In the popular

imagination, Terence McKenna is a name intimately tied to DMT

(dimethyltryptamine), machine elves, aliens, and 2012. Though now deceased, Terence’s musings

on DMT continue to influence explorers of altered states of consciousness and

his writings and lectures have left an indelible mark on popular psychedelic

culture. Largely through the

internet, Terence’s accounts of his DMT experiences are easily accessible throughout

the cyber realm, where he is largely presented as a heroic explorer and radical

thinker, challenging us all to embrace a profoundly enlarged view of reality –

namely as experienced through DMT.

Yet, are Terence and his wild accounts of DMT

and the machine elves all that they are made out to be? Is Terence a ground-breaking,

reality-shattering explorer of the far realms of the psychedelic universe? Is he a torch-bearer leading us to a

grander vision of all that just might

be? Many seem to be convinced

that the answer to these questions is an emphatic and undeniable “Yes!” despite

the obvious reservations of more “rational” and “traditional” thinkers. Indeed, it is often the radical

ontological and epistemological shift implied in accepting Terence’s accounts

that attracts many “counter-cultural” thinkers and self-styled explorers of

consciousness. McKenna’s ideas are un-conformist, and it is his image as an

outsider and free-thinker that makes him appealing to so many and why they are

so eager to absorb his reflections on his arguably quite strange DMT

experiences.

I find Terence’s reflections on his DMT

experiences to be valuable and insightful for a very different reason. When analyzed from the perspective of

what I call the “Entheological Paradigm,” Terence’s experiences do not present

us with an intrepid explorer discovering new realms. Rather, we are presented with a clear picture of an

individual who is unable to recognize himself in the mirror of tryptamine

consciousness. In short, Terence’s

experiences boil down to one fundamental truth: They are the experiences of

someone who is consuming very powerful entheogens, yet is failing to recognize

the projections and creations of his own ego while in that state. From the perspective of unitary consciousness,

Terence appears to have never managed to transcend his ego and therefore

appears to have failed to realize the genuinely true potential of the

entheogenic medicines he ingested.

When this perspective is understood, it becomes

immediately clear that virtually all

of what Terence has to say about DMT experiences are projections of his own

ego. Terence has not explored some

other realm or brought back valuable information for other would-be explorers,

as he imagined himself doing. Instead, he explored the confused projections of

his own ego and never achieved anything close to clarity about those

experiences. Ultimately, Terence

brought us deep and abiding confusion, and his confusion has subsequently been

eagerly and whole-heartedly embraced by countless others in the entheogenic

community. For the information

that Terence brought back to us to be of any real use at all, it will be as a

clear example of the mechanics of ego-projection, self-imposed confusion and

reification of ideational realities.

In my estimation, Terence shows us the complete opposite of DMT’s true

potential. By understanding how

this is so, we can begin to develop a clearer picture of what DMT is genuinely

good for, and what it is not.

In order to demonstrate the above conclusions,

I will analyze three talks given by Terence on the subject of DMT. All three talks are available as videos

on You Tube and are readily accessible for anyone to listen to on the web. The talks are: “5-MeO-DMT and nn-DMT,”

“Too much DMT,” and “The Strangest Things Happen on DMT.” I have chosen these talks for several

reasons. The first is that they

are available to anyone and while I am providing transcripts of the talks here

in this essay, I encourage readers to listen to the talks. Tone of voice, choice of words, speech

patterns, and laughter are all significant factors in evaluating what Terence

shares with us. It would be even

better if the talks had actual video footage so that we could also observe

physical posture and body movement and gestures, but even just the audio is

significantly telling.

I

also wanted to include talks precisely because they are talks. While the “voice” of the author comes

through in writing – it is the spontaneous public speaking not from written

notes, outlines, or prompts, that reveal how someone’s mind works in the

moment, versus the well-thought-out and edited form of written text. In other words, to really get to know

what Terence thinks of DMT, it is more insightful to talk to him or listen to

him speak than to merely read anything he has written.

Lastly, I wanted to choose

examples of Terence’s accounts of DMT that are fairly representative. In surveying what Terence said about

DMT, one quickly finds that most of his talks are fairly repetitive and he tends

to touch on similar, if not identical, issues, although there are occasional

inconsistencies. What this tells

us is that Terence had his “rap” on DMT down fairly well, and this is what he

chose to regularly share with seemingly anyone who was willing to listen. These three talks that are presented

here are therefore arguably representative of his comprehensive views on the

topic.

Terence

lamented that there weren’t enough people who were familiar with the DMT

experience to really converse about it at length. In his estimation, no one had as much experience with this

tryptamine as himself. He saw

himself as a pioneer – as mapping new territory, so to speak. As a result, most of his public talks

were one-way conversations, with Terence being the sole voice of those who had

gone beyond into the great mystery that is DMT.

I

never met Terence. I have no idea

what his level of personal use was of DMT. Nor do I know what his level of personal use of 5-MeO-DMT

was, though one gets the impression that it was significantly less than of

DMT. Given my own personal

experience, I seriously doubt that there are many people on this planet who

come anywhere near my experience level with 5-MeO-DMT, and I probably have more

experience with the far weaker DMT than most as well. I would be genuinely surprised if Terence had as much

experience with 5-MeO as I do. And

while Terence may have more experience with DMT than myself, I do have ample

experience with it as well. I

therefore feel uniquely qualified to comment on Terence’s experience. Indeed, I routinely counsel people

about their entheogenic experiences and help them sort out the illusions of ego

from the reality of genuine being.

The treatment that I will be giving Terence here is identical to what I

would give to anyone who came to me with similar accounts of DMT

experiences. As you read through

the following, keep in mind that this is precisely the kind of assistance that

I give to individuals on a daily basis.

As

mentioned above, the diagnostic tool that I will be using is that of the

Entheological Paradigm. As I have

lectured and written a great deal on this topic, I will only present salient

points here matter-of-factly.

Those who are interested in more in-depth presentations should visit

www.entheological-paradigm.net.

The basic premise of the Entheological Paradigm is that all of reality

can be comprehensively understood as a unified energetic system that is

conscious and self-aware. The

foundation of all of reality is the Energetic Unitary Being that functions

according to fractal mathematics.

All of reality is therefore an energetic expression of fractal

patterns. This is a unitary

energetic system, thereby indicating that all

living beings are in fact direct

embodiments of the One Energy Being.

Within

the Entheological Paradigm, entheogens, or substances that “generate the

experience of God within,” are understood primarily as tools to open one’s

perception and experience of energy.

This can be understood as the process of transcending the ego, which is

characterized as a self-referential energetic pattern in consciousness that

functions to create the perceived experience of separation between subject and

object and therefore establish self-identification. However, this energetic pattern is based on the maintenance

of an illusion: that of a unique, separate self. The energetic pattern of the ego is therefore limiting, by definition. When sufficient quantities of

entheogens are ingested, shifts in ones experience of energy allow for

transcendence outside of the limiting energetic confines of the ego.

