Eugene Center for Ethnobotanical Studies

! OVERVIEW !

!!!ECfES’s mission is born out of what is represented in the library collection. It is the cumulative knowledge-base contained in the literature which guides our program research, development, and implementation. This knowledge-base spans the careers of PhDs, MDs, complementary health care practitioners, social workers, policy makers, indigenous healers, and community members alike. All socio-economic demographics are represented. We strive to favor none and to provide a platform from which all may share their voices. This will result in the implementation of a science-based level of medicine with low- to no-toxicity and with high levels of demonstrated efficacy across a wide range of health issues. All this for a fiscally reasonable, and sustainable if not regenerative, bottom line. !!!!!!!!!

!!

Part One (A story) - Is this book a blip on the radar? - How was the library collection formed? - If you build it, they will come !Part Two (Ethnobotanical medicines) - What are they? - Are they psychedelics? - Why haven't I heard of them? !Part Three (A lattice-work of liberation) - Mono-pharming: the anti-variety pills of life - Medicinal footprint: inner-symmetry, greener ecology - Mental health commons: an original idea - Ethnobotanical advocate: moving ahead - Grassroots: communities first !Part Four (The “ethnobotanics" of the thing) - A glimpse from inside a cultural paradigm—and outwards - What are these plants’ names, please? !Part Five (The potentials) - End-of-life - Obsessive compulsive disorder and PTSD - Irritable bowel syndrome and auto-immune - Drug addiction and chemical dependency - Childhood autism and schizophrenia - Criminal recidivism, depression, creativity, and spirituality !Part Six (Call to action) - We are seeking . . . - Join us!

!!!!!!!!!!Author: James Joseph

eBook Edit and Design: Ibis Publication Management !© 2015 Eugene Center for Ethnobotanical Studies. All Rights Reserved Disclaimer. The purpose of this book is to educate. The author(s) shall have neither liability nor responsibility to any person or entity with respect to loss, damage, or injury caused or alleged to be caused directly or indirectly by the information contained herein. This is not a substitute for medical advice.

AN INVITATION !A recent Google search for facts about “Eugene, Oregon” yielded this result: 217 psychiatrists. In a population of 158,000, this implies that less than one tenth of the population controls the pharmacology for the 99.9%. !Does Health Inequality Lead to Wealth Inequality? !Naturally, due to the shift in politics around Cannabis, this is beginning to shift. However, the majority of ethnobotanical medicines with comparable, if not profoundly more potent, healing potential remain blacklisted and underutilized, leaving untold millions in the throes of perpetual suffering. We invite all psychiatrists, MDs, NDs and practitioners of the healing arts with an interest in ethnobotanical medicines to contact the ECfES; share our material, join a steering committee, donate, inform your patients, educate everyone. !!!!!!!

PART ONE !(A Story)!IS THIS BOOK A BLIP ON THE RADAR? !So much has been said about so many things. For so many thousands of years, words have been spoken. Why is this book anything else? Is this more than just a blip on the cosmic radar, mere words, essentially empty, disintegrating? !Why is it that our modern Western culture has said so much about these ethnobotanical medicines, but reached so few conclusions? We propose it's related to how we are looking at them and how we are talking about them. !Let's experiment: Can we begin with the premise that we don't know, despite our 2, 10, 20—maybe even 40 or 50—years’ of experience with ethnobotanical medicines. What if we don't know? Some of us may be new to these medicines, having recently had our first experience. Or perhaps you have aged throughout its unfolding ... entered, danced, exited, circled around, and returned. It may even be “old news” to you, these healing movements. !And yet, consider: The ocean is filled with many streams, and though the river we are on may appear to be the only river, we promise you it is certainly not. Let us look at ethnobotanical medicines in a fresh perspective, starting today. And perhaps, if we can open our minds once again, then perhaps this book will not simply be a blip on

the radar screen, but instead will be the realization that we are once again “newbies.” !HOW WAS THIS LIBRARY COLLECTION FORMED? !This project started back in 2014 with the attempt to donate two private book collections (yes, the traditional wood pulp kind) on ethnobotanical medicines and the various shades of "psychedelic culture.” People have been reading and writing about these medicines for over 50 years. We understood there were big implications for the medical system contained in these pages. We attempted to donate these books to local institutions with library archival capabilities; for example, local spiritual centers, the university, and the public library system. Having studied these medicines personally, socially, and institutionally for a number of years, we were excited about the chance to offer this collection to our city, Eugene, home of the Merry Pranksters, the Oregon Country Fair, and a well-established medical cannabis (now legal) industry. Naturally, it seemed, the next step was to introduce information about other medicines that were erroneously outlawed decades ago too. !Therefore we were surprised when we were informed by various institutions that they would accept this collection of books, but that they would not keep them as an intact collection. We were willing to donate this knowledge, but only if the collection could remain intact. Instead, we were met with promises to accept the collection of books but scatter them between different institutions, effectively rendering the power of the combined knowledge diluted.

