Social Studies Books

I have read and reread this book and I also recommend it to other people. The best book I ever read about adoption and I've read a lot of them. I adopted two foster children and this book was the best preparation I found. If you're considering adopting older children, it's a good preparation. Don't pass it up!

I read this book about a year after my daughter joined our family, at age four. It is the only book I have read like it. It takes you step-by-step through the process, from applying with an agency to the new child's adjustment - and the family's adjustment to their new arrival.

I wish I had read it before we started, although I read many other good books. I like that Adopting the Older Child addresses some of the feelings people don't like to talk about...like the adoptive parents doubting whether they made the right decision. I also like that it explores older child adoption among different types of families (those with bio kids, those without, etc.).

My only 'complaint' is that it does kind of wrap up the case studies a bit too neatly at the end...as if the issues are all gone after a few years. Most who have adopted older children will agree that some of the emotional issues will be life-long issues, to an extent. Other than that, I thought it was great! Highly recommended!

Christine Mitchell
Author and Illustrator of Welcome Home, Forever Child Welcome Home, Forever Child: A Celebration of Children Adopted as Toddlers, Preschoolers, and Beyond

My husband and I are in the process of adopting an older child from the ages of 3-8. We went through our adoption classes and received alot of great information we will need but I was also reading this book at the same time. I was able to ask questions to our instructor that I would never have thought of without the book. I loved the way the author put in characters of the adoptive child awaiting adoption, Parents waiting to adopt, The case workers point of view, and all the emotions they were going through. I told our instructor about this book and she said she would let other adoptive parents know about it. This book was so informative and fun to read that I found myself not wanting to put it down.

This book is a must have for anyone thinking of adoption. It may have been written 20 years ago but you couldn't tell since the information is mostly about emotions and how to work together with the child but also with your case workers. I was already excited about adopting an older child but this book helped me to prepare for the best and worse of situations that may occur adopting an older child. If you buy this book you won't regret it!

As we move forward in the adoption process of a 17 yr. old, I am thrilled to have just read this book. It was an easy read, full of insight, with just the right balance of warmth and challenge. Best of all, as both a professional counselor and adoptive mother (seven times over!) the author is truly credible, including a nice mix of research and personal experience. I give this book my highest recommendation.

This book dicusses the adoption of older children. Through a series of stories told in the viewpoint of the adoptive parents, adoptive children, and their social worker, readers gain insight into what they can expect during the process. This book put to ease some of my fars about adopting an older child, and makes me feel more equipped to handle situations when our time to adopt comes.

Excellent, informative history of the rave scene in England... everything is in here: how influential Ibiza was to the scene, MDMA and its history, smiley faces, baggy pants, all the main players and djs... it brought back a lot of happy memories of my raver days in NYC in the early 90s. A must read for those interested in this scene especially the beginning which shows that it all started in America: Larry Levan and the Paradise Garage, Frankie Knuckles's Warehouse parties, Dr. Shulgin and his MDMA studies... Britian took it to the next level in the 80s beginning with the Summer of Love and raves and was then past back to the US in the early 90s: Frankie Bones and the Storm raves, NASA, and the rest. This book tells you all about it!

This book is truely entertaining, it covers music, culture, politics, drugs, ect... It was hard to put this book down, I was sucked into it and learned a great deal about the scene in Eroupe. I recommend this book to people who are looking for answers to questions they didn't know they were asking...

This book is well written from start to finish and is hard to put down. It provides a real inside viewpoint of not only the music put the politics of ecstasy culture. To those who seek alternatives to corporate-consumer-culture this book is very inspiring. In particular the stories of how groups like Spiral Tribe live(d) their lives.

To me this book really captures a lot of the emotion that those inside the 'rave movement' feel. Even though the book is centered on the London scene it seems to capture the universal essence of the culture. Reading the book felt like reliving the rave experience all over again. It's like a trip taking you from a ravers first mind-opening dose of MDMA to the realizations that come after continued exposure to underground dance culture and politics.

This book also provided a great account of the actions taken by the opponents of youth dance culture; the ignorance of the politicians and police using scare tactics to try and control what they clearly don't understand, the attempts by the alcohol industry to take the culture away from the underground and commodify it into regular bars for their profit, and the problems created in the culture by organized crime.

Altered State also delves into the issues of prohibition and harm reduction. This is another area where the book's message transcends the London setting it describes. These topics will resonate with anyone familiar with the current political climate in the USA. With the 2002 RAVE (Reducing Americans Vulnerability to Ecstasy) club owners can now be held responsible for what their patrons ingest. Meanwhile organizations like DanceSafe.org offer harm reduction strategies to the millions of ecstasy users who defy prohibition.

I couldn't recommend this book more highly.

As someone who "came of age" in the club culture of Austin, Texas in the mid-1980s (Halls, Stephanie's, 606), I have been quite surprised that the Dallas (Starck) and Austin dance subculture has not been fully explored in many books as "ground zero" for the ecstasy-fueled rave movement that developed in Europe during the late-80s and early 90s. Although MDMA had been around for a while, if it wasn't for a chance meeting between a certain Austin DJ and one of Britain's top new wave bands after an Austin concert, England's 1988 "summer of love" might not have happened (or at least it would have been delayed for a few years). That "three days of love" on Lake Travis had a tremendous influence on the social history of youth over the next twenty years! The book mainly focuses on Britain's experience with the rave and dance subculture. However, it is the first few chapters that I find so fascinating . . . the development of MDMA and its infusion into the mainstream population through unassuming college students who had no idea they were guinea pigs for the multitudes to follow. Well worth the read, especially for those of us who experienced the phenomenon first hand.

Garage, House, Acid House, Techno, Balearic, Drum & Bass, Jungle, whatever you call it: this is the book about the real history. Sometime in the past fifteen or twenty years rock died finally, amd weren't you glad? I was happy but I was on E and my vote doesn't count. I was taking alot of smart drugs too and I wrote a few novels on those so-called "pep pills." But I wasn't hanging out in Ibiza with Danny Rampling of Claire Manumission, or even Larry Levin at the Paradise Garage. I was still listening to Wire and Gary Numan. Like most people, at first I didn't care for most techno or house, but you know what? It's all I listen to now (I am still living in 1999). How did that happen? Before I used to listen to a lot of punk, ska and reggae, and then dropped out of the music scene for a while. I liked punk music especially since there were no rock stars, and anyone with long hair (or even looked remotely like Evan Dando) was immediately uncool and we used to beat them up. Boy, we were thugs back then, eh? But sometime in the late 1980s, someone slipped me a hit of E, and this disco record came on and it sounded like the best record I ever heard, and I was in love with everyone and I dove in the middle of the groping room. A few years later, I got serious and became the literary insider, and read Joyce, Proust, Beckett, Pynchon, Irvine Welsh, back to back, you know the story.... Well, what I'm saying is this book is a wonderful read, and adds a little narrative to the no-narrative techno policy. It also documents the most profound youth movement of the last ten or fifteen years. That's what I like about Techno: no rock stars!

Antipodes is a major milestone in the scholarly and scientific theory and methodology of visionary plants, entheogens, and the phenomena of the dissociative cognitive state, in the tradition of William James. Nitrous showed James the ordinary state of consciousness isn't enough for a full account of the mind.

Shanon critiques previous approaches to cognitive psychology, entheogens, and the mystic state and surpasses previous coverage of drug-induced mysticism. He presents and calls for a sophisticated, well-informed phenomenological Cognitive Psychology approach to the mind and to the dissociative cognitive state and primary religious experiencing.

He presents a research methodology, framework, and paradigm of extensive first-hand experience and training in the dissociative visionary cognitive state, with extensive comparison of experiential observations with many other experienced observers or trained practitioners, per Ken Wilber's Eye to Eye. He demonstrates how the altered, dissociative cognitive state informs the scientific study of the mind, and how a phenomenological cognitive psychology perspective informs the scientific, systematic study of the states induced by visionary plants.

He approaches cognitive psychology as a concern with overall dynamic mental activity and phenomena, rather than underlying-level mental representation. He critiques the established Psychology models of mystic-state experiencing, emphasizing that the visionary altered state affects and works comprehensively and non-specifically upon the entirety of experiencing and cognitive activity, including movement and performance, neither centered in uncovering hidden layer of already-ongoing sub-cognitive activity nor being restricted to merely the isolated faculty of imagination.

Antipodes opens a new era in research and theory on visionary plants and mythic metaphor. Myths were discovered through the use of substance-induced altered states of consciousness; the world of myth is the world of entheogens. Ayahuasca drinkers tend toward the universal metaphysical conclusion, of idealist monism: only interconnected thoughts exist.

