In , urban liberals and fundamentalist Christians alike lose their heads to the Pinchbeckian guillotine, a machine made not of wood and steel but the after-effects of DMT "a seven-minute rocket-shot into an overwhelming other dimension" , ayahuasca, magic mushrooms, LSD and iboga "a psychedelic root bark that is the center of the Bwiti cult". Of the multiple difficulties encountered by the writer of drug-induced-mind-expansion narratives, none is more important to overcome than that of transferring the effect of the drug to his prose, a near impossibility attained by only a few — William S. Burroughs comes to mind, as well as Thomas De Quincey. Not so Pinchbeck.

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I hope you enjoy them! Lovecraft, and Carlos Castaneda- each imbued with a twenty-first-century aptitude for quantum theory and existential psychology- and you get the voice of Daniel Pinchbeck. And yet, nothing quite prepares us for the lucidity, rationale, and informed audacity of this seeker, skeptic and cartographer of hidden realms.

His first book, Breaking Open the Head, was heralded as the most significant on psychedelic experimentation since the work of Terrance McKenna. But slowly something happened: Rather then writing from a journalistic remove, Pinchbeck-his literary powers at their peak- began to participate in the shamanic and metaphysical belief systems he was encountering. As his psyche and body opened to new experience, disparate threads and occurrences made sense like never before: Humanity, every sign pointed, is precariously balanced between greater self-potential and environmental disaster.

As a result not just of study but also of participation, tells the tale of a single man in whose trials we ultimately recognize our own hopes and anxieties about modern life. From the iboga of the Bwiti in Gabon, to the Mazatecs of Mexico, these plants are sacred because they awaken the mind to other levels of awareness- to a holographic vision of the universe.

Breaking Open the Head is a passionate, multilayered, and sometimes rashly personal inquiry into this deep division. On one level, Daniel Pinchbeck tells the story of the encounters between the modern consciousness of the West and these sacramental substances, including thinkers as Allen Ginsberg, Antonin Artaud, Walter Benjamin, and Terrence McKenna, and a new underground of present-day ethnobotanists, chemists, psychonauts, and philosophers.

A dazzling work of personal travelogue and cultural criticism that ranges from the primitive to the post modern in a quest for the promise and meaning of the psychedelic experience. Exploring the issues facing the planet today, Time for Change presents an optimist alternative to apocalyptic doom and gloom.

As conscious agents of evolution, we can redesign post-industrial society on ecological principles to make a world that works for all. Rather then breakdown and barbarism, Time for Change heralds the birth of a regenerative planetary culture where collaboration replaces competition, where exploration of psyche and spirit becomes the new cutting edge, replacing the sterile materialism that has pushed our world to the brink.


The End Is High

Something went wrong. Please try your request again later. In When Plants Dream, coauthored with anthropologist Sophia Rokhlin, we look at the global spread of ayahuasca. We consider the history of ayahuasca, how indigenous communities use it, as well as its legal, medicinal, and spiritual aspects. Graham Hancock writes: "When Plants Dream


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In Breaking Open the Head, Pinchbeck explored shamanism via ceremonies with tribal groups such as the Bwiti of Gabon , who eat iboga , and the Secoya people in the Ecuadorean Amazon , who take the psychedelic tryptamine brew ayahuasca in their ceremonies. Philosophically influenced by the work of anthroposophist Rudolf Steiner , [7] [8] through his direct experience and research Pinchbeck developed the hypothesis that shamanic and mystical views of reality have validity, and that the modern world had forfeited an understanding of intuitive aspects of being in its pursuit of rational materialism. Examining the nature of prophecy during this period, Pinchbeck investigates the New Age hypothesis of Terence McKenna that humanity is experiencing an accelerated process of global consciousness transformation, leading to a new understanding of time and space. Pinchbeck concludes with an account of receiving a transmission of prophetic material from the Mesoamerican deity Quetzalcoatl ,. While acknowledging that the validity of such an experience is unknown, Pinchbeck describes how a voice identifying itself as Quetzalcoatl began speaking to him during a trip to the Amazon.

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