1989: Hell’s Kitchen Productions, The Black Flame: A Quarterly Forum for Satanic Thought, volumes 1–6, page unknown (Black Flame)
“The Fenris Wolf”, Issue no. 2 of the highly acclaimed occultural magazine.
1992: Small Press Group of Britain, Yearbook, page 195
Temple Press is amongst the leading publishers and distributors of a wide range of radical and occultural material.
1997: Stewart Home (editor), Mind Invaders: A Reader in Psychic Warfare, Cultural Sabotage and Semiotic Terrorism, page 149 (Serpent’s Tail; →ISBN, 9781852425609)
By bringing together the avant-garde and the occult (in its Celtic-Druidic form) under the rubric of the avant-bard, the Neoist Alliance is dissolving both these phenomena, and simultaneously destroying the false community engendered by capitalist social relations, a ‘social’ form predicated on the spectacular opposition of these twin modes of occultural invocation.
It is my contention that as the authorship of our own private narrative becomes increasingly autonomous, malleable and optional, that a new future, a future that is inclusive, rooted in the idea of an open source that we can affect by logical and alchemical means, becomes critical to our species’ survival, comprehension, and evolutionary change. A future where Burroughs and Gysin, and their modern occultural brethren, have supplied prophetic, functional skills and nonlocal points of observation which can train us to be fittingly alert and prepared for the unpredictable aesthetic and social spasms to come.
2004, August 1st: Nathaniel Harris, Witcha: A Book of Cunning, page 163 (Mandrake; →ISBN, 9781869928773)
Common occultural lingo includes many references to energy.
2004, August 27th: Paul Newman, Alesiter Crowley and the Cult of Pan, page 167 (Greenwich Exchange; →ISBN, 9781871551662)
In an occultural publication called Rapid Eye (1989), a phantasmagoric short story appeared, set in pre-war Berlin, in which the beast has a discussion with his friend, Aldous Huxley, whom he was supposed to have introduced to mescaline during the 1920s.
2005: Christopher Hugh Partridge, The Re-Enchantment of the West, Volume 1: Alternative Spiritualities, Sacralization, Popular Culture, and Occulture, page 147 (Continuum International Publishing Group; →ISBN, 9780567084088)
If there is some truth both to the argument concerning the significance of popular music and also to the argument concerning the emergence and significance of occulture in the West, then one would expect popular music, at certain points, to reflect occultural commitment and to be implicated in the process of sacralization.
2006: Scott Treleaven, The Salivation Army Black Book (1996–2006), page 187 (illustrated edition; Art Metropole; →ISBN, 9780894390210)
With a readership of over 200, it has lead to the inception of three other zines, each pursuing their own particular branch of occultural focus.
2007: Gordon Lynch, The New Spirituality: An Introduction to Progressive Belief in the Twenty-first Century, page 111 (I.B.Tauris Publishers; →ISBN
The increasing pervasiveness of this occultural milieu across society suggests that it is beginning to displace institutional Christianity as the dominant religious culture.
2008: Tore Ahlbäck and Björn Dahla (editors), Scripta Instituti Donneriani Aboensis, volume 20: Western Esotericism: Based on Papers Read at the Symposium on Western Esotericism, Held at Åbo, Finland on 15–17 August 2007, page 60 (Donner Institute for Research in Religious and Cultural History; →ISBN, 9789521220821)
In his two-volume work, The Re-Enchantment of the West, he quite convincingly demonstrates the popularity of esoteric ideas in contemporary Western society, discussing ‘occultural’ influences in literature and film (Partridge 2004: 119–42, and in its ‘dark’ variants 2005: 239–46), popular music (2004: 143–84, and in its ‘dark’ variants 2005: 246–55), ecological concerns (2005: 42–81), internet spirituality (2005: 135–64), UFO beliefs (2005: 165–2006, and in its ‘dark’ variants 2005: 255–76).
2009, January 28th: Jesper Aagaard Petersen, Contemporary Religious Satanism: A Critical Anthology, page 5 (Ashgate Publishing; →ISBN
Even though few modern, self-professed Satanists feel as a part of a grand movement or clearly definable subculture (and some even attack the very notion of community implied in these words), I would certainly state that from a historical and sociological point of view, they do belong to a diffuse “occultural” movement and, in the case of organized Satanists, belong to subcultures within it with common identity, history (both emic and etic), symbols, aesthetics, interpretations and practices; in short: Identity, commitment, consistent distinctiveness and autonomy.⁷
2009, July 28th: André Jansson and Amanda Lagerkvist, Strange Spaces: Explorations Into Mediated Obscurity, page 113 (Ashgate Publishing; →ISBN
In his provocative essay ‘Popular Secrecy and Occultural Studies’, Jack Bratich makes a case for a tactical secrecy, suggesting that publicity is a ‘a truth-telling strategy’ often aligned with the Enlightenment project and is swept up in the fickle dynamics of concealment and revelation that shape our public culture.