Although noting Ancient Jewish mysticism used a Ayahuasca mixture such as Rue and Acacia or Mimosa, he emphasizes myths as metaphorical description of dissociative cognitive experiencing induced by visionary plants, not of the plants themselves like previous entheogen scholars. Myth describes dissociative experiencing through small-scale mythemes and larger-scale structures, and represents mental transformation over multiple sessions.

Shanon's coverage of mystical phenomena is less developed and coherent than of imagery. His categories of experiential phenomena and visionary metaphor don't cover the specifically religious-experiencing realm such as a willing sacrificing of kingship; he covers temples as merely a visual object, not really explaining why kings and temples are seen. He covers control-instability, personal autonomy issues, and fear as though separate from religious/spiritual divine-encounter aspects.

Practitioners fearfully cross themselves and pray for mercy before taking the Eucharistic potion. Cognitive dissociation brings thought-control crisis in which reliance on one's own powers and resources is of no avail; to combat fear and restabilize mental control, trust is needed in something beyond one's local autonomous self.

He advises mastering fearful thoughts and remembering you're an autonomous self who can influence thoughts -- yet asserts Ayahuasca drinkers feel the source and master of which thoughts happen isn't themselves, but external forces; it's scientifically unknown how thoughts originate; and the source of thoughts, control, and what happens in one's mind is not oneself, but a hidden, transcendent source.

Metaphorical descriptions of dissociative phenomena are also covered in Metzner's Unfolding Self; Culiano's Out of this World; Collins' Death, Ecstasy, and Other Worldly Journeys; Arbel's Beholders of Divine Secrets; and Thorne's Marihuana: Mysticism & Cannabis Experience. Antipodes is a must-have for consciousness and entheogen researchers.

To this date this book is the best analytical physiological examination and charting of the ayahusca experience that I have ever before seen. It is an exceptional book and a must read for any one interested in Psychology, Visionary substances, Ayahusca, spirituality, religion or the mind. Benny is going through the book charting cataloging and grouping the various Ayahuasca phenomena and experiences into the first ever-scientific exploration into the visionary state. He is very loyal to the scientific western model and I respect this as well as many of his ideas and personal views on the visionary experience as well as his deep admiration for Platonic thought. Although I would like to say that I feel it is quite a shame on his part that he discounts the Spiritual dimension so. I feel that in his attempt to categorize the ayahusca phenomena has allowed him to miss the Forest through the trees if you will. I think it is very presumptuous to assume the entire shamanism history of the world as well as the entire visionary and Ayahusca community is largely in fault to believe in the reality, how ever large or small it may be, to the spiritual dimension. But then again he is not a Physicist and the idea of Other physical realitys as noted in quontom theory is not something he belives in at all, I know I have talked with him personaly on this matter in Peru. But in benny's own words from the book " Ayahusca brings us to the very limits of what rational western psychology can comfortably know or answer he then delvs with the conclusions of his book with a examination of Platonic thought wich I fing beutiful and a perfect intalectial match to the tone of this amazing work. I give this astounding book 5 stars, and a must have for any personal Library.

INTRODUCTION
What happens when a worldly Israeli cognitive psychologist goes to the Amazon Basin where he ingests the famed psychotropic concoction Ayahuasca (the `vine of the dead') again and again and again? Our intrepid philosophical psychologist is no longer a sprightly youth, maddened for adventure. He is instead an accomplished theoretician with widely published articles (several in this journal) and a noted book (*The Representational and the Presentational*, 1993) that speak the from the perspective of cognitive (or phenomenological, for Shanon) psychology against the reductive tendency to view the mind's activities as created by the the brain's activities. Even before his Amazonian quest, he placed himself in the Gibsonian camp seeing the mind as dynamic intermediary between organism and environment and active participant in both. What did happen is this extraordinary book, a scientific analysis of his own visions and the education of both Shanon's views and, perhaps, his soul.

Benny Shanon's accomplishment in this unique and carefully written treatise is nonpareil. In his landmark attempt to chart and classify the experiences that follow ingesting the Amazonian brew, Ayahuasca (always capitalized by Shanon), he demonstrates a will to observe and explain as relentless as carbon steel, but his seeing and experiencing also require him to be as flexible as tungsten when he must shape his interpretations within experiences that have all but overthrown the pretense of objective observation. Indeed, as he becomes `educated' through his journeys with this brewed plant compound, apparently beginning his own shamanic initiation, his will, his very self must capitulate to experiences beyond words. Later, back at his desk, Shanon will use his notes and memory to go discover the order of things. This breakthrough study will achieve the respect and renown it deserves, but it is currently causing a stir in certain circles and amongst the openminded international intelligentsia.

Shanon has written a slow-rising classic that should stay aloft for the duration of our era, not just as cognitive psychology or even as another narrative of the psychedelic experience, but as the revelation of the boundless potentials within the human journey itself. Since its release, it appears to have received universal praise from other critics and readers. However, word has not filtered out into the hungry minds of the general public or surely *Antipodes*(1) would be on a bestseller list. Either its subject matter - pharmaceutically induced altered states of consciousness - is still considered too politically threatening or Benny Shanon needs to hit the talk show circuit. His book enters deep waters yet never loses its way. It may be a challenge for some to wade through his classifications but in doing so may find their thinking clarified. Shanon's writing is clear as a mountain brook. He wastes no words for grand effect but always goes straight and true for the point of the topic he had begun. This makes for a very satisfying read, which is helped immensely by the greater story lurking within it to do with one man's awakening from the sleep from self consciousness. *Antipodes* is neither obscure nor excessive, so it might make a good selection for a book-of-the-month for educated readers. Oprah, are you listening?

Nothing exactly like this has ever been written before(2), beautifully rendered and incisively analysed yet finally superseding its own analytic. The reader joins a dedicated scientist on a journey that most would consider well beyond the possibility of scientific data gathering, except in terms of chemistry or anthropology. This journey is a phenomenological analysis, Shanon's close observation his own experience. He wastes no pages speculating on what the neural correlates of his visionary experiences might be, not even taking much time to explain the active ingredients of the `brew' or how it changes the brain. Within this work (but not always within his own experience), the phenomenological-analytical approach seldom wavers. Such an approach still requires a certain distance, so when the object of study is his own earthshaking visions or emotional tsunamis rising up to lay bare every suppressed anxiety, guilt, or self delusion - not even to mention the digestive trauma often encountered(3), one finds oneself in mute admiration for this stalwart scholar who steadily perseveres, refusing to be swept away from his purpose. He admits to making wrong choices in his early Ayahuasca journeys, lingering at banquet or resisting the lure of jaguar metamorphosis when he should have continued his quest, but he learns and begins again. As new worlds open before him, sometimes terrifying, he never retreats in a desperate attempt to turn the experience off. But he also learns when to surrender. Song pours from him amongst strangers, but he knew he must allow the joy to have voice. Though only briefly alluded to, it seems his perseverance and purity of purpose allowed him to finally transcend the limits of knowledge altogether by surrendering his cognition and his very self in a metanoia beyond the realm of words, memory, or interpretation. Needless to say, this experience is not described.

It is in this sense that *Antipodes* may find itself attacked (or ignored) from two opposed positions at once. Most hard science does not consider phenomenology a respectable undertaking since one's subjective experiences can neither be observed by anyone else nor shown to produce repeatable effects. One attempting to draw up analytical structures for drug-induced visions is likely to be dismissed out of hand as delusional, taking hallucinations for reality(4). On the other hand, true believers - religious followers, mystic esotericists, New Agers - will be annoyed for though Shanon puts the stamp of `reality' upon his altered-state journeys, he continues to be skeptical about the existence of supernatural deities behind the metaphysical curtain. In his captivating Prologue he states: `For years I characterized myself as a "devout atheist". When I left South America I was no longer one' (p. 9), but he later explains that his `theism' is more related to a Spinozan pantheism grounded in creative dynamics than to anybody's pantheon or hierarchy of static divinities. He also rejects as unlikely the many reports of enhanced psi powers during the Ayahuasca intoxication (noting that increased perceptual sensitivity and interpersonal attunement can explain the `mind reading' he has experienced and heard reported). He remains open, however, expressing the wish that reports like that involving the remote viewing of an actual European city by an Amazonian native who had neither seen pictures nor heard stories of such a place should be objectively investigated.

Others will argue, and have done so, that immersion in the vision quest involves the suspension of the judgmental, cognitive faculty. Shanon seems to have learned the right steps to his dance between reception and cognition. When the moment presents itself, he allows the imagery or ambiance to take over; but when he returns he makes note of all that can circumscribed. Such imagistic encouragement is similar to Spinoza's intuitive mode of knowing, as Shanon notes (p. 205), but he also stands by the need for subsequent careful analysis in the same way elucidated by Whitehead (1978): `The true method of discovery is like the flight of an aeroplane. It starts from the ground of particular observation; it makes a flight in the thin air of imaginative generalization; and it again lands for renewed observation rendered acute by rational interpretation' (p. 5). Whether this `rational interpretation' infects that which is so interpreted, thus standing on the primary ontological ground beyond that of visionary experience remains an open question, to be asked again below.

