Terence McKenna

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For the Canadian documentary filmmaker, see Terence McKenna (film producer).

Terence McKenna
20th
SubjectShamanism, ethnobotany, ethnomycology, metaphysics, psychedelic drugs, alchemy
Notable worksThe Archaic Revival, Food of the Gods, The Invisible Landscape, Psilocybin Magic Mushroom Grower's Guide, True Hallucinations.
SpouseKathleen Harrison (1975–1992; divorced)
Children2
RelativesDennis McKenna (brother)
McKenna's voice
On Steven Weinberg's book, The First Three Minutes
Recording date unknown

Terence Kemp McKenna (November 16, 1946 – April 3, 2000) was an American

ontological foundations of shamanism",[3] and the "intellectual voice of rave culture".[4]

McKenna formulated a concept about the nature of time based on fractal patterns he claimed to have discovered in the I Ching, which he called novelty theory,[3][5] proposing that this predicted the end of time, and a transition of consciousness in the year 2012.[5][6][7][8] His promotion of novelty theory and its connection to the Maya calendar is credited as one of the factors leading to the widespread beliefs about the 2012 phenomenon.[9] Novelty theory is considered pseudoscience.[10][11]

Biography

Early life

A 2006 photograph of Paonia, Colorado, where McKenna was born

Terence McKenna was born and raised in Paonia, Colorado,[5][12][13] with Irish ancestry on his father's side of the family.[14]

McKenna developed a hobby of fossil-hunting in his youth and from this he acquired a deep scientific appreciation of nature.

LIFE magazine.[16]

At age 16 McKenna moved to Los Altos, California to live with family friends for a year. He finished high school in Lancaster, California.[13] In 1963, he was introduced to the literary world of psychedelics through The Doors of Perception and Heaven and Hell by Aldous Huxley and certain issues of The Village Voice which published articles on psychedelics.[3][13]

McKenna said that one of his early psychedelic experiences with morning glory seeds showed him "that there was something there worth pursuing",[13] and in interviews he claimed to have smoked cannabis daily since his teens.[17]

Studying and traveling

In 1965, McKenna enrolled in the

ethnobotanist who later became his wife.[6][17][19]

In 1969, McKenna traveled to

shamans of the Tibetan Bon tradition, trying to learn more about the shamanic use of visionary plants.[12] During his time there, he also studied the Tibetan language[20] and worked as a hashish smuggler,[6] until "one of his Bombay-to-Aspen shipments fell into the hands of U. S. Customs."[21] He then wandered through southeast Asia viewing ruins,[21] and spent time as a professional butterfly collector in Indonesia.[6][22][23]

After his mother's death

Philosopher's Stone which they viewed as a "hyperdimensional union of spirit and matter".[28] McKenna claimed the experiment put him in contact with "Logos": an informative, divine voice he believed was universal to visionary religious experience.[29] McKenna also often referred to the voice as "the mushroom", and "the teaching voice" amongst other names.[16] The voice's reputed revelations and his brother's simultaneous peculiar psychedelic experience prompted him to explore the structure of an early form of the I Ching, which led to his "Novelty Theory".[5][8]
During their stay in the Amazon, McKenna also became romantically involved with his interpreter, Ev.[30]

In 1972, McKenna returned to

natural resources.[3][22][23] In the autumn of 1975, after parting with his girlfriend Ev earlier in the year,[31] McKenna began a relationship with his future wife and the mother of his two children, Kathleen Harrison.[8][17][19][26]

Soon after graduating, McKenna and Dennis published a book inspired by their Amazon experiences, The Invisible Landscape: Mind, Hallucinogens and the I Ching.[5][17][32] The brothers' experiences in the Amazon were the main focus of McKenna's book True Hallucinations, published in 1993.[12] McKenna also began lecturing[17] locally around Berkeley and started appearing on some underground radio stations.[6]

Psilocybin mushroom cultivation

Psilocybin: Magic Mushroom Grower's Guide (1986 revised edition)

McKenna, along with his brother Dennis, developed a technique for

edible mushrooms by casing mycelial cultures on a rye grain substrate; San Antonio 1971) to the production of Psilocybe [Stropharia] cubensis. The new technique involved the use of ordinary kitchen implements, and for the first time the layperson was able to produce a potent entheogen in his [or her] own home, without access to sophisticated technology, equipment, or chemical supplies."[34] When the 1986 revised edition was published, the Magic Mushroom Grower's Guide had sold over 100,000 copies.[12][33][35]

Mid- to later life

Public speaking

In the early 1980s, McKenna began to speak publicly on the topic of psychedelic drugs, becoming one of the pioneers of the psychedelic movement.

