Wednesday, January 21, 2015

The Likely Cause of Addiction Has Been Discovered, and It Is Not What You Think | Johann Hari


It is now one hundred years since drugs were first banned - and all through this long century of waging war on drugs, we have been told a story about addiction, by our teachers, and by our governments. This story is so deeply ingrained in our minds that we take it for granted. It seems obvious. It seems manifestly true. Until I set off three and a half years ago on a 30,000-mile journey for my book 'Chasing The Scream - The First And Last Days of the War on Drugs' to figure out what is really driving the drug war, I believed it too. But what I learned on the road is that almost everything we have been told about addiction is wrong - and there is a very different story waiting for us, if only we are ready to hear it.
If we truly absorb this new story, we will have to change a lot more than the drug war. We will have to change ourselves.
I learned it from an extraordinary mixture of people I met on my travels. From the surviving friends of Billie Holiday, who helped me to learn how the founder of the war on drugs stalked and helped to kill her. From a Jewish doctor who was smuggled out of the Budapest ghetto as a baby, only to unlock the secrets of addiction as a grown man. From a transsexual crack dealer in Brooklyn who was conceived when his mother, a crack-addict, was raped by his father, an NYPD officer. From a man who was kept at the bottom of a well for two years by a torturing dictatorship, only to emerge to be elected President of Uruguay and to begin the last days of the war on drugs.
I had a quite personal reason to set out for these answers. One of my earliest memories as a kid is trying to wake up one of my relatives, and not being able to. Ever since then, I have been turning over the essential mystery of addiction in my mind - what causes some people to become fixated on a drug or a behavior until they can't stop? How do we help those people to come back to us? As I got older, another of my close relatives developed a cocaine addiction, and I fell into a relationship with a heroin addict. I guess addiction felt like home to me.
If you had asked me what causes drug addiction at the start, I would have looked at you as if you were an idiot, and said: "Drugs. Duh." It's not difficult to grasp. I thought I had seen it in my own life. We can all explain it. Imagine if you and I and the next twenty people to pass us on the street take a really potent drug for twenty days. There are strong chemical hooks in these drugs, so if we stopped on day twenty-one, our bodies would need the chemical. We would have a ferocious craving. We would be addicted. That's what addiction means.
One of the ways this theory was first established is through rat experiments - ones that were injected into the American psyche in the 1980s, in a famous advert by the Partnership for a Drug-Free America. You may remember it. The experiment is simple. Put a rat in a cage, alone, with two water bottles. One is just water. The other is water laced with heroin or cocaine. Almost every time you run this experiment, the rat will become obsessed with the drugged water, and keep coming back for more and more, until it kills itself.
The advert explains: "Only one drug is so addictive, nine out of ten laboratory rats will use it. And use it. And use it. Until dead. It's called cocaine. And it can do the same thing to you."
But in the 1970s, a Professor of Psychology in Vancouver called Bruce Alexander noticed something odd about this experiment. The rat is put in the cage all alone. It has nothing to do but take the drugs. What would happen, he wondered, if we tried this differently? So Professor Alexander built Rat Park. It is a lush cage where the rats would have colored balls and the best rat-food and tunnels to scamper down and plenty of friends: everything a rat about town could want. What, Alexander wanted to know, will happen then?
In Rat Park, all the rats obviously tried both water bottles, because they didn't know what was in them. But what happened next was startling.
The rats with good lives didn't like the drugged water. They mostly shunned it, consuming less than a quarter of the drugs the isolated rats used. None of them died. While all the rats who were alone and unhappy became heavy users, none of the rats who had a happy environment did.
At first, I thought this was merely a quirk of rats, until I discovered that there was - at the same time as the Rat Park experiment - a helpful human equivalent taking place. It was called the Vietnam War. Time magazine reported using heroin was "as common as chewing gum" among U.S. soldiers , and there is solid evidence to back this up: some 20 percent of U.S. soldiers had become addicted to heroin there, according to a study published in the Archives of General Psychiatry. Many people were understandably terrified: they believed a huge number of addicts were about the head home when the war ended.
But in fact, some 95 percent of the addicted soldiers - according to the same study - simply stopped. Very few had rehab. They shifted from a terrifying cage back to a pleasant one, so didn't want the drug any more.
Professor Alexander argues this discovery is a profound challenge both to the right-wing view that addiction is a moral failing caused by too much hedonistic partying, and the liberal view that addiction is a disease taking place in a chemically hijacked brain. In fact, he argues, addiction is an adaptation. It's not you. It's your cage.
After the first phase of Rat Park, Professor Alexander then took this test further. He reran the early experiments, where the rats were left alone, and became compulsive users of the drug. He let them use for fifty-seven days - if anything can hook you, it's that. Then he took them out of isolation, and placed them in Rat Park. He wanted to know - if you fall into that state of addiction, is your brain hijacked, so you can't recover? Do the drugs take you over? What happened is - again - striking. The rats seemed to have a few twitches of withdrawal - but they soon stopped their heavy use, and went back to having a normal life. The good cage saved them. (The full references to all the studies I am discussing are in the book.)
When I first learned about this, I was puzzled. How can this be? This new theory is such a radical assault on what we have been told that it felt like it could not be true. But the most scientists I interviewed, and the more I looked at their studies, the more I discovered things that don't seem to make sense - unless you take account of this new approach.
Here's one example of an experiment that is happening all around you, and may well happen to you one day. If you get run over today and you break your hip, you will probably be given diamorphine - the medical name for heroin. In the hospital around you, there will be plenty of people also given heroin for long periods, for pain relief. The heroin you will get from the doctor will have a much high purity and potency than the heroin being used by street-addicts, who have to buy from criminals who adulterate it. So if the old theory of addiction is right - it's the drugs that cause it; they make your body need them - then it's obvious what should happen. Loads of people should leave hospital and try to score smack on the streets, to meet their habit.
But here's the strange thing. It virtually never happens. As the Canadian doctor Gabor Mate was the first to explain to me, medical users just stop, despite months of use. The same drug, used for the same length of time, turns street-users into desperate addicts - and leaves medical patients unaffected.
If you still believe - as I used to - that addiction is caused by chemical hooks, this makes no sense. But if you believe Bruce Alexander's theory, the picture falls into place. The street-addict is like the rats in the first cage, isolated, alone, with only one source of solace to turn to. The medical patient is like the rats in the second cage. She is going home - to a life where she is surrounded by the people she love. The drug is the same, but the environment is different.