In what follows, I will attempt the briefest of summaries though such is an injustice to this groundbreaking psychological cartography of what is terra incognita to most of us. I will then share my perplexities and a personal response, before concluding.

SUMMARY
As a reader, I was hooked immediately by the dramatic Prologue as well as the few selected illustrations, all details from the artwork Planos by Brazilian `shaman-turned-artist' Céu. Each detail is a picture unto itself - a `frame of reference' - yet `the big picture' reveals them all as aspects of a greater dynamic spiralling out from or in towards a core of light that no doubt `passeth all understanding'. The plates seemed to be metaphor for *The Antipodes of the Mind*, frame of reference within frames of reference, each part structured by the whole, while the whole is changed by the activity of the parts.

In the Prologue, Shanon tells the story of his first encounters with the Ayahuasca brew and the questions that brought him to begin his mammoth research project. In his first experience of any consequence he had visions that included jaguars and snakes. He learned later that this was commonplace for Ayahuasca drinkers and his professional curiosity as a cognitive psychologist was roused: `Snakes and jaguars seem to be just too specific to define cognitive universals' (p. 7). But he also underwent horrible visions of human cruelty throughout history, including what must have been especially wrenching, the Jewish Holocaust. But rather than back away or fall into bitter cynicism, he countered it with contemplation of the beauty that humans had brought into the world: `However evil and petty human beings are, I thought, they are also the creators of some of the most beautiful things that exist in the universe. With culture and art, as well as with religion and spirituality, humankind can be redeemed' (p. 5). The anguish or fear evoked by unexpected and shocking presentations of evil must be the gate that has turned away many other first time drinkers from further pursuing this course. Through his faith in life and the human journey, Shanon himself emerged beyond the gates in a centre of serenity within which it seemed the world and himself was born anew: `It seemed this was the first day of creation' (p. 6).

After these first world-changing experiences with the Santo Daime Church (daime=Ayahuasca), he was thrown into a period of critical self-analysis. He knew he had to further study this vine and its power, but how? It seems he first had to accept who he already was, an accomplished cognitive psychologist; he confirmed this identity by ending his self-analysis and beginning his journey to other realities found through Ayahuasca and then a long critical, objective, and categorical analysis of the Ayahuasca experience. This book is the fruit of his labours. It is clear, however, that he had also personal motivations to discover a way to confront the human dilemma of good and evil, as well as facing (or `being faced by') the everpresent questions of a spiritual nature.

Shanon set the time aside, returned to the Amazon, underwent prescribed purifications, and became a dedicated student of the School of Ayahuasca, a mystes into its mysteries. He knew from the first he would never `graduate' as the result of a handful of Ayahuasca sessions, so he took his work seriously indeed. He travelled to gatherings among the three churches (two Christian inspired, one an offshoot of the Umbanda movement) in Brazil that use Ayahuasca as their sacrament and participated in their organized sessions. He sat with Amazonian tribespeople under the jungle canopy, often with the guidance of a ayahuasquero, the `specialist of the sacred', a shaman. Later, as he began to master his visions, he journeyed with few others among accomplished shaman-healers. He shared the brew with experienced users in urban settings, and, when he felt ready, flew solo. At the time of publication, he had gone on over 130 Ayahuasca journeys, though the `core corpus' of his phenomenological research work is his first 67 sessions. Each session was summarized at its conclusion. Beyond that, he read everything he could find on the brew, from early reports of missionaries or explorers to current extended scientific analyses. None combined scholarly analysis with extended personal experience. Finally, he set out in good cognitive psychological fashion and interviewed others who had just concluded their own sessions or anyone in general who also had extensive experience with the brew: `My estimate is that, all told, the data discussed here are based on about 2,500 Ayahuasca sessions' (p. 410).

Then Shanon got back to his desk to reveal the structure of the world (perhaps that should be `worlds'). The bulk of the book consists of prolonged exegeses, enumeration and elaboration of steps, systems and subsystems, categories of subcategories within supercategories, and lists of effects and affects. His point of departure is the phenomenology of his `core corpus'. I will not summarize here his structural program, central to his topic as he deems it to be. Strange to say, I rarely found this approach tedious. For one thing, as noted above, the objects of his classifications are confrontations and participation with other realities, so there is a veritable tale of wonders interwoven within the data. Running through the exposition like an unruly stream upon well-manicured fields is the underlying narrative of the paradigmatic hero's journey into meaning. Furthermore, Shanon's mind, as expressed in his writing, is so refreshingly clear and organized that one feels perfectly secure in boarding his `aeroplane' to survey mysteries of terror and delight well beyond most of our experience or comprehension. It may be, however, that Shanon needed this comprehensive organization as a grounding for his more ultimate revelations. Perhaps it was necessary for him `systematically to chart the various phenomena that Ayahuasca may induce and *to establish order in them*' (p. 48, my italics), so he could at least recall the pathway back toward the Source, the `still point of the turning world'.

Shanon learns there are stages of advancement into these mysteries: The novitiate begins passively watching wonders unfold as on a screen, but with experience and courage, learns to enter the vision and explore its reality from within. Then there comes a stage where a certain degree of control over the unfolding reality is possible, though such `control' is always partial and participatory - Shanon often uses the metaphor of playing an instrument or being played as such: `Thus, I say that the Ayahuasca experience is like music played on an instrument which is the soul and that this music is a perfect mirroring of one's entire being' (p. 380). Indeed, the final stage seems to involve gaining the power to engage many worlds (or realities) simultaneously, but also the power to act in this world in ways never previously attained or attempted, such as the expressive arts or guidance and healing. The `grades' of the School of Ayahuasca are summarized thus:

`First there was an exposition. ...the second course was discipline. ... The third course of my schooling was primarily concerned with healing and disease. ... The grades that followed focused on the sacred and involved powerful spiritual experiences. Then I had a long period-coupled with my partaking of Ayahuasca with traditional Amazonian healers-that focused on shamanism. ... The subsequent course ... focused on a variety of more specific issues' (pp. 302-3).

To get this far, the novitiate or mystes has endured many trials and temptations, yet s/he must be bold enough to know when to surrender to the reality that presents itself and wise enough to know when to actively alter it. One must have overcome the narcissistic limitations of one's fears while not inflating vanity over one's piloting control or expanding knowledge. Such hubris, as myths have taught us, may lead to the pride that goes before a fall.

Shanon found the pure heart and `empty centre' to be accepted amongst the healers of the Amazon rain forest. He mentions that now he feels his role has become more performative than explorative as guide, hierophant, and something of an ayahuasquero himself. In terms of powers, Benny Shanon emerges as `Benny Shaman' (though I doubt he would admit this or appreciate the wordplay). In terms of wisdom, he states his conviction that the most expressive gesture of ontological truth is found simply in songs of praise for all creation, in the 'Hallelujah' of his ancestors. As to the ontological question of what exactly is being so praised, Shanon avers it is not anything at all but the joy of the eternal dynamic process - neither God as an entity (or any other form of the supernatural), nor is it humanity or nature, as such. Creation is what the name implies, an ongoing unfolding of the infinitely potent creative core of all things, including ourselves.

Obviously, such `knowledge' cannot be attained either through phenomenological or analytic reduction. It is everpresent beyond the edge of the `known world', that is, beyond the conscious mind `Wherefrom words turn back,/Together with the mind not having attained...' (*Tattirïya Upanishad* 2.9). It is at this point that Shanon the scientist must give up on science and even knowledge in any usual sense and admit that such direct communion exceeds communication: `Yet, there were occasions that it was clear to me that I had to make a choice-if I really wished to undergo the experience presenting itself to me, I would have to forgo my future recollection of it and give up any thought of ever talking about it' (p. 355). Furthermore, even the path to the edge of this unspeakable awakening is one not of ordered signposts and structured roads but of intuitive knowledge, well beyond categorical reasoning. After all his phenomenological analysis, Shanon at last confesses that

`very poignantly, I realized how limited the scientific approach is. It was evident to me that [in] pursuing this stance, there are realms of knowledge that can never be attained. I further comprehended that there are levels of knowledge that demand one to let go and relinquish all critical, distanced analysis. ... In this respect, despite all its limitations in terms of sociological power and cultural permanence, the indigenous stance has the upper hand' (p. 356).

