User:Lmdenley/Occult

How has the occult been practiced around the world?

The occult, from the Latin word occultus, meaning hidden, is a subject most people have heard of, but not many people talk about openly. It is a topic met with debate and speculation, and though it is not openly accepted by the majority in Western society, the occult has been practiced in many ways around the world. Many of us are familiar with occult practices whether we are aware of them or not. Yoga is an example of an occult practice, as are some slumber party games young girls play, along with things like the Ouija board or tarot cards. In Western society, there is a focus on the European occult history, for example Hermetic Order of the Golden Dawn, created by a group of Freemasons in London or Anton LaVey, the founder of the Church of Satan. In this paper I will explore how the occult has been practiced around the world.

The Occult Revival as Popular Culture: Some Random Observations on the Old and the Nouveau Witch, written by Marcello Truzzi in 1972, published by The Sociological Quarterly, is based in Western society.  It talks about the fact that America has been amid a renewal of occult interest since the early 1970’s. Truzzi lists data showing that sales in occult items such as Ouija Boards have gone up along with the subscription to occult magazines, and more occult bookstores have begun opening. (Truzzi, 1972, p. 17) Truzzi then explains that there are “four major foci of occult interest” (Truzzi, 1972, p. 18) parapsychology, Eastern religion, astrology, witchcraft, and Satanism. (Truzzi, 1972, p. 18) According to the article, parapsychology and Eastern religions have not gained much new interest with this occult revival, however, astrology, witchcraft and Satanism have garnered most of this new attention. (Truzzi, 1972, p. 18) The article then details the levels of interest to be involved in within astrology. Next Truzzi explains how witchcraft and Satanism coincide with one another, and Truzzi also explains the four different types of Satanism, two of which have nothing to do with the occult. Finally, Truzzi argues that this new interest in the occult has become a “pop religion” which “shows a playful contempt for what many once viewed seriously.” (Truzzi, 1972, p. 29) Truzzi attributes this rise in occult interest to the increase in the population, lack of belief in the popular religions, lack of fear in being involved with the occult, no restrictions on occult involvement, and how much the occult has been highlighted has made it difficult to ignore. (Truzzi, 1972, p. 30)

Truzzi stated the facts, outlining what the occult encompasses while focusing on the areas of common interest at the time of this writing. The information was presented in a factual way without attempting to sway the readers opinion one way or the other. The different focus areas of the occult are clearly defined. There is data referenced to show that the two areas focused on in this article are, in fact, the three areas of increased popularity. Truzzi begins with astrology, more specifically, how astrology works. “It represents a scientifically true explanation and predictive framework for understanding man and his actions.” (Truzzi, 1972, p. 20) There are three tiers of interest when it comes to astrology according to Truzzi. The first level are the occasional horoscope readers, those that seek to have charts cast and read, and those that cast and read charts. (Truzzi, 1972, p. 20-21) After explaining what astrology is, Truzzi then touches on witchcraft and Satanism. Again, the explanations are very fact based and neutral. Truzzi explains that though these two practices are often linked together, they are quite different, in fact. First the two witchcraft styles are discussed, white (pure) magic and black (evil) magic, and what it means to practice each. Then the four types of Satanism are discussed, two of which are not associated with the occult, one in which the practitioner believes they are working with the Christian Satan, and those that belong to the Temple of Satan. Those that belon to the Temple of Satan believe that they are their own god and devil, the term Satan is in this context is intended to mock the Christian religion. (Truzzi, 1972, p. 24) Finally Truzzi begins the argument that those who are involved with the occult today are involved, mostly, on a superficial level; the occult has become a “pop religion” and “shows playful contempt for what many once viewed seriously.” (Truzzi, 1972, p. 29) Although Truzzi makes this claim, there is evidence throughout the writing that supports this as well as the opposite.

This writing was very well crafted, the main ideas were all stated in the beginning along with needed background information. The two subtopics are stated and explained briefly. Truzzi then goes into detail on each subtopic individually, offering information on each. Finally in the conclusion of the writing Truzzi offers opinions as opposed to facts. Truzzi made some very interesting and important points while keeping a neutral tone. This article by Truzzi could aid the Occult Wikipedia article.

