Greetings from cyberdelic space, this is Lorenzo and I'm your host here in the psychedelic
 salon.
 Have you ever had one of those times when all of your tech just seems to conspire against
 you?
 And the sad part is that Mercury isn't even retrograde?
 Well, that's what's been happening around the old psychedelic salon lately.
 My plan was to get a better microphone and start producing more frequent programs, but
 as the fates would have it, a cascade of little changes to my system has resulted in a Niagara
 of problems.
 And the main one is that I can't get any microphones to work properly on my PC right now.
 So after several days of frustration, I decided to use my trusty SanDisk MP3 recorder to finish
 this program and get this podcast on its way to you before we all forget where we last
 left the good bard.
 And so it is that we finally reached the end of this long series of Terrence McKenna recordings.
 I hadn't planned on doing so many of them in a row, but I hadn't heard these tapes in
 a long time, and once I got started, I couldn't stop listening.
 And from some of the comments you've sent, I hear it's the same with many of you.
 You know, I keep telling myself that some night I'm going to self-medicate a bit and
 listen to all ten of these McKenna rhapsodies in a row, but I'm afraid that maybe my head
 would explode if I did.
 So let's get on with it.
 Here's the tenth and final installment of a workshop Terrence McKenna conducted in the
 summer of 1998.
 Yeah, "machine" is a very general term.
 I mean, the machine might be a mantra, a drug, a physical position.
 This is the kind of stuff we were playing with at La Charrera.
 But I'm now afraid of it because I know that it's real.
 You have to believe you're going to fail to attempt to build a time machine because no
 one in their right mind, if they thought it was going to work, would in fact climb into
 the gleaming saddle and slam the lever forward.
 You have to believe that you're going to fail or you wouldn't do that.
 I had a particular psychedelic journey where I was going into the wormholes and I was realizing,
 "Wow, if people really are serious about doing this, this is the way."
 Because I was actually feeling like I was able to go wherever I wanted.
 But at that moment I refrained because, "Wow, this is real.
 I can actually traverse through the timeless singularities or the timeless wormholes and
 pop out at any point in space-time because it's all interconnected at that one point."
 The name of the game is to bring back real information.
 That's how you will convince the rest of us to do it and to believe you.
 And I think it can be done.
 I think probably shamanism is about this.
 But one of the things we talked about a little bit here, but maybe not enough, is this bell,
 non-local information space that seems to lurk beneath the surface of ordinary reality.
 For 50 years in quantum physics this was denied as so counterintuitive and leading to such
 bizarre conclusions and possibilities that it must be impossible.
 And now they've done experiments that pretty much show this is real.
 This is real.
 And what it means is all the mystics of history were right.
 You can journey from any place in the universe to any other place instantly.
 You can extract information that lies on the other side of the cosmos instantly.
 It's all done in the imagination.
 The imagination is this sense which you have that is your non-local perceptor.
 Your local perceptors are your eyes, your ears, the surface of your body, so forth.
 The non-local perceptor is the imagination.
 And it's giving you a continuous holographic readout of the bell, non-local dimension.
 And it's like a cheat on your being trapped in the evolutionary cul-de-sac of Newtonian
 space and time.
 You are trapped in the evolutionary cul-de-sac of Newtonian space and time, but you have
 this little tiny peephole, this doorway, into the entire cosmos, all the races that ever
 were there, all the catastrophes and civilizations and philosophies and messiahs and so forth
 and so on.
 But you have to tune it.
 99.99999% of this bell information is utterly incomprehensible to the human mind because
 it's on a scale too large or too small, or it involves premises or environments or presuppositions
 so bizarre that we can't grok them.
 But the remaining .0000001% of this data is absolutely fascinating.
 Beings, philosophies, works of art, ruins, planets, hierophanies, strange music, strange
 art, strange ideas, endlessly to be explored and then to be brought back as much as can
 be to the human camp and examined.
 I mean, we are hunters and gatherers in hyperspace as much as we are in 3D.
 And what we're roving and scanning for in those informational spaces is things which
 delight us or make life more comfortable or inform our relationship to each other or our
 environment.
 The future lies in the imagination.
 You know, the imagination is going to get louder and louder and louder.
 William Blake saw this.
