The Philosopher’s Stone, Translinguistic Matter, and the Hyperdimensional Object at the End of Time

 
 

The Bath, Karena A. Karras, 2003.

 

On tryptamines it is possible, under special conditions, to hear and vocalize a sound that turns through a higher dimensional manifold and condenses as translinguistic matter, i.e., matter reduplicated upon itself through time, much as a hologram is reduplicated through space.

Translinguistic matter, in the McKennas’ various descriptions, plays the role of a magical substance which, perceived in psychedelic states, can be used to create things, any-things, as if it were a precursor material to the Stone it/self. Terence McKenna describes Dennis McKenna’s run-up to the Experiment as a function of this substance in action whose harnessing would instantiate the Stone.

The substance whose appearance the sounds initiate is tryptamine metabolized by mind through a higher spatial dimension. It is a hyperdimensional molecule carrying its trip on the outside of itself in “this” world. The hyperdimensional nature of this material is such that it is all material, concepts, events, words, people, and ideas homogenized into one thing via the higher dimensional alchemy of mind. –Dennis McKenna 1

Engraved frontispiece from Moses Charas Neu-erfahrne Proben von der Viper, Frankfurt, 1679.

He was onto something very strange; his word-pictures caused reality to shimmer and crinkle at the edges. He was really in touch with this bubbling obsidian fourth dimensional fluid that we were going to stabilize into a usable tool. –Terence McKenna2

In True Hallucinations, Terence McKenna devotes a chapter to his Nepalese DMT “peak” experience, as the back-story to the E@LC. The experience that, along with everything else, was sexual, included the phenomena of translinguistic matter.
“Reality was shattered. This kind of fucking occurs at the very limit of what is possible. Everything had been transformed into orgasm and visible, chattering oceans of elf language. Then I saw that where our bodies were glued together there was flowing, out of her, over me, over the floor of the roof, flowing everywhere, some sort of obsidian liquid, something dark and glittering, with color and lights within it.
After the DMT flash, after the seizures of orgasm, after all that, this new thing shocked me to the core. What was this fluid and what was going on? I looked at it. I looked right into it, and it was the surface of my own mind reflected in front of me. Was it translinguistic matter, the living opalescent excrescence of the alchemical abyss of hyperspace, something generated by the sex act performed under such crazy conditions?” –Terence McKenna3

The hand of the philosophers from J.J. Hollandus, Chymische Schrifften, Vienna, 1773.

“The people take ayahuasca after which they, and anyone else who has taken ayahuasca, are able to see a substance that is described as violet or deep blue and that bubbles like a liquid. When you vomit from taking ayahuasca, this violet fluid comes out of your body; it also forms on the surface of the skin like sweat. The Jivaro do much of their magic with this peculiar stuff. These matters are extremely secret. Informants insist that the shamans spread the stuff out on the ground in front of them, and that one can look at this material and see other times and other places. According to their reports, the nature of this fluid is completely outside of ordinary experience: it is made out of space/time or mind, or it is pure hallucination objectively expressed but always keeping itself within the confines of a liquid. . .
. . .Harner’s work among the Jivaro did not stand alone. Since the beginnings of ethnographic reporting out of the Amazon there have been rumors and unconfirmed reports of magical excrement and magically empowered psychophysical objects generated out of the human body using hallucinogens and song. I recalled the alchemical observation that the secret is hidden in feces. “Matter that is hyperdimensional and therefore translinguistic? Is that what you mean?” I asked Dennis. “Yes. Whatever that means, but something like that, I suppose. Gad! Why not? I mean it’s pretty nuts, but it’s also the symbol system we brought with us running into the shamanic magic that we came here looking for.” –Terence McKenna4

The Invisible college of the Rosicrucians, Theophilus Schweighardt Speculum sophicum rhodo-stauroticum, 1618.

Relative to natural language broadcasting on station normal, this represents a high degree of novelty. Recombinant descriptors: hyperdimensional obsidian violet vomited opalescent magical fluid glittering shit. Precious bodily fluids, indeed. Translinguistic matter as the liquid phase-state of the Stone? An unspeakable liquid linguistic substance that bespeaks objects into existence—and we’ve come round to the machine elves again. One flows into the other; permutations of the linguistic machinery glimpsed behind reality.

 

 

  1. McKenna, T. K. and D. J. McKenna (1993a). The invisible landscape : mind, hallucinogens, and the I ching. San Francisco, Calif., HarperSanFrancisco. []
  2. ibid. []
  3. ibid. []
  4. ibid. []

4 Responses to “The Philosopher’s Stone, Translinguistic Matter, and the Hyperdimensional Object at the End of Time”

  1. This is the first comment I make in this extraordinary temple of a website. Through a link below (Community/Language/Codex_Vindobonensis_Mexicanus_1) I was lead to the 55 pages long online codex, where I soon lost myself completely in free association, journeying through the imagery. It appeared to me like some kind of mnemonic cartoon with rebuses and crucially juxtaposed symbols and figures, meant to aid a shaman in the telling of a complex history, somewhat akin to the cosmology we patch together from various trip reports from trustworthy modern psychedelic explorers.

    I then showed it to my wife, who is Mexican, and few moments later we were looking thoroughly through it with her brother who was able to remember surprisingly many useful factoids he had learned as a kid in school about the attire and attributes of the various deities and personages. Thus we checked it all using the internet as it was meant to be used, as a tool and library of human knowledge, and we could actually work out some of the contexts and contents of the codex’s first few pages.

    Doing so, we figured that it was probably the human representations of Tlaloc Tezcatlipoca whom we saw at the bottom right of page two, the latter with his magical obsidian mirror right behind him to the left, and this is what relates this comment to where I am writing it: In the excerpts above the McKenna brothers talk about translinguistic matter as sometimes having an obsidian or opalescent quality. Tezcatlipoca is normally depicted carrying a little round obsidian mirror on his chest, and in this mirror it is said that he could see all the actions and thoughts of humanity. (This is not in the English wikipedia article on Tezcatlipoca, so for those who may read it, we found that information on the Spanish wikipedia article on the deity, right under the headline “Caracterización”: es.wikipedia.org/wiki/Tezcatlipoca).

    That surely sounds like translinguistic matter to me! Besides, his name means “mirror’s smoke” (mirrors being made from obsidian in Mesoamerican culture), and he is often depicted with metallic or reflecting colors.

    The old Mesoamericans seemed to have known something about magical smokey opalescent matter that also was widely acknowledged and utilized in the Amazon basin, when the McKenna brothers dropped by to learn something about it.

    I love this website! The Psychedelic Salon brought me here, and it is my understanding that this is to a great extent the work and achievement of Diana Slattery, and so I would like to express my deepest gratitude, and congratulate Diana and all who have contributed, on establishing this exquisite and sacred site amidst the network of the many psychedelic sites our community!

    Love,

    Audun

     
    • Thanks for the good words, and the terrific information!

       
      • You are very welcome:) I am just going to straight forwardly be vain, and correct some grammar and typos from the last comment: I fear it’s confusing that I forgot the “and” in “Tlaloc AND Tezcatlipoca” in the third paragraph. And to me, the old Mesoamericans still SEEM to have known something about translinguistic matter… There. Now I feel much completer.

         
    • Hi Audun,

      Thanks for the kind words. Your connection with Tlaloc Tezcatlipoca and translinguistic matter is very intriguing. Let me know whatever else you find. Glad you found the site useful.

       

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