Debunking Terence McKenna: The Psychedelic Lie Exposed

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Episode Transcript

Speaker 1 (00:02):
Those the hell Now, for most of you guys are
gonna be familiar with my background in psychedelics. I got
into Terrence McKenna well over a decade ago during my

(00:25):
undergraduate studies. It's when I first started dabbling into psychedelic substances.
So for me, I think my first trip was with LSD.
Then I started getting into psilocybin mushrooms and then eventually
MDMA rave culture. I've done ayahuasca ceremonies and then d MT.
So in regards to the trip to means of which

(00:47):
Terrence McKennon is particularly an advocate of, I have a
very familiar relationship with I've done psychedelics quite a bit
back in the day. I no longer do those, and
I've discussed why I don't do that in previous streams
like the one I did on the Alisinian Mysteries to
Alistair Crowley. There was a section there and not be

(01:08):
uploading a clip video on why I eventually quit psychedelics,
and it had to do with my own spiritual journeying,
believing much of what mckinna promotes. So for me my
undergraduate I sort of grew up in a naive conservative
Methodist household, and when I got to college and got
introduced to sort of academic or scholastic interpretations of the Bible,

(01:31):
this sort of radically altered my worldview and my belief
in many of the things that I was taught growing up.
This led to me taking other courses on world religions
and get really interested and enamored with Eastern mysticism. This
led to a couple of summers in southern China at
Sunyatsin University and then eventually going to my master's degree,

(01:56):
still deeply invested into the psychedelics and looking into her Meticism, Gnosticism,
early Christianity, the non commodi scriptures, as well as psychedelic shamanism.
They have a doctor treat shout out to you the
Native American scholar over at the University of Illinois. He
allowed me to focus on inebriating substances of such and

(02:17):
so that was what I focused much of my master's
research on, and I, as you guys know, created an
old YouTube channel which promoted a lot of psychedelics. So
one thing that psychedelic people often like to criticize is
that if you haven't done psychedelics, you can't criticize psychedelics.
They would say, it'd be like somebody who this actually
comes from mckinna. It'd be like somebody who's a virgin

(02:40):
describing what it means to have sex. They don't know
what it's like. However, they can't levy that criticism at
me because I have done all these substances. Now, as
I highlighted in previous videos, I eventually, before I got
into Orthodox Christianity, which is already a very rare and
minority form of Christianity, I was in the I was

(03:03):
in Berkeley, California, and I had basically everything that I wanted.
I had plenty of LSD, I participated in nyahuasca ceremonies,
had DMT psilocybin mushrooms, and by journeying deeper and deeper
into these worlds through the you know your heroic dose
five dried grams in silent darkness, eyes closed, did all

(03:25):
these things, and eventually I came to a point where
it was, this couldn't be it. This couldn't be the
whole religious mystery, This couldn't be the basis of all religions.
This couldn't be you know this something that's going to
fulfill the rest of my life. It felt like a
sort of dead end. I've again ventured into the d

(03:47):
MT realms where you contact various entities. I myself never
encountered what Terence McKinnon will describe as the self transforming
machine apes. I did encounter humanoid like entities, but I
didn't have the experience that he Allen describes in regards
to the sort of elf like, gnome like creatures that
come out and know a lot about you, or jumping

(04:07):
for him, jumping in and out of his chest, and
all this different stuff. But reviewing his ideas is somewhat
quite nostalgic for me because I loved these things, and
I remember just preparing You can see how many how
many tabs I have open for clips that we're going
to look at today and do a little bit of
review of that. I very much enjoyed his ideas. It

(04:32):
was a stepping stone in my life, if you will.
Now looking back after over a decade and going on
my own academic journey, finishing up my own doctorate research
and finding myself in a totally different place than where
I started, it's quite interesting. It's quite interesting, and that's
why the review video today on highlighting why Chris McKinnon

(04:54):
was wrong, I think is sort of a full circle
for me. And here's few points and that we're going
to be getting into. Because not all of Terence McKinnon's
ideas I totally disagree with. There's a few that I
will here, i'll highlight right now that I actually do
agree with, even though my interpretation of them is going
to be quite different than his. One. Being the archaic revival,

(05:17):
the one of the central tenets of his worldview is
that Western civilization was undergoing a massive transition in which
archaic there's an archaic revival, in which primitive activities like
tattooing and sexual permissiveness and body modification, body piercing's rave culture,

(05:37):
all these things were sort of sentiments and practices of
our archaic past that were sort of coming through the
forefront of Western civilization as this sort of came to
its own endpoint, its own sort of coldest sack of ideas,
if you will. And so he saw this as a
positive thing. Much of the progressive culture that we see

(05:58):
today when we look at drag Queen's story hour the
promotion of transgenderism. Of course, he was very much a
supporter of sexual permissiveness, which includes various forms of homosexuality
and sexual promiscuity or giastic activity, these types of things
we already see. The sexualization of our culture is very

(06:21):
much sort of this archaic revival, if you will, as
opposed to the Christian sentiments that sort of relegated and
put these things in a correct context for us, in
the proper context of marriage. Now, I know many people
watching this video are going to be upset with my opinions,
but that's okay. I am pretty straightforward and out front.
I am an orthodox Christian. I have done all these things.

