As you can imagine, there just aren’t words for things like this, at a time like this. Our beloved Peter has passed away peacefully in his sleep. We know that he has touched so many of you, as he has touched us, and we know that you share our grief this morning. We’ll share information on the plan as we’re able to put a plan together. Thank you so much for your thoughts.
Peter Paddon was a beloved figure in the Pagan world. Raised partially in the shadows of Stonehenge, he spent many hours playing and learning among its stones. At the age of twelve, he began experimenting with the Occult, but it wasn’t until after finishing school in 1983 that Peter engaged in any formal training. That journey began as a student of Alexandrian Wicca.
Over the next two decades, Peter studied a number of different traditions, including Egyptian Mysteries, Rosicrucianism and Enochian magick, and worked with many different people along the way. In 1997 Peter moved to Los Angeles to begin a new adventure with his wife Linda. In 2004, they started a group called Briar Rose, a Companie of Cunningfolk, which is still in operation today.
Peter has been the spirit and energy behind many projects and creative ventures.Through his work, he has shared his love of the Craft and his vast Occult knowledge. In 2011, Peter began the popular Crooked Path podcast. Shortly before that, he launched an independent publishing imprint called Pendraig Publishing, whose focus is to produce “quality books … covering subjects like Traditional Witchcraft, Wortcunning, The Art of the Cunning Folk, and Ancient Mystery Traditions.” Since its founding, Pendraig has published Peter’s own books, The Crooked Path Journal and the works of other authors. Its newest release is Peter’s Traditional Witchcraft: Visualization.
After Thursday’s announcement was made public, it became very clear how many lives Peter and his work have touched over the years. The Brothers of the Unnamed Path wrote:
Peter was a gifted witch who brought humor and great personal passion to his work. He was a friend of ours and of our dear Hyperion and provided great comfort to us after his passing. We offer our Love and deepest condolences to his wife Linda, son Ben, and Peter’s entire family and community of friends.
Peter’s legacy is a multi-threaded beautiful tapestry of loving husband, loyal father, wise witch, treasured friend, and esteemed author and teacher. His brushstrokes on our lives have made the world more beautiful and magical….forever.
Peter will be missed as he begins his next journey. But his spirit and wisdom have been preserved in the many and varied works that he has left behind for future generations, from books to podcasts to etchings. In that way, Peter will continue to touch lives as he has always done; just as he will continue to live on deep within the hearts and memories of his students, friends and family.
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In our era of deep individualism which produces such horrors as the 1% oligarchy that rules our nation, we have a society that places individual benefit, greed, and self-centeredness at the acme of life. In ancient Athenian society, a person who behaved in this way was called an idiot.
“O Partenon de Atenas” by Steve Swayne [Lic. CC Wikimedia]
Individualism is a strong force within the Pagan community. If Helen Berger is correct, 70% of us are solitary, which is very unusual for a religion. Of course, we are all used to the chorus of, “I joined this religion to get away from religious authority!” This is an understandable sentiment given the authoritarian religions that surround us.
Even the defensive assertion of being a ‘small-group religion’ is another aspect of this individualism. In this case, it is slightly extended to the local crew. While I am a fan of the small group, individualism has a centripetal force that isolates and disempowers us in our solitude and small circles. It makes it hard for Pagans to join in a coordinated action in response to opportunity or oppression.
One of the most important tasks of religious leadership is to critique, challenge, and deconstruct the religion or a spirituality’s beliefs, perspectives, and practices.Today you are invited to contemplate Pagan solidarity, or civitas, and what the ancient Athenians called the idiot. Reclaiming the word ‘idiot’ and contemplating the criticism it embodies is hereby commended to you for discussion. The ancient world provides us with insight.
If you read the Wikipedia listing for it, citizenship arose in opposition to slavery. The military defense of the City by citizens was to prevent enslavement by conquest, which was the normal outcome of war in the ancient world aside from death.
With so much to lose, the Athenians, like many other people in the world, banded together to defend and strengthen themselves against oppression, and for mutual prosperity. Those who did not participate, seeking only their own benefit, were called idiots. Citizenship was considered a virtue and accrued honor to those who gave up some personal benefit for the sake of the community. The respect of one’s fellows was considered ample compensation.
So, at times we should ask ourselves, are we a bunch of idiots? Do we Pagans see things that benefit our community as a whole and beyond our immediate circles (regional, state, national) as something worth our effort?
Admittedly we are in an era of speciation, spawning off new religious practices and traditions like Reconstructionism, [Hard/Soft-] Polytheism, Humanist Paganism, Heathenism and other culturally focused forms, and many more. We are in a centripetal mode. Diversity is good for us overall; diverse ecologies are healthy and robust. This also pulls us apart into our many factions or sects, too often painfully at odds with each other. A necessary phase of development, but solidarity need not be ignored.
So, what of our civitas, our awareness of being a community? There are none like us in this world. We are a new, rising, vigorous, religious movement, only a few hundred years old. Contemporary Paganism is twined with the origins of modern science and liberal governance (freedom of speech, press, rule of law, etc.), but also with a revival of ancient forms of religiosity with their insights and Deities. Altogether a more wholesome form of religion, better suited to today, I warrant, than any other. But we are not a very powerful or effective one; the poster child for disorganized religion.
Two positive examples of civitas are the Lady Liberty Headstone Project, which lobbied the Veterans Administration so that deceased Pagan Military could be buried with headstones marked with Pagan religious symbols, and the recent fundraiser for The Wild Hunt. This vital Pagan news outlet was able to reach its basic funding goal with two weeks to spare. We can, as a community, put it together at times.
But is it a virtue to us? Is civitas a value in our sub-culture? How do we embody our solidarity in action? Pitching in and helping out is especially necessary when we don’t have institutions and paid leadership to take on the skut work. It’s not glorious, but it is necessary. Will we honor and respect, and support, those who labor on behalf of our community? What of those who set up our spaces and clean them afterwards? What of those who handle the accounting and book the sites — those not out front and visible leading ritual? Civitas is that special unity that comes from finding ways of joining together to achieve our hopes and dreams. In it, there is honor, respect, and support, for those who shoulder the burden. The alternative is sheer idiocy.
[We have changed the monthly "Walking the World" column to "Around the World." Today we return to the UK with Christina Oakley Harrington, the founding director of Treadwell's Bookshop in London. Do you like this column and others that feature perspectives from outside the U.S.A.? If you do, please consider donating to our ongoing Fall Funding Drive. All of the money donated goes back to building The Wild Hunt and expanding our reach so we can feature more international stories and columnists. Please donate today!]
Hallowe’en approaches. Here in London we are in autumn at last. Golden brown leaves are underfoot on the sidewalks of our tree-lined streets here in Bloomsbury, my neighbourhood. Yesterday I walked down to the open market on East Street to buy ten yards of orange fabric to decorate the front window of my occult bookshop. We’re scouting for pumpkins to carve to put around on the display tables amidst the books.