DMT.[6] He conducted lecture tours and workshops[6] promoting natural psychedelics as a way to explore universal mysteries, stimulate the imagination, and re-establish a harmonious relationship with nature.[37] Though associated with the New Age and Human Potential Movements, McKenna himself had little patience for New Age sensibilities.[3][7][8][38] He repeatedly stressed the importance and primacy of the "felt presence of direct experience", as opposed to dogma.[39]

In addition to psychedelic drugs, McKenna spoke on a wide array of subjects,

the Web; and virtual reality
.

It's clearly a crisis of two things: of consciousness and conditioning. These are the two things that the psychedelics attack. We have the technological power, the engineering skills to save our planet, to cure disease, to feed the hungry, to end war. But we lack the intellectual vision, the ability to change our minds. We must decondition ourselves from 10,000 years of bad behavior, and it's not easy.

— Terence McKenna, "This World...and Its Double", [40]

McKenna soon became a fixture of popular

Spacetime Continuum, Alien Project, Capsula, Entheogenic, Zuvuya, Shpongle, and Shakti Twins. In 1994 he appeared as a speaker at the Starwood Festival, documented in the book Tripping by Charles Hayes.[44]

McKenna published several books in the early-to-mid-1990s including: The Archaic Revival; Food of the Gods; and True Hallucinations.

DJ's.[4][26]

McKenna was a colleague and close friend of

debates with them from 1982 until his death.[45][46][47] These debates were known as trialogues and some of the discussions were later published in the books: Trialogues at the Edge of the West and The Evolutionary Mind.[3][45]

Botanical Dimensions

ethnobotanical preserve in Hawaii

In 1985, McKenna founded Botanical Dimensions with his then-wife, Kathleen Harrison.

tropical regions, and includes a database of information related to their purported healing properties.[50] McKenna was involved until 1992, when he retired from the project,[48] following his and Kathleen's divorce earlier in the year.[17] Kathleen still manages Botanical Dimensions as its president and projects director.[49]

After their divorce, McKenna moved to Hawaii permanently, where he built a modernist house[17] and created a gene bank of rare plants near his home.[22] Previously, he had split his time between Hawaii and Occidental, CA.

Terence McKenna during a panel discussion at the 1999 AllChemical Arts Conference, held at Kona, Hawaii

Death

McKenna was a longtime sufferer of

tumor may have been caused by his psychedelic drug use, or his 35 years of daily cannabis smoking; however, his doctors assured him there was no causal relation.[27]

In late 1999, McKenna described his thoughts concerning his impending death to interviewer Erik Davis:

I always thought death would come on the freeway in a few horrifying moments, so you'd have no time to sort it out. Having months and months to look at it and think about it and talk to people and hear what they have to say, it's a kind of blessing. It's certainly an opportunity to grow up and get a grip and sort it all out. Just being told by an unsmiling guy in a white coat that you're going to be dead in four months definitely turns on the lights. ... It makes life rich and poignant. When it first happened, and I got these diagnoses, I could see the light of eternity, à la William Blake, shining through every leaf. I mean, a bug walking across the ground moved me to tears.[51]

McKenna died on April 3, 2000, at the age of 53.[7][8][17]

Library fire and insect collection

McKenna's library of over 3,000 rare books and personal notes was destroyed in a fire in

Monterey, California on February 7, 2007. An index of McKenna's library was preserved by his brother Dennis.[52][53]

