Terence McKenna
Terence McKenna
Terence Kemp McKennawas an American ethnobotanist, mystic, psychonaut, lecturer, author, and an advocate for the responsible use of naturally occurring psychedelic plants. He spoke and wrote about a variety of subjects, including psychedelic drugs, plant-based entheogens, shamanism, metaphysics, alchemy, language, philosophy, culture, technology, environmentalism, and the theoretical origins of human consciousness. He was called the "Timothy Leary of the '90s", "one of the leading authorities on the ontological foundations of shamanism", and the "intellectual voice of rave culture"...
NationalityAmerican
ProfessionPhilosopher
Date of Birth16 November 1946
CityPaonia, CO
CountryUnited States of America
It is no coincidence that a rebirth of psychedelic use is occuring as we acquire the technological capability to leave the planet. The mushroom visions and the transformation of the human image precipitated by space exploration are spun together. Nothing less is happening than the emergence of a new human order. A telepathic, humane, universalist kind of human culture is emerging that will make everything that preceded it appear like the stone age.
What happens with DMT is you leap over all the barriers in the first few seconds. Unlike mushrooms where over hours and hours on a high dose you might navigate yourself to the center of the Mandela, DMT is like being struck by metaphysical lightening.
The only evil that associates itself with mushrooms is taking too little.
Could any symbol be any more appropriate of the ambiguity of human transformation? What mushroom is it that grows at the end of history? Is it Stropharia cubensis, or is it the creation of Edward Teller? This is an unresolved problem.
On these matters of specific fact, like is the mushroom an extraterrestrial and that sort of thing, I haven't the faintest idea. The mushroom itself is such a mercurial, elusive, Zen sort of personality that I never believe a word it says. I simply entertain its notions and try and sort through them, and I found that to be the most enriching approach to it.
It's as though a certain level of intoxication with the mushroom is the precondition for being able to communicate, but is not itself enough.
Ayahuasca, unlike mushrooms and all these other things is only as good as the person who made it. . . . The ayahuasca is a combinatory drug, and so it brings the human interaction and the lore of it into a much more central position.
If you don't have a plan, you become part of somebody else's plan.
In fact, I think when we carry out a complete analysis of time, I think what we're going to discover is that like matter, time is composed of elemental, discrete types.
I live up at about the 2000 feet level on a five acre piece of forest that I built a small house on.
There are times when everything seems to go right, and times when everything seems to go wrong.
Human beings are co-partners with deity in the project of being. This is the basis of all magic.
The pro-psychedelic plant position is clearly an antidrugs position. Drug dependencies are the result of habitual, unexamined, and obsessive behavior; these are precisely the tendencies in our psychological makup that the psychedelics mitigate. The plant hallucinogens dissolve habits and hold motivations up to inspection by a wider, less egocentric, and more grounded point of view within the individual.
The psychedelic issue is a civil rights and civil liberties issue. It is an issue concerned with the most basic of human freedoms: religious practice and the privacy of the individual mind.