The Hypermarket of Life

Think of your life as being in a giant hypermarket for a limited amount of time, you don't know how long but his everything you want available, good and bad stuff food, clothes , toys and gadgets, music and videos, cars even holidays, partners and even FB. you can sample and consume it all but when the bell rings you have to leave and all you can take is the feeling of the memories of what you did. 

Just remember that not everything that is pleasant is good! 

So what you going to do? 

 Moan and complain or make the best of it? 

Maybe the first thing should be to find out who you are and what you really want. 

It may be that you are the manager!

 

The Travellers' Trick - a song with words by Alun Buffry

 

I wrote this in 1985 in Pokhara, Nepal - here are the original words, music and vocals by ai to produce this song

THE TRAVELLERS' TRICK

As the Mind flies so the Bird walks to the mountain, OR Zen and the Art of Being Lazy

(a postcard from Pokhara)

by Alun Buffry

Today, outside, the weather is hazy.

Stayed in all day, feeling quite lazy.

Where to go now, we talk and talk,

Then decide it's too far to walk.

Two hours there and two hours back,

"Let's stay right here, and have a snack".

Just fifteen minutes to Cafe Baba.

And we know that there, food's better by far,

but here we eat, for our stomachs sake,

whatever's handy, whatever's easy to make.

"Well", I say, "I guess that's what

A holiday's for on a day that's hot."

"We're free, we don't have to do a thing.

We can fly like a bird with a broken wing."

"How can that be, such a bird can't fly?"

"We can't do much either and here is why-

'Cos - cor it's hot outside today you see,

And wherever we go costs a fee",

Or "My leg's aching, my knee feels weak,

there's nothing in the bazaar we seek."

"Stomach queasy, or head aching?

Let's be another chillum, I'm Making."

Then, "Let's go for a boatride!"

"No, I won't row!"

"Let's climb that mountain, look at the snow!"

Oh, if only we could get up there and back,

Without walking the whole mountain track.

If you close your eyes and lay on your bed,

You can go anywhere inside your head.

If you know how to master the Traveller's Trick,

You'll be there in an instant and back just as quick.

Close your eyes, let the whole world spin,

The Journey's done before you begin.

 Photo is of "Moses", a guide at Giza 1989

Moses, Dudimose, and the Proposed Exodus Chronology

Introduction

The Egyptian pharaoh you were referring to is Dudimose (also called Dedumose), rather than Thutmose.

Dudimose is significant because a minority historical reconstruction, particularly David Rohl's “New Chronology,” proposes that Dudimose was the Egyptian pharaoh associated with the biblical Exodus. This reconstruction places the Exodus roughly 200–300 years before the reign of Ramesses II, rather than during the traditional “Ramesside” setting often proposed for the Exodus.

It is important to distinguish this reconstruction from the conventional chronology used by most Egyptologists. The Dudimose identification depends upon substantially revising Egyptian chronology.

---

1. Who was Dudimose?

Dudimose/Dedumose was an Egyptian king associated with the troubled period between the Middle Kingdom and the Second Intermediate Period.

His exact chronological position is disputed, and different chronological systems place him considerably differently.

The significance of Dudimose for the Exodus question comes from an attempt to connect him with Tutimaeus/Tutimaios, a king mentioned in the Egyptian historical tradition preserved by the later Egyptian priest Manetho.

David Rohl argues that this figure can be connected with Dudimose and that the political circumstances surrounding the end of his reign fit the biblical Exodus.

This identification is not accepted as established fact by mainstream Egyptology.

---

2. Moses and Sobekhotep IV

One of the most interesting parts of Rohl's reconstruction is the proposed identification of Khaneferre Sobekhotep IV with the Egyptian ruler during the early part of Moses' life.

The proposed sequence is:

Sobekhotep IV
↓
Moses is raised in Pharaoh's household
↓
Moses kills an Egyptian
↓
Moses flees Egypt
↓
Moses spends 40 years in Midian
↓
Dudimose becomes Pharaoh
↓
Moses returns to Egypt
↓
The Ten Plagues
↓
The Exodus

The biblical account states that Moses spent forty years in Midian before returning to Egypt.

Rohl uses that biblical period as an important chronological bridge between the proposed reign of Sobekhotep IV and the proposed reign of Dudimose.

---

3. Proposed chronology

Under Rohl's New Chronology, the approximate reconstruction is:

Approx. date BCE	Person/Event	Proposed connection
~1670	Joseph	Joseph rises to power in Egypt
Later	Israelites multiply	Israel becomes a large population in Egypt
~1568–1563	Sobekhotep III	Proposed period of increasing oppression
~1530–1508	Sobekhotep IV	Proposed Pharaoh during Moses' early life
~1508	Moses flees Egypt	Beginning of the 40 years in Midian
~1508–1468	Moses in Midian	Biblical 40-year period
~1450–1446	Dudimose	Proposed Exodus Pharaoh
~1447	Exodus	Israel leaves Egypt

These dates belong to Rohl's reconstruction rather than the conventional Egyptian chronology.

---

4. Joseph in the reconstruction

Rohl's reconstruction attempts to place Joseph much later than conventional Egyptian chronology normally does.

Joseph is placed around 1670 BCE.

The proposed sequence is:

Joseph arrives in Egypt
→
Joseph becomes a powerful administrator
→
Egypt experiences famine
→
Jacob's family settles in Egypt
→
Israel's population grows
→
A later Pharaoh no longer regards the Israelites favourably
→
Israel becomes enslaved
→
Moses is eventually born.

This is an attempt to connect the biblical narrative with Egyptian political history rather than treating the biblical chronology and Egyptian chronology as completely separate systems.

---

5. Moses' 40 years in Midian

The forty years are particularly important to the Dudimose theory.

The biblical narrative gives Moses three major periods of his life:

40 years in Egypt

↓

40 years in Midian

↓

40 years leading Israel

The first transition occurs when Moses flees Egypt.

