BREAKING NEWS: Cannabis Science, Inc: Cannabis Oil Shrinks “One Of The Worst” Cancers

[Weird]

It's unethical to refuse radiotherapy?

my mom ws dying pancreatic cancers

i was at my dads reading some medical journals (many doctors in my family including an oncologist)

in it was a poll

how many oncologists would take the treatment they prescribe

jsut about 60%

 

[Greyskull]

BREAKING NEWS: Cannabis Science, Inc: Cannabis Oil Shrinks “One Of The Worst” Cancers

BREAKING NEWS: Cannabis Science, Inc: Cannabis Oil Shrinks “One Of The Worst” Cancers

This study would be a bit more valid if the oil had been tested on someone who wasnt receiving radiation

Ive been making/applying bho to a friend recently diagnosed w basal cell carcinoma. They have not done any radiation or chemo creams - none of that. They are on the 14th day of application... We take pictures daily to track progress... Im not a dr far from it but the open sore at tip of nose that was present at day 1 has healed over and has fresh pink skin growing over. And the other lumps and bumps on the nose have started shrinking too.

It means nothing until we get the official docs from the dr stating the carcinoma is gone...

But things are looking like thats whats gonna be happening. Its pretty cool.

When its officially been declared "beat" we'll have the persons' testimony and pictures and whole process available online for others to see for themselves.
Including submissions to american cancer society, norml, & asa to name a few. Maybe they'll let me post the pics here ill have to ask....

 

[Greyskull]

BREAKING NEWS: Cannabis Science, Inc: Cannabis Oil Shrinks “One Of The Worst” Cancers

BREAKING NEWS: Cannabis Science, Inc: Cannabis Oil Shrinks “One Of The Worst” Cancers

Also if you watch the video series run from the cure theres testimoby of a guy who is a doctor who was working on cancer cures and learned he had contracted cancer. Instead of use what hed been working on to treat himself he started making and using hash oil. Ill have to get his name and link it when i get home...

 

[Guest 26753]

It's unethical to refuse radiotherapy?

That is actually a very good question. It opens up a Pandora's box of legal questions. Further, whose ethics are we talking about? Those of the doctors, or those of the patient.
I would like to see some serious debate on this issue.


See this...

The Ethics of Prescribing Cannabis: freedom, autonomy, and values

ABSTRACT
In many Western jurisdictions cannabis, unlike most other psychoactive drugs, cannot be prescribed to patients even in cases where medical professionals believe that it would ease the patient’s pain or anxiety. The reasons for this prohibition are mostly ideological, although medical and moral arguments have been formulated to support it. In this paper, it is argued that freedom, properly understood, provides a sound ethical reason to allow the use of cannabis in medicine. Scientific facts, appeals to harm and autonomy, and considerations of symbolic value cannot consistently justify prohibitions.

WHAT ARE THE QUESTIONS?

A hypothetical case
Suppose that I suffer considerably. My suffering can manifest itself as localised physical pain, general queasiness, or involuntary convulsions. Suppose, further, that I have, by consulting medical literature, become convinced that cannabis is the solution to my problems—that smoking marijuana or ingesting pills containing cannabinoids would alleviate my suffering without causing disproportionate side effects. Should I, in this case, be free to use cannabis to make myself feel better? And, above all, what would be the implications of this freedom to medical professionals?

Four steps to freedom
I will answer these questions by proceeding in four stages. I will first consider briefly the scientific facts of the case, and reject the view that the prohibition of cannabis can be based on medical expertise. My second step is to define freedom and its normative foundation, and to sketch the practical guidelines that respect for freedom would entail for healthcare professionals. The third task is to clarify the distinction between freedom and autonomy, which is often blurred in ethical and legal discussions. The fourth and final step is to assess, and to reject, the main moral and political arguments against the use of cannabis in medicine.


MEDICAL EXPERTISE AGAINST PRESCRIBING CANNABIS
Scientific facts and professional opinion do not support a ban on cannabis prescriptions. The scientific facts of the case are unclear, and the professional views are divided.

