Weird Studies

The Book of Changes, or I Ching, is more than an ancient text. It's a metaphysical guide, a fun game, and -- to your hosts at least -- a lifelong, steadfast friend. The I Ching has come up more than once on the show, and now is the time for JF and Phil to face it head on, discussing the role it has played in their lives while delving into some of its mysteries. REFERENCES I Ching, Wilhelm-Baynes translation I Ching, Stephen Karcher translation Game of Thrones, HBO series George R. R. Martin, A Song of Ice and Fire George R. R. Martin, “Sandkings” in: Ann and Jeff VanderMeer, The Weird: A Compendium of Strange and Dark Stories H. P. Lovecraft, American writer Graham Harman, Weird Realism: Lovecraft and Philosophy Aleister Crowley, “777” Eduardo Viveiros de Castro, Cannibal Metaphysics Joel Biroco, Calling Crane in the Shade (website) Philip K. Dick, American novelist Lionel Snell, a.k.a. Ramsey Dukes, British occultist Richard Rutt, _Zhouyi: A New Translation with Commentary _ Mervyn Peake, Gormengha

The British writer M. John Harrison is responsible for some of the most significant incursions of the Weird into the literary imagination of the last several decades. His 1992 novel The Course of the Heart is a masterful exercise in erasing whatever boundary you care to mention, from the one between reality and mind to the one between love and horror. Recounting the lives of three friends as they play out the fateful aftermath of a magical operation that went horribly wrong, Harrison's novel gives Phil and JF the chance to talk contemporary literature, metaphysics, Gnosticism, zones (see episodes 13 & 14), myth, transcendence, history, and arachnology. Together, they weave a fragile web of ideas centered on that imperceptible something that forever trembles at the edge of our perception, beckoning us to step into its world, and out of ours. REFERENCES M. John Harrison, The Course of the Heart M. John Harrison, "The Great God Pan" Arthur Machen, The Great God Pan Philip K. Dick, Ubik Philip K. Dick, The Th

Your hosts' exploration of mysticism and vision in pop music continues with two powerful pieces of popular music: Radiohead's "Pyramid Song" from the 2001 album Amnesiac, and Fran Landesman and Tommy Wolf's "Ballad of the Sad Young Men," from the 1959 Broadway musical The Nervous Set. Synchronicity rears its head as the dialogue reveals how these two gems, selected by JF and Phil with no expectation that they might form a set, begin to glow when placed side by side, amplifying and focussing each other's eldritch light. This episode touches on Neoplatonic myths of spiritual ascent, African-American spirituals, Plato's realm of Forms, Gnosticism, dream visitations by the dearly departed, the travails of the Beat generation, the objectivity of hope, the implosion of America, and that particularly modern condition of the soul which Phil calls the "Philosopher's Blues." REFERENCES Radiohead, "Pyramid Song" Fran Landesman and Tommy Wolf, "The Ballad of the Sad Young Men" Edgar Allan Poe, "The Pit and the Pend

In this episode of Weird Studies, an improvised analysis of two pop songs -- Nina Simone's version of James Shelton's "Lilac Wine" and Ghostface Killah's visionary "Underwater" -- becomes the occasion for a deep dive to the weird wellspring of artistic creation. In trying to understand these songs and why they love them so much, your hosts touch on themes such as necromancy, decadence, liebestod, visionary experience, the Muslim image of paradise, the necessity of rifts, Norman Mailer's concept of "dream life," and the magical operation that is sampling. Header image: Boris Kasimov, Wikimedia Commons REFERENCES James Shelton, "Lilac Wine" Nina Simone, "Lilac Wine" from the album WIld is the Wind (1966) Ghostface Killah, "Underwater, from the album Fishscale (2006) MF Doom, "Orange Blossoms," from the album Special Herbs, Volume 4, 5 & 6 Richard Strauss, [Salome](https://en.wikipedia.org/wiki/Salome(opera))_ Weird Studies, episode 25: David Cronenberg's Naked Lunch C. G. Jung's practice of active imag