Full

ego transcendence is by no means the automatic result of ingestion of

entheogens. Ego transcendence

requires a willingness to surrender, let go, and trust completely and

unconditionally. While high doses

of extremely powerful entheogens such as DMT and especially 5-MeO-DMT (which is

stronger than DMT by several orders of magnitude) can produce ideal

experiential environments for transcending the ego, it is always a matter of

choice, and it is always possible for people to choose not to let go and

release. Egos that choose not to

surrender and release always manage to hold on to various illusions and

projections out of perceptions of self-protective fear. Energetically, this internal struggle

then becomes projected out as energetic environments and visionary scenes and

phenomena.

Ego

transcendence is merely the beginning of genuine awakening, however. The real work is learning how to

identify the products and patterns of ones ego and how to not let these limit

the self at any time, not just during the entheogenic experience. This then becomes a process of learning

to become aware of ones energy both with and without entheogens, and thereby

take responsibility for oneself as a direct embodiment of the One Energy Being. This is a long process of becoming more

and more centered, aware, present, and energetically responsible. With greater

personal responsibility comes greater and greater freedom, culminating in

ultimate liberation from all ego-generated illusions so that one can live fully

and completely in reality, right here, right now.

Given

that the experience of temporary ego transcendence is just the beginning, and

certainly not the end goal of entheogenic work, we can see immediately that

Terence didn’t even make it out the door.

What we get instead are other realms with alien languages, machine

elves, and self-transforming objects that amaze, confuse, and often terrify the

subject of “Terence.” It’s all

ego. 100%. In order to see how and why, let’s

consider carefully what Terence has to say for himself, and how he goes about

saying it.

Let’s

take the latter issue first: how Terence communicates. For anyone not familiar with Terence’s

tone of voice or speaking style, you need only find any audio file of Terence

and hit play to hear his distinctive, nasal voice. You can also hear, especially when he gets excited, how

quickly his speech becomes fragmented.

He has numerous false starts on sentences and long run-ons with endless

“ands” between clauses. When he

ponders questions, there are many “uhs” and “ums” mixed with “you knows” and “I

means.” These all reflect

Terence’s relationship with his subject matter, often in surprising ways.

Terence’s

tone of voice and nasal timbre is uniquely telling: it shows us his energetic

relationship to himself and to his subject matter, the object he is sharing with us.

The energy of his voice dramatically reveals how far Terence is from his

energetic center. It tells us,

immediately, where he is coming from.

Within

the Entheological Paradigm, the human being is described as being comprised of

five primary energy centers, all of which run along the central axis of the

body. Three of these centers are

generative of energy: they are direct energetic expressions of the Unitary

Energy Being. These three are the

brain (the central seat of intellectual consciousness), the heart (the central

seat of conscious energetic awareness) and the sex organs (the seat of sexual

energy). The two other centers are

not places where energy is generated directly as in the other three, but rather

process the energy of being through the physical/conscious system. Thus we also have the throat (input and

output of energy and primary mechanism for personal expression through language

and sound) and the stomach (regulating energy in the body in relation to the

use of the throat center).

Within

this system of five energy centers in the human being, the heart is the center

of the total energetic system.

This is the seat of “life” itself and it is the originator of the largest

electro-magnetic field of the body (which far surpasses the size of the

electromagnetic field produced by the brain). When one is “living from the

heart,” one is literally residing energetically within the center of one’s

being. So too when one is “speaking

from the heart,” one is energetically speaking from the center of one’s being.

What

is the energetic quality of Terence’s voice? If I were to describe it, I would say that Terence appears

to be speaking energetically from a point directly behind the midpoint of his

brow, directly between his eyes.

It is this energetic focus that gives his voice that nasal, droning

quality. Physically, we can see

that this energetic focus is quite distant from Terence’s heart. The

very sound of his voice indicates that he is not speaking from his energetic

center. Wherever Terence is

while creating his discourse, he is not in his center. Rather, he is quite clearly in his head, thereby indicating that he

is communicating ideas; things that he thinks, rather than things he has felt

or understood in the very center of his being. These are all quite clearly ideas for Terence, not truths

he has experienced and felt in his heart.

Keep in mind again that the electromagnetic field of your heart, the

field that allows you to “feel” and “sense” your reality, is far more powerful

and extends more deeply into “external” reality than that of your brain, your

“thinking” organ. When the heart

and brain are in energetic alignment and entrainment, what you “think” and what

you “know in your heart” are in sync.

However, it is quite possible for the brain to run its own energetic

programs (belief systems, thought patterns, ideational constructs)

independently from the heart. In

other words, we are free to think anything we want, regardless of whether that

is in alignment with what we can energetically experience as true with our

hearts. We are also free to act on

what we think or believe, regardless of the actual state of reality. This is free will. How we actualize free will, how we

choose to mobilize our energy, is reflected in the energy of our bodies.

The

analysis, therefore, is that Terence is talking about his ideas, but that these

ideas are not in deeper alignment with the truth of his energetic center. He is disproportionately in his head;

his nasal tone is an immediate expression of this fact. When one is genuinely

speaking from the heart, one’s tone of voice tends to become deeper, more

resonate, and less nasal. Patterns

of speech also become more fluid, coherent, and more eloquent with far fewer

false starts on sentences or words or use of fillers such as “uh” and “I mean”

or “you know.” This is because

when one is speaking from the heart, one is simply stating the truth, not

needing to “think” about what to say or how to communicate. In other words, the communication is

rich, natural, and energetically expressive. You can hear it

when someone is truly speaking from the heart (which can also clearly be

distinguished from simply impassioned

speech that can come from adherence to beliefs rather than experienced truths).

Energetically,

Terence also often sounds fragmented in that he presents numerous ideas and

descriptions in rapid sequence, and he also shows a lack of commitment to any

specific interpretation or central point of his discourses. As a visual metaphor, one might say

that he is examining and presenting all the angles, without ever looking at

things from the center. Terence

raises all sorts of speculations, questions, and possibilities, without ever

making any definitive statements.

Some might see this as a proper level of humility and ontological

openness, but this isn’t how Terence actually comes across. Rather, this lack of a central

perspective leads him to nervous laughter and jokes about his discomfort. Energetically, his style of speech is

saying, “All these ideas about my experiences are actually freaking me out a

little because I can’t understand how they all fit together and I seem to have

a very fragmented experience of reality.”

So,

let’s look at some of what these ideas are that are making Terence

uncomfortable and lead him to over-idealize his experiences.

Our

first selection is from a video entitled 5-MeO-DMT and nn-DMT: 5-MeO-DMT,

uh, some people like it. Uh, it’s

a feeling, is what it’s been for me.