Instead of being a potent storehouse of information, it would essentially "fizzle out.” !IF YOU BUILD IT, THEY WILL COME ... !Instead of jumping to immediate conclusions, we followed the logical thread and undertook a series of conversations with many folks involved in these medicines. We talked with both so-called “above-ground and under-ground" communities. After all, some of the most potentially healing ethnobotanicals remain blacklisted. But plant and herbal healing has remained an ongoing practice despite periods of historical persecution (burning witches, attacks of inefficacy by mainstream medicine, etc.) and continues to do so to this day. !I came to realize that these institutions had different agendas, and we could not identify any particular institution that was friendly and fully open to the non-political, un-biased study of ethnobotanical plants and medicines using science-based, practical principles. !The truth is, many institutions receive funding from one or more government sources (federal, state, and even local funding organizations) and they were not able to utilize these medicines while remaining in alignment with their particular mission statements. Or, if they could incorporate these medicines, they had not figured out how to do so yet, while still maintaining business as usual (especially their bottom lines). Of course, these institutions are bound by an unjust law known as prohibition, so many of them have been doing the best they could and although many

folks supported the idea, their hands were tied to fulfill our wish to share this book collection with the community. !Never before had the statement "If not us, who? If not now, when?" taken on such a personally meaningful connotation. We considered this information of critical importance in addressing the fact that medicine, as currently practiced, involves upwards of 17% of GDP, and the need for a radically cost-effective, democratic, and decentralized mechanism (to discourage monopoly control) of access to ethnobotanicals was pertinent. !Therefore, we are now proud to offer to you, and present the very nascent seed of the Eugene Center for Ethnobotanical Studies, an up-coming non-profit organization whose aim, reach, and scope we will be discussing here.

!

PART TWO: !(Ethnobotanical Medicine)!ETHNOBOTANICAL MEDICINES I: What are they? !So what are ethnobotanical medicines? And why are we making a big deal out of them? It's a complicated question. And, perhaps, it's best to first describe what ethnobotanical medicines are not. We describe it at the Eugene Center for Ethnobotanical Studies as medicine which is primarily derived from nature, plants—ancient lifeforms which have been evolving within a genetic swarm of mutually-reinforcing and evolutionary symbiotic relationships eons before humankind arrived on the scene. These ethnobotanicals include seeds, herbs, tree barks, roots, flowering tops and more. And most notably, when ingested, they tend to facilitate the conditions in a person in which "healing" can take place, on both the physical and mental level simultaneously. !ETHNOBOTANICAL MEDICINE II: Are they psychedelics? !The word psychedelic itself may (or may not) be too cumbersome for the age of organic plant medicine. Its emphasis on the "psyche" (ie., mind) is nearly as dualistic as one can propose. Somatidelic (ie, body manifesting) would be its polar opposite in a dualistic framework. For these plants affect equally the mind and body, and in some cases even seem to suggest a fundamental unity, a startling claim for a medical system constructed on specialization and compartmentalization. It is not surprising the word psychedelic was birthed in the

great cathedral minds of the British intelligentsia by Aldous Huxley. The Body influences the Mind just as heavily as the former does the latter with the power of ethnobotanical medicine in full effect. Can we so easily shake the word psychedelic of its association with a checkered-past? Still today, the "mind expanding" qualities of these medicines is extolled by supporters and simultaneously remain their focal point of attack by large portions of the voting population. !Common over-the-counter medications and pharmaceuticals are distinct from the ethnobotanical medicines. In other words, a corporation can claim ownership over patent medicines. The ethnobotanicals that we are describing here cannot be patented. Therefore, unlike 95% of modern pharmaceuticals which are owned my mega-corporations, ethnobotanical medicines are essentially a non-profit enterprise. This being the case, the pharmaceutical companies’ profit margins are slim in the field of ethnobotanical medicine. !ETHNOBOTANICAL MEDICINE III: Why haven’t I heard of them? !Consequently, there is a good chance that you might notice some of your own story in the possibilities mentioned below, whether you have tried ethnobotanicals or not: !a) I have never heard about these medicines b) I have heard about them, but was left with faulty information about their safe and appropriate application

