Fiqh Council of North America issues fatwa against airport body scans:

“It is a violation of clear Islamic teachings that men or women be seen naked by other men and women. Islam highly emphasizes haya (modesty) and considers it part of faith. The Quran has commanded the believers, both men and women, to cover their private parts.”

via Portland Humanist Examiner, via USA Today, via Free Press

The Tearfund carbon fast asks that we give up technology and re-allocate to the poor.    The Telegraph reports that Bishops in the Church of England are calling for a technology fast during Lent:

“[The technology fast] is a statement [of solidarity] with a world that does not have that ability to communicate the way we can and a reminder to us that perhaps we may have got beyond ourselves in terms of our own consumption of technology. We have galloped forward so fast maybe we have out-run our global responsibility in doing that.” – Bishop of Oxford, Rt Rev John Pritchard

While exploring in Second Life, I came across the ISRVW apparently set up by Dr. John Traphagan.  You can visit the ISRVW here.  It’s set up as a meeting space, no resources and not very large, but interesting that it exists.  Also explored the LDS welcome center for a while, interesting to note that all the Mormon avatars I encountered were children.

Markus Davidsen at Aarhus University is writing a fascinating dissertation on “Fictional Religions: The Morphology and Reception of Invented Religions embedded in Works of Fiction.”

He describes his project as:

“about two types of religions, fictional religions and fiction based religions. By ‘fictional religions’ I understand religions, spiritualities and magic systems which are embedded in works of fiction, be that literature, films or TV series. Such fictional religions are transformed into ‘fiction based religions’ when certain fans form religious groups based on the concepts and rituals of the fictional religions. Examples of fiction based religions include Jediism which is based on the Jedi religion in George Lucas’ Star Wars movies, Church of All Worlds which is based on the church of the same name in Robert Heinlein’s science fiction classic Stranger in a Strange Land and the Church of Satan and Chaos Magickians inventing rituals invoking the monstrous gods from H.P. Lovecraft’s Cthulhu Mythos. Fiction based religions range from divinity directed religion to self-spirituality and from stern belief over playful experimenting to sarcastic anti-religiousity. Some religious groups base themselves almost solely on a fictional model, others blend impulses from fiction with influences from more conventional forms of religion and spirituality.”

I wonder if the worldviews in Dune are influencing any practices today?  I would expect to find references to Dune in neopaganism, just as we find frequent references to much of the science fiction/fantasy canon.  Also it’s hard to ignore Scientology which was founded by a science fiction writer.  I have yet to read James Lewis’s volume on Scientology, and wonder if he addresses this.  It would also be interesting to look at the effect of William Gibson’s writing on belief in cyberculture.

Gizmodo reports on Apple’s newest retail store on the upper west side of Manhattan.  The article is called “Inside Apple’s Newest Temple” and in it the author writes:

I call it a temple because the architecture conveys a nearly religious aesthetic, a place to worship Apple, beyond any other Apple store you’ve ever been to. The top floor’s a vast open space, enclosed by spartan stone walls which support a massive glass ceiling. The rows of tables in the main room feel like pews.

Dr. Amit Goswami, professor emeritus of physics at University of Oregon, has a media rich web site where he discusses a “science of consciousness.” He calls himself a “quantum activist.” Just as modernist empirical science constructed a vision of reality as material, could the quantumn revolution construct reality as spiritual/religious?

“The forms of knowledge that technologies mediate is integral to both a society’s cultural information pool, and to the extramental reality in which they live. Technology itself constitutes an alteration of that relationship — especially as it intervenes in the experiential aspects of that relationship . . . Technologies are in a sense ‘artifacts of knowledge’ (Laughlin 1988b) — they are alterations in material reality that, accompanied by meaning in peoples’ minds, facilitate intentional acts. As such technologies become part of the extramental reality in which we are embedded and to which we must adapt.” (p. 158)

“We would suggest that a society’s technical knowledge is precisely that aspect of their information pool that facilitates an alteration of the relationship between experience and extramental reality through the mediation of techniques and artifacts. In other words, technologies combine information from the culture pool (as meaning) with material and energy in extramental reality that have been purposefully altered in order to afford novel intentional acts.” (p. 159)

I looked forward to hearing Andy Letcher speak at Horizons.  I hadn’t heard of his work or his book “Shroom: A Cultural History of the Magic Mushroom,” but the synopsis for his presentation sounded interesting:

For those who have encountered the sacred mushroom, the psilocybin experience is like an ancient codex whose glyphs are at once baffling and clear. To make sense of it, each must perform an act of translation or interpretation by which the strange is rendered familiar. But how should this be done? In the post-war period alone an original psychological framework has given way to mysticism, itself replaced in turn by the language of shamanism.