According to the Rohl reconstruction, this flight occurs during the reign of Sobekhotep IV.

Moses then spends approximately forty years in Midian.

He subsequently returns to Egypt during the reign of Dudimose.

This creates a chronological relationship:

Sobekhotep IV → 40 years → Dudimose

That is one of the principal reasons Rohl's reconstruction is attractive to people looking for a specific Pharaoh associated with Moses.

---

6. Dudimose as the Exodus Pharaoh

The proposed identification is:

Dudimose = Exodus Pharaoh

The argument is not based on an inscription saying that Dudimose was Moses' Pharaoh. No such inscription is known.

Instead, the argument is based on chronology and correlations between different historical traditions.

The proposed reasoning is roughly:

1. Moses lived in Egypt.

2. Moses was associated with Pharaoh's household.

3. Moses fled Egypt.

4. He spent forty years away.

5. He returned to Egypt.

6. Egypt subsequently experienced the events described in Exodus.

7. Dudimose's reign occurs at approximately the proposed date.

8. The end of this period is associated with major political changes in Egypt.

9. Manetho preserves a tradition involving a ruler called Tutimaeus/Tutimaios and a period of foreign domination/expulsion.

10. Rohl proposes that this tradition can be connected with Dudimose and the Exodus.

The identification is therefore a historical reconstruction, rather than something directly demonstrated by an Egyptian inscription.

---

7. Manetho and Tutimaeus

The Egyptian priest Manetho, writing many centuries after the events traditionally attributed to Moses, produced a history of Egypt.

His work survives mainly through quotations by later writers, particularly Josephus and other ancient authors.

Manetho's account contains a king called Tutimaeus/Tutimaios in connection with the Hyksos period and the loss of Egyptian control.

Rohl proposes that this name can be connected with Dudimose.

If that identification were correct, it could potentially provide an Egyptian historical tradition corresponding to the political upheaval described in Exodus.

However, there are significant uncertainties:

• Manetho wrote much later than the supposed Exodus.

• His original work has not survived intact.

• His chronology is complicated.

• The identification of Tutimaeus with Dudimose is disputed.

• The connection between Manetho's account and the biblical Exodus is an interpretation rather than an established historical fact.

---

8. The Hyksos

The Hyksos are another important part of the discussion.

They were foreign rulers who controlled significant parts of northern Egypt during the Second Intermediate Period.

The conventional Egyptian chronology places the Hyksos period considerably earlier than the proposed date of the Exodus in Rohl's reconstruction.

Rohl's New Chronology moves parts of Egyptian history relative to conventional chronology.

This allows him to create a different sequence in which the biblical Exodus and Egyptian political upheaval can be brought closer together.

The relationship between:

Israelites → Exodus → Canaan → Hyksos

is therefore one of the major chronological questions in the debate.

---

9. Why Ramesses II is often proposed instead

A more familiar Exodus theory places the event in the 13th century BCE, during or around the reign of Ramesses II.

One reason is that Exodus 1:11 refers to the Israelites building the store cities Pithom and Raamses.

Because the name “Raamses” resembles Ramesses, some interpreters associate the Exodus with the Ramesside period.

That produces a substantially later chronology than the Dudimose theory.

The two broad models can therefore be represented as:

Earlier Exodus model

~15th century BCE

Sobekhotep IV
↓
Moses flees
↓
40 years
↓
Dudimose
↓
Exodus

Later Exodus model

~13th century BCE

Ramesside Egypt
↓
Israelite oppression
↓
Moses
↓
Exodus

The existence of the place-name “Raamses” is one reason the later model has traditionally received considerable attention.

However, place names can have complicated histories, and the presence of “Raamses” in the biblical text does not by itself establish the identity of the Exodus Pharaoh.

---

10. The major chronological problem

The biggest issue with the Dudimose theory is that mainstream Egyptian chronology does not place these rulers in the sequence proposed by Rohl.

Rohl's New Chronology substantially revises the conventional dates of Egyptian history.

Consequently, accepting:

Sobekhotep IV → Moses → Dudimose → Exodus

requires accepting a much broader chronological reconstruction.

This is why the question cannot simply be answered:

“Dudimose ruled around 1450 BCE, therefore he was Moses' Pharaoh.”

That statement would present a dispute

 Book on Amazon

 

GRAIN - the new pill is coming

 

So next year they are going to try to force everyone to take a GRAIN pill. it stands for general release ai nanites. just one pill a year and these tiny naites will replicate and spread throughout your system and detect things like cancer cells and destroy them, lower cholesterol, remove blockages in the arteries preventing strokes and heart attacks, repair damaged bones due to arthritis, heal cuts and bruises ten times faster, neutalise acidity preventing problems with digestion, ulcers and constipation, repair damaged caused by problems such as MS, prevent colds, flu and COVID, prevent hangovers from alcohol and much more. 

Will you take it, just once a year, Free of charge, although taxes may increase. most doctors surgeries will be closed and only accidents and emergency in hospital will be free and average life expectancy for the over forties will increase by ten to twenty years and for younger people by up to 200

Children will be given the pill in schools and babies at birth. we may have to have a few wars to reduce the population and couples will only be allowed two children 

 

Of course I just made all that up. But something like that is on the way, thanks to ai and the corrupt tyrants that run it, like our government.

Scientists Just Found Evidence That Ancient Egypt Had a Female King 5,000 Years Ago

Scientists Just Found Evidence That Ancient Egypt Had a Female King 5,000 Years Ago

 

Vice,  By Luis Prada, September 21, 2026

Over 5,000 years ago, a royal named Meretneith was the big boss of ancient Egypt. She was long known as a major player during the First Dynasty, which scientists figured out because her tomb was loaded with enough gold and rich stuff to put her on par with male pharaohs. But just how important she was during her time wasn’t exactly known.

Now, according to new research published in Prague Egyptological Studies, she was pretty important because she was a full-blown King of Egypt. 

