Radical Elphame
Radical Elphame

Radical Elphame

Chad Andro

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New ideas about Old Gods. A podcast about The Otherworld, and the people who engage it. A journey through conversations with a wide array of thinkers, practitioners, and writers. Join us as we delve into folklore, consciousness, witchcraft, and all the perennial mysteries that haunt and inspire us.

Recent Episodes

Poetry is an Entheogen with Chaise Levy
MAY 27, 2026
Poetry is an Entheogen with Chaise Levy
Before I was a Witch, I was a cinephile. When I was younger, I subscribed to the "Auteur Theory" of film appreciation, which posits that the best movies are essentially a masterful reflection of a god's eye view, and that in the case of cinema, the director is god. The Auteur Theory of the director doesn't describe a dreamer or a collaborator, but a visionary master of their medium, who, prior to shooting, has already meticulously perfected their next film in their head. To the Auteur, the sets, actors, and film stock are all uncarved blocks for them to impress their vision upon. Interestingly, though, I don't think many of the great directors of the last century actually experienced filmmaking this way. I think the Auteur Theory is a story created by film critics living in an era dominated by the ontology of scientific materialism, trying to find a way to classify this new art form in ways that conform to these limited beliefs. If there is a poster child for the masterful Auteur, it has to be Stanley Kubrick. There's an entire feature-length documentary formed out of a collection of wild theories about the "hidden meanings" encoded in Kubrick's adaptation of The Shining, all of which hinge on the shared belief that he was such a meticulous genius that any odd or out-of-place props or unrealistic set geography must have been intentional clues to a mysterious puzzle that only they could solve. A common example of Kubrick's perfectionism was the often torturous number of takes he would demand of his actors, even for what seemed like less significant moments in the story. The presumption being that Kubrick needed so many takes to ensure he had captured his unshakable vision. In just the past few years, deep dives into Kubrick's creative process, through rare interviews with his closest collaborators, have burst this obsessive-genius bubble. His reputation for excessive takes, it turned out, was not an attempt to crystallize his inner vision, but rather giving the scene enough space for something he couldn't have scripted to manifest, no matter how long it took. This same porous approach to storytelling is why his film Dr. Strangelove went from being an existential thriller to a black comedy midway through development. After trying earnestly to adapt the novel Red Alert for months with its author, Peter George, at a certain point, they couldn't ignore the inherent absurdity of nuclear deterrence and mutually assured destruction, and just leaned into it, or learned to "stop worrying and love the bomb" as it were. A comedy "masterpiece" was born, completely by accident. Essentially, Kubrick was always just trying to "catch the big fish," as David Lynch would say, but he had such a difficult time doing it that his method became misconstrued as genius. Although certainly an "Auteur" in his own right, David Lynch never conformed to the Auteur Theory's conception of a master over his craft. Lynch unapologetically rejected "explaining" his often confounding films, to the ire of critics, not because he had ingeniously encoded them like a puzzle for the viewer to solve, but because his films were designed as thresholds for the viewer to cross and experience on an individual level. To Lynch, the meaning of his films was intentionally subjective, circumventing the intellectual interrogation of the critic, who usually seeks to explain and "rate" the work, à la the scientific materialist paradigm. To some, this made Lynch less of a "master" of his craft and more of a madman with a budget. It's this same use of art and imagination as a threshold state to engage with "The Other" that Chaise Levy sees in the works of William Blake and the Romantic movement he would go on to inspire. How might we see Blakean "Double Vision" as a form of seership? What can Romanticism teach us about animism? Chaise is here to tell us. SHOW NOTES: Join the Patreon! The Coven of Wider Inclusion Inspiration, Move Me Brightly Substack: Substack Chaise's Website: chaiselevy.com The Hagstone Podcast: Spotify Link Chaise's Instagram: @telluric_tounges Aidan Wachter's After the Fall: A Black Book Working
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74 MIN
Magical Camaraderie with CR Sanders and Robert Peter
MAY 13, 2026
Magical Camaraderie with CR Sanders and Robert Peter
