In the animist framework of Australian Aboriginal mythology, The Dreaming is a sacred era in which ancestral Totemic Spirit Beings formed The Creation.

The Dreaming of the Aboriginal times[link]

"Dreaming" is also often used to refer to an individual's or group's set of beliefs or spirituality. For instance, an indigenous Australian might say that he or she has Kangaroo Dreaming, or Shark Dreaming, or Honey Ant Dreaming, or any combination of Dreamings pertinent to their "country". Many Indigenous Australians also refer to the Creation time as "The Dreaming". The Dreamtime laid down the patterns of life for the Aboriginal people.^{[citation needed]}

Dreaming stories vary throughout Australia, with variations on the same theme. For example, the story of how the birds got their colours is different in New South Wales and in Western Australia.^{[citation needed]} Stories cover many themes and topics, as there are stories about creation of sacred places, land, people, animals and plants, law and custom. It is a complex network of knowledge, faith, and practices that derive from stories of creation. It pervades and informs all spiritual and physical aspects of an indigenous Australian's life.

They believe that every person essentially exists eternally in the Dreaming. This eternal part existed before the life of the individual begins, and continues to exist when the life of the individual ends. Both before and after life, it is believed that this spirit-child exists in the Dreaming and is only initiated into life by being born through a mother. The spirit of the child is culturally understood to enter the developing fetus during the fifth month of pregnancy.^[1] When the mother felt the child move in the womb for the first time, it was thought that this was the work of the spirit of the land in which the mother then stood. Upon birth, the child is considered to be a special custodian of that part of his country and is taught the stories and songlines of that place. As Wolf (1994: p. 14) states: "A black 'fella' may regard his totem or the place from which his spirit came as his Dreaming. He may also regard tribal law as his Dreaming."^[2]

It was believed that, before humans, animals, and plants came into being, their 'souls' existed; they knew they would become physical, but not when. And when that time came, all but one of the 'souls' became plants or animals, with the last one becoming human and acting as a custodian or guardian to the natural world around them.

Traditional Australian indigenous peoples embrace all phenomena and life as part of a vast and complex system-reticulum of relationships which can be traced directly back to the ancestral Totemic Spirit Beings of The Dreaming. This structure of relations, including food taboos, had the result of maintaining the biological diversity of the indigenous environment. It may have helped prevent overhunting of particular species.^{[citation needed]}

The Dreaming, tribal law and songlines[link]

The Dreaming establishes the structures of society, rules for social behaviour, and the ceremonies performed to ensure continuity of life and land. The Dreaming governs the laws of community, cultural lore and how people are required to behave in their communities. The condition that is The Dreaming is met when people live according to law, and live the lore: perpetuating initiations and Dreaming transmissions or lineages, singing the songs, dancing the dances, telling the stories, painting the songlines and Dreamings.

The Creation was believed to be the work of culture heroes who travelled across a formless land, creating sacred sites and significant places of interest in their travels. In this way songlines were established, some of which could travel right across Australia, through as many as six to ten different language groupings. The songs and dances of a particular songline were kept alive and frequently performed at large gatherings, organised in good seasons.

In the Aboriginal world view, every event leaves a record in the land. Everything in the natural world is a result of the actions of the archetypal beings, whose actions created the world. Whilst Europeans consider these cultural ancestors to be mythical, many Aboriginal people believe in their literal existence. The meaning and significance of particular places and creatures is wedded to their origin in the Dreaming, and certain places have a particular potency, which the Aborigines call its dreaming. In this dreaming resides the sacredness of the earth. For example, in Perth, the Noongar believe that the Darling Scarp is said to represent the body of a Wagyl – a serpent being that meandered over the land creating rivers, waterways and lakes. It is taught that the Wagyl created the Swan River. In another example, the Gagudju people of Arnhemland, for which Kakadu National Park is named, believe that the sandstone escarpment that dominates the park's landscape was created in the Dreamtime when Ginga (the crocodile-man) was badly burned during a ceremony and jumped into the water to save himself. He turned to stone and became the escarpment. The common theme in these examples and similar ones is that topographical features are either the physical embodiments of creator beings or are the results of their activity.