 We talk about virtual realities, designer drugs, downloading ourselves into circuitry,
 travel through time, disincarnate bodies, cloned identities, gender shifting, point
 of view shifting, all of these things.
 This is all about the rules of mind overwhelming the rules of physics.
 The rules of physics say, you know, you are a body, you are on a planet, you have weight,
 you have momentum, you have specific gravity, you must behave like this and like this and
 like this.
 But the mind says, no, I want to be pure unleashed conceptuality.
 I want to be a thought blown in a hyperdimensional wind.
 I want to move from planet to planet with the twink of an eye.
 I want to know everything, see everything, be everything, feel everything.
 And then by that means, somehow, I will make my way back to my higher and hidden source.
 And who knows?
 You know, maybe this always awaited us beyond the grave and what we're doing in some sense
 is drawing death into the world and erasing that most profound of all boundary distinctions.
 The distinction between life and death itself becomes thin, becomes transparent in these
 contexts.
 I mean, it's very easy to imagine technologies such that human identity will be scrambled
 beyond imagining.
 You know, if you can download yourself into circuitry, you can make copies of yourself.
 If you can make copies of yourself, you can collage these copies and make selves that
 never were or might have been.
 You can have multiple identities.
 One of Greg Egan's stories, people have this thing inside them that is implanted when you're
 two years old that's called, it starts out being called the dual and it ends up being
 called the jewel.
 And what it is, is it's a thing which simply maps and studies your nervous system and creates
 a perfect copy in silicone of your being for the first 23 years of your life.
 Well then when you're 23, you go through this ceremony where the body is vaporized and the
 dual, this eternal copy of your youthful self lives on.
 This is, you know, within reach.
 Hans Moravec had the idea that you could take, you could nano-engineer bacteria such that
 they, you could nano-technologically engineer a leprosy bacteria, because leprosy moves
 along the nerves from the point of infection.
 A bacteria that would lay down a thin wire of molecular gold along every nerve.
 And so you would undergo these operations where you would slowly be changed into a thing
 of gold and silicone, glass and arsenic, but there would be no moment of transition, no
 loss of consciousness, no speed bump, no transition of identity.
 It's just over time you would become something completely eternal and machine-like.
 You know that poem by William Butler Yeats, "Sailing to Byzantium," where he says, "Once
 out of nature I would be a thing of gold and gold enameling, set before the lords and ladies
 of Byzantium to sing of what was and what will be.
 Once out of nature," what he means is when I am dead, "I will be a thing of gold and
 gold enameling."
 And there's the image of the flying saucer coming out of the collective unconscious.
 We want to become the stone.
 We want to become somehow a living thing that is nevertheless has the character of machinery
 and objectification.
 It's a very complex image in the human mind.
 You know, with Christ at one end of the spectrum and the universal medicine of longevity at
 the other end of the spectrum, and then all these adumbrations and resonances, the philosopher's
 stone, the grail, the gift difficult to obtain, the magical object, the talking stick, the
 jeweled self-revealing basketballs of the DMT state.
 You know, in the 53rd fragment of Heraclitus, he says, "The Aeon is a child at play with
 colored balls in eternity."
 And, you know, this makes no sense until you smoke DMT and then you find yourself in the
 presence of the Aeon, the archon of the world age.
 It's a child at play with colored balls in some kind of a virtual reality.
 Yeah.
 I have two questions before the whole workshop ends up.
 One of them is if you could talk a little bit about the tone that you and Dennis used
 to intercalate tryptamine molecules in DNA, how you decided to use it, that particular
 tone, if it's occurred again in your life, what it may mean to you, as well as just a
 brief comment on gender ratios in your workshops, whether there's more men than women usually.
 You've talked a little bit about that before.
 I've heard you say that men may be more drawn toward the psychedelic experience because
 of some lack of intuitive knowledge about...
 Yeah, well, I don't know why exactly it is.
 It certainly seems true that men have a deeper relationship to drugs than women.
 I think that's generally true, even hard drugs.
 Women don't seem as interested in drugs or as potentially addicted to drugs.
 Maybe there's a deeper survival instinct there.
 Women are constantly burying the dead, caring for the sick, giving birth, helping with miscarriages.