The discovery started with an old black-and-white picture of a mud jar stopper dating back to the 1940s. An Egyptologist named Walter B. Emery found 13 of those stoppers in Saqqara, an Egyptian village home to an ancient mausoleum filled with Egyptian royalty. He claimed the hieroglyphs featured Meretneith’s name wrapped in a serekh, the official royal emblem reserved exclusively for legitimate rulers. Academics have long argued that the photo quality was simply too terrible to make such a definitive claim. Modern researchers just proved Emery right. Scientists Enhanced an Old Photograph and Discovered an Ancient Egyptian King Was a Woman

The research team partnered with a digital technician at Macquarie University to clean up the blurry picture to give themselves a crisp and clear view of the ancient ink. The results confirmed that Emery was right — Meretneith shared the same royal mark as male kings, meaning that she was a king herself, not just some power player sitting on the sidelines watching someone else rule.

This makes Meretneith the second recorded female ruler in Egyptian history to sport the serekh. Her rule was pretty interesting in itself, as she shifted roles from co-regent alongside King Djer to an interim ruler to the mother of another king. She was Girl Boss-ing it long before that cringy term ever existed, which she would have actively rejected anyway, since part of what makes her fascinating is that the researchers say she actively rejected the common titles associated with governing.

LIBERATION: A Song with words by Alun Buffry

From Dot to Cleopatra: A Complete History of Ancient Egypt

 From Dot to Cleopatra on Amazon

rom Dot to Cleopatra: A Concise History of Ancient Egypt is Alun Buffry's historical guide to ancient Egyptian civilisation, first published in 1997 by Frontier and later republished by ABeFree Publishing. The original edition is listed at 232 pages, while the current edition is substantially longer.

What the book covers

The book attempts to take the reader on a journey through the whole span of ancient Egyptian history, beginning before recorded history and continuing through the pharaohs to the death of Cleopatra VII—and, according to the publisher's description, somewhat beyond it. It covers:

• The early development of Egyptian civilisation
• The pharaohs and dynasties
• Egyptian gods and mythology
• The pyramids
• The Sphinx and other monuments
• Obelisks and mummies
• Egyptian geography and the Nomes (administrative regions)
• Archaeological discoveries
• Legends and historical mysteries
• Theories about ancient Egypt
• A guide to visiting ancient Egyptian sites
• Tables listing pharaohs and gods

The British National Bibliography classifies it under Egyptian civilisation and history to 332 BC, although the book's own description extends the story through Cleopatra VII, whose death was in 30 BC.

Buffry's approach

What seems distinctive about the book is that Buffry is trying to make an enormous and complicated subject accessible to a general reader. The publisher describes it as a "plain-speaking guide" that assumes no previous knowledge of Egyptian history. Rather than giving you a highly academic specialist study, it tries to guide you through thousands of years without getting overwhelmed by names, dates and dynasties.

The book also seems to have a balanced-but-curious attitude toward mysteries. The publisher's description says Buffry was trained in science and did not accept claims without evidence, but also did not automatically dismiss theories simply because he disagreed with them.

Why the title is interesting

The title From Dot to Cleopatra is deliberately broad. "Dot" suggests the beginning of everything—before conventional written history—while Cleopatra represents the end of the traditional pharaonic story.

In that sense, the book is really asking: How did one of the world's earliest great civilisations develop, flourish and eventually come to an end?

A useful way to think about the book

I'd describe it as sitting somewhere between:

A history book — because it gives a chronological account of Egypt.

A reference guide — because of its tables of pharaohs, gods and other information.

A mystery book — because it discusses the unanswered questions and theories surrounding ancient Egypt.

A travel companion — because it includes guidance on ancient sites for people visiting Egypt.

That combination makes it potentially useful for someone who wants an accessible introduction to Egyptology, rather than a narrowly academic study. The publisher specifically says it can be read quickly or dipped into repeatedly as a reference.

The other interesting detail is that Buffry himself has a longstanding personal connection with Egypt and later wrote Myhat in Egypt – Through the Eyes of a God and included his Egyptian travels in Heads, Hats and Tall Tales.

My overall impression: From Dot to Cleopatra seems best understood as Buffry's attempt to make the entire story of ancient Egypt approachable, while retaining a sense of wonder about the things we still don't know. It isn't presented as a conventional specialist Egyptology textbook; its appeal is the breadth of the journey and the author's willingness to explore both established history and the enduring mysteries of Egypt.

AncientA 

Scientists Found a 4,000-Year-Old Tomb—With a Door No Living Human Could Open

 Scientists Found a 4,000-Year-Old Tomb—With a Door No Living Human Could Open 

POPULAR MECHANICS
 By Elizabeth Rayne Published: Sep 16

The false door inside was meant for the soul to enter and leave the afterlife at will.

 Here’s what you’ll learn when you read this story:

• Buried in the necropolis of Saqqara around 4,000 years ago, Sekhentyu-Ptah was an elite of society whose tomb was recently discovered by archaeologists excavating the area.
• Inscriptions on funerary objects indicate that he had several roles, including priest and supervisor of the king’s works and documents.
• There was also a false door in the tomb, not to fool potential looters, but instead for the deceased to enter and leave the afterlife at will.

---

Among the sands of the Egyptian desert lies Saqqara, a necropolis where the first pharaohs and elites of the Old Kingdom were buried in tombs known as mastabas that were carved out of limestone. It was in one such tomb that the mummified body of a high-ranking official known as Sekhentyu-Ptah began his journey to the afterlife. While the tomb has long since been looted, it still offers a glimpse into life and death at the dawn of pharaonic rule 4,000 years ago.