In one version (there are many Aboriginal cultures), Altjira was the god of the Dreamtime; he created the Earth and then retired as the Dreamtime vanished. Alternative names for Altjira in other Australian languages include Alchera (Arrernte), Alcheringa, Mura-mura (Dieri), and Tjukurpa (Pitjantjatjara).

The dreaming and travelling trails of the Spirit Beings are the songlines (or "Yiri" in the Warlpiri language). The signs of the Spirit Beings may be of spiritual essence, physical remains such as petrosomatoglyphs of body impressions or footprints, amongst natural and elemental simulacrae. To cite an example, people from a remote outstation called Yarralin, which is part of the Victoria River region, venerate the spirit Walujapi as the Dreaming Spirit of the black-headed python. Walujapi carved a snakelike track along a cliff-face and left an impression of her buttocks when she sat establishing camp. Both these dreaming signs are still discernible. In the Wangga genre, the songs and dances express themes related to death and regeneration.^[3] They are performed publicly with the singer composing from their daily lives or while Dreaming of a nyuidj (dead spirit).^[4]

Portrayals in media[link]

Literature[link]

Non-native writers and artists have been inspired by Dreamtime concepts.

• Grant Morrison's character King Mob in his comic The Invisibles visits Uluru and speaks telepathically with an aboriginal elder, he remarks that this is possible because he is a 'Scorpion dreaming'.
• Philip K. Dick uses Dreamtime, among a plethora of other concepts, to describe his breakdown in his novel VALIS.
• Bruce Chatwin wrote the fiction/ non-fiction blended novel,The Songlines in exploration of some important aboriginal concepts.
• Alexis Wright's novel Carpentaria weaves Dreaming narrative from the Gulf of Carpentaria through her stories of contemporary Aboriginal characters, a form of Australian magical realism.
• Tad Williams four-volume science fiction epic Otherland touches upon Dreamtime and other aboriginal myths.
• Spider Robinson's trilogy Stardance touches upon this in the second volume.
• Richard McKenna's 1960 speculative fiction novelette, "Fiddler's Green", also touches upon Alcheringa, or Dreamtime.
• Sam Kieth's comic Maxx relies heavily on the psychology and concept of Dreamtime.
• Neil Gaiman's graphic novels The Sandman are partially set in "The Dreaming", referred to in early volumes as "Dreamtime", and also reference "Fiddler's Green"
• Jeff Smith says that aspects of his cartoon/fantasy epic Bone were inspired by Dreamtime, amongst other things.^[5]
• Queenie Chan's manga The Dreaming takes place in Australia and deals with students from a boarding school who mysteriously go missing. Aboriginal legends feature in the series.
• Joan Lindsay's novel, Picnic at Hanging Rock, and its unpublished ending deal with some girls who disappear while hiking Hanging Rock, near Melbourne. It is heavily implied in the book and in the ending that the girls disappeared into Dreamtime.
• Sandra McDonald's novels, The Outback Stars, The Stars Down Under and The Stars Blue Yonder, use Aboriginal myth extensively.
• The Star Trek novel Strangers from the Sky by Margaret Wander Bonanno has Captain Kirk using Dreamtime to investigate an altered reality.
• Betty Clawman from DC Comics' New Guardians was an aboriginal girl chosen to be part of the next stage in man's evolution - i.e. the New Guardians. Dreamtime figured in the story.
• In issues #89-90 of DC Comics' Hellblazer, John Constantine ventures into the Dreamtime.
• Wildstorm's Planetary issue #15 briefly deals with the Dreamtime.
• In the graphic novel Y: The Last Man, the protagonist's love interest, Beth, spends time in Australia. Events in the Dreamtime are presented as a possible reason for the worldwide plague that killed almost all male mammals.
• In Patrick Skene Catling's "John Midas in the Dreamtime" the protagonist visits the site of sacred cave paintings in the middle of the Australian outback, slipping back thousands of years, ultimately finding himself among a prehistoric aboriginal tribe.
• Also, Colby Herchel's new opera "The Dreamtime" tells a story of aboriginals who dream, and the battles fought against the British.