It’s this huge feeling that kind of sweeps through you and it’s

velvety. It’s hard to describe,

actually, but the main thing that I’m noticing when it’s happening is I’m not

hallucinating.

Admittedly, one of the

things that catches my attention with regards to Terence’s attachment to DMT is

how he has very little to say about 5-MeO-DMT. His preference is clearly for DMT. This is interesting for a variety of reasons. The first is

that 5-MeO-DMT is so much stronger than DMT that making comparisons is

difficult, if not futile. Yet this

fact is not what Terence focuses on.

Instead, he identifies the “main thing” as the fact that he is not

“hallucinating” on 5-MeO-DMT. At

best, he can only describe 5-MeO-DMT as “a feeling,” as “huge” and as “velvety.” This is so vague, so overly general,

that it tells us virtually nothing about the 5-MeO-DMT experience.

What is that “feeling”? I

would describe it as the feeling of absolute energetic and conscious unity of

all things and the certain knowledge, as experienced immediately in the energy

of ones being, as your genuine self as identical

with the Energy of All. In short,

if one chooses to relax into it and open energetically to that infinite reality

that certainly is beyond any kind of hallucination, then 5-MeO-DMT is the

fastest and most direct route to immediately experiencing the reality of being

God. Now, that’s quite a “feeling,” and goes so far beyond machine elves that

it can render the DMT experience quaint by comparison. “Some people like it,”

according to Terence. It would

appear that he didn’t, for he has nothing more to say. “It’s a feeling.”

This is another clear indication that Terence was far from his energetic

center. He is so removed from what

he is feeling, so far more interested in hallucinating, that he doesn’t even

give this “feeling” a second thought.

It is of no interest to him.

It seems to have no value, especially when he compares it to DMT.

And

of course the main thing that’s happening with DMT is you’re having hallucinations

so intense, so three dimensional, so highly colored, so sculpturally defined,

that it’s more real than reality.

And by that I mean, if you look at this room, notice how all edges are

slightly feathered. There is, at

all boundaries, a slight indeterminacy.

But on DMT, it’s hard-edged.

Everything is just defined.

Sometimes people say it’s as though all the air had been pumped out of

the room. You’re seeing it with

that lunar starkness and clarity, you know.

So it’s the visual

nature of DMT that Terence finds so fascinating. At lower levels, there is very little distinct visual

quality to a 5-MeO-DMT experience and indeed, the “trip” is more something that

one might feel than specifically see.

However, at higher doses, 5-MeO-DMT can appear as amazingly

sophisticated fractal crystalline refractions of pure white light and luminous

rainbow fragments, like the most pure of light shining through an unimaginably

complex prism. Yet DMT still seems

to have a more distinct visual nature to it than 5-MeO-DMT, so to some extent,

here Terence is being reasonably accurate. By comparison, DMT is more an

infinite spectrum of colors and geometry and patterns that can be visually

hyper-distinct and appear in mind-boggling detail.

Notice, however, that Terence doesn’t describe

the feeling, and when he does make an

attempt to characterize this visual quality, he dovetails into an odd statement

about air being pumped out of a room and then tops it off with “lunar starkness

and clarity,” followed by a “you know.”

Chances are we do not actually know what Terence means by that. Does he?

In terms of the energetic feeling made accessible by 5-MeO-DMT versus DMT, the feeling of 5-MeO-DMT is far stronger. Despite

the more intense visual nature of DMT, the feeling, by comparison, is extremely

mild. The energetic opening (and opportunity to deeply transcend the ego)

afforded by 5-MeO-DMT is much, much stronger than DMT. In fact, with DMT, one

might not “feel” anything, and instead, get almost entirely fixated on what one

is seeing, the objects of experience, rather than the experience itself.

Let’s see what Terence goes on to describe: And unimaginable objects. Objects off the art scale. And

entities. DMT is the only one of

these psychedelics where I have seen the entities. On psilocybin, it speaks. And it’s audio. On DMT, it’s, it’s uh, you see these things. And, uh, I don’t know whether it’s my personal mythology…

So not only objects, but even more

significantly, entities. Terence is

impressed with DMT not only for it’s hyper-real and super-detailed objects, but

also for the entities that he encounters.

Yet he immediately expresses his confusion about these beings. What are they? Are they part of his “personal

mythology”? And if they are, what are they doing here, in the DMT

experience? Why is he seeing them?

Terence has no idea. This phenomenon is literally boggling his mind. As much as he is trying, he can’t wrap

his head “around” it, despite all the energy he’s concentrating directly behind

the bridge of his nose: For me, DMT is the center of the

mystery. I fear it. I love it. I thank God for it.

Uh, I wonder if I’ll ever understand it. It takes a huge mustering of courage on my part to do it,

because I . . . it’s just so . . . I mean, we talk talk talk talk talk, change

transformation, other dimensions . . . this is not talk, when you do that. I mean, you just do not know the

parameters. I feel like I know

more of what could happen to me if I’m in the Amazon jungle than I know what

could happen to me when I’m in that place. And after many, many DMT trips, I’ve finally been able to

paint a picture for myself of what is happening in there.

This is an extremely telling passage for

Terence. He openly admits his

fear, his lack of understanding, his struggle with DMT. He even seems to question why he’s so

attracted to it at all, given the unimaginable strangeness it has presented to

him. Yet he is so perplexed and

fascinated by his experiences that they have become the “center of the mystery”

for Terence. They are the ultimate

puzzle. And it terrifies him. It requires “a huge mustering of

courage” to embark on such a journey and to contemplate such an enigmatic

object. So at best, he’s painted a

picture for himself. He has constructed an idealized representation, a

“painting,” of what he thinks is

“happening in there.”

Notice Terence’s use of language, especially

when taking into consideration the energy of his being while speaking

this. I’ve already described

Terence as being distant from his energetic center as he appears to be speaking

from a point centered between his eyes.

He claims that what he is telling us is the “center of the mystery,” yet

his energy does not correlate with this linguistic claim. The energy that

underlies the words is saying, “I’m presenting you with an idealized visual

representation,” but it is not from the

center. Indeed, Terence even

tells us as much when he describes his account as a “picture,” clearly

referencing the idealized visual nature of his understanding that rests far

from the center of his heart. This

is clearly not the center of the mystery.

And what happens for me – and I don’t know

anybody who’s done it as much as I have – I wish people did it more and talked

more about it, because boy, if there is a landscape where we need more

consensus, this is it. I have been

present when people did it, and they come back babbling about the same thing

that I think I have encountered. I

mean, they come back, and one woman said, “It was a carnival. It was a

carnival. It was an

extra-terrestrial midway.”

Somebody else came back and said, “There were gnomes. There were

elves.” And, yeah. This is getting close to it.