PERPLEXITIES
I continue to be perplexed about several things hinted at in this tome but not fully explained and I outline them here. These mainly result from my own application of traditional reasoning to that which eludes it or from Shanon's expressed reticence to reveal more personal detail or delve into metaphysics. My perplexities are mainly to do with the world of light and truth revealed to the author and apparently to other experienced Ayahuasca drinkers. Either the dark side is less real or it plays a smaller role than I had imagined.

Unlike with LSD, there are said to be no `bad trips' with Ayahuasca. Shanon admits he interviewed no one who drank the turbid brew but once, which would surely be the result if anyone `freaked out' or was just turned off by the whole experience. The nausea, gastritis, and vomiting, emphasized in other first person accounts, may be enough to cause one to avoid the substance next time, but actual `mind-blowing' has not been reported, to my knowledge. Shanon makes it clear that when faced with a personal crisis under the intoxication one must soldier on, dealing with fear and related negative emotions in as grounded and unperturbed manner as possible. Still, crises occur: `Quite commonly,' he states matter-of-factly, `people feel that they are about to die' (p. 57). Elsewhere he notes that a mental breakdown is real possibility. Yet not in Antipodes or anything else I have read to do with Ayahuasca experiences is such a breakdown recorded. Is it bad-trip free?

Along these same lines, my all-too-human binary thinking gets skewed in Shanon's brief discussion of the ontological status of good and evil. On the same page he reports that `Ayahuasca leads people to the conclusion that the world contains both good and evil, that the two are intertwined, and that the ultimate reality is beyond good and evil', but that, `Finally, there are visions in which one feels one is encountering the Supreme Good' (p. 174). I realize I'm probably not getting the mystical paradox here, but elsewhere it's said that Ayahuasca has a cosmic sense of humor (not always benign), that it lies or hides as much as it reveals. Is the Supreme Light without shadow, or what?

I wonder also about the dark side of the initiatory process, especially shamanic initiation. In the pattern of the ritual death-rebirth cycle, there must be a dark night of the soul before the dawn of revelation. Shamanic lore especially emphasizes the almost universal experience of death and dismemberment(5) - apparently the death of the everyday self - before the shaman returns, being one with death yet remaining alive. Shanon modestly and perhaps wisely downplays the significance, but he acted as shamanic healer and guide for others and was accepted at least among one ayahuasquero guild. The fact of this exceptional book's existence is enough to convince me of Shanon's shamanic metamorphosis. No ordinary insight could have carried it through to the end. What I want to know is what sort of ritual or visionary death did our author have to endure? Or did he achieve his dawn without a dusk? Admittedly, he states such an autobiographical confessional was not his purpose here and may have to await a future literary venture.

And one wonders about the whole question of the existence or creation of orderly categories from the data resulting from his phenomenological and statistical analysis. What sort of lists, tables, categories, and structures are being brought forth here, and why? On the one hand he notes commonalities in his visions and those of many others as well as intriguing parallel reactions to these visions, especially amongst the Ayahuasca cognoscenti. As noted, it was in fact these inexplicable similarities that set him on his quest in the first place, professionally speaking at least. Does he then think his structural analyses is revealing the universal latticework of creation, or at least of the Ayahuasca experience? Or is he himself creating such a latticework to place over the chaos of creation? Neither, it seems, or both. Shanon is well aware of the ambiguities of his project and how boundaries in the realms of visionary experience seem to shift or even, with a wink and smile, disappear altogether. In a universe in which the only constant is creative dynamism itself, it is impossible to distinguish between that which one discovers and that which one projects. He states that `there is no clear-cut differentiation between interpretation and creation. ... In essence, all is interpretive, all is creative' (p. 351). If it is so that all phenomena are simultaneously the product of interpretation and creation then - aside from the author's need, personal or professional, `to establish order in them' (p. 48) - it feels like such cartographic detail is mapped onto shifting tides that will change with the phases of the moon.

This is a slippery metaphysics with which we are left. Shanon lays his detailed phenomenological analysis upon the creative essence with some ambiguity, it seems to me, like placing the picnic blanket on the lake. If our acts participate in the unfolding of reality then categories, maps, structures, laws of science, and what have you achieve their substance over millennia of cultural or even transcultural `use', which results in the reality of habitual consensus. They are as real as anything else that seems to just be there, in one place, here and now. Does this leave his categories and structures and patterns with a ground on which to stand? Probably - at least temporarily. In fact, his studies prove beyond much question that certain visionary and experiential patterns reoccur across cultures and in times far apart.

Several times Shanon asserts that his purpose is not to explore ontological questions, but he takes enough steps in that direction that the reader understands that when Shanon finally states that `the view put forth here is that the Ayahuasca experience is one of generation and creation' (p. 383), he is tantalizingly close to claiming this for our usual experience too.

He even briefly discusses the source of these patterns of creation, which brings me to my last perplexity, the uncertainty over the terms `creativity' and `imagination'. Early on, Shanon assures us that `Ayahuasca visions [exhibit] a beauty that is beyond imagination' (p. 17)', referring to our usual notion of the imagination as a post-language faculty activated by the self from other images already stored in memory. In speculating on the source of such beauty, he denies that such creative imagining comes either from a `world of forms', already `out there' in their own ultimate reality or from psychology, that is, the unconscious `in here'. So, in his interpretation, neither Platonic ideas nor Jungian archetypes will do.

To account for the reality of Ayahuasca experiences (and by implication, all experience), he posits a creational reality in which our own creativity participates but which ultimately exceeds our personhood or existence. So, `the notions of "human creativity" or "power of imagination" turn out to be much more fantastic then they are usually thought to be" (p. 396). Yes, indeed, but the originality of this position is where perplexity arises. In the first place, isn't this the core of the Romantics' apotheosis of the transpersonal imagination? Creativity as the core can also be found in some form in both Bergson and Whitehead.

In the second place, I think Shanon is too dismissive of Jung's concept of the collective unconscious by reducing it to residing `in here', but this may be mistaken assumption based on Jung's misuse of Freud's original term, the unconscious. In his later years, Jung wrote a good deal about the *objective psyche*, meaning that the collective or transpersonal unconscious is the very world with which we engage and which is our source. Shanon refers approvingly several times to the somewhat similar notion of the *anima mundi* (`world-soul') as source of the real, both subjective and objective. Then again, as a result of his experiences of communion he would likely disagree that the world or world-soul should be understood as `unconscious' (even if Jung meant `unconscious from the perspective of our self-contained conscious').

The Jung-inspired archetypal psychologist James Hillman (1975) brings us to the point where Jung meets Shanon when he proclaims that every perception, cognition, or memory is fantasy-laden and not possible without such imaginative elaboration. Fantasies, in this sense, are not individual: `The revelation of fantasies exposes the divine, which implies that our fantasies are alien because they are not ours' (p. 184). This may add some flesh to the ontological skeletal frame of Shanon's `generation and creation' pantheism, though he adds the last note that in the `dance' of creator and created it is impossible to tell who is leading.

Allow me to reemphasize that my above `perplexities' are not in the way of criticism. These are questions I would love to sit and discuss with the author; no doubt the inadequacy of my understanding would soon be made plain. I should even apologize for critiquing the few hints of ultimate matters which he deigned to mention, for he himself admits they have not yet been fully thought through. However, feeling perplexed by Shanon's extraordinary encounters and the great work of his phenomenological analysis, I couldn't help but wonder, `What does it all mean?' Perhaps in his next book Shanon will explore an answer to that question.

PERSONAL REACTION
After reading Antipodes with great pleasure and new discovery each time over several careful readings, I retain two reactions that are probably mine alone. One is that I am now sure I will never seek an opportunity to drink the brew of the `vine of the dead'. Put simply, I doubt that I have the strength of character it took for Shanon to advance from audience member to conductor of the orchestra. In part, my reticence arises from my tendency to wander off and become thoroughly lost in the aforementioned psychedelic era, sidetrack to sidetracks. It is my understanding - faith, if you will - that cognition, rationality, and analysis are themselves particular cultural fantasies. When one give intuition primacy, one tends to wander as way leads on to way. Shanon could absorb his incredible experiences and then later at his desk, `establish order in them'. In fact, to the extent that it is possible, he has done just that. However, I fear I would become an Ayahuasca drifter, lost in other realities, but with no wish to return and nothing in order at all.

The second reaction was not one I had expected. *The Antipodes of the Mind* gave me, first dimly then with increasing illumination, *hope*, suffusing me generously with that unfamiliar but uplifting emotion. By reminding me, `There is more here than meets the eye and you know it!', a flood channel of forgotten memories opened and I was able to recall the moments I had found myself elsewhen or elsewhere (and not always as the result of substance ingestion). In the need to `get real' as I grew older, I had simply suppressed such experiences of wonder and awe because they were not `useful'. I had pushed aside visions or encounters that threw into doubt the solid finality of day-to-day reality so I could join the grim march through the lifespan toward dusty death. I'm no fatalist, but I felt as though this book fell into my hands at just the right time. It is not just poetic license but a fact of consciousness-limited awareness that we walk about in worlds unrealized. So I wish to end this book review with appreciation rather than criticism: Thanks, Benny. You've done wonders. Hallelujah to you and your important book.