McKenna studied Lepidoptera and entomology in the 1960s, and his studies included hunting for butterflies, primarily in Colombia and Indonesia, creating a large collection of insect specimens.[54] After McKenna's death, his daughter, the artist and photographer Klea McKenna, preserved his insect collection, turning it into a gallery installation, then publishing The Butterfly Hunter, a book of 122 insect photos from a set of over 2,000 specimens McKenna collected between 1969 and 1972, alongside maps of his collecting routes through rainforests in Southeast Asia and South America.[54] McKenna's insect collection was consistent with his interest in Victorian-era explorers and naturalists, and his worldview based on close observation of nature. In the 1970s, when he was still collecting, he became quite squeamish and guilt-ridden about the necessity of killing butterflies in order to collect and classify them, according to McKenna's daughter, this led him to cease his entomological studies.[54]

Thought

Psychedelics

Terence McKenna advocated the exploration of altered states of mind via the ingestion of naturally occurring psychedelic substances;

DMT,[6] which he believed was the apotheosis
of the psychedelic experience. He was less enthralled with synthetic drugs,[6] stating, "I think drugs should come from the natural world and be use-tested by shamanically orientated cultures ... one cannot predict the long-term effects of a drug produced in a laboratory."[3]

McKenna always stressed the responsible use of psychedelic plants, saying:

"Experimenters should be very careful. One must build up to the experience. These are bizarre dimensions of extraordinary power and beauty. There is no set rule to avoid being overwhelmed, but move carefully, reflect a great deal, and always try to map experiences back onto the history of the race and the philosophical and religious accomplishments of the species. All the compounds are potentially dangerous, and all compounds, at sufficient doses or repeated over time, involve risks. The library is the first place to go when looking into taking a new compound."[56]

He also recommended, and often spoke of taking, what he called "heroic doses",[32] which he defined as five grams of dried psilocybin mushrooms,[6][57] taken alone, on an empty stomach, in silent darkness, and with eyes closed.[26][27] He believed that when taken this way one could expect a profound visionary experience,[26] believing it is only when "slain" by the power of the mushroom that the message becomes clear.[55]

Although McKenna avoided giving his allegiance to any one interpretation (part of his rejection of

Gaian mind",[43][61] suggesting that "the planet has a kind of intelligence, it can actually open a channel of communication with an individual human being" and that the psychedelic plants were the facilitators of this communication.[62][63]

Machine elves

See also: N,N-Dimethyltryptamine § Reported encounters with external entities

McKenna spoke of hallucinations while on

DMT in which he claims to have met intelligent entities he described as "self-transforming machine elves".[3][8][64][65]

Psilocybin panspermia speculation

See also: Panspermia and Francis Crick § Directed panspermia

In a more radical version of

spores could not be blown from one star system to another by cosmic radiation pressure," and also believed that "few people are in a position to judge its extraterrestrial potential, because few people in the orthodox sciences have ever experienced the full spectrum of psychedelic effects that are unleashed."[3][7][18]

Opposition to organized religion

McKenna was opposed to Christianity[67] and most forms of organized religion or guru-based forms of spiritual awakening, favouring shamanism, which he believed was the broadest spiritual paradigm available, stating that:

What I think happened is that in the world of prehistory all religion was experiential, and it was based on the pursuit of ecstasy through plants. And at some time, very early, a group interposed itself between people and direct experience of the 'Other.' This created hierarchies, priesthoods, theological systems, castes, ritual, taboos. Shamanism, on the other hand, is an experiential science that deals with an area where we know nothing. It is important to remember that our epistemological tools have developed very unevenly in the West. We know a tremendous amount about what is going on in the heart of the atom, but we know absolutely nothing about the nature of the mind.[68]

Technological singularity

During the final years of his life and career, McKenna became very engaged in the theoretical realm of technology. He was an early proponent of the technological singularity[8] and in his last recorded public talk, Psychedelics in the age of intelligent machines, he outlined ties between psychedelics, computation technology, and humans.[69] He also became enamored with the Internet, calling it "the birth of [the] global mind",[17] believing it to be a place where psychedelic culture could flourish.[27]

Admired writers

Either philosophically or religiously, he expressed admiration for

Gnostic Christianity, and Alchemy, while regarding the Greek philosopher Heraclitus as his favorite philosopher.[70]

McKenna also expressed admiration for the works of writers

fabulist Jorge Luis Borges, with whom McKenna shared the belief that "scattered through the ordinary world there are books and artifacts and perhaps people who are like doorways into impossible realms, of impossible and contradictory truth"[8] and Vladimir Nabokov
. McKenna once said that he would have become a Nabokov lecturer if he had never encountered psychedelics.

