Breaking Convention

"Presents essays and articles exploring the history, use, and benefits of psychedelics from the international conference of the same name"--

Essays from the cutting edge of psychedelic research, from Breaking Convention 2017.

“I was born a Goose of Southwark by the Grace of Mary Overie,Whose Bishop gives me licence to sin within The Liberty.In Bankside stews and taverns you can hear me honk right daintily,As I unlock the hidden door, unveil the Secret History.” The Liberty of the Clink dates back to 1107 when the Bishop of Winchester was granted a stretch of the Southwark Bankside, which lay outside the law of the City of London. Here, the Bishop controlled the brothels, or stews. The whores of The Liberty were known as Winchester Geese. The Vision Books of The Southwark Mysteries were first revealed by The Goose to John Crow, trickster-familiar of the poet and playwright John Constable, on 23rd November 1996. In these apocalyptic verses, John Crow encounters The Goose at Crossbones, the whores’ graveyard unearthed during work on the Jubilee Line Extension. She initiates him into a secret history spanning 2,000 years – a vision of the Spirit in the flesh, the Sacred in the profane, Eternity in time. This vision informs The Mystery Plays, a contemporary “Southwark Cycle” rooted in the medieval mysteries, retelling sacred stories in the earthy language and context of our own time and place. This epic drama was first performed in Shakespeare’s Globe and Southwark Cathedral on Easter Sunday, 23rd April 2000. A new production was presented in Southwark Cathedral in 2010. The third part of the work is a Glossolalia of local history and esoteric lore to be read in conjunction with the poems and plays.

A dazzling work of personal travelogue and cultural criticism that ranges from the primitive to the postmodern in a quest for the promise and meaning of the psychedelic experience. While psychedelics of all sorts are demonized in America today, the visionary compounds found in plants are the spiritual sacraments of tribal cultures around the world. From the iboga of the Bwiti in Gabon, to the Mazatecs of Mexico, these plants are sacred because they awaken the mind to other levels of awareness--to a holographic vision of the universe. Breaking Open the Head is a passionate, multilayered, and sometimes rashly personal inquiry into this deep division. On one level, Daniel Pinchbeck tells the story of the encounters between the modern consciousness of the West and these sacramental substances, including such thinkers as Allen Ginsberg, Antonin Artaud, Walter Benjamin, and Terence McKenna, and a new underground of present-day ethnobotanists, chemists, psychonauts, and philosophers. It is also a scrupulous recording of the author's wide-ranging investigation with these outlaw compounds, including a thirty-hour tribal initiation in West Africa; an all-night encounter with the master shamans of the South American rain forest; and a report from a psychedelic utopia in the Black Rock Desert that is the Burning Man Festival. Breaking Open the Head is brave participatory journalism at its best, a vivid account of psychic and intellectual experiences that opened doors in the wall of Western rationalism and completed Daniel Pinchbeck's personal transformation from a jaded Manhattan journalist to shamanic initiate and grateful citizen of the cosmos.

A definitive history of mescaline that explores its mind-altering effects across cultures, from ancient America to Western modernity Mescaline became a popular sensation in the mid-twentieth century through Aldous Huxley's The Doors of Perception, after which the word "psychedelic" was coined to describe it. Its story, however, extends deep into prehistory: the earliest Andean cultures depicted mescaline-containing cacti in their temples. Mescaline was isolated in 1897 from the peyote cactus, first encountered by Europeans during the Spanish conquest of Mexico. During the twentieth century it was used by psychologists investigating the secrets of consciousness, spiritual seekers from Aleister Crowley to the president of the Church of Jesus Christ of Latter-day Saints, artists exploring the creative process, and psychiatrists looking to cure schizophrenia. Meanwhile peyote played a vital role in preserving and shaping Native American identity. Drawing on botany, pharmacology, ethnography, and the mind sciences and examining the mescaline experiences of figures from William James to Walter Benjamin to Hunter S. Thompson, this is an enthralling narrative of mescaline's many lives.

In the vein of The Glass Castle, Breaking Night is the stunning memoir of a young woman who at age fifteen was living on the streets, and who eventually made it into Harvard. Liz Murray was born to loving but drug-addicted parents in the Bronx. In school she was taunted for her dirty clothing and lice-infested hair, eventually skipping so many classes that she was put into a girls' home. At age fifteen, Liz found herself on the streets. She learned to scrape by, foraging for food and riding subways all night to have a warm place to sleep. When Liz's mother died of AIDS, she decided to take control of her own destiny and go back to high school, often completing her assignments in the hallways and subway stations where she slept. Liz squeezed four years of high school into two, while homeless; won a New York Times scholarship; and made it into the Ivy League. Breaking Night is an unforgettable and beautifully written story of one young woman's indomitable spirit to survive and prevail, against all odds.

The Roman Catholic tradition: christian lifestyle and behaviour (GCSE Religious studies for AQA)

The Goddess Lives in Upstate New York is a profile of a flourishing Hindu temple in the town of Rush, New York. The temple, established by a charismatic nonbrahman Sri Lankan Tamil known as Aiya, stands out for its combination of orthodox ritual meticulousness and socioreligious iconoclasm. The vitality with which devotees participate in ritual themselves and their ready access to the deities contrasts sharply with ritual activities at most North American Hindu temples, where (following the usual Indian custom) ritual is performed only by priests and access to the highly sanctified divine images is closely guarded. Drawing on several years of fieldwork, Dempsey weaves traditional South Asian tales, temple miracle accounts, and devotional testimonials into an analysis of the distinctive dynamics of diaspora Hinduism. She explores the ways in which the goddess, the guru, and temple members reside at cultural and religious intersections, noting how distinctions between miraculous and mundane, convention and non-convention, and domestic and foreign are more often intertwined and interdependent than in tidy opposition. This lively and accessible work is a unique and important contribution to diaspora Hindu Studies.