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The Archaic Fievivai is flammable to the drybrush and deadwood of the The archaic revival: speculations on psychedelic musmins, the site, virtual re- . Library of Congress Cataloging-in-Publication Data McKenna, Terence K. The archaic revival: speculations on psychedelic mushrooms, the site, virtual re- . McKenna, Terence - The Archaic sppn.info (PDFy mirror). The BookReader requires JavaScript to be enabled. Please check that your browser supports.

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The Archaic Revival. Speculations on Psychedelic Mushrooms, the site,. Virtual Reality, UFO's, Evolution, Shamanism, the Re- birth of the Goddess and the. The terencemckenna community on Reddit. Reddit gives you the best of the internet in one place. The Archaic Revival: Speculations on Psychedelic Mushrooms, the site, Virtual Reality, UFOs, Evolution, DOWNLOAD PDF The Revival of Death.

That project has failed. Neither of my books is the first to show this. And to look how these categories were historically conditioned and articulated within the implications of doing that. And that means that we have to look at ourselves as scholars within the categories themselves, and kind-of work them out. And how do we sort-of function without returning to the older discredited modernism, or turning into the word-play of postmodernism.

And I kind-of come up with a new philosophy of social science for a post- Kuhn ian way of looking at the world as these kind-of aggregated processes. But I should step back, and return to this before I get carried away.

DG: There is a little bit to unpack there. So you mentioned, for instance, three are people in the 19th Century who believe in the triumvirate of magic, spiritualism and science — no excuse me I got the triumvirate wrong, the triumvirate is Christianity, Spiritualism and science: OK, take a step back to the present.

JJS: Or religion, science and magic, or whatever. I see a stream in which these people were functioning. Because we still have to live with it in the present day. So I mean, in that respect, one of the things that we have to do is recognise the limitedness of our own conceptual categories.

But one of the things that we do is we have to recognise.

McKenna, Terence - The Archaic Revival.pdf

I should take a step back, and talk about the history of modernism and postmodernism, and then tell you. So, one of the things that many academic disciplines were predicated on was the notion of concepts.

That was essentially Aristotelian in its basic function. This is a notion of concepts as having necessary and sufficient conditions for membership. So that made natural kinds of distinctions. And we thought that if you could find necessary and sufficient conditions for membership in a given category, that you could identify its essence.

And I think a lot of philosophy of science has already moved past the way that those conceptions or categories are articulated. But in the humanities we also had a crisis around this, because we discovered that many of our concepts no longer worked. The capacity to produce necessary and sufficient conditions for the category of religion turns out to have been a flawed process, etc.

So the question then becomes. Instead of thinking about nature as jointed, in the old fashioned way, we have to think of it in the way of a disjointed nature. And this is at least true. The joints that we have are historically contingent. So part of what we end up doing in studying is locating ourselves within our study — so this is a kind of reflexivity — and then focussing on how these conceptual categories were themselves constructed.

We realised that the myth of disenchantment is flawed. So, we sketched out the theoretical terrain.

Terence McKenna

SSJ: Yes. DG: What is your. What is your language training, to be able to do a book like this? And my mother was born in Germany. So I grew up also with sharing a lot of German. So I had, basically, those four — German is my weakest of those languages. I also spent some time in Barcelona, studying Spanish. And then from Romance languages and Germanic languages you can get to other Romance and Germanic languages easily.

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And then, when I was here a few years ago at Williams, I did tutoring- I took and received tutoring from a classicist here, in Latin. So I was working on building my Latin. But I just love languages! I mean, I just love them. I read in languages more than I speak with languages. I talk quickly and I like to be grammatical, and then I get tongue-tied if I try to speak.

I speak all my languages better drunk, for example! But I love puzzling things out philologically.

DG: You also mentioned, in our conversation, the idea that there are moments in history — as you see it — sort-of these explosive junctures, that upset our models for understanding the world.

You know, you can look at Japan: the arrival of the Westerners unsettles their way of not seeing a division between spirituality and nature.

