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.

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

One year ago I blogged about Pogo’s youtube video “Alice” – here’s an insightful post about his music on Poemocracy thanks to Our Future Environment for sending this to me.

You can download Pogo’s amazing creations on last.fm.

I asked the writer to recount their experience of visiting a “contemporary” church in Arkansas, Easter 2009. The photograph they showed me of the coffee shop was so interesting, I wanted to know more. Here is what they sent me:

The last time I went to church it was in a bar in Brooklyn. Yesterday I went to a “contemporary” protestant “non-denominational” church in Arkansas with my mom.

This church is fairly new but the “style” is inceasingly popular in the southern United States. There is considerable debate about the goals and outcomes of such churches: “… I see a blatant capitulation to consumerism in much of this direction. Many experts in this movement do not hesitate to call their techniques “marketing methods,” but this approach breeds an unhealthy individualistic consumerism, which is already pervasive throughout the culture, when Christian leaders treat church growth as the primary activity of the Lord’s Day, and the congregational worship service as a virtual business undertaking aimed at getting consumers to “buy the product.” (John Mark Ministries)

(The “coffee shop”)

My first reaction to the physical architecture of the church is that it looks like a mall. The main entrance is a coffee shop aimed at creating a social space. I learned later in the service that new guests can trade in their comment/registration card for a hazelnut latte.

The congregation seems to be comfortable in such a mall culture. Many women have trendy, tight fitting dresses, 13 year-olds wear high heels, men and women have bleached hair and tanned skin, and the male uniform seems to be khakis and blue shirts. All of this combined to make me feel terribly uncomfortable.

The service begins with 20 minutes of rock music. The band has a drum set, an electric keyboard, a lead singer/guitarist, a bass player, a back-up singer/tambourine player, and an acoustic/electric guitarist. My grandmother regularly complains about them.

The pastor’s message included a warning to avoid “humanistic” ways that lead one to buy in excess and focus on “the flesh”. If one is “with Christ” then one will focus on internal, spiritual goals rather than the “humanistic”. During the closing prayer the keyboard player played instrumental inspiring music that increased in volume and tempo as the prayer closed. As the prayer ended the projected screen had swirling colors similar to itunes visualizer.