Greetings from cyberdelic space. This is Lorenzo and I'm your host here in the
 psychedelic salon. Now if you've heard our last three podcasts you know I've
 been cutting bits and pieces out of a weekend workshop with Terrence McKenna.
 The year was 1998 and the big fear at the time was that the world would come
 to a very tragic end with a Y2K failure. And of course the biggest news from
 Washington was all about the president's blowjob in the Oval Office. You know just
 like now they were very strange days. The part I'm going to play right now is
 actually the very beginning of the workshop. It was Friday night. The way
 Terrence started off was to go around the circle and have everyone say
 something, just a little something about themselves. For privacy reasons I've
 edited out all of the personal statements that were made and I've only
 included the comments by Terrence that some of these statements elicited. Even
 though this is somewhat of a hodgepodge of thoughts I think you'll find Terrence's
 comments quite quite interesting. And so here is the one and only Terrence McKenna.
 Well welcome to In the Valley of Novelty. I see familiar faces, unfamiliar
 faces. These things are most interesting at least to me when they're
 directed by the agendas of whoever's present. I have a number of things
 on my mind more than a weekend's worth of stuff. All of it is very familiar to
 me. I know what I think mostly, most of the time. So don't be afraid to interrupt
 to ask questions if you're not getting what you want. It's fine to take it
 another direction. The way I conceive of these things and how they've evolved
 over the years is originally my enthusiasm was for informing people
 about the psychedelic experience, especially plants and how that arose out
 of shamanism and how it was evidence for Jungian models of the psyche. And
 basically for me the psychedelic experience was the path to revelation. It
 actually worked on somebody who thought nothing would work. And that's
 still a large part of what gets talked about in these weekends simply because
 there's an endless crop of new people who are interested in using these
 botanical materials for purposes of self-exploration. And doing that safely,
 sanely, and in a fully aware manner involves coordinating a lot of detail.
 Botanical, chemical, ethnographic, geographical, evolutionary, biological,
 pharmacological detail, which we can spend as much time on as the group
 will tolerate. What I like to talk about and what I have very little
 competition in terms of talking about is the content of the psychedelic
 experience, which is very difficult to English or to bring into any other
 language, and which is not predictable or is confounding of the expectations of
 students of mystical experience. And so that was sort of my core specialty, if
 you will, was the ethnopharmacology of consciousness and the phenomenology of
 the states there derived. But after 25 or 30 years of doing this, it bleeds into
 all kinds of larger categories like what is art, what is human history, what is the
 religious impulse, what is the erotic impulse, what is mathematics, and
 then somehow these concerns, shamanic, oracular, ecstatic, always garner to
 themselves a prophetistic aura. What is the future, and can it be known, and is
 it mundane, or is it transcendental, and on what scale, and on what schedule. So
 all of these things are interesting to me. My personal history, if it matters, I
 grew up in a very middle-class family in a very small town on the western slopes
 of Colorado, which is about as white bread culture as you can possibly
 achieve. It was a very stable environment to be brought up in. It was the 50s. It
 was all, you know, tube furniture and bad television. But the ground I happened
 to be fortunate enough to walk around on had clamshells 150 million years old
 scattered through it, dinosaur bones, extinct fishes, and I, as a kid, I was a
 loner and I spent a lot of time in these dry arroyos and washes where these
 fossils and stuff could be found. And then people informed me of the age of
 these things, and I can remember when I found out that a million years is a
 thousand years a thousand times. It was like I got it. I mean, it was the largest
 thing I could get at that stage of my conceptualizing reality, but then I
 suddenly, the reality of the size and scale of nature snapped into focus
 for me. And I've been thinking about this recently because one of the things
 you'll find out about me if we get to know each other is I have a skeptical
 and cranky side, and I'm forever puzzled by why people believe some of the
 seeming to me dumb things that they choose to believe. And I spend a lot of
 time thinking about what is a dumb thing to believe, and how do you judge
 in a shrilly competing ideological marketplace the various claims,
 counterclaims, nostrums, ideologies, therapies, insights, revelations that
 are being peddled. And so my intellectual development, if you want to put it
 like that, was sort of scientific in the sense that it was always about looking
 at phenomena, testing it, trying to define its limits. The strange thing that
 happened to me, because I guess I eventually became involved with
 psychedelics, was this method of testing, demanding proof, never taking anything
 for granted. Normally what that does is it deflates reality, it flattens it, it
 makes it industrial and existential and post-romantic and horrifying. But in my
 case it didn't, because psychedelics are actually a kind of miraculous reality
 that can stand the test of objective examination. I mean, in other words,
 there's nothing woo-woo about it. It has to do with perturbing states of brain
 chemistry and standing back and observing the effects, their rot thereby.