Film[link]

• Peter Weir's The Last Wave and Picnic at Hanging Rock dealt with Dreamtime.
• Frog Dreaming (1986) (renamed The Quest when released in the USA) included certain aspects of Aboriginal Dreaming.
• The film Australia included aspects of aboriginal Dreaming (songlines).

Other media[link]

• Timberlake Wertenbaker's Our Country's Good refers to Dreamtime throughout the play.
• Colby Herchel's new opera The Dreamtime tells a story of Aboriginals who dream and the battles fought against the British.
• "Project Alchera" from the computer game Dreamfall: The Longest Journey draws heavily from the concept of Dreamtime, as well as from other Aboriginal mythologies.
• During the 1980s, the UK band The Stranglers recorded an album called Dreamtime, with a title track inspired by the Aboriginal concept.
• In the episode "Walkabout" of the animated series Gargoyles, an Aborigine mentor to Dingo teaches him of the Dreamtime. In the same episode, Goliath and Dingo enter the Dreamtime in order to communicate with an AI nanotech entity called the Matrix.
• In Big Finish Productions Doctor Who audio drama, Dreamtime, the Seventh Doctor and his companions deal with Aborigine mysticism and Uluru.
• Kate Bush's 1982 album is entitled The Dreaming. The title track deals with the upheaval of the Aboriginal people.
• The Cult's 1984 album is entitled Dreamtime. The album deals with Aboriginal themes, owing to singer Ian Astbury's interest in the book Bury My Heart At Wounded Knee.
• Daryl Hall had a hit song called "Dreamtime" in 1985.
• The Dreamtime Rugby League team is a team of the best aboriginal players, who play certain exhibition matches.
• The Finnish band Korpiklaani recorded a track called "Uniaika" (Dreamtime) on the album Karkelo in 2009.
• "In the Dreamtime", a song written by Ralph McTell, was used in Billy Connoly's 'World Tour of Australia'
• It can be argued that Dreamtime Partially inspired 'The Outback' in the series The Maxx due to the name of the realm, how it was conceived, and that it seems influenced by Magic practiced by Aboriginal Australians.
• In the Mass Effect video game series, there are three moons named after Uluru, Wandjina, and Baiame.

See also[link]

References[link]

Other sources[link]

• Wolf, Fred Alan (1994). The Dreaming Universe: a mind-expanding journey into the realm where psyche and physics meet. New York, New York: Simon & Schuster. ISBN 0-671-74946-3
• Australian Dreaming: 40,000 Years of Aboriginal History. Compiled and edited by Jennifer Isaacs. (1980) Lansdowne Press. Sydney. ISBN 0-7018-1330-X
• C. Elbadawi, I. Douglas, The Dreamtime: A link to the past
• Max Charlesworth, Howard Murphy, Diane Bell and Kenneth Maddock, 'Introduction' in Religion In Aboriginal Australia: An Anthology, University of Queensland Press, Queensland, Australia, 1984.
• Anna Voigt and Neville Drury (1997). Wisdom Of The Earth: the living legacy of the Aboriginal dreamtime. Simon & Schuster, East Roseville, NSW, Australia.
• W.H. Stanner, After The Dreaming, Boyer Lecture Series, ABC 1968.
• Spencer, Walter Baldwin and Francis James Gillen (1899; 1968). The Native Tribes of Central Australia. New York, Dover.
• Stanner, Bill (1979). White Man Got No Dreaming: Essays 1938-1973. Canberra, Australia: Australian National University Press.
• Lawlor, Robert (1991). Voices Of The First Day: Awakening in the Aboriginal dreamtime. Rochester, Vermont: Inner Traditions International, Ltd. ISBN 0-89281-355-5

External links[link]

