New McKenna clip

I have one issue though with Primate Man valorization

I have grown fond of Terence McKenna in a way neither Leary or Ram Dass hold. I think I see a great deal of myself in him as I do in Michael Levin. However I have learned from Terence lately and others earlier so I go to the shock of the new called 1967/1968 and do see and do recall my intellectual enterprise at 10 and 11 and onwards and upwards 95% correct in my estimation which is how it is today. I’m still here. Living on air. No injections since 1976. Less medicine than many. Time passed and cultural values stayed. Freedom as foundation. Fun as the portable structure. Homo Ludens not Sapiens Sapiens injecting on command.

Where I disagree with Terence is not picking a nit but never having had a chance to meet him I think he can accept as he does Fungi the Insect Kingdom too has sentience. Different group minds. We so dislike sentience except with domesticated animals, employees loyal to management or citizens.

Nowhere is it written that the child of a Primate can know by Theory and predict anything precisely. At the subatomic level a paradoxical fun house.

QED fun life is well lived life and lived life is up to your little yes, and your very Big NO. NO! NO! is the foundation of the Foundation for ones FORM.

(Citation not clear. Found upon request) “They did not kill him. They could never kill him, because the meaning of Christ does not lie in a body or in a moment in time. Christ was never a man. From a Corbinian perspective, Christ was, Christ is and Christ will ever be a theophany, "a forever inexhaustible event of the soul."[40] Everything is at stake here. The whole cosmos depends upon the interpretation of this moment. In Corbin's words: "There is only Revelation." There are only theophanies. This is the truth that we are called to see. Our knowledge, our vision, our hearing, all of this is worth what we are. Our world is a measure of our being. The event of the Transfiguration as told in the apocryphal Acts of Thomas makes this quite clear. The form of the Lord was visible only to some, and among these each saw something different, some a boy, some a youth, some an old man. But each could say: "I saw him as I was able to receive him."[41]

-71-

The alternative to the catastrophe of the death of God is the theophanic cosmology of the gnostics in the Abrahamic tradition. Corbin devoted his life to articulating this vision of the essential harmony at the root of all of the religions of the Book, the vision of what he was to call in his late work the Harmonia Abrahamica.[42] It is based on a Christology radically different from the one that became dogma. It requires a return to the Christology of the Ebionites, who had no doctrine of the Trinity, or of the substantial union of the divine and human in Jesus. For these Jewish-Christians, Jesus was a manifestation of the celestial Son of Man, the Christos Angelos, who was consecrated as Christ at his baptism. Jesus then takes his place in the lineage of the True Prophets. Corbin writes

for Ebionite Christianity - sacred history, the hierology of humanity, is constituted by the successive manifestationsof the celestial Anthropos, of the eternal Adam-Christos who is the prophet of Truth, the True Prophet. We count seven of these manifestations, eight if we include the terrestrial person of Adam himself. They are Adam, Noah, Enoch, Abraham, Isaac, Jacob, Moses, Jesus The fundamental basis of this prophetology is therefore the idea of the True Prophet who is the celestial Anthropos, the Christus aeternus, hastening from christophany to christophany 'toward the place of his repose.' Now, this is the same structure that Islamic prophetology presents, with this difference, that the succession of christophanies is no longer completed with the prophet Jesus of Nazareth, but with the prophet of Islam, the 'Seal of the Prophets' whose coming Jesus himself announced, and who is the 'recapitulation' of all the prophets[43]

Thus Mohammad is identified with the figure of the Paraclete in the Gospel of John. Among the Shi'ites, the Twelfth Imam, the Hidden Imam, is sometimes identified with this final manifestation of the True Prophet, the central figure of the Eternal Gospel.

The death of Christ signifies something utterly different from what we have come to accept. Corbin relates with evident approval the story of Christ's death told in the Medieval Gospel of Barnabas. Jesus is taken up by the Angels, before Good Friday. Judas Iscariot, transformed to resemble Jesus, is arrested and killed upon the Cross. And so His followers believe that He has died. It must be this way, since as Corbin writes,

"in making of him the 'Son of God' it is Man himself that humanity has equated with God, and it was only possible to expiate this blasphemy through succumbing to the belief that his God was dead. Everything occurs as if the Ebionite-Islamic prophetology here went ahead to denounce and refute the false news of the 'death of God.'

It is undeniable that this vision overturns from top to bottom some eighteen centuries of the Christian theology of History."[44]

Without any illusions about the magnitude of the transformation he is suggesting, this vision is Corbin's answer to those who wonder whether Christianity itself is capable of surviving. It is only by being open to a radically reformed Christianity in harmony with the mystical traditions of the rest of the Abrahamic tradition, that the religion of Christ can find its fulfillment. Only a Christianity based on theophany can survive.

There is a balance, an "essential community being visible and invisible things"[45] and it is the function of theophanic perception to reveal this community as it is within the power of each being to perceive. To train our senses to perceive this community even dimly, is to begin to realize the "cognitive function of sympathy"[46] and to sense in the presence of the beings of this world the harmonies that resonate through all the worlds beyond. To live in sensate sympathy with the beings of the world requires that we experience the spaces that stretch singing between the Terrible Majesty of the Unattainable Deus absconditus and the Beauty and Glory of the Deus revelatus. It is the dissolving power of the Hidden God that guarantees the freedom from dogma and from idolatry. Idolatry "immobilizes us before an object without transcendence." A theophanic perception knows that there are no such objects. Likewise, since the Face of Darkness must have a Face of Light, a Face of Beauty that reveals it, there is no unbridgeable chasm between the Absolute Subject who is the Thou of the soul's love and longing and the soul itself. And so there is no gulf between love of a creature and love of the divine - their union is achieved through theophanic perception. We are saved not just from idolatry, but from the "furies and rejections" of world-denying asceticisms.[47] The identity of being and perceiving that theophanic vision implies is beautifully expressed by Corbin when he refers to "a God unknown and unknowable, God of Gods, of whom all the universes and all the galaxies are the sensorium."[48]

FINE>FINE. Let’s go back a taste and think pre-agriculture. https://martinifisher.com/2023/02/01/baubo-the-forgotten-great-goddess/