The method Well no, see, that’s the tricky part. I always try to come up with things that when they find out the method, the method is as interesting as the effect itself. — David Blaine Richard Saul Wurman, Understanding Understanding magic
Ancient magicians as innovation consultants An Article by Matt Webb interconnected.org The Codex Justinianus (534 AD), being the book of law for ancient Rome at that time, banned magicians and, in doing so, itemised the types: A haruspex is one who prognosticates from sacrificed animals and their internal organs; a mathematicus, one who reads the course of the stars; a hariolus, a soothsayer, inhaling vapors, as at Delphi; augurs, who read the future by the flight and sound of birds; a vates, an inspired person - prophet; chaldeans and magus are general names for magicians; maleficus means an enchanter or poisoner. I happen to have spent my career in a number of fields that promise to have some kind of claim to supernatural powers: design, innovation, startups… It’s not hard to run through a few archetypes of the people in those worlds, and map them onto types of ancient magician. Those like Steve Jobs (with his famous Reality Distortion Field) who can convincingly tell a story of the future, and by doing so, bring it about by getting others to follow them – prophets. Inhaling the vapours and pronouncing gnomic truths? You’ll find all the thought leaders you want in Delphi, sorry, on LinkedIn. Those with a good intuition about the future who bring it to life with theatre, and putting people in a state of great excitement so they respond – ad planners. Haruspex. Those who have the golden mane of charisma: enchanters. Startup founders. People with a great aptitude for systems and numbers, who can tell by intuition what will happen, from systems that stump the rest of us. We call them analysts now. MBAs. Perhaps the same aptitude drew them to read the stars before? Mathematicus. Steve Jobs: The Lost Interview magicinnovation
The mundane and the spiritual A special contribution of Zen to Eastern thought was its recognition of the mundane as of equal importance with the spiritual. It held that in the great relation of things there was no distinction of small and great, an atom possessing equal possibilities with the universe. The seeker for perfection must discover in his own life the refection of the inner light. The organization of the Zen monastery was very significant of this point of view. To every member, except the abbot, was assigned some special work in the caretaking of the monastery, and curiously enough, to the novices was committed the lighter duties, while to the most respected and advanced monks were given the more irksome and menial tasks. Such services formed a part of the Zen discipline and every least action must be done absolutely perfectly. Thus many a weighty discussion ensued while weeding the garden, paring a turnip, or serving tea. The whole ideal of Teaism is a result of this Zen conception of greatness in the smallest incidents of life. Taoism furnished the basis for aesthetic ideals, Zennism made them practical. Okakura Kakuzō, The Book of Tea Chef's Table: Magnus Nilssen zen