[Courtesy of Treadwell's Bookshop London]
Halloween is a time for remembering ancestors and, this week, I am honouring the ancestors of the wonderful tradition of the magical store, where ancient tomes, kindly conversations, and recommendations come together. Pagans and mystics of the western traditions historically don’t have churches or congregations. We’ve found one another in these book-lined spaces. It’s from the occult bookseller that we’ve received our guidance for reading; we’ve got our introductions to the local coven or the address of the local magical lodge.
In my own city of London, the ancestor booksellers are many and indeed illustrious. John Watkins, a friend of occultist Helen Blavatsky, set up his bookshop on Charing Cross Road in the early 1890s. His occultist customers used his shop as a meeting place and pressed him into publishing some of their work. Among them were members of the Golden Dawn, including WB Yeats and MacGregor Mathers and, of course, Aleister Crowley. Eventually Watkins’ son Geoffrey took over for his father. Carl Jung was a friend. Aldous Huxley was also known to be a bookshop regular. The famous poet Kathleen Raine wrote this of the son who inherited the bookseller mantle:
He welcomed his customers as his guests, assuming that we were seekers for wisdom, and meeting each of us at the level of our learning (or our ignorance) as he was well able to do. He seemed always to have time to listen.
The Atlantis Bookshop [Courtesy Photo]
London’s Atlantis Bookshop was founded in 1922 by Michael Houghton, a Jewish immigrant with a passion for the mysteries and poetry, and who reputedly held ceremonies in the basement room of his shop on Museum Street. Caroline Wise, who owned the shop through the 1990s, related to me that, during the second world war, Houghton took in refugee Jewish children who had been smuggled out of Nazi Europe. Houghton’s customers included Gerald Gardner, for whom he kindly published his book on Wicca – which apparently took a while to sell.
Atlantis and Watkins are both still flourishing in London. We at Treadwells, having opened in 2003, are the new kids on the block. We are honoured to have such predecessors as those booksellers. This is my town, these are my ancestors of place. I owe them honour for their help in cultivating the traditions of my spiritual vocation and my bookselling profession.
The young Christina visited the occult bookshops of London for the first time in early 1990, when still fresh off the overnight train from Northern Scotland. The noticeboards listed groups, meetings, conferences. These scrappy bits of paper and cards were a key to the places I would find real witches, real magicians. The booksellers at these shops looked knowledgeable and kindly, but I was always too daunted to strike up a conversation. In those days I was embarrassed to be the new kid. So I hid behind the books as I’d done since childhood, silently bringing my purchases to the check out and equally silently scribbling down the phone numbers and addresses of the contacts on the community board I’ve learned that my story is a common one for that era.
Magickal Childe [Public Domain]
This summer I traveled to New York City and looked along the streets for the site of the old Magickal Childe, where so many gathered in the seventies and eighties, to find one another, find adventure and misadventure, and to connect for magic, for withcraft, and for personal explorations. Here, gay men met up and gave birth to a men’s initiatory tradition of witchcraft known as the Minoan Brotherhood. Here teenagers came through the doors to nervously browse and buy their first black-covered paperbacks – Michael Bertiaux’s Voudon Gnostic Workbook or Doreen Valiente’s ABC of Wicca. And although the bookshop’s doors closed years ago, its precedent continues to inspire those of us who run esoteric bookshops today.
When I travel around America or around the UK, I can’t help but pop into every small city’s esoteric shop. Whether it’s Nottingham or Norwich or Albany, I have to go in. Usually I end up having a chat with the owner, who is commonly the friendly person behind the cash register. We talk about “how business is” and about the effect of the internet on bookstores. But, most of all, we talk about our spiritual calling – to have an open door for the community of Pagans, magicians and seekers in the place where we live. It’s a hard life. We commiserate with one another, but all our conversations come back to the fact that we feel we have to do it.
In our conversations, we reminisce about the good old days, remembering those who did it before us. And, though we don’t always say it to one another, I get the feeling that we all look to the ancestors of the occult bookshop tradition for strength when we don’t know how we’re going to make the rent this month. They give us patience when obstreperous occultists lecture us on what we’ve known for years. They hover as benign presences over our book launches and watch over us from the upper corners of the dusty book cases.
[Courtesy of Treadwell's]
And so, as I unlock the door of my own shop this morning, this prayer is in my mind:
Bless us, ancestors of the occult bookshops, and we in turn bless you and thank you for all you did in your lifetimes. We try to do you proud, and stand in your shoes as best we can. May the bookshop continue to be the circle between the worlds, a meeting place of joy and peace and communion.
This phenomenon is nothing new. In the 1930s, Betty Boop appeared in a short called Hall’ween Party (1933). In 1948, Mighty Mouse saved the world in The Witch’s Cat. Many readers will remember looking forward to the yearly October airing of The Wizard of Oz (1939) or, more recently, Tim Burton’sThe Nightmare Before Christmas (1993). One of the newest Halloween-inspired offerings,Book of Life (2014), capitalizes on the growing popularity of the Mexican Dia de los Muertos aesthetic and tradition.
As we get closer to the actual Oct. 31 date, producers begin offering Halloween-themed episodes of TV series. In its lineup this year, CBS aired a Witch-themed episode of its popular, long-running show CSI: Crime Scene Investigation. While the secular Halloween holiday was never mentioned, the show’s title “Book of Shadows” and its subject matter were not arbitrarily chosen to appear in a late October episode.
Sunday’s CSI episode has set off some intense discussion within the Wiccan community. While many believe the show demonstrates a step forward in the depiction of Witches and Wiccans within mainstream entertainment, others were not easily convinced. Massachusetts Priestess Laura Wildman-Hanlon remarked:
I’m annoyed my religion was again dragged out and used as a means to scare people on Halloween. I’m angry at the disrespect paid to my beliefs and my God & Goddess. I’m furious at the writers who could have used the opportunity to debunk these untruths instead of playing to them.
Was the show a simply a means to “scare people” as Wildman-Hanlon suggests? Was it yet another serving of insulting television fare perpetuating the historically-ingrained, sensationalistic construction of Witchcraft? Or was it positive? Did the writers demonstrate any cultural sensitivity?
Before looking at the specifics of the episode, it is important to be aware the CSI program is very formulaic like most TV dramas. “The Book of Shadows” episode was no exception.The aesthetics and narrative structure fell well-within the CSI storytelling boundaries, including the sensationalism, campy humor and graphic displays of internal anatomy.They didn’t stretch the show’s artistic reach to tell this story.
