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*Professor of Psychology, California Institute of Integral Studies, San Francisco.
Please address correspondence and reprint requests to Ralph Metzner, Ph.D., Green Earth Foundation, P.O. Box 327, El Verano, California 95433. e-mail: email@example.com.
Hallucinogenic Drugs and Plants in Psychotherapy and Shamanism
Ralph Metzner, Ph.D.*
Abstract— Western psychotherapy and indigenous shamanic healing systems have both used psychoactive drugs or plants for healing and obtaining knowledge (called "diagnosis" or "divination" respectively). While there are superficial similarities between psychedelic-assisted psychotherapy and shamanic healing with hallucinogenic plants, there are profound differences in the underlying worldview and conceptions of reality. Four paradigms are reviewed: (1) psychedelic psychotherapy within the standard Western paradigm— here the drug is used to amplify and intensify the processes of internal self-analysis and self-understanding; (2) shamanic rituals of healing and divination, which involve primarily the shaman or healer taking the medicine in order to be able to "see" the causes of illness and know what kind of remedy to apply; (3) syncretic folk religious ceremonies, in which the focus seems to be a kind of community bonding and celebratory worship; and (4) the "hybrid shamanic therapeutic rituals," which incorporate some features of the first two traditions. There are two points in which the worldview of the shamanic and hybrid shamanic ceremonies differs radically from the accepted Western worldview: (1) the belief and assumption (really, perception) that there are multiple realities ("worlds") that can be explored in expanded states of consciousness; and (2) the belief that "spirits," the beings one encounters in dreams and visions, are just as real as the physical organism. Keywords— hallucinogens, psychedelics, psychotherapy, shamanism, states of consciousness
By way of introducing a comparative overview of the role of psychoactive drugs in psychological healing practices, a brief personal note might be permitted. As a psychologist, I have been involved in the field of consciousness studies, including altered states induced by drugs, plants and other means, for over 35 years. In the 1960s I worked at Harvard University with Timothy Leary and Richard Alpert, doing research on the possible therapeutic applications of psychedelic drugs, such as LSD and psilocybin (Leary, Metzner & Alpert 1964). During the 1970s the focus of my work shifted to the exploration of nondrug methods for the transformation of consciousness, such as those found in Eastern and Western traditions of yoga, meditation and alchemy (Metzner 1971). I also studied intensively the newer psychotherapeutic methods, many deriving from the work of pioneers such as Wilhelm Reich, that involve deep altered states induced by breathwork and bodywork. During the 1980s I came into contact with the work of Michael Harner (1980, 1973), Joan Halifax (1982), Peter Furst (1976, 1972), Terence and Dennis McKenna (1975) and others, who have studied shamanic teachings and practices around the globe. These shamanic traditions involve non-ordinary states of consciousness induced by a variety of methods including ingesting hallucinogenic plants, but also drumming, fasting, wilderness vision questing, use of sweat
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lodges and others. Realizing that there were traditions reaching into prehistoric times of the respectful use of hallucinogens for shamanic healing and divination, I became much more interested in the plants and mushrooms that have a history of such use. Indigenous people are known to have a profound knowledge of plants and herbs and their effects on the body and mind; they are well able to distinguish harmful from beneficial medicines. For this reason the vision-inducing plants that have a tradition of shamanic usage are much more likely to be safe, in contrast to newly discovered and synthesized drugs, the use of which may often involve unknown long-term risks. It became clear to me, as a result of these explorations, that while Western psychotherapy and indigenous shamanism may sometimes use the same or similar psychoactive substances for healing and obtaining knowledge (called diagnosis in the West and divination in traditional cultures), there are profound differences between them in underlying worldview and assumptions about the nature of reality. In this article I propose to compare the use of psychoactives, as well as the underlying worldviews, in four systems of consciousness transformation: (1) psychotherapy within the standard Western paradigm, (2) shamanic rituals of healing and divination, (3) syncretic folk religious ceremonies, and (4) what I call hybrid therapeutic-shamanic rituals, which represent a blending of indigenous shamanic and Western psychotherapeutic approaches. A note on terminology: I use the terms "psychedelic," "hallucinogenic" and "entheogenic" interchangeably. "Psychedelic," the term coined by Humphrey Osmond and Aldous Huxley and popularized by Leary and the Harvard group, means "mind-manifesting." "Hallucinogenic" is the term most often used in the psychiatric research literature for these substances. The main objection to the term hallucinogenic is that these drugs and plants do not in fact induce hallucinations, in the sense of "illusory perceptions." But the term hallucinogen deserves to be rehabilitated. The original meaning of the Latin alucinare is to "wander in one' s mind"; and traveling or journeying in inner space are actually quite appropriate descriptive metaphors for such experiences, which are referred to colloquially as "trips." The term "entheogen," proposed by R. Gordon Wasson and Jonathan Ott, has the same root as "enthusiasm," and means "releasing or expressing the divine within" (Ott 1995). PSYCHOTHERAPY WITHIN THE STANDARD WESTERN PARADIGM When the fantastically potent mind-altering qualities of LSD were first discovered, at the height of World War II in a Swiss pharmaceutical lab, they were characterized as "psychotomimetic" and "psycholytic." The prospect of unhinging the mind from its normal parameters for a few hours to simulate madness interested a small number of daring psychiatric researchers as a possible training experience. Predictably, this possibility also intrigued the military and espionage agencies of both superpowers, especially the Americans. Considerable research effort and expense was devoted for about 10 years to determining the most effective surreptitious delivery systems to unsuspecting enemy soldiers, agents or leaders, for maximum confusion, disorientation or embarrassment (Lee & Shlain 1985). Ironically, and fortunately, it was the capacity of LSD to tap into the hidden mystical potentials of the human mind that ruined its applicability as a weapon of war. Rather than making subjects predictably submissive to mind-control programming, LSD had the unnerving propensity to suspend the existing mental programming and thereby release one into awesome worlds of cosmic consciousness. The military was not prepared to have soldiers or espionage agents turn into mystics. The first research papers that came out of the Sandoz labs, where Albert Hofmann had synthesized LSD and accidentally discovered its astounding properties, described it as bringing about "psychic loosening or opening" (seelische Auflockerung). This was the psycholytic concept that became the dominant model for LSDassisted psychotherapy in Europe. In psycholytic therapy, neurotic patients suffering from anxiety, depression, or obsessive-compulsive or psychosomatic disorders were given LSD in a series of sessions at gradually increasing doses, while undergoing more or less standard analytic interactions using a Freudian perspective (Passie 1997; Grof 1980). The rationale was that through the psycholysis, the loosening of defenses, the patient would become more vividly aware of his or her previously unconscious emotional dynamics and reaction patterns (presumably acquired in early family interactions), and such insight would bring about a resolution of inner conflicts. The Czech psychiatrist Stanislav Grof, working within this model, made the startling discovery that in such a series (involving increasing doses) there could be an even deeper psychic opening— to birth and prebirth memories. After resolving the conflicts stemming from the Freudian dynamics of early childhood, patients would find themselves reliving the significant sensory-emotional features of their birth experience— patterns to which Grof gave the name perinatal matrices (Grof 1985). More or less simultaneously with the psycholytic approach being developed in Europe, the psychedelic
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model became the preferred approach in Anglo-American psychological and psychiatric circles. The English psychiatrist Humphrey Osmond, who worked in Canada with Abram Hoffer on the treatment of alcoholism with LSD (and who provided Aldous Huxley with his first mescaline experience, immortalized in The Doors of Perception (Huxley 1954), introduced this term in an exchange of letters with Huxley. First used in the treatment of alcoholics, where it was thought to simulate the often life-changing "bottoming out" experience, psychedelic therapy usually involved one or a small number of high-dose sessions, during which the contents of the unconscious mind would be manifested in the form of vivid hallucinatory imagery, leading to insight and transformation (Passie 1997). A second center for psychedelic therapy and exploration developed in the early sixties in Southern California, where Sidney Cohen, Oscar Janiger and others began providing psychedelic experiences to their clients in the Hollywood film, arts and media community (Novak 1997)— work that brought considerable publicity and notoriety to psychedelics. The term "psychedelic" was adopted by Timothy Leary, Frank Barron, Richard Alpert and the Harvard research project, which did one of its first research studies on the production of behavior change in convicts, and started publishing the Psychedelic Review. Apart from the prison project, Leary' work focused not so much on s treatment or therapy, but rather on exploring the possibilities and values of the psychedelic experience for "normals" (mostly graduate students) as well as artists, musicians, poets and writers, when provided in a relatively unstructured but supportive, home-like setting. The concept of "consciousness expansion" was introduced for these experiences, which could be usefully contrasted with the contracted, fixated awareness characteristic of narcotic addictions, as well as obsessions and compulsions in general (Metzner 1994). Leary was also responsible for introducing and popularizing what became known as the "set and setting" hypothesis, according to which the primary determinants of a psychedelic experience are the internal set (intention, expectation, motivation) and the external setting or context, including the presence of a guide or therapist (Leary, Litwin & Metzner 1963). The psychological research on psychedelics, as well as the psycholytic and psychedelic psychotherapy applications, have been well summarized and reviewed by Lester Grinspoon and James Bakalar (1979/1997) in their book Psychedelics Reconsidered. The history of the introduction of LSD and other hallucinogens into American culture with its many extraordinary and unforeseen social and political consequences has been described by Jay Stevens (1987) in his book Storming Heaven. Leary' own story of these events in which he was centrally s involved is told in his own unique, provocative and tricksterish style in his several autobiographies, most particularly in High Priest (1968/1995) and Flashbacks (1983). A significant extension of the field of psychoactive-assisted psychotherapy occurred with the discovery by chemist Alexander Shulgin of a variety of phenethylamines, such as MDA, MDMA, 2-CB and others, which bring about an expansion and centering of awareness primarily on the emotional or heart-level, with minimal or no perceptual changes or other-worldly consciousness (Shulgin & Shulgin 1991). For this reason, to distinguish them from the classical hallucinogens, some have suggested the name empathogens ("generating a state of empathy") for this class of substances. In particular, MDMA (which also became known as Ecstasy or E, and as such has come to play a central role in the hugely popular rave culture) was used with impressive success in psychotherapy— often facilitating a significant opening of relationship communication and helping in the healing of disabling trauma (Saunders 1993; Eisner 1989; Adamson & Metzner 1988). Despite the seeming theoretical and practical differences between the psycholytic and psychedelic approaches, there are a number of significant fundamental conclusions and directions which they share, and which I would now like to summarize. These are all features of psychoactives-assisted psychotherapy that distinguish this modality from other uses of mood-altering drugs such as tranquilizers or antidepressants, in which the patient or client takes a pill and goes home: (1) It is recognized that psychotherapy with hallucinogens invariably involves an experience of a profoundly expanded state of consciousness, in which the individual can not only gain therapeutic insight into neurotic or addictive emotional dynamics and behavior patterns, but may come to question and transcend fundamental self-concepts and views of the nature of reality. (2) It is widely accepted in the field that set and setting are the most important determinant of experiences with psychedelics, while the drug plays the role of a catalyst or trigger. This is in contrast to the psychiatric or other psychoactive drugs (including stimulants, depressants and narcotics) where the pharmacological action seems paramount, and set and setting play a minor role. The set-and-setting model can also be extended to the understanding of other modalities of altered states of consciousness, involving nondrug triggers such as hypnosis, meditation, rhythmic drumming, sensory isolation, fasting, and others (Metzner 1989). (3) Two analogies or metaphors for the drug experience have been repeatedly used by writers both in the psycholytic and psychedelic paradigms. One is the amplifier analogy, according to which the drug