"Stoned ape" theory of human evolution

Main article: Stoned ape theory

McKenna's hypothesis concerning the influence of psilocybin mushrooms on human evolution is known as "the 'stoned ape' theory."[16][43][73]

In his 1992 book Food of the Gods, McKenna proposed that the transformation from humans' early ancestors

BCE (when he believed humans diverged from the genus Homo).[22][75] McKenna based his theory on the effects, or alleged effects, produced by the mushroom[3] while citing studies by Roland Fischer et al. from the late 1960s to early 1970s.[76][77]

McKenna stated that, due to the

cowpats.[6][7][43][78]

Psilocybe cubensis: the psilocybin-containing mushroom central to McKenna's "stoned ape" theory of human evolution.

McKenna's hypothesis was that low doses of psilocybin improve

ego and "religious concerns would be at the forefront of the tribe's consciousness, simply because of the power and strangeness of the experience itself."[43][79]

According to McKenna, access to and

ancestors,[26][78] also providing humanity's first religious impulse.[78][80] He believed that psilocybin mushrooms were the "evolutionary catalyst"[3] from which language, projective imagination, the arts, religion, philosophy, science, and all of human culture sprang.[7][8][27][78]

Criticism

McKenna's "stoned ape" theory has not received attention from the scientific community and has been criticized for a relative lack of

parameters other than acuity. Criticism has also noted a separate study on psilocybin-induced transformation of visual space, wherein Fischer et al. stated that psilocybin "may not be conducive to the survival of the organism". There is a lack of scientific evidence that psilocybin increases sexual arousal, and even if it does, it would not necessarily entail an evolutionary advantage.[81] Others have pointed to civilizations such as the Aztecs, who used psychedelic mushrooms (at least among the Priestly class), that didn't reflect McKenna's model of how psychedelic-using cultures would behave, for example, by carrying out human sacrifice.[12] There are also examples of Amazonian tribes such as the Jivaro and the Yanomami who use ayahuasca ceremoniously and who are known to engage in violent behaviour. This, it has been argued, indicates the use of psychedelic plants does not necessarily suppress the ego and create harmonious societies.[43]

Archaic revival

One of the main themes running through McKenna's work, and the title of his second book, was the idea that Western civilization was undergoing what he called an "archaic revival".[3][26][82]

His hypothesis was that Western society has become "sick" and is undergoing a "healing process": In the same way that the human body begins to produce

symbiotic and blissful relationship he believed humanity once had with the psilocybin mushroom.[26]

In differentiating his idea from the "

National Socialism which is a negative force. But the stress on ritual, on organized activity, on race/ancestor-consciousness – these are themes that have been worked out throughout the entire 20th century, and the archaic revival is an expression of that."[3][18]

Novelty theory and Timewave Zero

"Timewave Zero" redirects here. For the album by the Dutch
Aggrotech band, Grendel, see Timewave Zero (album)
.

Novelty theory is a

phenomena.[8] McKenna's idea was that the universe is an engine designed for the production and conservation of novelty and that as novelty increases, so does complexity. With each level of complexity achieved becoming the platform for a further ascent into complexity.[8]

The 64 hexagrams from the King Wen sequence of the I Ching

The basis of the theory was conceived in the mid-1970s after McKenna's experiences with psilocybin mushrooms at La Chorrera in the

Amazon led him to closely study the King Wen sequence of the I Ching.[5][6][27]

In Asian

Taoist philosophy, opposing phenomena are represented by the yin and yang
. Both are always present in everything, yet the amount of influence of each varies over time. The individual lines of the I Ching are made up of both Yin (broken lines) and Yang (solid lines).