“Book of Shadows” opens with a teenager filming a video while walking through school hallways. This scene is important because it establishes the main characters of the “who done it?” plot. After we are introduced to the players, a burning body comes running down the hall and then falls dead. Interestingly, this dead teacher is labeled “the Burning Man” and, although not known at the time, is a practicing Witch. While just a minor point, this detail, death by burning, becomes the second reference to Witchcraft. The first, of course, is the title.
Although the show is filled with subtle phrases and imagery maintaining its connection to the theme, it isn’t until the second segment that the narrative really delves into subject of Witchcraft. The coroner discovers a “Life Rune” symbol, which he links to Nazism, gangs and crime and which eventually leads investigators to the coven’s temple space.
The temple scene, itself, was filmed in the classic CSI aesthetic while also recalling elements of the horror film. As CSI Nick Stokes enters the dark room, everything is visually obscured by shadow and a tight camera angle. The limited lighting is blood red and, as the slow-moving camera pans across the space, the only recognizable images are a skull and a pentacle.
In typical CSI fashion, the horror-style scene is followed by scientific explanation and visual clarity. In this case, there is a brief dramatic reenactment that parallels the horror-scene. Then the director abruptly cuts to a non-engaging, medium shot of the temple room in nearly full light. Everything is visible. CSI D.B. Russell has joined Stokes in exploring the space.
As they investigate, Russell educates Stokes and the audience on what they are seeing in the room. When referring to the pentacle, Stokes says, “I always thought it was the sign of the devil.” Russell replied, “Well you were wrong.”
Along with other similar type comments, Russell says, “[Wicca] is a Pagan religion.” Putting these two temple scenes together, the show plays first with what the viewer expects and then says, “well you were wrong.” This juxtaposition demonstrates a clear step forward in the representation of Witchcraft and Wicca within a modern context of its own making.
Moreover, the writers also note the important distinction that Wicca is a “Pagan religion.” This statement is critical because it moves popular discourse away from the simple point that “Witchcraft is real” or “Wicca is Witchcraft” to “Wicca is one of many religions.” Although encapsulated in a bucket of typical CSI sensationalism, the show’s narrative does demonstrate that the writers did some real homework.
CSI: The Book of Shadows [Courtesy: CBS Television]
The next important detail to examine is the lab scenes, in which tech David Hodges is dressed in a “relic Druid robe.” To Wildman-Hanlon, these scenes were extremely off-putting. She said, “I was furious to see one of the main characters wearing a silly robe, waving a wand over a cauldron bubbling with fake smoke and obviously making fun of my beliefs.”
David Hodges is largely present for comic relief within the more serious CSI drama schematic. He always takes a campy and comical attitude toward any subject. However, in this case, he was mocking a religious practice, which proves problematic. Along with his robe, Hodges called his lab a “Wiccan Altar” and mentioned a past Wiccan girlfriend who was “a little too earthy” and didn’t have a “bathing spell.” In addition, Pagan viewers may have been offended by the God and Goddess statuettes on his table. Although meant as harmless comedy, the writers went too far for many Pagan viewers as demonstrated by Wildman-Hanlon’s comment.
While the show’s middle portion largely diverts its attention from Witchcraft and Wicca, the narrative returns to the theme by the end. It is at this point the writers’ attempts at sensitivity fall completely apart. We find out that the killer is a Wiccan mother and teacher; the dead coven member was a teacher and drug dealer; the Wiccan principal was sleeping with a student and the High Priest and school janitor had once been a criminal. While the show doesn’t posit any of these characters as purely evil, they are all framed as damaged goods.
However, more problematic than any of that is the “who done it?”conclusion and various subtle details used to intensify and color the story. First, both murders were done by a Wiccan woman, who had been attempting a healing spell. She apparently needed the blood of a “sacrificed youth.” In once scene, the coroner notes that the dead boy’s blood was removed after his murder, which “suggests a Wiccan ritual.” Considering this line alone, it appears as if the writers fell face first into a vat of cultural stereotyping.
All the earlier positive elements and demonstrations of sensitivity become buried by the failings of the conclusion and other narrative details, such as the janitor brandishing his athame in a threatening manor. Through lines such as “Druid spell” to gain “more power” or “May the blackest of darkness smite you down,” a viewer’s preconceived notion of Witchcraft and Wicca are confirmed.
Why pay attention to shows like this one? CSI: Crime Scene Investigation is a fictional drama that posits its universe as real. For viewers, the CSI environment could be their world. There is no fantasy or mythology here. That is the nature of the genre. As such, it presents Witchcraft and Wicca as something real; something the viewers might witness in their daily lives.
This attempt to bring Witchcraft and Wicca out of a fantasy world and into reality is exemplified by the following exchange. Stokes says, “What happened next? No, let me guess, lightening bolts.” Russell replies, “No. a coven meeting.” This is notable change for the construction of Witches and Wiccans within American entertainment. Where most shows, even live-action, posit Witches and magic as elements of fantasy, this shows says “No they are real. They are parents, principals, janitors and science teachers.”
At the same time, CSI‘s realistic nature makes the mistakes all the more difficult to digest. Wildman-Hanlon remarks:
A couple of sentences muttered by a character that ‘Wiccans are peaceful people who work with the energies of nature,’ is lovely but not when the plot heads immediately back into the fiction line saying beneath our practices of harmony actually lies a darker stance where murder/human sacrifice is, according to our beliefs…our Book of Shadows…an acceptable practice if we deem it warranted.
“The Book of Shadows” was a notable effort with some very positive forward steps in the representation of Witches and Wicca. Unfortunately the writers didn’t go far enough and wound up relying too heavily on good old fashion Halloween entertainment lore for the sake of a scream.
The movement towards marriage equality in the United States has taken on a different tone in the year 2014. The term “marriage equality” itself is a seismic shift from the debate over “same-sex marriage” of only a few years ago, indicating that the question being asked is not one of gender, but one of fairness.The Supreme Court of the United States (SCOTUS) declined the opportunity to address the issue, apparently preferring to let it play itself out socially, and playing out it is.
“Rainbow flag and blue skies” by Ludovic Bertron [CC lic/Wikimedia]
As of today, it is possible for same-sex couples to obtain a marriage license in 32 out of 50 states, including those places where it was banned by constitutional amendment or voter referendum.* To understand what’s been going on in recent weeks, The Wild Hunt decided to talk to Buddha Buck for a fresh voice and “Pagan on the street” perspective.
Buck is effectively a lifelong Pagan, having been reared that way since he was a child in the early 1980s. He’s not personally impacted by the question of marriage equality, since, “I have no desire to marry and am not gay, but I have been actively paying attention.” For Buck, following important legal struggles is a life-long hobby. Perhaps its because he’s a computer programmer; Buck’s “paying attention” involves a very close focus on the extreme details and complexities of a given case – including this one.