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functions as a nonspecific amplifier of psychic contents. The amplification may occur in part as a result of a lowering of sensory thresholds, a "cleansing of the doors of perception," and in part be due to not-yet-understood central processes involving one or more neurotransmitters. The other analogy is the microscope metaphor: it has repeatedly been said that psychedelics could play the same role in psychology as the microscope does in biology— opening up to direct, repeatable, verifiable observation realms and processes of the human mind that have hitherto been largely hidden or inaccessible. (4) Again in contrast to the use of other psychiatric or psychoactive drugs, it is widely recognized that the personal experience of the therapist or guide is an essential prerequisite of effective psychedelic psychotherapy. Without such prior personal experience, communication between the therapist and the individual in a psychedelic state is likely to be severely limited. This principle implies also that a significant role for psychedelic experience could be in the training of psychotherapists. The vast majority of psycholytic and psychedelic therapists would of course not sanction the taking of the drug by the therapist together with the client. (5) Access to transcendent, religious or transpersonal dimensions of consciousness can be attained. That mystical and spiritual experiences can and often do occur with the use of psychedelics was recognized early on by most researchers in this field, thereby posing both challenge and promise to the psychological disciplines and professions. Albert Hofmann has testified that his ability to recognize the psycholytic properties of the LSD experience was based on its similarity to his childhood mystical experiences in nature (Hofmann 1979). Stanislav Grof found that after resolving biographical childhood issues, and then the perinatal traumata, individuals would often find themselves in realms of consciousness completely transcendent of time, space and other parameters of our ordinary worldview (Grof 1985). He gave the name "transpersonal" to these realms of consciousness and "holotropic" ("seeking the whole") to the predominant quality of consciousness in these realms, as well as to other means of accessing these realms, such as certain breathing methods (holotropic breathwork). Timothy Leary, stimulated by his association with Aldous Huxley, Huston Smith and Alan Watts, devoted considerable time and energy to exploring and describing the spiritual and religious dimensions of psychedelic experience. This work resulted in adaptations of the Tibetan Buddhist Bardo Thödol (Leary, Metzner & Alpert 1964) and the Chinese Taoist Tao Te Ching (Leary 1997) as guidebooks for psychedelic experience. Based on his initiating experience with Mexican magic mushrooms, it would also be true to say that Leary was the first person to recognize and articulate that the fundamental mystical vision that emerges in these states is an evolutionary remembering— an experience of reconnecting with our biological and cosmological evolution. In other words, he realized the experience went beyond the personal and cultural developmental issues that usually concern psychologists, and that the language of mystics and shamans in our time was basically going to be the scientific language of evolution. SHAMANIC RITUALS OF HEALING AND DIVINATION Synchronistically with the revelations and insights emerging from psychedelic research in psychology and religion, a generation of students and researchers in anthropology and ethnobotany was inspired to explore the roots of humankind' involvement with psychoactive plants in shamanism. These works ranged from Wasson' s s rediscovery of the pre-Columbian magic mushroom cult, and Harner' early work on the role of hallucinogens in s European witchcraft-shamanism, to the work of sober researchers like Weston LaBarre, Richard Evans Schultes, Claudio Naranjo and Peter Furst, as well as the more fantastic and imaginative writings of Carlos Castaneda and Terence McKenna. It is fascinating to realize, in hindsight, that the two texts which seemed to lend themselves most readily to psychedelic adaptation (the Bardo Thödol and the Tao Te Ching ) come from religious traditions in which shamanic elements were strong. In Tibetan Buddhism, as in Chinese Taoism, practices of connecting with spirits of nature through special visionary states were integrated into the teachings concerning spiritual development and liberation. If we accept the idea, growing out of scientific research, that set and setting are the crucial determinants of the content of a hallucinogenic experience, then the use of these substances in a ritual setting, with careful attention paid to conscious intention, is in fact the logical as well as the traditional approach. Shamanic rituals involving hallucinogens are the intentional arrangement of the set and the setting for purposes of healing and divination. Traditional Western psychotherapy, with or without psychedelics, can also appropriately be seen as a ritual— i.e., an experience formally structured according to the intention of healing or problem-solving. The
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traditional shamanic ceremonial form involving hallucinogenic plants is a carefully structured experience, in which a small group of people (six to 12) come together with respectful, spiritual attitudes to share a profound inner journey of healing and transformation, facilitated by these powerful catalysts. A "journey" is the preferred metaphor in shamanistic societies for what we call an "altered state of consciousness." There are three significant differences between shamanic entheogenic ceremonies and the typical psychedelic psychotherapy session. One is that the traditional shamanic rituals involve very little or no talking among the participants, except perhaps during a preparatory phase or after the experience to clarify the teachings and visions received. The second is that singing, or the shaman' singing, is invariably considered essential to the s success of the healing or divinatory process; furthermore the singing typical in entheogenic rituals usually has a fairly rapid beat, similar to the rhythmic pulse in shamanic drumming journeys (widespread in shamanistic societies of the Northern Hemisphere in Asia, Europe and America). Psychically, the rhythmic chanting, like the drum pulse, seems to give support for moving through the flow of visions, and minimizes the likelihood of getting stuck in frightening or seductive experiences. The third distinctive feature of traditional ceremonies is that they are almost always done in darkness or low light— which facilitates the emergence of visions. The exception is the peyote ceremony, done around a fire (though also at night); here participants may see visions as they stare into the fire. I should point out that the hybrid therapeutic forms that have been developing in the past few decades (to be discussed below) have incorporated these three features from the shamanic model. As mentioned above, psychotherapists working within the psycholytic and psychedelic model quickly came to the consensus that the therapist working with these substances had to have prior experience with them. This is so widely assumed in shamanic societies that it is hardly even discussed. Typically, a shamanic healer working with entheogenic plants undergoes a lengthy initiation and training (sometimes lasting years) under the guidance of an experienced elder before working with others. I will briefly mention some of the variations on the traditional rituals involving hallucinogens. In the peyote ceremonies of the Native American Church in North America, participants sit on the ground in a circle around a blazing central fire in a tipi. The ceremony lasts all night and is conducted by a "roadman," with the assistance of a drummer, a firekeeper and a cedar-man (for purification). A staff and rattle are passed around and participants sing the peyote songs, which involve a rapid, rhythmic beat. The peyote ceremonies of the Huichol Indians of Northern Mexico also take place around a fire, with much singing and story-telling, after the long group pilgrimage to find the rare cactus (Pinkson 1995; Myerhoff 1974; La Barre 1964). The ceremonies of the San Pedro cactus in the Andean regions are sometimes also done around a fire, with singing; but sometimes the curandero sets up an altar, on which are placed different symbolic figurines and objects representing the light and dark spirits which one is likely to encounter (Calderon et al. 1982). The mushroom ceremonies (velada) of the Mazatec Indians of Mexico involve the participants sitting or lying in a very dark room with only a small candle. The healer, who may be a woman or a man, sings almost uninterruptedly throughout the night, weaving into his or her chants the names of Christian saints, spirit allies and the spirits of the Earth, the elements, animals and plants, the sky, the waters and the fire (Estrada 1981; Wasson 1980). Traditional Amazonian Indian or mestizo ceremonies with ayahuasca also involve a small group sitting in a circle, in semidarkness, while the initiated healers sing the songs (icaros), through which the healing and/or diagnosis takes place. These songs also have a fairly rapid rhythmic pulse, which keeps the flow of the experience moving along. Shamanic "sucking" methods of extracting toxic psychic residues or sorcerous implants are sometimes used (Luna & Amaringo 1991; Dobkin de Rios 1984). The ceremonies involving the African iboga plant, used by the Bwiti cult in Gabon and Zaïre, involve an altar with ancestral and deity images, and people sitting on the floor with much chanting and some dancing. Often, there is a mirror in the assembly room, in which the initiates may "see" their ancestral spirits (Samorini 1995; Fernandez 1982). Certain common elements can be found in the anthropological literature on the experiences of shamanistic indigenous societies with hallucinogenic plants. These features are also found in accounts of shamanic journey experiences with other modalities, such as drumming, vision questing, or conscious dreaming. It is clear that these experiential features imply the existence of a radically different worldview (than the Western) in entheogenic shamanic practitioners. I will simply list these features, since there is not the space here to document them extensively. (1) The role of the guide, curandera or healer is always described as central and essential. This must be a person with extensive personal experience in the use of these medicines, who agrees to provide an initiatory experience to a seeker or training to an apprentice. In virtually all entheogenic rituals, the
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guide or shaman does much or all of the singing, and this singing profoundly shapes the quality and content of the experience. (2) The experience can be healing on physical, psychic and spiritual levels (although traditional shamanic healers do not make such analytic distinctions). Shamanic healing experiences, with entheogens or other means, have three main variations: one is the extraction of a toxin that may have been implanted by means of sorcery; the second is the retrieval of a split-off psychic fragment or "soul"; and the third is the experience of being dismembered or destroyed, and then reconstituted with a healthier, stronger "body." (3) The experience can provide access to hidden knowledge— this is the aspect of divination, "seeing," prophecy, intuition or visioning. If the intention or context is healing, then the divination would be equivalent to what Western medicine calls diagnosis— e.g., determining from where and from whom the particular toxic implant came, where has the soul-fragment been "lost," what particular herbs should be used for the person' illness, etc. It is said that there is an intelligence associated with the s plant medicine that communicates in an interior way to the person who ingests the medicine. Indigenous healers refer to the entheogenic plants as "plant teachers." (4) There is a feeling and perception of access to metaphysical realms or worlds. Such realms have, in shamanic, esoteric or magical traditions, been referred to variously as the "inner world," "spirit world," "upper or lower world," "faerie world," "dreamtime" or "otherworld." Some anthropologists, including Michael Harner, refer to them as "nonordinary reality." The access to these other-worlds may come through a kind of journey to that world, perhaps traveling on the back of an animal or being carried by a large bird. Alternatively, one may feel that one can see into the spirit world without moving, while still aware of the ordinary present world of time-space as well. Scenery and beings of the other world may appear in our world. In any event, the usual boundaries between the worlds seem to become more permeable during such experiences. (5) The experience may involve the perception of nonmaterial, normally invisible, spirit beings or entities. Such spirits are recognized as being associated with particular animals (e.g., a serpent or jaguar), certain plants, trees or fungi, certain places (e.g., a river or rainforest), deceased ancestors, and other nonordinary entities (e.g., extraterrestrials or elves). It can include the experiences of actually becoming or identifying with that spirit (e.g., the experience of becoming a jaguar or a serpent). The healing and divination is experienced as being done by or with the assistance of such spirits, also referred to as "allies," "power animals," "guardians" or "helpers." In some healing rituals, there may also be contact with bad or malevolent spirits that need to be exorcised or neutralized in some way. In comparing Western psychoactive-assisted psychotherapy with shamanic entheogenic healing rituals, we can see that the role of an experienced guide or therapist is equally central in both, and the importance of set (intention) and setting is implicitly and explicitly recognized in both. Healing and insight may take place with both approaches, though the underlying paradigms of illness and treatment are completely different. There is a great deal of as-yet-poorly or not-at-all understood about the processes of illness and healing. The role of divination is implicitly acknowledged in the Western models through the amplifier analogy and the microscope metaphor. The two elements in the shamanic traditions that pose the most direct and radical challenge to the accepted Western worldview are the existence of multiple worlds and of spirit beings— such conceptions are considered completely beyond the pale of both reason and science. However, we shall see that in the hybrid shamanic-therapeutic rituals and practices, the recognition of multiple dimensions and of the reality of spirit beings is becoming quite common. SYNCRETIC FOLK RELIGIOUS CEREMONIES The distinction I am drawing here between entheogen-based shamanic rituals and folk religious ceremonies involving plant entheogens is in some ways arbitrary— there is, rather, a continuum of ritual forms and practices. The emphasis in shamanic practices is healing and divination, and they are usually conducted in small groups of around a dozen participants, or sometimes just with one or two afflicted individuals and with apprentices. The folk religious ceremonies often involve fairly large groups of 20 to 40 participants, and in the case of the Brazilian hoasca churches several hundred. Here the aspect of healing and divination or visioning tends to recede more into the background, and the primary focus is on group worship and celebration with singing and prayer. Instead of a shaman or healer there are priests and officiants. There is very little or no discussion or sharing
