Video: An uncanny and beautiful illusion by French juggler Lindzee Poi

Part of me is still wondering if this was faked with the help of CG, but after watching it twice, I’m inclined to think it’s real, and that’s also the consensus among the zillion sites where this viral video has already proliferated. Even if it’s fake, it’s an amazing concept, beautifully executed, and frankly mesmerizing. And if it’s really real — well, then, wow. Human capabilities just advanced a notch on the mind-blow meter.

John Hagee warns of blood moon apocalypse

Well, that’s a relief. After years of fanning the flames of religious doomsday fears, television preacher John Hagee, long one of the most prominent banner carriers for fundamentalist Protestant bluster and bombast, has decided to enter the apocalypse sweepstakes for real by giving a specific timetable for — well, something non-specific. But he says it will be “a world-shaking event,” and he says it will happen between now and October 2015.

How does he know this? Simple: He claims that our current cycle of “blood moons” is a direct apocalyptic sign:

Hagee is not, of course, alone in this. The blood moon phenomenon has set off an apocalyptic debate among many Christians. And suddenly I’m gripped by memories of myself, at age 17, watching the apocalyptic religious horror flick The Seventh Sign and finding it so cool as a Jewish kid sits translating a famous end-times passage from the biblical Book of Joel — specifically, Joel 2:31, which states that “the sun will be turned to darkness and the moon to blood before the coming of the great and dreadful Day of the LORD” — when he looks out his window and sees the large full moon suddenly overtaken by a wave of crimson that turns it a deep bloody color. Demi Moore, what have you wrought?

But all joking aside, I think it’s important to recognize that the type of apocalyptic religious theorizing advanced by Hagee pointedly ignores certain aspects of the very sacred text that he and his ilk claim to take as absolute, infallible, and unchangeable holy writ. Consider, for example, the fact that the biblical/canonical Jesus’s right-hand man, the apostle Peter, states explicitly in Acts 2 that the Joel prophecy, including the part about the moon turning to blood, is already fulfilled in the descent of the Holy Spirit on the apostles at the Day of Pentecost. Obviously, such a claim represents a distinctly different understanding and interpretation of apocalyptic matters than the model of a literal timetable advanced by the Hagees of the world. So does Jesus’s statement in Luke 17:20-21, where he directly tells the pharisees, who have asked when the kingdom will arrive, that it is not the type of thing that will come by looking for external signs, because God’s kingdom is already within or among them. Call me naive, but I doubt we’ll hear Pastor Hagee addressing the clash between his claims and this subtler view as he continues to spout and tout his literalistic apocalyptic views over the next 18 months.

Anthony Hopkins on philosophy, shamanism, and ‘a landscape of darkness and horror’ in ‘Noah’

The_Flood_by_Johann_Heinrich_Schönfeld

“The Flood” by Johann Heinrich Schönfeld (1634/35)
Via Art and the Bible, Fair Use

I recently saw the Noah movie, and I’m pleased to report that I really liked it. The angle taken by writer-director Darren Aronofsky and his co-writer Ari Handel struck me as deeply engrossing and just right for our collective cultural moment. I was pretty well swept away by their deliberate re-visioning of the basic Bible story as an epic tale of antediluvian human civilization and planetary apocalypse, all revolving around the deep mystery of “the Creator” (the only term used throughout the film to refer to the deity) and His inscrutable nature and terrifying intentions for a world that has been thoroughly corrupted and perverted from its original purpose by humans.

One of the more fascinating changes was Aronofsky’s and Handel’s decision to incorporate an explicitly shamanic theme into the story, largely centered on the person of Methuselah. In the Bible, the Genesis genealogy does present Methuselah as Noah’s grandfather, but he is nowhere mentioned in the flood story itself. The film, by contrast, makes him an important supporting character, and it portrays him as a wise and mysterious old shaman-like figure who gives Noah a psychoactive brew to help him gain a clear vision of what the Creator has been calling him to do in a series of horrifying apocalyptic dreams. As described by Drew McWeeny of HitFix, upon drinking the brew

Noah is propelled into a vision of the Garden and the snake and Adam and Eve’s fall and Cain and Abel’s violence, and he sees the flood, and he sees the Ark, and he knows, with one complete revelation, what he is supposed to do. Methuselah isn’t remotely surprised. He knew that this particular brew would give Noah a direct pipeline to the voice of God, and Aronofsky uses a very real-world visual vocabulary to show a direct communion with the supernatural.