 They may be more rock bottom realists.
 Well, the guys are harping 100,000 line oral epics and stuff like that.
 I think, you know, I quoted the statistic in a different context, but in 1800, the average
 American woman gave birth 13 times.
 Giving birth, especially in a world without anesthetic, is a pretty psychedelic and boundary
 dissolving and ego erasing and whoop-de-doo kind of experience.
 I think women may, in traditional societies, not care to contextualize psychedelics simply
 because they have enough on their hands.
 I don't know the gender.
 You know, there's a lot about gender stuff I'm interested in, but I don't understand.
 My friend Brenda Laurel studies girls and why they seem to have some difficulty naturally
 acclimating to the internet and how boy and girl, male/female mathematical abilities seem
 to differ, although I think that's changing.
 I think the latest data is that women are pulling even with men in mathematical graduate
 schools, at least in some places.
 I don't know, men are, and maybe this is cultural or maybe this is biological, but men are maybe
 more boundary defined than women.
 Like women seem, and again, you make these statements, you don't know whether you're
 making a biological statement or a cultural statement, but women seem more tolerant of
 bisexual and homosexual behavior.
 They're sort of comfortable with all that, where men, male/male sexual encounters are
 always defined to some degree by competitiveness or the hidden shadow of competition.
 Now what was the other part of your question?
 Oh, about the tone.
 About the tone.
 Well, this is a very specific question, but in the story that's told in The Invisible
 Landscape, Dennis seemed, as he went around the bend, to have insights into these like
 shamanic techniques that were real techniques and that he could not only tell you what they
 were, he could tell you how they worked.
 One of the things he insisted upon was that you could use your voice to transduce energy
 into your own body and other people's bodies, which this is no news.
 Acoustical signals are a good way to transduce energy across space, but that you could actually
 use it almost like an acoustical laser or something like that, and that you could interfere
 with the normal chemistry of these drug molecules and make them enter into bonding situations
 that they would normally not have affinity for the bond.
 You do this by making them superconductive.
 You make them superconductive by stilling their molecular motion.
 We tend to think of absolute zero as a temperature, but in fact, when an atom is still from a
 physicist's point of view, it's at absolute zero.
 At absolute zero, the normal rules of bonding are cancelled and these things become like
 sticky.
 They'll bond to anything.
 And so he said you could use voice to form a relationship of the geometric incident of
 the angle of attack of the incoming acoustical wave as it encountered the molecular matrix,
 that it would cause some of these molecules to become superconducting, and that then they
 would bond permanently into the bond site of activity, and that instead of having a
 transient psychedelic trip, you would lock this stuff in, and he envisioned the harmine
 molecule which has these two Mickey Mouse-like ears of benzene rings hanging off the pentaxyl
 structure of the center.
 He visualized them like vibrating antennae, and he said, you know, you will land these
 molecules into the nuclear cleft of the DNA and then bond them in with this acoustically
 generated sound, and then forever after, the person that we do this to will have a standing
 waveform holographic image in their imagination of the sum total of space and time.
 It was like he said, you know, you'll get this image of the universe that will be sort
 of like your interface to the big internet, you know, the internet where every star is
 a website, and the sound that you were to make to cause this to happen was the electrons,
 an octave, or a harmonic, I'm sorry, a harmonic of the electron spin resonance of the harmine
 molecule in your system.
 And it is true that when a significant percentage of the people who take ayahuasca report a
 loud hum, a hum, it was a hum, and so he felt that by imitating these molecular hums and
 tuning through them, that you only, according to him, you only had to make the right sound
 for a few milliseconds, so that the doing the scales was an effort to hit all possible
 sounds, knowing that when you got it right for just a few milliseconds, it would lock
 in.
 And so these sounds sounded somewhat like this.
 And then he somehow was able to keep going, and then he would start over and do this,
 and he called this the strum, and it would not have been worth talking about 32 years
 later or whatever, except that it seemed to work.
 It caused him to go spectacularly bananas, and me to go arguably nearly as spectacularly
 bananas.
 And in a way, that trip we've never come down from.
 I mean, I'm not saying that as I sit here I am in contact with the eschaton, or the
 spinning violet torus of hyper-dimensionally stored holographic information, but on the
 other hand, I feel a very strange, weird connection to those times, probably because he put all
 kinds of strange suggestions into my mind.