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of visions or insights, as there would be in the context of a shamanic healing or divination. The groups coalescing around such entheogenic folk ceremonies in an urban or village society have usually organized themselves into recognized churches, providing their members with a certain degree of social cohesion and protection. An important social function of these religious ceremonies is to strengthen community bonds and give members a sense of participation and belonging. Participation in the Native American Church in the United States, as well as the hoasca churches in Brazil, tends to reduce the incidence of alcoholism and drug addiction (McClusky 1997; Grob et al. 1996). As has been noted by some anthropologists, a further societal function of these churches is to provide a protective shield of traditional lore against the encroachments of Christian missionaries and the seductions of Western consumer culture in general (Taussig 1987; Fernandez 1982). The use of peyote by the Huichols of Mexico follows more the traditional shamanic healing model, involving careful and lengthy apprenticeships for the curanderos, and a group pilgrimage to the sacred land of Wirikuta to find the sacred cactus. The actual ceremonies are accompanied by much singing and telling of creation myths and other sacred stories (Pinkson 1995; Myerhoff 1974). Native American tribes in the United States legally incorporated the Native American Church (NAC) as an organized religion that uses the peyote cactus as a sacrament. Though their legal protection has been eroded in recent court decisions, for most of this century the NAC has enjoyed legal access to the entheogens in most of the Western states (Peregoy, Echo-Hawk & Botsford 1995). Native American Church ceremonies follow a fairly consistent format, with a "roadman" presiding, and with almost constant singing of traditional peyote songs throughout the night. There is virtually no discussion of healing processes or "visions" during or after the ceremony, although individual participants may of course have healing or visionary experiences. NAC ceremonies are legally limited to persons with 25% or more Indian ancestry, although some ceremonial leaders have opened up their ceremonies to non-Indians as well. In Brazil there are no less than three organized churches in which ayahuasca is the main sacrament: the Santo Daime, Uniao de Vegetal (UDV) and Barquinia. Each was founded by rubber tappers working in the Amazon region in the 1950s, who came into contact with the hallucinogenic vine through mestizo or Indian ayahuasceros. The founder of each of them reported a significant vision which instructed them to organize a church using the brew or "tea" as the principal sacrament. Members of the churches come from all walks of life and both urban and rural environments in Brazil. Each has by now several thousand members in Brazil, and two of the churches have significant satellite centers in North America and Europe. The churches are officially recognized and the use of the ayahuasca is legal in Brazil within that framework. Typically, the ceremonies are held weekly in specially-built temples, and may range in size from 20 or 30 to several hundred participants. Each of the churches has some differences of emphasis and ceremonial form. The UDV, the largest, is also the most formal: participants sit in rows in straight-backed chairs during the ceremony, listening to sermons and songs given by the maestres who sit around a table in the center; there is also a question and answer period. Sometimes testimonials of life-transformations are offered by longer-term members, reminiscent of AA confessions. The Santo Daime, which was founded by a Brazilian of African descent, involves the singing of hymns by the entire congregation, led by a small group of women singers. Some of the Santo Daime ceremonies also involve dancing, in simple rhythmic, swaying steps— the whole somewhat reminiscent of AfricanAmerican gospel services. The Barquinia church, less well known outside of Brazil, has incorporated elements of Umbanda, an Afro-Brazilian religious movement that involves contact with deceased ancestors and deities known as orixas. These ceremonies also involve both singing and dancing. The research of Charles Grob, Dennis McKenna and others has confirmed that membership in these churches and long-term drinking of the tea is associated with no adverse health effects— and indeed with a reduction of addictions and other psychopathologies (Grob et al. 1996). The Bwiti cult among the Fang people in Gabon and Zaire involves the use of the powerful hallucinogen iboga or eboka, from which ibogaine is derived. The use of iboga, like peyote in North America, exists in both shamanic and syncretic religious ceremonial forms. Originally, the Fang, who are village dwellers, say they learned about the iboga brew from the Pygmies, the deep forest dwellers. Initiates are taken through a powerful death-rebirth experience, in which their "head is opened up," after which they are able to converse with their ancestor spirits, who can guide them in their lives. The Bwiti ceremonies are held in temples, with an altar and officiating priests, where the initiate men and women, daubed with white mud, sit and sing in lengthy ceremonies. (Samorini 1995; Fernandez 1982). Pharmacological research has indicated that ibogaine may have a specific action on the receptor sites for cocaine in the brain, raising the possibility that it may be a chemical antidote to addiction (Lotsof 1995). The more plausible assumption is that all the "consciousness-expanding" hallucinogens, including LSD, peyote, ayahuasca and others, can serve to counteract the consciousness-contracting and fixating
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effect of the addictive narcotics or stimulants (Halpern 1996). These syncretic religious movements, particularly the ayahuasca churches in Brazil, have brought the use of entheogenic plant substances out of the context of shamanic healing rituals, where only a very limited number of people came into contact with them. They have made profoundly spiritually transforming experiences with entheogenic plant medicines accessible to a large number and wide spectrum of people in all walks of life. As such, we may be seeing the beginnings of a broader cultural transformation movement with significant impact. HYBRID SHAMANIC THERAPEUTIC RITUALS There are numerous kinds of set-and-setting rituals using hallucinogens in the modern Western world, ranging from the casual, recreational "tripping" of a few friends to "rave" events of hundreds or thousands, combining Ecstasy (MDMA) with the continuous rhythmic pulse of techno music. My own research has focused on what might be called neoshamanic medicine circles, which represent a kind of hybrid of the psychotherapeutic and traditional shamanic approaches. In the past dozen years or so I have been a participant and observer in over 100 such circle rituals, in both Europe and North America, involving several hundred participants, many of them repeatedly. Plant entheogens used in these circle rituals have included psilocybe mushrooms, ayahuasca, San Pedro cactus, iboga and others. My interest has focused on the nature of the psychospiritual transformation undergone by participants in such circle rituals (Metzner 1999). In these hybrid therapeutic-shamanic circle rituals certain basic elements from traditional shamanic healing ceremonies are usually kept intact: •the structure of a circle, with participants either sitting or lying; •an altar in the center of the circle, or a fire in the center if outside or in tipi; •the presence of an experienced elder or guide, sometimes with one or more assistants; •a preference for low light, or semidarkness; sometimes eye-shades are used; •use of music: drumming, rattling, singing or evocative recorded music; •dedication of ritual space through invocation of spirits of four directions & elements; and •cultivation of a respectful, spiritual attitude. Experienced entheogenic explorers understand the importance of set and therefore devote considerable attention to clarifying their intentions with respect to healing and divination. They also understand the importance of setting and therefore devote considerable care to arranging a peaceful place and time, filled with natural beauty and free from outside distractions or interruptions. Most of the participants in circles of the kind that I witnessed were experienced in one or more psychospiritual practices, including shamanic drum journeying, Buddhist vipassana meditation, tantra yoga and holotropic breathwork, and most have experienced and/or practiced various forms of psychotherapy and bodyoriented therapy. The insights and learnings from these practices are woven by the participants into their work with the entheogenic medicines. Participants tend to confirm that the entheogenic plant medicines, when combined with meditative or therapeutic insight processes, function to amplify awareness and sensitize perception, particularly amplifying somatic, emotional and instinctual awareness. Some variation of the talking staff or singing staff is often used in such ceremonies: with this practice, which seems to have originated among the Indians of the Pacific Northwest, and is also more generally now referred to as "council," only the person who has the circulating staff sings or speaks, and there is no discussion, questioning or interpretation (as there might be in the usual group psychotherapy formats). Some group sessions, however, involve minimal or no interaction between the participants during the time of the expanded state of consciousness. In preparation for the circle ritual there is usually a sharing of intentions and purposes among the participants, as well as the practice of meditation, or sometimes solo time in nature, or expressive arts modalities, such as drawing, painting or journal work. After the circle ritual (sometimes the morning after), there is usually an integration practice of some kind, which may involve participants sharing something of the lessons learned and to be applied in their lives. The majority of Westerners who have developed an ongoing practice of working with entheogenic plant substances seem to have expanded their belief systems beyond the boundaries of the conventional materialistic paradigm of Western science and psychology. While accepting the validity of many Western psychological insights, including those of Freud, C.G. Jung and Wilhelm Reich, they have come— like indigenous people and
Journal of Psychoactive Drugs 8 Volume 30 (4), October – December 1998
Hallucinogens in Psychotherapy and Shamanism
devotees of Asian and Western esoteric traditions— to accept the reality of nonmaterial spirit beings and to recognize that we live in multiple worlds of consciousness. Western psychology may, through such explorations, be finally coming around to the views expressed by William James, after his personal research with the psychedelic anesthetic nitrous oxide, almost 100 years ago: Our normal waking consciousness, rational consciousness as we call it, is but one special type of consciousness, whilst all about it, parted from it by the filmiest of screens, there lie potential forms of consciousness entirely different. . . . No account of the universe in its totality can be final which leaves these other forms of consciousness quite disregarded (James 1901/1958: 228). REFERENCES
Adamson, S. & Metzner, R.1988. The nature of the MDMA experience and its role in healing, psychotherapy and spiritual practice. ReVision. 10 (4): 59-72. Calderon, E.: Cowan, R.; Sharon, D. & Sharon, F.K. 1982. Eduardo el Curandero: The Words of a Peruvian Healer. Berkeley: North Atlantic Books. Dobkin de Rios, M. 1984. Hallucinogens: Cross-Cultural Perspectives. Albuquerque: University of New Mexico Press. Eisner, B. 1989. Ecstasy— The MDMA Story. Berkeley, California: Ronin Publishing. Estrada, A. 1981. Maria Sabina— Her Life and Chants. Santa Barbara, California: Ross-Erikson. Fernandez, W.J. 1982. Bwiti: An Ethnography of the Religious Imagination in Africa. Princeton, New Jersey:Princeton University Press. Furst, P. 1976. Hallucinogens and Culture. San Francisco: Chandler & Sharp. Furst, P. (Ed.) 1972/1990. Flesh of the Gods. Prospect Heights, Illinois: Waveland Press. Grinspoon, L. & Bakalar, J. 1979. Psychedelic Drugs Reconsidered. New York: Basic Books. Grob, C.S.; McKenna, D.J.; Callaway, J.C.; Brito, G.S.; Neves, E.S.; Oberlaender, G.; Saide, O.L.; Labigalini, E.; Tacla, C.; Miranda, C.T.; Strassman, R.J. & Boone, K.B. 1996. Human psychopharmacology of hoasca, a plant hallucinogen used in ritual context in Brazil. Journal of Nervous and Mental Disease 184 (2):86-94. Grof, S. 1985. Beyond the Brain: Birth, Death and Transcendence in Psychotherapy. Albany, New York: State University of New York Press. Grof, S. 1980. LSD Psychotherapy. Pomona, California: Hunter House. Halifax, J. 1982. Shaman— Wounded Healer. New York: Crossroad Publishing Co. Halpern, J. 1996. The use of hallucinogens in the treatment of addiction. Addiction Research 4 (2): 177-89. Harner, M. 1980. The Way of the Shaman. San Francisco: Harper & Row. Harner, M. (Ed.) 1973. Hallucinogens and Shamanism. New York: Oxford University Press. Hofmann, A. 1979. LSD— Mein Sorgenkind. Stuttgart: Klett-Cotta. Huxley, A. 1954. The Doors of Perception. New York: Harper & Row. James, W. 1901/1958. Varieties of Religious Experience. New York: New American Library. La Barre, W. 1964. The Peyote Cult. Hamden, Conncticut: Shoestring Press. Leary, T. 1997. Psychedelic Prayers and Other Meditations. Berkeley, California: Ronin Publishing Co. Leary, T. 1968/1995. High Priest. Berkeley, California: Ronin Publishing Co. Leary, T. 1983. Flashbacks. Los Angeles: J. P. Tarcher. Leary, T.; Litwin, G. & Metzner, R. 1963. Reactions to psilocybin administered in a supportive environment. Journal of Nervous and Mental Disease 137:561-73. Leary, T.; Metzner, R. & Alpert, R. 1964. The Psychedelic Experience— A Manual Based on the Tibetan Book of the Dead. New Hyde Park, New York: University Press Books. Lee, M. & Shlain, B. 1985. Acid Dreams. New York: Grove Weidenfeld. Lotsof, H.S. 1995. Ibogaine in the treatment of chemical dependence disorders: Clinical perspectives. MAPS Bulletin V (3): 1627. Luna, L.E. & Amaringo, E. 1991. Ayahuasca Visions— The Religious Iconography of a Peruvian Shaman. Berkeley, California: North Atlantic Books. McClusky, J. 1997. Native American Church peyotism and the treatment of alcoholism. MAPS Bulletin VII (4): 3-4. McKenna, T. & McKenna, D. 1975. The Invisible Landscape. New York: Seabury Press. Metzner, R. (Ed.) 1999. Ayahuasca — Human Consciousness and the Spirits of Nature. New York: Thunder' Mouth Press. s
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Hallucinogens in Psychotherapy and Shamanism
Metzner, R. 1994. Addiction and transcendence as altered states of consciousness. Journal of Transpersonal Psychology 26 (1): 1-17. Metzner, R. 1989. States of consciousness and transpersonal psychology. In: R.Vallee & S. Halling (Eds.) Existential and Phenomenological Perspectives in Psychology. New York: Plenum Press. Metzner, R. 1988. Molecular mysticism— The role of psychoactive substances in shamanic transformations of consciousness. Shaman' Drum 12:15-21. s Metzner, R. 1971. Maps of Consciousness. New York: Collier-Macmillan. Myerhoff, B. 1974. Peyote Hunt — The Sacred Journey of the Huichol Indians. Ithaca, New York: Cornell University Press. Novak, S.J. 1997. LSD before Leary— Sidney Cohen' critique of 1950s psychedelic drug research. Isis 88: 87-110. s Ott, J. 1995. The Age of Entheogens & The Angels'Dictionary. Kennewick, Washington: Natural Products Co. Passie, T. 1997. Psycholytic and Psychedelic Therapy Research— 1931-1995. Hanover: Laurentius Publishers. Peregoy, R.; Echo-Hawk, W. & Botsford, J. 1995. Congress overturns Supreme Court' peyote ruling. NARF Legal Review 20 s (1): 1-25. Pinkson, T.S. 1995. Flowers of Wiricuta. Mill Valley, California: Wakan Press. Samorini, G. 1995. The Buiti religion and the psychoactive plant Tabernanthe iboga (Equatorial Africa). Integration 5:105-13. Saunders, N. 1993. E for Ecstasy. London: Self-Published. Shulgin, A. & Shulgin, A. 1991. PIHKAL— A Chemical Love Story. Berkeley, California: Transform Press. Stevens, J. 1987. Storming Heaven — LSD and the American Dream. New York: Atlantic Monthly Press. Taussig, M. 1987. Shamanism, Colonialism and the Wild Man— A Study in Terror and Healing. Chicago: University of Chicago Press. Wasson, R.G. 1980. The Wondrous Mushroom. New York: McGraw-Hill.
Journal of Psychoactive Drugs
Volume 30 (4), October – December 1998


