Without words, Ron Fricke shows us the world, with an emphasis not on 'where,' but on 'what's there.' It begins with morning, natural landscapes and people at prayer: volcanoes, water falls, veldts, and forests; several hundred Balinese Hindu men perform kecak, the monkey chant. Indigenous peoples apply body paint; whole villages dance. The film moves to destruction of nature via logging, blasting, and strip mining. Images of poverty, rapid urban life, and factories give way to war, concentration camps, and mass graves. Ancient ruins come into view, and then a sacred river where pilgrims bathe and funeral pyres burn. Prayer and nature return. A monk rings a huge bell; stars wheel across the sky. (Click CC for places description)

At a crucial time in history, when religious violence is impacting peace all over the world, and science is venturing into areas that were once the realms of faith, Morgan Freeman embarks on a journey around the globe and through the centuries to uncover the Story of God. He will explore different cultures and religions on the ultimate quest to uncover the meaning of life, God and all these big questions in between. In the first episode, the actor examines religious belief. He starts by discussing the afterlife with scientists, scholars, a Hindu monk and a man who had a near-death experience.

We live our lives pursuing happiness 'out there' as if it is a commodity. We have become slaves to our own desires and craving. Happiness isn't something that can be pursued or purchased like a cheap suit. This is Maya, illusion, the endless play of form. In the Buddhist tradition, Samsara, or the endless cycle of suffering is perpetuated by the craving of pleasure and aversion to pain. Freud referred to this as the "pleasure principle." Everything we do is an attempt to create pleasure, to gain something that we want, or to push away something that is undesirable that we don't want. Even a simple organism like the paramecium does this. It is called response to stimulus. Unlike a paramecium, humans have more choice. We are free to think, and that is the heart of the problem. It is the thinking about what we want that has gotten out of control. The dilemma of modern society is that we seek to understand the world, not in terms of archaic inner consciousness, but by quantifying and qualifying what we perceive to be the external world by using scientific means and thought. Thinking has only led to more thinking and more questions. We seek to know the innermost forces which create the world and guide its course. But we conceive of this essence as outside of ourselves, not as a living thing, intrinsic to our own nature. It was the famous psychiatrist Carl Jung who said, "one who looks outside dreams, one who looks inside awakes." It is not wrong to desire to be awake, to be happy. What is wrong is to look for happiness outside when it can only be found inside.

The terrorist group Boko Haram is responsible for thousands of deaths in Nigeria. Now, the government is determined to drive these militants from the country. But is the hunt for insurgents causing as much harm as it's preventing? Former Navy SEAL and new VICE correspondent Kaj Larsen travels to Nigeria to see what this cat-and-mouse game means for the people caught in the middle of the fight. 'Unnatural Selection': For centuries, scientists have been working to change the genetic traits of plants and animals. Now, the new gene-editing method CRISPR has made that process astonishingly simple - so simple it could easily be used on humans. Isobel Yeung reports from Brazil, Scotland, China and the U.S. on the technological advances that could reshape evolution as we know it.

Over one billion Christians look to Rome, more than half of all Christians on the planet. But how did a small Jewish sect from the backwoods of 1st-century Palestine, which preached humility and the virtue of poverty, become the established religion of western Europe - wealthy, powerful and expecting unfailing obedience from the faithful? Amongst the surprising revelations, Professor MacCulloch tells how confession was invented by monks on a remote island off the coast of Ireland, and how the Crusades gave Britain the university system. Above all, it is a story of what can be achieved when you have friends in high places.

The last episode explores Mescaline, the psychoactive molecule in San Pedro and peyote cacti, a sacred medicine that Native Americans have had to fight for the right to use. At the Indigenous practices there's always an elder, someone who knows the territory very well, who's presiding. There's usually a group, a community is involved, There's always an intention, a purpose to what you're doing, and you're treating it as sacred, in order to achieve altered states of consciousness, which contribute to worship in various ways, or celebration or healing.
But maybe all this is not so new to Western culture after all. In the old Greek histories of Eleusis, people who were initiated there got the drink, the kykeon, and then they had the illumination. The precise recipe is a mystery, but we know that the kykeon was a psychoactive brew that was used at the Eleusinian mysteries, a sacred annual ritual of enlightenment practiced by some of the world's greatest minds including Socrates, Plato, and Aristotle. So why did this ritual come to an end more than 1,000 years ago? Was the possibility of illumination or achieving a higher consciousness considered threatening to the powers that be? Have the drug wars been merely an extension of that fear?
Psychedelics has a major part in how we can heal as a community, how we can heal as a city, and how we can heal as a country. The current renaissance of psychedelics could not come at a better time as the world confronts a crisis in mental health. But psychedelics have much to offer. The psychedelic experience changes the mind in ways that will help scientists better understand how it works. All these altered states allow us to probe what is the greatest mystery in all of nature. The emergence from mere matter of something as miraculous as consciousness. But an even bigger question is whether psychedelics might help us address the environmental crisis of how we think about our place in nature. One of the greatest gifts of psychedelics is how they reanimate the natural world, allowing us to perceive the subject, the spirit of all species, not just our own. And to feel a deeper sense of interconnectedness with nature.