Experimenting With the Occult: The Role of Liminality in Slumber Party Rituals, written by Anelise Farris in 2017 and published by Penn State University Press, asks the question, how do slumber party games, three specifically that involve the occult, affect belief? (Farris, 2017) Farris names the slumber party games she will focus on as “Cat Scratch”, “Sandman”, and “Concentrate”. Before talking about the participants in the study, Farris first explains the difference between the words, ritual, and legend. She explains that she will be using the words interchangeably, but they are not to be mistaken for the same thing. Along with this explanation, Farris also explains what folklore is and more specifically what children’s folklore is. Farris then explains how this folklore is recorded and collected. Because it is folklore created by children, it is difficult for adults to collect the information directly from a child, instead, Farris recalled her own childhood. Farris also interviewed other women of similar age to herself to collect the information in this writing. Over the next few paragraphs, Farris explains the role belief plays in these games or rituals. Finally, Farris describes each of the games mentioned above and shares her personal experiences with this game.

Farris is very factual with the information being presented in the article. Although herself and her friends are the participants being interviewed for this article, it is clearly stated that any outside viewpoints will be considered during the study. (Farris 2017) In the conclusion of the article, Farris clearly states what the participant’s political, religious, and other personal views are. The organization of this article could be improved as it felt as though Farris was too detailed in some of the explanations and definitions. Although the organization left some to be desired, Farris made some very interesting points; one point she made about children’s folklore is that everything created for children is created by adults, folklore is the only thing children as a collective have the control to create. (Farris, 2017) The research question at the heart of this article is incredibly interesting; “how the liminal state of preadolescence, as well as the liminal environment of slumber party itself, influences the degree of belief in the rituals’ effectiveness.” (Farris, 2017) The three rituals Farris is focused on in this article include, “Cat Scratch”, “Sandman”, and “Concentrate” each of which, the participant must believe that the ritual will work, and they all must have the intent behind them to commune with some otherworldly forces to receive a message or experience. (Farris 2017) Farris explains in detail how each ritual is performed and what the “successful” outcome would be. Farris concludes this article with a second question, how the participants’ ideas of the rituals changed as they grew. (Farris, 2017) Here is where Farris outlines what the participants’ views are now and how those views may have affected the study.

Farris presented facts to back up any claims made, and every idea was explained and clarified. The organization of the article could be more concise, however. Farris seemed to over expand on some ideas, but overall, the article is fact based. The viewpoints of all the participants of the study are outlined in the conclusion of the article; this is an effective way to keep the tone of the article as neutral as possible, while studying oneself and close friends. Farris makes some very interesting and valid points throughout this article, and it would add useful information and resources to the Occult Wikipedia article.

Occult Powers of Healing in the Panjab, written by Charlotte Burne in 1910, published by Taylor and Francis, Ltd. compiles cases from villages in India in which folk-medicine intermingles with the occult. Burne explains that the information has been compiled by a Mr. H. A. Rose and given to Burne to arrange and publish. (Burne, 1910, p. 313) Burne then goes on to explain that it is the virtue that grants these individuals, families, or villages these gifts of healing powers. (Burne, 1910, p. 313) The first cases described were cases of healers; these healers had the power to heal one specific ailment usually by performing a ritual over the afflicted area, touching the afflicted area with the designated healing body part, or having the afflicted person ingest a healing mixture. (Burne, 1910) Next Burne tells of these healing places villagers can go to be healed of various illnesses. Finally, Burne tells of the spells spoken by those who have earned the healing powers through their virtue. (Burne, 1910, p. 334) Burne concludes the compilation by discussing how these acts may have worked for the people who believed they would work, and how the evidence of this may aid in the discussion of magic or “wonder workers”. (Burne, 1910, p. 334)

Burne brings attention to a side of the occult that is often overlooked, as seen in the writing by Truzzi, Eastern beliefs have not received the same level of recognition as other parts of the occult have gotten recently. This article brings attention to the Eastern beliefs around the occult, and how the occult is integrated into the lives of the people in these villages. Burne states the facts without adding or taking anything away. The article is introduced as a compilation of folk-medicine accounts, and it proceeds to list each account. Burne did a wonderful job of organizing these accounts in a way that is cohesive and easy to read. This article would be very beneficial to the Occult Wikipedia article.