Contested scientific facts
There is evidence that human beings have receptors for cannabinoids in the central and peripheral nervous systems, and that cannabinoids are analgesic and reduce signs of neuropathic pain in animals.1–7 There is also some evidence that they can reduce pain, nausea, and spasms in humans.6–9 Against these findings, it has been argued that the medical benefits of cannabis are overshadowed by its harmful side effects, and that due to other developments in pain management, there is no real need for its use as an analgesic.6,7 As it is illegal and unpopular to conduct studies on the effects of marijuana and related products in most Western countries, it is unlikely that decisive scientific clarity will be reached in the near future.

Professional disagreement
Professional opinion, however, seems to favour a liberal approach. In a survey conducted in 1997, the majority of British doctors wanted cannabis prescriptions to be allowed.10 An earlier study showed that in the late 1980s the majority of the members of the Washington Medical Association would have preferred, against the current state law, the controlled medical availability of marijuana.11 In the early 1990s, 44% of oncologists surveyed had already recommended the illegal use of marijuana to at least one patient.12 And in 1997, the editor of the influential New England Journal of Medicine argued against the prohibition in an editorial.13

No consistent medical argument
Arguments against the use of cannabis cannot be supported by scientific facts. The use of marijuana can have drastic side effects, but nobody seems to deny that it can also benefit some individuals considerably. If I am one of those individuals, and willing to risk the side effects, then what could reasonably be said against selling or prescribing cannabis to me? As the divided professional opinion indicates, there is no satisfactory scientific or medical answer to this question.


FREEDOM AND ITS IMPLICATIONS
The main arguments for allowing cannabis use, sale, and prescriptions stem from the ideas of freedom and autonomy. It is widely assumed in healthcare ethics that the freedom of individuals is best protected by paying heed to the principle of self determination, or autonomy.14 The two concepts have also been more or less equated in the context of drug prohibitions.15,16 But this is not necessarily a valid connection. Depending on the interpretations chosen, respect for autonomy can lead to restrictions of freedom. The best way to defend my entitlement and access to the medication I want is to forget autonomy and to proceed from an early liberal "thin" concept of freedom, or liberty.17,18

What is freedom?
In what follows, I will take freedom to mean the non-restriction of options. In other words, an individual is free to the degree that her options remain open to her. And, conversely, an individual is unfree to the extent that her options are ruled out by clearly definable constraints, which can be external or internal, positive or negative.19,20

Within this definition, nobody is perfectly free: because of physical limitations, human beings cannot fly like eagles, swim like sharks, or jump like tigers; because of economic constraints, most people cannot afford to buy a new car every month, and some people cannot even afford to buy food every day; because of gaps in education, many people cannot make informed decisions regarding their own lives, and because of social and cultural restrictions, many people cannot express their true opinions without fear of untoward consequences.

Why should freedom be respected?
The basis for respecting freedom as the non-restriction of options can be found in the seventeenth century liberal doctrine usually attributed to John Locke.21 According to this doctrine, individuals have rights. The most important of these are the right to life, the right to health, the right to liberty, the right to bodily integrity, the right to private property, and the right to punish those who violate other people’s rights.

These rights are, essentially, entitlements to non-interference. Other people should not actively attempt to end our lives, corrupt our health, steal our property, or curtail our freedom of choice. If they do, or attempt to do, any of these things, they partly lose their original entitlements, and we have the right to punish them, or prevent them by threats of punishment.

The rights individuals possess were, in Locke’s original model, based on the idea that people do not in the end belong to themselves, but to God. We have a strict duty not to interfere with the lives, health, and liberty of other individuals, because they should be left free to manage their God given lives for themselves. They should do this in the best way they can, in the light of their reason and understanding, but even if they do not, we cannot legitimately interfere, given that they do not violate the rights of others.

This defense of freedom as the non-restriction of options does not necessarily depend upon any particular view of God, religion, or theology. It can be taken simply to mean that our individuality, as expressed by our own choices, is an extremely valuable thing, and that attempts by others to mess with it cannot add anything to its value. To use a metaphor popular in bioethical debates, we could say that others are trying to "play God" if they insist that their claims and beliefs should override our choices.22,23

How could freedom be professionally respected?
It seems clear to me that respect for freedom is not compatible with excessive regulations on the sale and use of cannabis in non-medical contexts. The use of possibly addictive substances does foreclose some future options, but so do many other practices and choices which are widely accepted in the name of liberty. Decisions to have children and to take a mortgage spring to mind. If competent individuals want to use cannabis, they cannot be stopped by appeals to their freedom. The question is, does the medical context change the situation?