The inner experience of magic – the knowledge and gnosis gleaned from somatic responses and inner-eye eruptions – is a feature, not a bug, of engaging with these practices. When magic can be experienced fully, without doubt, it tends to draw us in and lead us to seek even deeper. The mystical applications of magic are a large part of what drew me to it in the first place. The utility of practical magic is important, sometimes even vital, but once your roads are open, your luck is drawn, and your boundaries are set, then these tools can help us ask the bigger questions. Sometimes, this inner exploration can draw practitioners into the hermitage or wizard's tower, and even lead them to retreat from life. Once you've plowed the depths of your shadow or returned from your katabsis or grounded from your celestial ascent, what are you to do with the boons of this experience? Hopefully, lead a richer and more fulfilling life. Today's show is a little different than usual. Rather than an interview with a magical expert or a deep dive into a tradition or technique, today, I enjoy the chance to catch up with some friends and let them regale us with all the ways magic can be used to have fun, to seek out some adventure, and foster new friendships. CR and Robert tell us about their chance encounter in the UK, the magical shenanigans they got up to, and CR describes how those same magical currents and spiritual support systems can also guide us through the trials of loss and grief. I thought it would be fun to share this chat with you all. It's very casual, but also heartening, and at times truly poignant. SHOW NOTES: C.R.'s Website: https://lalanomicon.com/ Alien Encounters: Fact or Fiction: HBO MAX IG: @misterxofer No Hand Path: Robert's Substack IG: @robertpeterservices
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84 MIN
Reflection and Inversion in the Faery Courts with Morgan Daimler
APR 30, 2026
Reflection and Inversion in the Faery Courts with Morgan Daimler
If you had to guess the political persuasion in the land of Faery, what's the first thought that comes to mind? I think for most, it would be hard to separate our preconceived notion of faeries from their titular tales, replete with Queens, Kings, and courts. Although there is no lack of allusions to a Faery adherence to some form of Otherworldly monarchy (or monarchies), there are just as many instances of clear inversions of the etiquette and mores of our human royal courts, in their Faery reflections. In the Early Modern period, we also see a number of social rebellions on the part of the human working classes against the tyrannical excesses of their own monarchs, carried out in the name of faeries. How much of this mirroring of our own realm, that we see askew in Faery, is an expression of their inherent nature, and how much is it actually a form of theatrics or co-creation? When is Faery an interface? In the US today, are there still Faerie Queens, or have they decided to try out the popular mode of democratically elected authoritarian? In Morgan Daimler's latest book on The Fairy Courts, they challenge many of the pre-conceived notions we have about the social structures of these beings, and the relative morality at play in their pledged loyalties, from the "Seelie" and "Unseelie" Courts in Early Modern Scotland, to their modern adaptations in fiction and pop culture. In our conversation, Morgan unpacks all the nuances of this complex topic and fells some sacred cows along the way. And while I have you here, I just want to mention that we have a lively Patreon page you can check out if you want to pledge support for the show. We offer extended bonus interviews for every episode, and I've been offering a Patreon-exclusive deep dive into my approach to seership over there as well. I also have a free Substack called The Foliate Head, where I'm about to post my fifth entry into an essay series on the vast array of theories about the fundamental nature of faeries, and why they might not all be mutually exclusive. And if you haven't yet, go forth and rate and review the show. It actually goes a long way in getting us into more ears. All that said, I hope you enjoy my chat with the great Morgan Daimler. SHOW NOTES: Morgan's Books: Author Page The Fairy Courts: Moon Books Feed the Fairies Podcast: Spotify Link Morgan's Patheos Blog: Patheos Pagan Morgan's Classes: Irish Pagan School Morgan's Instagram: @morgandaimler
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78 MIN
The Cunning Farmer with Todd Elliott
APR 15, 2026
The Cunning Farmer with Todd Elliott
If I go to my rural grocery store today, amongst the tabloids, gossip rags, and boomer nostalgia slop in the magazine section, a strange artifact awaits. There, as it likely has been since the place was built in the fifties, is a row of Old Farmer's Almanacs. Ostensibly a relic of homespun wisdom and a tangible reminder of an agrarian lifestyle that a few generations ago would have been intrinsic to survival, but is now merely a hobby. The Farmer's Almanac can seem like an object of tradition more than function, like Coke in a glass bottle or cowboy boots: a tool to embody and experience the past. Less remarked on, though, is how the Old Farmer's Almanac is essentially a grimoire of agricultural folk magic that is somehow as ubiquitous as the TV Guide. In the Old Farmer's Almanac, you'll essentially find half the categories of the New Age section in the bookstore: weather predictions, astrological timing, home remedies, and a lunar cycle planting guide, and somehow it still manages to feel as kitschy as a Norman Rockwell painting. What this apparent dichotomy between content and presentation reveals to me is just how old most of what gets called "new age" actually is. Interestingly, by going back to the land as a form of self-care or hobby, a vocation, or