First, he was quick to point out that the ways this legal environment impacts people is quite nuanced: “I know folks … who have moved so as to be able to get married, who married primarily to get health insurance and other benefits, who live in pro-equality jurisdictions but don’t plan on marriage, etc. How each of those react to the developments is more nuanced than, ‘have been or are being denied marital rights.'”
For many people, what happened this month was anticlimactic. SCOTUS simply chose not to get involved in the debate. Five states, in which marriage bans had been overturned by federal courts, had those rulings effectively ratified by the decision of SCOTUS not to hear an appeal. Six other states with bans were drawn in by virtue of sharing a federal court district with the affected states. A flurry of legal activity followed and, when the dust finally settled, 32 states allowed same-sex marriage. That number has changed several times and could again soon.
“They took more action than I expected,” Buck said of the court. “For each of the 7 cases, their choices were (a) grant cert, (b) deny cert, or (c) hold on to them, doing nothing. I expected (c), a true lack of action. After no case was announced as being granted cert on Friday, I expected them to hold onto all of them, re-listing them for a later conference or generally waiting until a circuit split. I was surprised that all 7 were denied certiorari.”
The road to this point has been anything but smooth. A 1996 law, the Defense of Marriage Act, or DOMA, received strong support in Congress as well as the signature of President Bill Clinton. This marriage act protected states and the federal government from being forced to recognize same-sex unions performed in other states where it was legal.
In 2000, Vermont was the first state to grant any sort of legalization for the union of same-sex couples. However, the legislature acted under a court order and called the product civil unions, rather than marriage. In 2004, another court case led Massachusetts to open marriage to same-sex couples. That year also saw protest marriages performed by the mayors of San Francisco, New Paltz, NY and others.
In reaction to the perceived “war on marriage,” state legislatures passed a number of laws expressly forbidding gay marriage, indicating a strong backlash to the trend. At the same time, several states either passed laws in support of civil unions or domestic partnerships, or were forced to accept full marriage by the courts. The year 2008 saw intense activity on this front, with actions in two states standing out. On the east coast, New York governor David Paterson signed the first-of-its-kind law to recognize out-of-state same-sex marriages from a state that hadn’t legalized them. On the west coast, California’s residents voted to amend the commonwealth’s constitution to ban same-sex weddings, making it the first state to overturn court-imposed same-sex marriages.
In the following year, Vermont’s legislature took a leadership role by passing a same-sex marriage bill and overriding a gubernatorial veto. Other states, largely on the coasts, followed in using the word “marriage” in legislation. But the biggest blow to the fight to preserve so-called “traditional marriage” did not come until June 26, 2013, when SCOTUS hit it with a double whammy. The court invalidated a key provision of DOMA and turned away an appeal on behalf of California’s Proposition 8, which had been found unconstitutional by a lower court.
The court’s 2013 ruling on DOMA is an area the Buck was quick to clarify, saying, “Not all of DOMA has been struck down, just some of the more important bits. DOMA still says that states don’t have to recognize same-sex marriages from other states. Striking down DOMA was an important event legally, and certainly made the subsequent court cases across the country easier to argue. Without it, advancement of marriage equality through the courts would have been much slower (especially as the alternative to saying DOMA is unconstitutional would be saying it is constitutional, and thus making it harder to strike down the bans). More importantly, it got rid of the federal ban on marriage recognition, which for actually married couples was immensely important.”
From one perspective, the recent flurry of court rulings seems quick, but in context, the fight has been going on for decades. On the other hand, Buck points to a recent and eye-opening xkcd comic, comparing the acceptance of same-sex marriage to that of interracial marriage:
While same-sex marriage seems long overdue, particularly for those who have waiting a lifetime to marry, the trend towards general popular acceptance reached the mainstream in record time when compared to the popular acceptance of interrracial marriage. And this happened despite the deep ideological divisions in this country. Could full nationwide legal acceptance of same-sex marriage now be close-at-hand? Could nationwide acceptance of true marriage equality, across and between any social divisions, be not far behind?
*32 States include: Alaska, Arizona, California, Colorado, Connecticut, Delaware, Hawai’i, Idaho, Illinois, Indiana, Iowa, Maine, Maryland, Massachusetts, Minnesota, Nevada, New Hampshire, New Jersey, New Mexico, New York, North Carolina,Oklahoma, Oregon, Pennsylvania, Rhode Island, Utah, Vermont, Virginia, Washington, West Virginia, Wisconsin and Wyoming (as of Oct 23 2014)
Pagan Community Notes is a series focused on news originating from within the Pagan community. Reinforcing the idea that what happens to and within our organizations, groups, and events is news, and news-worthy. Our hope is that more individuals, especially those working within Pagan organizations, get into the habit of sharing their news with the world. So let’s get started!
In recent weeks, we reported on the Facebook name controversy that hit the drag queen community in September. The issue highlighted a problem with the social media giant’s name policy – one that that could affect anyone who uses a non-legal name. Despite the company’s Oct 2 apology, accounts continue to be frozen. Over the last two weeks, Pagans have joined the ranks of people who have been adversely affected.
Author Silver Ravenwolf ‘s personal account has been flagged and she is now forced to use her legal name. On her public author page, she wrote, “FaceBook is going through and telling magickal people that their pages with friends are not legit because they are not using their legal names. This is causing great harm to our community.” Ravenwolf is asking that anyone who uses a non-legal name to unlike her fan page or unfriend her. She is worried that her connections will be used to flag others. She also encourages people to sign a Change.Org petition.
Another person affected was Storm Faerywolf. He told The Wild Hunt:
I choose to use the name Storm Faerywolf publicly as both a magical and political act; magical, because it reminds me that I have chosen to be an open resource for the Craft, and political because it is my work to help others to live a magical life. Being forced to use only the name on my official ID interferes with my ability to freely express myself and my work.
Storm contacted Facebook immediately but has received no response. He also contacted Sister Roma, who is currently acting as a liaison for anyone dealing with this problem. Since making that contact, he has been informed that his account will be fixed within the next 48 hours but he’s not holding his breath.
Also making news in social media is Tuatha Dea, whose Facebook account was recently converted to a fan page. While the conversion may have been triggered by the crack-down on non-legal names, the situation is slightly different. The band is not a single person. Tuatha Dea is not entirely upset with the change. However, it has lost contact with all of its 5000 “friends.” Band member Danny Mullikin says that the band has asked Facebook for help in converting those friends to likes. However, Mullikin has also put out a call for all their fans to come LIKE the new page.
The Patheos Pagan Channel has launched the new blog Ride the Spiral, which will be “focusing on issues of intersectionality and social inequality.” As noted by Manager Christine Hoff Kraemer, “Writer Nornoriel Lokason will be sharing tales of faith and perseverance from the point of view of a queer, trans, disabled Pagan living below the poverty line.”