 And it's extremely dependable. And from a medical point of view, it's extremely
 safe and non-invasive. I mean, one of the paradoxes of pharmacology is that the
 substances which most dramatically affect the mind do so at tiny doses and
 with very little sequela. This is extraordinary. I mean, it's almost as
 though the mind, in this case, is a phenomenon very different from the body,
 where, you know, to achieve major effects in the body often massively invasive
 procedures or large doses of invasive chemicals have to be used. Someone once
 said to me, referring to LSD, that if you wanted a picture at the molecular level
 of the power of LSD, imagine an ant that can rip the Empire State Building apart
 in 30 minutes. One ant. In terms of the scales and the sizes of what's going on,
 that's a reasonable analogy to the power of LSD. So I explored all kinds of fringe
 areas when I was a kid. Magic and telepathy and Ouija boards and various
 invocations, some of which interrupted my career as an altar boy. Couldn't have
 it both ways, it turned out. And one by one, these things fell, you know, in the
 same way that as you go through life, you close the door on Santa Claus and the
 Easter Bunny and so forth and so on as you move along toward adulthood. But then
 I discovered that this, the psychedelic dimension seemed to be an exception.
 That it was though, as though the tidy world of European positivist culture
 derived from Calvinism and Greek science and so forth and so on, had this umbilical
 point, this place where it was all tied together. And if you untied it, it
 completely deflated and you were left staring into something analogous to
 William James' description of an infant's world. You were left staring into a
 blooming, buzzing confusion. Well, you know, what is that? What are the
 implications of that? It wasn't a confusion chaotic enough to be simply
 mind dissipated into thermodynamic noise. I think a lot of people who have
 never taken psychedelics have the idea that it's thermodynamic noise. You know,
 that it's just the brain isn't working right, it's firing randomly and then
 some portion of it is trying desperately to lay gestalts of meaning onto this
 random firing and so you get this kind of surreal careening from one supposed
 illusionary perception to another. Anybody who's taken psychedelics knows
 this is not a very apt or cogent description, but actually these things
 reveal scenarios, modalities, hierophanies of emotional and poetic
 power that are very emotionally moving and sometimes leave in their wake
 powerful ideas. Ideas as powerful as any of the ideas that have moved and shaped
 civilization. So my motivation in talking about these things is that I do
 not say that this is the only path out of the mundane coil of blind
 kazooistry and entropic degradation. I don't say it's the only path out. It's
 the only path I found and I checked some of the other major players, but checking
 doesn't mean I exhausted them. I mean, perhaps yoga can deliver this, perhaps my
 honest metaphysics can deliver these things. Perhaps I was impatient or lumpen
 or simply not intelligent enough, but the good news about psychedelics is that
 they are incredibly democratic. Even the clueless can be swept along if
 the dose is sufficient.
 Yes, well, so that's just a little bit about it and other things that are very
 interesting to me, as I said, are the future, but the future in some specificity.
