I’ll keep this one short. In 1998, Mystic Fire Video released a 5-video set called Apocalypse: Revelations for the New Millennium created by director Werner Weicke. Terence McKenna made a brief appearance in part one of the series, titled A Vision of the End. Although the videos were released in 1998, it’s possible that the recording of McKenna took place earlier as he sets the year of the eschaton, 2012, “20 years” into the future, which would suggest a recording date somewhere around 1992. Either way, I don’t believe that this short clip has been shared online before. So, here you go. Enjoy!
In an earlier ‘weekly haul’, I mentioned that the archives received a copy of Paul Krassner‘s book Murder at the Conspiracy Convention and Other American Absurdities, which contains Krassner’s interview with Terence under the title ‘Further Weirdness with Terence McKenna’. The same interview appears, with slightly different edits each time, in two of Krassner’s other books: Sex, Drugs, and the Twinkie Murders and Magic Mushrooms and Other Highs. The latter two books contain an extended Q&A (“in person and by e-mail”) that doesn’t appear in Murder at the Conspiracy Convention. The interview originally appeared in High Times #266 (October 1997) under the title ‘The Mushroom Apocalypse of Terence McKenna’.
The item that was selected through the random number generator for today is the 2nd edition of Magic Mushrooms and Other Highs (the 1st edition was self-published by Krassner). I don’t own a copy of either edition (I’ve never seen a copy of the 1st), but I was able to scan the relevant pages of a copy just to make sure that it is at least digitally represented in the archives. If you’d like to donate to help acquire a copy, which I’ve found online for $13.92, you can do so at the Transcription Project or through our crowdfund store (I’ve also found a copy of the original High Times for $9.97). Rather than continue to have individual blog posts for each of Krassner’s books that contain the interview, I am just going to finish out the series here with one final post about all of them, including some selections from the interview. I almost encountered Paul Krassner a few days ago at a Robert Anton Wilson event in Santa Cruz (about which I will post more soon), but he was was unable to attend. In the meantime, these are where you can find his interviews with Terence McKenna…Also of note is the Dedication to McKenna in Magic Mushrooms and Other Highs:
And, some excerpts from Krassner & Terence (passages set off by quotation marks are McKenna’s words):
With his curly brown hair and beard, a twinkle in his eye, and a lilt to his voice, he could easily pass for a leprechaun.
“I’m convinced that probably for most people, the most important thing in a workshop is nothing that I will say or do, but who you might meet here.”
He is a psychedelic adventurer and visionary author who serves as a missing link between botany and technology.
He handles the role with intelligence, grace, and humor. In person, he is spontaneously charming and effortlessly witty. He loves language, and though he is glib without being speedy, he chooses his words carefully. He communicates with the precision of an architect and the passion of a poet, speaking in a friendly, entertaining twang. He is, in short, a Mr. Rogers for grown-ups, and the neighborhood he welcomes you to explore is your own inner space.
Krassner describes an incident that occurred in San Francisco following the Saint Stupid Day Parade and a fundraiser event for Jack Kerouac’s daughter, Jan, in which he was arrested for possession of a bag of mushrooms that he hadn’t entirely been aware that he had possessed. It was, apparently, that incident that prompted his mission to meet and talk with Terence McKenna, which led to the present interview:
The cop’s question–“So, you like mushrooms, huh?”–was asked with such archetypal hostility that it kept reverberating inside my head. So you like mushrooms, huh? It was not as though I had done anything which might harm another human being. This was simply an authority figure’s need to control. But control what? My pleasure? Or was it deeper than that? This need to understand the basis of my plight became the impetus for my decision to meet Terence McKenna. He was, after all, the Head Mushroom Guru.
I contact McKenna in Hawaii, where he lives in happy isolation. “My website is on a machine in the Bronx, although I administer it from the Big Island.”
The workshop convenes… Everybody has arrived with their own personal agenda, and each will hear McKenna through their own individual filter.
Someone else publicly confides to him, “If my life were a ride through the fun house at Disneyland, you’re like one of the characters who keep popping up.”
McKenna confesses, “I’m an epistemological cartoon.”
“Why is there so much social tension over this psychedelic issue? Nobody who has informed themselves claims that great criminal fortunes are being made or that kids are being turned into psilocybin runners in the ghetto. We know that all the stupid reasons given for suppressing psychedelics are in fact some kind of lie.”
“Strangely enough, the way you cheat the grim reaper is by living as fast as you can, because all time is [is] the seriality of events, and the more events there are, the more time you have, so awareness becomes very important, and even, as the Buddhists say, awareness of awareness.”
Saturday morning at Esalen. Fresh fruit and vegetables galore. Hot cereal and stewed prunes. People will be passing gas all over the place…
McKenna maintains that “There are not good beliefs, there are just bad beliefs, because they inhibit human freedom.”