c) I have tried them, and found no benefit; or more precisely and frequently, I was challenged in integrating their healing into my life in a beneficial fashion d) I have tried them and found them helpful and have wished to explore further !Ethnobotanicals can aid in our quest for healing and meaning, regardless of our past experience with them. Context is very important.

PART THREE !(A lattice work of liberation)!MONO-PHARMING: The "Anti-Variety Pills" of Life !To further explain what ethnobotanical medicine is not, we will make a short foray into the terminology we are utilizing. The first is the concept of mono-farming, a common term used to describe the growing of crops, food stuffs, large fields of acres, hundreds of acres, if not thousands of acres of self-similar crops grown for mass consumption. Mono-Farms are typically found in the American Mid-west and could be described as fossil fuel dependent while producing a very standardized food stuff. !Similarly when one reads through psychiatry text books, we find a very narrow approach—almost an absent view of health. Instead we see a series of conditions which are defined as deviant from the standard norm, whatever the standard norm of the day may be, it’s not clearly defined. But in any case the concept of mono-pharming relates to the pharmaceutical companies and the attempt to mono-pharm with a “PH.” Mono-pharming essentially is the process of using patented drugs on the general population with the aim of bringing them back into a standard mode of cognition, maybe we can even call it an “OS” (Operating System). This attempt at mono-pharming typically creates self-similar cognitive replicas, and most folks don't like the sound of that when they hear it. Ethnobotanical medicine is not focused on this paradigm and does not engage in mono-pharming. In fact in many if not most ways, it is diametrically opposed to the very

concept. Ethnobotanicals encourage a creative healing process, with naturally present dynamics that lead to greater health !MEDICINAL FOOTPRINT: Inner Symmetry, Greener Ecology !Through the study of ethnobotanical medicines, we have also been developing the concept of a medicinal footprint. That is to say, approximately 50 percent of Americans currently utilize pharmaceuticals—drugs—all of which are created in laboratories; again using fossil fuels and high energy levels which implies an environmental footprint. Our understanding of ethnobotanical medicine leads us to the conclusion that ethnobotanical medicines will eventually be widely adopted as an alternative, if not outright replacement, to the current for-profit pharmaceutical paradigm. Dis-engaging from mono-pharming practices will reduce if not completely eliminate the environmental footprint costs of medicine as we currently understand them. !MENTAL HEALTH COMMONS: An Original Idea !In the 1600s began the capture of what had been known as the commons in Europe. Prior to this period of time the ownership was with the people. The common people owned the land in common. (The commons refers to property land, specifically.) The commons were converted. The land was acquired by governments, in collusion with businesses, to take hold of and manage as they saw fit. We advocate the notion of a mental health commons. Which is to say, from our research it appears that

pharmaceutical companies, using a for-profit motive of ever-expanding bottom line-ism have attempted to colonize and take ownership of the mental health commons—the domain of our minds which are our inherent birth right. The mental health commons can be most judiciously restored with the re-appropriation of safe and appropriate application of ethnobotanical medicines into our general health and well-being best practices and protocols. !ETHNOBOTANICAL ADVOCATES: Moving Ahead !Who among us has decided to take a stand on behalf of our communities' health and well being? Is there a local, non-profit organization dedicated to ensuring the civil rights of our community in their health and wellness choices? What does it mean to be a leader, one who is willing to evaluate their life and determine if now is the time to "stand up and be counted" as the god-father of psychedelic podcasting, Lorenzo, spoke of? !GRASS-ROOTS: Communities First !What is the source of 80% of modern medicine? Is it true that 80% of current pharmaceuticals derive from naturally occurring, non-patentable, ethnobotanical plants and plant-inspired derivatives? How can we create a map back to Nature, through the patents, the lawsuits, and the maintenance "medicines" big Pharma has extracted from the grass-roots? Can the herbalists point the way? Can we imagine that "we are the one we are waiting for" and envision standing up and sharing our story? Can our communities heal themselves? From the inside out and

the outside in? What happens "after" we heal is just as important, if not more so, than our "healing" itself. !Do you want to learn more? Are you new to these medicines? Have you heard about their potentials? We offer a safe space to explore; discuss your concerns, ask questions, check out books, and meet others sharing your interest. !