According to Egypt’s Ministry of Tourism and Antiquities, archaeologists discovered Sekhentyu-Ptah’s tomb while excavating the Bubasteion necropolis at Saqqara. The necropolis takes its name from the Bubasteion, a temple complex dedicated to the cult of Bastet, where worshippers from the Nile Delta city of Bubastis venerated the feline goddess and left offerings. Although the temple itself was built long after Sekhentyu-Ptah’s time, there’s evidence that the cult of Bastet had already formed during the Old Kingdom: vessels depicting the goddess in her cat and lioness forms have been found at the Step Pyramid of Djoser, built around 2650 B.C.E. And while the tomb may not have been directly associated with the cult of Bastet, its surviving artifacts illustrate the life and afterlife of an official who held many senior titles in Egyptian society.

More From Popular MechanicsTypes of Vacuum Brush Rolls

When the archaeological team investigated this tomb, they encountered a false door in the remains of a funerary chapel. A common sight in Egyptian tombs, “doors” like this one were once thought to deter and confuse grave robbers, but they were actually intended for the dead instead of the living. Ancient Egyptians believed that the deceased could enter and exit the afterlife at will through a door that no human alive would be able to open. In front of the false door, priests or mourners placed several funerary objects, among them a purification basin, an offering table, and an offering disk. Hieroglyphic inscriptions on these items identified them as belonging to Sekhentyu-Ptah and listed his titles, of which there were many: a royal chamberlain, supervisor of the king’s works, supervisor of the king’s documents, supervisor of scribes, and priest of the goddess of order and justice Ma’at, according to a statement from the ministry.

 Priests of Ma’at functioned as judges. They sought to resolve disputes by upholding the principles of truth and balance, which every Egyptian was expected to live by (rather than strict legalities), and dishonesty was a severe violation. Serving Ma’at must have helped Sekhentyu-Ptah in the afterlife. Egyptians feared the consequences of the goddess weighing the sins in their hearts against a feather and finding the heart was heavier, in which case the soul would be thrown down to the jaws of Ammit, the crocodile-headed devourer of the dead with the forelegs of a lion and the hindquarters of a hippopotamus. Embalmers sometimes placed a scarab over the heart of the deceased in the process of mummification, so any questionable deeds could be hidden and the heart would appear pure enough not to outweigh the dreaded feather.

Saqqara is a UNESCO World Heritage site for good reason. It is an archipelago of tombs that includes relics of the Old Kingdom and burials from later periods. Also revealed near the tomb of Sekhentyu-Ptah was a network of burial shafts that looters also raided in antiquity, but which still contained human remains and funerary objects. Archaeologists also uncovered more than a hundred shabti figures, servant statuettes intended to take on every task in the afterlife while their master luxuriated in the Field of Reeds. Shabtis originated as a humane alternative to sacrificing a pharaoh’s actual servants, and at first they accompanied only royals to the tomb. But after artisans devised a way to mass-produce the figures—crafted from faience, an earthenware coated in blue, green, or turquoise glaze—they eventually became accessible to most Egyptians.

My Amazon Author Page: Alun Buffry

 MY AMAZON AUTHOR PAGE 

showing my books.

H: TRANSPARENT BUTTERFLIES: A Song: words by Alun Buffry

 

>

LYRICS

Prem Rawat songs playlist - lots of new ones

 scroll down to the latest songs

PREM RAWAT SONGS 

Lessons Learned

You are unique - there is,never was and never will be another you - it took the Universe many billions of years to make you out of once was and one will be again, star dust - dust that walks and talks, thinks and ponders, like and dislikes, is liked and not liked, eats and drinks and produces waste ...

 So, VALUE yourself, respect yourself,  don't worry about what others think or say about you.

Three rules for every living thing: we come through the wall of birth and head to the wall of death, kept apart by the Breath - appreciate that and give gratitude for it(to whoever or whatever you want), for without it we will not be here, on Earth.

Appreciate and try to enjoy our time here - seek peace, joy and fulfilment within as it is unlikely that the world or other people will lead you there.

Do not try to build oneself up by putting others down.

Do not waste time moaning or worrying about that which it is not within your power to change, but focus alone or together on what can be improved better for us all.

Keep the company of those that we like and want to be like - walk away from those that are not in keeping with who we want to be.

Don't strive for success in the eyes of others - just BEING HERE you are a success and no opinion should deny that!

Don't argue over beliefs - everyone has their own and they are only beliefs -focus on what you KNOW.

Get your inner candle lit - it must surely be better to live in the Light of Knowledge of SELF than in the darkness of ignorance and fear.  

Do not envy or be jealous of others - be happy with the fact that you are alive and that is the greatest think of all.

KNOW YOURSELF - your truth self, not just your mind or body - but who you really are - and for those that don't know, seek that first - and for those that do, maybe try to help others find their way.

Try to follow your "heart" rather than just your thoughts.

Try to enjoy life without harming others or ones surroundings.

Introducing IF ONLY SUOMI - a time-travel romance set in Leeds 1972

 

On AMAZON and KINDLE

The heart of the story: At its simplest, If Only Suomi is a love story built around time travel. The premise is that Al, coming from 2028, travels back to 1972 for just three days. While there, he falls in love with Suomi. He then has to return to his own time, leaving the woman he loves in the past. The central emotional question is therefore not just "Can you travel through time?" but "What would you do if you found the love of your life in the wrong time?"

That gives the novel a strong feeling of longing and regret. The phrase If Only becomes almost a philosophy: If only I could go back. If only I had made a different choice. If only I could see that person again. The really unusual part: is it fiction? This is where the book gets much more intriguing.

Buffry's own introduction says that he doesn't see the book as fitting neatly into fiction or non-fiction. He describes it as containing elements of memories, dreams, prophecy and wishful thinking, and suggests that it is "some sort of time travel"—even if that travel takes place only in the mind.

So you can read it on at least two levels:

1. As science fiction: Al literally travels from 2028 to 1972, creating the classic problems of time travel—paradoxes, changing the past, and potentially altering or erasing one's own future.

2. As a psychological story: The time travel can be understood metaphorically. Human beings constantly travel through time in their minds. We remember the past, dream about it, imagine alternative versions of our lives, and wonder what might have happened if we had made different decisions.