 Both the rationally apprehendable future that we get when we extrapolate current
 technologies, current tendencies, and the not-so-rationally apprehendable future
 when we actually turn on all the bells and whistles of the historical process
 and realize that it is inevitably ramping up into more and more hypersonic
 states of self-expression and that this is what is creating this end-of-history
 phenomenon or this eschatological intimation that now haunts the cultural
 dialogue. There is something deep and profound moving in the mass psyche
 driven by historical forces long in the process of unfolding, but now
 exacerbated and focused by new communications technologies that are
 essentially prostheses, extensions of the human mind and body of enormous and
 unpredictable power or with unpredictable consequences. So in a sense
 what began for me as the psychedelic experience, a personal experience
 triggered by a relationship with a plant based on certain definable
 pharmacological phenomena, has become like a general metaphor for understanding
 being in the world and our historical dilemma because in a way they're
 fractal adumbrations of each other. I mean history, call it 15,000 or 25,000
 years of duration, is the story of an animal, some kind of complex animal
 becoming conscious and staring out then into a kind of universe of
 infinite possibilities based on what consciousness can do in the realm of
 energy, matter, light, time and space. Well so in a way the psychedelic experience is
 like a microcosmic reflection of that. You start from baseline, which is your
 ordinary lumpen or not so lumpen depending on who you are, state of
 consciousness, but wherever you start from it lifts you up in a process of
 evolutionary unfoldment that is squeezed into hours and it goes on entirely in
 the evolution of thoughts, feelings and perceptions. And it seems, it's always, it
 seemed to me for a long time, at least since I read McLuhan and assimilated his
 notion of tools as things which have a feedback into how we see the world, it
 seemed to me that the psychedelic state was then like a predictive model for
 what human history wanted to do. Human history wants to break through all
 boundaries to somehow have a realized collective relationship with the deity
 or that which orders nature or some fairly large concept like that.
 Yeah, the implications, it's all in the implications. It has to do with how much
 of intelligence you bring to it at the beginning. You know, if you have, if
 there's no mind behind the retinal screen then it's just pyrotechnics, mental
 pyrotechnics, but it's how much we can make of the phenomenon that that makes
 it so rich. Yeah, you mentioned the gratuitous grace. This is a based on a
 famous comment by Aldous Huxley. He was asked at one point what is the
 psychedelic experience and he said it's a gratuitous grace and then he explained
 it is neither necessary for salvation nor sufficient for salvation, but it
 certainly makes it easier. You know, it's like an aid, it's a cul-de-sac. I mean, we
 can't suppose that it's necessary for salvation because too many people have
 gone from birth to the grave without it, but it's, one has attained a very
 fortunate incarnation, I think, to be in a culture, in a place, in a time when
 psychedelic knowledge is available and it's a kind of paradox that in our own
 time, meaning in the last hundred years, all this information has arrived in our
 laps as the hubristic enterprise of white man anthropology carried back all
 these medicine kits and mojo bags and sacred plants and so forth and grew them
 in university botanical gardens and kept the stuff in locked drawers. It was like a
 Trojan horse brought inside the city walls of Calvin's Troy and now the
 genie is out of the bottle. I'll have to restrain myself for these long
 exegetical comments on each person. Yeah, I'm interested in all of this too, the
 rising paranoia and what it means and how to come to terms with the, what I
 call the balkanization of epistemology, the fact that the world isn't,
 large groups of people no longer demand that the world even make sense.
 They're operating on synthetic ontologies that have risen above the
 concept of mere sense, but you know there's a whiff of fascism about that
 that has to be fully deconstructed before we want to sign up. Yeah.
