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  • 7/31/2019 Doyle Entrevista




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    Jun 28 2011

    The Interwingularity Is Here! Sex & Psychedelics &Interconnection

    By R.U. SiriusB


    an Interview with Richard Doyle, author ofDarwins Pharmacy: Sex, Plants and the Evolution ofthe Noosphere

    Books that offer novel perspectives on psychedelic drugs and evolution are a rarity; and those thatenclose densely complicated, multiperspectival themes in language that virtually leaps about with

    acrobatic joy are rarer still. And perhaps rarest of all is a book about psychedelics (or as the authorlikes to call them; ecodelics) that embraces the experiences and insights provided by LSD andayahuasca, by Psilocybin and 2cb, by Ibogaine and Ecstasy; and that gives some respect to Dr.



  • 7/31/2019 Doyle Entrevista


    Leary and Dr. Shulgin, Aldous Huxley and Bill Burroughs, the counterculture and the rigorous

    scientists. Anyway, you get the picture.

    I interviewed Richard Doyle about his books and about these mind altering substances and howthey relate to sexual selection and Darwinian evolution via email

    R.U. SIRIUS: Let me start off by asking something simple: what you mean by your use of two

    different words. The first word which is probably not familiar to my readers is ecodelic.RICHARD DOYLE: Well, there is a good reason why your readers would not be familiar with theword ecodelic I made it up! I am a neologista ( I made that up too, at least in English),meaning that I practice the strategic invention of new words (neologisms) and the careful

    construction of their contexts in order to help map different aspects of our reality. Following Robert

    Anton Wilson (who methinks your readers will indeed know very well), I am trying to help readersbreak through their reality tunnels, the tiny sliver of reality we live within most of the time

    ( although less than readers of those Other Blogs). These reality tunnels are made up of our habitualmodes of thought, and the language we use is one of the most powerful ways we construct our

    reality tunnels. The good news is that we can make different reality tunnels with different scripts.

    So ecodelic is, to paraphrase Wilson, a word. But it is a word I offer to help alter our conceptionof these plants and compounds we usually call psychedelics. We are very much living in a realitytunnel when it comes to these plants and compounds, one forged by the drug war and a torrent of


    Now I like the word psychedelic. It was invented in a poem by scientist Humphrey Osmond in

    correspondence with the writer Aldous Huxley, and it means manifesting mind or, intriguingly,manifesting life. Huxleys name for it was phanerothyme, and both of them were trying to

    come up with a word that was better than psychotomimetic (meaning simulating psychosis),which they found down right inaccurate. Earlier, the German Louis Lewin used the term

    phantastica. Later, Carl Ruck, Jonathan Ott, Gordan Wasson and others suggested entheogen.

    All of these terms give us slightly different maps of the reality of these compounds and theexperiences they can occasion, especially because the experiences themselves are so sensitive to

    set and setting the context and intention with which we use them. Ecodelic is a way ofamplifying the way many people have found these plants and compounds to help them perceive

    their interconnection with the ecosystems of our planet. The book suggests that this may be part of

    the evolutionary legacy of our use of these plants. Our usual reality tunnel insists that we reallyare separate from each other and our environment, when in fact nothing could be further from truth

    we are an aspect of ecosystems, not separate from them. Ecodelic is a way to remind us of this.

    RU: The second word, then, is transhumanist, which you use differently than most of thedenizens of the transhumanist movement use it, and yet I sense they ultimately intersect.

    RD: Transhumanist comes from transhuman, a word that seems to have received its modernmeaning in correspondence between Julian Huxley (Aldouss brother!) and Pierre Teilhard deChardin, the French Jesuit paleontologist and theologian. I found a letter in the Rice UniversityArchives where this occurs. Teilhard distinguished the transhuman from the ultrahuman, with

    the latter meaning a kind of souped-up version of the human, and the former indicating an actual

    transformation evolution - of who we are. For Teilhard, this transformation was evolutionaryas well as spiritual. The challenge of the transhuman is to actualize our unique individuality within

    the much larger planetary collective he saw emerging. Teilhard was really one of the early theoristsof globalization, among other things, but he insisted that planetary communion could only come

    about through the difficult work of individuation: In order to evolve, we each must become who we

    are, together. Lets get on with that epic, shall we?

