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Teeming Links – June 13, 2014


In a truly horrific instance of mythic and memetic madness, Slender Man has now inspired two teens to try and murder a friend and (apparently) a daughter to try and murder her mother. For those who aren’t aware, Slenderman is “perhaps the Internet’s best and scariest legend,” a daemonic/demonic monster that was created in full view over the past few years by a collective Internet fanbase and that now stands as “a distillation of the most frightening images and trends” in both supernatural folklore and current pop culture (especially the horror genre). In Slenderman we can trace the birth and evolution of a modern monster that has now, in some sense, stepped out of daimonic-folkloric hyperspace and into the literal-factual realm.


Awesome: Behold the Dystopia Tracker: “Our goal is to document, with your help, all the predictions in literature, film or games that have been made for the future and what has become reality already.”

Arts and culture writer Scott Timberg worries that people who read will become monkish outcasts in a cultural of digital distraction: “Are we doing our son a disservice by allowing him to become a deep and engaged reader? Are we raising a child for the 19th century rather than the 21st, training him on the harpsichord for an Auto-Tune world?”

A. O. Scott reflects deeply on the relationship between art, work, and financial success in a money-obsessed culture.

Roger Scruton analyzes the problem of scientism in the arts and humanities: “This is a sure sign of scientism — that the science precedes the question, and is used to redefine it as a question that the science can solve. . . . [There] are questions that deal with the ‘spirit,’ with Geist, and therefore with phenomena that lie outside the purview of experimental methods.”

Cultural and intellectual historian Sophia Rosenfeld observes that Americans have become tyrannized by too many “choices” in a culture dominated by the neoliberal market model of universal consumerism.

Mitch Horowitz traces the fascinating friendship and mutual inspiration of Timothy Leary and Marshall McLuhan.

Al Gore says the violations that Edward Snowden exposed are greater than the ones he committed.

Comparing_Religions_by_Jeffrey_KripalJeffrey Kripal’s new book Comparing Religions is the first introductory textbook on comparative religion that makes a major place for the paranormal as such. Chapter 8, for example, is titled “The Religious Imagination and Its Paranormal Powers: Angels, Aliens, and Anomalies.” In a recent two-part review (see Part 1 and Part 2), religion scholar and UFO theorist David Halperin writes, “More than a textbook, it’s an initiatory journey. . . . Do UFOs figure in any other textbook of comparative religion?  I haven’t seen it. . . . One of Kripal’s former students, he says while introducing his subject, felt each day as she left class that her tennis shoes had just burst into flames, that she had just stepped onto some very dangerous, but very exciting ground.’ Some will surely have this reaction.” The publisher’s companion Website for the book contains much of interest, including “Six Guidelines for Comparing Religions Responsibly” and detailed summaries of seven religious traditions.


“Fire Head” image courtesy of Salvatore Vuono /
“Slender Man” image courtesy of mdl70 under Creative Commons / Flickr

NPR does LSD

A bottle of LSD from a Swiss clinical trial for end-of-life anxiety in cancer patients, circa 2007, conducted by Dr. Peter Gasser, sponsored by the Multidisciplinary Association for Psychedelic Studies.

Ladies and gentlemen, the ongoing incursion of the new psychedelic research renaissance into the mainstream American mediasphere has officially reached critical mass. Behold NPR:

Today, psychedelic drug research is coming back, and scientists are picking up where Leary and other researchers left off, conducting experiments on therapeutic uses of these drugs. But the research still faces stigma, and funding is hard to get.

. . . Stanislav Grof was one of the leading researchers on the therapeutic applications of LSD in the 1950s and ’60s. He studied the effect of hallucinogens on mental disorders, including addiction. Grof says LSD seemed to accelerate treatment of mental illness exponentially. “It was quite extraordinary,” Grof tells NPR’s Arun Rath. “This was a tremendous deepening and acceleration of the psychotherapeutic process, and compared with the therapy in general, which mostly focuses on suppression of symptoms, here we had something that could actually get to the core of the problems.”

But the pervasive image of LSD was that it was not an acceptable treatment. The Schedule 1 classification of LSD and other hallucinogenic substances in 1970 was a huge blow to research. Grof abandoned his experiments on alcoholism. Through the “Just Say No” campaigns of the 1980s, no researchers were willing to jump through all the hoops necessary to study stigmatized drugs.

But by the ’90s, attitudes had begun to change, and there was a flurry of studies on psychedelic drugs. By the 2000s, a small but growing research community was picking up where Grof and others had left off.

. . . [Charles Grob of the University of California, Los Angeles] has been approved to begin a new study next month on social anxiety in adults on the autism spectrum and the drug MDMA. He says the country needs to recognize that the ’60s are over and that Timothy Leary is gone and no longer on the stage. “I believe we are on the threshold of some very exciting discoveries,” he says, “that the health field can only benefit from.”

FULL STORY: “The ’60s Are Gone, but Psychedelic Research Trip Continues

Image by Multidisciplinary Association for Psychedelic Studies ( [CC0], via Wikimedia Commons

The muse and the paranormal: Aleister Crowley, Timothy Leary, Robert Anton Wilson

[UPDATE May 2014: The article described here is no longer available online (nor is the Demon Muse blog). A slightly abridged version of it can be found in the book Daimonic Imagination: Uncanny Intelligence, edited by Angela Voss and William Rowlandson (Cambridge Scholars Publishing, 2013). The same version can also be found in Paranthropology, Vol. 3, No. 4 (October 2012).]

Over at Demon Muse, my blog about the psychology of creativity and the experience of the muse/daimon/genius, I’ve published the next installment in my article series about the ontological status of the muse.

“Theology, Psychology, Neurology: Is the Muse Real? (Part Two)” looks at the interlinked experiences of three major figures in the 20th century’s occult and paranormal scene — Aleister Crowley, Timothy Leary, and Robert Anton Wilson — in receiving what they perceived as communication from “higher intelligences.” It also says a bit about Alan Moore and Grant Morrison, two modern-day legends in the comic book scene who are tapped into the same thing.

Here’s an excerpt:

In the opening post of this series, I raised the question of whether the personification of the creative force that we’ve been pursuing here at Demon Muse is “really real.” Is the muse, the daimon, the personal genius — that gravitational center of our creative energy and identity — truly a separate being/force/entity with an independent, autonomous existence? Or are such words and the experience to which they refer simply convenient metaphors for the unconscious mind? The first thing we discover when we truly begin to consider the issue in depth is that arriving at a viable answer will not be, and cannot be, as straightforward a matter as it might first appear. All of our attempts run us into immediate difficulties, because whichever side we try to choose, we find we’re automatically skirting important issues and begging crucial questions. Hence, the value of reviewing some of the various ways in which intelligent individuals have understood the experience of guidance and communication from a muse-like source.

Of all the myriad strands in the cultural conversation about this issue, it would be hard to identify a more pertinent — or fascinating (and entertaining) — one than the line of influence connecting 20th-century occultist Aleister Crowley to psychedelic guru Timothy Leary to counterculture novelist-philosopher and “guerilla ontologist” Robert Anton Wilson. The dividing line between objective and subjective interpretations of the experience of external-seeming communication from an invisible source is highlighted not only in their individual stories but in the plotline that connects them. In particular, Wilson’s final “resting point” in terms of a belief system to encompass the whole thing is helpful and instructive in our search for the muse’s ontological status, and can prove a helpful tonic for dogmatism, because what he ended up with was more of an anti-belief system that highlights and hinges on the irreducible indeterminacy of any possible answer.