In recent years, the practice of 'mindfulness' has become ubiquitous. Mindfulness has outgrown its traditional Buddhist roots and now permeates modern wellness and optimization culture, finding its way into corporate boardrooms, therapist's toolkits, and an ever-increasing number of calmness apps. Yet modern iterations of mindfulness practice often live removed from their original context. The forest ecology from which mindfulness grew was animate and alive, and what we call mindfulness practices formed only a part of a rich tapestry that included rituals of ancestor worship, enacted connection to ecology, spirit mediumship, healing, and esoteric somatic practices. Modern adoptions of mindfulness tend to view the solitary meditative aspects of practice to be the 'essential' part, whereas the ritual and animist elements are seen as expendable. The reasons for this are deeply tied in with colonial history, and with the western legacy of body-mind divide. For it turns out that the animate, ritual context is profoundly important for shaping and architecting relational minds, and post-modern minds — free of context, already fractured from relational connectivity, left to simply 'sit with what is' or left to focus on individual optimization at the expense of relationality — may not benefit or be able to assimilate the power of such practices. Extracted from context, freed from ethics and the heart connection to other beings, mindfulness can exacerbate isolated individualism. In an age of fracture, is being mindful of an already fractured mind enough? Or is a more robust vision necessary? As science increasingly comes to recognize the importance of the context that traditional cultures have understood for thousands of years, we come to understand that minds need a contextual body. Mind needs fire and water, breath and movement, it needs story and song... it needs to establish a living relationship with those that came before and those yet to come, to offer in devotion and to repeatedly enact its place in the larger cosmos. Such realizations return us to the sacredness of... form. We find that all of the supposedly 'non-essential', ritual, form-based aspects of tradition actually architect a mind that has true fullness to it, and perhaps we can't find true fullness of mind without ritually placing the mind in living context.

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Practices of guardianship — invoking guardian deities, enlisting spirit help, clearing spaces of questionable energies, and establishing boundaries around ritual, communal, and personal space — are common to animate traditions across the world. In many traditions, guardianship is absolutely central as we navigate a world of forces, not all of which are traditionally seen as beneficial. So traditional practitioners — even as they commune with the natural world — also draw clear boundaries, send wayward spirits fleeing, and even do battle with malefic energies. Such practices challenge modern western minds and are often dismissed as 'superstitious' or as the least important part of any traditional practice. They rub up against modern visions of a cosmos or a natural world that is 'all good', as they suggest the existence of things like malefic forces that are incompatible with a modern rationalist vision. So modern spiritualities forgo traditional understandings of guardianship and promote a vision of 'openness' within a universe that is 'all good.' Yet many traditions focus a lot of attention on closing, sealing, and directly establishing boundary. Even in non-dual traditions that see a cosmos ultimately beyond yes and no and good and evil, practitioners spend years establishing boundary, cultivating discernment, and invoking guardian entities. With the rise of modern freeform spiritual experimentation, people are invoking and inviting spiritual forces and navigating heightened states of consciousness often without any attention to guardianship. In such a time, when mental states are fragile and traditional safeguards are no longer in place, it can be important to understand what guarded space looks like personally and ritually. Guardianship practice needn't be complicated. It starts very simply, with offering and gratitude, and with how we navigate our own thoughts and feelings. Featuring conversations with Tantric scholars Dr. Ben Joffe, Dr. Hareesh Wallis, and Dr. Sthaneshwar Timalsina, author and Ayurvedic Doctor Robert Svoboda, sculptor Rose B. Simpson and activist Nadia Irshaid Gilbert, this episode dives deep into how traditional systems have viewed guardianship practice and its necessity in an age of spiritual free-for-all and excessive exposure to internet imagery. Listen on a good sound system at a time when you can devote your full attention.

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The story of human ritual and cultural tradition is one of depth and deep connection to land, to place, and to processes and protocols that remain steady across generations. But it's also a story of constant mutation, assimilation, and re-expression. There is a fluidity to culture and tradition that is not always acknowledged in modern discourse. Religious scholars will tell us that all traditions are — to one degree or another — syncretic, and when we lift the lid off of traditions and look deeper, we start to see that even those that seem the most anchored and fixed are deeply porous and adaptive, that traditions have always traveled and changed shape, just as the land itself changes constantly. At a time when more and more people are looking to reconnect to ritual practice, to tradition, and to the land — and yet wanting to be respectful of cultural boundaries — it can be helpful to also understand the fluid, spontaneous, artistic and adaptive aspects of cultural tradition, to hear stories of traveling gods and cross-cultural mashups and innovations that arrive with the movement of travelers. Right at the heart of this exploration of adaptation lives the Divine Mother, who continually re-invents herself to meet the needs of the ecosystems she encounters. So the Polish Black Madonna becomes assimilated into Haitian Voodoo, the Indian mother goddess finds a way to re-express as Catholic St. Sarah, and the African sea goddess Yemoja re-arises to become the most popular vision of the Divine Mother in Brazil and possesses bodies from all socio-cultural and ethnic backgrounds regularly. In many places, syncretism — the fusion and blending of traditions — is welcomed, even if the histories that led to that syncretism are painful. And in these syncretic cauldrons, new traditions are born all the time. Once we start to view the flow of culture and tradition beyond a human-centered sociocultural lens, we see a living animate process in which gods travel and the forces of 'place' are not static, in which outsider species are assimilated into new ecologies, and in which wanderers and outcasts play a key role in the adaptive movement of traditions. These stories teach us that the world is not so neatly divided into those who belong to a place and a tradition and those who don't. And that the story of 'not feeling at home' — of feeling rootless and separate from a homeland that is far away — is actually a key part of the human story and serves as a starting point to the process of reconnection. Featuring conversations with Peia Luzzi, Scout Rainer Wiley, Tyson Yunkaporta, Skye Mandozay and Bayo Akomolafe and music by Egemen Sanli, Victor Sakshin, Beya, and more, this episode is an oceanic cross-cultural ride that asks us to leave our preconceptions of what is fixed and what is fluid behind.

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