This article is very well organized, and Burne offers little of her own words. Instead she has just compiled the evidence that had been gathered and brought to her in an organized way. This article is very effective in not only bringing awareness to these villages, but also bringing the information that the villagers have compiled themselves for outsiders around the world to read.

Containing Occult Practices: Witchcraft Trials in Cameroon, written by Cyprian F. Fisiy in 1998 and published by Cambridge University is an article that also brings awareness to areas that the occult is overlooked. This article highlights how seriously the occult was taken in the late 90’s in Cameroon, Africa, and other small villages in Africa. Fisiy starts his article with a quote from the Cameroonian Penal Code explaining that any witchcraft will be met with jail time and a hefty fine. Fisiy is exploring how many different rulers and regimes in Africa have tried to control or contain these occult practices or unethical belief systems. (Fisiy, 1998, p.144) The article then goes on to explain what witchcraft is in Africa, one example given is when someone’s house is struck by lightning. It isn’t the striking of the lightning that is believed to be influenced by the witchcraft; it is the WHY did the lightning strike that house specifically that could have witchcraft implications. (Fisiy, 1998, p. 149) Fisiy discusses a couple of cases in detail before sharing his opinion. Fisiy concludes his article discussing how the witchcraft trials in Africa could affect modern courts. (Fisiy, 1998, p. 159)

Like the article discussed previously, this article brings awareness and representation to groups of people that are not mentioned in the Occult Wikipedia article. This article brings representation to Cameroon, Africa, where witch trials were still happening less than thirty years ago. The first case Fisiy discusses is “The People versus Betta Samuel and Akama Epongo” (Fisiy, 1998, p. 152) in which a pregnant woman was bathing in a river near her home when she was abducted. The woman’s mother first thought she was eaten by a large snake, but later found out that it was the mother’s husband that kidnapped the woman for his witch coven who had proceeded to kill the woman. To pay for his crimes, the man was thrown in jail. (Fisiy, 1998, p. 154-155) The second case discussed is the case of “Ministère Public and Mvondo c/N. Jacqueline” (Fisiy, 1998, p. 155) Jacquéline was accused of witchcraft after she had an affair with a married policeman. The policeman had moved cities, with the plan of moving his wife and children with him soon after. Jacquéline did not want the policeman to leave her, so she placed a curse on him. He was to be impotent when sleeping with any woman other than her. Jacquéline was imprisoned for eight years and made to pay hefty fines to the government and to the policeman. (Fisiy, 1998, p. 156-157) Fisiy is hoping to convey that these witch trials in Cameroon were becoming dangerous. People were being treated inhumanly when they were convicted of witchcraft, which often required little evidence. (Fisiy, 1998, p. 153)

The idea of this article is very clearly stated in the beginning, Fisiy is discussing how the legal system in Cameroon is trying to control witchcraft. Fisiy gives examples as to what witchcraft was and described two cases in detail. All evidence provided by Fisiy is neutral and factual, but while discussing the cases after providing the evidence, Fisiy is very concerned for the citizens in Cameroon. Fisiy states that these witchcraft trials are a form of “popular justice” (Fisiy, 1998, p. 158) and this may be the beginning of the “collapse of the state authority.” (Fisiy, 1998, p. 158) While Fisiy is not neutral in this statement, the presentation of the facts is neutral. The article is organized and concise, while giving enough information. The article is effective in bringing awareness to areas not represented in the Occult Wikipedia article.