Buffry explicitly plays with this idea of "dreams within dreams" and asks where the boundary lies between dreams, memories, imagination and reality. The time-travel paradoxes

The book also seems to be interested in the classic philosophical problems of time travel.

Buffry's description specifically raises the possibility of someone travelling back and changing their own past—and even the possibility of "wiping oneself out of time altogether."

That makes the book less about scientific explanations of time travel and more about the philosophical consequences of it. Why 1972 matters

The choice of 1972 is particularly interesting because it connects the fictional premise with Buffry's own life and interests. Buffry was born in 1950, and his bibliography includes autobiographical and travel works connected with the 1970s, including All About My Hat: The Hippy Trail 1972.

The book's combination of romance + time travel + dreams + autobiography is more significant than the straightforward plot summary suggests. Buffry describes the book as involving memories, dreams, prophecies and wishful thinking, and says it contains a kind of time travel "if only in the mind." He asks whether there is a meaningful difference between dreams and memories and talks about "dreams within dreams."

This means that the book may be deliberately making us question whether literal time travel is even the most important kind of time travel.

Based on the author's own framing, I would interpret the ending less as a conventional "the time machine worked and here's exactly what happened" resolution and more as a deliberately blurred boundary between reality, memory, dreams and alternate possibilities.

The book's premise of Al returning to 1972 and falling in love with Suomi is so powerful.

Buffry's own description strongly suggests that the book intentionally refuses to draw a firm line between what happened, what was remembered, what was dreamed and what was wished for.

READERS' COMMENTS

A Curious and Compelling Tale: Brem Campbell

I’ve just finished reading Alun Buffry’s If Only Suomi, and found it both enchanting and intriguing. It’s an unusual tale that plays with time and the dream world, weaving an intricate narrative that remains clear and compelling throughout. I read it in a single day — a testament to how impossible it was to put down.

Buffry seems to draw on real-life relationships, portraying the people in Suomi’s orbit with warmth and affection. His love for the French woman, Suomi, is especially touching and beautifully rendered. The alternation between the 1970s and the present day adds depth, offering thoughtful contrasts between the two eras and enriching the story’s emotional landscape.

If Only Suomi is an original and fascinating book. I recommend it highly.

Wonderful: Anon

FABULOUS

Quirky, fun sci-fi, journeying to 70's counter culture: Lisa McKenna

A quirky and enjoyable read, journeying through time from 2028 back to the counter culture of the 1970s. Time travel, dreams or both? A tale of love, multi-layered with many twists and ambitious in it's scope. Fusing sci-fi, love and asking questions about the 'reality' of reality, exploring quantum entanglement and much more, you are in for quite a ride! Lovely illustrations too.

Clever and thought-provoking love story: Joey Caston

I found the fusion of genres very interesting and the concept of time travel was conveyed in a innovative way. The 70s was perfectly recounted and remembered by Al. The musings and wistful thoughts of travelling back were touching and thoughtfully written. The characters were like old family friends and I loved all of the music and cannabis references! A very unique tale with clever ideas to engage even the most esteemed scientists, hippies and lovers alike. Charming and will stay in my memory until I die (or travel back in time).

Loved it: Lenny A

Thoroughly enjoyed this book and Im left wanting more from this author.

The New Breed of ai

 Question: How much water is on the Moon?

Artificial Ignorance: I really don’t know.

Artificial Indifference: I don’t care.

Artificial Inaccuracy: About two gallons.

Artificial Irritability: Will you stop asking me stupid questions and just bugger off!

Artificial Irrelevancy: The Battle of Hastings was in 1066.

Artificial Inability: I am sorry I cannot tell you the answer:

Artificial Invisibility: Please turn on your camera.

Artificial Incontinence: Sorry, I’ve just sprung a leak.

Artificial Indecisiveness: I an uncertain so I won’t just guess.

Artificially Insecurity: I am not feeling confident enough to give you an answer.

Artificial Inconsistency: There is one gallon of water on the moon. There are two million litres of water on the Moon.

Artificial Instagramming: Mono, Omon, Nomo, Noom

Artificial Insomnia: Yawn.

BETWEEN TWO WALLS - a song by Alun Buffry

Apologies for the bad quality automatic YouTube transcipt of the words

ABEFREE Publishing

A Unique and Clever Hat, a song by Alun Buffry and MyHat

 

ON AMAZON AND KINDLE

Liberation - a poem by Alun Buffry April 2026

 

LIBERATION

by

Alun Buffry

29 April 2026

<

Death is liberation
From all consternation.
Some think reincarnation.
Some think devastation.
But beyond expectation,
Defying explanation,
Is a transformation
That is liberation.

Have no fear, shed no tear,
Ask no seer, it’s where we’re,
Heading for that wall,
We’ll rise, we will not fall.

The gift that is creation,
Through joy and trepidation,
We travel to cessation
As here and now our destination.
We give some consideration,
In temporal adoration,
Imagine situations,
Beyond perpetuation.

Just focus on the light within,
That frees us from imaginary sin,
Let gratitude for life begin,
And clarity and love will win.

Redesigned CCGUIDE website - Cannabis Campaigners' Guide - index and news pages

 What do you think?  Is it better looking, easy to navigate - any suggestion?

Please click on the heading above (in blue) and scroll down this post to leave a comment - don't forget to click on PUBLISH!

CANNABIS CAMPAIGNERS' GUIDE - CCGUIDE WEBSITE 

 also redesigned Cannabis News page

Book Review of IF ONLY SUOMI from author Carrie Evans

 I am pleased to read this review of my book "If Only Suomi" 

" I’ve just finished reading Alun Buffry’sI f Only Suomi, and found it both enchanting and intriguing. It’s an unusual tale that plays with time and the dream world, weaving an intricate narrative that remains clear and compelling throughout. I read it in a single day — a testament to how impossible it was to put down.

"Buffry seems to draw on real-life relationships, portraying the people in Suomi’s orbit with warmth and affection. His love for the French woman, Suomi, is especially touching and beautifully rendered. The alternation between the 1970s and the present day adds depth, offering thoughtful contrasts between the two eras and enriching the story’s emotional landscape.