Healthcare professionals can respect and promote the freedom of their patients in two ways. They can try not to eliminate any options open to the patients before the professional contact. And they can try to remove physical, economic, educational, and social constraints by their professional efforts and by civic participation. But what about prescribing cannabis to alleviate pain or anxiety, where the patient has expressed a clear preference in its favour?

Legislation obviously plays an important role in what health professionals can and cannot do. If the use of marijuana for medical purposes is legally allowed, then health professionals would, by denying the request, rule out an existing option, and thereby explicitly restrict their patient’s freedom. If, on the other hand, the use of cannabis is prohibited, the option is not in the same way open to patients before the consultation.

It can be argued that in the latter case the freedom of the patient making the request is not actively restricted by the professionals. But as the option remains closed, the freedom of the individual is not maximally promoted, either. It could, namely, be further enhanced by attempts to legalise marijuana.

This means that, whatever the legal situation, respect for the freedom of the individual would imply that requests like this should be granted, either by health professionals or by society as a whole.


AUTONOMY AS A FREEDOM RESTRICTING PRINCIPLE
Autonomy can be inimical to freedom, although this is not necessarily the case. According to a liberal interpretation, based on the work of the nineteenth century thinker John Stuart Mill, individual liberty and personal self determination cannot be separated.24,25 But many ethicists and lawyers prefer another reading, in which autonomy is subjected to particular notions of reason and contrasted with freedom as the non-restriction of options.26–28

What is autonomy?
The definition of autonomy usually employed in healthcare ethics can be traced back to the eighteenth century, to the philosophy of Immanuel Kant.29–31 He held the view that autonomy means personal self determination in the light of universal reason. People can, according to his doctrine, be "truly free" only in the realm of rationality: if they yield to their desires, attitudes, or emotions, they reject their autonomy and their "true freedom". As desires, attitudes, and emotions are a constant factor in our lives, Kant believed that people cannot be perfectly autonomous, but he argued that we have a moral duty to try to achieve this impossible goal.

Kant’s primary concern was to show that morality, as the freedom to choose between right and wrong, is possible in a Newtonian world governed by material causes. To prove his case, he introduced the distinction between the empirical world, which is causally determined, and the noumenal world, which is not. As bodily creatures, we belong to the former sphere, but as rational agents, we inhabit the latter. Our "morally-practical reason" is free to make its own laws, and to act in accordance with them, without paying unnecessary attention to the demands of the body.

As morality requires freedom, and freedom can be attributed only to our practical reason, or will, it follows that the only way to act morally is to obey the commands of the will. This is what Kant called autonomy: "Autonomy of the will is the property that the will has of being a law to itself. [Morality] is the relation of actions to the autonomy of the will [...]. That action which is compatible with the autonomy of the will is permitted; that which is not compatible is forbidden."30

Kant believed that the demands of practical reason are the same on all rational beings. This provides us with a test for our moral principles. In order to act autonomously, we must act according to rules which could be autonomously chosen by any rational agent. The requirements of the moral law are, in other words, universal.

Why should autonomy be respected?
Kant thought that we should celebrate our autonomy, because it is the only thing that can distinguish us from the rest of the world, and make us moral. Desires, attitudes, and emotions belong to the empirical realm, which can be encountered only as a determined sequence of causes and effects. In this prearranged world of phenomena, there is no freedom of choice, hence no responsibility for one’s actions, and hence no morality.

Autonomy of the will also makes human beings "equal to God" in the sense that, as rational beings, we, like God, can make our own laws. This is where Kant introduced the concept of dignity. In the empirical world, human beings are entities of little significance, and human feelings, desires, aspirations, and inclinations do not amount to much. In Kant’s words, however: "man as a person, i.e., as the subject of a morally-practical reason, is exalted above all price. For as such a one (homo noumenon) he is not to be valued merely as a means to the ends of other people, or even to his own ends, but is to be prized as an end in himself. This is to say, he possesses a dignity (an absolute inner worth) whereby he exacts the respect of all other rational beings in the world, can measure himself against each member of his species and can esteem himself on a footing of equality with them."29

Autonomy, then, means rational self determination in accordance with universal moral laws. It should be respected, in oneself and in others, because it is the basis of our morality and dignity, and enables us to belong to the same moral community with God.