Here, I want to draw attention away from the mushroom experience itself – the usual province of trip-lit – to a consideration of the ways it has been interpreted throughout history. For, contrary to received wisdom, very few cultures have decoded the mushroom as we do. I shall ask a fundamental question: does the mushroom bring genuine transcendence, or are the experiences it occasions forever bound by culture?

(Horizons Conference Program, 2009)

Letcher began by situating himself in academia and describing how he arrived at religious studies.  He had started with an interest in ecology and direct action and was then invited to pursue a PhD in religion.  He explained that he was looking critically at the beliefs of the psychedelic community and we might not like his findings.  He discussed hermeneutics and told the audience that they to, even if they didn’t know what it meant, were hermeneuticists.

He made it clear that his is a scholarly approach, and he won’t give a pass to any of the myth making that is going on in the psychedelic community.  In fact, he wants to debunk those myths.  He expressed his intent to “debunk” the UFO cults, the 2012 movement, the valorization of R. Gordon Wasson, and other mythologies constructed within the psychedelic community.  He discussed the problem of ’seeing’ mushrooms in ancient art when they aren’t there – and suggested that this can be debunked because they are not in fact mushrooms.  Why?  Because they don’t look like mushrooms.

I agreed with his main point that our interpretations of experience are based (to some degree) in culture, and that we are always engaging in a process of meaning making when we interpret, describe, recount and mythologize experience.  But what wasn’t clear to me is why he seemed to be so hostile toward the mythologies that were being constructed within the psychedelic community. So I asked:

“I understand why you would like to see a more rigorous academic discourse on psychedelics, but aren’t the myths being constructed around Terence McKenna and the 2012 communities not something to be debunked, but something we should look at using that same academic rigor?”

He took this question (which I realize now I should have phrased more precisely) as an opportunity to discuss why he didn’t like the 2012 movement – an answer that boiled down to two things: because it’s millenarian, and that it doesn’t leave room for free will (this answer seemed to exclude the Daniel Pinchbeck brand of 2012ism/mayanism).  If I’d had a chance for a follow up, I would have been more specific and a little more forceful in my critique, asking:

“Why would a scholar of religion be interested in debunking ANY myths?  Isn’t myth the object of our study?  Are you also, for example, interested in debunking the myth systems of Christianity, Judaism, Hinduism and Islam or is your interest in debunking restricted to these specific new religious movements and myths developing around the psychedelic community?”

The 3rd Horizons conference in New York City was September 25th, 26th and 27th.  Although I wasn’t able to attend all the sessions, I was able to attend the performances at the opening reception, see William Richards and Franz Wollenweider on Saturday and Andy Letcher and Bob Jesse on Sunday.

Horizons is a “forum for learning about psychedelics” with the goal of “open[ing] a fresh dialogue on the role of psychedelics in medicine, culture, history, spirituality, and art.”  Held at the Judson Memorial Church on the south side of Washington Square Park, Horizons is organized by Horizons Media Inc.  The board members are Kevin Balktick, Neal Goldsmith and James Vasile.

Sadly, on Sunday I had to leave after Bob Jesse’s fascinating presentation on his work with the Council on Spiritual Practice – and just after someone from the audience started screaming during the applause:

“there were just a bunch of white men up there talking about founding a mushroom cult, and I grew up in a mushroom cult in Berkeley and I’m a Yale educated woman and I’m just saying think for yourself!  think for yourself!”

Luckily Neal was moderating, had the microphone and brilliantly responded  to give the person a reason to wait and join the discussion after the break.  He must be an outstanding counselor.

If anyone who was there can tell me what happened after the break, please post in the comments, I would love to know.

The McDonald’s “Talking Filet-O-Fish” commercial opens with a wide shot of a garage. A heavy, bearded man sits with a McDonald’s bag and drink on the table in front of him. He seems comfortable, content, and average as he holds a sandwich in his hand. When he takes a bite of the sandwich the shot cuts to a close up of a taxidermy fish mounted on a wooden plaque on the wall. The fish bends in half, making an hyperbolic mechanical sound, and looks right at the camera as it begins to sing:

“Gimme back that Filet-O-Fish.
Gimme that fish!”

As the fish continues, the camera cuts to back to the man who is shown bobbing his head with the tune and chewing on the sandwich. He is sitting on a weight lifting bench next to a motorcycle. The fish continues singing:

“Gimme back that Filet-O-Fish.
Gimme me that fish!”

Another man walks into the garage carrying a drill – perhaps returning it to his friend. He stops and looks with astonishment at the fish and then at his friend sitting on the bench eating the sandwich. The fish continues to sing:

“What if it were you hanging up on this wall?
If it were you in that sandwich,
you wouldn’t be laughing at all!”