When examining the King Wen sequence of 64 hexagrams, McKenna noticed a pattern. He analysed the "degree of difference" between the hexagrams in each successive pair and claimed he found a statistical anomaly, which he believed suggested that the King Wen sequence was intentionally constructed,[5] with the sequence of hexagrams ordered in a highly structured and artificial way, and that this pattern codified the nature of time's flow in the world.[28] With the degrees of difference as numerical values, McKenna worked out a mathematical wave form based on the 384 lines of change that make up the 64 hexagrams. He was able to graph the data and this became the Novelty Time Wave.[5]

A screenshot of the Timewave Zero software (written by Peter J. Meyer) showing the timewave for the 25 years preceding a zero date of December 21, 2012

Peter J. Meyer (Peter Johann Gustav Meyer), in collaboration with McKenna, studied and developed novelty theory, working out a mathematical formula and developing the Timewave Zero software (the original version of which was completed by July 1987),[86] enabling them to graph and explore its dynamics on a computer.[5][7] The graph was fractal: It exhibited a pattern in which a given small section of the wave was found to be identical in form to a larger section of the wave.[3][5] McKenna called this fractal modeling of time "temporal resonance", proposing it implied that larger intervals, occurring long ago, contained the same amount of information as shorter, more recent, intervals.[5][87] He suggested the up-and-down oscillation of the wave shows an ongoing wavering between habit and novelty respectively. With each successive iteration trending, at an increasing level, towards infinite novelty. So according to novelty theory, the pattern of time itself is speeding up, with a requirement of the theory being that infinite novelty will be reached on a specific date.[3][5]

McKenna believed that events in history could be identified that would help him locate the time wave end date

atomic bomb on Hiroshima.[5][88] This adjusted his graph to reach zero in mid-November 2012. When he later discovered that the end of the 13th baktun in the Maya calendar had been correlated by Western Maya scholars as December 21, 2012,[a] he adopted their end date instead.[5][94][b]

McKenna saw the

hyperspace', but it will appear to be the end of physical laws, accompanied by the release of the mind into the imagination."[96]

Novelty theory is considered to be pseudoscience.

eurocentric and cultural bias.[6][26]

The Watkins Objection

The British mathematician Matthew Watkins of

Exeter University conducted a mathematical analysis of the Time Wave, and claimed there were mathematical flaws in its construction.[26]

Critical reception

Judy Corman, vice president of the Phoenix House of New York, attacked McKenna for popularizing "dangerous substances". In a 1993 letter to The New York Times, he wrote that: "surely the fact that Terence McKenna says that the psilocybin mushroom 'is the megaphone used by an alien, intergalactic Other to communicate with mankind' is enough for us to wonder if taking LSD has done something to his mental faculties."[17] The same year, in his True Hallucinations review for The New York Times, Peter Conrad wrote: "I suffered hallucinatory agonies of my own while reading his shrilly ecstatic prose".[17]

Reviewing Food of the Gods, Richard Evans Schultes wrote in American Scientist that the book was "a masterpiece of research and writing" and that it "should be read by every specialist working in the multifarious fields involved with the use of psychoactive drugs." Concluding that, "[i]t is, without question, destined to play a major role in our future considerations of the role of the ancient use of psychoactive drugs, the historical shaping of our modern concerns about drugs and perhaps about man's desire for escape from reality with drugs."[97]

In 1994, Tom Hodgkinson wrote for The New Statesman and Society, that "to write him off as a crazy hippie is a rather lazy approach to a man not only full of fascinating ideas but also blessed with a sense of humor and self-parody".[17]

In a 1992 issue of Esquire magazine, Mark Jacobson wrote of True Hallucinations that, "it would be hard to find a drug narrative more compellingly perched on a baroquely romantic limb than this passionate Tom-and-Huck-ride-great-mother-river-saga of brotherly bonding," adding "put simply, Terence is a hoot!"[6]

Wired called him a "charismatic talking head" who was "brainy, eloquent, and hilarious",[27] and Jerry Garcia of the Grateful Dead also said that he was "the only person who has made a serious effort to objectify the psychedelic experience."[17]