How should autonomy be respected?
Respect for freedom in the Lockean sense and respect for autonomy in the Kantian sense can, in theory, produce similar normative conclusions in our present context. It could be argued that universal reason, if interpreted correctly, would not oppose the use of cannabis, especially if there are good medical grounds for this. Then autonomy as conformity to the moral law would not require restrictions of freedom as the non-restriction of options.

But it can also be argued that the use of cannabis would not, in fact, be consistent with the demands of humanity and universal reason, as defined by Kant. The use of psychoactive substances confuses the mind and leads to addiction, and these are serious matters within the Kantian model, since both bafflement and chemical dependency are prone to hinder rational, self determined decision making. Reduction of suffering is, of course, a worthwhile goal, but it should not, according to Kant, be pursued at any cost. We should not, he argued, take our own lives in the face of suffering or sell our integral body parts to defeat poverty, because these actions would diminish our dignity as human beings.31 How, then, could we legitimately give away our presence of mind—the basis of our rationality—in order to avoid pain and anguish? These are, after all, only phenomena of the empirical world, while clarity of mind connects us with the rational realm.

Medical professionals who embrace the Kantian notion of autonomy should probably not prescribe cannabis to their patients. If rational decision making ought not to be hindered, and if the confusion and addiction related to the use of cannabinoids would have this effect, then it would be wrong to do so. Respect for autonomy in this sense seems to preclude the option of alleviating pain with psychoactive drugs.


MORAL AND POLITICAL ARGUMENTS AGAINST PRESCRIBING CANNABIS
There are three main moral and political lines of argument against allowing cannabis use and prescriptions. The first is an appeal to concrete harm, and can be formulated in terms of freedom and its legitimate restrictions. The second states that autonomy should be preferred to freedom, when these clash. The third is an appeal to values which cannot be expressed in terms of harm and individual autonomy. None of these arguments is conclusive in our present context.

Medical cannabis does not inflict harm on others
Within the liberal model, freedom can be legitimately restricted, if respect for it would inflict harm on innocent third parties.32 For those who want to allow the medical use of cannabis, but who remain sceptical regarding its recreational applications, this could provide a basis for making the required distinction. They can argue that even if the full legalisation of marijuana could have adverse effects on family relationships, workplace security, or traffic safety, these effects can be contained in the medical setting. This has, after all, been the case with opiates and other psychoactive drugs, which have been medically available in most countries for decades.

The liberal model may also work for those who want to grant competent adults the right to use cannabis, but who do not like to see children subjected to it. They can claim that children are not capable of making free choices, and cannot therefore adequately consent to the risks involved. Letting them use potentially harmful substances would equal inflicting harm on them. Claims like this would, within the liberal model, have to be validated by empirical evidence. In the case of cannabis prescriptions, the evidence for freedom already exists in the form of the relative harmlessness and subsequent acceptability of opiates and other psychoactive drugs. In the recreational context, those defending the current restrictions ought to be able to show what harm would be inflicted on innocent third parties by the legalisation of marijuana.

A preference for autonomy does not support prohibitions
Some theorists prefer the Kantian concept of autonomy to the Lockean notion of freedom, because respect for autonomy does not necessarily demand respect for choices we see as irrational, or immoral. Freedom as the non-restriction of options may require us to allow the use of cannabis, but a more prohibitive attitude can be justified by the prudential and moral good of the users themselves. They must be rescued from confusion and addiction, which can only undermine their rational autonomy and dignity as persons.

This paternalistic line of argument has its defenders, but it also has its theoretical weaknesses.33 If other people tell me what I should choose for my own good, then in what sense are we talking about my good, as opposed to other people’s perceptions and attitudes? Questions like this should at least be carefully addressed in particular cases before freedom is restricted in the name of autonomy.

Bearing this in mind, it would not be easy to extend considerations of autonomy to the medical use of cannabis. Addiction is not an issue for terminal patients, and if they are already confused by pain or anxiety, there is no reason to restrict their freedom. For non-terminal patients who want to be cured, the case is even stronger. If they and their carers are convinced of the effectiveness of cannabis, then what could undermine their autonomy and dignity more than a ban on the medicine they want to use?