Also from Patheos, the Pagan channel will be participating in a month-long project called, “Remembering Ancestors of Blood, Spirit, and Place.” Each Pagan writer will be teamed up with a non-Pagan writer to, as Hoff Kraemer explains, “to develop a practice they can do in tandem.”
Finally, here at The Wild Hunt we reached our Funding goal! Thank you! Your continued support has made that possible and for that we are grateful. However, our campaign is not over until Nov 2. If you haven’t donated yet, please consider doing so. All donations beyond our budget will be used to grow The Wild Hunt, which will only serve to provide you with more coverage, more news, more commentary. By donating, you become a part of that growth and all that makes The Wild Hunt an amazing resource. Donate today!
There are lots of articles and essays of interest to modern Pagans out there, sometimes more than our team can write about in-depth in any given week. So The Wild Hunt must unleash the hounds in order to round them all up.
A prison beard ban case currently before the Supreme Court of the United States (SCOTUS) could have far-reaching implications for religious freedom in our prisons. An anaylsis at SCOTUSblog of Holt v. Hobbs notes that SCOTUS have already ruled that corporations have the ability to avoid complying with some government mandates that they believe infringe on their religious beliefs, but what about prisoners? Quote: “Having ruled that a corporation can rely on the devoutly Christian beliefs of its owners to avoid complying with the Affordable Care Act’s birth-control mandate, will at least five Justices be equally receptive to an inmate’s desire to comply with his Muslim religion by growing a half-inch beard? Throw in yesterday’s announcement that the Justices will review the case of a Muslim teenager who alleges that she was not hired for a job at a popular clothing chain because she wears a headscarf, and it looks like it could be another significant Term for religious freedom at the Court.” The Becket Fund frames the case as whether prison officials can arbitrarily ban a religious practice (in this case beard-growing).
Is religion on the wane in the West (say that ten times fast)? There’s some recent evidence that it might be. Ben Clements at British Religion in Numbers analyzes the latest British Election Study (BES), which shows a huge growth in “nones” (those who don’t identify with having any particular faith identity). Quote: “The most common response is that of not belonging to any religion, at 44.7%.” It should also be noted that “other” faiths are also on the rise among younger respondents. Meanwhile, in the United States, a growing majority thinks that religion is losing its influence over American life. This is according to a Pew Research poll. Quote: “Nearly three-quarters of the public (72%) now thinks religion is losing influence in American life, up 5 percentage points from 2010 to the highest level in Pew Research polling over the past decade.”
Religion News Service covers the latest iteration of people over-reacting to Halloween, in this case a school district in New Jersey that banned, then un-banned Halloween parties. Quote: “For years, Christian evangelicals have objected to what they see as Halloween’s pagan origins. Some churches have adopted alternative harvest celebrations, while others have constructed elaborate “Hell Houses” designed to depict the torments of hell and the promise of salvation through belief in Jesus. But a day after canceling the in-school Halloween celebration, parents received a note home from Acting Superintendent James Memoli saying the cancelation has been reversed, and the event would take place as it has in the past.” Of course, Halloween is NOT a Pagan holiday, it’s a Christian holiday that was thoroughly secularized over the last 100 years. Now, Samhain (and other pre-Christian harvest/Winter festivals), that’s a different matter. Anyway, what’s truly ironic is re-labeling Halloween as a “Harvest Festival” just makes is sound MORE Pagan, not less. Stick with the jack-o-lanterns and candy.
Catholicism is slowly losing its grip on Brazil, but that hasn’t dimmed the popularity of an annual processional in honor of the Virgin Mary. Quote: “An arduous public display of devotion, Cirio (pronounced see-rio) has persisted and thrived as a centerpiece of Amazonian regional culture — maintaining consistent levels of participation year to year — even as Catholicism loses ground to evangelical faiths in a dramatic transformation of Brazilian society.” Why the enduring popularity? Because the festival goes deep into the cultural history of their society, quote, “in Brazil, where African and indigenous traditions melded with Christianity for centuries and where Catholicism has deep cultural roots, religious identities are not so clear-cut.” Indeed, indeed. Meanwhile, practitioners of Afro-Brazilian faiths feel under attack.
Affirming belief in a higher power, or going back to jail? Thanks to a lawsuit in California, that may be a choice that’s on its way to extinction. Quote: “The real victory here is that California will no longer be able to force anyone into a faith-based treatment program. It’s fine to have different rehab programs available to drug offenders – even if they’re faith-based – but religious ones must remain optional.”
There are few terms I like less than “occult expert” especially when paired with the words “animal killing.” Quote: “To make some kind of sense of the disturbing discoveries, the Westchester SPCA called in New York City’s Marcos Quinones. For almost three decades, Quinones has been helping law enforcement agencies worldwide sort through clues to determine what type of practitioners were at work — and what they might have been seeking.” Just to be absolutely clear, this man is NOT an academic with no idealogical ax to grind. These “experts” do more far more harm than good in my opinion, and many of their “observations” are made through a mixed filter of law enforcement and Christian religion.
Vodou Mambo Saumya Arya Haas weighs in on the Universal Studios Orlando Halloween Horror Nights “Bayou of Blood” area, which has featured simulated human sacrifice. Quote: “If scholars and adherents of Vodou are to be believed, consistent portrayals of ‘voodoo’ practitioners as barbaric, violent and most of all as African-American, not only influences public perception of our religion, but perception of African-Americans. This expands the concerns well beyond our (admittedly small) American Vodou community. We are living in a time when race issues in America are, once again, part of public debate. For minority communities, daily life is such that these challenges seldom fade from our consciousness.”
That’s all I have for right now, as always, some of these stories may be expanded on in future Wild Hunt posts. Thanks for reading, have a great day!
[We are excited to introduce our newest column: The Wild Hunt Book Review. Each month writer Lisa Roling will offer a review of a new release that may be of interest to our readers. We hope to include a wide variety of topics that highlight the current trends in thought and expression. Remember our Fall Funding Drive is still going on. If you like this new column and want to see The Wild Hunt grow by adding new voices and columns, please consider donating today!]
In September 2014, Emma Watson stood before the UN and delivered a speech that inspired and touched many. Announcing the kick-off of the HeForShe initiative, she offered an invitation especially to men to join this movement and to help bring about true gender equality worldwide. Not only does she point out the ongoing daily struggles that women world face, such as poverty, lack of education, lack of authorship in their lives, but she also reminds us that feminism is not only about women and women’s rights. Feminism is about human rights. The right of women to make decisions regarding their own bodies. The right of men to be sensitive and in touch with their emotions. The right of women to earn as much as men when they do the same work. The right of men to be valued equally as parents. To those who are reluctant to join the cause, Watson reminds us of Statesman Edmund Burke’s statement: “All that is needed for the forces of evil to triumph is for good men and women to do nothing.”