• Dreamtime stories
• Australian Aborigine Dream Beliefs
• Northern Territory Official Tourism Site
• Educational Resources
• Aboriginal Tourism The Dreamtime

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Terence Kemp McKenna

Born	(1946-11-16)November 16, 1946 Paonia, Colorado, United States
Died	April 3, 2000(2000-04-03) (aged 53) San Rafael, California, United States
Era	20th century philosophy
Region	Western Philosophy
School	Metaphysics, phenomenology
Main interests	shamanism, ethnobotany, metaphysics, psychedelic drugs, futurism, primitivism, environmentalism, consciousness, phenomenology, historical revisionism, evolution, ontology, Mind at Large, virtual reality, dominator culture, criticizing science, the Logos
Notable ideas	Novelty Theory, The "Stoned Ape" Theory of Human Evolution, Machine elves
Influenced by psychedelic drugs, Marshall McLuhan, Alfred North Whitehead, Teilhard de Chardin, Aldous Huxley, I Ching, William Blake, Riane Eisler, James Joyce, Vladimir Nabokov, Heraclitus
Influenced Rupert Sheldrake, Robert Anton Wilson, Ralph Abraham, RU Sirius, Cliff Pickover, Timothy Leary

Terence Kemp McKenna (November 16, 1946 – April 3, 2000) was an American philosopher, psychonaut, researcher, teacher, lecturer and writer on many subjects, such as human consciousness, language, psychedelic drugs, the evolution of civilizations, the origin and end of the universe, alchemy, and extraterrestrial beings.

Biography[link]

Early life[link]

Terence McKenna grew up in Paonia, Colorado.^[1] He was introduced to geology through his uncle and developed a hobby of solitary fossil hunting in the arroyos near his home.^[2] From this he developed a deep artistic and scientific appreciation of nature.

At age 16, McKenna moved to Los Altos, California to live with family friends for a year. He finished high school in Lancaster, CA.^[1] In 1963, McKenna 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 that talked about psychedelics.^[1][3]

McKenna claimed that one of his early psychedelic experiences with morning glory seeds showed him "that there was something there worth pursuing."^[1] In an audio interview Terence Mckenna claims to have started smoking cannabis regularly during the summer following his 17th birthday.

Studying and traveling[link]

In 1965, McKenna enrolled in the University of California, Berkeley^[4] to study art history.^[1] In 1967, while in college, he discovered and begun studying shamanism through the study of Tibetan folk religion.^[5] That year, which he called his "opium and kabbala phase"^[6] he also traveled to Jerusalem, where he met Kathleen Harrison, who would later become his wife.^[6]

In 1969, McKenna traveled to Nepal led by his "interest in Tibetan painting and hallucinogenic shamanism."^[6] During his time there, he studied the Tibetan language and worked as a hashish smuggler, until "one of his Bombay-to-Aspen shipments fell into the hands of U. S. Customs." He was forced to move to avoid capture by Interpol.^[6] He wandered through Southeast Asia viewing ruins, collected butterflies in Indonesia, and worked as an English teacher in Tokyo. He then went back to Berkeley to continue studying biology, which he called "his first love".^[6]

After the partial completion of his studies, and his mother's death from cancer in 1971,^[7] McKenna, his brother Dennis, and three friends traveled to the Colombian Amazon in search of oo-koo-hé, a plant preparation containing dimethyltryptamine (DMT). Instead of oo-koo-hé they found various forms of ayahuasca, or yagé, and gigantic Psilocybe cubensis which became the new focus of the expedition.^[6] In La Chorrera, at the urging of his brother, he was the subject of a psychedelic experiment which he claimed put him in contact with "Logos": an informative, divine voice he believed was universal to visionary religious experience.^[6] The voice's reputed revelations and his brother's simultaneous peculiar experience prompted him to explore the structure of an early form of the I Ching, which led to his "Novelty Theory".^[6] During their stay in the Amazon, McKenna also became romantically involved with his translator, Ev.^[6]

In 1972, McKenna returned to Berkeley to finish his studies.^[4] There he decided to switch majors to a Bachelor of Science in ecology and conservation, in a then new experimental section of the same university called the Tussman Experimental College.^[1] During his studies, he would also develop techniques for cultivating psilocybin mushrooms with Dennis.^[6]

In 1975, he parted with his girlfriend, Ev, when she left him for one of his friends from Berkeley. Their parting left him "tormented with migraines and living alone".^[6] He graduated in 1975.^[8] That same year, he began a relationship with Kathleen Harrison, whom he had met in Jerusalem.