    Now most recent usages of transhuman, it seems to me, have forgotten most of this, and mistakenthe transhuman for the ultrahuman a kind of upgrade to the same basic model, still denying

    our connection to each other and the environment. We are trapped in a reality tunnel again, souping

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    up and enhancing who we already are rather than really evolving. My usage of transhuman

    goes back to Julian Huxleys 1957 Transhumanism, which had the rather pointed subtitle NewBottles for New Wine. Huxley, a biologist, very much intended transhumanism to indicate a

    change in who and how we are, and this change centered on a recognize of our radical

    interconnection with the cosmos, a perception of unity. His essay opens with As a result of athousand million years of evolution, the universe is becoming conscious of itself. The astronomer

    Carl Sagan repeated this with his notion that We are a way for the cosmos to know itself. Nowtranshuman etymologically suggests beyond the human, and in my view much of what we call

    transhuman these days the technological enhancement of our already existing nature to cling to

    life and deny the role of death, for example is, as Friedrich Nietzsche wrote, human, all toohuman. It is an individual egos vision of evolution.

    Now this does not mean I think we should just give up enhancement or that we ought not be

    grateful and amazed at the capacities of modern medicine and technology to extend and improveour lives, only that we need to rethink the maps we are using to plot our epic quest of evolution.

    Because like it or not, as Huxley points out in 1957, we are now steering the starship. Whether he

    wants to or not, whether he is conscious of what he is doing or not, he is in point of fact determining

    the future direction of evolution on this earth. That is his inescapable destiny, and the sooner herealizes it and starts believing in it, the better for all concerned.

    What I call the transhuman imperative is this necessity for humans to take the next step in

    evolution, and that begins with experiencing and acting on our interconnection with the planet andeach other. Ecodelics seem to help foster that recognition through what the psychological literature

    called ego death the recognition of structures much larger than our individual egos.Sometimes, as in the 2006 Johns Hopkins experiments with psilocybin or the Native American

    Church use of peyote, those structures feel divine. This links us to the much older tradition of

    transhumanism the yogic quest to become divine. Transhuman indeed!

    RUS: There are layers upon layers of dense interconnecting scientific and philosophic and

    experiential tropes in the book. It seems like, ultimately, all one can do is evoke rather thanexplain the ecological connections of everything with everything and what psychedelics (orecodelics) have to do with it all. And this seems to relate to your exploration of the claimsmade by many psychedelic commentators that what is learned cant ultimately belanguaged and at the same time, that psychedelics can evoke a very affective sort ofrhapsodic oratory. Im not sure theres a question here, but would you untangle or furthertangle these thoughts in terms of your book?

    RD: Well, the book is participatory. You have to engage in an epic quest to understand its twists andtropes and turns, and it is hoped that by engaging these layers, readers will come to understandthemselves and their active role in interpreting the world. We have become accustomed to language

    and discourse that approaches pure information that requires nearly zero interpretation. To

    paraphrase Humpty Dumpty, it means what it says and says what it means. Now the problem withthis is at least two fold: First, there is a relatively small subset of phenomena and processes that are

    so simple that that they can be taken out of their context and rendered in this fashion. Its not justecodelic experience that resists languaging in this way family life is practically built upon the

    unsaid, and highly intricate premises (unspoken maps) within which we live and work. How oftendoes one hear Whats that supposed to mean? in such a context? Love and courtship call forth

    poetry and song because of the importance of ambiguity as well as communication in creating a

    relationship. The second problem with this use of language to approach pure reference (besides thetiny sliver of the universe for which it is appropriate, such as stop!) is that we become incredibly

    lazy and incapable of reworking the labels we use to organize the world, and we take them to be the

    world. We accept the default language, such as conservative or liberal and squeeze anincredibly dynamic world into it. So I am offering my book as a kind of pilates for your head

    towards discovering the creative freedom we have in mapping our world. New maps for newrealities! Reality is a verb!

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    Besides, its sublime fun to play in the interconnections of language. Wasnt this Terence

    McKennas specialty? I doubt I ever recovered from reading James Joyce.

