Usamos las plantas a diario para alterar nuestra conciencia. Nos relajamos con lavanda o valeriana y nos activamos con cafeína, sin jamás pensar en ello como una adicción. Entonces ¿por qué otras sustancias de origen vegetal, como la psilocibina o la mescalina, son ilegales? ¿Según qué el criterio se ensalzan los beneficios del café y en cambio plantar amapolas es delito en algunos lugares? Michael Pollan investiga tres drogas de origen vegetal, el opio, la cafeína y la mescalina, para mostrar la arbitrariedad de nuestro juicio respecto a estas sustancias, profundamente condicionado por el estigma social. El autor revisa el papel de las plantas psicoactivas en distintas épocas y culturas, a la vez que experimenta con sus efectos. El objetivo es comprender por qué el ser humano hace todo lo posible para alterar su conciencia y, al tiempo, limita este deseo universal con leyes y condena social. Esta obra, combinación de historia, divulgación científica, memorias e incluso periodismo gonzo, ofrece una mirada desprejuiciada y atenta a las distintas variables que han determinado la condena o la legalización. Y da cuenta de la genuina curiosidad del ser humano a la hora de relacionarse con la naturaleza y alcanzar niveles distintos de percepción de nuestro entorno. Of all the things humans rely on plants for—sustenance, beauty, medicine, fragrance, flavor, fiber—surely the most curious is our use of them to change consciousness: to stimulate or calm, fiddle with or completely alter, the qualities of our mental experience. Take coffee and tea: People around the world rely on caffeine to sharpen their minds. But we do not usually think of caffeine as a drug, or our daily use as an addiction, because it is legal and socially acceptable. So, then, what is a “drug”? And why, for example, is making tea from the leaves of a tea plant acceptable but making tea from a seed head of an opium poppy a federal crime? In , Michael Pollan dives deep into three plant drugs—opium, caffeine, and mescaline—and throws the fundamental strangeness, and arbitrariness, of our thinking about them into sharp relief. Exploring and participating in the cultures that have grown up around these drugs while consuming (or, in the case of caffeine, trying to consume) them, Pollan reckons with the powerful human attraction to psychoactive plants. Why do we go to such great lengths to seek these shifts in consciousness, and then why do we fence that universal desire with laws and customs and fraught feelings? In this unique blend of history, science, and memoir, as well as participatory journalism, Pollan examines and experiences these plants from several very different angles and contexts, and shines a fresh light on a subject that is all too often treated reductively—as a drug, whether licit or illicit. But that is one of the least interesting things you can say about these plants, Pollan shows, for when we take them into our bodies and let them change our minds, we are engaging with nature in one of the most profound ways we can. Based in part on an essay published almost twenty-five years ago, this groundbreaking and singular consideration of psychoactive plants, and our attraction to them through time, holds up a mirror to our fundamental human needs and aspirations, the operations of our minds, and our entanglement with the natural world.