It’s a fascinating way to imagine what a prehistoric, pre-flood religion or spirituality in the general context of this particular tale and tradition might have looked like. It also strikes me as true in spirit to the history and probable prehistory of real-world religion. In the world of the Noah film, religion is experiential, not propositional or intellectual, and it involves a direct sense of communication with the invisible deity, along with an agonized struggle to interpret and understand the meanings of dreams and visions with the help of wise old mediator figures and psychoactive substances.

Methuselah is played by Anthony Hopkins, who does a marvelous job in the role. He also does a marvelous job in a recent interview with McWeeny for HitFix, where in addition to discussing the filmmakers’ decision to include Methuselah in the story he discusses the shamanic matters under question and the explicitly philosophical side of the screenplay as he compares its portrayal of Methuselah to the real-world philosophical figures of Socrates, Plato, and Diogenes. Then he ends with a brief comment on the way Aronofsky managed to create a film that presents “a landscape of . . . darkness and horror,” where the main character is “in tune with some inner signal” as “the ground of all being” speaks within him. It all adds up to a rare moment of true depth in a show-biz industry interview.

Scientism, the fantastic, and the nature of consciousness

Triangle_and_Eye

Religion scholar Jeffrey Kripal is one of the most lucid and brilliant voices in the current cultural conversation about the relationship between science and the paranormal, and about the rehabilitation of the latter as an important concept and category after a century of scorn, derision, and dismissal by the gatekeepers of mainstream cultural and intellectual respectability. (And yes, we’ve referenced his work many times here at The Teeming Brain.)

Recently, The Chronicle Review, from The Chronicle of Higher Education, published a superb essay by him that has become a lightning rod for both passionate attack and equally passionate defense. It has even brought a strong response — a scornful one, of course — from no less a defender of scientistic orthodoxy than Jerry Coyne. I’ll say more about these things in another post later this week, but for now here’s a representative excerpt that makes two things abundantly clear: first, why this essay serves as a wonderful condensation of and/or introduction to Jeff’s essential 2010 book Authors of the Impossible: The Paranormal and the Sacred and its semi-sequel, 2011′s Mutants and Mystics: Science Fiction, Superhero Comics, and the Paranormal; and second, why it’s so significant that something like this would be published in a venue like The Chronicle Review. The intellectual orthodoxy of the day is clearly undergoing a radical transformation when a respected religion scholar at a respected university (Jeff currently holds the J. Newton Rayzor Chair in Philosophy and Religious Thought at Rice University) can say things like this in a publication like that:

Because we’ve invested our energy, time, and money in particle physics, we are finding out all sorts of impossible things. But we will not invest those resources in the study of anomalous states of cognition and consciousness, and so we continue to work with the most banal models of mind — materialist and mechanistic ones. While it is true that some brain research has gone beyond assuming that “mind equals brain” and that the psyche works like, or is, a computer, we are still afraid of the likelihood that we are every bit as bizarre as the quantum world, and that we possess fantastic capacities that we have allowed ourselves to imagine only in science fiction, fantasy literature, and comic books.

. . . In the rules of this materialist game, the scholar of religion can never take seriously what makes an experience or expression religious, since that would involve some truly fantastic vision of human nature and destiny, some transhuman divinization, some mental telegraphy, dreamlike soul, clairvoyant seer, or cosmic consciousness. All of that is taken off the table, in principle, as inappropriate to the academic project. And then we are told that there is nothing “religious” about religion, which, of course, is true, since we have just discounted all of that other stuff.

Our present flatland models have rendered human nature something like the protagonist Scott Carey in the film The Incredible Shrinking Man (1957). With every passing decade, human nature gets tinier and tinier and less and less significant. In a few more years, maybe we’ll just blip out of existence (like poor Scott at the end of the film), reduced to nothing more than cognitive modules, replicating DNA, quantum-sensitive microtubules in the synapses of the brain, or whatever. We are constantly reminded of the “death of the subject” and told repeatedly that we are basically walking corpses with computers on top — in effect, technological zombies, moist robots, meat puppets. We are in the ridiculous situation of having conscious intellectuals tell us that consciousness does not really exist as such, that there is nothing to it except cognitive grids, software loops, and warm brain matter. If this were not so patently absurd and depressing, it would be funny.

. . . We now have two models of the brain and its relationship to mind, an Aristotelian one and a Platonic one, both of which fit the neuroscientific data well enough: the reigning production model (mind equals brain), and the much older but now suppressed transmission or filter model (mind is experienced through or mediated, shaped, reduced, or translated by brain but exists in its own right “outside” the skull cavity).

