Fans of the late, great Terence McKenna can soon rejoice! The long rumored independent film based on Terence McKenna’s life and work is soon going to start production. And it will star the amazing Jim Carrey in the lead role.
Carrey seems to be greatly affected by the late philosopher Terence McKenna. When asked about why he was inspired to do this project he claims: “Much of the problem of the modern dilemma is that direct experience has been discounted and in its place all kinds of belief systems have been erected.”
Not much more is known of Jim’s extraordinary adventures but the words coming out of him already suggest a major transformation.
Terence McKenna’s True Hallucinations is an experimental documentary about the chaos at La Chorrera, the imagination, time, the Logos, belief, hope, madness, and doubt. Created by Peter Bergmann, this project is an expansion of ideas first presented in “The Transcendental Object At The End Of Time”.
Jim Carrey told reporters “The real message of psychedelics, I think, is to reclaim experience and to trust yourself. Your perceptions are primary. Your feelings are correct. Everything must constellate out and make sense and parse with what you know. If you don’t start from that assumption then you are off center to begin with. And the psychedelics will dissolve the cultural programming that has potentially made you a mark and restore your authenticity.”
Ken has a B.A. in Political Science and a B.S. in Computer Science. In college he studied physics, politics, computers, and math. Although Ken is a spiritual author, he has always been interested in science, math, politics and geometry, and his writings reflect these interests. Ken has written a geometry/math textbook analyzing some of the more important 3 dimensional solids. Ken says: “I believe that spirituality and rational thought are not mutually exclusive!” Ken believes that spiritual concepts are most valuable when they can be applied in everyday life. As one of Kens readers remarked, your material unites spirituality, science, and common sense.
Fundamental universal principles make sense to everyone because they resonate to our common spiritual heritage, says Ken.
“I believe that deep within us is the latent understanding of our spiritual origins, and the existence of universal laws that are based upon the quintessential unity of spirit and matter — an underlying, but invisible substrate that permeates and composes all things.”
Ken is an accomplished editor and writer, and has published his own work and has had some of his books published under the Loving Healing Press label.
For 20 years Ken worked as a painting and decorating contractor. In this work, he met people from all walks of life, and became comfortable speaking and relating to people of all classes, beliefs, occupations, and religions. I can now see life from almost any perspective, says Ken. Its a good feeling to know that all human beings have something to offer.
Ken is also a personal coach, and uses his understanding of life and his experiences to help others.
The first time an Ashaninca man told me that he had learned the medicinal properties of plants by drinking a hallucinogenic brew. I thought he was joking. We were in the forest squatting next to a bush whose leaves, he claimed, could cure the bite of a deadly snake. “One learns these things by drinking ayahuasca,” he said. But he was not smiling.
It was early 1985. in the community of Quirishari in the Peru-\ian Amazon’s Pic!lis Valley. I was twenty-five years old and starting a two-year period of fieldwork to obtain a doctorate in anthropology lrom Stanford University. Mv training had led me to expect that people would tell tall stories. I thought my job as an anthropologist was to discover what they reallv thought, like
some kind of private detective.
During my research on Ashaninca ecology, people in Quirishari regularly mentioned the hallucinatory world of ayakuasqueros, or shamans. In conversations about plants, animals, land, or the forest, they would refer to ayahuasqueros as the source of knowledge. Each time, I would ask myself what they really meant when they said this.
“My uncle was a tabaquero. / watched him take lots of tobacco, dry it a bit in the sun. and cook it. I wondered what it could be. That’s tobacco,’ my uncle told me. and once the mixture was good and black, he started tasting it with a little stick. I thought it was sweet, like concentrated cane juice. When he ate his tobacco, he could give people good advice. He could tell them, ‘this is good’ or this is not good.’ I don t know what the intellectuals say now. but in those days, all the Adventist missionaries said. ‘He is listening to his bats, to his Satan.’ He had no book to help him see, but what he said was true: ‘Even/body has turned away from these things, now they all go to the missionary.
I do not know how to read, but I know how to do these things. I know how to take tobacco, and I know all these things.’ So when he talked, I listened to what he told me: ‘Listen nephew, when you are a grown man. find a “unknown to unknown” after but before that, you must not only learn how to write, you must also learn these things.’
“Learn to take tobacco*” I asked.
“Take tobacco and cure. When people would come to htm, my uncle would say: Why do you ask me to cure you, when you say you know God now that you are at the mission, and I do not know Cod’ Why don’t you ask the pastor to pray, since he says he can cure people with prayers.” Why don’t you go to him?’ But he would cure them anyway He would pull out his COCO, start chewing it. and sit down like us here note. Then, he would swallow his tobacco
Meanwhile, I would watch him and ask him what he was doing The first time I saw him cure, he said: ‘Yen/ well, bring me the sick baby.’ First, he touched the baby, then took his pulse: ‘Ah, I see. he’s in a bad way. The illness is here.’ Then, he started sucking the spot [suction noise].
Then, he spat it out like this: ptt! Then, again, and a third time ptt! There, very good. Then he told the mother: ‘Something has shocked this little one. so here is a herb to bathe him. After that, let him rest.’ The next day. one could already see an improvement in the baby’s health. So I took a liking to it and decided to unknown. Ooh! The first time I had tobacco. I didn’t sleep.”
“How old were you?”
Twelve months after the Rio conference a publisher accepted my proposal for a book on Amazonian shamanism and ecology. I was going to call it Ecological hallucinations. Several weeks later my employer agreed to let me spend part of my time working on the book. I was set to investigate the enigma of plant communication. But where was I to begin? My initial impulse would have been to return to the Peruvian Amazon and spend some time with the ayahuasqueros. However, my life had changed. I was no longer a free-roaming anthropologist, but the father of two young children. I was going to have to conduct my investigation from my office and the nearest library, rather than from the forests of Peru.
I started by rereading my fieldnotes and the transcripts of the Carlos Perez Shuma interviews. I paid particular attention to the strange passages 1 had left out of my thesis. Then, given that writing is an extension of thinking. I drafted a preliminary version of a first chapter on my arrival in Quirishari and my initial ayahuasca experience.