Bibliography

Spoken word

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    ISBN 978-1-56176-907-0 (recorded at the Esalen Institute
    , 1989)
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  • Rap-Dancing into the Third Millennium (1994) (Cassette) (Re-issued on CD as The Quintessential Hallucinogen) ACE
  • Packing For the Long Strange Trip (1994) (Audio Cassette) ACE
  • Global Perspectives and Psychedelic Poetics (1994) (Cassette) Sound Horizons Audio-Video, Inc.
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  • The Psychedelic Society (DVD & Video Cassette) Sound Photosynthesis
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  • Shamanology (Audio Cassette) Sound Photosynthesis
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  • Beyond Psychology (1983) (Audio Cassette) Sound Photosynthesis
  • Understanding & the Imagination in the Light of Nature Parts 1 & 2 (DVD & Video/Audio Cassette) Sound Photosynthesis
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  • Forms and Mysteries: Morphogenetic Fields and Psychedelic Experiences (w/ Rupert Sheldrake) (DVD & Video/Audio Cassette) Sound Photosynthesis
  • UFO: The Inside Outsider (DVD & Video/Audio Cassette) Sound Photosynthesis
  • A Calendar for The Goddess (DVD & Video/Audio Cassette) Sound Photosynthesis
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  • Botanical Dimensions (Audio Cassette) Sound Photosynthesis
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  • Places I Have Been (CD & Audio Cassette) Sound Photosynthesis
  • Plants, Visions and History Lecture (Audio/Video Cassette) Sound Photosynthesis
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Discography

Filmography

  • Experiment at Petaluma (1990)
  • Prague Gnosis: Terence McKenna Dialogues (1992)
  • The Hemp Revolution (1995)
  • Terence McKenna: The Last Word (1999)
  • Shamans of the Amazon (2001)
  • Alien Dreamtime (2003)
  • 2012: The Odyssey (2007)
  • The Alchemical Dream: Rebirth of the Great Work (2008)
  • Manifesting the Mind (2009)
  • Cognition Factor (2009)
  • DMT: The Spirit Molecule (2010)
  • 2012: Time for Change (2010)
  • The Terence McKenna OmniBus (2012)
  • The Transcendental Object at the End of Time (2014)
  • Terence McKenna's True Hallucinations (2016)

See also

Notes

  1. Robert J. Sharer's 1983 revision of the 4th edition of Sylvanus Morley's book The Ancient Maya.[93]
  2. Robert J. Sharer.[94]