    Now clearly there is something rather special about ecodelics, otherwise I probably wouldnt havespent nine years writing a book about them. As you point out, many commentators on psychedelic

    experience have discussed the ineffable nature of their perceptions my favorite is 19th century

    psychologist and sexologist Havelock Elliss use of the term indescribeableness to describe his

    encounters with mescaline . Now, on one level that is certainly true. But, then again, who among uscan truly describe the taste of a piece of cheese? We cant. There are the words we use, and thenthere is the experience. Now, some can do a better job than others, and it is worth nothing that even

    our description of said cheese has recourse to non-referential language such as the synaesthetic

    trope of sharp cheese, where the modality of taste is mixed with the vocabulary of touch.What seems specific to ecodelics is that we persist in noticing the distinction between the language

    we use to describe an experience and the experience itself, what Korzybski called the map and theterritory. This may be part of the key to their effects. Psychedelics can help remind us of the very

    existence of our reality tunnels by persistently refusing to conform to our maps of them. Language

    is such a powerful lens for shaping reality that we frequently forget that it is a tool at all, and take it

    for reality.And it gets curiouser and curiouser. For as I mentioned above, it is also the case that the language

    we use to describe a psychedelic experience becomes part of the experience. So our description

    feeds back onto the experience itself. Hence ecodelic it is time to explore our interconnectionswith our ecosystems, and the book offers readers intensive experience in interconnection through

    the rhetorical entanglements of the book. Most everybody has had the experience of looking at amandala, where layers hold our attention and somehow connect us to a visual whole. I seek to do

    the same thing with argumentative prose. Some people report that they practically trip while

    reading it.

    RU: So I feel like were dancing or skating around the core of your books theme your

    essential thesis, if you will. Can you give us the short version?RD: The book puts the human use of ecodelics into an evolutionary context. The human use ofecodelics is very old. Many researchers have wondered how psychedelics could be such a persistentpart of human culture given the evolutionary pressures of natural selection. The idea is that it might

    be difficult to deal with the tiger at the edge of the village if it seems to have six heads or a thousand

    pairs of eyes. My argument is that we need to take a broader view of evolution to include the crucialand now recognized role of symbiosis and what Charles Darwin called sexual selection the

    competition for mates. The book argues that ecodelics likely played an integral role in the

    development of human consciousness through these two vectors of evolution.

    Why Darwins Pharmacy? In The Descent of Man, Darwin describes watching birds engage in

    competitive singing, and determined that the best singers usually left more progeny as a result ofsuccess in these singing duels. In the next chapter he discusses the evolution of the human voicein oratory he was arguing by implication that our capacity for speech and reason evolved through

    courtship. A more recent book by Geoffrey Miller argues that our oversized brains are essentially

    courtship devices. I argue that ecodelics likely functioned as eloquence adjuncts, aids to ourcapacity to generate discourse that capture human attention, creating the capacity for seduction and

    the generation of group bonds. A bow greatly increases our capacity to launch projectiles;Ayahuasca induced researcher Benny Shannon to sing. Mushrooms make many people perceive an

    inner voice or the logos, which seems to speak through them in what researcher Henry Munn

    called ecstatic signification. Peacocks display their fan of feathers to capture the attention ofpeahens, and mandrills eat Iboga roots (which are psychedelic) before engaging in highly ritualized

    combat that determines mate pairing. I just drank a double espresso to write this up. Are we stilldancing?

    RU: The book quotes intellectuals and discusses people who use psychedelics (or ecodelics) for

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    serious purposes and at the same time its an expansive look at the effects of these plants andchemicals on human kind. How would you weave the mass use of psychedelics by people at,say, heavy metal concerts or the sort of terroristic uses by people like the Manson family orAum Shinriko into your vision?

    RD: Well, its true that I look closely at the work of people like Aldous Huxley, Henri Michaux,William Burroughs, Dennis McKenna, Kary Mullis, Alexander and Ann Shulgin, Francis Crick,

    Lynn Sagan, Albert Hofmann, Arnae Naess and other great minds that have commented onpsychedelics. I think its crucial to balance the drug war distortion that suggests that the careful andintentional exploration of our minds is somehow inherently idiotic or self destructive. The near total

    prohibition on psychedelic research means we know much less about our minds than we should. We

    have become a culture that is downright afraid of inquiry, let alone inquiry into our own minds. ButI also write about plenty of less famous and often equally impressive psychonauts who post on

    places like Erowid.org archives of open source cognitive science of self exploration. And thecultural revolutions of the 1960s and 1970s were very much a mass affair, arguably akin to other

    Great Awakenings religious revivals that have occurred throughout US history. It is often

    forgotten though I doubt by you that when Timothy Leary urged people to drop out, he was

    following the same advice as contemplative mystics throughout the ages: Complete dedication tothe life of worship is our aim, exemplified in the motto Turn on, Tune In, Drop Out. (as he wrotein Legal Papers, League of Spiritual Discovery, in 1966)