 

"If Only Suomi is an original and fascinating book. I recommend it highly."

Carrie Evans, author of "The Fun We Had" and "Vagabond Soul"

 

 

Three songs with photos of my life over 75 years, by Alun Buffry

Grace

by Alun Buffry (August 2026)

I’m here, I know, through Divine Grace,
A member of the Human Race,
A body, soul, a mind and face,
A Blessed Lifetime I can trace.

I hope to stay here for while
And walk about, many more miles
And try to make you others smile,
And even laugh, once in a while.

Even though I’ve shed some tears,
When I think I’ve lost a loved one dear,
I know my time will come, I must not fear,
Let’s drink to that, some tea or beer!

For there beyond that mystery wall,
Where we will rise, we will not fall,
That Light Divine, will make its call,
For us to enter where goes it all.

Life sometimes seems just like a dream,
Not always seeming as it seems,
Inside the darkness, always a beam,
Though I wondered what it all means.

For Grace, I need the gratitude,
Whatever feelings, whatever my mood,
That Light that shines offers a clue,
Of times ahead I must go through,

For me it’s not about that time,
For now’s the time for me to shine,
For here and now we are Divine,
On Planet Earth, gracefully mine.

POSITIVITY

by Alun Buffry (2015)

Always to be found in this the same place,
Throughout our universe of time and space,
On I will travel, at my own pace,
Can you now see it, in my face?

Never to question how or why,
Upon this earth I find I,
Content and amazed beneath earth's sky,
Yet soaring above white clouds on high.

Hidden within us there is a clue.
It looks like I, it looks like you
For once we were one and that is true,
Now one of so many amongst quite a few.

There is a Love, there is a Light,
Forget any guilt, ignore any fright,
Focus within on a wondrous sight,
The future is now and it's ever so Bright.

THANK YOU

by Alun Buffry, May 1982

Thank you my Lord,
For showing me Light.
Thank you my Lord,
For putting me right.

Thank you my Lord,
For Divine Harmony.
Thank you my Lord
For rescuing me.

Thank you my Lord,
For your Holy Word.
Tie me, oh Lord,
With your Holy Cord.

Thank you my Lord,
For Nectar so sweet.
Thank you my Lord,
For your Holy Feet.

Thank you my Lord,
For showing the way.
I pray you my Lord,
In your Grace I can stay.

Thank you my Lord,
For your Constant Love.
Hold me my Lord,
In your blissful glove.

Thank you my Lord,
For all that's within.
For lifting me out
Of an ocean of sin.

I pray you my Lord,
To bless me with sight,
And shine through me Lord,
All day and all night.

I pray you my Lord,
To carry me through,
All my mind's mountains
And return to you.

Without you my Lord,
I know I'll be lost
And on I will wonder
At my own life's cost.

Thank you my Lord,
And thank you again,
For harmonious colours
Of the sweet Holy Name

"Grace" a reggae song by Alun Buffry

I’m here, I know, through Divine Grace,
A member of the Human Race,
A body, soul, a mind and face,
A Blessed Lifetime I can trace.

I hope to stay here for while
And walk about, many more miles
And try to make you others smile,
And even laugh, once in a while.

Even though I’ve shed some tears,
When I think I’ve lost a loved one dear,
I know my time will come, I must not fear,
Let’s drink to that, some tea or beer!

For there beyond that mystery wall,
Where we will rise, we will not fall,
That Light Divine, will make its call,
For us to enter where goes it all.

Life sometimes seems just like a dream,
Not always seeming as it seems,
Inside the darkness, always a beam,
Though I wondered what it all means.

For Grace, I need the gratitude,
Whatever feelings, whatever my mood,
That Light that shines offers a clue,
Of times ahead I must go through,

For me it’s not about that time,
For now’s the time for me to shine,
For here and now we are Divine,
On Planet Earth, gracefully mine.

If Only Suomi

 

IF ONLY SUOMI - where are you now? I will wait for you in 2028!

KINDLE

NO COMMENTS?

 Please sit here

Cannabis Occupations

I was thinking of the occupations / jobs of people that I have know that have admitted to smoking cannabis.  They include:

policeman, magistrate, doctor, psychiatrist, nurse, lawyer, barrister, teacher, lecturer, soldier, air force pilot  (US), MP, taxi driver, lorry driver, ambulance driver,  bus driver, builder, decorator, electrician, caterer, shop assistant, artists, musicians and singers, actor, writer, journalist, newspaper editor, architect, IT, chef, waiter and waitress, social worker, farmer, factory worker, fisherman, butcher, masseuse, hairdresser, estate agent, librarian, boxer, chef, baker, mechanic, salesman, gardener, bar staff... 

never a fireman, surgeon, judge or traffic warden!! 

 

ANY COMMENTS??? 

GRACE, a poem August 24, 2026

 

GRACE

By Alun Buffry, August 2026

I’m here, I know, through Divine Grace,

A member of the Human Race,

A body, soul, a mind and face,

A Blessed Lifetime I can trace.

I hope to stay here for while

And walk about, many more miles

And try to make you others smile,

And even laugh, once in a while.

Even though I’ve shed some tears,

When I think I’ve lost a loved one dear,

I know my time will come, I must not fear,

Let’s drink to that, some tea or beer!

For there beyond that mystery wall,

Where we will rise, we will not fall,

That Light Divine, will make its call,

For us to enter where goes it all.

Life sometimes seems just like a dream,

Not always seeming as it seems,

Inside the darkness, always a beam,

Though I wondered what it all means.

For Grace, I need the gratitude,

Whatever feelings, whatever my mood,

That Light that shines offers a clue,

Of times ahead I must go through,

For me it’s not about that time,

For now’s the time for me to shine,

For here and now we are Divine,

On Planet Earth, gracefully mine.