(06:43):
I've gone through my new age, my spiritual worldview, and
now I'm at a different point, and here I want
to highlight how I see it. So I do agree
with him that the archaic revival is upon us, that
these sort of pagan sentiments that lie dormant for so
many years, or at least have been fought against by
Christianity both in the East and West, are now sort

(07:04):
of central in our culture. However, I'm not for them
like he is. He was absolutely for these. He saw
these as a transgression of these boundaries, which is going
to tie to something I talked about before, which is
the foul logo centrism, a central concept of Jacques derri
Da which wanted to undermine Christian civilization, and said, what
we have to do is we have to undermine the

(07:25):
logo centrism, the privileging of the masculine, the idea of logos,
theology or logos as this metaphysical construct, Jesus Christ, the
incarnation of the logos, which maintains these boundaries, and then centrism,
the focusing on the center point. Dereda wanted to focus
on the marginal and that we needed to invert everything.

(07:46):
We need to be antifoul logo centric, and many of
McKinnon's ideas that we go through today are going to
be exactly that. The dissolution of boundaries, then, is how
he saw the archaic revivals involving these faul logocentric boundaries
moving us towards what he saw the transcendental object at
the end of time. This is his teleology, his eschaton.

(08:09):
For obviously, Christians, we're going to believe in a sort
of anti Christ phenomenon until the coming of Jesus Christ,
and that we see the historical processes in a little
bit of a different way. We're going to get into
the transcendental object at the end of time here in
a few and highlight how that isn't totally different than
how Christianity understands Jesus Christ being the omega the alpha,

(08:32):
and the omega the beginning in the end. So he
talked about how he believed history was being pulled from
the future. This was his transcendental object at the end
of time, and I have some clips where he's going
to be discussing it as a sort of divine object.
It is divinity in a sort of secular language. This
is his God, and that's going to be very different

(08:53):
from Christianity in regards to God being an actual person
a personal relationship. And we see this all the time
with various former especially with Eastern Mysticism, where divinity becomes
a sort of abstraction. It's a concept, it's a universal
it's not a person that you can interact with on
a personal level. So I'll agree with the archaic revival,

(09:14):
the dissolution of boundaries, and even in one of his
lectures called Dreaming Awake at the End of Time, he
talks about the balkanization of epistemology, meaning that there is
no collective meta narrative that we all are an agreement
of anymore, that how we come to know something or
in our worldviews is are totally divided, totally divorce, that

(09:35):
people believe all different sorts of things at this point
and there is no shared reality. He called this the
balkanization of a pistemology. I would also agree with him
that this is absolutely the case. But even with his
worldview and the promotion of the felt presence of direct experience,
that would highlight a very subjectivistic understanding of how we
come to knowledge, even though he highlights that he is

(09:57):
a Platonist due to a lah al for North Whitehead.
So I agree with the balkanization of epistemology, and I
agree that the power of language is related to magic
and a sort of unique dimension of humanity. As an
Orthodox Christian, we absolutely believe that magic is real. Now,
magic is not the workings of God. It's about the

(10:19):
manifestation of personal will due to the sort of interaction
with other noedic entities i e. Demons. Angels and demons
in our worldview are noetic entities. And this is where
we're going to have a totally different understanding of the
imagination than that of Terence McKenna or much of the
psycho notts who valorize and idealize the imagination, where we

(10:41):
believe this is actually the battleground of much of our
spiritual warfare. Now, the ideas that I'm going to disagree
with are going to be his promotion of human depopulation.
It's going to be interesting. I got a video that
we're going to react to and look at where he
talks about various conversations he's had with the mushrooming. Interestingly enough,

(11:04):
much of those conversations coincide with what I would argue
is the new world order, the great Reset, the globalist
ideologies that we're going to promote, a one world government,
the dissolution of nationalism, the attack on traditional forms of masculinity,
the attack on traditional forms of religion, or at least
religions that claim and exclusivity to truth or transcendent reality.

(11:27):
We see the promotion of ecumenism and all these different things,
and the dissolution of boundaries towards an ultimate unification. Again,
this is going to be central, central, central, central to
Terence McKinnon's worldview. And this is when I talked about
this psychedelic spiritual paradigm or psychedelic mysticism. It's built upon
this premise of ultimate unification, of which there are no

(11:50):
more distinctions between things. And I highlighted that there's a
term in neo Platonism called hinnosis, and this is in
a way a very subtle but distinct form of how
we unify with God compared to Orthodox theology. And when
I say Orthodox, I'm talking about Eastern Orthodoxy. For those
this is some people have mentioned that what do you

(12:10):
mean by all this orthodox Eastern Orthodox Christianity? The original
form of Christianity for the first millennium is explicit on theosis.
The idea that God incarnated was so that we can
participate in divinity as created entities and we can become
gods by grace if you will. That God's mercy in
his incarnation allows us, through the hypostatization of divine nature

(12:35):
and human nature and a single person, to move into eternity.
And so we have a totally different worldview then in
regards to how we participate in aligne and become divinized
than the psychedelic mystical worldviews, psychedelic spirituality or anything like that.
So one is that we're going to show a video