Soon after graduating, McKenna and Dennis published a book inspired by their Amazon experiences, The Invisible Landscape: Mind, Hallucinogens and the I Ching. He also began lecturing.^[4] The brothers' experiences in the Amazon would later play a major role in McKenna's book True Hallucinations, published in 1993.^[6] In 1976, the brothers published what they had learned about the cultivation of mushrooms in a book entitled Psilocybin - Magic Mushroom Grower's Guide under the pseudonyms "OT Oss" and "ON Oeric".^[9]

Later life[link]

In the early 1980s, McKenna began to speak publicly on the topic of psychedelic drugs, lecturing extensively and conducting weekend workshops. Though associated with the New Age and human potential movements, McKenna himself had little patience for New Age sensibilities. He repeatedly stressed the importance and primacy of felt experience, as opposed to dogma.^[10] Timothy Leary once introduced him as "one of the five or six most important people on the planet."^[11]

He soon became a fixture of popular counterculture. His growing popularity culminated in the early-to-mid-1990s with the publication of several books: True Hallucinations, relating the tale of his 1971 La Chorrera experience; Food of the Gods; and The Archaic Revival. He became a popular personality in the psychedelic rave/dance scene of the early 1990s, with frequent spoken word performances at raves and contributions to psychedelic and goa trance albums by The Shamen, Spacetime Continuum, Alien Project, Capsula, Entheogenic, Zuvuya, Shpongle, and Shakti Twins. His speeches were, and are, sampled by many. In 1994 he appeared as a speaker at the Starwood Festival, documented in the book Tripping by Charles Hayes. His lectures were produced on both cassette tape and CD.^[13]

McKenna was a colleague of chaos mathematician Ralph Abraham, and biologist Rupert Sheldrake, creator of the theory of "morphogenetic fields", not to be confused with the mainstream usage of the same term. He conducted several public debates known as trialogues with them from the late 1980s until his death. Books containing transcriptions of some of these events were published. He was also a friend and associate of Ralph Metzner, Nicole Maxwell, and Riane Eisler, participating in joint workshops and symposia with them. He was a personal friend of Tom Robbins, and influenced the thought of many scientists, writers, artists, and entertainers. His influences include comedian Bill Hicks, whose routines about psychedelic drugs drew heavily from McKenna's works. He is also the inspiration for the Twin Peaks character Dr. Jacoby.^[14]

In addition to psychedelic drugs, McKenna spoke on the subjects of virtual reality, which he saw as a way to artistically communicate the experience of psychedelics; techno-paganism; artificial intelligence; evolution; extraterrestrials; and aesthetic theory, specifically about art/visual experience as information representing the significance of hallucinatory visions experienced under the influence of psychedelics.

In 1985,^[8] McKenna co-founded Botanical Dimensions with his then-wife Kathleen, a nonprofit ethnobotanical preserve in Hawaii, where he lived for many years before he died. In 1997 he and Kathleen divorced.^[15] Before moving to Hawaii permanently, McKenna split his time between Hawaii and Occidental, located in the redwood-studded hills of Sonoma County, California.