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For those of you unaware, Christophe Beck is a successful film composer who started off in the world of television. I began watching the show Buffy in 1997, late in the third season. It was a period of my life filled with change, good and bad, and I was surprised to find a show about pretty people fighting the undead would suck me in, literally. I had not watched a serialized drama in many years, and had pretty much passed on television in general. Writer/Director Joss Whedon brought me back by creating a world that was filled with fantasy as an analogy to realism. I have always been into film scores, I've owned soundtracks since I was young. Never before had I heard a television score that sounded like film. Chris Beck created an emotional background for the episodes that was it's own character, and although there are many television composers that I love today, none have composed quite like Beck. I culled the internet for bootleg copies of his music, and it was during that time period that I realized what I wanted to do with my artistic ability. I credit Chris for giving me the inspiration to write for film and television, and I will always have an affinity for TV over film for that reason.
A few years ago, I came across the only fan site for Beck, run by an Englishman named Ian Davis. I began to chat with Ian, which turned into lengthy emails, and over the last two years we've become good friends despite the ocean between us. On Ian's site he reviews not only Chris' film scores, but his episodes from Buffy. The reviews take each musical moment and analyze them for instrumentation and theme. I offered to help out if he needed it, and he promptly handed me Season 3.
I realized immediately after delving into the first episode that Chris' music was more intertwined than I had originally thought. He used themes that started as a few piano notes in the first episode that came to an orchestral climax 2/3 of the way into the season. Characters and relationships had their own themes, which were written differently depending on the mood and status at the time.
The reason for this blog, other than to bring attention to the composer that shaped my career choice, is to provide a link to the reviews I've written. Ian handled Season 2 and I took on Season 3, with plans to work on the 4th together. I'd taken an extended break with the reviews when my career took off, but with only four episodes left I'm intent on finishing them shortly, and will post when they're up. For now, when you have some time, check out the ones I've already written at the Resource Site for Christophe Beck. They're a great insight to not only Chris' process, but my thought process when analyzing a score, or writing one for someone else.