(12:58):
that he advocates for women only having one children, especially Western,
anybody in the West, anybody coming from European nations. We're
also going to totally disagree with him on aliens in UFOs.
He was a major supporter of the idea that mushrooms
and what basically adopting Francis Crick's idea of panspermia and

(13:20):
then associating this with mushroom spores, that the mushrooms that
are on this planet are actually extraterrestrial entities. This is
one of his ideas that he was very adamant about,
even though it may seem far fetched to us. He
based this on the idea of the novelty and uniqueness
of fungus of mushrooms generally speaking as a living entity

(13:45):
on this planet, and then tied this to the idea
that in fact they're extraterrestrial entities due to the conversations
he claims they have had under the aegis of psilocybin mushrooms.
He wasn't a big fan of amenidomus. Scary of mushrooms.
I can muskam all this stuff. It's a bit of
a different, a different vibe than his particular favorite, which

(14:07):
was psilosciva cubensus, the basic sort of dunge growing mushroom
that many people are gonna be familiar with, shrooms, shrooms.
And so this is why he advocated the heroic dose
five dried grams in silent darkness. And due to these
conversations of which we have a whole video of him
talking about what the mushrooms told him. We're gonna be

(14:28):
playing all this stuff. We're just gonna lay out his
whole worldview here in the beginning. And so he believed
that the alien mushrooms were in fact extraterrestrials that we're
here to enlighten. Said with some videos he actually talks
about that they are the missing piece of the human mind,
and that these mushrooms were actually human flesh, of which

(14:52):
we would totally disagree. He he believed, and we'll discuss
this further here in a bit, but that's psychedelics actually
dissolve the what he called the male dominator ego in
favor of a sort of more feminist understanding of humanity,
and that this would then produce a sort of utopia. Now,

(15:15):
he highlights Eisler's book What is It The Chalice in
the Blade, which also sort of makes similar claims about
the egalitarianism of more feministic societies in the ancient period. However,
there's multiple examples of absolutely violent cultures that participated and

(15:37):
ritualistic anebriation. You can look at a Norse culture, for example,
the berserkers noted for their psychedelic mushroom ingestion typically do
typically done towards wartime, and that they would like to
go into a state of frenzy and go into a

(15:58):
state of blitz creak, of a sort of you know,
manic state in which they can become better warriors, they
can dominate other people. You can look at the Aztecs.
I just talked about. This was Lewis Unget and his
book where his book on the Return of the Dragon

(16:19):
highlighting various serpentine cults throughout history, the understanding of God
being a serpent or a dragon, and how often it
was related to the use of inebriating substances, human sacrifice,
these types of things which I think again we see
it consistent with his advocacy for human depopulation, his promotion
of abortion, his promotion of sterile forms of sexuality. I

(16:41):
think this would totally be consistent with again, even Lewis
Hunget's description and understanding of serpentine dragon like mythologies that
worship these creatures. They tend to have similar practices, so machineels.
For example, he talked a lot about when you smoke DMT,
you go into a state which these small little creatures.

(17:02):
Oh and also I forgot to say, there's there's multiple
examples in the Amazon jungle itself too, which i'll highlight
here in a few. Actually we could do that, well,
i'll do that here in a few. But there's multiple
examples of let me pull that up. Actually, let's just
do it right now, right right here. So this is

(17:27):
this is addressing, uh, this is addressing this. This text
right here, this is from a book called War and
the Noble Savage, which is addressing Terrence mckennon's claim about
psychedelics and they're use basically creating more egalitarian, nonviolent cultures,

(17:48):
and highlights that's not even true within the Amazon itself.
There's multiple ayahuasca cults within the Amazon that engage in
ritualistic and aviation that are incredibly violent towards each other,
and the author here highlights so interestingly in a near
mirror image of McKinnon's venges. Some have argued against the

(18:09):
inadas biological theories of war by highlighting the extent to
which people seem to require some sort of altered conscious
or intoxication in order to do battle. Among the Avatip
of New Guinea, headhunting rage required special magic which placed
the fighters in a trance like state of disassociation and
relieve them of accountability for their actions. It was supposed

(18:31):
to make them capable of killing, even their own wives
and children. This is to say, the ability to kill
had to be imparted by magic and ritual and deliberately
and deliberately removed the end of at the end of raids.
The need for artificial induction at battle rage certainly upset
simple notions of hardwired violence, but in turn, for some

(18:52):
people they call in a question McKenna's idea that psychedelics
automatically chill out a supposed primate tendency towards aggression. One
might point to the Amazonian people such as the Javarro
and the Yanomami, noted for both violence and ritual use
of McKenna's favorite tipples of ayahuasca brew, which contains DMT

(19:13):
closely related to silicide, and these are trip tomine molecules.
Whether Amazonian conflicts have been affected by colonization or not,
the juxtaposition of trimp to means and dominator violence apparently
suggests that the former don't automatically suppress the latter. I've
never heard McKenna address this point, but I imagine he
would have drawn attention to the second crucial component of ayahuasca,

(19:34):
a vine which contains harmala alkaloids such as harminge. Noted
pharmacologists Alexander Shulgan cites reports of harming experiences in which
sensations of lightness altered alternated with instances of irrational aggression.
One report said, the excitement I felt was increased, even