 I mean, at one point he said, "You know, we can never leave this place.
 We'll never leave this place."
 He said, "But we have to fashion an image and send it forth.
 We have to send forth holographic images of ourselves."
 And I've often wondered, you know, am I still down there, rising at dawn to walk the grassy
 pasture loaded out of my skull, and this is all some sort of solar dream, actually.
 And do you think after that experience, you said before, I've heard that you felt the
 mushroom gave you your powers of locution or memory, and that's something that you didn't
 have access to before?
 It certainly oiled my tongue.
 It did.
 And when we would, we, yeah, psilocybin facilitates language.
 I mean, it wants to be expressed.
 Henry Munn's essay that I mentioned to you makes this clear.
 Yeah.
 A couple of weeks ago I was giving a talk at the World Futures Society in Chicago, and
 it was entitled "Beyond Alternative Medicine."
 And in that talk, I talk, you know, I bring up the internet, and I talk about the shift
 from the industrial paradigm to the information age and all that kind of stuff.
 And I was presenting that, and I was going down the list of the industrial things, massification,
 you know, to customization, quantity to quality, hard resources to soft resources.
 And as I was looking at the list of the industrial age and the information age, the thing that
 came off was it was almost like masculinity moving to femininity.
 And I said to myself, you could almost look at these columns in front of this group as
 testosterone loaded and estrogen loaded.
 And then I says, what in the hell is a man supposed to do with testosterone in the information
 age?
 So I throw that out at you, and how do we fit in as hunters and gatherers in the information
 age?
 Well, the internet is a large and multilevel forest environment with all kinds of...
 I mean, I think there's a place for the stealthy and the swift.
 I think it's a place where steely-eyed courage pays off and chance-taking is rewarded.
 We're probably... this whole gender thing, it's locked into the way we're focused on
 identity.
 I would think probably we're on the brink of, I'm not sure I would say transcending
 gender, but having a different relationship to it as we have a different relationship
 to our bodies.
 And in the future it will be thought absurd for people to think of themselves as heterosexual,
 homosexual, exclusive this, exclusive that.
 After all, Freud showed that our fantasies almost always contain counter-elements to
 our expressed choices, gender or otherwise.
 And I think hyperspace is going to give a lot of space for acting out, and it's harmless
 acting out.
 It doesn't shake the social boat.
 How we deal with our sexuality, because it's at the center of our biological nature, is
 going to be one of the most interesting things about how we manage cyberspace.
 The things that are usually put against cyberspace is that, oh, people just become lumpen and
 they never leave the keyboard and they're not interested in smelling the roses, still
 less in making love.
 That's objection number one.
 Number two, oh, people just spend all their time fantasizing and looking at pornography
 and making distant friends in different places under false pretenses.
 So it seems to be, it's either it's too sexy or it's not sexy enough.
 You know, Howard Rheingold got taken to lunch a million times for inventing the word teledildonics,
 which always gets a laugh, but teledildonics is nothing more than sexual prosthesis extended
 over space and time.
 And it's interesting to me that pornography is the most successful business on the net
 and drives technological innovation, because they're the only people who actually care
 about having the server always up, having the downloads occur fast, having the real
 audio not flicker, having the sound of high quality.
 They keep pushing the platforms and upgrading.
 Sexuality without being anchored to biology is naughty in the western canon of values,
 but nevertheless for quite some time naughtiness has held a real fascination for large numbers
 of people.
 And virtual reality, you know, people want to act out strange fantasies.
 Should you feel guilty about a fantasy acted out with pieces of software rather than poor
 hardworking prostitutes?
 Is it a more horrifying thing, a less horrifying thing?
 Shouldn't even be mentioned?
 What is our relationship to the eroticization potentially of our technology?
 Is that healthy?
 Is it not healthy?
 We don't know.
 I mean, for crying out loud, we're barely 80 years from Freud and now look what we're
 going to have to deal with.
 You know, on one level, the way to think of the internet and what it is, is it's simply
 the collective unconscious is becoming conscious.
 They're draining the water out of the bathtub and suddenly the toys that were hidden there
 are now to be seen for all to behold.