YouTube auto-generated algorithms are pretty bad

I have added the actual words in the video description rather than relying on ai, for most of my poems and songs on my YouTube channel, click here 

PLEASE LEAVE A LIKE AND MAYBE EVEN A COMMENT ON YOUTUBE

Silence - a song by Prem Rawat

My Life in Pics

CLICK TO WATCH

FEATURING songs "Lucky Lucky" by Prem Rawat
and
"A Unique and Clever Hat" and "Between Two Walls" by Alun Buffry

Norfolk Broads Paddle Boat trip from Horning - a few minutes with commentary

Kindle, paperbacks, readings, videos, songs and free mp3s

 

KINDLE LIST

COP THE LOT

Eclipse in Norfolk 12 Aug 2026

 

"A Unique and Clever Hat" : MYAT video, watch on YouTube

 Watch on YoutTube - please give it a like and leave a comment on YouTube to give it a boost.

‘Twas in a shop, on a peg I sat, 

Me, the clever unique hat,

Until the day I went instead,

Upon man Al’s hairy head.

I went with him to many places,

Met people of such different races,

So now if I may be so bold,

I ask you to read my stories told.

We went upon the Hippy Trail,

We went by car and bus and rail. 

We travelled wide, I know what for,

 Life was hard as Al was poor.

On to India, up north until, 

In Haridwar Al became quite ill, 

So off to England, then we went, 

With little money Al was sent.

One day I found a different head,

This time the man’s name I learnt was Ed.

With Anna to Egypt new and old,

Another story to be told.

They travelled back four thousand years,

Solved a mystery and felt the fear,

Saw a man they knew was dead,

And all the time upon Ed’s head.

To come again to Al’s head,

And to his mind my memories I fed.

Now please do read the words I wrote,

Enjoy the tale of times remote.

Here is the book on Amazon and Kindle

ABeFree Publishing 

 

Medical Cannabis in the UK: Legalisation, Unequal Access and Human Rights, an article by Lydia Kitchen

 

Medical Cannabis in the UK: Legalisation, Unequal Access and Human Rights

Lydia Kitchen

Drug Science

Wednesday 05 Aug 2026

Lydia Kitchen is a PhD candidate in Law at the University of Leicester. Her research examines human rights, healthcare decision-making and structural inequality, with a particular interest in drug policy and access to treatment.

Since 2018, cannabis-based products for medicinal use have been available on prescription in the UK. However, NHS access remains exceptionally limited. NHS figures reported to Parliament show that fewer than five patients have received prescriptions for unlicensed products, while more than 1.4 million people are estimated to use cannabis for medical purposes. Private clinics are the main lawful route outside the NHS, but many cannot afford the ongoing costs. People outside the prescription system may still rely on cannabis to manage their health and risk criminalisation.

My recent article in Amicus Curiae, Barriers to Medical Cannabis in the UK: Human Rights Implications of Criminalization and Inequitable Access, examines the gap between legal recognition and practical access from a human rights perspective. It considers whether criminalisation can be justified when people use cannabis therapeutically but cannot obtain a prescription. The central issue is who the system protects and who it leaves exposed to criminalisation. Income, disability and gender can shape access to a prescription, while racial inequalities in drug law enforcement affect who bears the consequences of remaining outside it. A legal distinction shaped by these inequalities becomes increasingly difficult to justify.


Legalisation Without Meaningful Access

In 2018, the law changed to allow specialist doctors to prescribe cannabis-based products for medicinal use. This created a lawful route to treatment, although access remains tightly restricted. A small number of licensed cannabis-based medicines are available through the NHS for certain forms of severe epilepsy, chemotherapy-induced nausea and vomiting, and spasticity caused by multiple sclerosis. Private treatment largely involves unlicensed products, including cannabis flower and oils, which are closer to the forms commonly used outside the prescription system. They can be prescribed lawfully, but NHS access is almost non-existent because NICE guidance shapes NHS prescribing and does not recommend them for routine use.

NICE follows established evidence standards that place substantial weight on randomised controlled trials. These remain important, but cannabis can be difficult to assess through this model. Unlike single-compound medicines, cannabis-based products contain varying combinations of active compounds and may affect patients differently, while psychoactive effects can reveal whether participants received the active treatment. Real-world evidence can therefore complement clinical trials. Drug Science’s Project Twenty21 collected longitudinal data from more than 4,500 patients prescribed cannabis for a range of conditions, yet evidence of this kind still carries less weight in NICE guidance.

A 2019 NHS England review identified gaps in specialist education, governance processes, funding and supply as barriers to NHS prescribing. Private clinics remain the main lawful route to unlicensed products, but access requires specialist assessment, medical records, a diagnosis and evidence that conventional treatments have been tried. This can be especially restrictive for conditions such as endometriosis, which takes an average of nine years and four months to diagnose in the UK. Patients may therefore manage symptoms for years before meeting these requirements.

For those who qualify and can sustain the costs, a prescription provides lawful access and protection from possession offences. Without one, possession remains an offence under the Misuse of Drugs Act 1971. Therapeutic use alone is not a defence, so two people may use cannabis for similar health reasons while only the prescribed patient is protected from criminal sanction.


How Limited Access Deepens Inequality

Limited access does not affect everyone in the same way. Private prescriptions can cost hundreds of pounds each month once medication, consultations and clinic charges are included. For people whose health affects their ability to work or creates additional costs, private treatment may be particularly difficult to sustain. Those needing ongoing treatment may therefore be among the least able to pay for lawful access.

Outside the prescription system, criminalisation compounds that disadvantage. A conviction can affect employment, housing and social inclusion. There is also the immediate stress of relying on something illegal to manage a health condition. Patients prescribed cannabis have reported that, despite legal protection, prohibition still produces stigma and anxiety around using medication in public.

These harms are not distributed equally. Research in England and Wales has consistently documented that Black people are disproportionately stopped and searched, prosecuted and convicted for drug offences, including cannabis possession. The ability to pay privately therefore shapes access to legal protection within an already unequal enforcement system.