(19:54):
in a belligerent way. Although it was not my nature.
I started to fight with a man in the street
over Harmininge's synergy with other ingredients of ayahuasca appears to
at least transform this potential. Ayahuasca's humbling visionary effects in
its traditional ceremonial context seem to leave most of its
association with conflict firmly embedded in specific and complex Amazonian
cultural situations. So there's that. Again, we have evidence that

(20:19):
certainly the utopian idea that if we just all took
mushrooms that we would be able to live more egalitarianly
and peaceful, multiple historical examples and also present day examples
would refute that point. Another one, like I was getting
into that I would disagree with him, is that these
transforming machine elves are somehow benevolent entities that are leading

(20:41):
us to higher and higher states. You can for your
own We're not going to get in this in this stream,
but you can go look up your own YouTube videos
on people that have used psychedelics and specifically DMT got
into these altered states and encounter are these self transforming
machine els, these gnomes, these small little creatures that are

(21:07):
actually what they appeared to them as demons. And I
do believe that you encounter entities through psychedelics. We talked
about this with Lewis Angen, and I've talked about this before.
My belief as an Orthodox Christian is that it has
to do with the Noedic realm that angels and demons
are understood theologically as noetic creatures. They are will and

(21:28):
you can say mind if you will. But the news
and what we mean by noek factor a little bit
more nuanced, but you could say that it's like it's
about a will and mind is what a noetic entity is.
This is angels and demons. Demons are those angels that
turned against God inside of eternity and therefore can't turn back.

(21:48):
Change necessitates time, all this different stuff. But how you
would come to know if an entity is benevolent or
bad or not? This would be a question that you
could levy at people. How would you know if a
self transforming machine ELF was good or bad? And based
on what objective morality? This is going to be one

(22:09):
of my criticisms when we look at his paradigm. His
every paradigm, by the way, is formed by epistemology, a metaphysics,
and an ethics or morality. And so we're going to
highlight his epistemology, his metaphysics, but his ethics it's going
to be based on the transgression of that foul logo
centric worldview. So his ethics isn't really coherent because it's

(22:30):
really based on the premise of transgressing boundaries that's why
he was in favor of many things. Now, I'm not
saying he's in favor of killing anybody or doing anything
like that. Of course, not these are assumed. But how
would one prove objective morality or something be objectively good
or objectively bad? This would be a philosophical question to
levy at him. Fortunately he's not here to have a conversation.

(22:51):
I'd love to have a conversation with him on any
of these ideas. But the Self Transforming MACHINEFS. You can
find trip reports on YouTube of all these people highlighting
that they in fact smoke DMT, whether they got three,
four or five puffs in before they were able to
blast off, That they encountered these entities, and they weren't
necessarily benevolent creatures. Some were purely demonic, some knew a

(23:15):
lot about you. But I would say the interesting thing
is so many of the messages that come back from
these realms are consistent, generally speaking with the progressive paradigm
and the globalist Again, if you are a conspiracy theorist
the globalist intentions due to the Great Reset, you can
read doctor Klaus Schwab, you can look at the new

(23:37):
World Order, all this different stuff. But the idea that
we're going to eradicate national boundaries, we're going to feminize men,
we're going to move towards the one world government, we're
going to pacify people with technology seriums certainly be the case.
And I'd be interested to know how many people that
are what I self identify as psycho nods that got
the jibbijab. You know, obviously within the United States, there's

(23:59):
been some studies Christians generally speaking, were the least jabbed
group of people, and it has to do with how
much faith do you have in the system. I highlighted
in a previous stream that I don't see psychedelic spirituality
or mysticism in any way being countercultural in twenty twenty three.
In nineteen sixty three, nineteen sixty four, Summer of Love

(24:20):
nineteen sixty seven, and Hate Ashbury Woodstock nineteen sixty nine,
Absolutely the psychedelic culture was countercultural. It was totally in
opposition to the Protestant hegemony of America. But that's not
in existence anymore. In twenty twenty three, yes, the most
majority of Christians would identify as or most Americans would

(24:40):
probably identify as Christian, but when you look at Cardi b,
you look at the culture, you look at the commercials,
you look at the forms of entertainment in this country,
it's hard to say that this country's Christian in any way.
And therefore, the promotion of transgressive or sexually permissive forms
and the utilization of drugs for personal gratification or spiritual

(25:00):
enlightenment is of the dominant culture. So I think I
actually just posted a video on my old YouTube channel
of why I think psychedelic spirituality is on the rise,
because it's actually part of the culture, and it gives
people the feeling that I can dye my hair purple,
I can get a nose piercing, and I can be
fighting against the man. But really all you're doing is

(25:21):
going along with the narrative in the agenda at Will.
Another point in which I disagree with him on is
the belief he again so one of his ideas how
to do with novelty theory. This has to do with
another conversation he had with the mushroom in which he
began to utilize the II ching. Those are who familiar

(25:43):
with Chinese Taoism are going to be familiar with the
divinizing or it's a book of divinization. Actually we're missing
the other half of the book. This was part of
the premise of his relationship with the mushroom. Here is
that Terence mckenno was told by the mushroom that there's
half of the iiqing is missing. That the mushroom provided
the information of this lost book so that then he