For Westerners: the atomic bomb, the discovery of the germ, the DNA — these sort of explosive moments. And I find it interesting that you started writing The Myth of Disenchantment after an explosive moment: the Fukishima disaster.

Where are you in the stream? Do you want to know why I came to this particular project, when? Or do you want to hear about how I shifted from Japan to the Western European thing?

Or I could go in so many different directions.

And how does that effect the way you conceive of religion? And it was about the history of the notion of spirits, and about contemporary belief in talismans.

But then the incident. And one of the things that tipped me the other way, just by chance of timing, was in Kyoto — I was on an early tenure sabbatical doing research.

And I was actually at a tattoo parlour getting some tattoo work done, when the Fukishima incident happened. It was actually- the earthquake off at Tohuku. So, a lot of people in the tattoo parlour would just stop what we doing, and we were just watching the television screens. And I remember seeing the images of the tsunami, but not yet being aware of how tragic and disastrous it was going to be in terms of loss of human life.

And one of the guys in the tattoo parlour was asking me about my research, and I started talking about, you know, asking people about their belief in talismans and ghosts and spirits and talking about that kind of thing. And there was one other non-Japanese person there.

On a reservation in New Mexico, she started believing in the existence of spirits. And I remember, from growing up, her offering cornmeal to the ghosts when the sunrise came up, to the spirits and the ancestors and what have you — the spirits of the land And I knew that a lot of people came from all over the world to attend these sessions that she gave on the reservation. So some of those famous sociologist, anthropologists and artists from Germany, from Mexico, from the Unites States.

And so I was always. I felt a bit of an outsider to that community. But I greatly admired my grandmother who was one of my intellectual heroes, and one of the reasons I study religion. And so this reinforced my sense that this binary between an enchanted Asia and disenchanted West, was itself a kind of mythical distinction.

But clearly there was disaster. I was planning to go to Tokyo and it looked like Tokyo was. I was looking online at radiation levels that were spiking, and I just thought it was probably. So I went to Germany, where I was intending to go at some point after that, anyway. So the disaster, in a way, uprooted me. And I made sure that my Japanese friends were safe, and I tried to keep tabs on things.

So I went to Germany and then went through the German archives, basically.

I was trying to beef up my German, so I started reading a lot of stuff in German then. But our listeners only have about half an hour. I saw a couple of different strands in your book. You have scientists who are spiritualists. So my point is: every single part of the triad, you could flip that a couple of different ways. How many strands would you see, in the book, of how many different boxes people can fall into?

You could be pro-science, pro-magic; anti -science, anti-magic; pro-Christianity, pro-magic: anti Christianity, pro-magic. All of the possible options, and a much more pluralistic way than you would get if you bought the story that suggested that the central feature of modernity is that people no longer believed in spirits or magic.

JJS: Yes. Thank you. Yes, I hope I highlight some interesting complexities and interesting figures. And I found a lot of stuff.

By Jan Irvin

But then, I look not just at the founders of academic disciplines but — for the sake of your readers — I look at a number of famous magicians and occultists and show how they were in dialogue with the academic world, more than people often supposed. So Aleister Crowley and Helena Blavatsky, for example, are two key examples.

And then I do five hundred years of history. So maybe not quite years, but more like years of history.

It was a lot of stuff. It was a lot of fun. I had to leave out a lot. He then collapsed due to a brain seizure. According to Wired magazine, McKenna was worried that his tumor may have been caused by his psychedelic drug use, or his 35 years of daily cannabis smoking; however, his doctors assured him there was no causal relation.

Having months and months to look at it and think about it and talk to people and hear what they have to say, it's a kind of blessing. It's certainly an opportunity to grow up and get a grip and sort it all out. Just being told by an unsmiling guy in a white coat that you're going to be dead in four months definitely turns on the lights.

It makes life rich and poignant. I mean, a bug walking across the ground moved me to tears. An index of McKenna's library was made by his brother Dennis. McKenna's insect collection was consistent with his interest in Victorian-era explorers and naturalists, and his worldview based on close observation of nature.