The established and accepted use of other psychoactive drugs further weakens the autonomy based ban on cannabinoids. Morphine is commonly prescribed to relieve pain despite its confusing and addictive effects. How could autonomy in the Kantian sense provide an argument against the use of cannabis, when morphine and other similar drugs are, at the same time, a part of standard medical practice?

Respect for symbolic values cannot support prohibitions
The liberal assumption is that restrictions are not justified unless there is evidence of concrete harm on innocent third parties. Many critics of the model think, however, that this burden of proof is excessive and misplaced. They have argued that the harm produced by the use of marijuana is moral rather than physical, and indirect, inconspicuous and symbolic rather than direct, visible, and concrete.34 Prudential precaution and a commitment to the values of the society demand us to prevent the use of substances which confuse the mind, corrupt the young, and challenge our perception of what is right and good.

Whatever the merits of arguments like this in the context of recreational drug use, they cannot be reasonably applied to the case of prescribing cannabis to alleviate pain and anxiety. The direct and concrete reduction of suffering provides, in almost any system of values, an excuse for causing some offence or creating a mild threat of unspecified future harm. I am also tempted to say that systems of value which do not recognise this excuse can be justly ignored in moral and legal discussions.


WHAT ARE THE ANSWERS?
My first question was, should I be free to use cannabis to alleviate my pain and anxiety? The answer, based on my individual freedom, is yes. Medical facts are too vague to overturn my informed choice, concrete harm is not inflicted on innocent third parties, and considerations of autonomy and symbolic harm cannot outweigh the suffering that can probably be removed by the drug.

My second question concerned the implications of my entitlement for medical professionals. These, too, are unambiguous. If prescribing cannabis is legally permitted, physicians should prescribe it to their patients whenever it is, in their best professional judgement, called for. If, on the other hand, the medical use of cannabis is prohibited, physicians should make it known to the political and legal authorities that the prohibition is unethical, and that it should be removed forthwith.

The case for the free sale and use of cannabis for recreational purposes, and the case for prescribing it to suffering patients, are slightly different. As people are allowed to buy and use many dangerous substances anyway, there are strong analogical grounds for permitting the sale and use of cannabis products. This is not, however, a sufficient argument for prescribing cannabis, as medical professionals are legitimately concerned about the wellbeing of their patients. On the other hand, the pain and anxiety experienced by the patients provide an additional reason for permitting cannabis prescriptions, although this consideration cannot be extended to non-medical contexts.