This gives us an insight that goes much deeper than the need to understand addicts. Professor Peter Cohen argues that human beings have a deep need to bond and form connections. It's how we get our satisfaction. If we can't connect with each other, we will connect with anything we can find - the whirr of a roulette wheel or the prick of a syringe. He says we should stop talking about 'addiction' altogether, and instead call it 'bonding'. A heroin addict has bonded with heroin because she couldn't bond as fully with anything else.
So the opposite of addiction is not sobriety. It is human connection.
When I learned all this, I found it slowly persuading me, but I still couldn't shake off a nagging doubt. Are these scientists saying chemical hooks make no difference? It was explained to me - you can become addicted to gambling, and nobody thinks you inject a pack of cards into your veins. You can have all the addiction, and none of the chemical hooks. I went to a Gamblers' Anonymous meeting in Las Vegas (with the permission of everyone present, who knew I was there to observe) and they were as plainly addicted as the cocaine and heroin addicts I have known in my life. Yet there are no chemical hooks on a craps table.
But still - surely, I asked, there is some role for the chemicals? It turns out there is an experiment which gives us the answer to this in quite precise terms, which I learned about in Richard DeGrandpre's book 'The Cult of Pharmacology.'
Everyone agrees cigarette smoking is one of the most addictive processes around. The chemical hooks in tobacco come a drug inside it called nicotine. So when nicotine patches were developed in the early 1990s, there was a huge surge of optimism - cigarette smokers could get all of their chemical hooks, without the other filthy (and deadly) effects of cigarette smoking. They would be freed.
But the Office of the Surgeon General has found that just 17.7 percent of cigarette smokers are able to stop using nicotine patches. That's not nothing. If the chemicals drive 17.7 percent of addiction, as this shows, that's still millions of life ruined globally. But what it reveals again is that the story we have been taught about The Cause of Addiction lying with chemical hooks is, in fact, real, but only a minor part of a much bigger picture.
This has huge implications for the one hundred year old war on drugs. This massive war - which, as I saw, kills people from the malls of Mexico to the streets of Liverpool - is based on the claim that we need to physically eradicate a whole array of chemicals because they hijack people's brains and cause addiction. But if drugs aren't the driver of addiction - if, in fact, it is disconnection that drives addiction - then this makes no sense.
Ironically, the war on drugs actually increases all those larger drivers of addiction: for example, I went to a prison in Arizona - 'Tent City' - where inmates are detained in tiny stone isolation cages ("The Hole") for weeks and weeks on end, to punish them for drug use. It is as close to a human recreation of the cages that guaranteed deadly addiction in rats as I can imagine. And when those prisoners get out, they will be unemployable because of their criminal record - guaranteeing they with be cut off ever more. I watched this playing out in the human stories I met across the world.
There is an alternative. You can build a system that is designed to help drug addicts to reconnect with the world - and so leave behind their addictions.
This isn't theoretical. It is happening. I have seen it. Nearly fifteen years ago, Portugal had one of the worst drug problems in Europe, with 1 percent of the population addicted to heroin. They had tried a drug war, and the problem just kept getting worse. So they decided to do something radically different. They resolved to decriminalize all drugs, and transfer all the money they used to spend on arresting and jailing drug addicts, and spend it instead on reconnecting them - to their own feelings, and to the wider society. The most crucial step is to get them secure housing, and subsidized jobs - so they have a purpose in life, and something to get out of bed for. I watched as they are helped, in warm and welcoming clinics, to learn how to reconnect with their feelings, after years of trauma and stunning them into silence with drugs.
One example I learned about was a group of addicts who were given a loan to set up a removals firm. Suddenly, they were a group, all bonded to each other, and to the society, and responsible for each other's care.
The results of all this are now in. An independent study by the British Journal of Criminology found that since total decriminalization, addiction has fallen, and injecting drug use is down by 50 percent. I'll repeat that: injecting drug use is down by 50 percent. Decriminalization has been such a manifest success that very few people in Portugal want to go back to the old system. The main campaigner against the decriminalization back in 2000 was Joao Figueira - the country's top drug cop. He offered all the dire warnings that we would expect from the Daily Mail or Fox News. But when we sat together in Lisbon, he told me that everything he predicted had not come to pass - and he now hopes the whole world will follow Portugal's example.
This isn't only relevant to the addicts I love. It is relevant to all of us, because it forces us to think differently about ourselves. Human beings are bonding animals. We need to connect and love. The wisest sentence of the twentieth century was E.M. Forster's - only connect. But we have created an environment and a culture that cut us off from connection, or offer only the parody of it offered by the internet. The rise of addiction is a symptom of a deeper sickness in the way we live - constantly directing our gaze towards the next shiny object we should buy, rather than the human beings all around us.
The writer George Monbiot has called this "the age of loneliness." We have created human societies where it is easier for people to become cut off from all human connections than ever before. Bruce Alexander - the creator of Rat Park - told me that for too long, we have talked exclusively about individual recovery from addiction. We need now to talk about social recovery - how we all recover, together, from the sickness of isolation that is sinking on us like a thick fog.
But this new evidence isn't just a challenge to us politically. It doesn't just force us to change our minds. It forces us to change our hearts.
Loving an addict is really hard. When I looked at the addicts I love, it was always tempting to follow the tough love advice doled out by reality shows like Intervention - tell the addict to shape up, or cut them off. Their message is that an addict who won't stop should be shunned. It's the logic of the drug war, imported into our private lives. But in fact, I learned, that will only deepen their addiction - and you may lose them all together. I came home determined to tie the addicts in my life closer to me than ever - to let them know I love them unconditionally, whether they stop, or whether they can't.
When I returned from my long journey, I looked at my ex-boyfriend, in withdrawal, trembling on my spare bed, and I thought about him differently. For a century now, we have been singing war songs about addicts. It occurred to me as I wiped his brow - we should have been singing love songs to them all along.
The full story of Johann Hari's journey - told through the stories of the people he met - can be read in 'Chasing The Scream: The First and Last Days of the War on Drugs', published by Bloomsbury. The book has been praised by everyone from Elton John to Glenn Greenwald to Naomi Klein. You can buy it at all good bookstores and read more at www.chasingthescream.com
Johann Hari will be talking about his book at 7pm at Politics and Prose in Washington DC on the 29th of January, at lunchtime at the 92nd Street Y in New York City on the 30th January, and in the evening at Red Emma's in Baltimore on the 4th February.
The full references and sources for all the information cited in this article can be found in the book's extensive end-notes.