“Our legacy is the legacy of the children of the stoned monkeys.”
“If yoga can do it, great. If Transcendental Meditation can do it, great. The pope and the Dalai Lama, fine. But, in my experience, the only thing that changes consciousness as fast as we’re going to have to change it is psychedelics. We have to change it on the dime, because the processes that we have set in motion are going to drag us down.”
“We need to unify heart and head in the presence of super technology.”
“If psychedelics are so great, then what’s so great about us? Are we better than those poor people who have never taken psychedelics? Are we morally better? Are we wiser? Or are we just some kind of screwball cult like Mormons, who congratulate themselves on having achieved this supreme understanding, and yet to everybody else they just look like geeks? And we look like geeks. This really is a problem I carry with me, because I’ve advocated psychedelics my entire life, yet I often see incredibly bad behavior and stupidity and cruelty and insensitivity committed by psychedelic people.
The bottom line of psychedelics is not how good it makes you feel but how creative you are, and the acceleration of creativity that is taking place is immense, and if you can get off with the people who are responsible for most cutting-edge phenomena, they will admit that they began with psychedelics.”
“I really believe our evolutionary past holds the key to our evolutionary future.”
“The end of the Mayan calendar is the same day that I had calculated [archivist’s note: this is not actually true]. Well, this is not a reason for believing my theory, for you, but for me it was a reason. Too weird a coincidence. The only thing that I have in common with the Mayan civilization is that we both used psilocybin, and it’s almost as though when you purge the virus off your disc, there is at the bottom line, written in assembly code that cannot be expunged, a discard date that says, ‘Abandon this locality before December 21, 2012 AD.”
Someone else asks, “What book are you currently reading?”
I’m reading a book , it’s a hoot, Time Machines: Time Travel in Physics, Metaphyics, and Science Fiction by Paul Nahin. It’s published by the American Institute of Physics, so you need not hang your head in the subway.”
Another person asks, “How’s your website coming?”
“I’m just so damned proud of having hacked it in the first place. The things we’re discussing here, if you go there and download, it’s all there in high detail, and you can take your time. I think of it–in terms of my intellectual life–it’s more who I am than who I am sitting here, because I might forget a reference or skip over something. On the website, we got it right.”
Except that on the website you can’t appreciate McKenna’s speech patterns. He would pronounce pat-tern, as though his inner dictionary were separating syllables, certainly a shat-tering experience.
“Aliens don’t talk to individuals, they talk to species. And they don’t say things like, ‘Be vegetarian,’ the say things like, ‘Now do language. Now physics.'”
“[The universe] wants to conserve novelty at all costs. That seems to be more important to it than conserving biology. It will sacrifice biology if necessary to save novelty. Novelty is the top of the value hierarchy, as I see it, and biology, culture, technology, physics–all are simply means to an end.”
And, Krassner adds his own thought to the matter:
I remember the first time I came to Esalen, in 1970, for a workshop with John Lilly. He played a tape loop of one word being repeated continuously, but after a while you would begin to hear other words.
“When faced with repetition,” Lilly explained, “your human biocomputer automatically programs in novelty.”
“Finally, after I had alarmed a number of people, and my friends were meeting, speaking of intervention–on an idea for god’s sake–Ralph Abraham came to see me on his own, he wasn’t delegated by the interventionists, and said, ‘The problem here is that you have an occult diagram. Only you understand it, and only you can interpret it, and therefore it’s not very persuasive.”
“For me, this [discussion of the Timewave] is sort of the payoff of doing these weekends. In the other parts of the weekend, I basically function as the nutty professor. This is so personal that no one has ever tried to steal it. That’s how uniquely and wholly and totally mine it is. So if it’s malarkey I get all the blame, and if it’s true I get all the credit.”
“For those of you who are true fans of predictive accuracy, the day of the Human Be-In, January 13, 1967, is the day we go over the hump… We’re right about here [in the late 90s]. This is the pause before the storm. This is the most habituated moment that we will know for maybe the rest of time.”
“I suppose if I were a different kind of personality,” McKenna observes, “I would haunt the hallways of major universities and try to drag these guys into my theory. But for some reason, I think the Timewave itself empowers a certain kind of fatalism, and I just say if I’m right, I’m right; if I’m wrong, I’ve probably told enough people already.”
When Krassner asked Terence about the recent Heaven’s Gate mass-suicide:
“I encountered Do (then Bo) and Peep in 1972. They were contemptible, power-crazed new age creepoids then, and apparently things didn’t get better.”
When Krassner asked Terence about the “posteschaton”:
“I’ve created a series of scenarios in ascending weirdness which answers the question.