 Well I have answers for all three of your questions, but it would take a while
 to unfold it, but as far as this last question is concerned, the official
 answer is because it came with the conquest. That the Stropharocubensis,
 the Psilocybe cubensis, only prefers the dung of Bos Indica's cattle, so it was so
 associated with the cultural genocide brought by the Spanish conquerors, and
 this is the same reason given why in Mexico, though there are in, in Mexican
 situation it's a little different, you actually have an indigenous population
 of native mushrooms, but you also have the San Isidro, the cubensis, but
 it's considered inferior when it isn't by any chemical index, so I think it's a
 deep association to the conquest is the only thing I can figure. The other thing
 may be, and this is a more, that I gave you the official answer, then here's an
 answer based on my own experience, though I know that some people combine
 harmine with psilocybin. When I have done it, it has scared the socks off me. It
 seems an unfriendly combination for me. Now the way I did it was I took half a
 dose of ayahuasca and half a dose of mushrooms. Do not do this. If you must
 combine these two compounds, I think the way you want to do it is take a fairly
 substantial dose of an MAO inhibitor, either pergaminarmelis seeds or the
 banisteriopsis, and a very light amount of mushrooms, but the 50/50 combination
 was one of the longest evenings I've ever spent, and if I seem not to be going
 to answer your other two questions in the course of the weekend, remind me
 because I'm keen to get to both of those. Yeah. Community and connection.
 Yeah, it's important for all of you to notice everyone who's here because our
 agenda has triumphed so completely culturally that we can't tell ourselves
 and the rest of the population as we could in the '60s. So it's only at
 moments like this when we emerge out of the darkness and show ourselves to each
 other, and I will sail on to the next New Age watering hole or institute or
 whatever, but you should all realize that probably whatever you're looking for,
 someone in this room could help you out if you could but figure out exactly who
 it is and what it is you're looking for. Yeah. It's interesting that you
 mentioned the Kundalini thing because those of you who've read my book, The
 Invisible, I know, True Hallucinations, know that my brother and I got into
 something that was triggered by psychedelics and started out as a
 psychedelic trip but then developed into either an episode of schizophrenia or a
 revelation or it depended on who was voting, and this can happen. These
 things are -- the path goes further than most sojourners wish to travel, I
 think. I mean, the power is immense, and once you find the way, it isn't a
 matter of -- it can be overwhelming. Someone once said the yogin and the
 schizophrenic are divers in the same ocean, but one of them has learned how to
 use scuba equipment and the other is simply drowning. So the reason for the
 emphasis on shamanism and on other techniques is you will need techniques if
 you go into the deep water, and they can make your life very simple and save you
 from unnecessary suffering. Not all suffering is necessary. Maybe no
 suffering is necessary. Yeah. Yeah, one of the things that I'm keen to talk to
 you about is, you know, there are various models of the psychedelic experience,
 that it's the yongin unconscious, that it's the ancestor world, that it's this
 or that. The one that I'm most struck by is it's the world of the platonic
 ideals. It's a world very closely related to mathematics. And in a way, the
 shaman is a hyper-mathematician, not in that he proposes theorems and solves
 them, but that he perceives hyper-dimensionally. And the magical power
 of the shaman, the power to predict weather, to tell where the game has gone,
 to cure, to have deep insight into social problems within the tribal group, all
 these so-called magical powers become completely understandable if you believe
 that the shaman actually attains a kind of hyper-dimensional perception. And,
 you know, also teaching here this weekend is my old buddy Ralph Abraham, who's
 one of the world's leading exponents of chaos dynamics. And he has told me many
 times that the DMT flash for him is simply and straightforwardly a perception
 of hyperspace, a coordination. And this is why metaphors like inner eye and
 inner seeing make sense, because of course in hyperspace the inside of the
 body is no more secret from perception than the outside of the body. So, yeah,
 mathematics is one of the few things I still trust at this point. Yeah, that's
 my motivation, is based basically on curiosity. I mean, I'm fascinated that
 we've gotten this far. I mean, given that the most economical situation would be
 pure nothingness, what is this? I mean, why is nature doing these things? And why
 does organization have such a tenacity? And what does it mean that we appear so
 late in the process and represent such a difference in the rest of nature?