Terence

laments that he is one of the few that have been to the center of the mystery

and come back to give any reports about it, presenting himself as a lone

explorer into the unknown realms.

He feels himself to be affirmed by others, who appear to speak his

language about the objects and contents of the experience, but still, it’s only

“close.” He’s looking for

universals, but they aren’t easily forthcoming. Are gnomes the same as elves the same as alien carnival as

machine elf? How could one

possibly know?

How much

influence is Terence having over others?

I don’t just mean a psychological influence, which is certainly present

as Terence spoke about his experiences openly, thereby potentially influencing

anyone tripping with him. But even more profoundly, from the perspective of the

Entheological Paradigm, all of reality is understood as a singular energetic

system. In practical terms, what

this means is that despite appearances, there is really only one being, and

that one being is all things. As

such, the one being engages in game playing between contrived subjects and

perceived objects. Terence, as a manifestation of the one being, is providing

himself with self-validating experiences in the form of others who tell him

enough to convince him of the reality of the game he is playing. Generally speaking, we draw to

ourselves those who will validate our ego-generated narratives of who we think

we are and what we think is occurring within our lives. It is a game, however, and those with

illusory personal narratives can always find others to play along.

What happens to me when I do it is, um . . .

I’m conveyed – there’s a period, an initial period of a kind of hysteria and

confusion. It’s almost as though

time speeds up, even before you take the first hit. Many people say, just before you do DMT, there’s this funny

kind of impression in the room, almost as though there’s a backwash from the

event about to happen. You’re

caught in the psychic field of this event, and everything is moving faster and

faster – this is like the q phenomenon – and then you take the hit, and it’s

building up in your body, and your heart is pounding, and everything and then

you break through to this place…

Despite Terence’s propensity to immediately

jump to time-backwash speculative metaphysics, given that he describes the

onset of the DMT experience as one of hysteria and confusion, it’s not

difficult to imagine that he is merely experiencing anxiety in anticipation of

the big event. While confusion is

not uncommon among novice users of any psychedelic, it is somewhat surprising

that with all of Terence’s professed use of DMT, he never got beyond the

feelings of hysteria and confusion. Notice that this is the first time that he attempts to describe the feeling of DMT, though he doesn’t

describe the feeling directly – only his emotional and psychological reaction:

hysteria and confusion. Notice

also that he identifies from the beginning with the concept that DMT takes you

to a place, somewhere that you must

“break through” into, and therefore is distinctly characterized as other or not here. Wherever DMT seems to take Terence, in his mind, it is

definitely not here. This is a

clear indication that Terence is dealing with ego projections. When one is centered, present, relaxed,

trusting, and open, no medicine, no matter how potentially powerful, will take

you anywhere but right here, right now;

anything less than that is an energetic reaction of the ego resisting the

energy of being completely centered and present.

And

what it’s like is, the first impression is of a loud, well the first impression

is of the sound of cellophane being crumpled – that crackling sound as if

someone had just taken a bread wrapper – (audience laughs) – yeah – (more

laughter), crackle that cellophane for us! (T laughs with audience) – That’s

it! (more laughter, louder) More

of that! (more loud laughter – audience member calls out, “Are we there yet?”) Would that it

were so easy! A friend of mine

says, “That’s the sound of the radio-entelechy of your soul tearing out of the

organic envelope” (audience laughs more and T joins in with a nervous

laugh). Which is what it sounds

like. It sounds like your body has

just been wadded up and thrown into a corner and now you’re a radio signal

approximately four light seconds in diameter spreading out through an alien

universe.

Here

we see that Terence is willing to quickly jump from an occasionally experienced

phenomenon, that of hearing cellophane crinkling, to metaphysical speculations

about the relationship between “body” and “soul.” The first fact that deserves comment here is that hearing a

sound that resembles cellophane crinkling is a somewhat common, yet nowhere

near universal, feature of DMT ingestion.

Terence speaks of this phenomenon as though it is a constant, so perhaps

this occurred for Terence every time he smoked DMT and he made the incorrect

assumption that this is true for everyone. It definitely isn’t, though it does show up enough to make

it an interesting phenomenon. If

we wanted to be scientific about it, we would see if there were any correlation

between the perception of the sound and the subsequent quality of the DMT

experience. However, Terence is

not being scientific here. He’s

speculating.

Terence’s

speculation is largely nonsensical.

He knows it too. His

nervous laugh communicates as much.

The energy of his laugh seems to say, “This is totally absurd, but I

believe it anyway!” There is no sound of heartfelt confidence – just

uncomfortable questions.

Terence

again tips his hand and demonstrates the deep level of disassociation that DMT

causes him. He completely

disassociates from his body, and with it, consensual reality, and envisions his

“soul,” (a concept that is dismissed within the Entheological Paradigm as a

clear product of ego projection) as leaving this world for an alien universe. Terence finds DMT to be alienating from reality.

And the next impression is of a cheer. It’s, “Hurrah!

Welcome! Welcome!” And it’s them, and they’re

waiting. And they can hardly

wait. There’s a moment where

they’re not on me – just a moment.

And then they say, “You’re here!

We’re glad to see you. Why

did you stay away so long?” and then they come toward me.

Now we have reached the true crux

of the experience for Terence: the beings! He opened his talk by saying that

DMT was more significant for him than 5-MeO-DMT because the former makes him

hallucinate whereas the latter does not.

But even more significant than this, Terence is captivated by DMT as it

is the only psychedelic he’s used that has allowed him to experience “beings,”

and he is clearly deeply fascinated by this. This is what makes

DMT the center of the mystery for Terence. Is

it possible to make sense of what’s going on here?

And the main thing for me in the DMT thing is to struggle not to go

into shock of wonder, basically. I

mean, because there is a tendency, a strong tendency, and for the first few

trips, I couldn’t conquer it, I was just, I was a victim of it, and I would go

into this (presumably makes a face of wonder or astonishment – audience

laughs). You know and I would say,

“Heart, heart OK. Breathing,

breathing OK.” But I’m looking,

and I can’t believe my eyes, because I’m in some kind of domed place. And the impression, don’t ask my why,

but the impression is of being underground, even though it’s a huge vaulted

space, and highly colored. And

then . . . but what is of course riveting my attention is these beings. They’re small, and they’re like, and

I’ve described them as machine elves – they seem partially machine-like and

partially elf-like.

Terence is clearly awed by his experience

of the so-called “machine elves.” His descriptions of his awe are very telling

– shock and wonder that he couldn’t “conquer.” DMT does give rise to tremendous feelings of awe and wonder,

so there’s nothing that strange or unusual for Terence to be making such

claims. However, given that Terence describes his experiences rather uniformly,

along with his claims of having taken more DMT than anyone he’s ever come

across, we do have an interesting situation here. I would diagnose him as being

stuck. Based on his descriptions, we’re given the impression that every time Terence takes DMT, he is awed

and shocked at fundamentally the same

thing, time and time again.