    Now, as for the Manson Family and Aum Shinriko, let me just say first that as you know millions ofpeople who never had anything to do with anything like the Manson family took LSD or ate

    psilocybin mushrooms and smoked plenty of ecodelic ganja, so the continual invocation of Mansonwhen the topic of LSD comes up is rather propagandistic. I know you have to bring it up because

    others will. So here is my answer: Yes, these are tools, and human beings have the creative freedom

    to misuse tools. Somebody just sent me spam Damn computers?! and I just drank anotherespresso, though I probably shouldnt have. But hopefully when we bring up the space program

    something I think this country should be immensely proud of we dont just show the Challenger

    blowing up over and over again. Almost by definition these kinds of tragedies are just that tragic and they resist easy explanation even if they have some contributing causes such as criminal

    individuals or a flawed O-ring. (BTW, you probably know that it was that dope smoking and LSDusing physicist Richard Feynmann who figured out the cause of the Challenger explosion. He also

    invented nanotechnology in 1959, well before he received his Nobel Prize in 1965. According to theNSF, nanotechnology will be a one trillion dollar industry by 2012. Do we need more stoners to

    help the economy?)

    That said, at first glance the Manson family would seem to fit the hypothesis of psychedelics and

    sexual selection very well indeed. A group bond was formed with a very high ratio of women tomen: How? I dont recall the specifics of their use of psychedelics, though, except that they dosed

    somebody to keep them from becoming a witness. I have a feeling good old-fashioned violence andintimidation played a more important role than psychedelics, and I believe one of their victims a

    Folger heiress was on a psychedelic when she was attacked. So not the attacker, but the victim,

    was using a psychedelic.

    I dont know enough about Aum Shrinko to really comment except to say that sadly the terroristicuses of all manner of compounds I believe alcohol is the number one date rape drug is likely

    as old as most of the compounds themselves. Mescaline was used at Dachau as an interrogation

    tool, and of course, we know about the CIAs use of LSD in MKULTRA. I am proud to say that itwas here at Penn State that psilocybin mushrooms were first mass cultivated by Ralph Kneebone in

    1959, but sadly the security state seems to have later wanted metric tonnage amounts for chemical

    weapons purposes. Dont blame the medicine, blame the irresponsible user.And as for using psychedelics at a heavy metal show, I guess there is no accounting for taste, but

    the effect of set and setting would probably cause a good deal of negative reactions. I guess more

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    research is needed. Most shamanic traditions that are experienced with these plants include

    strictures on their proper use.

    There is something dirge like and darkly religious about some heavy metal, and I think that a goodsocial contract for the decriminalization of these plants and compounds would be to agree to

    collectively treat them as sacraments as many of us already do. This would probably mean

    treating them with respect and with clear intention, and with respect for those around us. We dont

    seem to really have a problem agreeing as a society that unless you are in the desert or on a closedtrack, you probably shouldnt go much over 80 miles per hour in a car or on a motorcycle, soprobably we could come up with some agreeable common sense guidelines for the legal use of

    ecodelics. After all, cars kill over 40,000 people per year in the US and are involved in around ten

    million accidents, and I know of no one suggesting that we prohibit them. We do require training todrive that (at least implicitly) includes informing drivers that they should not drive around at heavy

    metal concerts We could, and should, offer similar guidance in the use of ecodelics, but

    please dont let the DMV handle it.

    RU: Sex and drugs and evolutionary competitive advantage? A new motto for the 21st


    RD: Well, I love mottos, but I dont really like this word drug it seems to be word that is usedto describe things that other, usually very bad, people use. It reminds me of the freedom fighter

    versus terrorist debates around Nicaragua in the 1980s. Everybody knows that alcohol is a drug

    by any sense of the term, but still the term is reserved for other inebriants, some of which areobviously less toxic and more interesting (to many of us) than the default intoxicants of alcohol,

    tobacco and coffee (though I love coffee).

    In the very early stages of this project, I got the opportunity to travel down to Peru as part of anaudio documentary about ayahuasca tourism. The contract actually read that I was to travel down

    and trip balls. I had honestly never heard the phrase before, but I had a good sense of what it

    meant. I went down expecting to experience a drug, and this no doubt shaped my initial experience,but what happened instead was that I was healed. I remember speaking out during an ayahuasca

    ceremony and saying, in my broken Spanish, that ayahuasca was not drug, it is medicine. It might

    seem like a minor distinction, but as a result of these ceremonies and a good deal of introspectionand practice, I was healed of life long, severe asthma and whole body eczema. You can see why I

    had to write the book and try and share and understand what I perceived to be a healing throughplant intelligence.