REFERENCES

1. Matsuda LA, Lolait SJ, Brownstein MJ, et al. Structure of a cannabinoid receptor and functional expression of the cloned cDNA. Nature 1990;346:561–4.[CrossRef][Medline]
2. Munro S , Thoms KL, abu-Shaar M. Molecular characterization of a peripheral receptor for cannabinoids. Nature 1993;365:61–5.[CrossRef][Medline]
3. Mechoulam R , Ben-Shabat S, Hanus L, et al. Identification of an endogenous 2-monoclyceride, present in canine gut, that binds to cannabinoid receptors. Biochem Pharmacol 1995;50:83–90.[CrossRef][Medline]
4. Martin WJ, Loo CM, Basbaum AI. Cannabinoids are anti-allodynic in rats with persistent inflammation. Pain 1999;82:199–205.[CrossRef][Medline]
5. Martin WJ. Basic mechanisms of cannabinoid-induced analgesia. IASP Newsletter Summer 1999:3–6.
6. Kalso E . Cannabinoids for pain and nausea: Some evidence but is there any need? BMJ 2001;323:2–3.[Free Full Text]
7. Campbell FA, Tramèr MR, Carroll D, et al. Are cannabinoids an effective and safe treatment option in the management of pain? A qualitative systematic review. BMJ 2001;323:13–16.[Abstract/Free Full Text]
8. British Medical Association. Therapeutic uses of cannabis. London: Taylor & Francis, 1997.
9. Tramèr MR, Carroll D, Campbell FA, et al. Cannabinoids for control of chemotherapy induced nausea and vomiting: quantitative systematic review. BMJ 2001;323:16–21.[Abstract/Free Full Text]
10. Meek C . Doctors want cannabis prescriptions allowed. BMA News Review February 1994:1–19.
11. US Dept of Justice, Drug Enforcement Agency. In the matter of marijuana rescheduling petition, Docket #86–22, 6 September 1998.
12. Doblin R , Kleiman MAR. Marijuana as anti-emetic medicine: a survey of oncologists’ experiences and attitudes. J Clin Oncol 1991;9:1275–80.[Abstract]
13. Kassirer JP. Federal foolishness and marijuana. N Engl J Med 1997;336:366–7.[Free Full Text]
14. Beauchamp TL, Childress JF. Principles of biomedical ethics. 5th edn. New York: Oxford University Press, 2001.
15. Ralph Seeley v State of Washington. No 63534–0. Supreme Court of the State of Washington, July 24 1997.
16. Husak DN. Liberal neutrality, autonomy, and drug prohibitions. Philos Public Aff 2000;29:43–80.
17. Berlin I . Two concepts of liberty. In: Quinton A, ed. Political philosophy. Oxford: Oxford University Press, 1967:142–52.
18. Takala T . Concepts of liberty and the moral limits of patient autonomy. In: Thomasma DC, Novak D, Weisstub D, eds. Foundations of healthcare. Dordrecht and Boston: Kluwer Academic Publishers, (in press).
19. Feinberg J . Social philosophy. Englewood Cliffs, New Jersey: Prentice Hall, 1973.
20. Häyry M , Airaksinen T. Hard and soft offers as constraints. Philosophia 1988;18:385–98.[CrossRef]
21. Locke J . Two treatises of government. (1690) London and Melbourne: Dent, 1924.
22. Chadwick RF. Playing God. Cogito 1989;3:186–93.
23. Häyry M . Categorical objections to genetic engineering: A critique. In: Dyson A, Harris J, eds. Ethics and biotechnology. London and New York: Routledge, 1994:202–15.
24. Mill JS. On liberty. (1859). Reprinted in: Mill JS. On liberty and the subjection of women. Ware, Hertfordshire: Wordsworth, 1996.
25. Takala T , Häyry M. Genetic ignorance, moral obligations and social duties. J Med Philos 2000;25:107–13.[CrossRef][Medline]
26. Rhodes R . Genetic links, family ties, and social bonds: rights and responsibilities in the face of genetic knowledge. J Med Philos 1998;23:10–30.[CrossRef][Medline]
27. Harris J , Keywood K. Ignorance, information and autonomy. Theor Med Bioeth 2001;22:415–36.[CrossRef][Medline]
28. O’Neill O . Autonomy and trust in bioethics. New York: Cambridge University Press, 2002.
29. Kant I .Metaphysische Anfangsgründe der Rechtslehre (1797). Translated by Ladd J, and reprinted in Kant I. Metaphysical Elements of Justice. 2nd edn. Indianapolis and Cambridge: Hackett Publishing Company, 1999.
30. Kant I .Grundlegung zur Metaphysik der Sitten (1785). Translated by Ellington JW, and reprinted in Kant I. Ethical Philosophy. 2nd edn. Indianapolis and Cambridge: Hackett Publishing Company, 1994.
31. Kant I .Metaphysische Anfangsgründe der Tugendlehre (1797). Translated by Ellington JW, and reprinted in Kant I. Ethical Philosophy. 2nd edn. Indianapolis and Cambridge: Hackett Publishing Company, 1994.
32. Feinberg J . Harm to others. New York and Oxford: Oxford University Press, 1984.
33. Feinberg J . Harm to self. New York and Oxford: Oxford University Press, 1986.
34. Feinberg J . Offense to others. New York and Oxford: Oxford University Press, 1985.

M Hayry

Correspondence to:
M Hayry
Centre for Professional Ethics, University of Central Lancashire, UK; mhayry@uclan.ac.uk

 

[Guest 26753]

See updated images for patient 3 in the Cannabis Science story in the first post of this thread. The patient's name is Ted and he is doing very well.

 

[fungzyme]

It's unethical to refuse radiotherapy?