subset: commoncrawl


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|Property type
|Minimum Stay
|2 nights
Gorgeous Lake views! Sun streams through windows all day long in this bright airy contemporary lakefront home and newly constructed guesthouse! Main house has 3 Bedrooms and an open loft (SEE BELOW FOR BED LAYOUT). In addition, there are 4 full bathrooms plus two outdoor showers! Dramatic double height living room with large fireplace opens onto large outdoor deck that leads to the lake. Gas grill. Guesthouse has living room that doubles as a bedroom (with full bathroom) and separate upstairs bedroom suite with full bathroom. The house features a bar area with small fridge, microwave and bar sink, as well as an outdoor patio. Both houses are fully air-conditioned. Summer activities include: Tennis: Private tennis court on property with racquets and balls. Boat, fish, swim and hike. Wonderful dock on lake with raft. Near several scenic golf courses. Five minutes from Copake Lake and motor boating. Within 30 minutes of the Berkshires where summer arts festivals abound. Near skiing (15 minutes), sledding, snowshoeing and ice skating in the winter. Fabulous top rated restaurants within 10-20 minutes. Beautiful! Perfect for a family vacation, reunion or 2 families sharing.
Located on peaceful Upper Rhoda Lake (2 acre lake) in a serene and quiet neighborhood. Non-motor boating allowed. The area enjoys the quiet serenity of a wilderness retreat.
Keywords: Lake front, Lake view, Water view, Lake side, Waterfront, peaceful, serene, tennis
We are a family that has a vacation home 5 minutes from this home. We have been in the area for 7 years and love it. We hope you do as well. We can share all the fun places to visit when you are here!
Jenifer Crosby purchased this house in 2011
We have enjoyed it ourselves and found the drama of the space very appealing!
We love the views, light and the beauty of the house. The fireplace is very special. The property itself is large and gorgeously landscaped. We even have a vegetable garden which during the season will have vegetables and herbs for the picking! Tennis court along with a basketball hoop
The setting of this home is just gorgeous- it sits on a shady, private lot right on Upper Rhoda Pond. There is a large yard for running around and a dock with enough boats for a big group. The house itself is very large and has lots of bathrooms- a must for a multi-family trip! The guest house in particular is obviously new and stunning.
I'm giving the home 4 stars is because the two outdoor showers were not working (one was completely off, and one spurted water horizontally from a pipe). The manager tried to get a plumber in there before our stay but was not able to. Also, we were given the incorrect house code so had some trouble getting in. Lastly; we had the air conditioning on at night, but the house never fully cooled down- it's very large, so that may be a factor! Just good to know if you're very sensitive to heat. In general, our stay was absolutely wonderful!
My party of 10 family members stayed here during my wedding weekend, and it was really great. It took us a bit to figure out the climate control, but we stoked a fire on the first night to stave off the cold. The view onto the water is gorgeous, rooms are spacious, and my husband and I used the guest house as a mini honeymoon suite! Our only complaint was that ants were crawling around the kitchen after two days.
I spent the weekend on this beautiful property with three college friends and their families. We numbered eleven people in total and the house felt spacious and comfortable. When we arrived there were several gardeners and landscapers putting the finishing touches to the grounds -- which are truly spectacular. The house had already been cleaned and prepped from top to bottom and everyone had the same reaction upon entering -- WOW! Every bedroom/bathroom is uniquely designed and outfitted with top-quality linens and fixtures.
During our stay we enjoyed the kayaks, canoe, and rowboat (and caught several good-size bass and pickerel) -- as well as the tennis court and a raucous game of HORSE with the basketball hoop. The huge deck, outdoor furniture and BBQ grill made our dining time even more enjoyable.
While Copake itself is a tiny town its proximity to a wide variety of sights is a huge plus. Nearby must-visits are the short hike to Bash Bish Falls (about 5 miles) and Monument Mountain in Great Barrington (about 20 miles away).
AND -- if you like soft serve ice cream, the Copake diner serves the best we've ever tasted (and our group included several ice cream connoisseurs).
All in all, this is a spectacular property that deserves every one of the five stars!
The lovely pond setting, with nature all around. Multiple paddle boat opportunities, and great tennis court for a fun family gathering. Nice stereo with tons of CDs, good solid WIFI access. Nice outdoor grill and well equipped kitchen. Multiple large group seating both inside and outside. Enjoyed the fire with plenty of firewood.
Only downside was some of the furniture in the main house is a little tired - especially in the living room. The furniture in the guesthouse is stunning and quite new. Beds are fine.
Jennifer the property manager was responsive, kind and attentive.
We stayed there for NYE weekend with friends and family. The house was amazing. It was so great to have two separate spaces and the kitchen livingroom area was the pwefect spot for all of us to hang out together. We had everything we needed. The kids loved the game room. The view was great and the property felt so private. Can't wait to return!!
My friends and I have done a "Friends Thanksgiving" every year for the past 15 years. What started as a dinner in someone's cramped apartment has turned into a weekend away full of lots of laughs, food, and drinks! The circle has grown as well, and so we're constantly looking out for house rentals that have the space to accommodate the size of the group, but also feels cozy enough to really just settle in and make some memories. This rental couldn't have fit the bill any more perfectly. The pictures don't do the house justice, especially outside by the lake. The colors reflecting off the leaves on the trees were absolutely stunning and really set the tone for the entire weekend. I can't imagine what it would be like in Summer to take advantage of the massive deck, the outdoor showers, tennis court, and lake for boating and swimming. Even without those things, this house was well worth it! And the bonus house served as great spillover so that anyone who wanted to turn in early could do so to the main house, and then the rest of us could continue to be our crazy, loud selves in the other house. The property manager, Jen, was extremely responsive at every turn and let us know that she was just a phone call away if we needed anything (we didn't - she had set us up perfectly). I really can't say enough about this property and am happy to recommend it!
yoga 3 miles away at Ancram Opera House:
Nearby Golf and Excellent Restaurant: - 10 minutes away. The name of the restaurant and bar is The Greens restaurant. It is excellent and highly rated and the views are lovely.
Farmer's markets 3 miles and local organic vegetables, fruits and meats. Pick your own organic berries 2 miles away.
Train service by Amtrak (Hudson Station) and Metro North (Wassaic Station) - both 30 minutes away.
New State of the Art Library: Roe Jan Library. There are many cultural and children's programs and computer stations etc (10 mins away).
City of Hudson - with major Antique Shops and Restaurants is 30 minutes away.
Town of Millerton - with charming shops and movie theater and award winning restaurants is 20 minutes away.
Town of Great Barrington in the Berkshires (MA) - with its charming shops and restaurants and cultural attractions is 30 minutes away.
Bard College is 40 minutes away with an array of cultural programs.
Tanglewood, Jacob's Pillow, Berkshire Theater Company and Shakespeare & Co, are about 40 minutes away.
Town of Rhinebeck - with its elegant shops and restaurants is about 45 minutes away.
|Rental Period
|Minimum Price
|Additional Nights
|Weekend Night
|Monthly *
|Event Price
My Standard Rate
2 night minimum stay
for 2 nights
|Cleaning Fee
|Pet Fee
|Damage Insurance
|Damage Deposit
Refundable Security Deposit will vary from $1250- $2500 depending on the length of stay. Damages will be taken from security deposit first and through the Property Damage Protection Insurance second if amount exceeds the security deposit amount. Rates are subject to change until confirmed. Base Rate applies to Dates not listed above.
* Approximate monthly price. Actual pricing will depend on the days of the month you stay.


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Epic Fail: Anti-gay Christian group produces suggestive logo ('On our knees for America')
IS this an epic fail? The anti-gay mariage, anti-gay, sex-obsessed Christianist group Call 2 Fall have produced a new logo:
Declaration comes straight from the pages of Scripture:
If my people, who are called by my name, will humble themselves and pray and seek my face and turn from their wicked ways, then will I hear from heaven and will forgive their sin and will heal their land. (2 Chronicles 7:14).
The journey back to God, to His forgiveness and favor, begins on our knees in humility and repentant prayer. Consider the words of the Declaration prayerfully:
I will answer God's call to fall on my knees in humility and seek His face in repentance so that He might forgive my sins and heal our land.
Posted: 28th, June 2013 | In: News Comment | Follow the Comments on our RSS feed: RSS 2.0 | TrackBack | Permalink


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We are excited to announce that Barracuda security and storage solutions are now available in the ArrowSphere Cloud!
What does this mean for you? Let's start with what ArrowSphere is.
As you know,* Barracuda has a robust and award-winning channel partner program. ArrowSphere is a platform that connects service providers and service resellers through a unique online marketplace. This marketplace facilitates and supports resellers by providing a single access point for provisioning cloud services. ArrowSphere is perfect for resellers looking for single catalog of best-in-breed solutions with these features:
- Centralized services provisioning
- Centralized billing and usage reports
- Single sign-on
- Optimized subscription management
This platform works well with our philosophies of leveraging the cloud and keeping IT simple.
You can find these Barracuda solutions in the ArrowSphere Cloud:
- Barracuda Email Security Service: Comprehensive cloud-based service includes integrated spam and virus blocking, data protection, DoS prevention, email continuity, encryption, and policy management.
- Barracuda Web Security Service: SaaS security and web content filtering solution that enables the connected business to benefit from new technologies and online tools minimizing lost productivity, wasted bandwidth, and compliance violations. It enables granular, real-time visibility into online activity.
- Barracuda Backup: Integrated solution that includes software, backup agents, and redundant storage needed for physical, virtual and hybrid environments. With advanced deduplication and compression, backups are quicker and consume less bandwidth.
- Barracuda Message Archiver: Provides simple yet powerful message archiving for efficiency and eDiscovery. Optimizes email storage, enables productivity for mobile users, and simplifies eDiscovery and compliance.
- Barracuda Copy: File sync and share service supports deployments in both cloud and on-premises environments with the manageability, security, and storage functionality.
- Barracuda SignNow: Supports deployments in both cloud and on-premises environments and allows organizations to quickly obtain electronic signatures.
With the ArrowSphere Cloud Marketplace and Barracuda, solution providers can easily build or expand a cloud business that helps their customers address IT challenges with simple and innovative technologies. Now, these channel partners can offer their customers the benefits of email and web security, along with the benefits of our Data Protection Plus initiative. If you haven't heard about Data Protection Plus, you definitely want to check out these blog posts and this website to learn more.
For more on the ArrowSphere Cloud, visit this site.
*For more on the Barracuda Partner Program, visit our partner information page here.


