Re-reading Plato’s “cave allegory” from The Republic in preparation for tomorrow’s class, I’m struck again by the distinction drawn by Socrates between “that which is coming into being” and “that which is” (Bloom translation, p. 197). Because of what I’ve been reading lately, however, (especially various mystical texts, including Ram Dass’s Be Here Now), I’m tempted to interpret “that which is” as another name for what Terence McKenna called “the transcendental object at the end of time.” As I imagine it, this object or divine being would possess the power to operate upon the dimension or construct we call “time,” pulling toward it those who allow themselves to be pulled. The spiritual journey, then — the climbing of the Holy Mountain, the ascent toward the true and the just and the good — all of this would involve the rediscovery of what we once knew and will come to know again. Plato, of course, refers to this process as “anamnesis.”
Although much of it remains of an order and kind I can’t define, the information I receive while under the influence of psychedelics hints at hidden cognitive capacities. Thought acquires an important ally. Fed with new perception, even if just of the entoptic kind, the brain responds accordingly, adjusting itself through a process of neurogenesis in the hippocampus. One learns, for instance, that psychedelic shaman Terence McKenna studied under Austrian philosopher of science Paul Feyerabend. Is there a “correct” way to generalize? Mind is the only true Subject, emanating upward and outward through the biosphere, inventing new forms for itself. Sidewalk cracks rhyme with frets on the neck of a guitar, in a place where the biosphere exists only as distant memory, herbal remedy, “supplement.” How fares the cause of “epistemological anarchism” in the age of the Anthropocene? How fares the cause of personalism in the age of AI?