Weird Studies

Your hosts' exploration of mysticism and vision in pop music continues with two powerful pieces of popular music: Radiohead's "Pyramid Song" from the 2001 album Amnesiac, and Fran Landesman and Tommy Wolf's "Ballad of the Sad Young Men," from the 1959 Broadway musical The Nervous Set. Synchronicity rears its head as the dialogue reveals how these two gems, selected by JF and Phil with no expectation that they might form a set, begin to glow when placed side by side, amplifying and focussing each other's eldritch light. This episode touches on Neoplatonic myths of spiritual ascent, African-American spirituals, Plato's realm of Forms, Gnosticism, dream visitations by the dearly departed, the travails of the Beat generation, the objectivity of hope, the implosion of America, and that particularly modern condition of the soul which Phil calls the "Philosopher's Blues."

REFERENCES

Radiohead, "Pyramid Song"

Edgar Allan Poe, "The Pit and the Pendulum"

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In this episode of Weird Studies, an improvised analysis of two pop songs -- Nina Simone's version of James Shelton's "Lilac Wine" and Ghostface Killah's visionary "Underwater" -- becomes the occasion for a deep dive to the weird wellspring of artistic creation. In trying to understand these songs and why they love them so much, your hosts touch on themes such as necromancy, decadence, liebestod, visionary experience, the Muslim image of paradise, the necessity of rifts, Norman Mailer's concept of "dream life," and the magical operation that is sampling.

Header image: Boris Kasimov, Wikimedia Commons

REFERENCES

James Shelton, "Lilac Wine"

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At the time The Mothman Prophecies' was released in 1975, and again when he penned an afterword for the 2001 edition, John Keel appeared to have made up his mind about the "ultraterrestrials" that he had tracked and hunted for most of his adult life. They were unconcerned about the welfare of the people whose lives they threw into disarray, he said. They were liars, cheats, and frauds who refused to play fair. They saw good and evil as synonymous and they were dangerous. Like many other explorers of reality's uncharted waters, John Keel returned to port knowing less than he did (or thought he did) when he set out. And this led him to ponder the possibility that only thing to know about such matters is that there is nothing to know -- that the universal mind, as Charles Fort had suggested before him, was insane. In this episode of Weird Studies, JF and Phil share their thoughts on The Mothman Prophecies, focusing less on the creatures and events that haunted Point Pleasant in 1966-67 than on how these things affected the brilliant writer who was chosen to be their baffled chronicler.

REFERENCES

John A. Keel, The Mothman Prophecies: A True Story

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"What a fool believes he sees, no wise man can reason away." This line from a Doobie Brothers song is probably one of the most profound in the history of rock-'n'-roll. It is profound for all the reasons (or unreasons) explored in this discussion, which lasers in on just one of the major trumps of the traditional tarot deck, that of the Fool. The Fool is integral to the world, yet stands outside it. The Fool is an idiot but also a sage. The Fool does not know; s/he intuits, improvises a path through the brambles of existence. We intend this episode on the Fool to be the first in an occasional series covering all twenty-two of the major trumps of the Tarot of Marseilles.

REFERENCES

The Fool in the tarot

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According to the French philosopher Henri Bergson, there are two ways of knowing the world: through analysis or through intuition. Analysis is our normal mode of apprehension. It involves knowing what's out there through the accumulation and comparison of concepts. Intuition is a direct engagement with the absolute, with the world as it exists before we starting tinkering with it conceptually. Bergson believed that Western metaphysics erred from the get-go when it gave in to the all-too-human urge to take the concepts by which we know things for the things themselves. His entire oeuvre was an attempt to snap us out of that spell and plug us directly into the flow of pure duration, that primordial time that is the real Real. In this episode, JF and Phil discuss the genius -- and possible limitations -- of his metaphysics.