. . . There are . . . countless . . . clues in the history of religions that rule the radio theory in, and that suggest, though hardly prove, that the human brain may function as a super-evolved neurological radio or television and, in rare but revealing moments when the channel suddenly “switches,” as an imperfect receiver of some transhuman signal that simply does not play by the rules as we know them.

Although it relies on an imperfect technological metaphor, the beauty of the radio or transmission model is that it is symmetrical, intellectually generous, and — above all — capable of demonstrating what we actually see in the historical data, when we really look.

MORE: “Visions of the Impossible

 

Image courtesy of Dan / FreeDigitalPhotos.net

Teeming Links – April 11, 2014

FireHead

Apparently, the whole of West Virginia has now become a sacrifice zone for the coal industry.

Did you know there’s an average of one train derailment every single day in America? This is why the oil transport industry is basically a giant, horrible, environmentally apocalyptic accident just waiting to happen.

You know all that propaganda in the past handful of years that scornfully dismisses warnings about peak oil and fossil fuels because of a “new oil boom”? Don’t be fooled: the era of world-changing energy transition is indeed upon us.

In light of the above, here’s a caution, clarification, and reality check: futurologists are almost always wrong, especially when they sound like techno-utopians and/or doomsday preachers.

Welcome to the new Gilded Age: “We haven’t just gone back to nineteenth-century levels of income inequality, we’re also on a path back to ‘patrimonial capitalism,’ in which the commanding heights of the economy are controlled not by talented individuals but by family dynasties.”

Welcome to the end of night: “An eternal electric day is creeping across the globe, but our brains and bodies cannot cope in a world without darkness.”

Beware modern medicine, which decreases our chance of a good death: “Death used to be a spiritual ordeal; now it’s a technological flailing. We’ve taken a domestic and religious event, in which the most important factor was the dying person’s state of mind, and moved it into the hospital and mechanized it, putting patients, families, doctors, and nurses at the mercy of technology.”

If you keep planning, but failing, to ditch Facebook and other social media, maybe this explains: “It is hard to resist a technology that is also a tool of pleasure. The Luddites smashed their power looms, but who wants to smash Facebook — with all one’s photos, birthday greetings, and invitations? New digital technologies, particularly social media, make money by encouraging us to spend our lives on their platforms.”

Worried about the rise of Big Data? Then good news! The whole field may be total bullshit: “At worst, according to David Spiegelhalter, Winton Professor of the Public Understanding of Risk at Cambridge university, [the major claims about Big Data] can be ‘complete bollocks. Absolute nonsense.’”

Check it out: a fascinating examination of psychedelic, shamanic, and magickal themes in video game culture.

My first publication in print form came in the 2002 Del Rey horror anthology The Children of Cthulhu, where I was honored to share book space with many authors whom I had long admired. Among these was Alan Dean Foster, some of whose earlier work, including several of his Star Wars novels and the story basis he provided for Star Trek: The Motion Picture, played an important part in my science fiction education during adolescence. Then in 2011 I had the distinct pleasure of meeting and chatting with him at MythosCon.  So he’s always on my radar, and that’s why it’s nice to come across some high praise for his classic novelization of Alien, which is now out in a 35th Anniversary Edition.

Image courtesy of Salvatore Vuono / FreeDigitalPhotos.net

Superfluous humans in a world of smart machines

Robot_Hand_and_Earth_Globe

Remember Ray Bradbury’s classic dystopian short story “The Veldt” (excerpted here) with its nightmare vision of a soul-sapping high-technological future where monstrously narcissistic — and, as it turns out, sociopathic and homicidal — children resent even having to tie their own shoes and brush their own teeth, since they’re accustomed to having these things done for them by machines?

Remember Kubrick’s and Clarke’s 2001: A Space Odyssey, where HAL, the super-intelligent AI system that runs the spaceship Discovery, decides to kill the human crew that he has been created to serve, because he has realized/decided that humans are too defective and error-prone to be allowed to jeopardize the mission?

Remember that passage (which I’ve quoted here before) from John David Ebert’s The New Media Invasion in which Ebert identifies the dehumanizing technological trend that’s currently unfolding all around us? Humans, says Ebert, are becoming increasingly superfluous in a culture of technology worship:

Everywhere we look nowadays, we find the same worship of the machine at the expense of the human being, who always comes out of the equation looking like an inconvenient, leftover remainder: instead of librarians to check out your books for you, a machine will do it better; instead of clerks to ring up your groceries for you, a self-checkout will do it better; instead of a real live DJ on the radio, an electronic one will do the job better; instead of a policeman to write you a traffic ticket, a camera (connected to a computer) will do it better. In other words . . . the human being is actually disappearing from his own society, just as the automobile long ago caused him to disappear from the streets of his cities . . . . [O]ur society is increasingly coming to be run and operated by machines instead of people. Machines are making more and more of our decisions for us; soon, they will be making all of them.