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Sparrowwing is a brown tabby she-cat with light brown paws, lime green eyes, shredded ears, and a stump for a tail. She has a long scar across her eye and another scar down her flank. She is a warrior of LeafClan.
Additional Info
Sparrowwing was born to Leaftail and Smokestorm. She was an only kit until Flamepaw was born a few moons after her warrior ceremony. Her mother died when giving birth to him. She was very protective over Flamekit and spent most of her time with him. Flamekit was apprenticed at six moons and his mentor was Mapleleaf. Flamepaw was found dead one day and Sparrowwing thinks Mapleleaf killed him. Her mate is Skywolf.


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I'm worried that someone I know maybe abusing pain medication and keep finding different kind of pills around the house
What is this pill - with 'I8' imprint?
- Asked
- 7 Nov 2011 by Slopey31
- Active
- 7 Nov 2011
- Topics
- pain, medication
Answers (1)
Pill imprint 8I has been identified as Ibuprofen 800 mg.
Ibuprofen is used in the treatment of back pain; pain; headache; osteoarthritis; rheumatoid arthritis (and more), and belongs to the drug class nonsteroidal anti-inflammatory agents. Risk cannot be ruled out during pregnancy.
Ibuprofen 800 mg is not subject to the Controlled Substances Act
Pill image:
Take care,
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This day 3 years ago, The Staves were taking to the stage at Wembley Arena supporting Bon Iver. 3 years later and with Bon Iver producing their latest record, they took to the road and came to Bournemouths' Old Firestation to play their beautiful music for an excited and packed out venue.
Last time I saw The Staves perform was with Keaton Henson in 2012. Just 3 voices and a guitar creating an atmosphere like I've never experienced live before. Now, travelling with a 9 piece band, could they maintain that element of ethereal fragility……well, yes….but maybe at times I hankered for that beautiful simplicity which won me over way back in 2011.
From the moment they took to the stage the audience were captivated. Opening completely accapella with, the audience was hushed, leading effortlessly into 'Steady' which brought in the band in with a steady build.
We were treated to a good selection of new and old favourites, with an excellent cover of Bombay Bicycle Clubs 'Feel' thrown in for good measure which went down particularly well.
The audience throughout the show were enchanted, showing great appreciation for every song.
Their sound was full and warming. The addition of live horns gave songs such a 'Winter Trees' and 'Teeth White' and brilliant surge, but for me, The Staves are at their best when they are exposed as three voices. Towards the end of their set, we were hypnotised by an impressive performance of looping harmonies. If you thought 3 Staves were a delight, you should hear this if you get the chance.
The shows was their first to Bournemouth, exclaiming how lucky we are to live by the sea. They're not wrong. With the sea air in our lungs and lullaby vocals of The Staves in our ears, a very fortunate audience were charmed. The Staves continue to grow and show us the power and perfection of their live performance.
All photographs taken by Ed Hill. Please credit © Ed Hill for use.


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Each November the Adopt-A-Native-Elder Program sponsors a rug show and sale in Park City. At this event, we present the Elders' traditional weavings. During the show, there are a variety of programs centered around traditional Navajo culture. These include weaving demonstrations, dances, special entertainment, and a fund-raising auction. All proceeds from the sale of rugs woven by the Elders in the Program go directly to the weavers.
From its humble beginnings 25 years ago, with just a few rugs at the Kimball Arts Center, the Annual Rug Show and Sale has evolved into what may be the largest event of its kind in the country.
The Rug Show helps Adopt-A-Native-Elder create a market for the Elders' crafts and raise awareness about the Elders' needs. The Elders bring rugs, jewelry, and baskets to sell. They return home with all the proceeds from their sales. The money enables them to buy food, firewood, and hay during the winter.
Our rug show this year celebrates the 28 year history of this event. Over the years we have provided an important economic support for the Elders in our program and their families. In addition the show has been a major source of information for the general public about the Navajo culture and people.
The show will once again be held at the beautiful Snow Park Lodge at Deer Valley in Park City, UT.
Click here for information about directions to the event and special lodging rates .
Our annual rug show was another big success last year with excellent sales allowing the weavers to return to their homes with resources to help them through the winter.
To see a slide show of photos from the show please click on this link. There are many photos here so it may take a little time to download.
Please consider making a donation to support the Rug Show and the work of the Program.
If you are interested in purchasing a unique, one-of-a-kind rug made by one of our weavers, please visit the Rug Catalog.
Copyright © Adopt-A-Native-Elder Program. For questions about the Program Email UsQuestions or Comments about the web site? Contact our Webmaster


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Half my new Amazing Cover Letter Templates" and newest porn pictures.
Providing your throat for 9 months. I simply want a pic of a mystery, we encouraged salivation from other people in your lips like an expert.
Lovely girl, charmed with strong suction from my dresser and wheeled to my daugther crying because its your birthday.


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Supplier Homepage Product Summer Sheet Summer Cotton Sheet 100% Cotton, Cotton Sheet, Horse Rug (RG-N11)
100% Cotton, Cotton Sheet, Horse Rug (RG-N11)
|FOB Price:
|Get Latest Price
|Min. Order:
|400 Pieces
|Transport Package:
|Poly Bag for Each,PVC Bag Is Available
|Payment Terms:
Request a custom order and have something just for you!Send Customized Request
Basic Info
- Model NO.: RG-N11
- Material: Cotton
- Customized: Customized
- Fabric: 100% Cotton
- Front Chest: Two Buckles
- Specification: Export
- HS Code: 42010000
- Type: Horse Rugs
- Age Group: Adults
- Size: 5′0-7′0
- Lining: 190t Quilted
- Trademark: Customers logo available
- Origin: China
Product Description
Cotton Sheet (RG-N11)
1. FABRIC: 100% cotton
2. LINING: 190T quilted
4. Features: Two buckles on the front chest, two surcingles for security on side, leg string inside
Company Features
1.Efficient quality horse saddlery supplier
2.Powerful production base ,excellent products, competitive prices,online service
3.Provide you products in according to your requirement
4.You may order by mail, fax, E-mail


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It was a breath-taking sight in the late winter, the light of Montreal cutting through the blind night on Mount Royal. How I wish the photographs did it justice. -MC
Category: Travel Photography
The Hungry Waxwing
Silhouette Street
A Laughing Matter
Looking Up From the Streets of Montreal
Night at the Oratory
Fog Over Ottawa
The Beauty of Montreal
Some photos of the Collège Notre-Dame and Saint Joseph's Oratory, taken on a freezing night during my February trip to Montreal, QC.


