Darwin's Pharmacy: Sex, Plants, and the Evolution of the by Richard M. Doyle

By Richard M. Doyle

Are people unwitting companions in evolution with psychedelic vegetation?

Darwin's Pharmacy indicates they're by way of weaving the evolutionary conception of sexual choice and the examine of rhetoric including the technology and literature of psychedelic medicines. lengthy suppressed as elements of the human device equipment, psychedelic vegetation may be usefully modeled as "eloquence adjuncts" that accentuate an important component to sexual choice in people: discourse.

Psychedelic crops seduce us to have interaction with them, construction an ongoing interdependence: rhetoric as evolutionary mechanism. In doing so, they interact our expertise of the noosphere, or considering stratum of the earth. the conclusion that the human organism is a part of an interconnected surroundings is a terror of immanence that may finally gain the planet and its inhabitants.

To discover the rhetoric of the psychedelic adventure and its value to evolution, Doyle takes his readers on an epic trip throughout the writings of William Burroughs and Kary Mullis, the paintings of ethnobotanists and anthropologists, and nameless journey stories. the implications supply striking insights into evolutionary concept, the conflict on medications, the net, and the character of human recognition itself.

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Extra info for Darwin's Pharmacy: Sex, Plants, and the Evolution of the Noosphere

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It happens that tsung-mi’s zen prolegomenon 13 Nan-yin trained under two different Shen-huis: the Ho-tse mentioned above (perhaps through the intermediary of his disciple Tzu-chou Chih-ju); and Ching-chung Shen-hui, a mainstay of the Ching-chung (Pure Assembly) lineage of Zen that flourished in Szechwan. Tsung-mi sometimes refers to the latter Shen-hui as I-chou Shih. Nan-yin first trained under Ho-tse Shen-hui, or perhaps his disciple Tzu-chou Chih-ju, before going to Szechwan and becoming one of Ching-chung Shen-hui’s disciples.

Tsung-mi’s accuracy has been questioned, due to some confusion over Nan-yin’s genealogy. It happens that tsung-mi’s zen prolegomenon 13 Nan-yin trained under two different Shen-huis: the Ho-tse mentioned above (perhaps through the intermediary of his disciple Tzu-chou Chih-ju); and Ching-chung Shen-hui, a mainstay of the Ching-chung (Pure Assembly) lineage of Zen that flourished in Szechwan. Tsung-mi sometimes refers to the latter Shen-hui as I-chou Shih. Nan-yin first trained under Ho-tse Shen-hui, or perhaps his disciple Tzu-chou Chih-ju, before going to Szechwan and becoming one of Ching-chung Shen-hui’s disciples.

Outside the cittadharmata¯ there is not one dharma to be apprehended. 33 Confirmation of what Tsung-mi says about Hung-chou can be found in two Hung-chou works, the Essentials of the Dharma of Mind Transmission (Ch’uan-hsing fa yao) and Wan-ling Record (Wan-ling lu), both by P’ei Hsiu. In 842, within a year of Tsung-mi’s death, P’ei was stationed in the south and made contact with the eminent Hung-chou master Huang-po Hsi-yun, and in 848 P’ei had a second encounter with Hsi-yun. P’ei’s notes on Hsi-yun’s talks on these two occasions, with considerable editorial help from Hsi-yun’s monks on Mount Huang-po, resulted in the two works listed above.

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