I don't think that mass drug taking is a good idea. But I think that we must have a deputized minority, a shamanic professional class if you will, whose job is to bring ideas out of the deep black water and show them off to the rest of us and perform for our culture some of the cultural functions that shaman perform in pre-literate cultures.

I really think there is a very large distinction between synthetic and naturally occurring drugs. ... I think that these plants 'take people' as much as people take the plants. ... When you take one of these ancient, ancient hallucinogens you are locking in to the morphogenetic fields of all the people who ever took it.

What I've observed, and I think it's fair to give credit to the psychedelic experience for this, what I've observed is that nature builds on previously established levels of complexity.

What is revealed through the psychedelic experience, I think, is a higher dimensional perspective on reality. And I use 'higher dimensional' in the mathematical sense.

I started out in psychedelic drugs, and people said it was a flight from reality. It still is a flight from reality, but I think reality is now a bit more scary than the drugs we used to fly from it, so long ago.

I think institutions will inevitably substitute a rite or a ritual for the authentic, for the real McCoy, because then priests can control the pipeline to god, and the parishioner can approach with offerings. But if everybody can have a pipeline to deity, why then the whole priest scam is put out of business.

Think about this for a moment, we grow so inured to these religious forms, think about the notion of instituting at the center of your religion a rite where you eat your god is probably a memory of a relationship to some kind of a psychedelic experience of some sort.

One has attained a very fortunate incarnation, I think, to be in a culture, in a place, in a time when psychedelic knowledge is available.

So part of what being psychedelic means, I think, is relentlessly living with unanswered questions.

What I think is going on is that probably language was entertainment long before it was meaning. It's a kind of tuneless singing.

Escape into the dream. Escape, a key thing charged against these drugs, that they are for escapists. I think the people who make this charge hardly dare dream to what degree they are escapist.

But a mature humanity could get into a place where we no longer required these metaphysical spankings from messiahs and flying saucers that come along every thousand years or so to mess up the mess that has been created and try and send people off on another tack. And the way to do this is to look at the abysses that confront man as species and individuals and try to unify them. And I think that psilocybin offers a way out because it allows a dialogue with the over-mind. You won't read about it in "Scientific American" or anywhere else. You will carry it out.

At the interface of the say-able and the unsay-able is the novel, the new, the never before seen, said or done. And that's what I think it's important to try and bring out, ideas. Because I think we are the animals that bring back ideas.

What is happening, I think, it's really bigger than psychedelics, it's bigger than human evolution. We are not making the waves in this ocean. We are corks, riding the waves of the ocean. But we are privileged, by perhaps chance alone, to occupy a unique moment in the history of the universe. A moment when the universe goes through some kind of self-transforming, evolutionary, inflationary expansion. That's what's happening.

I do not think that the government, under the guise of some phony, alarmist, pseudo-scientific rhetoric, should attempt to control the evolution of consciousness. After all, if these things truly are consciousness-expanding, it doesn't take too much intelligence to realize that it is the absence of consciousness that is causing our flirtation with extinction and planetary disaster.

So what needs to be done is to spread the idea that anxiety is inappropriate. It's sort of like we who are psychedelic have to function as sitters for society, because society is going to thrash, and resist, and think it's dying, and be deluded, and regurgitate unconscious material, and so forth and so on. And the role then, I think, for psychedelic people is to try and spread calm.

The question is being asked, 'Are we alone?' And though we now focus on that question we need to think beyond that to what if we're not alone? Then what becomes the next imperative question?

I think what we have to do is convince people that matter is tacky.

I think it's the sheer power of the hallucinogens that puts people off. You either love them or you hate them, and that's because they dissolve world views. And if you like the experience of having your entire ontological structure disappear out from under you, if you think that's a thrill, you'll probably love psychedelics.

I think there is a global commonality of understanding coming into being. And it is not necessarily fostered by institutions.

Ultimately, I think, what the psychedelic experience may be is a higher topological manifold of temporality.

I think the cybernetic matrix is a tremendous tool for feminizing, and radicalizing, and psychedelicizing the social matrix. I see computers as entirely feminine.

Liberate yourself from the illusion of culture. Take responsibility for what you think and what you do.

Don't worry. You don't know enough to worry. . . . Who do you think you are that you should worry, for cryin' out loud. It's a total waste of time. It presupposes such a knowledge of the situation that it is, in fact, a form of hubris.