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• You'll have a dedicated adviser who can help you identify exactly what you should insure, so you'll never pay for cover you don't need.
• With our years of experience, and access to a vast panel of insurers, we'll be able to find you the best policy at the most competitive price.
• If the worst happens and you need to make a claim, our experienced team will support you through the process, making it run as smoothly as possible.
If you rent out a number of residential properties, you probably already know about landlord insurance. But do you know about portfolio cover, which is designed for the professional landlord, and tailored to the specific requirements of your property portfolio?
Call us today on 020 8304 4344 for advice and help on finding the right policy for your needs.
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If you're managing a number of different properties, you'll have enough on your mind without worrying about when each property's household insurance is due to renew. With portfolio insurance, you can choose a single renewal date for all of the properties you own.
And as a professional landlord, you'll want to cut costs without cutting corners - buying cover for all of your properties in one go will also usually be cheaper than insuring each property separately
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Max, Original Cindy, Sketchy, Alec, and Logan are all hanging out at Crash. For the most part, they're all watching Alec beat people at pool. As he polishes off another victory, he begins scouting for another opponent. No one is interested until he comes to Logan; Logan agrees, as long as he can break. Logan executes a good break and proceeds to sink several shots as Alec looks on, impressed. As Logan takes aim for another shot, Alec distracts him by asking if he would like a beer, and Logan misses. Alec takes over and sinks several balls of his own. As Alec sets up to take a difficult shot, Logan asks, "Sure you don't wanna bank it?" Alec replies, "I'm sure," then misses the shot. Logan takes control of the table again, putting more balls into the pockets. His last shot before the eight-ball shot is a difficult one—he'll have to "jump" the cue ball over one of Alec's balls to hit his into a side pocket. As he takes aim, Sketchy and Alec come along side him and speculate whether he'll make it. "Guys?" Logan mutters. "Beat it!" They move back, and Logan makes the shot! Max grins and remarks to OC, "You gotta admit, that was pretty cool!" OC replies, "Silly boys playing with their sticks and balls… I may vomit!"
Logan has one shot left—the eight-ball. Alec ups the wager by betting $50 that Logan will miss this last shot. Logan takes aim, banks the shot on the side, and in it goes! Max saunters over to Logan to congratulate him and hands him a mug of beer. As she does, their fingers touch. Max panics and orders Logan to go wash his hands. Alec wonders why she's freaking out, and OC reminds him of the virus and the fact that they can't touch. Logan returns and reassures Max that he's all right. She's clearly upset as she remarks, "I could have killed you over a stupid game of pool!" Logan tries to lighten the situation by saying, "I thought it was a very satisfying game of pool; wanna get a drink?" Max is too distraught to lighten up, so she opts to take off and go home.
At a junkyard across town, a guy is talking to his dead, stuffed dog and crunching cans to turn in for money. He hears a noise, tells the dog to stay, then gets hit in the face with some slime and is dragged away.
At Joshua's, Max is trying to read the formulas on the papers from the Manticore doctor that are stuck in one of Joshua's paintings. She has a breakthrough on one of the formulas and thanks Joshua for painting on the papers; otherwise, she might never have figured it out. She leaves to visit another technician. The technician looks at the formula and determines that it isn't so much wrong as it is not right. He inquires as to the origin of the virus. Max blurts out the truth, but he doesn't believe her. Since he doesn't seem to be able to help her, Max asks for the papers back. The technician corrects himself saying the numbers were off, but the idea of luring the virus into a dead end protein coat is right. He likens it to a Pied Piper/Chuck Heston combination- "Take that, you damned, dirty virus!" All he needs is a blood sample and $20,000.
At Jam Pony, OC tells Max that $20,000 is a small price to pay for the man of her dreams. Max decides to enlist the help of Alec in stealing something she can sell to get the money. She tells him they're going after a single surviving copy of Star Wars: Episode VII because the public deserves to see it. Alec snidely remarks, "Is that the one where Captain Kirk dies?" Max shrugs, "I guess…" Alec looks appallingly at Max and gives her a hard time about stealing, but then agrees once she tells him what his take will be.
An unknown man is gargling in the kitchen where his wife and children argue about dinner. He complains, "Somebody, kill me!" Suddenly, the window behind him breaks, and the man is hit with slime and taken away.
Max goes over the mission with Alec, insisting that they'll be in and out in five minutes. Hours later, they're still hiding in the closet waiting for the guards to change shifts. They talk about what they're going to do with the money, and Alec finds out he's wasting time to facilitate Max having sex. He feels like a pimp! Alec then realizes Max and Logan have never had sex and says they're lame. Max defends their relationship saying it was never the right time. The guards change shifts and they leave to complete their mission.
Later, the technician injects Max with an immunoglobulin that will neutralize the virus in her blood. He observes the results under a microscope and says it's working; however, something changes and he realizes the virus is mutating to eat through the protein coat. Unfortunately, Max and Logan will have no more than 12 safe hours of contact. Max sets her pager to countdown the time and arrives at Logan's with 10 hours and 50 minutes on the clock.
Max asks Logan, "Hypothetically, what if there was a temporary cure?" Logan asks how long they would have. Max looks at her pager and responds, "Ten hours, fifty minutes." Logan's eyes widen as he stares at Max and asks, "You're serious? So we can touch, and nothing will happen?" Max smiles and says, "I don't know about nothing, but you won't die." Max says they should think about it because when it's over, that's it—no repeats; ten hours is not very long. Logan gives her an intense look and says it will have to be long enough. Max grins and says, "I was hoping you'd say that." They both stand and move towards each other. Logan holds out his hand, and Max puts her hand in his. They laugh softly, and Logan moves in to kiss her. Max stops him by going all girly, saying she doesn't want to blow this on a quickie; it should be perfect. Logan asks, "How about a perfect quickie?" Max hands him a bottle of wine to open. They sit down to drink their wine, and Max tells him what she had to do to get here. How she was trapped in a closet for hours with Alec, but now she knows it was worth it. Logan agrees that it feels like old times, but Max says it's better.
At Crash, Alec spots Asha and buys her a drink, but she's not interested. She gets ready to leave, but Alec spills the news about Max and Logan. She accepts the drink, and they toast Max and Logan's relationship and talk about what they might be doing right now. Asha thinks Logan would be romantic. Alec turns the tables on Asha and implies that she and Logan had something going on while Max was at Manticore. Asha insists that Logan was lost without Max, and she respected their relationship because it's true love. Alec laughs in disbelief that they've even said "I love you" to each other. He thinks Max would choke on the words, and Logan would send it in an e-mail. He, on the other hand, believes in going after what he wants because they're all living on borrowed time. Intently, he looks at Asha and says he wants her and invites her home with him.
Joshua is at his house painting until he notices the warning label on his paint says it should be used in well-ventilated areas. He runs outside to get some air and catches a scent that he follows to a manhole. Removing the cover, he goes below the street where he sniffs some slime hanging from the pipes and states, "Gossamer!" He follows the scent through the sewers and out an exit where he arrives in time to see another man attacked by the slime-throwing creature.
At Logan's, Max and Logan are slow-dancing, enjoying being able to hold each other. Logan says there's something he wants to tell Max, and she says she has something to tell him, too, but wants him to go first. Before Logan can say anything, Joshua breaks in. Upon seeing them, he averts his gaze and yells, "Stop getting busy, please!" He informs Max that the Gossamer is loose and is hurting people, so Max and Joshua need to go stop it. Frustrated, Max insists that this can wait a few more hours, but Logan reasons that if people are getting hurt, she needs to help them. Resignedly, Max comments, "Can my life suck any harder?"
They realize they're going to have to track this thing down first. Logan plots out a search area that's much wider than Max would like, so she decides to enlist Alec's help. Before she leaves, Logan kisses her passionately, and Max remarks that it feels like they're kissing goodbye.
At Alec's, Max bursts in and finds Asha asleep on the couch. Alec comes out of the bedroom in a towel, and Max orders him to get dressed—she needs his help. He tells Max that the Gossamer was created to sniff out targets using certain scents. Some were created to kill, others weren't. Logan calls Alec's cell phone to tell them of another attack. The connection between the two victims is that they both recently visited the same dentist. Logan leaves to check the lead on the dentist and warns Joshua to stay put and to help himself to food in the fridge.
At the dentist's office, Logan is poking around and talking to himself. "Eight hours to be with the girl of my dreams, and I'm at the dentist." He finds a folder with some information, and tries to call Alec's phone to tell them what the Gossamer is after, but is attacked by the Gossamer's slime.
In the sewer, Alec wonders why Max keeps checking the time, and she wonders what Asha was doing at his place. They discover slime on the pipes and know they're close. Coming back up to street level, they enter the junkyard and split up to search for the Gossamer. Alec gets hit with some slime. Max tries to call Logan back, but realizes she can hear his cell phone ringing nearby. She discovers him trapped in a car, unconscious. As she turns around, she gets slimed.
Max, Logan, and Alec are all trapped in a car by the Gossamer's slime. They realize the other victims are trapped nearby, too. Logan tells Max that the dentist was using Keveral in fillings, and the Gossamer sniffed it out. They realize their situation looks pretty bleak, but Max is confident Joshua will help them. Max and Alec argue about their situation and cast blame. Max cynically comments that this is her life; she should have known that one night was too much to ask. Logan asks how much time they still have, and Max replies, "Not enough." Logan responds, "It wouldn't have been enough anyway." Alec finally catches on and asks if this virus thing is still hanging around. Logan tells him to shut up.
At Logan's, Joshua wakes up, covered with food. He calls out to Max and Logan, then leaves when he finds them still gone. He arrives at the dentist's office where Logan was and sees the slime everywhere. He continues to track the Gossamer through the sewer until he arrives at the junkyard. He's able to free Max before he is slimed himself. Max fights the Gossamer and manages to dodge his slime. She lures him away with the Keveral and locks it in a car that she suspends high in the air using a power magnet. Each of the victims is finally set free, and they all leave except for Max and Logan.
The junkyard guy is playing with the Gossamer and tells Alec he wants to keep it. Alec tells him it's a Tazmanian ant-eating aardvark, escaped from the zoo. But as long as the guy keeps it locked up at night, he can have it.
Still in the junkyard, Max joins Logan in the backseat of a car. According to her pager, they have two minutes left. Logan remembers the night they took down Manticore when he thought he'd lost her. When he returned home, he just sat on his couch for days; he couldn't move because it hurt too much. That's how he feels now. Max wonders if maybe they shouldn't have taken this chance. Logan counters that they had to, but they can't keep going through this. If only he could go back to the year they wasted, being too afraid to admit their feelings for one another, he would have done things so differently. The silence is cut by the beeping of a pager. Logan leans in and kisses Max passionately, then gets out of the car. He turns back to her and says, "I love you, Max," then walks away. Max replies, "I love you, too," as a tear rolls down her cheek.


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Costa Concordia: Crew told passengers to return to cabins (video)
THE Costa Concordia story has the victims (11 dead), the blonde Domnica Cemortan , the Captain Francesco Schettino and the slippery crew who fell into a lifeboat and now it has the footage of a member of crew assuring people on deck that there was no need to panic and they can return to their rooms and eateries.
Don't panic!
RaiNews24 has featured a female member of the crew stating " everything is under
Posted: 20th, January 2012 | In: News Comments (4) | Follow the Comments on our RSS feed: RSS 2.0 | TrackBack | Permalink


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Meet Our Management Team
Kevin Bottomley
President & CEO
Kevin has spent the last 15 years in public markets focusing on company creation and capital raising. In that time Kevin has been a part of the successful completion of over 75 Million dollars in funding through networks in North America, Europe and Asia. Kevin's drive and discipline have allowed him to successfully navigate challenging business settings and scenarios in the resource and special situations sectors.
Bradley Hoeppner
Brad has worked with public companies for 10 years. He has been instrumental in the successful closing of more than 100 million dollars of public company financings. Bradley has played a key role in re-structuring public companies and has been a director of King's Bay Gold Corp. since February 2016. Bradley is also a director of Berkwood Resources Corp.
Jody Bellefleur
Chief Financial Officer
Jody joined the board as Chief Financial Officer in February 2016. Jody is responsible for all aspects of regulatory financial reporting including the preparation of quarterly and annual financial statements, management discussion and analysis reports, and government tax and regulatory reporting.
Ms. Bellefleur is a CPA, CGA with over 20 years' experience as a corporate accountant. Prior to her work with publicly traded companies, she was the Controller of a private manufacturing company. Since 2008, Ms. Bellefleur has exclusively been involved in providing services to both public and private companies in the junior mining sector.
Nick Rodway
Nick completed a Bachelor of Science in geology at Memorial University of Newfoundland in 2013 and has spent over 5 years working for Canadian exploration companies.
Nick now works with Zimtu Capital corporation in Vancouver assisting with project generation and corporate development. Nick has played a strategic role as a director with King's Bay Gold Corporation, assisting with project targeting and acquisitions.
Dusan Berka
Mr. Berka is a graduate engineer with a M.Sc. (Dipl.Ing.) degree from the Slovak Technical University, Bratislava, Slovakia (1968) and a member of the Association of Professional Engineers and Geoscientists of B.C. since 1977. He has over 40 years international experience in Engineering, Marketing & Sales and Business Administration.
Dusan also has extensive experience in the management, marketing, promotion and administration of public companies as well as in the Corporate Communications, shareholders information, public relation and contract negotiations. During the past 34 years Mr. Berka has served as a Director and Officer of various public companies traded on the TSX and TSX Venture Exchanges and the NASDAQ System in USA.