Death[link]

A longtime sufferer of migraines, in mid-1999 McKenna returned to his home on the big island of Hawaii after a long lecturing tour. He began to suffer from increasingly painful headaches. This culminated in three brain seizures in one night, which he claimed were the most powerful psychedelic experiences he had ever known. Upon his emergency trip to the hospital on Oahu, Terence was diagnosed with glioblastoma multiforme, a highly aggressive form of brain cancer. For the next several months he underwent various treatments, including experimental gamma knife radiation treatment. According to Wired magazine, McKenna was worried that his tumour was caused by his 35-years of smoking cannabis; though his doctors assured him there was no causal relation.^[15]

In late 1999, Erik Davis conducted what would be the last interview of McKenna.^[16] During the interview McKenna also talked about the announcement of his death:

McKenna died on April 3, 2000, at the age of 53, with his loved ones at his bedside. He is survived by his brother Dennis, his son Finn, and his daughter Klea.

Library fire[link]

On February 7, 2007, McKenna's library of rare books and personal notes was destroyed in a fire which burned offices belonging to Big Sur's Esalen Institute which was storing the collection. An index maintained by his brother Dennis survives, though little else.^[18]

Ideas[link]

Terence McKenna advocated the exploration of altered states of mind via the ingestion of naturally occurring psychedelic substances. For example, and in particular, as facilitated by the ingestion of high doses of psychedelic mushrooms, and DMT, which he believed was the apotheosis of the psychedelic experience. He spoke of the "jeweled, self-dribbling basketballs" or "self-transforming machine elves" that one encounters in that state.

Although he avoided giving his allegiance to any one interpretation (part of his rejection of monotheism), he was open to the idea of psychedelics as being "trans-dimensional travel"; literally, enabling an individual to encounter what could be ancestors, or spirits of earth.^[10] He remained opposed to most forms of organized religion or guru-based forms of spiritual awakening.

Either philosophically or religiously, he expressed admiration for Marshall McLuhan, Pierre Teilhard de Chardin, Gnostic Christianity, Alfred North Whitehead and Alchemy. McKenna always regarded the Greek philosopher Heraclitus as his favorite philosopher.^[11]

He also expressed admiration for the works of James Joyce (calling Finnegans Wake "the quintessential work of art, or at least work of literature of the 20th century")^[20] 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[link]

In his book Food of the Gods,^[21] McKenna proposed that the transformation from humans' early ancestors Homo erectus to the species Homo sapiens mainly had to do with the addition of the mushroom Psilocybe cubensis in its diet - an event which according to his theory took place in about 100,000 BC (this is when he believed that the species diverged from the Homo genus). He based his theory on the main effects, or alleged effects, produced by the mushroom. One of the effects that comes about from the ingestion of low doses, which agrees with one of scientist Roland Fischer's findings from the late 1960s-early 1970s,^[22] is it significantly improves the visual acuity of humans - so theoretically, of other human-like mammals too. According to McKenna, this effect would have definitely proven to be of evolutionary advantage to humans' omnivorous hunter-gatherer ancestors that would have stumbled upon it "accidentally"; as it would make it easier for them to hunt.

In higher doses, McKenna claims, the mushroom acts as a sexual stimulator, which would make it even more beneficial evolutionarily, as it would result in more offspring. At even higher doses, the mushroom would have acted to "dissolve boundaries", which would have promoted community-bonding and group sexual activities-that would result in a mixing of genes and therefore greater genetic diversity. Generally McKenna believed that the periodic ingestion of the mushroom would have acted to dissolve the ego in humans before it ever got the chance to grow in destructive proportions. In this context, he likened the ego to a cancerous tumor that can grow uncontrollable and become destructive to its host. In his own words:

Wherever and whenever the ego function began to form, it was akin to a cancerous tumor or a blockage in the energy of the psyche. The use of psychedelic plants in a context of shamanic initiation dissolved-as it dissolves today-the knotted structure of the ego into undifferentiated feeling, what Eastern philosophy calls the Tao.

