Recently, a Facebook friend of mine shared an article from the popular anthropology blog Sapiens in the Folk Necromancy Facebook group that I co-moderate. This article, true to its title, sought to argue that AI (Artificial Intelligence) was similar to ‘magic’, at least in certain respects, and as understood by anthropologists at any rate. I approved my friend’s post to share with the group despite finding the article quite irritating. Being irritated about what people generally consider to be the minor or obscure details of things is arguably the bread-and-butter of academia, but I submit that I had a solid reason to be annoyed. Many of my disciplinary peers positively DELIGHT in writing ‘X thing is actually like Magic’ type hot-takes. I get why, of course. Our discipline has grappled more with the comparative study of what people often call ‘magic’, ‘science’, and ‘religion’ as ways of acting, knowing, and being in the world than probably any other. Considering how foundational witchcraft and magic are to the history and identity of our field, I guess every anthropologist is supposed to be able to at least trot out something about these topics. It’s our wheelhouse! The thing is – and here’s what bugs me – the anthropologists I typically see forwarding ‘X is really magic!’ arguments are almost never actually researchers of magical practices or of ritual specialists. They are almost always ethnographers who study ‘X’, whatever X may be. Continue reading
I recently had a quick read through of Julio Cesar Ody’s new book on the subject of Solomonic spirit evocation, ‘Magister Officiorum: The Ceremony of Solomonic Magic’ just published by Scarlet Imprint, and I thought I would share some initial, cursory thoughts here.
This is a deceptively slim volume, admirably concise yet nonetheless richly evocative (see what I did there). Its pages breathe lived experience (Julio is a seasoned Solomonic magician and initiate of Brazilian, Haitian, and Jamaican magical traditions) and Julio engages with his readers in an honest, matter-of-fact, unblinking fashion. Continue reading
(A Himalayan vulture coming in for landing)
A day or two ago I was looking through a compilation of simple Tibetan healing rituals when I came across a short entry on a genre of Tibetan magic that I find quite lovely and interesting: vulture summoning spells. I thought I would share these spells here and offer some reflections on why I found them significant. Continue reading
Padmasambhava (pictured above), the mythic tantric saint who ensured the flourishing of Buddhism in Tibet in the 8th century was both a fully realized being and a consummate sorcerer. He is credited with having tamed the unruly indigenous demons of Tibet and having helped establish the first Buddhist monastery on Tibetan soil. As Tibet’s ‘Second Buddha’ his cultural importance to Tibetans is hard to over-emphasize. This Lotus-Born Precious guru is the quintessential model for the non-celibate tantric practitioner or ngakpa. As a realized Buddha he is the practitioner’s own basic, pure and perfect nature, as a historical and cosmological figure he represents the model practitioner of the path of tantric Buddhism, the Secret Mantra Vehicle. In his dress, comportment, practices, activities, teachings, motivation, and view he embodies everything that the best tantric practitioner should be.
It is thus no surprise that Padmasambhava’s legendary activities should feature strongly in Tibetan magic. Compared to their counterparts in Western esotericism, Tibetan medico-magical practices, and Tibetan grimoires (ngak ki beubum, སྔགས་ཀྱི་བེའུ་བུམ) have received relatively little scholarly attention. This paucity of scholarly interest is perhaps exacerbated by the fact that the more spiritual dimensions of Sowa Rigpa, or Traditional Tibetan Medicine (TTM) have been formally excised from state-sponsored Sowa Rigpa curricula in contemporary China. Continue reading
Living in India has taught me that Indian English has many cool and special features. One of these that I’ve noticed is that some people say “let’s catch up” when I would say “let’s meet up”, i.e. to mean let’s meet up, for the first time, as strangers, to get acquainted. When I first heard this my impulse was to protest Continue reading