Voices of the Sacred Feminine: Conversations to Re-Shape Our World is a collection of essays, interviews, and calls-to action by people who have refused to do nothing. Much of their work goes beyond simply bringing about equality. It reaches farther into what they see as the root of sexism, violence, and the decline of the environment’s health: the lost connection with the sacred feminine.
Edited by Rev. Dr. Karen Tate and featuring the voices of some of the most well-known advocates of the sacred feminine, this anthology highlights the important work that has been done and insight into the work that still remains. Starting with an essay by Amy Peck, MA (aka Amalya) of the Goddess Studio, the book first defines the paradigm of the sacred feminine: one which “restores the balance of the spiritual, cultural, and pragmatic relationship between Feminine/Masculine, Mother/Father, Women/Men and Earth/Spirit ideals.” From there, the book shows the myriad and creative ways that men and women are bringing about change in the world, whether through ritual, education, publishing, media outlets, environmental activism, or political change.
Many readers will recognize the names of several of the book’s contributors. Reverend Selena Fox of Circle Sanctuary makes an early appearance to introduce us to Lady Liberty – the Goddess of Freedom – and her many incarnations through time. An interview with Starhawk offers the opportunity to learn about her writing and work in permaculture as a means to change. Reverend Patrick McCollum speaks to the importance of breaking down class divisions and creating avenues for partnership and conversation. Gus diZerega makes a call to Pagans to vote Democratic, arguing that the Republican party’s assault on women is an affront to spiritual paths that venerate the Goddess.
The evidence of patriarchy, a system that gives control and power to men, is overwhelming. In her piece “Sekhmet: Powerful Woman,” Candace C. Kant of Cherry Hill Seminary and Goddess Ink points out:
…War is an ongoing fact of life. Poverty is endemic to almost all societies to a greater or lesser degree. The climate is warming, the waters are polluted and our land is soaked with deadly chemicals.Commercial agricultural areas have a continual haze in their air, the result of toxic pesticides and fertilizers, and this air is breathed by living beings, while the food that is produced in this way is fed to our children. We are eating genetically modified food with no idea of how that will affect us. Species are being extinguished at an alarming rate. The top soil is disappearing. Human rights are suppressed. Animals are tortured than slaughtered. Women are subjected to rape and what is euphemistically called ‘domestic violence,’ a clever way to hide the reality of many women’s lives… (p. 46)
The contributors of this book contend that these global problems are not separate and distinct issues, but rather they are all symptoms of the subjugation of the Goddess to the God. In her piece titled “Honoring Goddesses Reawakens Women-Honoring Multiculturalism,” Elizabeth Fisher explains:
Patriarchal religions… often suffer from a split between matter and spirit. These religions honor a male god –a father – with no female aspect of the godhead. Spirit is often perceived as limited by the body. Nature is a demon to be overpowered, contained, and re-directed. As a result, around the globe we are struggling with violence, wanton destruction of ecosystems, a social climate of disrespect for women’s rights, and over-production of goods at the expense of service and creative expression. Much of this results from a profound feeling of human alienation from nature. Death, if we are lucky, is an escape to Heaven after living a pure life untainted by the realities and callings of nature. (p. 125)
Many of the writers call upon everyone to look at what religion teach us about God and Goddess, and to consider how this shapes our relationship to nature, life, and the qualities we perceive as “feminine” vs “masculine.” While the Abrahamic faiths arguably have more work to do than other religions, the Goddesses of the monotheistic traditions, such as Sophia, Lilith, and the Virgin Mary, are not alone in their suppression.
As psychotherapist and author Rev. Shirley Ann Ranck Ph.D. points out, the story of Persephone and Demeter changed following the introduction of patriarchy to ancient Greece. Whereas early stories about Persephone speak to her decision to descend on her own merit and accord, later versions have her kidnapped and forced into the underworld and into a marriage with her captor. Some say her father, Zeus, was even complicit in her abduction. Her mother, rather than grieving her daughter’s decision, becomes angry and bitter and curses the earth. In her piece titled “Persephone Returns: Worshipping the Divine Mother and Daughter,” Dr. Ranck challenges us to ask, what impact does this newer story have on relationships with our mothers? With our Goddesses? With nature? What influence does it have on our beliefs about the “nature” of men and women?
In the forward, Ms. Tate states that a paradigm shift is in the making. However, those who subscribe to the ideals of the sacred feminine are what she refers to as the cognitive minority. As Tate points out, all important and significant changes occur over time, as ideas are shared, ridiculed, rejected, reconsidered, and finally accepted as true. A shift in consciousness is needed to restore balance to humanity, and the Earth requires that we each use our own unique strengths to create waves. This collection will inspire and energize many to find their own way to tilt the world toward the ideals of the Sacred Feminine.
The book’s variety of voices, stories, and points of view make it likely that most readers will find something that speaks to them within its pages. Some of the essays are so thought-provoking that their brevity is unfortunate, seemingly ending just as they have begun. For communities that find themselves inspired to start a Transition Movement or a Red Tent Temple, the essays will be a way to start productive and important conversations. Due for release November 28, 2014, it will be available through the standard internet book sellers. But in the spirit of the book’s message, look for it in your local bookstore or purchase it directly from the editor.
October means many things to many people. It brings apple picking, pumpkins, falling leaves and a bevy of journalists looking to interview a Witch. October is the month that mainstream newspapers around the country feature stories about Witches and the Craft. Although this media attention may seem off-putting to some, others view the seasonal interest as a golden opportunity to dispel myths and demonstrate the beauty and breadth of their spiritual beliefs.
A Daily-Times reporter visited Felix and other coven members at her home and covenstead, where they shared information about Wicca and their tradition, as well as stories from their own personal spiritual journeys. Felix told The Daily-Times, “I was exploring my spirituality after the Christian church just did not appeal to me. I sat there and turned the pages [of Starhawk's Spiral Dance] and said ‘Yes.’ Everything she said worked for me. It spoke to my feminism and my soul.” The news article even includes a video of part of a ritual.
In addition to an exploration of Wicca, the Daily-Times reminds readers about Felix’ involvement in the town’s recent religious freedom battle. The article reads, “The [Ten Commandments] case sparked a fair amount of vitriolic reaction, mostly online, which some coven members feel is as unfortunate as it is unnecessary.” The City of Bloomfield is currently appealing the court’s ruling, requiring the removal of the monument. Unfortunately, this legal battle and the accompanying “virtriolic reaction” appear to be on-going, which means that Felix, the local witch, may find herself in the news once again.