At the time The Mothman Prophecies' was released in 1975, and again when he penned an afterword for the 2001 edition, John Keel appeared to have made up his mind about the "ultraterrestrials" that he had tracked and hunted for most of his adult life. They were unconcerned about the welfare of the people whose lives they threw into disarray, he said. They were liars, cheats, and frauds who refused to play fair. They saw good and evil as synonymous and they were dangerous. Like many other explorers of reality's uncharted waters, John Keel returned to port knowing less than he did (or thought he did) when he set out. And this led him to ponder the possibility that only thing to know about such matters is that there is nothing to know -- that the universal mind, as Charles Fort had suggested before him, was insane. In this episode of Weird Studies, JF and Phil share their thoughts on The Mothman Prophecies, focusing less on the creatures and events that haunted Point Pleasant in 1966-67 than on how these things a

"What a fool believes he sees, no wise man can reason away." This line from a Doobie Brothers song is probably one of the most profound in the history of rock-'n'-roll. It is profound for all the reasons (or unreasons) explored in this discussion, which lasers in on just one of the major trumps of the traditional tarot deck, that of the Fool. The Fool is integral to the world, yet stands outside it. The Fool is an idiot but also a sage. The Fool does not know; s/he intuits, improvises a path through the brambles of existence. We intend this episode on the Fool to be the first in an occasional series covering all twenty-two of the major trumps of the Tarot of Marseilles. REFERENCES The Fool in the tarot St. Paul's First Epistle to the Corinthians Meditations on the Tarot: A Journey Into Christian Hermeticism Aleister Crowley, The Book of Thoth Plato, Phaedrus Weird Studies episode 60 - Space is the Place: On Sun Ra, Gnosticism, and the Tarot Till Eulenspiegel, folk figure Aleister Crowley, Magick Without

According to the French philosopher Henri Bergson, there are two ways of knowing the world: through analysis or through intuition. Analysis is our normal mode of apprehension. It involves knowing what's out there through the accumulation and comparison of concepts. Intuition is a direct engagement with the absolute, with the world as it exists before we starting tinkering with it conceptually. Bergson believed that Western metaphysics erred from the get-go when it gave in to the all-too-human urge to take the concepts by which we know things for the things themselves. His entire oeuvre was an attempt to snap us out of that spell and plug us directly into the flow of pure duration, that primordial time that is the real Real. In this episode, JF and Phil discuss the genius -- and possible limitations -- of his metaphysics. REFERENCES Henri Bergson, "Introduction to Metaphysics" Weird Studies episode 13 -- The Obscure: On the Philosophy of Heraclitus Weird Studies episode 16: On Dogen Zenji's 'Genjokoan' Ber

When the quarantine began, professors around the world raced to put their classes online, and for the Jacobs School's big undergraduate music history course (M402 represent!) Phil created a series of solo podcasts, many of which have been appearing on the Weird Studies Patreon site. Our patrons seem to be enjoying them, so we thought we'd publish the first one ("The Duke of Ellington") as an off-week bonus for all our listeners, partly as a teaser for the subscriber-only stuff on Patreon and partly because Duke Ellington is cool. There's a bit of technical music talk in this, but you can ignore it and still get the main point: Ellington's early short film Symphony in Black and his subsequent orchestral suite Black Brown and Beige represent his lifelong project of using his "beyond category" music to articulate a vision of African American past and future. Please note: this was Phil's first attempt at doing a solo podcast in far-from-ideal circumstances, and the sound is pretty unpolished in places. He got

"You don't find reality only in your own backyard, you know," Stanley Kubrick once told an interviewer. "In fact, sometimes that's the last place you'll find it." Oddly, this episode of Weird Studies begins with Phil Ford hatching the idea of putting a replica of the monolith from 2001 in his backyard. As the ensuing discussion suggests, this would amount to putting reality -- or the Real, as we like to call it -- in the place where it may be least apparent. Perhaps that is what Kubrick did when he planted his monolithic film in thousands of movie theatres back in 1968. Moviegoers went in expecting a Kubrickian twist on Buck Rogers; they came out changed by the experience, much like the hominids of great veld in the "Dawn of Man" sequence that opens the film. This is what all great art does, and if you look closely, maybe 2001 can tell you something about how it does it. Because in the end, the film is the monolith, and the monolith is all art. REFERENCES Stanley Kubrick (dir.), 2001: A Space Odyssey Ar