Terence has nothing more to

share about DMT. It’s all machine

elves and self-transforming jeweled objects. There’s no movement.

There are no breakthroughs.

There are no realizations. There is no recognition of the self. Terence is stuck. It’s machine elves,

every time, and it awes him.

The productive use of any entheogen

will move, change, and progress.

For Terence to begin and end with machine elves shows that he has not

used his DMT experiences to come to any greater understanding or acceptance of

himself. He fixated on his ideas

of the machine elves and never got beyond them. He reified them into a permanent feature of his

experience. After an audience member asks a question about the machine elves, he responds: They are not so mundane as that – they don’t have a fixed body

outline. And in fact, that’s one

of the things going on in this space that’s so baffling. They come toward you, they’re singing

in this alien language, which you somehow understand. It cannot be translated into English, but you understand it

in that moment. And what they are

doing is, they’re using their voices to produce objects, so song becomes

thing.

And there are dozens of these things, and they’re coming closer and

closer and the songs they sing condense into objects, and the objects

themselves can sing, and these things come and they’re saying, “Look, look” and

they’re holding this stuff out to you, and you look at it, and you’re fighting

wonder because your entire being is caught up in “This can’t be happening!” and

yet they’re saying, you know, “Just look!”

And what these things are, are devices, toys, works of art, objects . .

. But whatever they are, they are amazing. And you look into it, and you can’t, and they seem to be

shifting, even though they’re made of metal and glass and gems and pulsating .

. . everything is migrating and shifting and changing and they say, “Look at

this one,” and it’s the most astonishing thing you’ve ever seen, and you look

at it, and they say, “Look at this one!

Look at this one!” And

they’re piling up and these things are coming toward you and then they jump

through you – they can pass through your body, and they’re running around

chirping and singing and making these objects and what they’re doing is, what

they’re saying is, “Do what we are doing.

Do what we are doing,” and you say, uh . . . “I just want to go back to

New York!” (audience laughs and Terence joins in with a nervous laugh of his

own)

In the above we have the grand crescendo of

Terence’s DMT experiences. Virtually every account he gives of DMT centers

around the supposed production of objects through the use of song, or what Terence

otherwise describes as “alien language.”

Terence seems to feel that this is a monumental discovery and at some

level, a metaphysical truth about reality: the world is made of language. These bizarre experiences with the

machine elves seem to confirm this view – indeed, elsewhere Terence challenges

those who don’t believe that reality is made out of language to take DMT and

then see what they think of the proposition.

This view only makes sense if you believe in

magic, which Terence clearly does.

In fact, this belief is central to Terence’s entire relationship to

psychedelics and is foundational to virtually everything he has said about

psychedelics. In answer to

Terence’s rhetorical question of whether his DMT experiences were products of

his “personal mythology,” is an emphatic, “Yes, obviously.”

One need only dig a little into Terence’s

history to see how this personal mythology has played out for him. In his written work, such as True Hallucinations, Terence writes of

how he began his psychedelic quest by venturing into the South American jungle

in search of the “violet psychofluid of translinguistic matter” that is

reportedly excreted by ayahuasca-using shamans in the Amazon. In other words,

Terence is specifically looking for the connections between language, reality,

and psychedelics. He’s searching for something very particular. He’s not looking for “truth” or “reality,” and

certainly not looking for “himself.”

He’s looking for violet psychofluid of translinguistic matter. He has his sites set on a very

particular object that dovetails perfectly into his philosophical speculations

that reality is somehow made out of language.

Apparently, Terence found “it” in his

construction of the machine elves, their alien realm, and their strange behavior

of creating objects out of sound.

However, upon making this “discovery,” Terence is nothing but confused

and dumbfounded. He can make no

sense of this whatsoever.

Jokingly, he remarks that he just wants to go home. It’s just too strange, too nonsensical,

too enigmatic. It all seems to

have no applicability, unless one thinks magically, like Terence. In the end, Terence concluded that this

strange ability to manifest objects through sound and language is connected to

his speculations on 2012. Elsewhere,

he writes that in 2012 we will be able to climb into UFO’s that we speak or

sing into existence, just like the machine elves, and we will fly off to join

the great cosmic community.

Terence clearly believes in magic.

Quite interestingly, and also quite

unscientifically, Terence appears to have never taken the next step in his

machine elf reveries: actually attempting to do as they are instructing

him. I have not found a single

reference to Terence taking the machine elves’ advice or instruction. He repeatedly tells us that the machine

elves are instructing him to “not be amazed” and “just do it,” meaning to sing

an object into existence. Yet at virtually every recounting of his DMT

experiences, he tells us that this he is dumbfound by this command. Odd, isn’t it that he never attempts

the one thing they tell him to do?

What would it mean for Terence to try to sing

something into existence and why are the elves telling him this? The answer is, I think, not at all what

Terence might imagine. Taking into account the perspective that the machine

elves are projections of Terence’s ego, and therefore actually versions of

himself, the command to sing speaks volumes. I have already shown how

drastically disassociated Terence is from his body in his DMT experiences. He is completely in a “mental” space

that is entirely disconnected from simply being here, now. He struggles

intellectually with what he encounters in this mental space. He’s trying to make sense of it. However, the elves urge Terence not to

try and make sense of it. They

simply urge him to “do what we do” and “don’t be amazed.”

However, for Terence to actually try to do what

the machine elves are supposedly doing would require Terence to feel his body, be present with himself and

stop obsessing with the machine elves. The man would have to actually attempt to sing. He would have to mobilize energy in his

body and consciously direct it with his voice and intentions. Yet Terence is

convinced that he’s a disembodied soul in an alien universe and his body is

wadded up in a ball, discarded in the corner of the room. He is completely disassociated from the

genuine reality of his being.

Singing, then, would seem to be an impossible feat. He’s too busy trying

to understand to even contemplate being in his body and being present.

Terence is stuck in his ideas, beliefs, and

ego-generated mythology about the nature of reality. The elves, ironically, are actually giving Terence advice

for “getting back to reality,” despite the appearance of things being

otherwise. As versions of himself,

they are telling Terence: Don’t be amazed! Just try singing and see how your experience of reality shifts and changes with the mobilization of

your energy. The elves are attempting to get Terence energetically and

consciously back in his body and out of the bizarre mental space he’s created

for himself and subsequently become obsessively attached to. In a sense,

they’re saying, “Stop your obsessive thinking and try feeling.” Terence, however, didn’t get the message. After all, he just wants to go home.

Our next selection comes from a clip entitled

“The Strangest Things Happen on DMT.”