NOTES
1. There is no singular form of `antipodes'. From my 1938 Funk 'n Wagnalls *New Standard Dictionary*: `antipodes, n. sing. & pl. 1. A place or region on the opposite side of the earth; also, any two places or regions so opposed; as, australia is the antipodes (or at the antipodes) of England. 2. Those who live on the diametrically opposite sides of the earth; as, our antipodes sleep while we wake; the two nations are antipodes.'

2. The only comparable work I know of may be John Horgan's (2003) recent study. Former senior writer at *Scientific American* and noted science writer, Horgan takes a similarly skeptical show-me approach, even to his own ayahuasca experience. In Horgan's Amazon.com review, he puts *Antipodes* on a par with classics on the further reaches of conscious experience by such as William James and Aldous Huxley. He errs, however, when he states that, after his journeys, Shanon remained an atheist, except in the most narrow definition of the term.

3. Shanon downplays the extreme digestive tract disturbances that have been widely reported, occasionally resulting in projectile vomiting. With experience, Shanon found he could avoid bringing forth such unpleasantness by bringing forth spontaneous song instead!

4. Benny cogently argues that such visions are more `other realities' than fictional hallucinations (also see Shanon, 2003).

5. `The shaman learns to know death in the course of his initiation, when he goes for the first time into the underworld and is tortured by spirits and demons,' declares Mircea Eliade (1990, undated entry 1952). Such universality (all universality for that matter!) remains highly controversial in academic circles.

6. It would be most intriguing for Shanon write a phenomenological cartography after experimentation on LSD trips. Knowing the differences and similarities would tell us much about the status of visions. Do they arise from specific drug, personal idiosyncrasy, or have they a transpersonal status?

Antipodes of the Mind: Charting the Phenomenology of the Ayahuasca Experience by Prof. Benny Shanon, Oxford University Press, 2002

This is a difficult review for me to write. There is only one word I can think of to describe how I feel regarding the level of scholarship Prof. Shanon has put forth in this book: flabbergasted.

Beyond this single word description, the rest I'll try to elaborate, however inefficiently.

I have read, I would guess, some one hundred plus publications regarding ethnopharmacology and botany surrounding the likes of what is generically called "shamanism" - not to mention authoring my own book. I can honestly say, without solicitation or hesitation, that this book stands out on its own as hands down the best book I have ever read. I don't say this meaning within these certain parameters of study, i.e. ethnopharmacology or psychology. I mean - Period.

How could a book be the best I've ever read? That's a good question and one I'm somewhat startled over, but I'll try to elaborate:

For starters, the unbiased presentation. Prof. Shanon not only studied ayahuasca, but took it himself 120 (now 160) times for his study, something that is rare in most clinical investigations. Unlike other publications on ayahuasca (see Metzner, 1999), this book is thankfully not new agey, and it does reference indigenous reports, as well as reports from people from all walks of life who've partaken in the Ayahuasca ceremony.

As someone who has many years of my own psychonautical exploration, including with ayahuasca, I was awestruck at the literary composition and presentation of the ayahuasca experiences that Shanon has provided his readers, so many of which I have myself experienced. I've never thought that this level of description of the experience was possible.

I've read Huxley's Doors of Perception, from which Shanon's book is aptly named, but Huxley did not deliver us near the understanding and clarity that Shanon has here.

Furthermore, during Shanon's investigation of the Ayahuasca experience, he destroyed old prejudiced paradigms of psychological beliefs systems and created new standards by which researchers may continue further study.

Beyond these points, to which I'm here admittedly overly vague, Shanon also brings the metaphysical toe to toe with science - staring each other eye to eye into the great dance of wisdom - of opposites. I can not think of another book (at least that I've read) where this has ever been accomplished - except, maybe, The Fairy Faith in Celtic Countries by Dr. Evans-Wentz.

As for my negative contentions regarding this book? I have none - except for maybe it's price - which is worth it regardless. I've never before read a book that I did not have some reservation or hesitation regarding some piece of evidence, presentation or conclusion. Not so here. At this point, I have no contentions against Shanon's work. He has raised the bar.

Antipodes of the Mind is the first book I've ever read that I whole heartedly endorse. Maybe this is due to my own level of ignorance in regards to the field of psychology, but I don't think so. I rather think Shanon has written one of the strongest arguments regarding any topic I've yet come across - much less the entheogenic experience.

This is THE BOOK to refer to when people ask about or question the authenticity of the entheogenic experience. This is THE BOOK to refer to when someone doesn't get it. Now the question is: will they read it? So, therefore, I guess I do have one real contention: That I had read it sooner myself.

Simply immense! You simply MUST read this book! 5 Stars!

Dr. Shannon has made an exceptional study of the ayahuasca experience. After reading such a very well written text,it was hard for me to immediately read other studies of entheogens currently in print, his thinking, use of vocabulary and general quality of argument were that muscular in a print world of terribly sophmoric writers, one-time experience experts, their oohs and ahhs fleshed out by flabby 1 and 2 syllable words in pages and pages of loose whipped-cream text.
He treats his subject with respect and breaks certain idea associations as "psychosis" as defining the ayahuasca state (bravo)and argues with evidence that indigenous cultural exposure alone does not necessarily condition visualizations content during the ayahuasca experience. For any individual looking for a serious, highly disciplined, ga-ga-lite approach to what could be a pretty slippery, "feeelings" driven topic, you must read this honest, unpretentious text.
Not easy, bouncy and full of New Age PC spirit-jargon. Despite this relieving manque, it is nevertheless a most inspiring read, personal enough at the right times to keep the mortal odour of subject clinician or pedantic social-anthropologist out of the air. Really a "right on" experiential read, built upon years of studied personal experience with the brew within and outside of the associated cultural settings and hence, rare indeed.
It is an award winning piece of work on an international scale.
Dr. Shannon is Professor of Psychology at the Hebrew University of Jerusalem, Israel.

Personal experiences mixed with arguments about transgender issues provide the reader with insight about what it really means to be a transsexual.

Definately an excellent read, and one to keep in the library of any FTM.

This is an easy, fun, and interesting read. The book rekindled my sensitivity and respect for humanity.

It's a very good book, because it's one of the very best books I've ever read on trans issues. It's good if you need it for a positive outlook on transitioning. It's a book that has helped me as a person and I know that this book can help other guys out there see that they're not alone and there is a good way to transition.

Green, explores his own experiences and tells them in great detail. He's very educational and has helped me get through some tough times. It's a book I couldn't help not buying. It's in my library when I need to go back and see that I don't need to apoligize for who I am.

Jamison Green's book Becoming a Visible Man is easily among my current top choices of trans-related texts. Not only does Green give readers pieces of his own personal experiences (following the trend of many other trans texts), but he also offers accessible, educational, and nuanced arguments around trans issues. In this way, Becoming a Visible Man is not only the story of Green's own personal becoming, but also, and perhaps more importantly, the story of the structures, institutions, and other forces that circumscribe, shape, and color all our becomings. In this vein, I'm confident that this book would appeal to transpeople and non-transpeople alike, both those with none or very little knowledge of trans issues, as well as those with much experience in this area.

While I haven't had the fortune (yet) to be familiar with Green's writings in the FTM Newsletter, I have no doubt that he provided much help and wisdom to its breadth of readers. His writing is balanced and aware of its biases, always mindful of questioning the existing structures of power, and responsible to those with whom he seems himself in community and alliance. By no means does this mean that Green attempts to speak for or about all transpeople or all transmen, or that he understands all transpeople or their experiences to be the same. Rather, Green is quite adamant about the differences between and among transpeople, at the same time that he is clear that we must come together in all our differences to effect true social change. And to his credit, through this all, his author's voice is calm and poetic; a great combination indeed of form and context!

I really could go on at length about the merits of this text...there isn't one thing I didn't like or find useful in its 231 pages. But, I'll settle for highlighting some of my most favorite passages:

(68) "I realized that if I could live in a way that declared my own self-acceptance--that is, not to broadcast my history every minute of the day, but to speak up honestly when it was appropriate, not necessarily with anger or even impatience, but with the compassion that I was finding within myself, to dispel myths and stereotypes that people cling to about us--that it would show others they could do it, too. Together we could change the conditions that generated our fears."

(78) "Politics is the art of negotiation among divergent goals, and cooperation is difficult when people are unaware of their motives or goals, or unable or unwilling to reveal them."