Similarly the Gainesville Times interviewed author Lydia Crabtree, a Wiccan living in Buford, Georgia. In this small town paper in the Bible Belt South, the reporter focused on the religious nuances of Wicca more so than the New Mexico reporter. Crabtree answered a number of questions touching on subjects such as “What is Wicca?” “Are there pastors?” and “Why do people confuse Wicca and Satanism?” When asked if she wanted to share anything else about “the Wiccan faith,” Crabtree said:
That it is just as deep and meaningful and daily and present as any other sacred belief someone might hold. And just because I may do it a little differently doesn’t take away how serious it is to me. It’s my life breath.
In Utah, Weber State University‘s student-run newspaper, The Signpost, published an article entitled, “Wiccans, Pagans Worship the Earth.” It opens, “Come Halloween, witches, wands, cauldrons and pentagrams seem to pop up everywhere … For students who practice Wicca or Paganism, wands, pentagrams and magic aren’t just meant for Halloween, they’re a lifestyle.”
The Signpost spoke with Wiccan student Austin Toney, event planner Kirsten “Fluffy” Blake, and Cecilia Delgado, the owner of As Above, So Below metaphysical shop. All three Pagans answered questions about Wicca, in general, and touched briefly on the broader concept Paganism. In this article, Delgado encourages Weber State students “who have questions” to visit her store and to “not just assume that because TV and popular culture has painted one image or another about Wicca that that image is reality.”
Pagan Pride Day logo.
The secular holiday of Halloween, in all of its commercial glory, sparks a definite type of mainstream news story, which often leads to directed interviews with individuals who identify clearly as Witches or Wiccans. However, the season also throws a spotlight on a population of people who practice a broader spectrum of minority religions. Pagan Pride Day often becomes the launching pad for many of those seasonal media stories.
In Nevada, the Reno Review offered an expansive look at its local Pagan community. Titled “Pagan it Forward,” the article introduces the reader to the diversity of practice in the Reno area, rather than focusing on one person’s or group’s tradition or opinion. The Reno Review first attempts to answer the very difficult question, “What exactly is Paganism?” and then adds, “It really depends on who you ask.” From that point, the article discusses common misconceptions, highlights community activity and features a discussion with Misty Grayknight the co-owner of the Reno Magick Store.
After attending the Northern Nevada Pagan Pride Day, the Reno Review reporter describes the event as “easily overwhelming, sparking sensory explosions from the wafting smells of incense, multiple symbols prevalent around the booths …” But she then adds that, as an outsider, she felt welcomed by the unexpected diversity of people and feeling of acceptance. The article concludes, saying:
Northern Nevada is home to a wide range of Pagan practitioners, from shamans to druids, wiccans to polytheists. Shattering clichéd renderings of wickedly deviant devil worship, mastery of cheap parlor magic, and conventions for naked treks through forests, the diverse Pagan population of Reno has broken down cockamamie notions of evil and established itself as a positive force.
Similar to the Reno Review, a California-based newspaper, the Redlands Daily Facts, focused its fall article on the spirit, community and diversity of Pagan Pride Day. The article opens with details from a past legal entanglement, which forced the Inland Empire Pagan Pride Day event to move from Redlands to Riverside. According to the paper, city spokesman Carl Baker created problems when he noted “a [Redlands] city ordinance prohibiting fortunetellers, card readers and other prognosticators from operating without a license if they receive some kind of compensation.” Organizers moved the festival to a state park where they have had no further problems.
After noting that past hurdle, the Redlands article turns its attention to Pagan Pride Day, highlighting the many reasons people attend the event. The reporter featured comments from attendees of various spiritual backgrounds, including a few non-Pagans who were there just to enjoy the fall festivities. One of the interviewees, Sheri Wells explained to the Redlands reporter that she was Pagan because “being close to the Earth makes me a better person. It keeps me grounded. It keeps my life in perspective, and it makes me appreciate more the blessings that I have on a daily basis. When you respect the land, you respect life. When you respect life, you respect humanity.”
The mainstream news also turned up at the Central Puget Sound Pagan Pride Day held in Tacoma, Washington. Like California’s Redlands Daily Facts, the Bellingham Herald gave a general overview of the day’s event. However, the Herald provided a more expansive look at the population’s religious diversity. The reporter interviewed PPD organizer and Wiccan Angela Wehnert, African-Caribbean Witch Uwanna Thomas, Heathen Dan McDonald, Druid Karen LaFe and others.
In Madison, the Wisconsin State Journal turned out for the city’s 17th annual Pagan Pride Day event. Reporters sat down to speak with Circle Sanctuary’s Selena Fox and PPD coordinator Jessica Maus. The article begins with, “There were no apparent Patronus Charms or any such sorcery going on at Winnequah Park Saturday as believers of various alternative stripes gathered for the 17th annual Pagan Pride Day.” Fox and Maus discuss their own practices, Paganism and the role of Pagan Pride Day within the community. Fox later told The Wild Hunt that she believes that this fall season “is a good time to do public education about the Craft and Paganism.”
The listed articles are certainly not the only ones currently circulating; nor will they be the last. Halloween turns the general public’s attention to witches, for better or worse, presenting an opportunity to share the reality of Witchcraft. As Fox suggested, “it’s a good time for education.”
Moreover, Pagan Pride Day events fall during the same season, which helps to capture the attention of a news industry already interested in related topics. Once again, an opportunity presents itself to openly discuss misconceptions, the distinctions of practice and, more importantly, separate the public’s passion for fictional Hollywood fare from, both the reality of Witchcraft and the reality and diversity of Pagan and Heathen traditions. While the published results of these interviews are not always perfect and often contain arguable points, the intent is generally positive, which can ultimately benefit Pagans and Heathens throughout the rest of the year and into the future.
[The following is a guest book review from Casey Rae. Casey Rae is a musician, public policy wonk and the editor/publisher of The Contrarian Media. An in-demand speaker, he gives frequent talks at conferences and campuses on issues at the intersection of creativity, technology, policy and law, and is a go-to source for major media outlets from NPR to the New York Times. Casey works alongside leaders in the music, arts and performance sectors to bolster understanding of and engagement in key policy and technology issues, and has written dozens of articles on the impact of technology on the creative community. Casey is an adjunct professor at Georgetown University and VP for Policy and Education at the Future of Music Coalition. He has served on the Board of Directors of the Media & Democracy Coalition and the National Alliance for Media Arts and Culture.]
I’ve told the story more times than I can count. Five or six years old, hanging out with my high school-age uncles in a town just a couple of clicks from Stephen King‘s place and a few hurried steps through a creepy wooded path to the university where he once taught English (in the same department where my grandmother worked). Actually, “hanging out” with my uncles is probably an overstatement. More like “invading the personal space of.” The adult me is grateful either way.