 And we're squeamish about this because our culture is based on the myth of niceness and
 gentlemanly and ladylike behavior and so forth. Still, this is a huge echo for us.
 And we designate certain clubs, certain holidays, certain drug states as permission to transcend
 the normal strictures of bourgeois behavior.
 But what outrages conservatives about the net, for example, in the area of pornography,
 is, you know, pornography used to be urban. It used to be you had to go to some seedy
 section of town and mingle with seedy characters. Now, every living room in America can have
 endless amounts of pornography that would stand your hair on end.
 Well, what's happening is an erasure of the previously print-created domain called public
 spaces. And people wanted private property and public spaces. And certain business was
 confined to one area and certain to another. And the Internet is neither public nor private
 space.
 You know, I play around with see you, see me. And iVisit technology, which is a technology
 of using small TV cameras to conference with people at a distance. Well, you often go into
 these reflectors where many people are making appointments to see other people, not you.
 And people don't know how to handle the technology. They leave switches on they shouldn't leave
 on and so forth and so on.
 You'll log into a place where there are 11 guys, four seem to be masturbating, but not
 in a particularly exhibitionistic way, sort of half-heartedly and lackadaisically. And
 then other people, you can see them, they're staring at screens. And you're wondering,
 am I, do I look like that? Am I staring at a screen? Are they watching the people masturbating?
 What is the relationship between these people? Is this an invited situation? Is it a situation
 of voyeurism? Or is it a situation of domestic carelessness where this guy forgot to turn
 off his software?
 And you realize these are the frantic questions of someone enraged by the breakdown of public
 space. You say, I don't understand what's happening here. Are we, are we in a private
 space? Are we in a public space? Can people see us? What do they think? What's happening?
 It doesn't make any sense. You just have to go with the flow. I don't know what those
 people are doing.
 Do most people who take DMT have the same encounter with the machine-like elves? And
 so how similar are they? And then also I'm wondering what your relationship is with law
 enforcement?
 Well, the first question, everybody's different and everybody takes the dose differently and
 gets a different amount and brings different baggage to the train station. Having said
 all that, I think if the dose, the stronger, the higher the dose, the more everybody's
 experience converges. If people get 50 to 70 milligrams in a big hit, they will go to
 the realm of the self-transforming machine elves as described by yours truly. They may
 not describe it as I do. I've turned a number of people onto DMT. I've listened to a lot
 of stories and slowly the image that has emerged for me, if you want to think of the DMT place
 as an archetype, it's the archetype of the circus. The circus is a very complex archetype.
 It's a rupture of plane of the bizarre and the transmundane which shatters bourgeois
 expectations. The circus comes packaged in several ways. First of all, it's a great place
 for children, clowns, animals, bright music, cotton candy, the hurdy-gurdy and the calliope,
 great place for children. But also, the circus traditionally packaged and marketed Eros.
 I think my earliest intimation of sexuality in Eros was when I was a creature so small
 that I was wrapped in a blanket and handed from shoulder to shoulder and I was taken
 to a circus and I saw the woman in the nearly naked, perfect woman in the little spangled
 costume hanging by her teeth up in the top of the tent, spinning around and around, working
 without nets. But I imprinted this thing very strongly and I got the feeling of the fear
 of death, the beauty of youth, the risk of performance, the whole glamour of it. So that's
 part of DMT. Clowns, DMT is always characterized by clowns. They arrive in a tiny automobile
 exploding and chugging, 15 of them get out, huge noses, huge shoes, they're poking each
 other in the eye, they're dropping anvils, they're flinging irons around. But then just
 off the center ring, it gets weird. The goat-faced boy, the thing in the bottle, the hermaphrodite,
 the harlequin, it's all this, ooh, strange stuff. And then every child worth their salt
 wants to run off with the circus. The circus represents such a countervailing force to
 middle class respectability and small town rules and so forth. You want to run off with
 the circus. I remember when I was a kid, the town I grew up in every fourth of July was
 the big festival of the town and a carnival would come. And our parents would tell us,
 you can't stay out after nine o'clock at night while the carnival is in town. Well, why not?