an intentional lifestyle, a hermetic dialectic opens up between that most rooted and embodied experience of growing food in dirt and all the seen and unseen cosmic influences that make it possible. When we remove the barriers between our human lives and the processes and activities that support them–such as agriculture, energy generation, and cooking–we start to realize how much modern life has become almost a simulacrum of living. When we allow ourselves to reconnect with the actions that foster our lives and turn down the distractions and toils of modernity, the "big questions" feel closer at hand. What can feel like interests of fantasy or eccentricity to the modern world–those subjects beyond the scope of what we can quantify, dissect, and extract from–in this more embodied life, take precedence. This is why I think some form of engagement with the "natural" world is fundamental to what we now call magic, and in the past, we probably experienced as just part of being alive. I think something unlocks when we see ourselves through the lens of the earth, and the ways in which we are grown by it and governed by the same forces that influence it. Magic removed from this gnosis is always going to be handicapped, and any life not guided by it will be stunted. Although I don't think the Old Farmer's Almanac at my local grocery store is a sacred text, the persistence of its metaphysical approach to the most practical of tasks is something I find heartening. But what would an even Older Farmer's Almanac look like? What if it were written by Agrippa instead of Garrison Keillor? What if it could explain the hermetic principles it was emulating? What if it traced these practices to their ancient sources and explored the perennial wisdom of agrarian magic found across the globe? It might look like Todd Elliott's new book, The Cunning Farmer. SHOW NOTES: Todd's Book: The Cunning Farmer Todd's Substack: The Cunning Farmer
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78 MIN
Set Fire to the Construct with  Anthony Miller and Sinéad Whelehan
APR 1, 2026
Set Fire to the Construct with Anthony Miller and Sinéad Whelehan
Despite being an eccentric enough person to have a podcast about magic, I find the topic of UFOs and UAPs difficult to talk about. Unlike animism, folk magic, and faeries, the UAP subject is no longer a fringe pursuit. It's making headlines in legacy media outlets and being earnestly discussed by the figureheads at both ends of the US political spectrum. Unlike most of what we cover on this show, UAP phenomena is now a suitable topic of conversation for even the normies in my life. Now, with very few qualifiers, I can dive into a philosophical conversation with almost anyone, about the vast spectrum of implications we're facing if we are to finally find ourselves the recipients of some kind of "official" disclosure. I think my hesitation to bring up these subjects casually has something to do with the ways in which, despite dovetailing with so many of my own spiritual and philosophical interests, the general consensus is that this phenomena can not only be explained within a fundamental materialist worldview, but that it, in some way, supercedes the spiritual, rendering it obsolete. When we look at the mainstream coverage of the UAP topic, what we see is a very materialistic spin on what is otherwise a fairly mysterious and aberrant phenomena. This narrative fetishizes the tech of these so-called crafts and presupposes an advanced alien race, perhaps ready to welcome the humans of the 21st century into their intergalactic federation now that we have AI deepfakes and self-driving taxis. For someone like me, interested in the esoteric and arcane, this scenario doesn't feel like progress, nor does it describe what I see when I explore the UAP subject with magician goggles. During my conversation with today's guests, Sinéad Whelehan and Anthony Miller of the Fire in the Cosmos podcast, Sinéad made a fascinating point about how the historically male-dominated field of "UFOlogy" has skewed the narrative of the subject toward the "nuts-and-bolts" paradigm most of us take for granted today. Interestingly, I think you can see echoes of this in a majority of the paranormal fields, where for most of this century, a primacy has been placed on cutting-edge technology being employed to "hunt" and "prove" the tangible reality of these subjects and subdue them into the rational materialist paradigm once and for all. It's heartening to see a shift in the conversation around UAP and related fields, and the welcoming of more female voices and perspectives. With this shift, the wider acceptance of the right-brained side of the conversation has finally come, and subjects relating to consciousness, myth, and spirituality are becoming less relegated to the fringes. With this holistic consideration of the UAP topic, suddenly the knowledge and experience of the occultist or magician feels just as relevant to the task of groking this mystery as any cutting-edge science, and with this paradigm shift, perhaps our pre-conceived notions of what science and magic are in the first place can begin to grow and expand. SHOW NOTES: Podcast: Fire in the Cosmos Patreon: Fire in the Cosmos Contact in the Desert: May 28 - June 1st
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81 MIN