 It's very mysterious. We get used to reality because it's so stable, but in
 fact it's an absolutely confounding situation. Besides the DMT flash, the only
 other thing that I know that's as confounding as that is ordinary consciousness
 and incarnate being in a body. It's just so improbable. Yeah, well I was very
 resonant with the person over here who mentioned Devlin Underhill's book on
 mysticism, because I also read it at about that age, and I wanted these mystical
 experiences. The problem is, the thing that is so powerful about the psychedelics
 is that they perform on demand, which almost in principle you cannot expect of
 a mystical experience, because that would be essentially man ordering God at man's
 whim, which is not how it's supposed to work. Similarly, you know, waiting for
 UFOs to come by. You spend a lot of cold nights in the cornfield, but if you were
 to take five dried grams of Stropharocubensis and spend the night in the
 cornfield, I don't know whether you would get UFOs, but I guarantee you by
 morning your notebook would be full of something. So the fascinating thing about
 the psychedelic is of all of the... it seems magical in the sense that it seems
 to respond to human will. One decides whether this is the evening or not. And
 sometimes people have said to me, "Well, don't you want to achieve these things
 on the natch?" Well, to me that suggests a certain degree of out-of-controlness.
 In other words, if I were sitting here suddenly to notice that I appeared to
 have taken 20 milligrams of psilocybin, I would be alarmed. I would be concerned.
 I would want to know the causuistry of why I felt this way, whether somebody had
 dosed me at dinner or I was losing my mind or what was going on. On the other
 hand, if I had initiated the experience, I would be perfectly at ease with it and
 see the unfolding signposts and know what it was.
 Yeah, it's a difference of sort of waiting in an attitude of the supplicant,
 the expectant supplicant, or being the hierophant with all the Faustian echoes
 that that carries with it, and being able to call down the power or go up to the
 power at will. And that's a fantastic thing and a responsibility.
 Yeah. Yeah, one of the things that inevitably downloads out of all this
 psychedelic stuff is, because it's central to understanding our nature anyway,
 is how do we relate to our sexuality, to our relationships, to our obligations
 to biology and romanticism and so forth and so on. And you mentioned monotony,
 monogamy and monotheism. Was that the one? Yeah, well, part of what happens
 with a career like mine is everything you ever say is taped. So then your ideas
 may change over time, but people will listen to an eight-year-old tape,
 a six-year-old tape, and so you're like imprisoned or liberated, I haven't
 figured out which, because you must account for every opinion you ever held,
 even if you no longer hold it. The toughest thing to figure out is relationships.
 It is the yoga of the West, but it's harder than yoga. And I'm 52 nearly,
 and I don't feel greatly wiser in this area than I felt at 24. And I've had a
 marriage, I've had a divorce, I've been single, I've had long-term relationships,
 short-term relationships, on and on and on. This is...
 Well, part of what I'll say in a larger context is we shouldn't seek for closure.
 Part of what the psychedelic point of view represents is living a certain portion
 of your life without answers, just accepting that certain dilemmas will never
 resolve themselves into some kind of a complete answer. That's why psychedelics
 are so different from any system being sold, from one of the great elder systems
 like Christianity to the latest cult out of Los Angeles. These cults, these cultic
 answers always invariably provide a complete set of answers to life's dilemmas
 at the price of being absurd, but this doesn't seem to bother people. So part of
 what being psychedelic means, I think, is relentlessly living with unanswered
 questions. And this relationship thing, this is the heart of the alchemical
 furnace. This is where the coincidencia positorum is a fact in your life and my
 life. And I don't know whether psychedelics make it easier or harder to come to
 terms with that. They certainly reveal its many facets with incredible and
 sometimes bewildering clarity.
 [inaudible]
 You know, it's a frustrating situation because the literature tells you that DMT
 occurs widely throughout nature, distributed through grasses, mammalian brain
 tissue, leguminous trees, rubaceous plants, but when you actually go to try and
 get it out, you encounter two problems. Either it's spread very thin, or, and
 that's, if it's spread thin by simply gross overwhelmment, you can get it out.