It is unethical to refuse to offer radiotherapy, if that is the currently accepted standard of care. So a study couldn't ethically be constructed depriving a group of people of the treatment that (at present) gives them the greatest chance of recovery.

The patient can do whatever he/she wants.

 

[zymos]

I shouldn't have even phrased it as question. It's unethical to force any particular treatment on a patient- it most definitely is not unethical to allow someone to decide their own preference.
And preference is what it is- even with mainstream MDs, there are usually many options for treatment in any given scenario.

I have first hand experience dealing with several oncologists. You'll find one who thinks radiation is the first answer, another would say chemotherapy, another might say watch and wait and consider surgery. But all they have are opinions, not the right to decide what is best for their patient.

Anyway, I do agree with others, that, from the point of view of "scientific method", this one case doesn't really "proove" anything.
Don't get me wrong- still great news though!

 

[Hash Zeppelin]

Ive been making/applying bho to a friend recently diagnosed w basal cell carcinoma. They have not done any radiation or chemo creams - none of that. They are on the 14th day of application... We take pictures daily to track progress... Im not a dr far from it but the open sore at tip of nose that was present at day 1 has healed over and has fresh pink skin growing over. And the other lumps and bumps on the nose have started shrinking too.

It means nothing until we get the official docs from the dr stating the carcinoma is gone...

But things are looking like thats whats gonna be happening. Its pretty cool.

When its officially been declared "beat" we'll have the persons' testimony and pictures and whole process available online for others to see for themselves.
Including submissions to american cancer society, norml, & asa to name a few. Maybe they'll let me post the pics here ill have to ask....

this is really amazing sounding so far. I hope things continue you to get better for your friend, and he or she is able to make a full recovery.

 

[Guest 26753]

Two of the patients in the study on the Cannabis Science Inc website are friends of mine. The one with the Squamous Cell Carcinoma was told by Dr Lester Grinspoon (through Dr Bob) that her Squamous Cell Carcinoma should be operated on IMMEDIATELY! The patient chose instead to trial a cannabis extract applied topically. Three month's later the cancer was gone. Had she taken DR Grinspoon's advice, and that of her own specialist in Australia, she would have a disfiguring scar from her forearm to her shoulder. I saw her arm with my own eyes not 4 weeks ago, and I could see quite clearly that the cancer was gone, replaced by fresh new pink skin and new hairs growing from where the lesion used to be.

 

[Hash Zeppelin]

^this kind of information needs to be spouted across the globe. why is there not an HBO documentary on this. This is way bigger news that the dumb ass g.o.p. debates

 

[Guest 26753]

I am doing my best to spread the word. I can not say much but let me tell you that I am involved in a very exciting project here in Australia dealing with treating cancer with cannabis. We are doing great things and when the time comes to go public, you will be amazed at what we are achieving.

 

[b00m]

I take my hat off to you moose
brother you are helping change this draconian way of thinking we have here in OZ

 

[goshbongit]

$$$$$$$$$$$$$$$$$$$$$$$$$$$$$HIT!!!!!!!!

 

[Hash Zeppelin]

I am doing my best to spread the word. I can not say much but let me tell you that I am involved in a very exciting project here in Australia dealing with treating cancer with cannabis. We are doing great things and when the time comes to go public, you will be amazed at what we are achieving.

well when the study is done I am happy to e-mail the results to as many U.S. doctors as I have time for. just give me a list.

 

[trichrider]

i discovered a lesion on my scalp. in a couple months its size has doubled and has become painful. i'm in the process of making oil to apply in hopes of arresting it's advance.

i believe it is basal cell because i had a lesion removed from my back that biopsied basal cell carcinoma years back (surgically removed). i don't really want a chunk cut out my scalp, but if need be...

i have already begun documenting the lesion and will share results if positive (or not).

thanks Moose for your devout belief in the wonders of this plant.

 

[maryjaneismyfre]

Ive applied oil to make my cancerous moles disappear. I've seen others get over breast cancer etc. with oil in tea. THIS IS NO BS. THC stops cancer.

Tried lots of different extracts and most effective for me was acetone extract with a decarb with heat at end and little ethanol to drive out the acetone at the end. add drop of ethanol to oil jar when it is too hard to apply..Off shitty early brickweed, this was the most potent extract by far on the cancer spot. I tried BHO, eth, White spirits (naptha), heptane and hexane extracts made with indoor, outdoor, trim and brickweed. Reckon its the thc and not other cannabanoids that have main effect on cancer.