Just as the fish sings, “If it were you in that sandwich,” the camera cuts to the man chewing.
continue reading "Teaching Speciesism: The McDonald’s Talking Fish schools Consumers on Complicit Complacency"

The web site myblessingcircle.com is launching as a self-described “Peer-to-Peer Anonymous Blessing Community.”

“Blessing-receivers are invited to upload a photograph or symbolic image and/or short bio of themselves, specify a particular spiritual/religious tradition they turn to for support, as well as request blessings focused on a particular theme or issue.

Blessing-givers can review pending requests, and select one that “calls to them.” Neither the giver nor the receiver would be identified by name or email.

All blessing messages will be “peer reviewed” before delivery. Truly inappropriate messages will be flagged for immediate removal, and the giver will lose their membership rights.”

Vincent Callebaut Architectures is designing entirely new spiritual spaces. Many of his recent designs are buildings that function as eco-technology. They integrate with the multiple environments that overlap in our cities: human, mechanical and Gaian.

I came across “Slayage: The Online International Journal of Buffy Studies” today. It’s difficult to look at any neo pagan online community without finding frequent references to Joss Whedon’s television series “Buffy the Vampire Slayer.” One of the most often used quotes about wicca, for example, is this exchange between the characters Willow and Buffy after Willow has attended a meeting of her college wiccan group:

Buffy: So not stellar, huh?
Willow: Talk. All talk. Blah Blah Gaia. Blah Blah Moon…menstrual life force power thingy. You know, after a coupla sessions I was hoping we could get into something real but . . .
Buffy: No actual witches in your witch group?
Willow: No. Bunch of wanna-blessed-bes. You know, nowadays every girl with a henna tattoo and a spice rack thinks she’s a sister of the Dark Ones.

The effect of films like “The Craft,” “Practical Magic,” and the television series “Charmed” and “Buffy…” is far reaching. Social networks, retail suppliers and bloggers adopt a posture either in favor of or opposed to these depictions and construct identities in line with or opposed to them. There seems to be very little terrain online that hasn’t been touched by “slayage.”

Mitch Horowitz writes about Psychiana, a “mail order” New Thought religion created by Frank B. Robinson in 1928. Robinson ran the religion from his office in Moscow, Idaho.

“Robinson was probably the first religious figure of the twentieth century to fully grasp the power of advertising and mail-order marketing. But he was more than just that. With only a deeply held conviction and a few hundred dollars in ad money, he brought attention to the neglected needs of millions of people who wanted religion to provide practical guidance in daily life.”

Read more…

The religious traditions of ancient Egypt and Mesopotamia were born on the banks of rivers. How did this alluvial geography contribute to their notions of death and the afterlife? In what ways did the rivers, cycle of the sun and other environmental phenomena help construct these ancient cultures view of the journey into the next world? To begin exploring this topic, I will examine a few texts from both cultures regarding rivers, water and boat journeys and attempt to understand the ways in which these bodies of water became a metaphor for the journey into the afterlife. We start with Egypt.

continue reading "Crossing The River: The Journey of Death in Ancient Egypt and Mesopotamia"

My research this summer has been focused on NRMs. Most recently, I’ve been looking at Neopaganism. This includes the general new age-isms, the 2012 movement, some UFO religions, Druids, Ásatrú, Ceremonial Magick and Wicca (in no particular order).

Many of these NRMs reside at an intersection of religion and technology. Witchvox, a “neopagan news/networking” web site, lists “Wicca: A Guide For The Solitary Practitioner” by Scott Cunningham as the “Top Choice” book on Wicca for all age groups based on member voting. One of Cunningham’s follow up books discusses how Wiccan magic is a kind of technology, comparing magic to an operation on a calculator:

“Disbelief also isn’t a satisfactory reason for magical secrecy. The disbelief of others has as much effect on magic as does an unschooled person’s doubt that a calculator can add 2 and 2 to equal 4. The calculator will work, regardless of the observer’s doubt. So, too, will magic.

There are other possible reasons why the calculator won’t perform this simple operation: faulty microchips; low battery power or a lack of batteries; an operator who pushes the incorrect buttons, or a button turned off. Still, observer’s disbelief alone can’t be the case. The same is true of magic. Properly performed, magic will be effective. If energy is raised within the body, programmed with intent, and projected toward its goal with the proper force and visualization, it will be effective.”

From “Living Wicca,” Scott Cunningham

The University of Wales, Lampter is now home to the Sophia Center for the Study of Cosmology in Culture. Formerly housed at Bath Spa, the center offers an MA program in Cultural Astronomy and Astrology.

See the fascinating courses here.

dotshell.net posts about what happened when he tried to put up a Jain poster with a swastika on it.

Perhaps a planet dies so slowly that it isn’t noticed. Is there a point of no return? These time lapse images from space show the disappearing Aral Sea.

OGMA releases his his first album. His ecstatic music can be heard on myspace.