Complex cosmologies, explained
Syrupy new age spirituality cannot hope to illustrate our lived experience. What can?
‘Psychedelic rhetoric’ is a term I’ve been searching for.
I can’t claim to have coined the phrase or for it to be sacred ceremonial insight.
Instead it is the words of academic hotshot Reanne Crane, a linguistics expert at the ever-more radical University of Kent. She spoke at The University of Exeter’s Philosophy of Psychedelics Conference 2022. On the programme, one of the keywords listed for her talk was ‘synthesisers’.
“Everything’s ineffable. If I had to describe the experience of sitting on this chair I’d have trouble”
Music’s only one method we use to communicate notions language – especially this one – can’t. Words certainly don’t do justice to the psychedelic experience, as we are all painfully aware. In her talk Scrap the Book: Polymodes, Metaphors, and the Psychedelic Skyline at The University of Exeter’s Philosophy of Psychedelics Conference 2022 Crane asked, what damage might that be causing and what can we do to make it better?
Crane, also a bedroom producer and songwriter, used ‘cleaning the filter’ as an example of witless psychediatribe, employing contemporary sound design to demonstrate her point.
Making a rockstar late entrance, Crane strode down the auditorium steps and took straight to the stage declaring, “Everything’s ‘ineffable’. If I had to describe the experience of sitting on this chair I’d have trouble.”
Lumbering late Anglo-Saxon lingo requires myth and story to weave in philosophy and perception. “Indigenous people don’t need to say ‘ineffable’ because they have complex cosmologies,” Crane delivered in her plain-speaking Yorkshire accent. “Losing our grip on absolute truth might be what we all actually need right now,” she declared to a hall of hardcore truth seekers while hovering cross-legged above a conference chair.
Awareness of other realities is the key to coming to terms with our own, say the modern-day explorers returning from in-depth field research.
“If we remove the mushroom from our taboos it loses meaning. And efficacy”
Back at Vital where we’re drilling down on meta-awareness with a no-holds barred lecture on the realities of Amazonian shaman-hood.
“Poetry can include nuance and euphemisms avoiding difficult subjects,” says Nicholas Spiers, a courageous anthropologist and film maker who directed space smash hit The Peyote Files and is Chacruna’s research coordinator.
Nonetheless “Difficult questions are not answered by the new age” says Spiers to rapturous applause from this website. The West has been ‘addicted’ to positivist spirituality for decades. Our crystal-based codswallop is a sanitisation of the post-industrial Western mysticism inspired by Helena ‘Madam’ Blavatsky in the 1800s. Can we cope with the lessons of the plants?
Because this particular medicine might be difficult to swallow. “Objects with particular material value are considered profane,” expands Spiers, “neither does anybody ‘own’ the trees, or the forests.” To put it another way: Chihones, morally ambivalent spirits of nature, can infect you with illness for not respecting natural customs. Does that somehow strike more of a chord?
“It’s OK to use the mushroom to find a missing rooster”
It gets worse: “If we remove the mushroom from our taboos,” as we do seem set on doing to some extent, “it loses meaning… and therefore efficacy,” warns Spiers.
Human ingenuity and good old acceptance can see us though. During his time with the Maztecha, Spiers was taken by one way the gentlemen of the village compete in their craft. “They use permaculture farming styles to grow organic coffee using natural predators to kill pests. The ferocity of the wasps’ nest on your farm is highly valued.”
It’s not all “cosmic diplomacy” with the Chihones and working alongside wasps amongst the indigenous though. Spiers points out there are other advantages besides a resolution with nature: “It is seen as appropriate to use the mushroom to do practical things. Like, find a missing rooster.”