References

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  6. ^ a b c d e f g h i j k l m n o p q r s t Jacobson, Mark (June 1992). "Terence McKenna the brave prophet of The next psychedelic revolution, or is his cosmic egg just a little bit cracked?". Esquire. pp. 107–138. ESQ 1992 06.
  7. ^ a b c d e f g h i j k l m n Dery, Mark (2001) [1996]. "Terence McKenna: The inner elf". 21•C Magazine. Archived from the original on July 24, 2014. Retrieved February 7, 2014.
  8. ^
    Horgan, John. "Was psychedelic guru Terence McKenna goofing about 2012 prophecy?" (blog). Scientific American
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  9. ^ Krupp, E.C. (November 2009). "The great 2012 scare" (PDF). Sky & Telescope. pp. 22–26 [25]. Archived from the original (PDF) on April 18, 2016.
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  13. ^ a b c d Kent, James (December 2, 2003). "Terence McKenna Interview, Part 1". Tripzine.com. Retrieved June 29, 2011.
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  15. ^ McKenna, Dennis 2012, p. 115.
  16. ^ a b c d e Lin, Tao (August 13, 2014). "Psilocybin, the Mushroom, and Terence McKenna". Vice. Retrieved July 12, 2018.
  17. ^ a b c d e f g h i j k l m n o p Martin, Douglas (April 9, 2000). "Terence McKenna, 53, dies; Patron of psychedelic drugs". The New York Times. Archived from the original on June 16, 2009. Retrieved September 12, 2012.
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  19. ^ a b c McKenna 1993, p. 215.
  20. ^ a b McKenna 1993, pp. 55–58.
  21. ^ a b McKenna 1993, pp. 22–23.
  22. ^ a b c d e f g "Terence McKenna; Promoter of psychedelic drug use". Los Angeles Times. April 7, 2000. p. B6.
  23. ^ a b "Terence McKenna". Omni. Vol. 15, no. 7. 1993. pp. 69–70.
  24. ^ a b c McKenna 1993, pp. 1–13.
  25. ^ McKenna 1993, p. 23.
  26. ^
    ISBN 978-0-06-082829-5
    .
  27. ^ a b c d e f g h i j k l Davis, Erik (May 2000). "Terence McKenna's last trip". Wired. Vol. 8, no. 5. Retrieved September 10, 2013.
  28. ^ a b Gyus. "The End of the River: A critical view of Linear Apocalyptic Thought, and how Linearity makes a sneak appearance in Timewave Theory's fractal view of Time…". dreamflesh. The Unlimited Dream Company. Retrieved July 19, 2015.
  29. ^ McKenna 1993, p. 194.
  30. ^ McKenna 1993, p. 3.
  31. ^ a b McKenna 1993, pp. 205–07.
  32. ^
    ISBN 978-0-09-947415-9
    .
  33. ^ a b Letcher 2007, p. 278.
  34. PMID 5102274
    .
  35. ^ McKenna & McKenna 1976, Preface (revised ed.).
  36. ISBN 978-1-59477-224-5
    .
  37. ^ a b c Toop, David (February 18, 1993). "Sounds like a radical vision; The Shamen and Terence McKenna". Rock Music. The Times.
  38. ^ Sharkey, Alix (April 15, 2000). "Terence McKenna". The Independent (Obituary). p. 7.
  39. ^ McKenna, Terence (1994). "181-McKennaErosEschatonQA". In Hagerty, Lorenzo (ed.). Psychedelia: Psychedelic Salon ALL Episodes (MP3) (lecture). Event occurs at 32:00. Retrieved April 11, 2014.
  40. ^ McKenna, Terence (September 11, 1993a). This World...and Its Double (DVD). Mill Valley, California: Sound Photosynthesis. Event occurs at 1:30:45.
  41. ^ Leary, Timothy (1992). "Unfolding the Stone 1". In Damer, Bruce (ed.). Psychedelia: Raw Archives of Terence McKenna Talks (MP3) (Introduction to lecture by Terence McKenna). Event occurs at 2:08.
  42. OCLC 38306915
    .
  43. ^
    ISBN 978-0-9554196-1-4
    .
  44. ISBN 978-1-101-15719-0
    .
  45. ^ a b Sheldrake, McKenna & Abraham 1998, Preface.
  46. ^ Sheldrake, McKenna & Abraham 1992, p. 11.
  47. ^ Rice, Paddy Rose (ed.). "The Sheldrake – McKenna – Abraham Trialogues". sheldrake.org. Archived from the original on November 28, 2013.
  48. ^ a b "Who We Are & Library Hours/Contact Info". Botanical Dimensions.
  49. ^ a b "Plants and People: Our Ethnobotany Offerings". Botanical Dimensions.
  50. ISBN 978-0-8050-2719-8
    .
  51. ^ Davis, Erik (January 13, 2005). "Terence McKenna Vs. the Black Hole". techgnosis.com (Excerpts from the CD, Terence McKenna: The Last Interview). Retrieved September 12, 2012.
  52. group blog