PART FOUR !(The “ethnobotanics" of the thing)!Now that we've surveyed what ethnobotanical medicines are not, we will be diving a bit deeper into what they are. Ethnobotanicals, as we use the word here at the Eugene Center for Ethnobotanical Studies, implies plants which have a demonstrated history of healing use. We say this because ethnobotany as a field incorporates many different traditions such as using plant fibers for building materials, clothing manufacture, fuel, and beyond. !And not only does the Eugene Center for Ethnobotanical Studies focus exclusively on plants and plant medicines, we are not primarily focused on herbs (though herbalism is a fascinating and overwhelmingly organic tradition). We mention this because herbalism is a well established field with a history of efficacious use and is already well-represented here in Oregon, especially in establishments built on the heart-felt belief and enduring faith in the power of community, and in many other places around the world. !We founded this Center specifically with the notion of representing ethnobotanicals, many of which have been blacklisted for the past 50 or 60 years; a mere speck of time historically speaking—some longer than this. Others have had a controversial history throughout human history and society, and continue to do so, and most likely will do so. The plants I'm referring to have been known by many terms, and we will briefly mention them here: some words for these plants include psychedelic, psychotomimetic, hallucinogen, entheogenic, so forth and so on. These

plants represent the most drastic, potent, and potentially beneficial ethnobotanicals on the planet. !!A GLIMPSE FROM INSIDE A CULTURAL PARADIGM: And outwards !Ethnobotanicals put the emphasis back onto the person as a whole. Ethnobotanicals act equally on the body and the mind, and often bring greater balance to the mind/body “split"; a significant side effect from living in a medically compartmentalized hierarchy of competing health care plans, government-run insurance plans for low-income folks, and a general dis-equilibrium of the senses when realizing the best health choices for a shrinking middle class are either outrageously overpriced health care choices and require a 40 hour a week commitment to a job with benefits. Or, let's just say it represents the people, the common people, more than the British Intelligentsia. !We could ask, when will Oregon Health Plan (OHP) cover psilocybin mushroom? That's the scope and breadth of the kind of multi-generational and socio-economic perspective thinking that is not only necessary (and often overlooked) but also critical, or will result with even greater societal imbalance. !Consider that Burning Man has run every year for fifteen years, where cannabis prohibition is a long-left-behind "laughing joke”; and at the same time there are African Americans whose children are suffering from the PTSD of

inner city violence. This occurring under the brutality of the prison industrial complex where their fathers were in and out of prison on drug charges for marijuana, while their single mothers struggled to make ends meet, relying on the welfare system to provide for their children whose same government locked up their men in the first place. !This leads to obvious questions for sociologists, family counselors, health care providers, DHS employees, and a substance abuse and mental illness establishment of programs processing tens of thousands of patients each year—for example, Serenity Lane. These questions are worthy of our attention, for any of us who claim to be involved with understanding the illness of the Drug War, let alone "remedying" its fallout. Can we find balance between a handful of the population on nootropics and high-dose LSD trips at millionaire Burning Man camps, and a recovering minority culture that has been under chronic assault since John F. Kennedy was killed and the Controlled Substance Act was passed in 1970. !And should local small grow-ops be providing mushrooms approved for those patients with a "medical card" and an affiliation with a non-profit who dispenses them through approved medical channels so they can reach those populations who most need them? For example, the elderly woman in a nursing care center or retirement apartment who can be treated by a trained therapist to ease her end-of-life anxiety. Or for cancer patients? Or those in severe pain or suffering from addictions? Could we rediscover the wisdom of the grace of death: the

inclusion of our elderly back into the rhythms of our lives instead of tucked away in institutions however beautifully decorated and life-enriching they advertise themselves to be? !Can we imagine a hospice care where workers were able to relieve the most devastating of end-of-life illness anguish and ease the transition into death in life-affirming ways? And imagine the University studying the implications of this shift in science-based, ethnobotanical medicine; starting research programs and generating new data. Can we begin to discuss these medicines in wise and meaningful ways with others in our community? !Ethnobotanical medicine should be democratic in its function as is the Earth itself which freely gives them to all. That means equal access for all patients regardless of race, color, creed, or economic status. !WHAT ARE THESE PLANTS? Names, please. !Some examples are Iboga, Ayahuasca, Acacia, Cannabis, Yopo, San Pedro and many others. The Eugene Center for Ethnobotanical Studies was founded on the realization that these particular plants are coming out from under siege. We are leaving behind a fifty year-old cultural war in this country, and it is into the future generations of children and grandchildren that these ethnobotanicals will be reintegrated as medicines; essentially modernizing our entire paradigm of health and healing to a baseline "scientific" level of practice. Hooray! !