Here, Terence reiterates many of the ideas given above, and adds an

archetypal interpretation of the circus to the DMT experience. As with the

above account, what we again find, despite claims to the counter, is that the

experiences are entirely reflective of Terence and his own energy rather than

revealing any kinds of secrets about the universe – at least, not in the way

that he assumes: The strangest

things happen on DMT – the most intense – and you can remember them. DMT is not like a psychedelic drug in

the sense that you’re getting into the contents of your hopes, memories, fears

and dreams – it’s much more like a parallel continuum. It’s more as though, uh, you’ve broken

through to some alien data space.

Once again we can immediately see that Terence

wants to distinguish the DMT experience as characterized by a pervasive sense

of otherness. Here, he even goes so far as to

proclaim DMT’s supposed otherness from other psychedelics, which he identifies

as providing access to ones “personal content.” I would have to thoroughly

disagree, and I think that the analysis given above adequately proves that, as

will the analyses provided below.

The difference is largely one of magnitude and intensity, but not

necessarily in kind. Being a

tryptamine, and also being the active ingredient in ayahuasca, DMT is very

similar to psilocybin mushrooms and the ayahuasca experience. The duration is much shorter and the

intensity can be many, many times greater, as can be the visual quality of the

experience, but none of these are entirely dissimilar from each other. Even 5-MeO-DMT is experientially of a

similar nature. In fact, all entheogenic medicines are the same

in the sense that they open up ones ability to perceive and experience

energy. They do this in different

ways and at different levels of intensity (with 5-MeO-DMT being of the greatest

intensity, by far), but in that sense they are all “the same.” The difference is in degree. There are other significant

differences, but in the end, energy is energy and you either feel it and

perceive it or you don’t.

Take

music, for example. You can hear

(perceive the energy of) a piece of music in a multitude of ways depending on

your state of mind, your emotional state, and your personal associations with

the music. The music is the same. The way you experience it differs. Medicines work in a similar fashion in

that they all open you to energy, but in somewhat different ways and

capacities.

Yet

Terence insists that DMT is different in that he does not see it as reflecting

personal perceptions, like other medicines, and in fact sends you to an alien

realm. The greatest difference here is in Terence’s estimation, not necessarily

the medicines themselves. Certainly there are plenty of shamans out there who

would equally claim that ayahuasca and mushrooms have the capacity to take one

into “another realm,” which Terence is here seemingly willing to dismiss as

personal projection, a point with which I’d gladly agree. But not DMT. DMT is

special, according to Terence.

This is where Terence and I differ.

One of the most puzzling things about DMT is that it doesn’t affect

your mind, you know. It

simply replaces the world, 100% with something completely unexpected. But your relationship to that

unexpected thing is not one of exaggerated fear, or exaggerated acceptance, as

in “Oh great, the world has just been replaced by elf machinery!” Your reaction is exactly what it would

be if it happened to you without DMT – you’re appalled! You say, “What happened?” Because you don’t feel your mind

moving. You just see that the

world has been replaced by something that you could not have even conceived of

or imagined before.

Terence is here extrapolating far beyond the

available data to entirely unsupported conclusions, which he simply presents as

universal fact. His experiences with

DMT seem to 100% replace the world, and certainly this seems to be true of

enough of other peoples’ experiences to give it some validity. But then, how does one account for the

fact that it is quite possible for people to consume even very large doses of

DMT without having a “world replacing” experience? Again, I point out that

individuals who are energetically centered and present can consume large

quantities of entheogens with little to virtually no perceptual distortion or

change at all. In fact, the more

present, centered, and focused one gets, while simultaneously relaxing,

trusting, and completely letting go, the more profoundly “normal” any

entheogenic experience becomes. But Terence is anything but centered, focused,

relaxed, present, and trusting. In

fact, everything indicates that he is, energetically, of the exact opposite

state. Given his energetic state, his reactions to DMT are entirely expected. They are not

“normal,” in the sense that these are the reactions of a severely energetically

wound up being. Those who are more

relaxed, trusting, present, and able to let go of their ideational realities

have very different experiences from Terence, and in my estimation, for the

better.

Part of the difficulty here is the experience

of realities that “you could not have conceived of or imagined before,” and

this is certainly an apt description for the visions afforded by

tryptamines. However, we have

confusions of subject, object, and ultimate identity here. From the ego’s perspective, yes, all

these “realms” and their unimaginable contents do seem “unimaginable” and

appear unrelated to the self. Yet,

the question then becomes: What actually is the self? Is the self what the ego thinks it is, or is it something

else entirely? Who, actually, is

the author of all this visionary content?

Is it “me” or something “other.”

The “natural” reaction on the part of most egos

is to assume, given the grandeur of the experience, that some “other” is

involved in its production.

Initial impressions can be radically deceiving, however, and those

initial impressions can get energetically stuck if one attempts to wrap too

much ideational structure around the impressions. For advanced practitioners, it becomes increasingly apparent

and undeniable that all contents of

entheogenic experiences are projections of the self. It just becomes obvious – although admittedly, this is only

for those who reach a deep level of self-acceptance and responsibility.

However, at that level, it becomes immediately clear that ones own thoughts,

emotions, and reactions have a direct effect on the contents of visionary

experience – even the seemingly most radical, alien, and otherworldly. Once you see through the veil of

self-produced illusion, the truth becomes undeniable. It is you. It’s

been you all along. You just

didn’t know how to recognize yourself.

Within

the Entheological Paradigm, visionary states of consciousness are characterized

as experiences of the Divine Imagination.

The fundamental building blocks of experience within the Divine

Imagination are fractal and geometric patterns of energy, which, indeed, are

the energetic blueprints for all of reality. Within this perceptual energetic space, the energy of egoic

consciousness bounces off the fundamental matrix of energy, so to speak, and creates

images related to the individual’s consciousness. The simplest way to put it is that when gazing into the

Divine Imagination, one is looking into a mirror that expresses the fullness of

one’s energetic being. Visions are

a form of communication from the self to the self. Egos however, get very

confused about what is going on in this process as they perceive the contents

of consciousness as being distinct from the subject experiencing it. This is a fundamental misperception and

is grounded in energetic illusion rather than energetic truth. It is a product of the ego. Individuals who are not confused and

who are centered do not have visions in the Divine Imagination, as they are

able to perceive themselves as they actually are: energy. Confused egos have visions. Confused egos see “content.”

To be clear, if Terence were centered and

present, his DMT experiences wouldn’t take him anywhere but right here, right now. The fact that they don’t is a clear

reflection of the imbalances in his personal energy.

And these entities, these things that look like self-dribbling jeweled

basket balls – something that the NBA might take an interest in – you see

them. They present themselves to

you. They use language to condense

visible objects out of the air. Now, I don’t know why they’re doing that. Perhaps at one level I assume they’re trying to teach you

how to do that. On another level

they seem to be giving a demonstration that reality is made out of

language. They’re saying, “Hey,

you don’t believe reality is made out of language? Here, I’ll make you one.” And then blibbledy bliddledy blip, and there they hand you

one and it’s to be passed around with slack jawed amazement among the human

beings. This technology that they

possess of these objects made out of gold and emeralds and chalcedony and

agate, that are morphing themselves, even as you look at them – I mean, this is

a technological dream come true – the lapis as elf excrescence or something

like that – and why they’re there – I don’t know.