    ). Retrieved September 12, 2012.
  53. ^ Davis, Erik. "Terence McKenna's Ex-Library". Internet Archive. Archived from the original on October 4, 2012. Retrieved February 19, 2018.
  54. ^ a b c 'The Butterfly Hunter' by Klea McKenna By Tao Lin, Sep 9 2014, 7:36pm, Vice
  55. ^
    ISBN 978-0-89815-839-7
    .
  56. ^ McKenna 1992a, p. 43.
  57. ^ Wadsworth, Jennifer (May 11, 2016). "Federal approval brings MDMA from club to clinic". Metro Active. Metro Silicon Valley. Retrieved May 17, 2016.
  58. ^ Pinchbeck 2003, p. 193.
  59. ^ McKenna, Terence. "The Invisible Landscape". futurehi.net (lecture). Future Hi. Archived from the original on October 16, 2005.[verification needed][infringing link?]
  60. ^ Pinchbeck 2003, p. 247.
  61. ^ Trip, Gabriel (May 2, 1993). "Tripping, but not falling". New York Times. p. A6.
  62. OCLC 27056837
    . Track 10.
  63. ^ McKenna, Terence. "The Gaian mind". deoxy.org. Archived from the original on February 3, 1999. – Cut-up from the works of Terence McKenna.
  64. ISBN 978-0-89281-927-0
    .
  65. ^ Pinchbeck 2003, p. 213.
  66. ^ Pinchbeck 2003, p. 234.
  67. ^ Rabey, Steve (August 13, 1994). "Instant karma: Psychedelic drug use on the rise as a quick route to spirituality". Colorado Springs Gazette – Telegraph. p. E1.
  68. ^ McKenna 1992a, p. 242.
  69. ^ McKenna, Terence (1999). Psychedelics in the age of intelligent machines (lecture) (video).
  70. ^ McKenna, Terence (1992). "Unfolding the Stone 1". In Damer, Bruce (ed.). Psychedelia: Raw Archives of Terence McKenna Talks (lecture) (MP3). Event occurs at 17:30.
  71. ^ McKenna, Terence (1990–1999). "Surfing Finnegans Wake". In Damer, Bruce (ed.). Psychedelia: Raw archives of Terence McKenna talks (lecture) (MP3). Event occurs at 0:45.
  72. ISBN 978-0-88733-091-9. "Convenience copy". sirbacon.org.[verification needed][infringing link?
    ]
  73. ^
    Telegraph Media Group Limited. Archived
    from the original on January 12, 2022. Retrieved June 14, 2015.
  74. ^ a b McKenna 1992b, pp. 56–60.
  75. ^ McKenna 1992b, p. 54.
  76. S2CID 8321037
    .
  77. ^ McKenna 1992b, p. 57.
  78. ^ a b c d Znamenski 2007, pp. 138–39.
  79. ^ a b McKenna 1992b, p. 59.
  80. ^ Pinchbeck 2003, p. 194.
  81. ^ Akers, Brian P. (March 28, 2011). "Concerning Terence McKenna's 'Stoned Apes'". Reality Sandwich. Retrieved August 12, 2015.
  82. ISBN 978-1-101-15719-0
    .
  83. ^ McKenna, Terence (1994). "181-McKennaErosEschatonQA". In Hagerty, Lorenzo (ed.). Psychedelia: Psychedelic Salon ALL Episodes (MP3) (lecture). Event occurs at 49:10. Retrieved April 11, 2014.
  84. ^ McKenna, Terence. "The Importance of Human Beings (a.k.a Eros and the Eschaton)". matrixmasters.net. Archived from the original on August 6, 2013. Retrieved November 29, 2013.
  85. OCLC 80061092. Archived from the original
    (DVD, CD and MP3) on July 6, 1997. Retrieved February 1, 2014.
  86. ^ United States Copyright Office Title=Timewave zero. Copyright Number: TXu000288739 Date: 1987
  87. ^ McKenna 1992a, pp. 104–13.
  88. ^ a b Abraham, Ralph; McKenna, Terence (June 1983). "Dynamics of Hyperspace". ralph-abraham.org. Santa Cruz, CA. Retrieved October 14, 2009.
  89. ^ Matthews, Peter (2005). "Who's Who in the Classic Maya World". Foundation for the Advancement of Mesoamerican Studies. Retrieved April 13, 2011.
  90. ^ Van Stone, Mark. "Questions and comments". famsi.org. Foundation for the Advancement of Mesoamerican Studies. Retrieved September 6, 2010.
  91. ^ Coe, Michael D. (1980). The Maya. Ancient Peoples and Places. Vol. 10 (2nd ed.). London: Thames and Hudson. p. 151.
  92. ^ Coe, Michael D. (1984). The Maya. Ancient Peoples and Places (3rd ed.). London: Thames and Hudson.
  93. ISBN 9780804711371
    .
  94. ^
    Skepsis
    . Retrieved April 29, 2011.
  95. ^ McKenna, Terence (1994). "Approaching Timewave Zero". Magical Blend. No. 44. Retrieved June 15, 2015.[reprint verification needed][infringing link?]
  96. ^ McKenna 1992a, p. 101.
  97. JSTOR 29775027
    .
  98. ^ "Literally What do You Want?".

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