    And healing (if you will forgive an English professor) comes etymologically from to be made

    whole. Perhaps I got just a glimpse of reality undivided by our mental labels. It definitely feels

    infinitely better.

    As for evolutionary advantage, the book is suggesting that we recall the evolutionary advantagefound through interconnection. Our cells have a nucleus as a result of what biologist Lynn Margulis

    called the long bacterial embrace, the endosymbiotic evolution of eukaroytic cells.

  • 7/31/2019 Doyle Entrevista


    RU: It seems that Ayahuasca has become the sort of signifier and the source for seriouspsychedelic exploration in recent years. Is therean evolutionary and/or cultural difference between an Ayahuasca oriented culture and anLSD oriented culture?

    RD: For me at least, Ayahuasca culture is quite distinctive. There is a palpable and unmistakablesense of being taught by the plant. I had formerly considered the notion of a teacher plant to be

    just a metaphor, and nothing but. But to my utter astonishment I learned otherwise. This also se

    ems to be true of cannabis, but it is subtler and most people do not seem to potentiate this teacherplant aspect of the plant more reality tunnels. Because of this feeling of being schooled, my

    experience has been that the cultural contexts of ayahuasca are perhaps slightly more intentional;the very difficulty of taking part in an ayahuasca ceremony, either in the US or elsewhere, seems to

    alter the interface with the plant. One is doing something very specific in seeking out this plant

    brew, and that specificity may sometimes sharpen the intention. One of the things I learned in my

    first experience was that I was totally free to explore the experience in any way I wished. How did Iwant it to go? I had never felt so totally free in my entire life even as it was clear that I was notcompletely in control of the situation. I was free by necessity. Subsequent experiences continued

    the teacherly and healing theme, though I knew nothing about the healing aspects of ayahausca

    before I journeyed, and was seeking it out because I was following up on some research on thewritings of William S. Burroughs and Allen Ginsberg in The Yage Letters.

    Now the very characteristics that helped LSD become such a revolutionary force in the 1960s the

    ease of transporting it, even, the ease of its ingestion lends it a wonderfully technological feel. It

    approaches Arthur C. Clarkes notion that every sufficiently advanced technology isindistinguishable from magic. We can see why Leary, through McCluhan, saw it in cybernetic

    terms; it is as easy as flipping a switch, dropping a tab. Turn on, Tune in, Drop Out: The tripletcode of the psychedelic revolution.

    Make no mistake Albert Hoffmans discovery was a phenomenal one. It was also timely. An

    increasingly technological culture found better living through chemistry, and the fact that you

    could carry an enormous number of doses in a mayonnaise jar made it difficult to interdict evenafter it was prohibited. Ayahuascas magic feels, and is, much older. It roots us in the ancient

    shamanic practices that we in some ways participate in through re-enactment. We connect acrossspace and time with the practices as well as the experiences of ayahuasca. Of course, with

    Hofmann, we connect with the ancient alchemical traditions, and he spoke of LSD, too, as if it were

    an organism. He thanked LSD itself on his 100th birthday. It too can seem to have a teacherlyagency. So I would say that these subtle differences translate into a different vibe in cultures of

    the vine and dose nation the plant and compound are respectively part of the set and setting forecodelic experiences. The medium is part of the message. But, of course, there is plenty of overlap,

    both demographically and experientially.

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    When I started this project, I was struck with a kind of sci fi hypothesis that Psychedelics are

    chemical messengers from Gaia to remind us that she is here. Now this is just a map, a tool forexploring ideas. It came in an early morning instant at Harvard Square I couldnt sleep and went

    out for a walk, and I had this idea out of the blue in totally ordinary consciousness. I think for me,

    ayahuasca was more in tune with this Gaian messenger theme, but that could very well be anattribute of my experience rather than something essentially different about the two ecodelics. It is

    interesting to recall that in fact LSD culture as it emerged at Harvard was deeply informed byayahuasca Ginsberg brought his experiences in Peru into play as he was helping Leary figure out

    how to manage and program psychedelic experience.

    RU: So is anything unusual going to happen on December 21, 2012?