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In theory, the Milky Way could be a 'galactic transport system' -- ScienceDaily



Based on the latest evidence and theories our galaxy could be a huge 'wormhole.'
Based on the latest evidence and theories our galaxy could be a huge wormhole (or space-time tunnel, have you seen the movie "Interstellar?") and, if that were true, it would be "stable and navigable." This is the hypothesis put forward in a study published in Annals of Physics and conducted with the participation of SISSA in Trieste. The paper, the result of a collaboration between Indian, Italian and North American researchers, prompts scientists to re-think dark matter.
"If we combine the map of the dark matter in the Milky Way with the most recent Big Bang model to explain the universe and we hypothesize the existence of space-time tunnels, what we get is that our galaxy could really contain one of these tunnels, and that the tunnel could even be the size of the galaxy itself. But there's more," explains Paolo Salucci, astrophysicist of the International School for Advanced Studies (SISSA) of Trieste and a dark matter expert. "We could even travel through this tunnel, since, based on our calculations, it could be navigable. Just like the one we've all seen in the recent film 'Interstellar'." Salucci is among the authors of the paper recently published in Annals of Physics.
Although space-time tunnels (or wormholes or Einstein-Penrose bridges) have only recently gained great popularity among the public thanks to Christopher Nolan's sci-fi film, they have been the focus of astrophysicists' attention for many years. "What we tried to do in our study was to solve the very equation that the astrophysicist 'Murph' was working on. Clearly we did it long before the film came out" jokes Salucci. "It is, in fact, an extremely interesting problem for dark matter studies."
"Obviously we're not claiming that our galaxy is definitely a wormhole, but simply that, according to theoretical models, this hypothesis is a possibility." Can it ever be tested experimentally? "In principle, we could test it by comparing two galaxies -- our galaxy and another, very close one like, for example, the Magellanic Cloud, but we are still very far from any actual possibility of making such a comparison."
To reach their conclusions the astrophysicists combined the equations of general relativity with an extremely detailed map of the distribution of dark matter in the Milky Way: "the map was one we obtained in a study we carried out in 2013," explains Salucci. "Beyond the sci-fi hypothesis, our research is interesting because it proposes a more complex reflection on dark matter."
As Salucci points out, scientists have long tried to explain dark matter by hypothesizing the existence of a particular particle, the neutralino, which, however, has never been identified at CERN or observed in the universe. But alternative theories also exist that don't rely on the particle, "and perhaps it's time for scientists to take this issue 'seriously'," concludes Salucci. "Dark matter may be 'another dimension', perhaps even a major galactic transport system. In any case, we really need to start asking ourselves what it is."
In addition to Salucci, the other scientists who took part in the study included Farook Rahaman (first author), from Jadavpur University in India, and a group of Indian and North American researchers.
Watch wormhole simulation on youtube: http://goo.gl/g9aawX

Story Source:
The above story is based on materials provided by Sissa Medialab. Note: Materials may be edited for content and length.

