Tuesday, February 23, 2016

Metapsychedelic Post-Dystopian Interlude

For the discussion held by Terrence McKenna concerning "Meta-psychedelics", there is nothing but praise from me for his dexterous handling of delicate ideas without doing them any direct logical disservice. I could easily imagine being beguiled into a discussion on the nature of reality which catered to his expressions as the starting point, simply for a strategic lack of worthy interlocutors in today's world. Being surrounded by fools and trolls has its consequences. That's not new in life, but seems to have worsened in every way in the world. Not only has demand for Truth gotten higher, but supply of bullshit has gotten more intense. It is as if this were their only real original strategy all along.

And while McKenna is brilliant in many ways, and while he did know and understand much, he like so many reveal a recurring blind spot that cannot be put down to "everybody has one".  Yes, everybody does, but this is the same one in each case.  It concerns at  heart the fundamentals of certain values and the self-contradictions which misrepresent them in the world, yet rely upon people's sense of participation in them for its contrived "stability".  More than this, these can be confirmed assessments in that "real world" and "concrete" phenomena which can and do exist that give direct indication of the brutal consequences of pretending to the contrary. So given that McKenna "gets meta", literally, I have to take an interest. But I must address the topics which he generally and almost completely leaves out of his discussions, all of which is amazing to me that he left them out of his discussion here. That because meta-psychedelics and meta-psychology have an under-investigated and under-reported connection to specific topics which again as I say Terrence NEVER ADDRESSES.  

A significant and essential point is also the irony that I can show that by indirect routes he has nevertheless confessed the significance that my points hold, as when they are introduced to the interpretation of ANY of the issues of psychedelic phenomena that he brings up, all of which are crucial to the discussion of my explanations for what he yields up to "cosmic forces".   I also recognize cosmic forces at work.  I just Know differently about their fundamental nature and so I don't need to circuitously avoid it by meandering around facts as if I didn't know what they signify unless I were a card-carrying member of the silly club of status quo metaphysics aficionados.  And my difference with McKenna is both theoretical and ethical.

Topics which bear compelling interest in ANY possible world, with or without psychedelic phenomena in said worlds, would be the following. Psychotronics control grids, combined with covert 5th column deep-societies distributed high and low and across all parts of a nation as the de facto "Kings Whores" (or as they call themselves, "Men"). That would fit into and meaningfully ramify all the points in this discussion in a way that is "meta-psychedelic". 

There are of course the matters of neuroatypicality, whether natural or artificially induced (legally or illegally, by oneself or by others). Some people are born different, some are made that way, and all sorts of dispositions of choice and fate intercede, sometimes by agencies that have agendas in which the person in question is expected or hoped to participate in some way conducive toward its success. Human hegemonics multiplied by genetics, to the power of choice, or else inversely, the power of choice at the base. 

These factors would profoundly affect all psychological and social life of humans, or other sorts of conscious beings, and in such a way that the indirect and aggregate results, even if not specific dynamics or effects of psychedelic phenomena themselves, would be profoundly affected (as would all other factors of life).  So all the more if these factors could affect any psychedelic effects and phenomena directly. That is a level of consideration no less "profound" than any issues of how to interpret some reports of what happens to people who are especially "DMT-laden".  That would be a given as well, then, as making these topics of directly germane, yet also "meta-psychedelic" significance.

If only that were the end of it.

There are facilities of consciousness that some report to relate to the matters of spiritual significance. Matters of spiritual significance which, however culturally expressed and intoned, inevitably hold up at least the idea of the significance which they manifestly leverage into the lives of people through many means, and with many great consequences. Whatever you may think of a priest, there tends to be some degree of importance that affects the lives of people depending on what degree to which they are respected by their followers or listeners, or even their opposers. 

When the classical forces of hegemony, the diversity of neuroatypicality, the absolute vectors of novelty teleology, and the beneficent platitudes in which McKenna wraps all these into a wonderfully structured cocktail of truths that do not address the utterly primal aspect of values, the values which are not merely "novel as such" any more than "this chair" is "thisness as such". Every "novelty" is novel, and in an arguably non-trivial sense, nothing is more successfully novel than anything else, simply so long as it is distinct in time and space. But if we go beyond the parameters of entity as ontological individual, and we look into the realm of values, the cognition and practice of values, and the worlds which grow only out of that consideration, we have one where "more novelty" has no essential function other than being an epiphenomenal descriptor. 

Sure it might even all be true, but MORE Truth comes forth in the recognition of the absolute values that distinguish a nightmare of novelty from a worthy dream of the same. It won't be the novelty that you love in hell, just as it wouldn't be hated in heaven, but heaven and hell cannot similarly be found within the scope of the "novel as such". 

For example, by way of strengthening this point by way of my disagreement with McKenna (and partly why I feel it is necessary): 

In a universal, metaphysically epic set of conditions, a "raw reality" of any kind, most primal, in whatever form, one would already find novelty in the abundance that is eternally there, without losing any novelty from moment to moment, even if it were "just playing the harp on a cloud". The only novelty that TRUE evil could provide in that context (given it is a stereotyped extreme), is that of destroying the joy that, in my version, was never taken for granted and which was novel, one moment eternally, and never "boring". This invader is the most radical "novelty" you could imagine in that idyllic context, and so I would argue in ANY context in which values hold the significance which I hold them to have, including in this world of falsified values and absolute antivalent conflict between them. 

As the ancient "Shamans" warned: Don't attempt to stand in the middle. You get pummeled from both sides. And from eternal sources, eternal consequences.

And that cannot be a set of ideas and convictions that are formed without value being given a significance greater than "novelty per se", and demonstrates the lack of synthesis it will achieve, unless one depart with the absolute distinction between Good and evil. 

By the way, I SEE ALL OF YOU.... by seeing the two forms of you, and the destinies of these forms are eternal and always paramount. You create your own fate according the degree by which you fulfill your nature, which is novel only as a form of Right and wrong. I've heard pseudo-authoritative people claim they see such things, but whose untruth is born out of their self-contradictions in their dogma and their doctrines, as well as their actions, mostly those they carry out in secret. You are one of them, complicit with them, or you are NOT.  It is that simple.  Your conscience, if you even have one, is your guide.

After all, everything McKenna says, especially toward the latter half of the video, makes him more of an agent of the world as interpreted by all the elements of discussion which I mention but which he seems to avoid in all his discussions, unless it fits in with his mystagogic inclinations. The sum of those inclinations, if we borrow his term "innate tendency" of his dialectic, is the intensification of the psychotronic control grid, whether or not he is consciously a proponent of such a thing. Even his later, philosophically rich discussion, allows this to be seen. 

But even with all that grandiloquent exposition and exploration, which is not unfriendly to the intellect or even the Good Will, I there is a concern deeper than the (adequate) theory which leads the right minded to face implications.  I feel that a covert, psychotronically augmented, total surveillance grid managed world of dystopian cryptogynocrisy runs the dignity of mankind into the ground as a sort of Demiurgic subprogram, and most people are utterly bound to its whims as though slaves. It works better than his "nature as god" motif, because it gives us a totally different, morally objectionable likely cause of many of his observations about the world which he claims are insights into the "spirit of the natural world". 

Ironically, what he says about the false intuitions about immortality and redemption from evil all being inversions of what is a more likely reality. I say that this very insight of his also fits, through a model of an evil "eutopia" which feeds, like a buzzard, on this pigsty mockery of humanity which is the "world of serendipities" that McKenna so blandly praises.  And that is not impressive to me when there are real dangers involved in that world, which can be fabricated to appear "novel and serendipitous" with the full intent and effect of raping the souls of human beings.

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