(26:04):
could create and map time itself, which he considered the
movement of novelty, the movement of complexity, and so he
obviously adopting that Hegelian Whiteheading process philosophy, believed that the
world was becoming more and more and more complex and
that it was progressing and progressing forward to a more

(26:26):
ideal place. This is why he was an advocate for
the trans the dissolution of boundaries, because for Terence McKenna
the more boundaries that were dissolved male, female, man, animal, man, machine.
This only brought what he called the transcendental argument, the
transcendental object at the end of time closer into into

(26:48):
our time frame. And so he believed, based on his
mapping of time due to his relationship with the mushroom,
that the year was going to be twenty twenty twelve.
Now his own calculations was November two, twenty twelve, but
eventually he changed it over to December twenty twelve, which
was the same date theorized by people who did calculations
based on the Mayan calendar. Obviously, we are living in

(27:11):
twenty twenty three. The idea that time machines, this is
one of his ideas, that twenty twenty twelve is going
to be the time when time machines come back, and
that was going to be the end of history. That
you know, we were going to be able to trans
transition between different time frames in the future. Didn't happen.
I didn't. I again, let me know, guys, if you
guys saw a time machine come into place here in

(27:35):
twenty twenty twelve, I didn't witness any. And certainly the
end of the world didn't occur. This was obviously a
very popular idea, but this would be one where again
I disagree with him, and I do agree with him,
that there is going to be a sort of what
he called using whiteheady and philosophy at concrescence, there's going
to be an endpoint. There's going to be, for t

(27:59):
hal dershardan an omega point. Now again I reject Deshardin
because his whole worldview was consistent with sort of ecumenism.
He falsified many bones. Look into Pierre's history. He lied
about trying to prove human evolution and all these different things.
Evolution is going to be central again in regards to mapping.

(28:20):
Terrence mckennon's worldview. So obviously disagreed with his twenty twenty
twelve which obviously is already disproven. That's not taking a
lot of stuff, a lot of intellectual courage there, but
his technological singularity. See, he believed that this twenty twelve
point was going to be part of this exponential growth
in technological advancement that was going to lead to the

(28:42):
ability to upload consciousness. He before he had his brain tumor,
theorized that he was going to be able to upload
himself into a computer. And that wasn't quite the reality
unfortunately for him, and Lord have mercy on his soul.
He had a brain and died I believe in April
of two thousand, so he didn't make it into the

(29:05):
twenty first century too long. But the technological singularity, this
has to do with a lot with my academic research
in regards to transhumanism, and I'm very skeptical of the
claim that we're going to be able to have a
technological singularity where you will be able to sort of
be disembodied, because part of the questions and the premises

(29:27):
of the technological singularity is what exactly is man? What
is your anthropology? Me as a Christian, I obviously believe
that we have a soul. The people who promote the
idea of a singularity do not believe you have a soul,
because what you are is this the amalgamation of all
your neurons and firings in the collectivity of your own memories. Therefore,
if they can map the brain and the mind as

(29:50):
an emergent property, that's what they believe the mind to be,
an emergent property. I do not. I believe the mind
is part of us being made in the image of God. Again,
totally different anthropology. But they don't believe you have a soul.
You really are just this emergent property of your brain firings. Therefore,
they can map your brain and they can upload you
in a digital form. I don't believe that's the case.

(30:11):
I don't believe one you could even do that because
we aren't just a mind, we aren't just an emergent property.
There's something deeper to what man is. It has to
do questions of anthropology here, and so I totally disregard
his anthropology, of which I'll highlight later is basically his
anthropology is really just matter. Through the Big Bang, he

(30:32):
adopts basically the he's against dogmas, but he's in favor
of some of the scientific dogmas of his day. So
he adopts the Big Bang and then, for lack of
a better word, macro evolution. And therefore the emergent property
of mind has to do with this again, this process
of novelty, and that we are just a random mutation

(30:55):
for the pursuit of further and further novelty by the universe.
I reject that. I firmly rejected based on as I said,
on anthropology. I don't think the technology can do that,
and I think really the belief in technological singularity is
less about the transcendence of mankind. Anybody who's read some
of the transhumanist works probably gonna be familiar with people

(31:16):
like Max Moore and Natasha Vitamore, his wife, some of
the leading philosophers and scholars in this realm, that Nick
Bolstrom being another that I believe that what we're doing
with our technology is recreating the noetic realm, and this
is even this is it would be a point of agreement,
whether it be Robert Anton Wilson, Timothy Leary, Terence McKenna,

(31:38):
that they talked about computers in the last lecture Terrence
McKenna did. Well. It was like something about in the
Age of Intelligent Machines. Forgive me, I don't remember the
name of the lecture, but this was one of his
last lectures before he passed away. That he believed that
computers were essentially another form of psychedelics, not in the

(32:01):
same degree, not in the same radicalness of the phenomenological experience,
but that they begin to dissolve boundaries in that the
Internet and computers, generally speaking, we're going to perform the
same or have the same cultural effects that mass taking
of psychedelics would have. Timothy Leary talked about this too,

(32:22):
back in the nineteen eighties and into the nineteen nineties
he died in the latter half of the nineties, where
he theorized that the computer was the new drug, the
computer was the new psychedelics. Same with Robert Anton Wilson,
and so my point being that they have highlighted and
they believe that these digital technologies were going to lead

(32:45):
us to further transcendence. What I believe they're doing, and
this where I agree with them, is that what the
psychedelics do and what the digital technologies that we're seeing
in our culture doing now is it's creating a new
noetic realm. As I said, angels and demons are as
an Orthodox Christians, we communicate with them through the imagination.
This is why psychedelics, I absolutely believe you can contact enties.