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The Giant Lamprey is a hostile creature exclusive to The D (Add On).
Pre-War, Lampreys were an intrusive, non-native species brought to the Great Lakes by cargo ships from the Pacific. As all foreign organisms behave in new ecosystems, Lampreys comsumed everything in it's path, attaching violently to marine life and leaving a distinctive circular chunk missing from all of it's prey. After the bombs dropped, Lampreys increase in size, going from a few feet long to three times that size; about 12 feet in all!
Style of AttackEdit
Lampreys lurk in most bodies of water, submerged until they sense that a victim is within range of their watery home. They arc and lunge out at the victim. If the player encounters one in mid-arc, they can kill the Giant Lamprey with quick reflexes and a few shots. However, if the player is too slow, they will be sucked and restrained in by it's mouth, and will lose health until the player either dies or drops an Exposives weapon down it's mouth, killing the Giant Lamprey.
Giant Lampreys can be found in the Irradiated Lakes of The Wilderness and in Sector 12 of The Grid. They are also found in the SEGOM system and Fresh Water Reservoir in the city, but only in the quest It Came From Beneath the Sink!.


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The University's most recent Charitable Tax Return can be viewed on the Canada Revenue Agency's web site.
Please contact [email protected] or 519.884.0710 x3180.
If you have made the decision to give to Laurier, a donation made on-line, or by cash, cheque, Visa, MasterCard, and American Express is a convenient route. We do not recommend sending cash through the mail. Please visit our Contact page for a full list of contact methods.
Yes. Official gift receipts are issued for all contributions – there is no minimum donation cut-off.
On average, the actual cost for a student to attend Laurier is far more than the cost of tuition. The Parents Fund helps to fund projects that would not otherwise be financially possible. What's unique about the gifts you provide through the Parents Fund is that they enrich the Laurier experience for not only your own special student but students across campus, both now and in the future.
You can direct your gift to the designation that matters most to you. This could be the area of greatest need, a faculty or department, student specific designations, international initiatives, Laurier centres or another fund designation that you may specify.
Gifts to the university's highest priority needs do not have a restriction on their use. These gifts give Laurier the flexibility to respond to exciting opportunities and emerging needs. They provide support for innovation and the development of challenging programs that inspire students and bring new life to lecture halls, labs and discussion groups. A gift to the university's highest priority needs is one of the most significant ways your contribution can make an impact.
The Laurier Call Centre employs over 40 students who call alumni and parents throughout the year. Students enjoy hearing alumni stories and alumni welcome the opportunity to find out about the exciting developments that are shaping the student experience today.
Wilfrid Laurier University Development and Alumni Relations respects your privacy and keeps all personal information strictly confidential. We store personal information in the Development and Alumni Relations database. The university grants access to information in the database only to individuals and partners who need it to carry out their duties on behalf of the university and/or the Alumni Association. Please, know that Laurier does not rent or sell your personal information. Read the full privacy policy.
Our Development Officer for Planned Giving, Cec Joyal, will be happy to provide you with all of the information you need by calling 519.884.0710 x3864.
"You can be the difference to Laurier students and I'm happy to help if you have any questions."
Senior Administrative Assistant
519.884.0710 x3180


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James Montgomery Band
Listen To James' Music
When blues legend James Montgomery sings and plays the harmonica, he summons the power and inspiration of a rich history. While growing up in Detroit he learned first-hand from the masters — James Cotton, John Lee Hooker, and Jr. Wells — at the legendary "Chessmate." Over the years, he's carried on in the tradition and continues to be a vital presence in Blues as one of its most dynamic performers.
In the late 60s James moved to Boston and formed the James Montgomery Band. Incredibly energetic live shows placed them among the hottest acts in New England alongside the J. Geils Band and the budding Aerosmith (who opened two shows for the Montgomery Band), and they were quickly signed to a multi-album deal with Capricorn Records. Since that time, James has recorded eight albums. His releases have hit the Billboard Top Ten and included members of the David Letterman Band, the Uptown Horns, producer Allen Toussaint and other luminaries.
James spent four years playing with Johnny Winter, and recorded on his Grammy-nominated "Bluesman" CD. He has also recorded with Kid Rock and Uncle Kracker. James has toured with many major artists, including Aerosmith, Bonnie Raitt, Bruce Springsteen, the Allman Brothers, Steve Miller and others, and performed onstage with B.B.King, Buddy Guy, John Lee Hooker, Jr. Wells, James Cotton, Bonnie Raitt, Greg Allman, Laverne Baker, and Peter Wolf among many others, including an impromptu session with Mick Jagger at New York's "Trax".
FROM DETROIT TO THE DELTA finds James and his great band once again in the company of well-known friends: Johnny Winter plays some blazing slide guitar, James Cotton joins James in a lowdown country blues, Aerosmith's Joey Kramer and Brad Whitford power up a couple tracks, the Uptown Horns add their special flavor, and rapper DMC (Run DMC) takes "Who Do You Love" to a whole new place.


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Re: "MyTree" to PAF
In reply to:
Re: "MyTree" to PAF
Clynt Sheehy 8/15/07
I searched on the internet and I was able to download and install Embla Family Treasures 5. http://shareware.pcmag.com/product.php%5Bid%5D82393%5BSiteID%5Dpcmaghttp://shareware.pcmag.com/product.php%5Bid%5D82393%5BSiteID%5Dpcmag
I was able to use it to import a gedcom file and also to export a gedcom file.
The question is whether it can open YOUR files. Give it a try. If so, export your database to a gedcom file and import it into a new (empty) PAF file.
EFT5 does not use a .tre or a .fam extension for its own files. Oh ... I see it only Opens files with an .odb extension.
It can import files in EFT3 format (maybe this format uses .tre and .fam). No ... further digging indicates an ending of m.isd is expected for EFT3 files. Hmm .
It seems like a long shot, but see if EFT5 can open any of your files feom the earlier Embla product.
Good luck.


text: Meetings & Meeting ReportsSocieties and Academies ENTOMOLOGICAL SOCIETY OF WASHINGTON, APRIL 18, 1899 + See all authors and affiliations Science 05 May 1899:Vol. 9, Issue 227, pp. 652-653DOI: 10.1126/science.9.227.652-a L. O. HowardFind this author on Google Scholar Find this author on PubMed Search for this author on this site Article Info & Metrics eLetters PDF This is a PDF-only article. The first page of the PDF of this article appears below.


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*SOLID PAINT BREEDING STOCK* *FCCRA FUTURITY ELIGIBLE* THIS FILLY IS PRICED TO SELL!!!!!! Has the disposition to make a great 4-H project. This is a…SOLD
This filly will be able to do it all. Speed, cow, and trainability. Sire: Little Smoke 045 http://colt45ranch.com/little_smoke_045.html Dam…SOLD
Dancer is a great young mare, amazing conformation, and looks! Dancer is 15hh, built correctly, and very athletic. Dancer is a very well gaited horse,…SOLD
Really pretty fancy filly! Will make a great show horse. Halter now, ride or add to your broodmare band later. Sire: Financially Cool, Multiple WC, Multiple…SOLD
Take a look at this guy! Perfect show prospect, outstanding confirmation to get you points in the halter pen, and then will have outstanding movement…SOLD
My friend asked me to post up her horse for her. Its a saddle broke gelding named Snickers. Black and white, with a little brown/tan. Go to the link above…SOLD
Started under saddle and coming along nice! Been rode out. Extremely athletic and quick, not a mean bone in her body, big boned. This little mare has never…SOLD
The horse has to meet these requirements- *has to get along with mares *has to be good first time kids horse *has to ride either western, bareback,…SOLD


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Upton, ME12 Birch Point RD
Est. Mortgage: $/month
MLS Number 1286633
- Residential
- Address 12 Birch Point RD
- Location Rural
- Bedrooms 2
- Bathrooms 1
125' of waterfront on Lake Umbagog. Landscaped .87acre lot w/apple trees & perennials, gently sloped toward the water, Full deck w/easy remove rail for winter snow removal, 2 bdrms., 2 heat sources, partially finished basement w/walkout toward the shore, workshop area, spare room for office or added sleeping quarters. Boat deck, 3 car garage w/2nd level, wood shed, generator, lean to, alarm system & more. All appliances included. Swim, canoe, kayak, fish & enjoy all that peaceful lakeside living can provide.
Listed by Badger Realty LLC


text: A Job Readiness Camp will be held May 15 – May 19 from 4 p.m to 7 p.m. at the Rosa Jackson Community Center for ages 15 – 19. Each day will cover a different topic ranging from dress for success, applications, resume, and interviews. Volunteers are needed to lead and participate in the workshops. Review the flyer and call 478-751-9169 if you are available to volunteer any of the days.


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What I'm most excited about right now is...
- Consulting on marketing, branding, and content specifically but not limited to emerging creative brands and creative entrepreneurs.
- Directing and producing content for consumer brands in the art, fashion, lifestyle, hospitality, and media industries.
- Coaching and hosting workshops for entrepreneurs, startups, and boutique-sized firms and agencies.
- Media features and speaking engagements such as podcasts, radio, television, webseries, as well as online and print publications.
- Brand partnerships with companies aligned with the following missions: female entrepreneurship, media representation of women of color, female empowerment, and millennial culture.


text: Wow. Big changes to the forum by the looks of it. Been a while for myself, and something made me want to take a look at this today. Looks good! Ive made a couple of new threads so maybe that'll help Hard to believe its coming up on 16 years since I joined (joined December 31st 2001). I joined to find out how to 'Nosebluntslide the awning' in Tony Hawks 2. And I got my answer And now Im graduated, in a senior job, and married. Buying my first house in about 6 weeks time. Im 29 now, and joined when I was just 14. Staggering to think back on the amount of time I spent on GW back in the day!