Journal Reference:
  1. Farook Rahaman, P. Salucci, P.K.F. Kuhfittig, Saibal Ray, Mosiur Rahaman. Possible existence of wormholes in the central regions of halos. Annals of Physics, 2014; 350: 561 DOI: 10.1016/j.aop.2014.08.003

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The 100 best novels: No 70 – Nineteen Eighty-Four by George Orwell (1949) | Books | The Guardian


"Imagine a boot stamping on a human face – for ever…" Richard Burton (background) and John Hurt in Michael Radford's 1984 film adaptation of Nineteen Eighty-Four. Photograph: Allstar









"It was a bright cold day in April, and the clocks were striking thirteen." Time is out of joint, and everyday life has no comfort any more: from Down and Out in Paris and London (1933) to Animal Farm (1945), George Orwell had been incubating a profound inner dissonance with his society. Even as a child, he had been fascinated by the futuristic imagination of HG Wells (and later, Aldous Huxley). Finally, at the end of his short life, he fulfilled his dream. Nineteen Eighty-Four, arguably the most famous English novel of the 20th century, is a zeitgeist book. Orwell's dystopian vision was deeply rooted both in its author's political morality, and in its time, the postwar years of western Europe. Its themes (the threat of the totalitarian state, censorship and the manipulation of language) continue to reverberate, with prophetic menace, like distant gunfire, into the present.
After the third world war, Britain is now Airstrip One in the American superstate of Oceania, permanently in conflict with Eurasia and Eastasia. Winston Smith, a former journalist employed by the Ministry of Truth to rewrite old newspaper articles so that the historical record always supports state policy, decides to launch his own hopeless private rebellion against the oppression of "the Party" and its all-seeing, all-powerful dictator, Big Brother. Winston's revolt gets added impetus from his association with Julia, another dissident, who wants to use her rampant sexuality to defy the repression of "the Party".
When Winston and Julia's brief affair is discovered by the Thought Police they are subjected to the torments of Room 101 at the hands of the merciless O'Brien. "If you want a picture of the future," says this demonic figure, "imagine a boot stamping on a human face – for ever." At the end, now brainwashed into submission, Winston awaits his execution as "the last man in Europe", the working title of Orwell's first draft.
The plot of Nineteen Eighty-Four is one thing; its ideas are something else. In the 65 years since its publication, "Big Brother is watching you", "newspeak", "doublethink" "prole", "thoughtcrime", "unperson", "reality control" and "the Two Minutes Hate" have become inseparable from the English language. Orwell himself, in the words of one critic, "the wintry conscience of his generation", has become a kind of secular saint, which is an incarnation that might surprise his former colleagues on this newspaper, the Observer.

A note on the text

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The circumstances surrounding the writing of Nineteen Eighty-Four make grim reading, and help to explain the persistent bleakness of Orwell's dystopia. The idea for "The Last Man in Europe" had been in Orwell's mind since the Spanish civil war. His novel, which owes something to Yevgeny Zamyatin's dystopian fiction We, probably began to acquire a definitive shape during 1943-44, around the time he and his wife, Eileen, adopted their only son, Richard, whom I was once lucky enough to interview about his father. Orwell was also partly inspired by the meeting of the allied leaders at the Tehran Conference of 1944. Isaac Deutscher, a colleague on the Observer, for which Orwell was working as a foreign correspondent, reported that Orwell was "convinced that Stalin, Churchill and Roosevelt consciously plotted to divide the world" at Tehran.
Orwell had been attached to David Astor's Observer since 1942, first as a book reviewer and later as a correspondent. His editor professed great admiration for Orwell's "absolute straightforwardness, his honesty and his decency", and would be his patron throughout the 1940s. The closeness of their friendship is crucial to the backstory of Nineteen Eighty-Four.
Orwell's creative life had already benefited from his association with the Observer in the writing of Animal Farm. As the war drew to a close, the interaction of fiction and journalism would contribute to the much darker and more complex novel he had in mind. There were other influences at work. Soon after Richard was adopted, Orwell's flat was wrecked by a doodlebug. The atmosphere of random terror in the everyday life of wartime London became integral to the mood of the novel-in-progress. Worse was to follow. In March 1945, while on assignment for the Observer in Europe, Orwell received the news that his wife, Eileen, had died under anaesthesia during a routine operation.
Now David Astor stepped in. His family owned an estate on the remote Scottish island of Jura, next to Islay. There was a house, Barnhill, seven miles outside Ardlussa at the northern tip of this desolate part of the Inner Hebrides. Initially, Astor offered it to Orwell for a holiday. In May 1946 Orwell, still picking up the shattered pieces of his life, took the train to Jura, a risky move. He was not in good health. The winter of 1946-47 was one of the coldest of the century, and he had always suffered from a bad chest. At least, cut off from the irritations of literary London, he was free to grapple unencumbered with the new novel. "Smothered under journalism," as he told one friend, "I have become more and more like a sucked orange."