 Well, you just can't. These carny people are different. They're a little darker shade than
 most of us. Some of them might use drugs. Some of them may, God forbid, have once been
 divorced. I grew up in the '50s. Things were pretty screwed down. And then when the circus
 would leave town, of course, reality would seamlessly close over it where it had been
 and the city park would once again be a place for Kiwanis picnics and football practice.
 So the archetype of the circus is, I think, the ruling thing of DMT. It's made me a fan
 of Fellini's circuses. His wonderful circuses are very DMT-like and have everything I'm
 talking about, the erotic, the humorous, the menace, the shadows and the light. As far
 as my relationship to law enforcement is concerned, I'm happy to say I don't have any. It disappoints
 people, especially conspiracy theorists. Of course, they can assume I'm lying. But nobody
 has ever bothered me. Years ago, I was a hashish smuggler, and then they did bother me. They
 indicted me when I was in India and I had a whole opera as a youth and had to come back
 and work all that out. But that was all settled by the mid '70s. Why do I not have a relationship
 to law enforcement? In other words, why don't they watch me, bother me, tell me to shut
 up? I mean, it's very... It's sort of disappointing to people to hear, I think, because I love
 it when people come up and congratulate me on my courage and say, "We're so happy that
 you're doing what you do. It must take enormous courage." No, I think if it took enormous
 courage, I probably wouldn't be doing it. I just have made an assessment of how things
 work, and my assessment seems to be right. And here's how they work. Eggheads don't count
 in America. It doesn't matter shit what we say here. What drugs are about in America
 is money, from the law enforcement point of view. You can bet your booties that if in
 the next year I cleared a million dollars in untaxed money dealing drugs, I would have
 trouble. You would have trouble too, probably, unless you're already in the mafia or something
 and you've got it wired. They hate not getting their cut. And psychedelics generally have
 not been big money makers. They're not addicting. And so they've always been a side issue for
 criminal syndicalism. The criminal syndicates that have marketed drugs, psychedelic drugs,
 with the possible exception of cannabis, have just basically done it for humanitarian reasons.
 There's lots more money to be made in heroin and cocaine and MDMA and all these things
 than in true psychedelics. Usually the only time you meet idealistic criminals is when
 you meet psychedelic chemists and the people who distribute their wares. Because if you're
 good enough to make LSD, you're certainly good enough to make methamphetamine and cook
 up all kinds of skaggy drugs. So it's not a good idea to make money with drugs, I think.
 I think that people are entirely too willing to police themselves. The internet is solving
 some of this problem by creating an incredible forum of information. When I was a kid, if
 you wanted information about drugs, it was like the most forbidden thing imaginable.
 Now you just log on to lycineum.com or the maps page, or if you go to my website, there
 are buttons there, to enormous ongoing discussions. Thirty posts a day to the Salvia list, thirty
 posts a day to the Ayahuasca list. You can't possibly churn through all this stuff, let
 alone the vast amounts of material that have been archived and articles transcribed and
 stuff like that. So the net, the web, which empowers all fringes, especially empowers
 fringes where information has previously been restricted. I think that's why I'm shoulder
 to shoulder with these pornography people. Some pornography may be odious, but if you
 let the Calvinist mentality start digging there, the next thing you know it'll be drug
 information and then sexual contraceptive information and then certain political points
 of view and on and on. It just can't be that way. No nation state can set an agenda. Pornography
 is the least, the most discussed and least offensive of the world's problems. I mean,
 my God, we have serious problems. Let's put control of pornography, and I mean by adults
 for adults. Child pornography is odious, of course, but pursuit of child pornography is
 a rare pathology, I choose to believe. Yeah. Actually, I don't know anything about all
 this. I'm sort of conservative. I've not, like my approach is not to try every drug
 that comes down the pike, but to just use the drugs that work for me quite a bit. So
 I'm aware of things like what you mentioned and DEPT and there's another one, but I won't
 be in the first charge to try all those things because I'm pretty happy with my circumstance.