—Terence McKenna, Food of the Gods

The mushroom, according to McKenna, had also given humans their first truly religious experiences (which, as he believed, were the basis for the foundation of all subsequent religions to date). Another factor that McKenna talked about was the mushroom's potency to promote linguistic thinking. This would have promoted vocalisation, which in turn would have acted in cleansing the brain (based on a scientific theory that vibrations from speaking cause the precipitation of impurities from the brain to the cerebrospinal fluid), which would further mutate the brain. All these factors according to McKenna were the most important factors that promoted evolution towards the Homo sapiens species. After this transformation took place, the species would have begun moving out of Africa to populate the rest of the planet ^[21] Later on, this theory by McKenna was given the name "The 'Stoned Ape' Theory of Human Evolution".^[23]

Novelty theory[link]

McKenna's Timewave zero is a numerological formula that purports to calculate the ebb and flow of "novelty", defined as increase over time in the universe's interconnectedness, or organized complexity. ^[24] According to McKenna, the universe has a teleological attractor at the end of time that increases interconnectedness, eventually reaching a singularity of infinite complexity in 2012, at which point anything and everything imaginable will occur simultaneously. He conceived this idea over several years in the early to mid-1970s while using psilocybin and DMT.^[24]

McKenna expressed "novelty" in a computer program which purportedly produces a waveform known as "timewave zero" or the "timewave". Based on McKenna's interpretation of the King Wen sequence of the I Ching, ^[15] the graph appears to show great periods of novelty corresponding with major shifts in humanity'sbiological and sociocultural evolution. He believed that the events of any given time are recursively related to the events of other times, and chose the atomic bombing of Hiroshima as the basis for calculating his end date of November 2012. When he later discovered this date's proximity to the end of the 13th b'ak'tun of the Maya calendar, he revised his hypothesis so that the two dates matched. ^[25]

The 1975 first edition of The Invisible Landscape refers to 2012 (but no specific day during the year) only twice. In the 1993 second edition, McKenna employed Sharer's date^{[Note d]} of 21 December 2012 throughout. ^[26]

Bibliography[link]

• 1975 - The Invisible Landscape: Mind, Hallucinogens, and the I Ching (with Dennis McKenna) (Seabury; 1st Ed) ISBN 0-8164-9249-2.
• 1976 - The Invisible Landscape (with Dennis McKenna, and Quinn Taylor) (Scribner) ISBN 0-8264-0122-8
• 1976 - Psilocybin - Magic Mushroom Grower's Guide (with Dennis McKenna: credited under the pseudonyms OT Oss and ON Oeric) (2nd edition 1986) (And/Or Press) ISBN 0-915904-13-6
• 1992 - Psilocybin - Magic Mushroom Grower's Guide (with Dennis McKenna: (credited under the pseudonyms OT Oss and ON Oeric) (Quick American Publishing Company; Revised edition) ISBN 0-932551-06-8
• 1992 - The Archaic Revival (HarperSanFrancisco; 1st edition) ISBN 0-06-250613-7
• 1992 - Food of the Gods: The Search for the Original Tree of Knowledge - A Radical History of Plants, Drugs, and Human Evolution (Bantam) ISBN 0-553-37130-4
• 1992 - Synesthesia (with Timothy C. Ely) (Granary Books 1st Ed) ISBN 1-887123-04-0
• 1992 - Trialogues at the Edge of the West: Chaos, Creativity, and the Resacralization of the World (with Ralph H. Abraham, Rupert Sheldrake and Jean Houston) (Bear & Company Publishing 1st Ed) ISBN 0-939680-97-1
• 1993 - True Hallucinations: Being an Account of the Author’s Extraordinary Adventures in the Devil’s Paradise (HarperSanFrancisco 1st Ed) ISBN 0-06-250545-9
• 1994 - The Invisible Landscape (HarperSanFrancisco; Reprint edition) ISBN 0-06-250635-8
• 1998 - True Hallucinations & the Archaic Revival: Tales and Speculations About the Mysteries of the Psychedelic Experience (Fine Communications/MJF Books) (Hardbound) ISBN 1-56731-289-6
• 1998 - The Evolutionary Mind : Trialogues at the Edge of the Unthinkable (with Rupert Sheldrake and Ralph H. Abraham) (Trialogue Press; 1st Ed) ISBN 0-942344-13-8
• 1999 - Food of the Gods: A Radical History of Plants, Drugs, and Human Evolution (Rider & Co; New edition) ISBN 0-7126-7038-6
• 1999 - Robert Venosa: Illuminatus (with Robert Venosa, Ernst Fuchs, H. R. Giger, and Mati Klarwein) (Craftsman House) ISBN 90-5703-272-4
• 2001 - Chaos, Creativity, and Cosmic Consciousness (with Rupert Sheldrake and Ralph H. Abraham) (Park Street Press; revised ed) ISBN 0-89281-977-4 (Revised edition of Trialogues at the Edge of the West)
• 2005 - The Evolutionary Mind: Trialogues on Science, Spirit & Psychedelics (Monkfish Book Publishing; Revised Ed) ISBN 0-9749359-7-2