Did Terence ever ponder how this might be a

reflection of himself? Does he not

realize that he, himself, is making exotic “objects” out of language by putting

thoughts into the minds of others of machine elves and self-dribbling

basketballs and reality made out of language? Isn’t this a perfect metaphor for exactly what Terence is himself doing?

Many, many questions.

Where are they when you’re not stoned? Do they have an autonomous existence somewhere? Do they spring into existence a

micro-second before you get there?

Are they rooted in the dynamics of your psyche, or are they no more

rooted in the dynamics of your psyche than the world trade center? It’s not clear.

I’ve already provided the answer to these

questions: they are all a reflection of the self, even if one is unable to

accept the reality of this. Terence is the machine elves and the self-dribbling

basketballs; they exist only when he smokes DMT and shifts his perception to

the Divine Imagination. And in becoming attached to them, he is using them to

play games with himself, providing him with data for his pet theories about the

nature of reality that, when considered carefully, don’t actually make sense.

This is why he would always find the game so confounding and confusing, a

riddle with no solution, and endless puzzle to ponder. It is a self-referential

mobius strip of reality, of his own creation. To transcend it, he would need to

take responsibility for it and learn to recognize himself.

Of course, now that Terence has shared these

experiences with the world, he has inspired many others to go out in search of

machine elves. And you know

what? They’ve seen them too! Why? Because the illusions of Terence’s ego spoke to the

illusions of other peoples egos, and they too find themselves reflected back to

themselves in the form of machine elves and self-dribbling basketballs.

Congratulations, Terence! Your words have created new objects in

hyperspace! You did it! You can relax and trust and let go

now. Mission accomplished!

I think I mentioned at some point, just briefly, that the archetype of

DMT is the circus. These things

are clowns, at one level. They’re clowns.

When you think of the circus, it’s a very complex archetype. The circus is for children. It’s a delight. You take a child to the circus that

there’s three rings and absurd clown antics going on, but then you lift your

eyes up to the top of the tent and there the lady in the tiny spangled costume

is hanging by her teeth and working without a net. It’s about eros and death. My first awareness of eros was being three or four and these

women in these tiny costumes spinning around realizing, you know, if she falls,

she dies. And then away from the

center ring and all this action there are the sideshows: the goat faced boy,

the thing in the bottle, the Siamese twins and fuzzy Charlie . . . all of that

is also very DMT-like. It really

is the archetype of the circus.

I can remember

when I was a kid in this small town in Colorado, every 4th of July

the carnival would come to town for a week and set up and we anticipated it all

year. But as soon as they were

there, we couldn’t play outside after nine at night because the carny people

are different, we were told. And

their means of support, sexual proclivities and choice of intoxicants might

have run counter to this mid-western Catholic mining town I was in. So there’s this sense the disruption,

the danger, the drama, the interest, the fun, and then they go away, and life

is as if they had never been there at all. And that’s what DMT is like.

And

the mobius strip takes another turn.

Terence just can’t see himself, despite the fact that he references

himself and his childhood experiences.

He claims that the circus is the “archetype” of DMT, and then goes on to

claim that this is so because it reminds him of his childhood experiences at

the circus. Hello! Self to Terence! Pay attention!

I will emphatically state that the

“circus” is not in any way the

“archetype” of DMT. This is Terence’s archetype of DMT. Given that the DMT experience is one of

the infinite energetic nature of the self, it can be anything. Granted, it is

very colorful, wildly entertaining, extraordinarily fun and exhilarating, so

maybe it’s like a circus in that sense – though perhaps Burning Man would be a

more apt imagistic metaphor. But

exhilaration and pretty lights do not necessarily Burning Man, or a circus,

make. DMT is its own experience

and is not reflective of any other archetype, other than possibly all

archetypes.

For Terence, the circus represents

danger, sexuality, liminality, otherness, and suspension of ordinary social

interactions and realities. It is

exotic and thrilling for him. It’s

entertainment, but with an edge.

It’s also a temporary reality and ephemeral. It’s completely disconnected from ordinary life. It represents all that is not usually here, now. For a small child in a rural Catholic community, the circus

is pure alien thrill and an escape from mundane reality, but only for a little

while, and most of the normal responsibilities of life and being have nothing to

do with the liminal state of the circus.

The fact that this is the archetype

for DMT for Terence tells us volumes about how he approached and appreciated

his DMT experiences. Just like the

circus, they were temporary diversions into liminality, completely disconnected

from the ordinary world and ordinary life: completely and thrillingly other.

This represents a profound internal

dichotomy within Terence and his energetic being. He is being dualistic to the extreme. Again, centered and present individuals

who use entheogenic experiences to bring themselves into the clarity of being

precisely where and who they are find DMT to be profoundly unitive. In other words, they don’t experience DMT as

being dualistic at all. Rather,

the energetic unity of all of reality is immediately perceived and experienced

at all levels of ones energetic being.

There is nothing even remotely

other about such experiences. In fact, in unitary states of

consciousness, perception of otherness

is actually impossible; if it were possible, it wouldn’t be unitary

consciousness.

Another way of putting this is to

say that Terence’s choice of archetypes is a reflection of his lack of

mystical, unitary perception. Terence did not experience the oneness of

all things. He experienced

profound separation and alienation.

I mean, it’s a secret of such magnitude that it’s inconceivable how it

has ever been kept. In a

world where information was fairly weighted, we would spend as much time

talking a bout DMT as we do about, I don’t know, the West Bank or

something. And as you see from

studying our newspapers, DMT is rarely, if ever, mentioned. I mean, never would be a good rule of

thumb.

Times are changing and this is not anywhere

near as true now as it was when Terence spoke these words. Part of that discussion about DMT needs

to be on the supposed reality of what is encountered within the DMT

experience. This is precisely what

is taking place here in this essay. While Terence might have been shocked by my

conclusions or taken personal offense at them (egos often have a difficult time

hearing the truth), honestly assessing his testimony in fact is more respectful

than blind acceptance. If DMT is going to be part of the public discourse, as

it is increasingly becoming, informed perspectives become all the more vital.

The Western mind is very queasy around these

experiences that cast into doubt their illusions about how reality is put

together. When you get to DMT, you

have hit the main vein. I mean, I

hold it in reserve as the ultimate convincer. I mean, there are these people running around who say, “You

people are into drugs – give me a branch whiskey and a little TV – I think

you’re deluding yourselves.” “Do

you? Well do you have five minutes

to invest in this cheerful proposition, my friend, because have I got news for

you!”

