Hamilton Morris

This, again, comes back to the expectation, beliefs, what you project onto the experience. So then if the case is that there is a difference and that difference is not derived from the chemistry of the substance, but from the psychological expectation of the user, then why can't you reformulate your expectation accordingly so that you have the same associations with the synthetic substance?

You could change that. So if the idea is and it typically is that the natural is better, natural is good.

You could change that. So if the idea is and it typically is that the natural is better, natural is good.

You could change that. So if the idea is and it typically is that the natural is better, natural is good.

synthetic is worse you can totally change that bias if you want to if you want to you can make a very persuasive case that the synthetic is better because it's better for the environment and so you are not harming toads in the process of acquiring the substance and you're not contributing to the potential exploitation of an endangered species

synthetic is worse you can totally change that bias if you want to if you want to you can make a very persuasive case that the synthetic is better because it's better for the environment and so you are not harming toads in the process of acquiring the substance and you're not contributing to the potential exploitation of an endangered species

synthetic is worse you can totally change that bias if you want to if you want to you can make a very persuasive case that the synthetic is better because it's better for the environment and so you are not harming toads in the process of acquiring the substance and you're not contributing to the potential exploitation of an endangered species

that only exists in a small part of the world or something like that. And so this is like a better experience because you're doing it more conscientiously. Like you could formulate that exact same expectation and projection onto the experience if you wanted to.

that only exists in a small part of the world or something like that. And so this is like a better experience because you're doing it more conscientiously. Like you could formulate that exact same expectation and projection onto the experience if you wanted to.

that only exists in a small part of the world or something like that. And so this is like a better experience because you're doing it more conscientiously. Like you could formulate that exact same expectation and projection onto the experience if you wanted to.

Yeah. I was, um, I was aware of the pharmacology of the peptides that were present in the venom of the phylum Medusa by color. And so I wasn't expecting to have, you know, an LSD type psychedelic experience or anything like that. At the same time, when I made that many, many, many years ago, there was relatively little information.

Yeah. I was, um, I was aware of the pharmacology of the peptides that were present in the venom of the phylum Medusa by color. And so I wasn't expecting to have, you know, an LSD type psychedelic experience or anything like that. At the same time, when I made that many, many, many years ago, there was relatively little information.

Yeah. I was, um, I was aware of the pharmacology of the peptides that were present in the venom of the phylum Medusa by color. And so I wasn't expecting to have, you know, an LSD type psychedelic experience or anything like that. At the same time, when I made that many, many, many years ago, there was relatively little information.

There was like a Peter Gorman article that had been written about it. He was, I think, the first outsider to document that process for High Times. And there was maybe a couple scholarly publications, but there really wasn't all that much out there on it. A little bit was there, definitely. And so I kind of knew what I was getting into.

There was like a Peter Gorman article that had been written about it. He was, I think, the first outsider to document that process for High Times. And there was maybe a couple scholarly publications, but there really wasn't all that much out there on it. A little bit was there, definitely. And so I kind of knew what I was getting into.

There was like a Peter Gorman article that had been written about it. He was, I think, the first outsider to document that process for High Times. And there was maybe a couple scholarly publications, but there really wasn't all that much out there on it. A little bit was there, definitely. And so I kind of knew what I was getting into.

I knew that it wasn't exactly the sort of altered state that I'm typically drawn to, which is a more classically psychedelic state. This was maybe something closer to... I mean, because in a lot of cultures you have also these ordeals of one kind or another that are also done to produce an altered state. It could be fasting.

I knew that it wasn't exactly the sort of altered state that I'm typically drawn to, which is a more classically psychedelic state. This was maybe something closer to... I mean, because in a lot of cultures you have also these ordeals of one kind or another that are also done to produce an altered state. It could be fasting.

I knew that it wasn't exactly the sort of altered state that I'm typically drawn to, which is a more classically psychedelic state. This was maybe something closer to... I mean, because in a lot of cultures you have also these ordeals of one kind or another that are also done to produce an altered state. It could be fasting.

It could be rites of endurance where you go on a very long hike, something like that. The intention is to create an altered state through suffering. And so it was a bit more in that direction, I'd say.