Bear all of that in mind, and then read this, which is just the latest in a volley of media reports about the encroaching advent, both rhetorical and factual, of all these things in the real world:

A house that tracks your every movement through your car and automatically heats up before you get home. A toaster that talks to your refrigerator and announces when breakfast is ready through your TV. A toothbrush that tattles on kids by sending a text message to their parents. Exciting or frightening, these connected devices of the futuristic “smart” home may be familiar to fans of science fiction. Now the tech industry is making them a reality.

Mundane physical objects all around us are connecting to networks, communicating with mobile devices and each other to create what’s being called an “Internet of Things,” or IoT. Smart homes are just one segment — cars, clothing, factories and anything else you can imagine will eventually be “smart” as well.

. . . We won’t really know how the technology will change our lives until we get it into the hands of creative developers. “The guys who had been running mobile for 20 years had no idea that some developer was going to take the touchscreen and microphone and some graphical resources and turn a phone into a flute,” [Liat] Ben-Zur [of chipmaker Qualcomm] said.

The same may be true when developers start experimenting with apps for connected home appliances. “Exposing that, how your toothbrush and your water heater and your thermostat . . . are going to interact with you, with your school, that’s what’s next,” said Ben-Zur.

MORE: “The Internet of Things: Helping Smart Devices Talk to Each Other

Image courtesy of Victor Habbick / FreeDigitalPhotos.net

Make Mine a Double: On Being a Pod Person

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“STUART” SAYS:

Invasion of the Body Snatchers is the first film I remember seeing that actually terrified me. I was so young — I saw it when I was still just a highly impressionable child — and the concept driving the film was utterly, perfectly terrifying:

What if your loved ones were replaced by emotionless duplicates? Worse, what if you were replaced by an emotionless duplicate?

Everything the same, everything slightly different. Existential dread in a teatime SF film.

The heroes: Kevin McCarthy’s square-jawed doctor and Dana Wynter’s plucky divorcee look like they can handle themselves. Still, they are strangely vulnerable.

The cure: medicine and psychiatry will save the day. Or could it be that excessive rationality is actually part of the problem?

Minimal special effects: the fanciest come when the pods split open to reveal their duplicates.

Screenplay by Daniel “Out of the Past” Mainwaring. Directed by Don “The Verdict” Siegel. McCarthy’s voiceover is classic noir, as is the framing device where he tells his story to disbelieving authority figures. The only difference is that, instead of the police, he is talking to doctors. And the whole thing plays out in bleak black and white.

And oh God, the ending! It seems tame now, but my innocent young mind couldn’t cope with the stark ambiguity. I was terrified that pod people had actually taken over the earth and that they were such perfect duplicates that nobody had even noticed. My friend tried to ease my paranoia by talking me through it logically: if pod people had taken over the world we would know we were pod people, and as we didn’t, we couldn’t be.

I eyed him suspiciously: “But that’s exactly what you’d say to me if you were a pod person!”

“STUART” SAYS:

Invasion of the Body Snatchers wasn’t the first film I remember seeing that actually terrified me. I was a little older — I saw it when I was an adult — but even so, the concept driving the film remained utterly, perfectly terrifying:

Everyone you know — all your friends, all your rivals — is replaced by an emotionless duplicate. Would your love survive? Would your hate?

Everything different, everything eerily similar. Existential dread in a late night shocker.

The victims: Donald Sutherland and Brooke Adams appearout of their depth; ordinary people in extraordinary circumstances. Still, they have hidden strengths.

The problem: pop psychology and New Age pseudoscience will condemn the day. Or could it be that credulity is actually part of the solution?

Minimal special effects: the fanciest come when a pod duplication goes horrifyingly wrong.

Screenplay by W.D. “Peeper” Richter. Cameo by Don “Dirty Harry” Siegel. Sutherland’s cynical everyman is classic neo-noir, as is his struggle to unravel the conspiracy theory. The only difference is that, instead of dealing with corrupt police and politicians, he is dealing with alien invaders. And the whole thing plays out in bleached, soulless color.