(33:06):
I have experienced entities on psychedelics in my life. What
are they, Well, that's a question that we can get
into further here later. But my point being is that
they are noedic entities. And what we're doing with the technology,
and this is something that I've had a conversation with
Father Deacon doctor Annon I is about, is that all
these digital technologies are also creating a new noedic ecosystem.

(33:30):
And so I believe it's less about us transcending and
more about noetic entities being embodied through the technology. So
there'd be another point of contention with me and Terrence mckinna.
Another one is his opposition to all forms of monotheism.
So looking things up, he's certainly not in favor of Christianity.

(33:51):
He grew up Catholic. I believe Terence McKenna was irish.
He grew up in a small mining town in Colorado
and according to him, had a very conservative father, which
he I think he loved his parents. From again, from
all the years that I was listening to him, I
certainly remember him him and dinn as being closer to
their mother. But he was sort of traumatized by the

(34:14):
Catholic Church and was very antagonistic towards Christianity and adopted
more of a Gnostic understanding. Well, I've done multiple streams
on gnosticism and highlighted that within the Gnostic paradigm they
also lack any sort of objective morality or any sorts.
So they then perform various feats for the ingratiation and
the acquisition of nosis spiritual knowledge, nosis just being the

(34:36):
Greek word for knowledge. So you can look at the
Borberites where they eat fecal matter, period blood, accused of
even you know, having ritualistic abortions. You can look at
the carpal crations where they have ritualistic forms of sex
both hetero and homo, where they perform wife swapping these
types of things. Now, there's a lot of different Gnostic groups.

(34:59):
This is a misno or when we talk about gnosticism
as a sort of general thing for a single movement,
it's not gnosticism. And I'm going to be doing an
Orthodox deconstruction on the Gospel of Thomas here potentially this
week or next where I'm gonna highlight Gnosticism is characterized
by a few attributes won by the What's called the
Martian heresy is the rejection of the Old Testament as

(35:22):
being continuous with the God of the New Testament. They
believe those are two separate deities, and that the God
of the Old Testament is actually the demiurge Yadoboe Beelzebub,
and that the world that we live in then is
actually a prison. This is a characteristic of gnostic theology,
and gnosticism, then is an amalgamation of Platonism, of the

(35:45):
mystery religions such as Eleusis, such as the mystery traditions
in Egypt, such as the Mystery Traditions and Rome like Mythrism,
all that type of stuff. It's the amalgamation of Platonism,
mystery religions, and then Christianity. But none of the Gnostic gospels.
The earliest NaSTA gospel is the Gospel of Thomas, and
it's still second century, so none of the Gnostic gospels

(36:08):
are apostolic in any way. But Terrence mckinna certainly adopted
a Gnostic understanding, and he was a major proponent of
Gnosticism as an interpretation of Christianity. This would be another
point of departure. I having bought into a lot of
this stuff that, Like I said, my master's degree at
the University of Illinois was very much focused on Hermeticism

(36:28):
and that Renaissance revival of it through Mursilio Ficino and
Giovanni Picadella Marendola into the magical Age of the sixteenth century,
where we get John D. Michael Meyer, Edward Kelly, all
this different stuff. I'm very familiar. I was fascinated with that.
But he highlights that gnosticism is the continuation of the
psychedelic paradigm that Terrence mckinna is promoting, and I would

(36:50):
absolutely agree with him there. I absolutely, But I did
disagree with the promotion of narsissism. I disagree with the
promotion of the idea that we come we again apothosis,
that we divinize ourselves. One of the characteristics between Orthodox
Christianity and then all these mystery traditions is, as I said,
these mystery traditions are about man becoming God, where our

(37:13):
tradition as an Orthodox Christian is about God becoming a man.
And where you stand on that as central importance is
going to differentiate which paradigm you ultimately adopt. So I
reject his opposition to Christianity in promotion of gnosticism. I
also reject his stone tape theory. I myself don't promote

(37:33):
or believe in macro evolution. I think there's a lot
of holes we can get into those here in a few,
some being the sort of logical fallacies of macro evolution.
For example, the inability to one prove the connection between species.
That's a big one. The other one is, for example,
the survival of the fites. This is just a logical

(37:54):
problem within the Darwin's theory is that if we are
being selected based on the survival of the fittest, how
would it, for example, like the first bat a mammal, Well,
the first mammal certainly wasn't a bat and didn't have wings.
How would it be logically that a mammal would begin
to develop an appendage such as a wing and still

(38:17):
be the fittest for its environment. It makes more sense
that what he would be doing by developing an attribute,
he would become less and less fit. And if he's
becoming less and less fit, then he would die generation
after generation after generation. He wouldn't be able to grow
further and further. I mean, how many generations does it
take to grow a wing? How many generations does it
take to create a totally different eyeball? And those stages