George OrwelI at his flat in Isllington, 1945. Photograph: Vernon Richards












Part of Orwell's difficulties derived from the success of Animal Farm. After years of neglect, the world was waking up to his genius. "Everyone keeps coming at me," he complained to Koestler, "wanting me to lecture, to write commissioned booklets, to join this and that, etc – you don't know how I pine to be free of it all and have time to think again."
On Jura he would be liberated from these distractions but the promise of creative freedom on an island in the Hebrides came with its own price. Years before, in the essay Why I Write, he had described the struggle to complete a book: "Writing a book is a horrible, exhausting struggle, like a long bout of some painful illness. One would never undertake such a thing if one were not driven by some demon whom one can neither resist or [sic] understand. For all one knows that demon is the same instinct that makes a baby squall for attention. And yet it is also true that one can write nothing readable unless one constantly struggles to efface one's personality." Then that famous Orwellian coda: "Good prose is like a window pane."
From the spring of 1947 to his death in 1950 Orwell would re-enact every aspect of this struggle in the most painful way imaginable. At first, after "a quite unendurable winter", he revelled in the isolation and wild beauty of Jura. "I am struggling with this book," he wrote to his agent, "which I may finish by the end of the year – at any rate I shall have broken the back by then so long as I keep well and keep off journalistic work until the autumn."
Life at Barnhill was simple, even primitive. There was no electricity. Orwell used Calor gas to cook and to heat water. Storm lanterns burned paraffin. In the evenings he also burned peat. He was still chain-smoking black shag tobacco in roll-up cigarettes: the fug in the house was cosy but not healthy. A battery radio was the only connection with the outside world. Once his new regime was settled, Orwell could finally make a start. At the end of May 1947 he told his publisher, Fred Warburg: "I think I must have written nearly a third of the rough draft. I have not got as far as I had hoped to do by this time because I really have been in most wretched health this year ever since about January (my chest as usual) and can't quite shake it off."
Mindful of his publisher's impatience for the new novel, Orwell added: "Of course the rough draft is always a ghastly mess having very little relation to the finished result, but all the same it is the main part of the job." Still, he pressed on, and at the end of July was predicting a completed "rough draft" by October. After that, he said, he would need another six months to polish up the text for publication. In late October 1947, oppressed with "wretched health", Orwell recognised that his novel was still "a most dreadful mess and about two-thirds of it will have to be retyped entirely". Just before Christmas, he broke the news that he had been diagnosed with TB.
In 1947 there was no cure for TB – doctors prescribed fresh air and a regular diet – but there was a new, experimental drug on the market, streptomycin. Astor arranged for a shipment from the US. The side-effects were horrific (throat ulcers, blisters in the mouth, hair loss, peeling skin and the disintegration of toe and fingernails) but in March 1948, after a three-month course, the TB symptoms had disappeared. "It's all over now, and evidently the drug has done its stuff," Orwell told his publisher. "It's rather like sinking the ship to get rid of the rats, but worth it if it works."
As he prepared to leave hospital, Orwell received the letter from his publisher that, in hindsight, would be another nail in his coffin. "It really is rather important," wrote Warburg to his star author, "from the point of view of your literary career to get it [the new novel] by the end of the year and indeed earlier if possible."
Just when he should have been convalescing, Orwell was back at Barnhill, deep into the revision of his manuscript, promising Warburg to deliver it in "early December", and coping with "filthy weather" on autumnal Jura. Early in October he confided to Astor: "I have got so used to writing in bed that I think I prefer it, though of course it's awkward to type there. I am just struggling with the last stages of this bloody book [which is] about the possible state of affairs if the atomic war isn't conclusive."
The typing of the fair copy of "The Last Man in Europe" became another dimension of Orwell's battle with his book. The more he revised his "unbelievably bad" manuscript, the more it became a document only he could read and interpret. It was, he told his agent, "extremely long, even 125,000 words". With characteristic candour, he noted: "I am not pleased with the book but I am not absolutely dissatisfied… I think it is a good idea but the execution would have been better if I had not written it under the influence of TB."
He was still undecided about the title: "I am inclined to call it NINETEEN EIGHTY-FOUR or THE LAST MAN IN EUROPE," he wrote, "but I might just possibly think of something else in the next week or two." By the end of October, Orwell believed he was done. Now he just needed a stenographer to help make sense of it all.
In a desperate race against time, Orwell's health was deteriorating, the "unbelievably bad" manuscript needed retyping, and the December deadline was looming. Warburg promised to help, and so did Orwell's agent. At cross-purposes over possible typists, they somehow contrived to make a bad situation infinitely worse. Orwell, feeling beyond help, followed his ex-public schoolboy's instincts: he would go it alone.
By mid-November, too weak to walk, he retired to bed to tackle "the grisly job" of typing the book on his "decrepit typewriter" by himself. Sustained by endless roll-ups, pots of coffee, strong tea and the warmth of his paraffin heater, with gales buffeting Barnhill, night and day, he struggled on. By 30 November 1948 it was virtually done.
Now Orwell, the old campaigner, protested to his agent that "it really wasn't worth all this fuss. It's merely that, as it tires me to sit upright for any length of time, I can't type very neatly and can't do many pages a day". Besides, he added, it was "wonderful" what mistakes a professional typist could make, and "in this book there is the difficulty that it contains a lot of neologisms".
The typescript of George Orwell's latest novel reached London in mid-December, as promised. Warburg recognised its qualities at once ("among the most terrifying books I have ever read") and so did his colleagues. An in-house memo noted "if we can't sell 15 to 20 thousand copies we ought to be shot".
Nineteen Eighty-Four was published on 8 June 1949 (five days later in the US). Secker & Warburg in the UK, and Harcourt Brace in New York were eager to get it out into bookshops as soon as possible. Orwell's American editor, Robert Giroux, whom I remember with fondness from the 1980s, did not wait for the English page proofs from which to set his edition, as was customary. Instead, he prepared a fresh copy for the American printer, with the result that the two first editions are significantly different in many small ways.
The novel was almost universally recognised as a masterpiece, even by Winston Churchill, who told his doctor that he had read it twice. Orwell's health continued to decline. In October 1949, in his room at University College hospital, he married Sonia Brownell, with David Astor as best man. It was a fleeting moment of happiness; he lingered into the new year of 1950. In the small hours of 21 January he suffered a massive haemorrhage in hospital and died alone.
Orwell's title remains something of a mystery. Some say he was alluding to the centenary of the Fabian Society, founded in 1884. Others suggest a nod to Jack London's novel The Iron Heel (in which a political movement comes to power in 1984), or perhaps to one of his favourite writers GK Chesterton's story, The Napoleon of Notting Hill, which is set in 1984.
In his edition of the Collected Works (20 volumes), Peter Davison notes that Orwell's American publisher claimed that the title derived from reversing the date, 1948, though there's no documentary evidence for this. Davison also argues that the date 1984 is linked to the year of Richard Blair's birth, 1944, and notes that in the manuscript of the novel, the narrative occurs, successively, in 1980, 1982 and finally, 1984. There's no mystery about the decision to abandon "The Last Man in Europe". Orwell himself was always unsure of it. It was his publisher, Fred Warburg, who suggested that Nineteen Eighty-Four would be a more commercial title. It remains one of the all-time classics of the 20th century.

