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Terence K. McKenna

saying no. I anticipate a new open-mindedness born of desperation on the part of the Establishment. Drugs are part of the human experience, and we have got to create a more sophisticated way of dealing with them than exhortations to abstinence, because that has failed.

RMN: You have said that the term “New Age” trivializes the significance of the next phase in human evolution and have referred instead to the emergence of an archaic revival. How do you differentiate between these two expressions?

Terence: The New Age is essentially humanistic psychology, eighties style, with the addition of neo-shamanism, channeling, crystal and herbal healing, and this sort of thing. The archaic revival is a much larger, more global phenomenon that assumes that we are recovering the social forms of the late Neolithic. It reaches far back in the twentieth century to Freud, to surrealism, to abstract expressionism, even to a phenomenon like 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 twentieth century, and the archaic revival is an expression of that.

RMN: In the book you wrote with your brother Dennis, The Invisible Landscape, and in recent lectures and workshops, you’ve spoken of a new model of time and your efforts to model the evolution of novelty based on the ancient oriental system of divination, the I-Ching. Can you briefly explain how you developed this model, and how an individual can utilize this system to modulate their own perspective on the nature of time?

Terence: Ah, no. I think I’d rather send you a reprint of a recent paper in Revision than to try and cover that. It’s not easily explained. If I were to give an extremely brief resume of it, I would say that the new view of time is that time is holographic, fractal, and moves toward a definitive conclusion, rather than the historical model of time which is open-ended, trendlessly fluctuating, and in practical terms endless. What’s being proposed is a spiral model of history, that sees history as a process actually leading toward a conclusion. But the details of it are fairly complex.

DJB: According to your time-wave model, novelty reaches its peak expression and history appears to come to a close in the year 2012. Can you explain what you mean by this, and what the global or evolutionary implications are of what you refer to as the “end of time”?

Terence: What I mean is this. The theory describes time with what are called novelty waves, because waves have wavelengths, one must assign an end point to the novelty wave, so the end of time is nothing more than the point on the historical continuum that is assigned as the end point of the novelty wave. Novelty, is something which has been slowly maximized through the life of the universe, something which reaches infinite density, or infinite contraction at the point from which the wave is generated. Trying to imagine what time would be like near the temporal singularity is difficult because we are far from it, in another domain of physical law. There need to be more facts in play, before we will be able to correctly envisage the end of time, but what we can say concerning the singularity is this: it is the obviation of life in three-dimensional space, everything that is familiar comes to an end, everything that can be described in Euclidian space is superseded by modes of being which require a more complicated description which is currently unavailable.

DJB: From your writings I have gleaned that you subscribe to the notion that psilocybin mushrooms are a species of high intelligence, that they arrived on this planet as spores that migrated through outer space and are attempting to establish a symbiotic relationship with human beings. In a more

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