Because I was denied fair use of Ken Kesey Square by the Invisible Wiccan Nation, and members of the Nightingale Collective of Witches who claim they are a religion, and because the found Deed does not specify whether ‘The People’ are citizens of a Democracy, I claim the Square in name of my kindred, the late Thomas Hart Benton, the sole proprietor of the Oregon Territory. Because the Supreme Court ruled Corporations are people too, based upon the religious ingestion of peyote by Native Americans who were citizens of Oregon and the United States, I declare Ken Kesey Square a religious shrine. Ken had a religious experience after he consumed peyote, a hallucinogenic substance.
“One night he had a vision on peyote, of the hallucinated face of an American Indian-Chief Bromden!”
When the Supreme Court ruled corporations are people too, they re-established the dominion of the Benton family in territory that was mainly owned by John Astor, who hired Benton as his attorney and agent in selling the Oregon Territory to the British, then buying it back. John owned the American Fur Company that may have been ordained by God and the Constitution – even though the land he owned was not yet a part of the United States. Christian leaders claim all of the fifty states were founded by Christians. This may only be applicable to the original Thirteen Colonies.
Then there is the matter of the Republicans refusing to fill the empty seat on the Supreme Court which may null and void many rulings because Good Faith must be maintained. These ambiguous and arbitrary mechanizations by the Party of Jesus, bids me to solidify the religious integrity of the Church of Ken.
In this day, February 26, I declare Kesey Enterprises Inc. a religious entity who have a rightful claim to Kesey Square in order that they may own a permanent sanctuary to practice and preserve their religious philosophy. The Church of Ken will be open to the public under conditions still to be established.
What I ask for is the preservation of the Benton family history, which includes the founding of the Abolitionist Republican Party, and the promotion of Bohemianism. Nancy Hamren and I attended ‘The Gathering of the Tribes in 1967 in Golden Gate Park while under the influence of a hallucinate so we may have religious visions and own a path that takes us to Spiritual and Religious Freedom.
Nancy gave her family recipe to the Kesey family in practicing the Hippie Religion – before Hobby Lobby was founded. HL is buying Biblical artifacts to put in their Biblical Museum. We need a Hippie Museum in Eugene.
Above all, Native Americans who practice the peyote rituals are welcome to occupy Kesey Plaza in order to practice their ancient religion.
I am trying to put together a legal team that will scrutinize Donald Trump’s threats to build a wall along the Mexican border – while holding no elected office! This might be seen as a Conspiracy to deprive American Citizens of Religious Freedom due to the fact the practitioners of the Peyote Rituals did not confine their practices to borders set by Europeans, and Americans who crossed the Mississippi while this religion – native to the Americas – was taking place. I will send a letter to the President of Mexico.
President Royal Rosamond Press
“Today the Kesey family owns and operates Nancy’s Cultured Dairy and Soy Creamery in Springfield (maker of Nancy’s Yogurt) and helps support Kesey Enterprises Inc. Kesey Enterprises manages events at McDonald Theatre, Cuthbert Amphitheater and Eugene Celebration Festival.
Kesey remains a part of the University as well. The English department is currently offering a four-week, eight-credit upper-division summer class about him and his works. Additionally, the Knight Library has worked hard to maintain Kesey’s entire literary collection — artwork, collages, photographs, journals and manuscripts. The collection, which dates from 1960 to 2001, currently totals 109 boxes, and it is held in the Special Collections section of the library. Kesey started depositing his manuscripts at Knight in the late ’60s, but because he died without a will, he didn’t leave the collection to the University. Fundraising efforts are the only way to ensure the University is able to keep the collection.
His wife Faye was expecting, so he took a night job on the psychiatric ward at the VA Hospital in nearby Menlo Park. His friend Vic Lovell, a psych major, told him they were paying twenty dollars a session to volunteers experimenting with “psychomimetic” drugs. Ken tried everything: LSD, peyote, psilocybin.
These experiments definitely affected his writing. Kesey began working on a new novel about life on the psychiatric ward. One night he had a vision on peyote, of the hallucinated face of an American Indian-Chief Bromden! The schizophrenic Indian who pretends he is deaf and dumb and who walks away from the hospital at the end of Cuckoo’s Nest. Kesey returned to the Stanford writing class, and to his mentor Malcolm Cowley-who had just happened to be Kerouac’s editor at Viking! Cowley helps Kesey walk through the narrative. A year later, back at Viking, Cowley gets the manuscript published. Ann Charters says of the hugely successful first novel, “That hallucinated but colloquial prose style was something new in fiction.”