Already a monster movie fanatic on the prowl for anything scary, I would pore through my uncles’ LP collection looking for cool covers. this was the late 1970s; a golden age for outré album sleeves. On this particular afternoon, I recall pulling out a pair of records—Alive II by KISS, and Some Enchanted Evening, a concert from Blue Öyster Cult. My parents had decent taste in music, so this wasn’t so much a rock ‘n’ roll epiphany as it was an opportunity to make choices based on my own interests—in this case, horror stuff. To be honest, I wasn’t even all that curious about the music, but my uncle said we could listen.
First up was KISS. I was definitely impressed with band members’ demonic kabuki gear and sensational makeup. The music, not so much. Even as a rock ‘n’ roll tadpole, I recognized what a shitty band KISS are. Nothing in the intervening years has changed my opinion.
Blue Öyster Cult was next. Frankly, the cover was a little too scary, depicting a black-robed skeleton astride a satanic steed, bony fingers gripping a scythe. Beast and beastie canvassed an angry Martian landscape beneath a cruel midnight sky. I had no idea what any of this was meant to symbolize, but I grokked its heaviness.
From the first needle drop I was in love. “Godzilla” was my favorite, but I was also taken by “Don’t Fear the Reaper,” which even in its live embodiment possessed a haunted quality that I couldn’t put my tiny fingers on. Still can’t.
My uncle and I subsequently had a conversation about what a “reaper” is (“he collects vegetables at harvest time”); later I went back to my own burg to ruminate over the connections between these uncanny sounds and images.
And I’ve never stopped.
I’m not alone. I can name several books by legitimate occult scholars that make some attempt to trace these ley-lines; music scribes often hint at the witchier aspects of the rock Renaissance (roughly 1964-1982). But given that each camp has limited sightlines into the other, there is an opportunity for someone to bring focus to a topic that is too often tawdry or incomplete.
Peter Bebergal‘sSeason of the Witch: How the Occult Saved Rock and Roll[Tarcher/Penguin 2014], is an admirable attempt at uniting the tribes. First, we need a common vernacular. To Bebergal’s definition, “the occult” is less a fixed system and more of a worldview that encompasses many spiritual traditions operating outside of mainstream religious practices. Bebergal’s interest in the subject appears to be fairly similar to my own—we both became enamored of rock music as a form of escapism at a time when other entertainment options were scarce or unbearably straight-laced. Rock, with its otherworldly visual language, coded lyrics, symbolic imagery and strident musicality, provided a perfect vessel for the projections of pre-adolescents and teenagers—largely male, definitely “gifted,” and lacking an outlet for our own creative impulses. We constructed elaborate mythologies around rock, populated by a pantheon of musical heroes and villains, wizards and warriors. Record albums became a kind of palimpsest, an (un)holy writ that only the initiated could hope to discern.
And some of us never grew out of it. Which is why it’s great to encounter a fellow traveler like Bebergal, who brings a scholar’s discipline to this esoteric quest. Bebergal is a lively writer who nonetheless resists hyperbole—quite a feat given the breathlessness this topic tends to elicit. Perhaps more impressive is the book’s comprehensiveness—from Delta blues to beatnik bluster to acid evangelists to metal overlords, Season of the Witch puts the hellfire in highbrow.
Season of the Witch is strongest in its examination of the history of African Americans as they endured the cruelties of slavery only to experience the anguish of segregation. Yet even under these injustices, black Americans preserved elements of their original musical and spiritual traditions, some of which were channeled through Christianity. It is difficult and often ill-advised for those outside a specific cultural group to construct a narrative around the real struggles of a people. Especially when the topic of investigation has been used by the socioeconomic and political elite to perpetuate harmful stereotypes. To his credit, Bebergal avoids many common pitfalls. His comparative analysis of early rock ‘n’ roll and its cultural and spiritual foundries compels examination of the African-American experience. To sidestep these histories is to ignore America’s own troubled past and potential for a better future. Key to the latter is for today’s generations to become more familiar with America’s musical and cultural legacy, including its abuses.
Those who enjoy cultural anthropology and religious studies will find plenty to appreciate in Bebergal’s account of how West African trickster god and “guardian of pathways” Eshu connects to Papa Legba, the guardian of the spirit world in Hatian (and later Louisianan) Voudon. When confronted with the all-pervasive Christian dichotomy of good/evil, these spirits took on a more sinister shape, one that to Bebergal’s reckoning informs the devilish stereotypes found in Delta blues, and later, rock.
But this is hardly a singular ethnomusicology. For his next trick, Bebergal pegs Greco and European mythologies (Dionysus; Pan) to the pagan urges present in 1960s American and European counterculture. This flowering—which ultimately inspired the civil rights agenda along with the LSD-soaked technolibertarians of Silicon Valley—paved the way for a fuller exploration of the occult by progressive rockers of the 1970s, some of whom made a serious study of such metaphysical thinkers as Paramahansa Yogananda and G. I. Gurdjieff, among others. Acting as an accelerant was The Beatles, whose fraternization with Maharishi Mahesh Yogi served as a cosmic permission slip for legions of seekers.
It’s clear that Bebergal has done real investigation; the ideas of such occult luminaries as Madame Blavatsky and Aleister Crowley are given more serious consideration than is common to your average rock tome. For example, Bebergal does not refer to Crowley as a “satanist”— an inaccuracy common to pretty much every book on Led Zeppelin I’ve ever read (and I’ve read them all). And even occult scholars make mistakes; a recent book on Crowley noted that the Zeppelin LP on which “Do What Thou Wilt” was inscribed was IV, not III. This may not seem like a big deal to the average reader, but if I can’t trust you to get a detail like that right, can I trust you to illuminate how Rosicrucianism came to Europe?
While it is clear that Bebergal has done his homework, he hasn’t fully soaked in the hermetic traditions of the West (aka magick and its many offshoots). That’s not necessarily a bad thing. There are other writers, such as Erik Davis, who hit that groove. Bebergal is forthright about how he has less of an interest in the occult as a standalone topic than exploring how the symbols and associations found in rock got there to begin with. To me, this makes his occult research that much more impressive. I’ll take Bebergal’s even-keeled examinations over dilettantism or pedantry any day.
My only real complaint with Season of the Witch—besides jealousy over having not written it—is that its informational organization is a bit awkward. Not much of a gripe, given the difficulties in synthesizing and systemizing such a broad range of concepts and histories. Bebergal’s presentation is like a particularly awesome grad school lecture—it occasionally meanders, it’s not entirely concise, but is rich in context and conviction. (Apparently, we also share a lecture style.)
Some may grouse about what the book leaves out, but let’s give Bebergal a break—it would be fundamentally impossible to catalog every tributary that connects such massive bodies of water. That said, it would be interesting to teach a class in rock and the occult in a manner that could capture even more correspondences. If I were to design such a course, I’d readily assign Season of the Witch as the introductory text.
Kudos to Bebergal for taming the wily spirits of rock long enough to capture their essence in this fascinating book.