    RD: Yes! If we learn to focus our attention on any particular moment, we can experience its utterfullness. That will be unusual indeed. I think the discourses about 2012 are fundamentally aboutthe need for a qualitative theory of time. Both the calendar and the clock divide time into discrete

    units, all allegedly equivalent to each other. This is both an incredible triumph of technology and,

    from the point of view of living experience, a bizarre fiction. As finite beings, time has, for us,qualitative attributes as well as quantitative ones. When I read the late Jos Arglles many years

    ago, and again more recently, this is what struck me: we seek an account of time that does justiceboth to the blind ticking off of moments and to the specificity of this moment and that one.

    Sometimes, this perception is unavoidable: The moment my son was born was not just any moment

    a new world emerged, for my family, with him. When my daughter was born yet anothersingular moment. The Greeks had words for these two aspects of time chronos, or quantitative

    time, and kairos, or qualitative time. Having a sense of timing means knowing that all moments arenot, despite the calendar and the clock, equal, and 2012 feels to me like a more or less unconscious

    realization that both of these aspects of time are equally actual. The possible limitation of even the

    Mayans precise map of time is a veritable announcement that the map is not the territory.

    Now the qualitative difference between one moment of time and another cant be measured by the

    atomic clock in Colorado, but it can be perceived by consciousness if we will focus our attention onthe thisness of any particular moment. Think Ram Dass, Learys colleague: Be Here Now. If wewill focus our attention on any particular moment, we notice that of course it is always Now, and

    that always Now characteristic feels like a connection to eternity it is now, Now, just as it was

    for the ancient Mayans or our contemporaries, Jesus, or George freaking Washington. Maybe that iswhat will happen in 2012. Well notice that it is still Now, and that all the maps and calendars are

    just extremely useful reality tunnels that we ought not be stuck within, except by collective choice. Ithink it was Buckaroo Banzai that said Wherever you go, there you are. A temporal corollary

    might be: Whatever time it is, it is always Now.

    In other words, something unusual is always happening, and this always is Now. When Camper

    recently predicted the end of the world, again, I told my friends that he had it only half right. Yes,

    the world was going to end, as it does each instant, but so too was it going to begin again. Eachmoment, a version of the world passes and a new one comes into being. Change, samsara, never

    ceases. This too shall pass! When we focus our attention on the qualitative as well as thequantitative aspect of time, we attend to both the unique creation and destruction that inheres in

    each moment. As George Clinton might put it: Once Upon a Time Called Right Now! Our culture,in love with apocalypse and narrative closure, forgets creation. My understanding is that the Mayan

    elders describe December 21, 2012 as a time of transformation. To a culture such as ours, with no

    sense of qualitative time, it is understood as apocalypse.

    Two more things that may be of interest to your readers regarding 2012: The National ScienceFoundation and Reuters both estimate that nanotechnology will be a one trillion dollar industry by

    2012. Is this the flash of the transcendental, utopian other at the end of time Terence McKennaseems to have glimpsed? And when I asked ayahuasca about 2012 way back in 2003, I was told

    that it was merely storms, just some storms.

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    RU: In Learys future history series, he tried to puzzle out the evolutionary purpose ofpsychedelics in the future. One thing he indicated was that psychedelic experience was ratherin conflict with an industrial culture but provides evolutionary openings to future culturesthat would be very different. Have you explored those metaphors?

    Let me add that one thing Ive been thinking about is this idea that he used in his book, WhatDoes WoMan Want? He kept on talking about Brain Reward Drugs which sounded

    Orwellian to me and seemed to conflict with the subversive tone of the rest of the book. Butnow I think I understand that we have neurochemical patterns and releases that make us feelrewarded when we win. And these patterns are associated with ambition and success andaccomplishment. But there seems to be this other rewarding psychedelic possibility built intoour neurology that offers other ways to feel and experience something marvelous. Anythoughts on that?

    RD: Well, in the book I argue that ecodelics are transhuman in yet another sense: they put our senseof human ontology into disarray. When the maps are found wanting, ecodelics put the ontological

    question of what we are to us. This is a utopian question, because even asking the questionilluminates the degrees of freedom we have as well as our creative responsibilities for the planet and

    ourselves. What shall we become? For Leary, a good deal of the utopian vision for psychedelic mind manifesting evolution involved a journey to the stars. Starseed: Evolution is concerned

    with nervous systems and the sexual attractive efficiency of bodies, the expansion of

    consciousness. This is a sexual selective theory of consciousness all right: Not only the Psy Fivision of What does Woman want? (the question to which life is the answer), but the scaled up

    What does Gaia Want?: the question to which evolution is the answer. Let us speculate just a bitfor the sake of our imaginations and our possible futures: Gaia wants to get galactic in scale. It

    seems like we have turned our back on space. But another thinker from the Fourth Great

    Awakening, Bucky Fuller, reminds us that were already on the journey.