Three more from George Orwell

Down and Out in Paris and London (1933); Keep the Aspidistra Flying (1936); Animal Farm (1945).
Nineteen Eighty-Four is published by Penguin (£7.99). Click here to order it for £6.39

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DAMON HELLANDBRAND CONCEPT ART AND ILLUSTRATIONS



http://www.dhellandbrand.com/gallery.html

Zodiac Signs Re-Imagined

GOD AS CONSCIOUSNESS WITHOUT AN OBJECT by John C. Lilly



Within the last two years I have come to know a man and his work who run counter to my own simulations and by whom I am influenced beyond previous influences. In 1936, Franklin Merrell-Wolff wrote a journal that was later published as Pathways Through to Space. In 1970 he wrote another book called The Philosophy 0f Consciousness-Without-an-Object.1 In studying his works, and the chronicle of his personal experience I arrived at some places new for me.
      Wolff had been through the Vedanta training, through the philosophy of Shankara; he knew the philosophy of Kant and others of the Western world; and he spent twenty-five years working to achieve a state of Nirvana, Enlightenment, Samadhi, and so forth. In 1936 he succeeded in this transformation and with varying success maintained it over the subsequent years. He is an amazingly peaceful man now in his eighties. Meeting him, I felt the influence of his transformation, of his recognitions, of some sort of current flowing through me. I felt a peace which I have not felt in my own searchings; a certain peculiar kind of highly indifferent contentment took place, and yet the state was beyond contentment, beyond the usual human happiness, beyond bliss, beyond pleasure. This is the state that he calls the state of "High Indifference." He experienced this at his third level of recognition, beyond Nirvana, beyond Bliss. His perceptions in this state are recounted in The Philosophy of Consciousness-Without-an-Object.
      In his chapter "Aphorisms on Consciousness-With- out-an-Object" Merrell-Wolff expresses his discoveries in a series of sutra-like sentences, The first one is: "Consciousness-without-an-object is." The culmination of the series is that Consciousness-without-an-object is SPACE. This is probably the most abstract and yet the most satifying way of looking at the universe which I have come across anywhere. If one pursues this type of thinking and feeling and gets into the introceptive spaces, the universe originates on a ground, a substrate of Consciousness-Without-an-Object: the basic fabric of the universe beyond space, beyond time, beyond topology, beyond matter, beyond energy, is Consciousness. Consciousness without any form, without any reification, without any realization.
      In a sense, Merrell-Wolff is saying that the Star Maker is Consciousness-Without-an-Object. He does not give hints to how objects are created out of Consciousness-Without-an-Object. He does not give hints to how an individual consciousness is formed out of Consciousness-Without-an-Object. The details of these processes were not his primary interest. His primary interest apparently was in arriving at a basic set of assumptions upon which all else can be built. In this sense he is like Einstein, bringing the relativity factor into the universe out of Newton's absolutes.
      If we are a manifestation of Consciousness-Without-an-Object, and if, as Wolff says, we can go back into Consciousness-Without-an-Object, then my rather pessimistic view that we are merely noisy animals is wrong. If there is some way that we can work our origins out of the basic ground of the universe, bypassing our ideas that the evolutionary process generates us by generating our brains--if there is some contact, some connection between us and Consciousness-Without-an-Object and the Void, and if we can make that contact, that connection known to ourselves individually, as Wolff claims, then there is possible far more hope and optimism than I ever believed in the past. If what he says is true, we have potential far beyond that I have imagined we could possibly have. If what he says is true, we can be and realize our being as part of the Star Maker.
      It may be that Wolff, like all the rest of us, is doing an over-valuation of his own abstractions. It may be that he is generating, i.e., seif-metaprogramming, states of his own mind and those of others in which the ideals of the race are reified as thought objects, as programs, as realities, as states of consciousness. It may be that this is all we can do. If this is all we can do, maybe we had better do it and see if there is anything beyond this by doing it.
      If by getting into a state of High Indifference, of Nirvana, Samadhi, or Satori, then one can function as a teaching example to others and it may be that if a sufficiently large number of us share this particular set of metaprograms we may be able to survive our own alternative dichotomous spaces of righteous wrath. If righteous wrath must go as a non-surviving program for the human species, then it may be that High Indifference is a reasonable alternative.
      Setting up a hierarchy of states of consciousness with High Indifference at the top, Nirvana next, Satori next, Samadhi next, and Ananda at the bottom is an interesting game, especially when one becomes capable of moving through all these spaces and staying a sufficient time in each to know it.