I

would definitely agree with the opening statement above, and also add that

people in general are wary of experiences that challenge their beliefs. Beliefs are what egos are made of, in

many respects. Most egos aren’t

all that willing to let themselves dissolve into the infinite expanse of their

genuine natures when it means letting go of everything they’ve ever thought or

believed. Intellectuals can be

just as bad as religious fundamentalists, though, for ideas can be just as

difficult to transcend as beliefs.

The

proposed use of DMT to replace one set of beliefs with another is a waste of

time and energy. All beliefs are

limiting energetic constructs and while some sets of beliefs are more realistic

than others, they are all still beliefs.

Fortunately, entheogens such as DMT, and especially 5-MeO-DMT, can

assist in the transcendence of all beliefs and direct perception and experience

of the infinite, unified energetic nature of reality, right here, right

now. This is not what Terence is

using DMT to do, however, and he is clearly caught in his belief structures and

ideational realities that he is creating for himself. He could transcend all of this, if he would only choose

to. Somewhat disappointingly,

Terence rather sees DMT as a tool to convince someone of the reality of an

illusionary belief system. How is

this different from religious indoctrination?

Our

final selection is entitled “Too Much DMT,” and quite fittingly, somewhat

addresses the above question: Right in the middle of this trip, this woman came back to the house . .

. and started beating on my door furiously. Now being a double Scorpio and secretive anyway, I just

about had a heart attack and jumped off the bed right off this DMT flash. I jumped up and landed on my feet in

the middle of this room. And

something about moving so suddenly had shattered the distinction between the

two continuums and I carried it all with me so that the room was then filled

with elves. They were hanging off

my arms and spinning me around and there was this geometric object in the room

that was spinning and clicking.

And every time it would click, it would hurl a plastic chip across the

room that had a letter in an alien language written on it. And these elves were screaming and

bouncing off the walls. This

machine was spinning in the air.

The chips are ricocheting off the walls, and I was trying to deal with

Rosemary in the middle of this.



And you know, it was a too-muchness. It was a case of seeing too deeply into it. And if you have too many of those kinds

of trips, then you become reluctant.

This is why I’m very cautious with it. The notion of having enough chutzpa or will or something to

want to try use this stuff – I can hardly imagine using it – I mean, every time

I encounter it, my wish is not to be destroyed by it. And the idea of using it for anything just seems like

blasphemy, you know – and it probably is blasphemy – probably a good way to get

cut down to size.

Too much, indeed. The most interesting way to view this

account of too-muchness is to appreciate the fullness of the perspective

provided by the Entheological Paradigm. Keep in mind, not only is Terence

everything that he experiences on DMT, but he is also everything that he

experiences without DMT. There is only One Being, after all, and that being is

everything, including Terence and his DMT trips. So, from that perspective, what is going on here?

First

of all, we see Terence firmly identifying with his ego in recounting this

story. He rationalizes that his

reaction to having his door pounded on furiously by a woman immediately after

launching into a DMT trip was due not only to being “secretive,” but also a

“double Scorpio.” Astrology is an ego’s dream: finding personal, egoic meaning

in the movement of stars and planets and providing rationales for personal

patterns of behavior. It is ego

story telling at its finest.

Realistically, Terence could just say that anyone pounding on anyone’s

door immediately after ingesting DMT would probably be disquieting. He doesn’t say that, however. He wraps a couple layers of ego around

a simple statement.

From

the perspective of the Entheological Paradigm, understand that the being that

is Terence is also the disruptive woman, Rosemary, as well. In this case, it seems as though the

One Being decided that it was time to shake Terence up and force him to

reconsider this energetic, dualistic divide he had created between “DMT Space”

and “normal” reality. The pounding on the door forced Terence to come out of

his psychedelic head space of alien realms and deal with the fact that he’s

actually a person in a body in a room tripping DMT and not a “radio entelechy

of the soul” parading about in an alien universe. The truth is that

Terence is actually right here, right now, and the woman pounding on the door

it about to prove it.

However,

Terence’s attachment to his fantasy projections are literally gambling with his

life and wellbeing. He’s so

attached, that the screaming, bounding machine elves are hanging off him,

clinging to him (and by mirror reflection, he to them). And in the middle of it

all is some strange machine, spitting out alien poker chips randomly about the

room while Terence tries to deal with the irate woman.

Too

much, indeed. And all that Terence can say about this event is that the sudden movement caused his distinction

between the “two continuums” to collapse, thereby bringing it all back with him

into normal reality. Terence’s

dualism shines through yet again.

His mind space is different from his body space. They are two different continuums. Terence does not experience himself as

an integrated person. He is not

present in his being. And this

experience is a way for Terence to show himself this truth through the context

of the woman and the elves jumping about the room and the poker chips. It was a lesson. A harsh one. If embraced, it could

lead him to the next step in the process of recognition of the self and

letting go of false beliefs.

It

seems to have scared Terence. Once

his dualistic distinctions got shaken up, he seems to have become less cavalier

about DMT. He directly states that he fears that the DMT experience will

destroy him. Ironically, this is

precisely the kind of experience his ego needs to go through. The surprise

would be that once he fully surrendered to the process of being destroyed, he’d

find himself present and liberated. It is only a temporary transcendence of the

ego, after all, not “the end.” In

fact, it’s just the beginning.

So

shaken by this experience was he that Terence goes on to claim that using DMT

for anything is blasphemous. Indeed, it is terrifying to challenge ones belief

systems. Challenging beliefs is the very definition of blasphemous, and it is

the fear and terror that this causes the ego that has led religions to react so

strongly to the blasphemous. False identities built on belief in illusions

don’t want to hear the truth of what they are. In that sense, use of DMT to transcend beliefs is

blasphemous, in the best possible way.

When

used consciously, entheogens hold the radical potential to be the ultimate

tools in self-awakening and human liberation. They can bring us to direct and immediate experience of the

true energetic nature of reality and ourselves as embodiments of the Unitary

Energy. One has to choose to let

go, however, of all beliefs and all ideas produced by the ego. These are blocks

and they only serve to get in the way between our selves and genuine reality.

Using

DMT to affirm beliefs is just delusional, in the worst way. We are not what we

think we are. We are not what any

of our belief systems have taught.

Beliefs just get in the way and project out as all kinds of illusions

and fictions to which we react exactly as our egos have trained themselves to

react. Terence is a great example

of this truth and his DMT experiences clearly show this ego mechanism at work

in the Divine Imagination. It’s

too late for Terence to go beyond his illusions of the machine elves. Fortunately, it’s not too late for the

rest of us.

DMT.

It’s

an interactive mirror.

Enjoy

the show.

But

don’t be fooled by the clowns.

It’s just an act, after all.

😉