Ken Kesey’s farm near Eugene.Nancy Van Brasch Hamren had a recipe. Her health-conscious grandmother made yogurt, and so did she during the months she lived on
Hamren, a lanky, soft-spoken Californian, ran in circles simply psychedelic with history. She lived in San Francisco’s Haight-Ashbury district from 1966 to 1968, the bookends to 1967’s Summer of Love. Her boyfriend’s sister was married to Jerry Garcia, the Grateful Dead’s shaggy-haired lead guitarist. And they all knew Ken Kesey — from his books, “One Flew Over the Cuckoo’s Nest” and “Sometimes a Great Notion,” and from the infamous, drug-juiced parties known as Acid Tests, which he hosted and promoted.
“A titular ruler, or titular head, is a person in an official position of leadership who possesses few, if any, actual powers. Sometimes a person may inhabit a position of titular leadership and yet exercise more power than would normally be expected, as a result of their personality or experience. A titular ruler is not confined to political leadership but can also reference any organization, such as a corporation.
Benton was instrumental in the sole administration of the Oregon Territory. Since the Anglo-American Convention of 1818, Oregon had been jointly occupied by both the United States and the United Kingdom. Benton pushed for a settlement on Oregon and the Canadian border favorable to the United States. The current border at the 49th parallel set by the Oregon Treaty in 1846 was his choice; he was opposed to the extremism of the “Fifty-four forty or fight” movement during the Oregon boundary dispute.
Benton was the author of the first Homestead Acts, which encouraged settlement by giving land grants to anyone willing to work the soil. He pushed for greater exploration of the West, including support for his son-in-law John C. Frémont’s numerous treks.
The Louisiana Territory was broken into smaller portions for administration, and the territories passed slavery laws similar to those in the southern states but trying to encompass the preceding French and Spanish rule (for instance, Spain had prohibited slavery of Native Americans in 1769, but some slaves of mixed African-Native American descent were still being held in St. Louis when the US took over the Louisiana Territory). In a freedom suit that went from Missouri to the US Supreme Court, slavery of Native Americans was finally ended in 1836. The institutionalization of slavery under US territorial law in the Louisiana Territory contributed to the American Civil War a half century later. As states organized within the territory, the status of slavery in each state became a matter of contention in Congress, as southern states wanted slavery extended to the west, and northern states just as strongly opposed new states being admitted as slave states. The Missouri Compromise of 1820 was a temporary solution.
Senator Benton’s greatest concern, however, was the territorial expansion of the United States to meet its “manifest destiny” as a continental power. He originally considered the natural border of the US to be the Rocky Mountains, but expanded his view to encompass the Pacific coast. He considered unsettled land to be insecure, and tirelessly worked for settlement. His efforts against soft money were mostly to discourage land speculation, and thus encourage settlement.
A titular ruler, or titular head, is a person in an official position of leadership who possesses few, if any, actual powers. Sometimes a person may inhabit a position of titular leadership and yet exercise more power than would normally be expected, as a result of their personality or experience. A titular ruler is not confined to political leadership but can also reference any organization, such as a corporation.
Yesterday, the Supreme Court did a batch of peyote and took our democracy on a vision quest. They declared a company has a mortal soul and thus a right to protect it’s religious freedoms. Artists make logos for companies and help brand them. I pointed this out with Target, a logo that Jaspar John’s made famous that is a new age cross. In HOBBY LOBBY I see HOLY LOBBY.
“The case that led to the 1993 act was a 1990 decision by the Supreme Court that upheld Oregon’s denial of unemployment claims by two men who were fired by the Native American Church for ingesting peyote. In ruling against the men, the high court tossed out previously used balancing test in First Amendment cases involving the free exercise of religion. The 1993 was overwhelmingly bipartisan.”
On December 29, 2013, I posted this on the Facebook of Charles J. Shield who wrote ‘And so it goes’ the biography of Kurk Vonnegut, my idol. I suggested Lucia Joyce take peyote with Antonin Artaud and go on a vision quest. Lucia is transported in time and finds herself dancing at the Fillmore to the Grateful Dead – who we see in Mary Ann’s art?
“If Lucia had her way, she would go with a Dance Drama, a tale of how a classic Anglo-Saxon novel is assimilated into the Hippie Dance Music Culture. The Grateful Dead will do Finnagan’s Wake, and, here come the Lucettes! Turn down volume on India dance and leave Love song.”