      This may be a better game than killing our neighbors because they do not believe in our simulations of God. At least those who espouse these states claim that these states are above any other human aspiration; that once one has experienced them, he is almost unfit for wrath, for pride, for arrogance, for power over others, for group pressure exerted either upon oneself or upon others. One becomes fit only for teaching these states to those who are ready to learn them. The bodhisattva vow is no longer necessary for those who have had direct experience. One becomes the bodhisattva without the vow. One becomes Buddha without being Buddha.
      One becomes content with the minimum necessities for survival on the planetside trip; one cuts back on his use of unnecessary articles-machines, gadgets, and devices. He no longer needs motion pictures, television, dishwashers, or other luxuries. One no longer needs much of what most people value above all else. One no longer needs the excitement of war. One no longer needs to be a slave to destructive thoughts or deeds. One no longer needs to organize.
      Krishnamurti's story of the Devil is pertinent here. Laura Huxley furnished me with a copy of it. The Devil was walking down the street with a friend, and they saw a man pick something up, look at it carefully and put it in his pocket. The friend said to the Devil, "What's that?" The Devil said, "He has found a bit of the truth." The friend said, "Isn't that bad for your business?" The Devil said, "No, I am going to arrange to have him organize it."
      So it behooves us not to organize either the methods or the states which Wolff describes so well. It is better not to try to devise groups, techniques, churches, places, or other forms of human organization to encourage, foster, or force upon others these states. If these states are going to do anything with humanity, they must "creep by contagion," as it were, from one individual to the next.
      God as Consciousness-Without-an-Object, if real, will be apperceived and introcepted by more and more of us as we turn toward the inner realities within each of us. If God as Consciousness-Without-an-Object inhabits each of us, we eventually will see this. We will become universally aware. We will realize consciousness as being everywhere and eternal. We will realize that Consciousness-Without-an-Object in each of us is prejudiced and biased because it has linked up with a human brain.
REFERENCE
1. Merrell-Wolif, Franklin, Pathways Through to Space, and The Philosophy of Consciousness- Without-an-Object, both New York: Julian-Press, 1973.
Dr. John C. Lilly, M.D., Simulations of God, Chapter 19
E=±mc²=Thé Ðëòxÿríßøñµçlëìç HÿÞêrdïmèñsîøñ

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John Landis on 2001: A SPACE ODYSSEY


Behold / The Most Astounding Fact



Tuesday, January 20, 2015

Beware of Monotheism


Monotheism is the primitive religion which centers human consciousness on Hive Authority. There is One God and His Name is (substitute Hive-Label). If there is only One God then there is no choice, no option, no selection of reality. There is only Submission or Heresy. The word Islam means "submission." The basic posture of Christianity is kneeling. Thy will be done. Monotheism therefore does no harm to hive-oriented terrestrials (Stages 10, 11 and 12) who eagerly seek to lay-off responsibility on some Big Boss. Monotheism does profound mischief to those who are evolving to post-hive stages of reality. Advanced mutants (Stages 13 to 18) do make the discovery that "All is One," as the realization dawns that "My Brain creates all the realities that I experience." The discovery of Self is frightening because the novitiate possessor of the Automobile Body and the Automobile Brain must accept all the power that the hive religions attributed to the jealous Jehovah. The First Commandment of all monotheisms is: I am the Lord, thy God: Thou shalt have no other Gods before me. All monotheisms are vengeful, aggressive, expansionist, intolerant.
Stage 10: Islam-Catholicism
Stage 11: Protestant Evangelism
Stage 12: Communist-Dulles Imperialism
      It is the duty of a monotheist to destroy any competitive heresy. Concepts such as devil, hell, guilt, eternal damnation, sin, evil are fabrications by the hive to insure loyalty to Hive Central. All these doctrines are precisely designed to intimidate and crush Individualism. The process of mutating into Self-hood plunges the mutant into this cross fire of neurogenetic moral flak. Most of the freak-outs, bad trips and hellish experiences are caused by Monotheistic Morality. Again, it must be emphasized, that Monotheism is a necessary stage. Monotheism is a technology, a tool, to bring pre-civilized tribespeople and caste-segregated primitives into the collectives necessary to develop the post-hive, post-terrestrial technologies.
      The major evolutionary step is taken when the individual says: "There is only one God who creates the universe. This God is my Brain. As the driver of this Brain I have created a universe in which there are innumerable other Gods of equal post-hive autonomy with whom I seek to interest. And my universe was, itself, created by a Higher Level of Divinity—DNA, whose mysteries and wonders I seek to understand and harmonize with."