Check www.fungiperfecti.com for mushroom extracts. Explore reishi mushroom and others, they also work on the other front against the cancer. Thc inhibiting cancer replication and mushrooms helping body rid of existing cells. It goes away double speed.
Drink sprinkwater from a clean source and cut out processed foods and non-organic beef and chicken cuz growth hormones drive the tumours.. We will be old dawgs yet. Take the strategy of Dr. Hoffmann and outlive your enemies

And on another note, why is everyone talking about laws? THC kills cancer period. IT does. The states worded the original laws and passed them over to the UN, who passed them on to us and everyone else. The wording has not changed much and most state that Cannabis ' has no medical or therapeutic' benefit. This is a flat out lie, and now we have the proof. And we are all going to need it, me, you, the lawyers, the cops, the judges and their families. This goes in the face of human rights and the law is in most of the world completely INVALID. It can be challenged on many basis. It is NULL AND VOID. Why must we continue to act like sheep and ask for permission. We are ganjafamers for crying out loud, green outlaws, I say stick it to them, force the hand to be played. Overgrow the world, overgrow the government, and now its like cancer medicine and it is the cure for cancer, I say we have won the war, this is a gift we could not have imagined. There is now no debate on the medical benefit.
I grow cannabis for my own and others cancers and I don't give a Fuck what any law says. Fuck the oppressors.

“… when a man is denied the right to live the life he believes in, he has no choice but to become an outlaw.”
— Nelson Mandela

 

[SeaMaiden]

I wasn't attempting to say a patient can't choose their treatment, not in any way, shape or form. I was saying that a doctor cannot ethically refuse to offer a treatment. I assumed that was self-evident, clearly it wasn't.

Too bad this isn't (yet?) a treatment for breast cancer. The gift that really gives.

 

[maryjaneismyfre]

Sorry just to jump into a conversation here but..
Why is it not yet a treatment? Because we ain't telling and giving it to those with breast cancer. F the doctors, if they have already given up that ethical right by offering treatments that don't work over treatments that do because they are told to, over their better judgement. We have to use our own better judgement. What is the recovery rate for chemo? Nevermind cancer... My father died of cancer before this epidemic, how many are dying now? How many of us will this come to effect?
Our world has significantly changed since the advent of the chemical revolution in the 30's, 40's and later and we are now starting to see the effects of huge changes in environmental chemistry and physical world as a result, directly (BPA, DDT, GMO, Flourine, Pertochemicals, modern drugs, food industry, Big tobacco etc..) or indirectly (Climate change, CFC's, skin cancer close to Ozone hole - I had first skin cancer removed before 15 yrsold! etc..). We have saturated our living space with poisons and we eat and drink and consume poison in every form everyday as a part of normal life now.. Think about it, how long have 'they' ' searched' for a cure for the cancer ? But 'they' knew all along?
THC is the FUTURE! Those that are responsible for the chemical revolution and the health and situation we now find ourselves in KNOW this. Big Pharma. Old white money..U know they usual suspects.

What ever we, the patients, decide to do or put into our own bodies (Enshrined within international human rights law ) is the treatment. It is our birthright. If it works, and we use it, it is a treatment. Grow a plant, make some oil, give it away to a cancer patient. Somebody has been treated. Make an ally in the bigger fight. Maybe when he's cured he will tell his DEA brother in law that his 'has no medical benefit' devil weed oil gifted to him by this hard-core stoner cured him. And maybe when the DEA agents mother tells him the news about her tumors too, he'll think twice about which side he is actually on. Thats how weed will win its war, by curing us.. Its been poetic justice to watch this play out over the years.. I got cancer long before I was a stoner, little did I know. haha

Spread the oil, make it as potent as it can be.. Cancer can be reversed through gardening and a bit of chemistry know how.

 

[Guest 26753]

^ Great post

 

[shmalphy]

Glad to see this is being discussed on here again. I started a thread about this and it got closed.

I come from an area where there have been 2 "cancer clusters" from chemical pollution. They even made a movie about one of them.