 If I were depressed or bipolar or something, I would certainly medicate it. I think it's
 really crazy to think that pathological traits are somehow character building or to be treasured
 as a charming part of one's personal toolkit. I think we should just throw that stuff out
 of the rowboat and become a more bearable person. But my ignorance of these things doesn't
 mean they're not important fields. Obviously, the rest of our future is going to be chemically
 engineered and drugs, pseudo neurotransmitters, enzymes, immune stimulants. There's an endless
 potential market for all of this stuff and not all of it will be hype. Some of it will
 actually change our lives, like Viagra, for example, or Prozac. I mean, we kid about these
 drugs, but if in fact Prozac is the most prescribed drug in the world, maybe that's why things
 have seemed to me to be running rather smoothly recently. A whole bunch of people who would
 be moping in their beer or snapping or dragging their tail or not cooperating are in fact
 cheerful, bright-eyed and bushy-tailed. And Viagra, it can't hurt that people are having
 more orgasms and more profound sexual encounters with each other. And at some point, these
 fixes, chemical and informational fixes of our lifestyle, have got to feed back into
 greater happiness or what's the point of it. Yeah.
 I just wanted to make a comment before when you were talking about the question about
 the similarity of DMT experiences. And I remember the first workshop I saw you at was about
 five years ago, and I had done quite a bit of psilocybin and LSD, but never DMT. And
 I heard you talking about coming into contact with the alien and the visual language. And
 I guess I was quite skeptical because it just seemed like it was a lot of romanticism. And
 then I had my experience, and it was all there, these jeweled basketballs, the carnival-like
 quality. So it kind of was the evidence for me that it was more than just a vague memory
 of a trip, that it was really something outside of our own consciousness, that we weren't
 creating it and experiencing some variation on our past.
 Yeah, I mean, something, you know, we talk about DMT and all this. Remember, it's just
 three tokes away, and it only lasts ten minutes. So your major problem, I suppose, is accessing
 it. Well, why are you sitting here for, crying out loud? In other words, if you worked at
 accessing it 24 hours a day, how the hell long would it take before you accessed it?
 I know, I'm sure there are people in this room who could help you. So if you didn't
 meet them this weekend, well, then you wandered in the wilderness. What were you doing? Sitting
 by the brook, browsing in the bookstore? You blew it. It's to be sought. And what?
 That's reason and.
 Well, that, it's an intelligence test. That would give it away. You're supposed to figure
 it out. My notion is, once I have performed my job, which is telling you this stuff exists,
 and I tell it in such a dramatic way, that you're supposed to doubt me. And so then the
 only way to prove that I'm full of it is to go out and find this stuff, smoke it, and
 then come find me and tug at my wrist and say, "I smoked it," and, "Eh, nothing," or
 whatever. And one person in 20 will be able to do that. But the other 20 will come with
 flowers, offerings, incense, and the sound of yellow brass, because this is there, and
 it's a real thing. I mean, if I were to tell you that you should go meet the flying saucers
 or go find Atlantis or go find Bodhi Mind, for that matter, it's a pretty tall order.
 Where do you begin? But finding DMT, it's matter. It's an object in this world. If you
 wanted a print by Hieronymus Bosch, you'd know how to proceed. If you wanted to buy
 the Koh-Le-Noor diamond, you'd know how to proceed. If you needed a Mercedes, you'd know
 how to proceed. If you wanted a first edition of the poetry of E. E. Cummings, you'd know
 how to proceed. Why do you have so much trouble figuring this out? Just proceed as you would
 in the pursuit of any other defined material object. Basically put the word out that money
 is no object. I'm sure you'd be amazed at how the market responds.
 I'm wondering, I find my balance in meditation and psychedelics have given me tools, I think.
 I'm wondering if you have any suggestions for preparing ourselves for this evolutionary
 acceleration. You mean practical tools? Basically, in the
 short term, I don't eat for six hours. I don't call that fasting, I just call it emptying
 my stomach. I don't fast because I get dizzy and have headaches and I'm, you know, why
 fast? It's going to work anyway. But I don't eat meat or stuff, greasy food and sugar and
 stuff like that leading into it. I fast for six hours and then I do it in a quiet, secure,
 not likely to be interrupted space. And so those are the short term. And I smoke cannabis
 on psychedelics. I navigate with cannabis. I cannot imagine taking psychedelics without
 cannabis. In fact, wouldn't. That would just, if there was no cannabis, that would be the
 problem to be solved and we couldn't think of getting loathed until we had that nailed
 down. In terms of longer term preparation, how do
 you really prepare? By cultivating wonder, imagination and curiosity. Curiosity is really
 the psychedelic impulse in the absence of psychedelics. You know, if you like to look
 at things, paintings, ants, bugs, butterflies, flowers, and you know, pay attention. Look
 at things. And then the other thing is love knowledge and love the weird. Love the fringes
 of knowledge. I said at some point in this weekend that the alien intelligence is a collageist.