In the s, when he was still collecting, he became quite squeamish and guilt-ridden about the necessity of killing butterflies in order to collect and classify them, and that's what led him to stop his entomological studies, according to his daughter. He was less enthralled with synthetic drugs, [6] stating, "I think drugs should come from the natural world and be use-tested by shamanically orientated cultures One must build up to the experience.

These are bizarre dimensions of extraordinary power and beauty. There is no set rule to avoid being overwhelmed, but move carefully, reflect a great deal, and always try to map experiences back onto the history of the race and the philosophical and religious accomplishments of the species.

All the compounds are potentially dangerous, and all compounds, at sufficient doses or repeated over time, involve risks. The library is the first place to go when looking into taking a new compound. He proposed that DMT sent one to a "parallel dimension" [8] and that psychedelics literally enabled an individual to encounter "higher dimensional entities ", [58] or what could be ancestors , or spirits of the Earth, [59] saying that if you can trust your own perceptions it appears that you are entering an "ecology of souls ".

He postulated that "intelligence, not life, but intelligence may have come here [to Earth ] in this spore-bearing life form". He said, "I think that theory will probably be vindicated.

I think in a hundred years if people do biology they will think it quite silly that people once thought that spores could not be blown from one star system to another by cosmic radiation pressure ," and also believed that "few people are in a position to judge its extraterrestrial potential, because few people in the orthodox sciences have ever experienced the full spectrum of psychedelic effects that are unleashed.

And at some time, very early, a group interposed itself between people and direct experience of the 'Other. Shamanism, on the other hand, is an experiential science that deals with an area where we know nothing. It is important to remember that our epistemological tools have developed very unevenly in the West. We know a tremendous amount about what is going on in the heart of the atom, but we know absolutely nothing about the nature of the mind.

Dick , who he described as an "incredible genius," [69] fabulist Jorge Luis Borges , with whom McKenna shared the belief that "scattered through the ordinary world there are books and artifacts and perhaps people who are like doorways into impossible realms, of impossible and contradictory truth" [8] and Vladimir Nabokov ; McKenna once said that he would have become a Nabokov lecturer if he had never encountered psychedelics.

During the final years of his life and career, McKenna became very engaged in the theoretical realm of technology. He was an early proponent of the technological singularity [8] and in his last recorded public talk, Psychedelics in The Age of Intelligent Machines, he outlined ties between psychedelics, computation technology, and humans.

McKenna's hypothesis was that low doses of psilocybin improve visual acuity , particularly edge detection, meaning that the presence of psilocybin in the diet of early pack hunting primates caused the individuals who were consuming psilocybin mushrooms to be better hunters than those who were not, resulting in an increased food supply and in turn a higher rate of reproductive success.

His ideas regarding psilocybin and visual acuity have been criticized by suggesting he misrepresented Fischer et al. Criticism has also been expressed due to the fact that in a separate study on psilocybin induced transformation of visual space Fischer et al.

There is also a lack of scientific evidence that psilocybin increases sexual arousal, and even if it does, it does not necessarily entail an evolutionary advantage. This, it has been argued, indicates the use of psychedelic plants does not necessarily suppress the ego and create harmonious societies. The archaic revival is a much larger, more global phenomenon that assumes that we are recovering the social forms of the late neolithic , and reaches far back in the 20th century to Freud , to surrealism, to abstract expressionism, even to a phenomenon like National Socialism which is a negative force.

Novelty theory is a pseudoscientific idea [10] [11] that purports to predict the ebb and flow of novelty in the universe as an inherent quality of time, proposing that time is not a constant but has various qualities tending toward either "habit" or "novelty". With each level of complexity achieved becoming the platform for a further ascent into complexity.Entheogenic Drugs, their Plant Sources and History. And that means that we have to look at ourselves as scholars within the categories themselves, and kind-of work them out.

In whose opinion and for what purpose? And then, the other kind-of insight that motivated this second project is that a lot of the conversation about this third term — magic or spiritualism — connected itself up to a notion of modernity as such. Al Hubbard: Well, you sure as heck contributed your part, but uh Also, thanks for the reference; yes, I have watched all the three films you have listed.

I also spent some time in Barcelona, studying Spanish.