In this second part of their exploration of C. G. Jung's essay "On the Relation of Analytical Psychology to Poetry," JF and Phil try to discern the psychological and metaphysical implications of the great Swiss psychologist's theory of art. For one, this involves discussing what Jung meant by archetypes, and how these relate to the artists who bring them forth in artistic works. This in turn leads to a discussion of the emergent artwork as an "autonomous complex," that is, as a self-moving spirit that requires the artist merely as a conduit for its manifestation in human -- and cosmic -- history. REFERENCES Carl Gustav Jung, "On the Relation of Analytical Psychology to Poetry" Arthur Machen, "Hieroglyphics: A Note Upon Ecstasy" Rick Riordan, [Percy Jackson & the Olympians](https://en.wikipedia.org/wiki/Percy_Jackson%26_the_Olympians)_ series of novels Robert Altman (director), Nashville Homer, The Odyssey Jacques Offenbach, The Tales of Hoffmann E. T. A. Hoffmann, "The Sandman" David Lynch, American fi

This is the first of two conversations that Phil and JF are devoting to C. G. Jung's seminal essay, "On the Relation of Analytical Psychology to Poetry," first delivered in a 1922 lecture. It was in this text that Jung most clearly distilled his thoughts on the power and function of art. In this first part, your hosts focus their energies on Jung's puralistic style, opposing it not just to Freud's monism (which Jung critiques in the paper) but also to the monism of those other two "masters of suspicion," Marx and Nietzsche. For Jung, art is not a branch of psychology, economics, philosophy, or science. It constitutes its own sphere, and non-artists who would investigate the nature of art would do well to respect the line that art has drawn in the sand. Weird Studies listenters will know this line as the boundary between the general and the specific, the common and the singular, the mundane and the mystical... REFERENCES C. G. Jung, "On the Relation of Analytical Psychology to Poetry" Joshua Gunn, Modern O

For over two centuries in early modern Italy, boys were selected for their singing talent castrated before the onset of puberty. The goal was to preserve the qualities of their voice even as they grew into manhood. The procedure resulted in other physiological changes which, combined with an unnaturally high voice, made the castrati the most prodigious singers on the continent. As Martha Feldman shows in her book The Castrato, a masterpiece of cultural history, the castrated singer was such a singular figure that he invited comparisons with angels, animals, and kings, attracting adoration and ridicule in equal measures. The castrato was a true liminal being, and as JF and Phil discover in this episode of Weird Studies, an unlikely herald of the present age. REFERENCES Martha Feldman, The Castrato: Reflections on Natures and Kinds Stanley Kubrick, American filmmaker Alessandro Moreschi, the last castrato, singing "Ave Maria" Baruch Spinoza, Ethics X-Men Gabriel Garcia Marquez, "A Very Old Man with Enormo

On the surface, the phrase "the medium is the message," prophetic as it may have been when Marshall McLuhan coined it, points a now-obvious fact of our wired world, namely that the content of any medium is less important than its form. The advent of email, for instance, has brought about changes in society and culture that are more far-reaching than the content of any particular email. On the other hand, this aphorism of McLuhan's has the ring of an utterance of the Delphic Oracle. As Phil proposes in this episode of Weird Studies, it is an example of what Zen practitioners call a koan, a statement that occludes and illumines in equal measures, a jewel whose shining surface is an invitation to descend into dark depths. Join JF and Phil as they discuss the mystical and cosmic implications of McLuhan's oracular vision. REFERENCES McLuhan, Understanding Media The Playboy interview McLuhan and Quentin Fiore, The Medium is the Massage: An Inventory of Effects Graham Harman, American philosopher Clement Greenb

James Curcio is an American multidisciplinary artist and nonfiction writer whose works include the novels Join My Cult, The Party at the World's End, and the upcoming Tales from When I Had a Face. Recently, Curcio edited Masks: Bowie and Artists of Artifice, an anthology of essays by various thinkers and artists on the complex interplay of fact and fiction, self and other, in the life of the modern creator of artistic works. David Bowie's career, from the early experimentations to the great working that was his final album Blackstar, provides the book's gravitational field. In his effort to better plumb the mysteries of the aesthetic universe, Curcio penned the anthology's opening essay, "Masks All the Way Down," and it is on that piece that this conversation focuses. Join James, Phil and JF as they discuss the terrifying and liberating idea of an aesthetic cosmos as seen from the vantage point of the artist who learns that with new each work comes a new face, an amalgam of symbols and forces drawn from a dep