A low weirdness answer would be, suddenly everyone begins to behave appropriately. This is kind of a Buddhist, Taoist approach…we would just dissolve into appropriate behavior. Since we’ve never had that, we can’t imagine what it would be like.
Then there’s the transformation-of-physics scenario, which basically says, ‘All boundaries dissolve.’ What that would probably be like, the first hour of it would be like a thousands micrograms of LSD. After that, we can’t imagine or predict, because again it would have so totally changed the context…
Then there are the catastrophic scenarios that revolve around the question, “Death, where is thy sting?” And probably the most efficient of those is the planetesimal-impact scenario. A very large object strikes the earth and kills everybody, and that’s it…[or] the sun will explode. that would certainly clear the disc and fulfill the whole thing. The planet vaporizes, and collectively we and all life on earth move into the shimmering capsules of the post-mortem realm, whatever that is. Novel, novel.”
“The rise of the Web has been a great boost to my fantasies along these lines, because now I can see with the Web from here to the eschaton. Apparently, it’s a technology for dissolving space, time, personality, and just releasing everybody into a data stream, something like the imagination.”
One idea I have for an end-of-history scenario: Time travel becomes more and more discussible; finally there are laboratories working on it; finally there is a prototype machine; finally it’s possible to conceive of a test; and so on the morning of December 21, 2012, at the World Temporal Institute headquarters in the Amazon Basin, by a worldwide, high-definition, three-dimensional hook-up, the entire world tunes in to see the first flight into time. And the lady temponaut comes to the microphone and makes a few brief statements, hands are shaken, the champagne bottle is smashed, she climbs into her time machine, pushes the button and disappears into the far-flung reaches of the future. Now, the interesting question is, what happens next? And I already established for myself that you can travel backward into the past, but you can’t travel further into the past than the invention of the first time machine, for the simple reasons that there are no time machines before that, and if you were to take one where there are none, you get another paradox.
So, what happens when the lady temponaut slips into the future? Well, I think what would happen a millisecond later is tens of thousands of time machines would arrive from all points in the future, having come back through time, of course, to witness the first flight into time…And that’s as far as the road goes. That’s the end of the the time road.
[And, here, Terence goes even beyond this “normal” explanation of his]
But the grandfather paradox persists. One of those time travelers from 5,000 years in the future, on their way back to the first time-travel incident, could stop and kill his grandfather, and then we have this whole problem all over again. So, I thought about this for a long time, and I think I’ve found a way around it. But, as usual, at the cost of further weirdness.
Here’s what would really happen if we invented a time machine of that sort. The lady temponaut pushes the button, and instead of all time machines appearing instantly in the next moment, in order to preserve the system from that paradox, what will happen is, the rest of the history of the universe will occur instantly. And so that’s it. I call it the God whistle.
This is because you thought you were building a time machine, and in a sense you were, but the time machine isn’t what you thought it was. It caused the rest of time to happen instantaneously, and so the furthest-out developments of life, matter, and technology in the universe come right up against you a millisecond after you break that barrier, and in fact your discovery that traveling time is not traveling time, it’s a doorway into eternity, which is all of time, and that’s why it becomes more like a hyperspatial deal than a simple linear time-travel thing.”
The Dominion Post newspaper of New Zealand published an article in their issue of the 20th of December, 2012….a day before Terence McKenna’s projected eschatological completion of the Timewave that he “discovered” as an artifact of the King Wen sequence of the I Ching in the Amazon with his brother in 1971 (depending on when you were to ask him, at other times he used other dates). The article was a review of a play called ‘Eschaton: The Final Thing, directed by Stella Reid, which was inspired by Terence’s millenarian sensibilities. There’s a teaser trailer available online and the (quite enjoyable) soundtrack is available for streaming.
The article begins by poking at some of the ‘articles of faith’ of certain 2012-believers, namely that Planet X (or Nibiru) would collide with earth and that a small mountain village in France (Bugarach) would be one of (or the only) place of salvation during the ensuing cataclysm before going on to review the play itself. Reviewer Laurie Atkinson suggests that someone looking at the flyer for the performance might have expected these themes to be addressed only to find that it was actually about “the ideas of Terence McKenna.”
In her director’s notes in the programme, Stella Reid, inspired by McKenna’s writings, explores “how an eschaton could affect, and ultimately transform, humanity.” McKenna imagines human existence going through a “gestation process” and that when the end happens we will go through a process of metamorphosis and emerge from our human cocoon with a “human-machine planet-girdling interface capable of releasing the energies that light the stars.”
One hopes that there is a video of one of the performances around somewhere, so that it can be added to the Terence McKenna Archives. If you find (or have) one, please do let us know at: firstname.lastname@example.org