His simple, hopeful message - humanity is waking up and you are a part of this great evolution - made more sense in 1999. What does he have to say to 2019? I went to see him speak in London, to find out.
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In Oregon, there is a honey fungus that is four miles wide and possibly 8000 years old. It appears in our reality as small white mushrooms.
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Can education help us to become more well-rounded, integrated, wise and whole people? This was the project explored both by Aldous Huxley, and by his ancestors - Thomas Huxley and Matthew Arnold - in their famous dispute over the role of sciences and the humanities in education.
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As you may know, I’m researching a book about Aldous Huxley and his friends Alan Watts, Christopher Isherwood and Gerald Heard, and how these four posh Brits moved to California and helped to invent the modern culture of ‘spiritual but not religious’.
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Last week, I saw a good talk on somatic experiencing therapy. I’ve heard about it, and in some ways what I heard was quite obvious, but it was good to have it spelled out.
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While I was in San Francisco, I got the chance to meet Michael Murphy, one of the founders of the Esalen Institute. It's a cross between a spiritual retreat centre and an adult education college, perched on the cliffs of Big Sur next to some hot springs. It's been very influential on transpersonal psychology and American spirituality.
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Last week I visited Pendle Hill, a Quaker retreat centre outside Philadelphia, nestled between the gorgeous Quaker liberal arts colleges of Haverford and Swarthmore. I made a sort of mini-pilgrimage there as part of my research into the ‘mystical expats’ – Gerald Heard, Aldous Huxley, Christopher Isherwood and Alan Watts, four English writers who moved to California in the 1930s and helped invent the ‘spiritual-but-not-religious’ demographic (which is now 25% of the US population).
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Last week, if you remember, I was at a Buddhist seminar in the Colorado mountains, taught by a Tibetan Buddhist lama called Dzigar Kongtrul Rinpoche. This was quite different to other Buddhist retreats I’ve been on. There wasn’t much meditation, instead there was four hours of teaching every day, over nine days.
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Spiritual emergencies are moments of awakening and ego-dissolution which can be both ecstatic and deeply disturbing, even quasi-psychotic. With the right tools and support, we can navigate them to a richer and more meaningful life.
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The only thinker whose popularity on YouTube comes close to prophet-of-rage Jordan Peterson is Alan Watts, the British popularizer of Eastern wisdom. Watts’ talks from the 50s, 60s and early 70s have millions of views on YouTube, and are often edited to the accompaniment of orchestral or ‘chillstep’ soundtracks and jazzy collages of modern life.
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Last week I wrote about a book I picked up on Amazon – Pema Chodron’s The Places That Scare You. This week I’ll talk about the other book I picked up in the jungle, a little novel called A Single Man, by Christopher Isherwood.
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Here is part 2 of my interview with pioneering researcher Milan Scheidegger, who works in the psychedelics lab at University of Zurich. You can read part 1 here. In this half of the interview, we discuss how to translate aspects of indigenous ayahuasca rituals - such as the shaman or sacred plant songs - into the context of western healthcare. We also discuss Milan's plans to establish a psychedelic healing clinic in Switzerland.
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A friend emailed me asking about retreats, whether they're useful, and how one goes about picking one.
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I've come back from India after an interesting three weeks. I went there with the vague intention to find a guru and take my spiritual practice to the next level. I say 'vague' because I wasn't quite sure how one went about finding a guru.
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I've been exploring the history of ecstasy in modern culture. One of the ways the Enlightenment tried to naturalize ecstasy was by developing the concept of hypnosis. In the 18th century, Franz Mesmer showed that he could achieve just as miraculous healings as a priest through his own rituals, the success of which he attributed to ‘magnetic fluids’.
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Last Sunday I finished a 10-day Vipassana retreat, at a monastery in Sweden. This was my third attempt to do a monastic retreat - I’d done a runner from both previous efforts, from a Rusian monastery in Lent 2006 (the head monk kept trying to convert me to Orthodox Christianity) and from a Benedictine monastery on the Isle of Wight in January 2013 (I was bored). This time, I vowed not to do a runner.