Now on the surface this may seem like a bold claim and in response to that critique we would offer the work of MAPS (The Multi-Disciplinary Association for Psychedelic Studies) as well as the fine work that is being done at EROWID. And the dozens, if not many dozens of new conferences, research institutes, grants, scientific research studies, and other events and organizations that are encouraging scientifically-based research into these ethnobotanical medicines.

PART FIVE !(The potentials)!AN ETHNOBOTANICAL MEDICINE? !Now we will look at the recent and current research underway with regards to ethnobotanical medicines. In this model, we will work our way backwards. That is to say, from looking at the practical applications of end-of-life use of ethnobotanical medicines, back through middle age applications, into the early stages of adulthood, back through the teens, and finally childhood. Thus demonstrating that ethnobotanical medicines have import across all age-groups. I'd like to stress that this research is conducted according to FDA guidelines, and the model we will be discussing here deals only with the medical approach to working with ethnobotanicals. Please check out our website for a mandala of various fields of application: www.ecfes.org. We will begin with end-of-life studies. !End of life !The first modern research into End-of-Life use for ethnobotanical medicine began in 2014 at Harbor UCLA Medical Center at the Los Angeles Bio-medical Research Unit. The results of these studies were promising and included a reduction in fear around impending death. Participants reported experiences which allowed them to accept their imminent end of life, as well as gain a greater appreciation and utilization of the remainder of their lives. !

Obsessive compulsive disorder and PTSD !In 2005 both the University of Arizona and the University of Texas Health Sciences Center conducted studies on the use of pscilocybin mushrooms in the treatment of obsessive compulsive disorder. The results were promising. All individuals who participated in the study experienced a marked reduction of their symptomology following a clinically controlled administration. This disorder is extremely debilitating and is also co-indicated, that is to say, found in direct relationship to depression, anxiety and many other diagnoses. The reduction of symptomology, after repeated application, remained for upwards of two years following cessation of pscilocybin treatment. Pscilocybin has also been reported to reduce cluster headaches in chronic sufferers, and is apparently the only form of treatment which is widely reported as effective. !Just this past year the DEA (Drug Enforcement Agency, an arm of the United States Federal Government), gave the green light for research into the use of MDMA (that is to say processed and refined sassafras root with a couple dashes of chemistry). MDMA is being studied in numerous applications, most particularly notable in the treatment of PTSD for returning veterans. This is an area of critical importance as many returning veterans, as well as long-time returned veterans, are currently subjected to medication protocols which are of limited efficacy such as barbituates and benzodiazepams, which do not help heal trauma per se. In fact, they more often than not simply mask symptomology, albeit temporarily before symptoms

worsen. This research into MDMA is currently ongoing in places like Colorado, where marijuana was also recently legalized. It is there that a new generation of therapists are being trained in the use of ethnobotanical medicines. Due to reduction in fear and increase in emotional processing, MDMA also has a history of being utilized as a tool for relationship healing and bonding. !Irritable bowel syndrome and auto-immune !A few years ago we met a strong woman named Shonagh Banda who is the author of a book titled, Live Free or Die. She showed us the scar on her stomach where she had had multiple invasive surgeries to remove pieces of her intestines which were slowly being eaten by chronic Chrohn’s disease. Miss Banda was able to cure herself utilizing exo-cannabanoids, that is to say, all natural and organic versions of naturally present cannabis-like compounds in the body which she extracted from the cannabis indica plant. Miss Banda experienced full remission of her symptomology. Cannabis indica is currently being studied for many different autoimmune disorders and in a field so vast it now involves hundreds of thousands, if not millions, of people from all walks of life. !Drug addiction and chemical dependency !The use of Iboga, a West African shrub, is also gaining prominence around the world. Unfortunately, this ethnobotanical is currently blacklisted in the United States. In terms of health and healing, ibogaine effectively resets the circuitry which becomes wired into addicted persons’