What is there to say about the COVID-19 virus that hasn't already been said, over and over again, all around the world, in quaratined houses and on TV and social media and countless Zoom chats ... what can we say that you haven't heard? Well, probably nothing. But we are now at the point where we realize that the real importance of the things we say is not their content, but the mere fact of saying them. As Marshall McLuhan said, the medium is the message, and at a time when we have been driven into separate solitudes, we are discovering that the real meaning of our utterances might be something like "hello, are you there?" and "I am here, talking to you." In that spirit, Phil and JF have a conversation about William James's essay "On Some Mental Effects of the Earthquake," partly to discuss the ways that it's relevant to our present circumstances and the ways it's not, but mostly to make human connections, both with each other and with Weird Studies listeners. As JF says, stay close, but keep your distan

In preparation for an upcoming special episode on living in the early days of the Covid-19 Pandemic, here's Phil Ford reading an essay William James wrote on his experience of the 1906 San Francisco Earthquake. REFERENCES William James, "On Some Mental Effects of the Earthquake" Learn more about your ad choices. Visit megaphone.fm/adchoices

In 1979, the American psychologist James Hillman published The Dream and the Underworld, a polemical meditation on the nature of dreams. Rejecting the orthodoxies of both Freud and Jung, Hillman argued that the the "nightworld" of dream should not play second fiddle to the "dayworld" of waking life, because in the soul as on earth, day and night are equally essential, and equally real. To reduce a dream to a message or interpretation is to fail the dream. In order for dreams to do their work on us, says Hillman, we must cease to regard them as hallucinations, mere metaphors, epiphenomena, or illusions, and instead see them as the imaginal other life we all must live. Every night, for Hillman, each of us descends into the underworld to encounter those forces that shape us and our surroundings. The way down is the way up. REFERENCES James Hillman, The Dream and the Underworld T. S. Eliot, "The Hollow Men" Walter Pater, The Renaissance: Studies in Art and Poetry George Steiner, Real Presences Hakim Bey, Orgi

On the night before this episode of Weird Studies was released, a bunch of folks on the Internet performed a collective magickal working. Prompted by the paranormal investigator Greg Newkirk, they watched the final episode of the documentary series Hellier at the same time -- 10:48 PM EST -- in order to see what would happen. Listeners who are familiar with this series, of which Newkirk is both a protagonist and a producer, will recall that the last episode features an elaborate attempt at gate opening involving no less than Pan, the Ancient Greek god of nature. If we weren't so cautious (and humble) in our imaginings, we at Weird Studies might consider the possibility that this episode is a retrocausal effect of that operation. In it, we discuss the show that took the weirdosphere by storm last year, touching on topics such as subterranean humanoids, the existence of "Ascended Masters," Aleister Crowley's secret cipher, the Great God Pan, and the potential dangers of opening gates to other worlds ... or of l

In the paper discussed in this episode, Phil Ford coins the term "diviner's time" to denote a particular feeling that will be familiar to anyone who has engaged in divinatory or magical practice, namely the feeling that it all means something, that the universe, with all its chaos and randomness, nevertheless contains -- or is itself -- a kind of music. This episode goes deep down the rabbit hole as Phil and JF try to wrap their heads around conceptions of time, causality, and meaning that are very different from our usual understanding of those terms. REFERENCES Phil Ford, "Diviner’s Time" (Patreon exclusive) Karl Pfeifer (director), Hellier Joshua Ramey, "Contingency Without Unreason: Speculation After Meillassoux" E. E. Evans-Pritchard, Witchcraft, Oracles, and Magic Among the Azande Jung, "On Synchronicity" Jung, Synchronicity: An Acausal Connecting Principle Bruno Latour, An Inquiry Into Modes of Existence: An Anthropology of the Moderns Grant Morrison on chaos magic, the occult, and sigil creati

B. W. Powe is a Canadian poet, novelist, essayist and professor at York University, in Toronto. His work, though it covers an immense range of topics from politics and poetics to magic and technology, proceeds from a mystical apprehension of the universe as the locus of magical operations, the site of experiments in cosmic becoming. In his various books and essays, Powe continues a uniquely Canadian form of the visionary tradition whose luminaries include his former teachers Marshall McLuhan and Northrop Frye. In this episode, he joins JF and Phil for an exploration of the meaning, potency, and danger of the visionary in art and literature. Header image: Detail of "Green Color" by Gausanchennai (Wikimedia Commons). REFERENCES B. W. Powe's website B. W. Powe, The Charge in the Global Membrane B. W. Powe, Marshall McLuhan and Northrop Frye: Apocalypse and Alchemy Frank Lentricchia, "Last Will and Testament of an Ex-Literary Critic" Lorca's concept of duende Hildegard of Bingen's concept of viriditas Gi