Edmund Jacobson’s book review of Yoga: A Scientific Evaluation. Published by the University of Chicago in 1938, explores what yoga is and how it affects the mind scientifically. The author of the original book Yoga: A Scientific Evaluation performed his own tests on himself to determine how effective yoga is and how one receives the occult experience. Jacobson begins his review with a definition of the word yoga, meaning “to yoke” (Jacobson, 1938) which indicates the yogi will “unite their soul with the world soul.” (Jacobson, 1938) This is where the connection to the occult appears. Jacobson then discusses how the breathwork of the yogi is the cause of the trance-like state in which the souls unite. Finally, Jacobson discusses his own beliefs on the topic of yoga and the authors work, which is that these ideas of soul unities and breathwork to bring on relaxation are in no way science based.

I was very excited about using this source because yoga and the connections it has to the occult are interesting, but after reading this source again and again, it is not suitable for a Wikipedia article. Jacobson has a very demeaning tone when referring to the author and shows little to no respect for the topic at hand. Jacobson warns “most readers…doubtless will have ‘preliminary prejudice or bias’” (Jacobson, 1938) regarding the occult side of the yoga practice, which is that the yogi may experience several different sensory hallucinations while immersed in the practice. (Jacobson, 1938) This state in which the hallucination appear is what the author is attempting to study, which Jacobson then discusses. The author measured his own relaxation and oxygen consumption while meditating to create the same trance state. Jacobson brought up the point that this study is only relevant to the authors own health and body and not reliable for the general population. (Jacobson, 1938) Although there is some very interesting information in this book review, it would be irresponsible to add it to the Occult Wikipedia article. The original book is not neutral, or fact based, nor is the book review.

Jacobson wrote a very well-organized book review. The facts were presented before the review of the book began to ensure there would be no confusion. The tone Jacobson reviewed this book in, once he began the review, seemed to be more mocking than serious. This book review, without reading the book, seemed to have a personal bias. Jacobson offered some interesting information, but the tone and bias of the book review make this an unsuitable source.

Impossible Occultists: Practice and Participation in an Islamic Tradition written by Alireza Doostdar in 2019, published by the American Anthropological Association is an article that showcases how those who practice the Islamic tradition are also practicing occult tradition. Doostdar is investigating if those that participate in the occult science side of Islamic tradition also practice the Islamic tradition. Doostdar begins the article with an account of a man named Behnam who had been cheated by his landlord for the internet café he had owned. The landlord kicked him out once the internet café took off and stole his customers, so Behnam recited a spell from his grimoire that would kill the landlord. (Doostdar, 2019) The article then goes on to explain that this participation in the occult has been on the rise for decades, so much so that it is tradition. Doostdar then goes on to discuss the unwavering of occult tradition although there is no scientific evidence backing it up. Doostdar discusses how the occult secrets are protected from those such as Behnam, someone who is not a practitioner of the occult, but familiar enough to do harm with its tools. (Doostdar, 2019) This leads to the comparison of practice versus participation. Practice is done with the intent to be better every time it is done, whereas participation does not care how well it is done, as long as it can be done once for a certain gain. (Doostdar, 2019) After establishing this distinction, Doostdar then gives two more example stories of people involving themselves with the Islamic occult sciences. (Doostdar, 2019) The article concludes with the reiteration that one does not need to practice the Islamic occult sciences to participate in the sciences.

Doostdar’s article is yet another source that would bring awareness to areas of the occult otherwise not well versed. Doostdar presents three accounts with a neutral tone. All facts displayed are backed with their sources along with some figures. Doostdar highlights the occult practices these individuals participated in, while sharing their accounts in a respectful way. The information in this article is information not found in the Occult Wikipedia article, therefore, it would be a beneficial addition.

Doostdar organized and communicated the thoughts within this article in a way that was easy and fun to read. The article brings up questions that make the reader think and follows up with an offer of a solution.