(89) "Being a transsexual is not something we do in the privacy of our own bedrooms; it affects every aspect of our lives, from our driver's licenses to our work histories, from our birth certificates to our school transcripts to our parents' wills, and every relationship represented by those paper trails."

(127) "For some people, the consequences of a transperson's assertion of his or her identity are simply too frightening because it threatens their own position within a particular community of ideology or faith."

(128) "My brother was not exactly disapproving of my sexual orientation, nor was he resentful of my ability to pitch in with his friends on construction projects or to manage home electrical problems, but he was much more comfortable when he didn't have to explain me anymore. This is not a reason to transition, as far as I'm concerned, but is a fact that an appearance of conformity with normative gender behavior does cause less social friction, a fact that every child has had drummed into her or him from earliest consciousness.

(177) "The extent to which we convey the truth of our experience is the extent to which any audience will receive us, yet so long as other people control the forum, or so long as the analyzing or commenting voices are not informed by direct experience of us, we are still vulnerable to being treated with nothing more enlightened than prejudice."

(180) "Social conventions and institutions support individual prejudice against the rights of transsexual people, adding to the burden of secrecy. These conventions persist because no one has tried, until very recently, to correct them."

(191) "Gender is a private matter that we share with others; and when we share it, it becomes a social construction, thus it requires, like language, a `speaker' and a `listener.' It is between the two of these actors that gender is defined, negotiated, corroborated, or challenged...But if we don't speak a language that others understand, then it can be a source of difficulty, even conflict, if we find ourselves in an intolerant environment."

(210) "If we are concerned that others will perceive our physical differences as laughable deficiencies, the answer is not to dehumanize and desensitize ourselves so we can manage rejection, but to sensitize others to appreciate us, and to learn to manage our own self-doubts so that others will be able to see worthy partners in us."

This book is a very well written and an easy read, I was born and graduated highschool, in Spokane,(then I moved on).
I had spent time in all the areas mentioned in this book, but I still learned alot of good history about the Spokane area reading this book.
The book perked my interest and even inspired me to look up family tree information, from the time frame of the book. I had an Uncle that hung out at Mothers Kitchen during those times. I wish he was alive now, I would ask him a lot of questions..... Very Interesting.

I read this after "The Worst Hard Time". I liked this book much better. It's interesting on many levels. Tim paints a great picture of life in the 30's, and the life of the sherriff. I felt like I knew the characters. I have a theory that sometimes a book/author deserves an award, but the book gets passed up, so the next book gets the award. ;)

This was a great story and a very interesting read, because it was a real case that a lawman solved.

Mr. Egan has become my favorite non-fiction writer. I've reread The Good Rain several times, and read The Worst Hard Time as soon as it became available in paper back. I live in the Pacific Northwest and have come to appreciate the history that surrounds me. Mr. Egan's hero, Sheriff Bamonte, faced Herculean obstacles, and Mr. Egan presented it beautifully in Breaking Blue. After I finished reading Breaking Blue, I quickly mailed the book to my son who graduated from Gonzaga in 2005 and recommended that he read it since the story takes place in the Spokane area. The Spokane River which runs through downtown Spokane has a new meaning for me now!

One of my best recent reads. Part crime story, part historical and cultural biography, and part present-day human drama. All parts are addressed evenly. Great for anyone interested in the sometimes strange land of Eastern Washington and Spokane's Wild West past.

Excellent book! Well written! Well worth reading! Also read her book/bio expose of the Mormons...it is excellent as well...she is/was a professor & writes very well!

This book is fantastic--I've never read anything that explained so clearly why women feel so miserable about their choices in the land of infinate choice. It explains why feminism has never resolved basic life issues and why the alternatives to feminism are so unsavory. This book is for any woman who finds herself confused about life choices. Martha, you're the bomb!

I've read her most recent works and have immensely enjoyed the bright and kind wit of Martha Beck. This book is scholarly, hard-hitting and wise; I found myself nodding deeply more than once with a deep "Aha!" of recognition. She is nothing short of wonderful and her books are excellent!

I came up against conflicts and obstacles in my life as a 20-something woman--smart, good-looking, well educated, successful. I had no idea what kept hitting me. There were the reasons everybody cites, but there was something deeper that was insoluble, it seemed to me. I couldn't figure out why I was the only woman I knew who was stopped in her tracks, overwhelmed by the horror of people's expectations and everyone's acceptance of the fact that these expectations all contradicted each other. It was even worse in my 30s. Late 30s, I gave up.

Yup, this is it. This sidesteps all the quick-fix, superficial explanations about how to feel better and be more successful at X, Y, Z as a "modern woman". Most people who write those books have no idea what that is, even though they think they do. This book is funny, smart, honest, well-researched. It sidesteps the typical cliches and categories used by 99% of all who write about women's lives. For that alone, she should get a medal.

A lot of money, time, effort, and grief wasted over the decades in trying to come to the very conclusions Martha Beck describes, but at least that means I know the real thing when I see it. I'm so grateful I came across it. When you've identified the real problem, the solutions you come up with have traction. They work. What a gift, to be pointed in the right direction.

Apparently this book did not have the success that Martha Beck's subsequent books have had - perhaps the reason why it is out of print. I have read most of her books, but this one, in my view, surpasses them all; I regard it as a superlative working manual. I agree with previous reviewers that Beck is both scholarly and humorous, but I think the book's greatest strength is the way the author brings together so many women's stories - the rites of passage that we all need to know about for our own sanity. I go to this book not only for validation, but also for much needed refuelling. Beck's analogy of the chrysalis (although other authors have used it) is especially lucid, and is sufficiently empowering on its own. If, as a woman, you are on a personal "vision quest" this book is a great map. Find a second hand copy, and never let it go.

Wouldn't is be nice if the person who automatically slams my reviews would grow up? All I did was criticise some common ignorant claims about the Maya that are made by some Mormons, but this person has no answer to what I am saying and can't handle it. How about leaving a comment with some mature criticism?

This is a great book. Perhaps some Mormons don't want people to know that Maya glyphs have been translated and say absolutely nothing about the claims and subjects of the Book of Mormon.

So, "helpful" votes are appreciated, and please remember that a short review that leads you to a great book can be a good review. Thanks.

If you ever wondered what the Maya writing on the monuments at Tikal, Palenque, Copan, Seibal, Chichen Itza, Uxmal, and Iximche says, this is the book for you.

One stela at Copan is particularly interesting. Known as "Stela B," it depicts two huge macaws in the headdress of a Maya king. These macaws were mistakenly identified as "elepant heads" in a crackpot book written in the 1920s.

This identification was always refuted by the experts, and just looking at a drawing of Stela B, it is clear that the "elephant trunks" are actually the beaks of macaws (they have nostrils on the sides, which elephants lack and macaws have). Also, the area is full of the striking birds with their red and blue plumage.

The story might have died there had not the Mormons picked up the elephant-trunk claim and put it in the Book of Mormon in the 1960s and 1970s. A photo of Stela B was among the many examples of "evidence" for the Book of Mormon, which claims that the civilizations of ancient America had "elephants." Actually, there were only wild mammoths, and they were never associated with civilization anywhere in the world.

All the photos from the Book of Mormon were eventually deleted, including one of a "horse" (actually a damaged feathered serpent--a feather being its head).

Now that the glyphs on Stela B have been deciphered, we know that they speak of "macaw mountain" (page 162 in the present book) near Copan and a bird sanctuary today. Regrettably, the glyphs do not speak of "elephant mountain."

Schele and Mathew's masterful 418-page work is a must for anyone interested in the Maya and the many false claims made by Mormons. It doesn't even mention the Book of Mormon, an indication of that book's status in the real world of archaeology.

Highly recommended.

"The Code of Kings" suffers from too much seriousness. The structure of the book relies on interpreting some main architectural achievements of the Mayan kings who commissioned them. That is, for most chapters a brief historical narrative is followed by a detailed description of the monumental group of interest and ends with an interpretation as to its relevance. The interpretations are good, and we can appreciate the great scholarly gifts of Linda Schele (in particular when the authors dispose of the Toltec Maya myths of Chichen Itza). We can even be moved at times such as when the authors talk of the Great Plaza of Waxaklahun-Ubah-K'Awil (this reviewer was happy to have read it a few days before going to Copan). However, this dense package might scare away a more casual reader of the Maya history. It also makes this book pretty useless to take along in your trip to Guatemala and Yucatan, unless you will have plenty of time to sit down under some trees and read while you visit. But if you have plenty of time to prepare for your trip, you definitely need to read it. And of course, it is a must in any serious book collection on the Maya.