And oh God, the ending! It was bleak beyond belief, yet my jaded adult mind was able cope with the horror. That inhuman screech, overlapping a terrified scream as the last human emotion echoed around the world. My friend had trouble understanding the ending, so I talked him through it: a pod person pretending to be human was indistinguishable from a human pretending to be a pod person, until that final moment of revelation.

I eyed him suspiciously: “Should I be worried that you’re called Stuart, too?”

 

Teeming Links – April 4, 2014

FireHead

The International Business Times has become a worldwide online phenomenon with its network of different news sites that reaches (or so it claims) 40 million people. Now it owns Newsweek. And, as explained by Mother Jones in an extensive article, IBT is anxious to hide its ties to an enigmatic religious figure.

Are you someone who, like me, has watched the movie Groundhog Day repeatedly? If so, here’s some good news from political scientist Charles Murray (best known as the co-author of the classic and controversial The Bell Curve): now you don’t have to read Aristotle’s Ethics, because the movie imparts the same truths.

What if we all decided to resist and rebuff the insufferable cult of productivity that has taken over our lives? What if we decided to create a society and culture where we work less so that we can live more? Robert Anton Wilson’s RICH Economy,” anyone?

Some are saying America’s recent flood of apocalyptic science fiction and fantasy movies indicates that Hollywood hates humans. Consider the new Noah movie, which radically transforms the Genesis story into a parable of divine wrath at humanity’s destruction of the natural environment.

On the other hand, maybe a different and very popular type of science fiction apocalypse sends a different message: this week Bill Clinton told Jimmy Kimmel that, as in Independence Day, an alien invasion might unite the human race:

Forget about offloading human intellectual power onto computers. Over at the always excellent Archdruid Report, John Michael Greer argues that, given the epic atrophy of America’s collective intellect in this age of ubiquitous, media-driven, partisan-powered hype and jingoism, and with all of us staring down the barrel of an energy-starved deindustrial future, there will be plenty of job openings for real-world versions of the hyper-intelligent mentats — humans with super-trained intellects — from Frank Herbert’s Dune.

And speaking of the human intellect, have you ever reflected on the awesome and mysterious power of naming? Consider:

The act of naming is one of the central mysteries of human cognition — it is the visible tip of an iceberg whose depth below the surface of conscious thought we have only just begun to plumb. . . . Maybe the story of Rumpelstiltskin, in its cryptic way, is trying to tell us two intertwined tales. On the one hand it is telling us that unnamed powers lurk in the shadows: capricious spirits that can both help and harm us. Like stories themselves, these powers may be infinite. Perhaps our rational concepts can never fully account for them. But on the other hand, it seems to be telling us that when malevolent or irrational forces manifest themselves, we can — if we’re lucky — name them and tame them. But maybe I’m wrong about this. After all,

The Tao that can be expressed
Is not the Tao of the Absolute.
The name that can be named
Is not the name of the Absolute.

It turns out that we have a quantum reality problem: “When the deepest theory we have seems to undermine science itself, some kind of collapse looks inevitable.”

Could our quantum crisis have a bearing on why physicists make up stories in the dark? Here’s science writer Philip Ball, from an article where he calls out the close relationship between the history of science and the history of spiritualism, psychical research, and more:

Before science had the means to explore [the realm of unseen realities], we had to make do with stories that became enshrined in myth and folklore. Those stories aren’t banished as science advances; they are simply reinvented. Scientists working at the forefront of the invisible will always be confronted with gaps in knowledge, understanding, and experimental capability. In the face of those limits, they draw unconsciously on the imagery of the old stories. This is a necessary part of science, and these stories can sometimes suggest genuinely productive scientific ideas. But the danger is that we will start to believe them at face value, mistaking them for theories. A backward glance at the history of the invisible shows how the narratives and tropes of myth and folklore can stimulate science, while showing that the truth will probably turn out to be far stranger and more unexpected than these old stories can accommodate.

Finally, while we’re talking about stories in the dark we would all do well to recognize the influence of Victorian mysticism and occultism on subsequent Western culture:

[The larger cultural tapestry is] an interweaving of mysticism, technology, and art that began at the turn of the last century and is still with us in the twenty-first. . . . One strand wove into the history of science and technology; another became the New Age Movement; another is emerging in the techno-utopian transhumanists of Silicon Valley, who (seemingly unwittingly) borrow themes and aims from theosophy. It’s hard to say where it all will take us. But it seems fair to say that Besant and Leadbeater played a small but intriguing role in shaping the globalized culture of the twenty-first century, which weaves together East and West, mysticism and rationalism, sound and sight.