(38:39):
in between are part of the logic fallacy that you
can then criticize Darwinian theory is that it doesn't make sense.
They would be eaten, they would be extinct, they would
have been killed. Again, there's other points you can look at,
you know who. The Hoover Institute has a really good
example of criticisms regarding darm theory by two atheists. These

(39:01):
are really it's not religious people, and then the other
one is certainly a creationist or intelligent design at least
it's Steven Meyer. He was just on the Joe Rogan experience.
So he's a Christian who believes in intelligent design. But
I believe he still believes. He believes in micro evolution,
not macro evolution, the descent from a single entity or

(39:23):
species or a bacteria that was hit in a pond
by lightning, of something like the primordial soup theory. He
rejects all that, which I do too when it comes
to micro evolution. When it comes to what's called speciation,
the idea that there's multiple there's multiple species of sharks. Clearly,
the tiger shark is different from the great white, which
is different from the hammerhead, which is different from the

(39:44):
lemon shark, all of which have different phenotypes that have
been adapted to the ecosystem in which they they they
hunt and they live in. I agree with that. I
absolutely believe in in phenotype expressions that altered based on
the environments that you live in. But I disagree that

(40:04):
the first shark came from some other entity, and science
hasn't been able to prove this. So the stoned ape
theory for McKenna is the belief that humanity being arboreal
apes primates were moving out into the grasslands of Africa

(40:25):
to to drought. And as we moved out into the
grasslands due to drought, the canopies that we were then
swinging around in we're drying up. That we encountered various
ungulate animals. Ungulates just means hooved animals. And these ungulate
animals left dung out in Africa. And what a growth
was the psilocybin mushroom, he argued, and his brother Dennis McKenna.

(40:48):
And it's really a misnomber to call it a theory.
It's a hypothesis. A theory is something that sort of
has more scientific backing and provability to it. These are hypotheses.
It's a misnomer to call it a theory. But the
stonedape hypothesis claims that then these arboreal primates began to

(41:09):
eat and ingest psilocybin mushrooms, and at lower and then
medium and then higher rates, they had different attributes that
at the lowest rate, he claimed that it added visual acuity.
This has been criticized by the scientific community because there
is no evidence, even though he uses one. I forget
what the gentleman's name is, who ran the experiment this

(41:30):
is in the early nineteen sixties, where they had people
take very very subtle amounts of psilocybe and then asked
them to note when two lines began to no longer
be parallel. Well, he used this study to cite that
psilocybin added visual acuity, which then would have made the
arboreal primates able to hunt better. Then he claimed that

(41:54):
at higher doses it causes a sort of an eurotic
stimulant to the central nervous system. So therefore these arboreal
primates had heart ons. Therefore, they would have been more
sexually promiscuous and would be the fecundity would increase, but
amongst the tribe, if you will. And then at higher
and higher rates, it would have been a full blown

(42:15):
mysticism that these primates would have had due to the
ingestion of psilocybin. And he and his brother claimed this
is part of the development, the rapid development of what
they call the neofrontal cortex. Now, I do not agree
that this is how the neofrontal cortex came about, because
I do believe that God created the planet. I believe
in creationism, and explaining why I believe that that'd be

(42:38):
another stream we can certainly do in the future. But
continuing on here with mckennon's worldview, that's why I would
disagree with his stone tape hypothesis often referred to as
a theory. Also, I would disagree with his novelty theory
in regards to complexity. Now, this is I would say,

(42:59):
actually the strongest argument he has, because it's basically just
adopting the process philosophy of Alfred North Whitehead, which is
a serious scholar by the way. Now, Alfred North Whitehead
would reject the sort of transgression of boundaries thing that
then McKenna adds onto this worldview through the ingestion of psychedelics, tattooing,

(43:22):
body modification, sexual permissiveness, all this different stuff al for
North Whitehead would not promote that. But Alfred North Whitehead
famous for his relationship with bertrand Russell and their mathematic
logical positivism, their mathematic works. Later he got into more

(43:43):
focus on philosophy theology logos, which McKenna also talks about.
We'll discuss his theory of logos here when we get
into metaphysics. But he basically just adopts the worldview of
Alfred North Whitehead and then adds shamanism and psychedelics to
it to prove present his sort of novelty theory. He
uses again Pierre tehart A Shardin in regards to the

(44:06):
omega point being his sort of transcendental object at the
end of time, all these different things. So I reject
his novelty theory, and I certainly reject this time wave zero,
which again it's already been disproved itself. I don't need
to come on here and a rant about time wave zero.
It just hasn't matched up and been accurate, obviously, because

(44:26):
time wave zero was his basis for the idea that
time was going to end in twenty twelve, which didn't
occur unless we're somehow not no longer in time, which
let me know if that's the case, because I've been
I've been highly mistaken. So I already reject this time
wave zero, which is again time wave zero is his
theory in which he tied to novelty theory. It's tied

(44:49):
to this iching, right, remember when I talked about the
technological singularity in twenty twelve. His conversation with the mushroom
led Terrence McKenna to using again creating a whole graph
of time using the I Ching, which I don't discount
that he's talking to a real entity. For me, as
an Orthodox Christian, I believe it's a demonic entity, which