I have only had time to browse through and start this book I recently purchased, but if it will stop the flow of e-mail mails from amazon asking me to review it, I will review it anyway. It is one of Linda Schele's last collaborations and for that reason alone it would be interesting. The only thing I can say so far is that it seems to be an interesting book aimed at the educated amateur. Although the title would lead the unwary to think it was strictly a book on Maya epigraphy and although it does contain a lot of epigrapical and linguistic information, it is really a tour of several Maya sites with in depth explanations, floor plans, and charts, all by leading experts. Though I am not in good enough health to travel, still it looks like a very useful book to any Maya scholar amateur or otherwise. I am over the age of two (katuns)

What a magnificent book for any general reader, like me, who loves to read about the cultures of Mesoamerica. The authors take us on a tour of seven of the best known and most visited sites: Tikal, Palenque, Copan, Seibal, Chich'en Itza, Uxmal, and Iximche'. The book opens with a most helpful introduction to the archaeology of Mayan culture and the cultural elements that are common to all the city-states / regions that we call Mayan.

Look at page 21 at the photo from 1891 that shows us what the Temple of the Inscriptions looked like before excavation and restoration. Obviously, all the trees that are cleared in the picture would have hidden them even more, but the photo could not have been taken with them there. As you read through the lessons on Mayan architecture, housing, writing, religion, and warfare, the Maya become life and blood people who existed at a time and place that becomes nearer to us through this great book.

If you are planning to visit one or more of these sites, then this book is a must read as well as a field guide to take with you on the trip. The authors take key features and each site and explain them in detail. What a great experience it would be to stand in front of these monuments, murals, and temples with this most helpful text helping you understand what you are seeing.

The book is richly illustrated with many drawings of important inscriptions, buildings, monuments, and architectural details. There are also many black and white photographs, and a section of wonderful color plates to help us understand the beauty of the natural setting that provides the context for these cultures.

After the visits to the cities there are many helpful features that comprise another hundred pages of the book. First, a concordance of Maya personal names provides the spelling used in this book, alternative and common anglicized versions of that name, and a brief description of who that person was. There is also a key to pronunciation and orthography that I found to be most helpful. It is always intimidating to see words without having any idea how they would be said.

The notes section is full of very helpful information for those readers who want to dig a little deeper as is the list of references (really, a bibliography). The Glossary of Gods and Supernaturals is amazingly interesting and helpful and the index is a handy way to get back to certain topics in each section when you are trying to tie the cultural elements together across time and geography.

As I said at the beginning, this is a fantastic and wonderful achievement that I am very grateful for and it is a final example of why we miss Linda Schele so much. The other authors are also fine and will continue to bring us much, but Prof. Schele had a special eye for the aesthetic achievements of the Maya and the ability to help us see things her way and enriched all of us who are fortunate enough to read her words.

This is not just an archeological study of some of the most important sites of the Maya world, it is an inmersion into Maya philosophy and art. I found it exciting how the book relates stories about the conflicts and conquests between the city states and their kings. Some of the new theories into the Toltec migration to Maya land are also very interesting and refreshing to read. I don't think this is a beginner book, at times it digs deep into Maya symbology and thinking, this could make it hard to follow if you're not familiar with some Maya history. Overall, like all of Schele's work, this is an excellent book.

Rabitzin Jungreis is a modern day Deborah. She has so much wisdom and insight, but most of all, heart. Truly, that's what it takes to help, a large heart full of compassion, gratitude and the need to help. Her stories are a soothing balm of Gilead to my soul, giving so much inspiration to face the challenges of this world.
Every story is unique and gives us glimpses of the trauma of challenges in modern day marriges. Rabbizin is like a G-dly spiritual surgeon that goes in gently and removes the tumors and abcesses that form in a persons soul, then she gently patches them up and checks in until the person is ready to leave the hospital, cured! What a beracha she is, not only to these people in these stories, but to all who are fortunate enough to open her books and are allowed to drink from the fountain of her love and wisdom.
She is known as the Jewish Billy Graham, she is much more than that she is a healer, a tzadikka of our generation. I can't get enough of her wisdom, and am praying for a chance to meet her, so that I can tell her how much her words have helped me.
This is a must have book for couples, or singles, it doesn't matter. the price is insignificant when a true treasure is found.
Amonay Imachem
Shemuel s''t

I read and reread the stories and cried and cried! This book is for everyone, Jew and non-Jew alike.Read it! Learn how the laws of the Torah, G-d's laws, are for everyone! I just wish I could convey this message
to Rebbetzin Jungreis personally.

I loved this book and have recommended it to many people. This book is very practical and applicable. Everyone who reads it will find at least one thing to improve their marriage!

If there were ever a book of this genre that could be categorized as the magnum opus of marriage guides, this book would be it. In this warmly written, and most engrossing book, Rebbetzen Esther Jungreis drawns upon decades of experience counseling couples who find themselves struggling with marriage related issues as well as individuals who are seeking to find their soulmate and life partner.

Rebbetzen Jungreis' brilliant sage advice and words of guidance are predicated on the wisdom of the Torah, as she invokes the name and declares the praise of the most powerful and unifying force in any relationship, the Almighty G-d of Israel. As the architect of the universe and the creator of all life, G-d in His infinite wisdom gave us the ability to sanctify the marriage relationship, to transcend the mundane and the physical and to elevate ourselves to a level of holiness that is an essential ingredient to any successful and happy marriage. As the Rebbetzen explains, the words in Hebrew for a man and woman have the same letters, and these letters spell the word fire. Man and woman are analagous to two fires, both consuming each other. The Hebrew letter, Yud, which stands for the name of G-d must be included in the names of man and woman in order for stability, harmony, peace and genuine love to reign supreme.

Rebbetzen Jungreis speaks with the authority of a clinical psychologist and marriage counselor, while imbuing those she counsels with a solid spiritual foundation that will serve as an anchor in the turbulent waters of marriage conflicts. The values and ethos that she imparts are ones that will endure the multitude of challenges that are endemic to everyday life and that are particularly prounounced in marriage. Her compelling and emotionally charged writing style is infused with the greatest of respect for the intelligence and sensitivities of the reader, as she steers clear of preachy or didactic rhetoric, that is all to commonplace in the vast array of books of this kind.

This book is permeated with such a deep and intense level of warmth and love that can only be termed palpable, as its words reach deep into the heart and soul of the reader. Her words are real, as is she, and your soul will be lifted to the highest of levels. It is clear that Rebbetzen Jungreis is a scholar of Torah and her insights into the wellsprings of these sources smack of the kind of profundity and sheer genious, once only reserved for venerable sages.

This book is a must read for all those considering marriage and for those who are experiencing difficulties or problems in marital relationships. It is a book that will have far reaching effects for future generations and should be required reading in all secondary schools. This guide on marriage is timeless, as is the Torah that it is built on and its lessons will resonate for all of eternity.

I have read many marriage counseling kind of books, and I am going to say that this is the best one that I have read so far. Rebbetzin Jungreis is known for her timeless wisdom, her way with words, her way of talking straight to the heart, and in this book we see all those qualities in abundance.

"The Committed Marriage" is beautifully written, with much sound advice based on real-life experience. It is both inspiring and practical, in the sense that while she writes about the beauty of a Jewish marriage and how to maintain happiness and love throughout your life, she also brings many practical real life examples.

Everyone has their favorite parts to this book, mine are the parts where she discusses what "Rayim Ahuvim" - beloved friends - really mean, and the story with her daughter and the tickets. I was also very impressed with the many beautiful stories of her late husband, zt'l.

If you must read only one book on marriage - make this your book. It is the only book you will ever need.

"Don't judge a book by its cover!" they scream as I hang my head in shame. Once again I have proven to myself how narrow minded and judgmental I can be. This brilliant little book is packed full of surprises especially for those who have developed some preconceived notion as to what it's about. Starting with the title which, now that I know what it means, I think is brilliant. I was picturing two pot heads making out with a sort of latte-esque foam covering their mouths which I'm sure is exactly what the author wanted me to believe. Then turning past the table of contents I came upon the explanation of the title and was immediately transported back to my youth in Florida and my fear of the tall grass. I won't say more about that in order not to ruin this very pleasant little surprise for others.

Then the first story "Some new kind of kick" is pretty much exactly what I was expecting. A very dark and seedy tale of Goth clubs, speed and sex, although one thing I didn't expect was to really like it. Something about the way Clint Catalyst casts his penetrating stare into this so called "Goth" scene is so incredibly revealing of not just the Goth scene, but any scene that's gotten old and tired. And it's in this first story that I began to realize that the scenes and the players are all the same. It doesn't matter what scene you were in, because we all got tired and we all ended up alone. The scenes all lacked something, or as the author so eloquently points out, we ourselves lacked something in ourselves that our "scenes" or distractions could not replace; well, not for long anyway.