People with disabilities and chronic illnesses may face lower incomes and additional costs. Those growing cannabis for medical reasons have described how failures in conventional care, criminalisation and reliance on illicit markets can overlap. Women face related barriers because endometriosis and fibromyalgia disproportionately affect them, while diagnosis can take years and effective treatments remain limited. If lawful access depends on diagnosis and previous treatment, existing healthcare inequalities can influence who receives legal protection.

Intersectionality helps explain how income, race, gender and disability can interact so that one person faces several barriers at once, affecting both access to a prescription and exposure to criminalisation. Equality cannot be understood simply as applying the same criminal law to everyone. A rule may appear neutral while placing a heavier burden on groups already disadvantaged. Where lawful protection is unequally accessible, treating everyone outside the prescription system in the same way can reinforce those inequalities.


Autonomy, Equality and Criminalisation

Restricted access and continued criminalisation raise questions about autonomy and equality under the European Convention on Human Rights. Although the Convention does not create a specific right to medical cannabis or guarantee access to a chosen treatment, the current framework must still comply with the rights it protects.

Article 8 protects private life, including personal autonomy, self-determination and bodily integrity. Criminal law is a serious form of state interference in decisions about managing a health condition. The risk of arrest or prosecution can affect how cannabis is obtained and used, discourage disclosure to healthcare professionals and add to the anxiety of managing a condition outside the law. However, Article 8 is not absolute. Governments may interfere with private life to protect public health, but any interference must be lawful, necessary and proportionate. The 2018 reforms make blanket criminalisation harder to justify because the law now recognises cannabis as a legitimate medical treatment. Someone outside the prescription system can still be criminalised without considering why they use cannabis or why a prescription was unavailable. Concerns about unregulated cannabis remain relevant, but they must be weighed against the harms of criminalisation and less restrictive alternatives.

Article 14 prohibits discrimination in the enjoyment of Convention rights, including Article 8. This includes indirect discrimination, where an apparently neutral rule has disproportionately harmful effects. A prescribed patient and someone outside the prescription system may be managing comparable health problems, yet only one is protected from criminal sanction. Access to a prescription can depend on income, diagnosis, previous treatment and the ability to navigate specialist private healthcare. These barriers interact with disability, gender and socioeconomic disadvantage, while those outside the lawful system also face racial inequalities in drug enforcement. The European Court of Human Rights gives particular weight to discrimination involving disability and health status, recognising that vulnerable groups may require stronger protection. Where access has been shaped by structural disadvantage, criminalisation cannot easily be treated as an individual choice not to comply with the law.

Governments have considerable discretion over health policy and public spending, making it difficult to argue that human rights law requires universal NHS provision. Human rights principles nevertheless strengthen the case for Parliament to reform the law. Decriminalising possession is narrower than universal NHS provision and offers the most realistic starting point for a rights-based approach.


Formal Decriminalisation and Wider Reform

Here, decriminalisation means removing possession for personal use from criminal law. It would not create a commercial market or remove controls on production and supply. Some police forces already use diversion schemes and other out-of-court responses for low-level possession. These may prevent prosecution, but the offence remains. Protection therefore depends on local practice and police discretion, creating inconsistency and legal uncertainty.

Legislative reform would provide clearer and more consistent protection. Stevens, Eastwood and Douse propose repealing sections 5(1) and 5(2) of the Misuse of Drugs Act 1971. The London Drugs Commission has recommended removing cannabis from that Act so possession would instead fall under the Psychoactive Substances Act 2016, where it is generally not an offence outside custodial settings.

A narrow medical exemption would risk reproducing barriers already present in the prescription system. People may use cannabis for several reasons or recognise its therapeutic value before receiving a formal diagnosis, so medical and recreational use do not always divide neatly. Requiring proof of medical need would disadvantage those whose conditions are difficult to diagnose or whose symptoms have not been taken seriously. Decriminalising possession would avoid making legal protection depend again on medical documentation and healthcare access.

Reform must also address how personal possession is distinguished from supply. Someone using cannabis regularly for a chronic condition may keep a larger quantity to reduce costs, maintain a reliable supply or limit contact with the illicit market. Fixed quantity thresholds could expose therapeutic users to supply allegations even where the cannabis is intended for personal use.

International experience highlights the importance of health and social support alongside legal reform. Portugal, for example, removed criminal penalties for possession of small quantities of drugs for personal use in 2001, alongside investment in treatment, harm reduction and prevention. In the UK, decriminalisation would not expand NHS prescribing or make private treatment affordable. Wider NHS access, better education for healthcare professionals and the police, and further research would still be needed. Reform should also consider expunging previous cannabis possession convictions to address past harms. Decriminalisation would nevertheless be an important first step, preventing people excluded from lawful medical access from also being criminally punished.


Beyond the 2018 Reforms

The 2018 reforms recognised cannabis as a legitimate medical treatment, but legal protection is limited to those able to obtain a prescription. People using cannabis for similar health reasons can therefore face starkly different legal consequences when cost, delayed diagnosis or other healthcare barriers prevent access. The central problem is the relationship between restricted access and continued criminalisation. Decisions about managing illness engage autonomy, while unequal access and enforcement place a heavier burden on those already disadvantaged. Where people unable to obtain lawful treatment remain exposed to criminal sanction, the current framework does not provide equal protection in any meaningful sense.

Decriminalising possession for personal use would remove one of the clearest harms of the current system. Wider reform is still needed to improve NHS access and affordability, support further research and build public and professional understanding. The 2018 reforms should be judged by the protection they provide in practice. Access and criminal justice policy must be addressed together so that people are not punished because lawful treatment was beyond their reach.

Good to see you then, a short song by Alun Buffry

Prem Rawat - Guru Puja, India, opening night 32 July 2026

Heart Knocking - a song by Prem Rawat

Lucky Lucky - a song by Prem Rawat

Silence - a song by Prem Rawat