 It can work, the more you put into your head, the more far out your trips can be. You know,
 there are people so lumpen that you give them DMT and they come down with the standard stereotype
 of the psychedelic drug taker. Pretty colors, you know, well, you have to be pretty dumb
 to come away with the impression that all there was was pretty colors. So, you know,
 read strange stuff. Go to strange places. There's an old alchemical saying, something
 like this, "The highest mountains, the wildest deserts, the oldest books, there will you
 find the stone." And so, it's all about, you know, the common opinion should be rejected
 on principle. I mean, this sometimes makes you seem kind of quirky, because everybody's
 running toward fish and you're talking about bookstahood. Everybody's interested in sushi
 and you know, you want fermented mare's milk. But usually you find out that by behaving
 in this way, you end up ahead of the curve. And life is beautiful without psychedelics.
 Psychedelics simply make you aware of that, primarily, and then secondarily lead you deeper
 into it. The affirmation of psychedelics is not the affirmation of an ideological position
 or a moral point of view. It's the affirmation of the existence of beauty itself. The pursuit
 of psychedelics is the pursuit of beauty. The taking of psychedelics is a religion of
 platonic beauty. To know that it exists and to live one's life in the shadow of that knowing
 is transformative and carries us and the rest of evolution forward. So that's the weekend,
 folks. That's the wrap. Thank you very, very much.
 Ah, and so dims the voice of the sweet Bard McKenna. Didn't you love the part where he
 said that the best way to prepare for a psychedelic experience is to cultivate wonder, imagination,
 and curiosity? And isn't that exactly what we're all trying to do here in the psychedelic
 salon? At least I hope it is. Which reminds me, I wanted to comment on something else
 Terence said that kind of disturbed me. It's something I don't think he made very clear.
 And that was when he said, "If you didn't make a connection this weekend, you blew it."
 Well, I've got to take issue with that, at least the way it sounded. When I heard Terence
 say that just now, I thought of all the times my friends and I have met new people who are
 way too over-eager to make contacts. And if you're smart, you'll be leery of over-friendly
 people yourself. I don't mean this to be a downer, but you've got to be careful out there.
 You know, here in the psychedelic salon, we're exercising our First Amendment rights of free
 speech and talking freely about psychedelic medicines. But we're not going to be talking
 about where or how to find these sacred medicines, because I truly believe that when your mind
 and spirit are properly prepared and ready, they'll magically manifest themselves to you.
 It happened that way for me, and I've seen it happen that way many times since. So be
 patient and take your time to get to know people, and more importantly, let them get
 to know you. I have a personal rule of thumb that if somebody asks me if I can help them
 find one of our sacred medicines, and if I haven't known these people really for at least
 a year or more, they immediately go on my suspected narc list, and most likely they're
 not ever going to become close friends of mine. I know that's kind of a cold thing to
 say and do, but there's no room for error right now. So be careful, be really careful
 out there. You know, a few years ago I was told that 90% of all drug busts come out of
 traffic stops, and the other 10% were from friends who rolled over on them. So be warned,
 don't drive with or under the influence of these substances, and be very careful about
 making new friends, particularly when you only know them through cyberspace. Enough
 said. So, why do we take these risks? Well, maybe it's because if we use these sacred
 medicines the right way, then they do what Terrence said. Psychedelics make you aware
 of the fact that life is beautiful without psychedelics. It's true, you know, life is
 beautiful, and for me it's even more beautiful with all of you being here with us in the
 psychedelic salon. And although Terrence didn't end this particular workshop the way I've
 heard him end several others, I think it might be fitting right now. So, in the words of
 the Bard McKenna, "Keep the old faith and stay high." For now, this is Lorenzo signing
 off from cyberdelic space. Be well, my friends.
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