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<strong>true</strong> <strong>hallucinations</strong>.<strong>htm</strong><br />
will move toward meeting. The saucer is an excellent metaphor for this. When Jung suggested that the saucer was the human soul, he was<br />
more correct than he may have supposed. It is not so far away. That is the other thing. The last shift of epochs gave us relativity theory and<br />
quantum mechanics. Another epochal shift looms, but whether or not it is the final epoch is hard to say. Our roles as parts of the process<br />
introduces an uncertainty in our observations that bedevils prediction.<br />
All these themes are woven around DMT, possibly because DMT creates a microcosm of this very shift of epochs in the experience of a single<br />
individual. It seems to lift the perceiving mind out of the confines of ordinary space and time and give a glimpse of the largest frame of being<br />
possible. When Plato remarked that "Time is the moving image of Eternity," he made a statement every voyage into the DMT space<br />
reinforces. Like the shift of epoch called the apocalypse and anticipated by religious hysterics, DMT seems to illuminate the regions beyond<br />
death. And what is the dimension beyond life as illuminated by DMT? If we can trust our own perceptions, then it is a place in which thrives<br />
an ecology of souls whose stuff of being is more syntactical than material. It seems to be a nearby realm inhabited by eternal elfin entelechies<br />
made entirely of information and joyous self-expression. The afterlife is more Celtic fairyland than existential nonentity; at least that is the<br />
evidence of the DMT experience.<br />
We human beings must admit that ours is a peculiar situation: having been born, we are autonomous, open chemical systems that maintain<br />
themselves through metabolism at a point far from equilibrium. And we are creatures of thought. What is that? What are the three dimensions?<br />
What is energy? We find ourselves in the strange position of being alive. Having been born, we know we are going to die. A lot of thinking<br />
says that this is not so strange, that this happens in the universe—living things appear. And yet our physics, which can light the fires of the<br />
stars in our deserts, cannot explain the strangeness of the phenomenon of our being alive.<br />
Organisms are completely outside the realm of physical explanation at this point for science. So what is it for? Spenser and Shakespeare,<br />
quantum theory and the cave paintings at Altamira. Who are we? What is history? And what does it push toward? Now<br />
we have unleashed processes potentially fatal to the planet. We have triggered the final crises for all life. We have done this, but we do not<br />
control it. No single one of us. No leader or state can call a halt to the fact of our being trapped in history. We are moving toward the<br />
unimaginable as information piles up about the real nature of the situation we confront. To paraphrase J. B. S. Haldane: Our situation may not<br />
only be stranger than we suppose; it may be stranger that we can suppose.<br />
CHAPTER NINETEEN<br />
THE COMING OF THE STROPHARIAD<br />
In which Ev and I part company and the mushroom delivers an oration while turning into an underground growth industry.<br />
SUCH ARE THE CONCERNS with which I navigated the intervening years to the present. But during the two year period after my second<br />
return from La Chorrera, before the publication of The Invisible Landscape in 1975, I was not idle.<br />
My brother and I concluded that the truly novel element, the candidate for being the causal agent at La Chorrera, was the mushrooms. It was<br />
Stropharia cubensis that stood behind all of the effects we had experienced. As this realization grew, so did the understanding that new<br />
expeditions into the unimaginable could be launched only if a supply of mushrooms could be secured. It happened that on the second trip to<br />
La Chorrera the mushroom had been much less abundant than before. This scarcity had impelled me to take a number of spore prints from the<br />
few specimens that we did run across. Those spore prints had been kept refrigerated over the years while my brother and I pursued academic<br />
careers and wrote our book.<br />
During those years we dabbled with the thought of cultivating Stropharia cubensis, but the only work on the subject was Wasson and Heim's<br />
work in French, and it somehow seemed a remote and technically difficult thing to attempt. In the spring of 1972, we had already isolated the<br />
mycelium of the mushroom and had it growing on agar in petri dishes. But we could get nothing to happen. Then in the early spring of 1975<br />
we encountered an article detailing a method for growing commercial mushrooms on rye in canning jars under very carefully controlled<br />
conditions. We wondered if perhaps this method would also work for Stropharia cubensis and get our stalled exploration of the invisible world<br />
moving again.<br />
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