REFERENCES

Henri Bergson, "Introduction to Metaphysics"

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When the quarantine began, professors around the world raced to put their classes online, and for the Jacobs School's big undergraduate music history course (M402 represent!) Phil created a series of solo podcasts, many of which have been appearing on the Weird Studies Patreon site. Our patrons seem to be enjoying them, so we thought we'd publish the first one ("The Duke of Ellington") as an off-week bonus for all our listeners, partly as a teaser for the subscriber-only stuff on Patreon and partly because Duke Ellington is cool. There's a bit of technical music talk in this, but you can ignore it and still get the main point: Ellington's early short film Symphony in Black and his subsequent orchestral suite Black Brown and Beige represent his lifelong project of using his "beyond category" music to articulate a vision of African American past and future.

Please note: this was Phil's first attempt at doing a solo podcast in far-from-ideal circumstances, and the sound is pretty unpolished in places. He got his act together for the later ones; go check them out at https://www.patreon.com/weirdstudies.

REFERENCES

Fred Waller (dir.), Symphony In Black - A Rhapsody of Negro Life

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"You don't find reality only in your own backyard, you know," Stanley Kubrick once told an interviewer. "In fact, sometimes that's the last place you'll find it." Oddly, this episode of Weird Studies begins with Phil Ford hatching the idea of putting a replica of the monolith from 2001 in his backyard. As the ensuing discussion suggests, this would amount to putting reality -- or the Real, as we like to call it -- in the place where it may be least apparent. Perhaps that is what Kubrick did when he planted his monolithic film in thousands of movie theatres back in 1968. Moviegoers went in expecting a Kubrickian twist on Buck Rogers; they came out changed by the experience, much like the hominids of great veld in the "Dawn of Man" sequence that opens the film. This is what all great art does, and if you look closely, maybe 2001 can tell you something about how it does it. Because in the end, the film is the monolith, and the monolith is all art.

REFERENCES

Stanley Kubrick (dir.), 2001: A Space Odyssey

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In this second part of their exploration of C. G. Jung's essay "On the Relation of Analytical Psychology to Poetry," JF and Phil try to discern the psychological and metaphysical implications of the great Swiss psychologist's theory of art. For one, this involves discussing what Jung meant by archetypes, and how these relate to the artists who bring them forth in artistic works. This in turn leads to a discussion of the emergent artwork as an "autonomous complex," that is, as a self-moving spirit that requires the artist merely as a conduit for its manifestation in human -- and cosmic -- history.

REFERENCES

Carl Gustav Jung, "On the Relation of Analytical Psychology to Poetry"

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This is the first of two conversations that Phil and JF are devoting to C. G. Jung's seminal essay, "On the Relation of Analytical Psychology to Poetry," first delivered in a 1922 lecture. It was in this text that Jung most clearly distilled his thoughts on the power and function of art. In this first part, your hosts focus their energies on Jung's puralistic style, opposing it not just to Freud's monism (which Jung critiques in the paper) but also to the monism of those other two "masters of suspicion," Marx and Nietzsche. For Jung, art is not a branch of psychology, economics, philosophy, or science. It constitutes its own sphere, and non-artists who would investigate the nature of art would do well to respect the line that art has drawn in the sand. Weird Studies listenters will know this line as the boundary between the general and the specific, the common and the singular, the mundane and the mystical...

REFERENCES

C. G. Jung, "On the Relation of Analytical Psychology to Poetry"

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For over two centuries in early modern Italy, boys were selected for their singing talent castrated before the onset of puberty. The goal was to preserve the qualities of their voice even as they grew into manhood. The procedure resulted in other physiological changes which, combined with an unnaturally high voice, made the castrati the most prodigious singers on the continent. As Martha Feldman shows in her book The Castrato, a masterpiece of cultural history, the castrated singer was such a singular figure that he invited comparisons with angels, animals, and kings, attracting adoration and ridicule in equal measures. The castrato was a true liminal being, and as JF and Phil discover in this episode of Weird Studies, an unlikely herald of the present age.

REFERENCES

Martha Feldman, The Castrato: Reflections on Natures and Kinds

Stanley Kubrick, American filmmaker

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