Burwell v. Hobby Lobby, 573 U.S. ___ (2014), is a landmark decision by the United States Supreme Court allowing closely held for-profit corporations to be exempt from a law its owners religiously object to if there is a less restrictive means of furthering the law’s interest. It is the first time that the court has recognized a for-profit corporation’s claim of religious belief, but it is limited to closely held corporations.[a] The decision is an interpretation of the Religious Freedom Restoration Act (RFRA) and does not address whether such corporations are protected by the free-exercise of religion clause of the First Amendment of the Constitution.
Barbara Green, co-founder of Hobby Lobby, said “Today, the nation’s highest court has reaffirmed the vital importance of religious liberty as one of our country’s founding principles. The court’s decision is a victory, not just for our family business, but for all who seek to live out their faith.”
Conestoga CEO Anthony Hahn said, “Americans don’t have to surrender their freedom when they open a family business.”
Jonathan Rauch, a senior fellow at the Brookings Institution, said that objections to paying health benefits for same-sex spouses will get traction. The National Gay and Lesbian Task Force (NGLT) and the National Center for Lesbian Rights withdrew their support for the Employment Non-Discrimination Act (ENDA) passed by the Senate, saying that its religious exemptions would allow companies to fire or refuse to hire LGBT workers in light of the Hobby Lobby ruling. NGLT executive director Rea Carey said, “We do not take this move lightly. We’ve been pushing for this bill for 20 years.”
Post-Smith, many members of the Native American Church still had issues using peyote in their ceremonies. This led to the Religious Freedom Act Amendments in 1994, which state, “the use, possession, or transportation of peyote by an Indian for bona fide traditional ceremony purposes in connection with the practice of a traditional Indian religion is lawful, and shall not be prohibited by the United States or any state. No Indian shall be penalized or discriminated against on the basis of such use, possession or transportation.”
In 1983, Klamath Indian Alfred Smith and his co-worker Galen Black were fired as counselors from a drug rehabilitation agency for using peyote, a controlled substance under Oregon law, in a religious ceremony of the Native American Church. Both were subsequently denied unemployment benefits, which the State of Oregon claimed was permissible under its police powers and necessary in its effort to eradicate drug abuse. But Smith and Black argued that the denial of unemployment benefits constituted an infringement of their religious freedom and took their cases to court.
Ever since the arrival of the first Europeans in the New World, Peyote has provoked controversy, suppression, and persecution. Condemned by the Spanish conquerors for its “satanic trickery”, and attacked more recently by local governments and religious groups, the plant has nevertheless continued to play a major sacramental role among the Indians of Mexico, while its use has spread to the North American tribes in the last hundred years. The persistence and growth of the Peyote cult constitute a fascinating chapter in the history of the New World – and a challenge to the anthropologists and psychologists, botanists and pharmacologists who continue to study the plant and its constituents in connection with human affairs.
We might logically call this woolly Mexican cactus the prototype of the New World hallucinogens. It was one of the first to be discovered by Europeans and was unquestionably the most spectacular vision-inducing plant encountered by the Spanish conquerors. They found Peyote firmly established in native religions, and their efforts to stamp out this practice drove it into hiding in the hills, where its sacramental use has persisted to the present time.
How old is the Peyote cult? An early Spanish chronicler, Fray Bernardino de Sahagún, estimated on the basis of several historical events recorded in Indian chronology that Peyote was known to the Chichimeca and Toltec at least 1890 years before the arrival of the Europeans. This calculation would give the “divine plant” of Mexico an economic history extending over a period of some two millennia. Then Carl Lumholtz, the Danish ethnologist who did pioneer work among the Indians of Chihuahua, suggested that the Peyote cult is far older. He showed that a symbol employed in the Tarahumara Indian Peyote ceremony appeared in ancient ritualistic carvings preserved in Mesoamerican lava rocks. More recently, archaeological discoveries in dry caves and rock shelters in Texas have yielded specimens of Peyote. These specimens, found in a context suggesting ceremonial use, indicate that its use is more than three thousand years old.
The earliest European records concerning this sacred cactus are those of Sahagún, who lived from 1499 to 1590 and who dedicated most of his adult life to the Indians of Mexico. His precious, first-hand observations were not published until the nineteenth century. Consequently, credit for the earliest published account must go to Juan Cardenas, whose observations on the marvelous secrets of the Indies were published as early as 1591.