 But the other problem is, it often occurs complexed with other tryptamines of
 very nearly the same molecular weight, and they have activity you don't want,
 cardioactive activity, or like that. So practically speaking, in my own
 experience, the cleanest source of DMT is Secotria viridis. And if you can get
 hold of it and grow it, you will obtain a clean source of DMT. But you, basically
 you need five acres in a tropical country to do it right. That's why I have five
 acres in a tropical country.
 What?
 [inaudible]
 Well, it is schedule one. Pardon me?
 Yeah, all DMT is schedule one, but there's a weird catch-22 around that. I
 mean, we all contain DMT. So, you know, it's like the universal holding law.
 Everybody's holding. Everybody is potentially out from under the umbrella.
 Probably, though you may not wish to hear this, the shortcut, the easier path,
 is to just pull your, tighten your belt and learn organic chemistry. And make it
 then from scratch, or, you know, from tryptophan, or indole, or something. But
 it's a puzzle why there is so little DMT, because as a synthetic process, it's not
 that difficult. It's certainly far less difficult than making LSD or something
 like that. But it's vanishingly rare in the underground. One reason for that may
 be, you know, if you sell somebody a gram, they may leave a significant portion of
 it to their great-grandchildren. This is not a drug of abuse, where what people
 like are drugs where you sell somebody a gram at eight in the evening and at
 eleven o'clock they're beating on your door to buy two more. This is not like
 that. You know, it is...
 [Audience member] [inaudible]
 You mean, what is it doing there? It's not really well understood. The people
 who identified it, their best guess was that it had something to do with very
 rapid shifts of short-term attention. In other words, a shot is fired, everyone in
 the room turns and looks in well under a second. That is, possibly, those shifts of
 attention are mediated by DMT. The fact that it is so dramatic as a psychedelic
 experience, but goes away so quickly, makes it an ideal chemical to use in these
 kinds of short-term reactions where something spikes and then very rapidly
 returns to its baseline. But what it's really doing in human metabolism, we
 don't know. DMT, like many psychedelics, competes with serotonin for the
 serotonergic bond site. Interesting, then, that drugs like Prozac and Zoloft,
 these new antidepressants, they also relate to, though in a different way, the
 serotonergic system, one of the four major neurotransmitter systems that
 operates in the human brain. It's no surprise to me that these extremely
 effective antidepressants are emerging out of meddling with serotonergic
 chemistry. DMT, many people experience it as orgasmic or ecstatic. Ecstasy is not
 simply joy. Ecstasy is an emotion of great complexity that hovers almost on
 the edge of terror sometimes. But, you know, we could speculate that the orgasm
 is an interesting phenomenon and what is the chemical basis of orgasm and why
 does it occur at all, since in many animals it doesn't occur. And, in fact, as
 you advance in the animal phylogeny, orgasm becomes more common. Well, it's, I
 would bet that the chemistry of orgasm, the chemistry of DMT, the chemistry of
 mood alteration, in the next five or ten years this will all be pieced, you know,
 deconstructed and understood. I mean, the recent flap of Viagra will be as nothing
 when a drug is discovered which causes orgasm. And chemically this is probably
 not far out of reach. Orgasm is a pretty general spectrum chemical response that
 you ought to be able to pharmacologically mimic with reasonable facility. I'm sure
 some of our best people at our pharmaceutical companies are hard at work
 on this. Yeah, but I digress.
 Before you defer, would you talk a little bit about Mimosa hostilis?
 Oh, that's a source of DMT. If you can get it, I mean, Mimosa hostilis is at least
 as exotic as Secotria viridis. Seeds are sold by some of these seedsmen.
 [inaudible]
 That sounds fine. I mean, I'm not commenting on the price. I'm commenting on the
 pharmacology. If you take two grams of the gum and harmala seeds well-ground and
 a sufficient amount of the root scrapings of Mimosa hostilis, which is the
 Brazilian species, and then the conspecific Mexican species is Mimosa
 tenebifolia, tenoflora, as far as we can tell chemically these things are
 equivalent, that works. Basically, if you're serious about pursuing this, you
 need to get into the habit of growing things and gardening. Or you need to
 sharpen up your chemistry chops and actually become a synthetic chemist.