Bibliography

Truzzi, M. (1972). The Occult Revival as Popular Culture: Some Random Observations on the Old

And the Nouveau Witch. The Sociological Quarterly, 13(1), 16-36.

http://www.jstor.org/stable/4105818

Truzzi begins this article with the idea religious beliefs have begun to seem mundane, and this collective boredom with religion, mostly within the youth, is what has sparked the renewed interest in the occult. There is a brief explanation of what the occult consists of, Eastern religion, parapsychology, witchcraft/ Satanism, and astrology. The first two mentioned have not garnered as much attention, therefore are not mentioned much more. Truzzi then gives a detailed explanation of astrology and the three levels of interest, the occasional horoscope reader, those that have their charts cast and read, and those that cast and read charts. Next, Truzzi explains what witchcraft and Satanism are and how they interact along with the four types of Satanism. Two also not being involved with the occult, therefore they are not mentioned much more, and two that are occult practices. One, the followers believe they are serving the Christian Satan, and the other which believe in the duality of man being the only divine force. Finally, Truzzi discusses the causes of this occult revival along with the ramifications.

Farris, A. (2017). Experimenting With the Occult: The Role of Liminality in Slumber Party Rituals.

Preternatural: Critical and Historical Studies on the Preternatural, 6(1), 154-179.

https://doi.org/10.5325/preternature.6.1.0154

This article begins with the reminiscent thought of slumber parties as children and teens, and a recollection of scary games like “Bloody Mary” and “Candyman”. Farris mentions the three games she is focused on, however, are “Concentrate”, “Cat Scratch”, and “Sandman” which are different than the first two games mentioned because they do not have the intent to fear driving them, but instead the intent to commune with otherworldly forces. Farris then explains what children’s folklore is and how it is collected, which is not directly from children, but from asking adults to recall their childhood. After establishing how she will collect the information, Farris introduces her participants, herself and two friends that participated in these games along with her as children. Farris then goes into detail about each game and how her friends and herself feel about said game.

Burne, C. S. (1910). Occult Powers of Healing in the Panjab. Folklore, 21(3), 313-334.

http://www.jstor.org/stable/1253859

Burne is given a collection of folklore from a Mr. H. A. Rose along with the suggestion to organize and publish the accounts. Burne did just that, beginning with the accounts of healers who had the virtue to receive these healing gifts in which they would heal a specific ailment by touching the afflicted person, performing a ritual over the afflicted area, or making something for the afflicted person to ingest. Next Burne tells of the healing locations, muds, and waters found around the villages in India. Finally, Burne tells of the sacred words individuals speak to heal certain ailments. Burne concludes the article with an acknowledgment to the tribes that recorded the information.

Fisiy, C. F. (1998). Containing Occult Practices: Witchcraft Trials in Cameroon. African Studies

Review, 41(3), 143-163.

https://doi-org.ezproxy.uno.edu/10.2307/525457

Fisiy investigates how witchcraft has been handled legally in Cameroon, Africa both pre-colonization and post-colonization. Fisiy offers evidence as to how serious an offense witchcraft was before colonization. Fisiy also offers evidence showcasing how witchcraft was approached after colonization. There are two cases that are deeply investigated within this article, and the argument that the punishment for the so-called crimes were possibly not necessary. Fisiy concludes the article by arguing that courts recognizing witchcraft is turning point for modern judicial systems.

Jacobson, E. (1938). Review of Yoga: A Scientific Evaluation. Psychology Bulletin, 35(1), 46-50.

https://doi-org.ezproxy.uno.edu/10.1037/h0053460

Jacobson begins his review with an explanation of what yoga is and how it is an occult practice. There is a focus on how the breathing during yoga affects the brain and causes these odd experiences. Jacobson remarks that a quarter of the way through the book is when the idea of scientific practice comes into play, and the author does an experiment with breathing while relaxed and not participating in yoga to identify if it is just the breathing that brings upon these experiences.

Doostdar, A. (2019) Impossible Occultists: Practice and Participation in an Islamic Tradition.

American Ethnologist, 46(2), 176-189.

https://doi=org.ezproxy.uno.edu/10.1111/amet.12760

Doostdar asks the question, does one have to practice Islamic occult science to participate in the practice. Three accounts of individuals that do not practice the science, but did, however, participate in the science a time or two. After relaying the accounts, Doostdar comes to the conclusion that one does not have to practice in order to participate in a practice, but the virtues of the practice may be lost on an outsider to the practice.