I realized that I forgot to post a link to the interview I did with Gordon White for his Rune Soup podcast a few months ago here on the blog. Gordon and I had some trouble finding a strong enough internet connection when I was in South Africa to do the interview and I eventually ended up having to sneak into an empty lecture theatre late at night at the University of Cape Town with the help of an old friend and plug my laptop into a stray Ethernet cable to get good enough wifi to proceed (my thanks to said friend for the help and for getting a bemused pizza guy to show up at one point halfway through the interview).
Elaborate ritual procedures are a hallmark of Indo-Tibetan tantra. Tantric rites are often long and complex. Ceremonies typically involve multiple parts or stages, replete with lengthy chanted liturgies, extensive visualizations and gestures, and the making of both physical and imagined offerings. The ability to memorize such procedures, and to properly and elegantly execute the intricate choreographies of body posture and movement, recited mantras, and imagined forms which they require, is crucial to tantric expertise. Large-scale and extended rituals which involve a lot of people, ritual trappings, and processes are important in Tibetan Buddhist contexts and are conducted frequently. Yet the prevalence of externally elaborate ritual performances should not be taken to mean that smaller, quicker and more ‘internal’ rites are not also a vital part of Tibetan ritual specialists’ work. Continue reading
A month or two ago I did an interview with Matthew O’Connell for his ‘Imperfect Buddha’ podcast, where I talked about doing research on Western esotericism as an anthropologist and scholar-practitioner, and about some of the more ‘fringe’ dimensions of global Tibetan Buddhism today. I ended up talking a lot about myself and not that much about the specific details of my research, and Matthew barely got a word in edgeways, but it is what it is. Many of the posts and articles on this blog get a mention. I no doubt said a lot of things that would benefit from further qualification and which I would probably take issue with if I heard myself saying them now. The thought of listening to my voice drone on for that long curdles my juices and fills me with acute horror though, so I’m can’t be sure – you’ll just have to listen to the interview yourselves and tell me how it makes you feel instead.
Shout out to Matt for arranging things, and thinking I was interesting enough to have on the show. Let me know what you think!
“It’s not you…I just don’t think our pineal glands are in the same place right now.”#NewAgeDatingProblems
A while back, I was kinda bored and for reasons I still don’t fully understand, I made this meme. I thought it came out quite well.
I was just going to post this meme here, but then it got me thinking. Jokes aside, I find the idea of doing something like ‘de-calcifying your pineal gland’ quite fascinating. The concept is one of a panoply of New Age lifestyle/purificatory options, which rely at least in part on a veneer of scienc-i-ness for their legitimacy. Continue reading
Given the way history has unfolded, no matter who you might be, it is difficult, if not impossible to talk about magic without talking about time and temporality. Accordingly, then, to speak of magic is to inevitably invoke the lofty spirit-kings of modernity, rationality, and progress. I just started reading Christopher Bracken’s 2007 book ‘Magical Criticism: The Recourse of Savage Philosophy’. Bracken traces the ways Western Enlightenment philosophers and anthropologists have constructed categories of ‘primitive thought’ and how these remain influential today, despite formal disavowals of ethnocentric notions of the savage. He explains his position Continue reading
When I was about 12 years old my Dad got worms. He got a lot of them, and it ended up being quite awkward. He didn’t get them in his guts, though, but in a washing machine.
I had forgotten all about this episode in my Dad’s and mine own life until just now, when I was talking to a friend of mine on Facebook, Austin Coppock, about animism and the difference between Continue reading
“Apparently there’s virtually nothing, no matter how obviously crazy, a contemporary academic can’t get away with if they find some way to attribute it to Gilles Deleuze. (And in this case the authors themselves admit the link is fairly tenuous.)”
So, I finally got around to reading anarchist theorist, anthropologist, and public intellectual David Graeber’s recent piece in HAU: Journal of Ethnographic Theory, that looks at one of the sexiest, most trending topics in Cultural Anthropology right now, the ‘Ontological Turn’, and specifically how this trend has influenced debates about how anthropologists should go about studying and interpreting magic.
When I first came across OT theories as an anthropology student in Cape Town in 2007/2008, I happened to be conducting fieldwork on neo-Pagans and their understandings of what it meant to identify as ‘witches’ in South Africa, where not everybody thinks of witchcraft as a benign revival of pre-Christian nature-worship. When I read cutting-edge OT theory, I thought to myself Continue reading
Looking on Tumblr I realized I made a blog years ago, but made it private and only ever made one post. The post was an essay I wrote in 2008 in Cape Town that I called “Some Thoughts on the Ominous, and Magical Consciousness”. I think I wrote it for my photographer friend Jarred Figgins for some weird reason. I never did anything with it, and I don’t think anyone ever read it. I’m not sure I still stand by it all, but I figure people interested in magic and divination, or in how boringly consistent my long-sentence writing style has been, might enjoy reading it. Continue reading