Social Meanings of the Occult

Abstract

Data from a participant‐observational study of the tarot are used to explore the social meanings of modern occultism and to examine certain rival contentions about these beliefs, practices, adherents, and the manner in which activities are or are not organized socially. Unlike collective behavioral audiences, which employ occultisms as a form of popular entertainment, the occult practitioners reported here participate in an “esoteric community” involving practitioner‐client relations, social networks, and small cult‐like groups. Although the occult tarot constitutes an elaborate theosophy, contemporary adherents selectively subscribe to these doctrines and they freely mix the occult, other esoteric teachings, and elements of traditional culture. When the tarot is used in a divinatory fashion as a service to the general public for pay, problems of legitimacy commonly arise. Occultists in the community deal with this problem by presenting themselves as “professionals.” Within the nominally pluralistic climate of American society, occultisms thereby become another path to dealing meaningfully with life's problems and expressing individual identity. Organized in terms of loose collections of practitioners and groups and supported by the larger cultic milieu, occult communities represent an adaptation to modern society which is likely to persist long after particular groups fail or particular individuals move on to other social scenes.

The Portrayal of Occultism in “The Call of Cthulhu” (1928) by H.P. Lovecraft

“…For example, many adherents of such belief in the beginning of the 19 th century belonged to the middle and upper-class Anglican church members, including the clergy themselves (Stark et al, 1981, p. 144). Even the practice of occultism itself is said to be open to anyone that wanted to adhere to the belief, a view shared by Jorgensen & Jorgensen (1982), who elaborated that "almost anyone may begin an occult practice" (Lovecraft, 1928, p. 378), although it required further commitment should one wish to be considered as an occultist. This can be taken as another example of how Lovecraft used several elements of occultism in his story and twisted them to conform to the theme of his story, which resulted in the perceived negative portrayal of the elements of occultism in the short story.…”

Pushed and Pulled to the Internet: Self Employment in the Spiritual Marketplace

“…As Jorgensen and Jorgensen (1982) note in their study of a Tarot community, "almost anyone may begin an occult practice" (p. 378), but readers engage in an extensive process of legitimizing their work. This process of legitimization entails gaining recognition for one's work, gaining entry into esoteric circles, developing a good reputation among other readers, distancing oneself from storefront readers, credentialing oneself, and being seen as a serious and competent reader.…”

Satanism in Contemporary America: Establishment or Underground?

“…It is important to realize, as Jorgensen and Jorgensen (1982) note, that the sociological issue is not the empirical validity of Satanic practices, but rather the presence or absence of faith in such methods. Truzzi (1972, p. 29) refers to the mass version of occultism as "pop religion."…”