 [inaudible]
 Yeah, there's a new book. I see it's in the bookstore here. The Maya Cosmogenesis
 2012, John Jenkins' book about Maya and archaeoastronomy. If you're
 interested in all that, his book pretty much lays it out in greater detail and
 in a more scholarly fashion than anybody else has done. Because there is a lot of
 loose-headedness around when it comes to talking about the Maya. But this guy is
 a very good scholar and it's as always the case, the real truth is more
 astonishing than any myth. So if you're interested in all that, check it out. And
 we will talk about the Maya and the time wave and the millennium and all of that
 stuff in the course of the weekend.
 And if you've been following these podcasts in order, then you know he was
 on his word. And now if you're confused about the order in which I'm podcasting
 this workshop, well, it is called the Psychedelic Salon, you know. What did you
 expect? I hope you did pick up on Terence's warning that some of the old
 tapes of his talks, earlier tapes, may no longer be his opinions later on. And I'm
 sure that holds true for these tapes as well. These were recorded in August of
 1998 and of course Terence lived for another year and a half or so after that.
 So some of these opinions he may have changed. So don't ever quote Terence
 McKenna and say this is what he believed at the end because we don't know all that
 for sure. And like I said, don't even hold him to what's on these tapes even
 though it was close to the end of his life, although we didn't know it at the
 time. No one did of course. And I hope you also caught what he said about one part
 of a psychedelic point of view includes living a certain portion of your life
 without answers. And that's what separates psychedelic medicines from any
 system out there. So keep this in mind if you're thinking about becoming involved
 with these sacred medicines. They can be very unforgiving if you abuse them
 whereas most systems like maybe yoga or something like that for example are a
 little difficult to abuse, at least not quite the same way as you can with some
 psychedelics. By the way, I do agree with Terence about the value of John Major
 Jenkins' book, Maya Cosmogenesis 2012. It's really too bad Terence isn't still
 around to comment on the work of Carl Johan Kallemann, which I think is more
 recent than that. In fact, Kallemann's website if you want to check it out is
 www.kallemann.com. Personally, I got a lot out of his work, although I don't agree
 with some of his final conclusions about what's ultimately taking place. Nonetheless,
 Kallemann's take on the Mayan calendar as being a map of consciousness evolution
 is quite fascinating and seems to be fitting in place quite well with the
 events of today. But actually right now if you're thinking about buying a book
 about 2012, I'd hold off for just a bit until Daniel Pinchbeck's new book comes
 out this spring. I haven't read it yet myself, but I've heard Daniel talk about
 his theories on 2012 on several occasions. From what I know about the subject, I
 think he's got the best interpretation around. The book, by the way, is titled
 "2012, the Return of Quetzalcoatl." I just a couple of minutes ago checked on
 Amazon and see that you can pre-order it there. According to them, it will be
 released on May 6th of 2006. As you already know, Daniel has been a big
 supporter of Planque Norte since its inception at Burning Man in 2003. We
 really appreciate his support. I hope some of you will return the favor and buy
 a few of his books. I know you won't be disappointed. Well, that's about it for
 today. Looks like there's going to be, I'd say, probably at least two more of
 these Terrence McKenna podcasts before I finish the tapes from this 1998
 workshop. If you want to see all the podcasts, you haven't seen them, the
 previous ones, you can go to our website www.matrixmasters.com/podcasts.
 We'll continue to post them to that page. Thanks for stopping by. It's good to
 see you back again. I use the word "see you" loosely for those of you who are
 maybe using too much medicine and a little paranoid right now. No, I cannot
 see you. Just a figure of speech. We don't know who downloads our podcasts or
 who listens to them. We just are happy to have you all out there. Also, a big
 thank you, by the way, to Shetl Hayyuk for the use of their music here in the
 psychedelic salon. And for now, this is Lorenzo signing off from cyberdelic
 space. Be well, my friends.
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