brains. That is to say, it is the only known treatment which reduces or often completely eliminates the physical withdrawal symptoms which occur when stopping opiod use. This opioid use includes heroin, oxycodone, percocet, vicodin, as well as opium which can be smoked, and poppy tea which can be drunk. Ibogaine is used legally in both Canada and Mexico as an effective form of treatment. However due to fiscal constraints, the majority of suffering addicts in Eugene are unable to afford access to this highly-effective modality. (Some report 60% success rate vs 10-15% in standard treatment.) !To gain access to treatment would involve assistance in temporarily stopping opioid use in order to travel a day north across the border into Canada. They would also require assistance in securing a U.S. passport, as well as transportation funds and funds for the treatment itself after arrival in Canada. Thereafter, they would require assistance in re-integrating into our local community including, but not limited to, job training, re-integration counseling and follow-up treatments as necessary. As it stands, low-income opioid-dependent populations in Eugene are forced into treatments which rate only 10-15% efficacy, are slanted in favor of religious dogma, or use the scientific protocol of administration of methadone—simply another opioid. Powerful addiction requires even more powerful ethnobotanicals, like Iboga. !

Childhood autism and schizophrenia !And finally in the medical branch, we must turn our attention to what may be some of the most intriguing and fascinating research. Unfortunately this research which was originally conducted in the 1960s and 70s, has not yet been replicated currently. However, with the resurgence of ethnobotanical studies being conducted across the country, we see no reason why this research will not once again take place. What we’re speaking of here is the potential for ethnobotanical medicines to heal such chronic conditions as childhood autism, and perhaps, even childhood schizophrenia. We would like to urge extreme caution around this area as these studies were first conducted in the 1960s and 70s and the results were extremely preliminary. Additionally, the use of a clinical setting in treating a childhood disorder of such a severe condition is of critical importance and most certainly the potential for risk to children outside the therapeutic context is increased. If this area is of interest to you, we strongly urge you to consider supporting further research studies. !Criminal recidivism, depression, creativity, and spirituality !We will briefly mention a few other fields which have been studied less, but appear promising. One is criminal recidivism which is, in essence, a reduction in returns to the prison system after treatment with ethnobotanical medicines. As mentioned earlier, there are many demographics which have been unfairly under siege for

decades around the "Drug War" politics. These people are owed more than ethnobotanical medicines, they deserve an apology, to start. !Another promising field of inquiry, slightly less health-related however important in terms of well being, is the study of ethnobotanical medicines in creativity, as well as in spirituality. These studies have been conducted by universities such as Johns Hopkins University on the east coast. We will return to these "increased well-being" studies later. Naturally, these ethnobotanicals have been reported to relieve depression as well, the healing of which is fundamental towards reaching greater health and well-being.

PART SIX !(A call to action) !There are many manifestations of ethnobotanical medicinal culture. How would you like to participate? Can you imagine a world where access to the most scientifically validated plant-based medicines are available to all socio-economic demographics? Where "Health is our Greatest Wealth" isn't simply an antiquated saying, but a lived reality? !This future is possible, and as the research flows in from all across the world, it's an increasingly likely probability. A truly democratic and scientifically sound form of medicine to alleviate the mass suffering of the planet is within the reach in the upcoming decades as the false duality between "underground" and "aboveground" are relegated to a cultural waste-bin of outdated and failed "Drug War" policies. !

WE CAN BE THE CHANGE WE SEEK. We can build this library here. !Easy Steps to Join Us: !1. Download our FREE e-book 2. Sign up for our mailing list 3. Share us on social media 4. Become a supporting member 5. Apply for an internship position 6. Donate to the cause 7. Share YOUR story !We are seeking: !• legal advocates • grant writers • book donations • a location to provide services • local Eugene community leaders for steering

committees • volunteers and interns • community feedback and participation !

Let's Reshape the Health Care of Our Community from the Inside Out! !

!!!!!!!!

UNTIL NEXT YEAR ... !We are planting the seeds of the trees in which our grandchildren will hang their hammocks. ~ Coyote !

HOW MANY SEEDS CAN WE PLANT? !!CHANGE THE BUDGET, RESHAPE THE WORLD