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One evening in the winter of 1969, the author Philip Pullman had a transcendent experience on the Charing Cross Road.
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The modern Stoic movement, which brings together atheists and theists, is one example of a new friendship and alliance between people for whom metaphysical disagreements are less important than friendship and spiritual practice. The New Atheism wars are over, and a new messy spirituality has emerged.
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This week, I’ve been researching an ancient mnemonic technique called ‘the mind palace’, where people imprint a real or imagined building onto their memory - a palace, a mansion, a church, even a whole street - and then fill it with striking images, to which they attach bits of information they want to remember.
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I’ve been working on a book provisionally entitled Modern Ecstasy for the last two years. I’m half-way through, and having a mid-season wobble. Turns out it’s difficult to write about transcendence. Who knew!
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It’s that time of year again, when people all over Britain go off for the traditional New Year's Vipassana retreat. But not me - this year, I decided to keep it old school. I went on a Benedictine retreat.
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Earlier this week, my girlfriend and I toured around Yorkshire and Northumberland, once the stronghold of English medieval monasticism. We visited the beautiful ruins of Rievaulx Abbey, which once boasted the biggest church in England. As we wandered around the ruins, I wondered what we lost, when Henry VIII dissolved more than 1000 monasteries in five years.
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This weekend, I was at a conference in Boston called the International Symposium on Contemplative Studies. I know - sounds pretty niche, maybe two monks, a chakra healer and a shaman with maracas? Well, it was enormous - 1600 people, 300 presentations, including ones by some of the leading psychologists in the world, and the Dalai Lama.
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I sent out a tweet last week asking to interview someone who'd found mindfulness useful for coping with depression. Mary got in touch and told me her story, which was fascinating. I thought I'd share it for this week's newsletter.
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Jane Davis says that literature saved her life. She grew up in a broken home, with a single mum who died of alcoholism. She left home and lived in squats, with a husband who also eventually died of substance abuse.
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This year I got some funding from the Arts and Humanities Research Council to teach a course in practical philosophy with three partner organizations - Manor Gardens, a mental health charity in North London; Low Moss prison in Glasgow; and Saracens rugby club.
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We all love a bit of ecstasy, don’t we? Not the drug (though that’s a form of ecstatic experience) but, more broadly, those moments of expansion, elation and awe we sometimes feel, when our heart-strings seem to vibrate in harmony with the universe, when the vast, black and empty cosmos seems suddenly to radiate with love. We’re all into that, yeah?
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Steven Pinker, the Harvard cognitive linguist, would not make a very good ambassador. In his latest diatribe, he attempts to reassure humanities scholars that science is not their enemy. Science is good, and humanities scholars should stop complaining about 'Scientism'. Unfortunately, he says this in such a tactless and, er, Scientistic way that it’s guaranteed to annoy not just humanities scholars, but no doubt many scientists too.
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Simon Critchley, an English philosopher at the New School in New York, has suggested that all philosophy is an attempt to deal with two disappointments: religious disappointment, or the loss of faith; and political disappointment, or the search for justice. In his most recent book, Faith of the Faithless: Experiments in Political Theology, he attempts to put these disappointments behind him, and work out a relationship between religion and politics.
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Big day today. I’ve finally finished my report on grassroots philosophy groups, which you can download here: Connected Communities- Philosophical Communities.
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The eagle-eyed among you will have noticed there was no newsletter last weekend. Apologies. The reason for this is I have journeyed deep into the warm, pulsating heart of the happiness movement.
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As regular readers know, I’m researching the rise of grassroots philosophy groups for a project called Philosophical Communities. This has got me thinking about the roles of groups and networks in the history of ideas, and I’d like to sketch out some initial thinking. I hope the following isn’t too pretentious...
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Welcome to another PoW newsletter. At the moment I am deep in research for a project I am running at Queen Mary, University of London, looking at the history and contemporary rise of philosophy groups. The hope is it will build links between academic philosophy and 'street philosophy', and also encourage people to get involved with grassroots philosophy, by joining clubs or setting up their own.
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