 Image courtesy of Salvatore Vuono / FreeDigitalPhotos.net

Uncanny impact: The paranormal implications of the missing Malaysian airliner

Jetliner

I presume that at this point we’ve all heard about the (apparently serious?) speculations by a CNN personality that a black hole or an unspecified supernatural force might be responsible for the disappearance of Malaysian Flight MH370. Weird as this is, it’s only slightly weirder than the recent and sudden decision to radically relocate the search for the missing jetliner only a few days after the Malaysian Prime Minister issued an official statement confirming that the flight had gone down into the Indian Ocean, with “all lives lost.”

With all of this in mind, and on a much more subtle level of discourse than CNN’s spontaneous foray into fringe supernaturalism, here’s writer and independent scholar of religion Joseph Laycock offering some nicely penetrating thoughts on the possible paranormal implications of Flight MH370′s singularly strange disappearance. His thesis is that anomalous events like these tend to open people up, both individually and collectively, to a sense of the truly mysterious and uncanny, which in turns invites  both a profound transformation of worldviews and the mercenary attention of individuals seeking to make a profit by claiming some sort of paranormal power or authority.

Joe begins by noting that both the Israeli psychic Uri Geller (yes, that Uri Geller) and the Malaysian bomoh (shaman) Ibrahim Mat Zin recently claimed to have been contacted by government officials with requests to help with the search for the aircraft by using their supernatural / paranormal / psychic powers. Then he says this:

When an unprecedented event like the disappearance of flight MH370 occurs, it creates a vacuum of meaning. New models of reality are created almost immediately to account for it. The anthropologist Clifford Geertz gave the classic example of a “uncanny toadstool” — an unusually large toadstool that grew unusually quickly in a Javanese village. Villagers gathered from miles around and offered various explanations of how and why it had formed. The toadstool’s uncanny-ness had to be accounted for. Disasters are essentially the uncanny toadstool writ large: They present a similar threat to our understanding of the world. They also present an opportunity to reorder our model of the world and to introduce something new.

In some circumstances, a community’s need to make sense of the world in the wake of a mystery or disaster gives rise to seers and prophets. Charisma, among other things, is the ability to make claims about the way the world is and have them “stick.” This, I propose, is why the mystery of flight MH370 is so attractive to career-minded shamans and psychics. On some level these figures must sense there is some “ontological wiggle room” surrounding these events, which they can use to enhance their authority.

MORE: “Why the Disappeared Malaysian Airliner Brings Out the Paranormal

Image courtesy of photomyheart / FreeDigitalPhotos.net

That Occulted Part of Ourselves: Interview with John Langan

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John Langan

John Langan is a professor, a literary scholar, and the author of the superlatively excellent supernatural horror collections Mr. Gaunt and Other Uneasy Tales and The Wide Carnivorous Sky and Other Monstrous Geographies, as well as the equally excellent supernatural horror novel House of Windows.

In 2010 I interviewed him for Demon Muse. Then in 2013 I shut that site down after a four-year run because of repeated bot hacks, and because most of its aspects had basically been incorporated into The Teeming Brain anyway. But that meant John’s interview was lost.

This regrettable situation is now remedied and reversed, because as of this moment, John’s interview is republished here to join the ranks of the other Teeming Brain interviews that I’ve conducted over the years.

Here’s an illuminating and illustrative excerpt:

JOHN: As I see it, weird fiction is shot through with a deep ambivalence about human knowledge, which may well encode a kind of skepticism towards the Enlightenment’s general faith in rationality. After all, the figures of learning in these narratives are just as likely to unleash the supernatural threat as they are to contain or expel it. The anxiety over epistemology that lies at the heart of what may be my favorite Lovecraft story, “The Call of Cthulhu,” is something that the academy has been struggling with for the better part of the last four or five decades, in the wake of Derrida, Foucault, Lacan, Deleuze, etc. So it’s another level of convergence that I’m only too happy to exploit.

. . . One of my favorite quotations about human consciousness comes from D.H. Lawrence’s Studies in Classic American Literature; in it, Lawrence, arguing with Ben Franklin, asserts that his self is a clearing in a dark forest into which strange gods come and go. I can remember sharing this with a particularly brilliant friend who said that if you could live as if this were true, your life would be remarkable. I can’t say that I’ve succeeded in living such a life, but I’ve remained convinced of the importance of that occulted part of ourselves.

FULL INTERVIEW: “That Occulted Part of Ourselves: A Conversation with John Langan

Photo courtesy of Ellen Datlow