From The Intelligence Agents by Dr. Timothy Leary, Ph.D.

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Monday, January 19, 2015

A Wage or A Cage: We Are All Slaves - disinformation


m.a.r.c. (CC BY-SA 2.0)

"None are more hopelessly enslaved than those who falsely believe they are free."
— Johann Wolfgang von Goethe















In 1865 the US formally "abolished slavery" with the ratification of the 13th Amendment. The text of the 13th reads as follows:
Section 1. Neither slavery nor involuntary servitude, except as a punishment for crime whereof the party shall have been duly convicted, shall exist within the United States, or any place subject to their jurisdiction.
Section 2. Congress shall have power to enforce this article by appropriate legislation.
That's seriously it. Just that. Basically a resigned, "Alright guys, party's over. No more slavin' for us". It even includes an "except", because hey, there are always exceptions.
It is 2015. Slavery has only been explicitly 'outlawed' for the last 150 years. The historical momentum of slavery and the slave trade still informs the mentality of elites today because of its sheer ubiquity and depth as an economic system. Enslavement is a technique/technology wielded by institutions. Like any technique/technology, improvements and innovations outmode prior models and methods. When automobiles became prolific, horse-drawn carriages were banned from the roadway. This would not be called the "abolition of traffic".
Slavery upgraded from an overt system to a covert system. Plantations were replaced by 'plants' and factories. Captains of industry are captains of industry: slave owners were business leaders, moguls, empire-builders, who arranged systems of human employment designed to maintain and reinforce their positions as the elite. Obviously. A free and endless supply of laborers helps to maximize and centralize revenue. They "put people to work", they were "job creators". The overt system of African slave labor built the infrastructure of a more insidious and covert wage slavery system. When the 13th Amendment was ratified and slaveholders lost their ability under the law to "create jobs" and "put people to work" in the old way, they simply used the wealth they had amassed from exploiting slave labor to tweak the process and procedure of slave-taking into something more accommodating. A "soft slavery" was demanded and provided, economic enslavement not imposed by physical brutality and violence, not limited to one marginalized group of humans determined by the melanin lottery, not upheld by tenuous and illusory racial divisions, but an all-inclusive and surreptitious slavery, a slavery that masquerades with the affectations of free will.
A lot of us are told from childhood that we can do anything we want, be the person we want to be, as long as we set our minds to it. But that's not the reality, and our elders know it. With childlike clarity and keenness, we may even subconsciously recognize that the lesson, though designed to be encouraging, is dishonest. We see that they are unhappy about their contractually obligated investment of time, five days a week, to a gig that is for them personally unfulfilling and spiritually draining. Our work becomes uninspired because of the repetition and boredom. Tedium decays the physical brain until over time we begin to resemble the lobotomized automata that the elites' wet dreams consist of. People do what has to be done. Work is about survival. They may have gone out of their way to get an education, a certification of some kind that qualifies them to work in a particular field, ("work in a particular field" calls to mind some slave imagery, doesn't it?) and the work itself may even be enjoyable, but it is always performed at the expense of other things. The maintenance of relationships, creative endeavors, and free time most importantly. Time to do nothing, time to vegetate.
Call it Capitalism if you like. A rose by any other name still has the thorns. The label isn't as important as the recognition of the fact that the constraints of modern civilization are as inhibiting as chains were in the past, and worse, modern chains are invisible, buoyant. We're voluntarily tied to our electronic gadgetry and are as restricted by this technological addiction as slaves once were by lead weights. Mobile phones act as portable traps that capture and cage human consciousness: this is why they're called "cells". The endless stream of fast-paced bright lit banal content viewed on shiny plastics that break and fall apart with increasing rapidity is compensation for an existence committed to working toward another human's agenda, of a life pledged to the fruition and fulfillment of another human's dream.
Humans are primates. We aren't designed for doing the same thing in the same way day in and day out. Human beings are creative creatures. An organism designed to design. We're meant for the exploration of our external environment and our internal imaginative vistas. This rarely includes a timecard.
Lifespans are finite and the hourglass doesn't stop. Living requires spontaneity. Spontaneity requires the freedom that if you have a 9-5 gig and are a regular tax-filing citizen, you've been duped into thinking you've got. The first step towards building a future for humanity that recognizes and honors the individual as an end, and not a means to an end, is by acknowledging that we are still enslaved and still subjugated, not so much by the elites as by their systems; and systems, unlike humans, are bulletproof.
"The only way to deal with an unfree world is to become so absolutely free that your very existence is an act of rebellion."
— Albert Camus
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The Boot is Heavy & Silent...

We shouldn't expect a massive or even a noticeable effort by authority, that of the government, the economic and belief system to completely overwhelm the role of the people, slaves in any guise are necessary...we shouldn't expect conspiracy but instead there will be consensus among groups of authority who work toward achieving the same result. Control over those without power is achieved through belief, complacency and the acceptance of truth as stated by those in power. Humans inherently seem to have no value in their own world views, as if we believe we have no right to decide what our place is and instead accept the categories we assume to dwell in. Essentially, the holders of power guide the fear of those out of power enabling them to actually chose their own method of enslavement. 
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