So I guess it's clear that I'm not a "Goth". And while I did think they were cute in the mid eighties when they were still known affectionately as "Death Rockers" I've never been into things "Goth". I've also never been into speed of any sort. Of course I've done speed and had so called "Speed Sex" which contrary to the name takes hours, but I've never been into the whole "gak" experience if you know what I mean. So despite hearing the rave reviews of "Cottonmouth Kisses" I put off actually reading it, thinking it was fifty percent Goth and fifty percent homoerotic speed induced sex. Not my cup of tea exactly.

But from that first story Clint Catalyst just blew me away. His insight into moms, wanna-bees, punks, straight boys, art school girls, alleged bisexuals, strippers, bag ladies, in fact everyone he encounters and most importantly himself is nothing short of stunning. This book is crammed with fascinating stories which in and of themselves are great but without which you would still be left with an incredibly insightful book about people and our inner truths and fears.

Stories I particularly like are "Party Favors", "Conversation with what once was a friend", "To Push Away or to Clutch" and "Taking Care of".
Poems I particularly liked are the beautiful and charming "First Person Third Person First", the dark and direct "Guess I should talk about sex", the dark and funny "Truth about Modeling", the grim foreboding "Inky Bloater" and my favorite, "At the Edge" which to me was like an updated and slightly more optimistic take on Langston Hughes' "A Suicide Note".

Overall, I read this book too fast and have had to re-read it twice to catch up with the brilliant and still racing mind and prose of the enigma that is Clint Catalyst.

After reading Cottonmouth Kisses I found myself in awe of the sheer richness of Clint's language. His command of both poetry and prose is astounding and refreshing indeed. His honesty and unpretentious approach to the recording of his own experiences is a gift to his reader. Whether Clint is writing about drug addiction, sex, friendship, or love, the sheer energy of his personality shines through in every piece. The combination of rage, passion, sorrow, and humor that animates this book is something to behold and reading it was like being taken on a ride where every turn promised something new. A truly wonderful collection of writing. Moving, engaging, and always on the mark.

This is a great selection of essays and poetry from Clint Catalyst. They deal with gay relationships, adolescence, and out of control drug addiction. These subjects are dealt with in such an honest, clear and edgy way. The lives of these unconventional characters are brought to the page so intensely with all their flaws clearly exposed. You'll feel their thoughts and feelings. The artistic language used in this book make it a pleasure to read right through to the last page. No matter how dark and trashy these characters get you'll want to read more.

This was my first introduction to the author's writings (thanks,Sheldon) and I truly enjoyed this book. I think what really made this book special was the poetry in-between the essays and fiction. These poems were so easy to read and what I mean by that is they were very understandable. You don't have to spend all day figuring out what the author is trying to say. They are a joy to read. I look forward to this author's future work. Highly recommended.

which I deem:

1) "What is Goth?" by Voltaire
For spelling out the basics to looky-loos, kinderbats, or insiders who aren't afraid to laugh at themselves (for fear of exposing the adhesive-stripes along the gumline of their fake fangs)...

2) "Cottonmouth Kisses" by Clint Catalyst
For its sinister and gorgeous first-person account of life within the nightclub netherworlds. I've known many a Goth girl over the years who's had her share of Clint "pin-ups" and "shrines," and the fact that he's lived a life so far beyond the margins of Hot Topic and mainstream acceptability (and SURVIVED it) is more "Goth" (i.e., barbaric -- i.e., AUTHENTIC) than any paint-by-numbers impostors out there...

3) "21st Century Goth" by Mick Mercer
For its role as an informative compendium of the international scene in all its varied shades of shadow. There is no easy answer, no singular attempt in this book to pigeonhole Goths -- in fact, it does the opposite. Plus, I mean, it's MICK MERCER, who's been reporting on the scene longer than most batpackers these days have been alive. Pay your respects to the grandaddy of Goth!

And ALL HAIL THE TRIUMVIRATE!

Mr. Clint has really let all of us, no matter what stage of life we are in, what planet we are from, or the aumont of zeros on our paycheck, look inside his world and gave us a whole new realm of thought. I loved this book. I read it in two days. AND thats with two kids under the age of 4, a hubby and a big white dog. I couldnt put it down. Its an awesome book. I can not wait for his next wonder in print... keep up the good work clint. This is definately a must read!

About 10,000 same-sex couples have wed in Massachusetts since 2003, when that state's Supreme Court handed down a decision that made such unions legal in the state. Since then, the state legislature has rejected several attempts to reinstate a ban. This wonderful book is about the civil-rights struggle waged by LGBT activists in Massachusetts and the celebrations that followed the court decision, beautifully told and illustrated.

This book chronicles the struggle for marriage equality brilliantly! The authors tell the back story of how activists built on other court cases branching back to the seventies to make it possible for marriage equality to happen in Massachusetts. It is filled with touching stories of real families and their reactions to the news that their rights would finally be protected! They put a human face to this issue and prove without a doubt that all families should have the same legal protections. This book is a must-read for GLBT right supporters and historians alike.

Gozemba, Patricia A. and Karen Kahn. "Courting Equality: A Documentary History of America's First Legal Same-Sex Marriages", Beacon Press, 2007.



"Going to the Chapel"



Amos Lassen and Literary Pride



May 17, 2004 is an important date for us. On that day at midnight close to 10.000 people came together in Cambridge, Massachusetts on the lawn of the City Hall. They were waiting for history to be made. When the building opened, the first legal same-sex marriage licenses in the United States were issued and Susan Shepherd and Marcia Hams, who had been together for 27 years, were not officially granted the right to marry. From that day forward, thousands of gay and lesbian couples from across the state followed the lead. Meanwhile, other couples in other places are fighting for the same right.

"Courting Equality" follows the experience with wonderful text by Patricia A. Gozemba and Karen Kahn and extraordinary photographs (more than 100 in all). We are given a front row center seat to see the battle for same-sex marriage in Massachusetts. There entire story is here--the early efforts of activists and the celebrations that followed the decision and the protests following the decision of the Massachusetts Supreme Court in the case of "Goodridge vs. The Department of Public Health. What a joyous book this is.

The photographs illustrate the text beautifully and further demonstrate the dignity of the issue. The faces in the photographs are elated and proud and exemplify the importance of everything that went on in front of and behind the scenes. Some of the photographs are so touching that it is difficult to look at then with dry eyes. Others make you smile and grin with pride. They represent what the struggle for equality is all about and what it looks like. The text writers have documented an important part of American history and show the efforts to end discrimination and we read and see how our own legislators and fellow citizens got to know us and our families and helped us gain the justice we so deserve.

Here is testimony to the power of commitment. The stories of the people involved are beautifully related and we see humanity at its finest hour. What makes this book important is that it is not only a chronicle the events that led up to Massachusetts allowing same-sex marriage but it shows how political support grew as we witnessed the reality of the demolition of prejudices against us. Most of all, I feel, it reinforces our worth and that we do, indeed, gain equal treatment under the laws of our country. The look at the way social change occurs is beautifully expressed in this beautiful coffee-table sized book. It is an album of our lives and a picture of freedom.

I'm a long-time admirer of the photography of Marilyn Humphries, whose political conscience and capacity to connect deeply and unobtrusively with her subjects place her in a very special class of her art. I'm also a heterosexual male who had quietly been part of the majority of Americans who favor, in principle, the right of every adult couple to marry. But this magnificent book has turned me into an activist who will stand up at every proper opportunity and fight for that right alongside the many courageous individuals who have worked for it by themselves until now. The concrete story of that fight (superbly written by Ms. Gozemba and Ms. Kahn) sweeps away a merely abstract understanding of what has been happening. A detailed history of the legal fight in Massachusetts is riveting. But if that isn't enough for some who still question the right of an adult to marry, then they will have to search their feelings as they look at Marilyn Humphries' photographs of the seven couples who won Goodridge v. Department of Public Health, photographs that often include their children, neighbors and pets. I was profoundly moved and inspired by these individuals (whom I will certainly never meet in person). I was reminded that everything we call a "human right" is the result of great struggle, and I was also encouraged that those who persevere do so for all of us. And yes--this book is magnificently produced! It should be owned and circulated by every American who believes our country needs to continue its self-examination and willingness to advance.

Lavish in prose and photography, COURTING EQUALITY presents the struggle to equal rights in marriage by Massachusetts' gay and lesbian community. Beyond the obvious, and above the gloss of Marilyn Humphries' stunning photo journal, Patricia A. Gozemba and Karen Kahn offer the reader a journey through worldwide discrimination which bends a bit as same sex couples arrive on the page grasping that one little piece of paper that unbars so many doors. These couples are sometimes both in wedding gowns or bo