    Now Spaceship Earth has not achieved escape velocity and is now finishing up a stint as Prison

    Planet coincident with the Great Prohibition of Psychedelic States. Epic plot twist: Its time to freethe inmates! Wikileaks Sez: Information wants to be free, and people over a billion of them need clean water, electricity, and the education to achieve our birthright: the collective evolution of

    the noosphere, the rather obvious transformation that is taking place as we live and breathe. Tweet

    this: Nanotechnology is yielding new technologies of water filtration and solar cells that can deliveron Fullers vision for Spaceship Earth. Will we make it so?

    Whether or not we achieve our evolutionary epic quest depends upon our experience of each other

    and our ecosystems in, yes, marvelous interconnection. We are wired for ecodelia. Its hard to avoid

    the tug of the stars, if well gaze upon them with awe. We are indeed stardust. Tat Tvam Asi. And ifwell look with marvelous ecodelic adoration at each other, all of us, and perceive what Ted Nelson

    called our intertwingularity, well behold One planetary life form on the brink that thrives on,

    needs our conscious individuality Now in loving, collective action. How then will we resist the tugof nanotopia and beyond? Singularity? Get a late Pass the Intertwingularity is Near!

    Continue reading more articles ->


    Tags:Aldous Huxley,ayahuasca, Charles Darwin,drug war,Erowid, evolution,Louis Lewin, LSD,Nietzsche, psilocybin, psychedelics,reality tunnel, Richard Doyle,Richard Feynmann, Teilhard,


    Uncategorized | 28 June 2011 |


    By Samuel, June 28, 2011 @ 10:33 pm

  • 7/31/2019 Doyle Entrevista


    Fantastic interview! Now, if only our local library would acquire a copy (or several copies)

    of this book.

    By {i}Pan~, June 29, 2011 @ 10:15 am

    Great stuff.

    I will share this at kurzweilai.net

    By alan2102, July 1, 2011 @ 11:40 am

    Doyle:What I call the transhuman imperative is this necessity for humans to take the next step

    in evolution, and that begins with experiencing and acting on our interconnection with theplanet and each other. Ecodelics seem to help foster that recognition through what the

    psychological literature called ego death the recognition of structures much larger than

    our individual egos.


    And, after having had such experience, the desire and

    need to avert physical death has a way of vanishing.After having had that realization, physical immortality

    becomes quite unnecessary, and beside the point, andeven a tad stupid. Who needs it?

    I wish that all of those who seem so obsessed with living forever could experience the

    perfection of edodeliaticdeliciousness.

    By Mi Shi, July 1, 2011 @ 2:56 pm

    Ive never read a book that so obsoletes so many others! Finally, Doyle , reviews Huxley

    (56+ years for a review of Doors?!) & Leary and so many other psYchedelic pioneers. Andits as if their work is being reviewed for the First Time! Especially , discovering, V. I.Vernadsky, Dr Noosphere! Stigmergy, imbrication, immense, stupendous, FPS-First Person

    Science, Gaian Science, the new mineral science, H2O as a flexible mineral, mescaline

    sulfate oozes out of humanity.

    By evil_rocks, July 2, 2011 @ 10:28 pm

    re: the blog posts title

    if you read the last paragraph carefully, the neologism in question is intertwingularity.

    With a t.

    By Michael Garfield, September 30, 2011 @ 6:06 pm

    Every time I read or listen to Rich Doyle, I feel less alone. Who knew that there was

    someone else both intrigued at the role of attention and culture in evolutionary dynamicsAND passionate about the distinction between the legitimately transhuman and the

    various presentist fantasies of progress-lusty ber-fashion masquerading as transhumanism?

    AND quotes Buckaroo Banzai?

    Rich. I dont want to move to Pennsylvania but I DO want to be your student. How do wesolve this?

    Other Links to this Post1. Richard Doyles New Book Darwins Pharmacy Explores Fascinating Links Between Sex,

    Evolution, And Psychedelics | FEELguide January 4, 2012 @6:05 pm

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