(45:11):
then always inflates our own egos and our understandings of
ourselves and our ability to graph something that's actually outside
of our capabilities, which is exactly what I think it does,
because in a way, when we engage with demons, they
humiliate us in the long run, and certainly in his
twenty twelve speculation and his time wave zero theory, which
he thought he was going to be viewed as like

(45:33):
a mathematician after his life, which has been you know,
sort of mocked and derided by actual mathematicians. But it's
based on his conversations with the Mushroom and the Mushroom
highlighting the aspects of the I Ching that we again
we don't have that second book and therefore mapping time itself,

(45:54):
mapping the EBB and flow of novelty, the ebb and
flow of complexity, arguing, okay, big bang, and then and
then creation is becoming more and more and more and
more and more complex. And as it becomes more complex
again This is then the movement of history itself leading
towards what he argued the transcendental object at the end
of time, which was twenty twelve. So I don't need

(46:17):
a rent and rave around the time wave zero. It's
already been disproven. But this would be another point. Another
one would be the Gaya hypothesis. The guy A hypothesis
is built upon a premise of sort of emergent properties
and the idea that the mind is an emergent property,
which I reject as a Christian because I believe the
mind is actually part of us, being made in the

(46:37):
image of God. So the mind isn't something that emerges
like wetness. Right. This was a common metaphor he would use.
Is that you know, when you have one molecule of water,
h two, Oh, it's not wet. Wetness is an emergent
property of multiple molecules of water. And this has been

(46:58):
dealt with in regards to understanding what's called in the
philosophy of mind, the hard problem, that is, what is consciousness?
What is the mind? And for many people they have
believed that the mind is actually an emergent property. So
when you talk to a sort of materialistic atheist or
somebody like that. They would argue that the mind isn't

(47:19):
actually a real thing in and of itself, the imagination
isn't a real place, or again, this noedic realm, as
I would argue, they would say, it's just an It's
just an emergent property of the functioning and firing of
neurons in your brain. And so because of the interconnectivity
in the multiplicity of neurons in your brain, what emerges

(47:40):
from this electrical firing is the concept of a mind. Well,
this idea, which is obviously rooted in evolutionary Darwinian Wallace theory,
is also the premise of what would be like Lovelox
James Lovelock's Geya hypothesis. I do not believe that Gaya
or this Devinies goddess understanding of planet Earth is participating

(48:04):
in things like logic and love and language, mathematics, reason, compassion, mercy,
and all this different stuff. Is it living? Absolutely, Nature
is living. But I believe as a Christian that only mankind,
men and women are made in the image of God,
and therefore we participate in these higher faculties that animals

(48:24):
do not participate in. Animals are not participating in mathematics.
Animals are not participating in language. Yes, they communicate, they're
not participating in language. Language is something different. So these
higher faculties mercy, compassion, reason, glory, honor, These what are
inn orthodoxy we call uncreated energies of God. That these

(48:46):
are energetic realities that are natural, to the essence, to
the nature, to the substance of the Godhead. These are
what make us unique in regards to the created world,
only Homo sapiens, and this lose the people who believe
in aliens, which I reject. This is another point in
opposition to his worldview. I don't not I do not

(49:07):
believe in extraterrestrials. I do not believe in aliens. I
believe that this is totally a psyop again by our
own governments. I can get that into that in a second.
But the idea of these that that animals would participate
in these higher realities, or that planets in the planet
you know, in the Sun and Gaya, I reject all
that stuff. I believe men and women are uniquely made

(49:28):
in the image of God and can uniquely participate in
these higher faculties on Earth and that includes people who
speculate about these sort of self effic aliens that are
gonna come save us from our own nuclear destruction. I
don't believe in any of that. I also reject his
psychedelic apotheosis that he believes that that through the ingestion
of psychedelics and a sort of reflection on these felt

(49:51):
presence of direct experience, that we will then move into
our own divinity. I reject that entirely. And again I
believe in theosis that the more we try to become
more like Jesus Christ, who I firmly believe to be
the Logos incarnate, it is God incarnate as a man,
that that is how we participate in divinity. That is

(50:14):
the map of reality, that is the way forward. This
is a totally different understanding, and this differentiates again when
we come to objective morality and ethics, which he's not
going to have one. So I also reject his psychedelic
app of theosis, and I also reject his belief in
extraterrestrial and aliens. So those are the few things that

(50:35):
I agree with archaic revival, although we totally disagree with
the interpretation of it. I agree with psychedelics being the
dissolution of boundary, and this being a phenomenon that's happening
in culture, we totally disagree in promoting it. I do
believe in the Balkanization of epistemology as he described, and
then I do believe in the power of language and magic,

(50:57):
which is essential to Christian theology in regards to how
we understand what the word is, what the logos is,
who Jesus Christ, the incarnation of God's Word is, and
what the relationship of language is to us and God
and to thus then the world, and how we can
then communicate with these noetic entities, demons, angels through words, Allah,

(51:20):
John Dee and Edward Kelly and some of the Anachian
magic and all that different stuff, which again I totally
am not in favor of. I believe that to all
be demonic. So those are a few things where I
disagree and agree with Terence McKenna.