Spoken word[link]

• History Ends In Green: Gaia, Psychedelics and the Archaic Revival, 6 audiocassette set, Mystic Fire audio, 1993, ISBN 1-56176-907-X (recorded at the Esalen Institute, 1989)
• TechnoPagans at the End of History (transcription of rap with Mark Pesce from 1998)
• Psychedelics in the Age of Intelligent Machines (1999) 90 minutes video
• Alien Dreamtime with Spacetime Continuum & Stephen Kent (Magic Carpet Media) (CD) video
• Conversations on the Edge of Magic (1994) (CD & Cassette) ACE
• Rap-Dancing Into the Third Millennium (1994) (Cassette) (Re-issued on CD as The Quintessential Hallucinogen) ACE
• Packing For the Long Strange Trip (1994) (Cassette) ACE
• Coast to Coast AM with Art Bell, broadcast on May 22, 1997, Five hour interview covering various topics
• Global Perspectives and Psychedelic Poetics (1994) (Cassette) Sound Horizons Audio-Video, Inc.
• The Search for the Original Tree of Knowledge (1992) (Cassette) Sounds True

Discography[link]

• Re : Evolution with The Shamen (1992)
• Terence McKenna & Zuvuya - Dream Matrix Telemetry (1993)
• Alien Dreamtime with Spacetime Continuum & Stephen Kent (Magic Carpet Media) (DVD)
• 2009 - Cognition Factor (2009)

Notes[link]

• ^d Coe's initial date was "24 December 2011." He revised it to "11 January AD 2013" in the 1980 2nd edition of his book, ^[27] not settling on 23 December 2012 until the 1984 3rd edition.^[28] The correlation of b'ak'tun 13 as 21 December 2012 first appeared in Table B.2 of Robert J. Sharer's 1983 revision of the 4th edition of Sylvanus Morley's book The Ancient Maya.^[29]

References[link]

External links[link]

Wikiquote has a collection of quotations related to: Terence McKenna

• Terence McKenna Land at Deoxy.org
• Terence McKenna at Levity.com
• Erowid's Terence McKenna Vault
• Botanical Dimensions
• Rotten.com bio
• FloatingWorldWeb's McKenna Pages
• Terence McKenna's Last Trip 2000 Wired Magazine article by Erik Davis
• "Mind contagions" (2001) at disinfo.com
• Psychedelics, Evolution & Fun 2008 essay by Patrick Lundborg
• Machine Elves 101, or Why Terence McKenna Matters - Reallity Sandwish by Daniel Moler
• Transcription from 1991 interview regarding cannabis

Audio and video resources[link]

• Terence McKenna's interview Conducted by John Hazard in October 1998
• Audio and video archive at Deoxy.org
• Terence McKenna media archive at EROCx1.com
• FutureHi.net MP3 Downloads - Terence McKenna, Albert Hoffman, Robert Anton Wilson, and more
• McKenna at the 1999 Entheobotany Seminar - Audio Podcast
• Psychedelics in the Age of Intelligent Machines - Video samples from the 1999 DVD
• McKenna Video on FloatingWorldWeb - McKenna Video Portal
• Over 100 podcasts of Terence McKenna talks - Audio Podcast

Transcripts[link]

• MindofMcKenna - McKenna audio excerpts, transcriptions and quotes