Occult Confessions

In this final installment of our biography of Jiddu Krishnamurti, the teacher disbands the Order of the Star and is banished from Theosophical Society Headquarters. He becomes an advisor to Indira Ghandi and questions whether his strange path to knowledge can ever be replicated.

The second part of our series on the teacher and philosopher Krishnamurti begins with his spiritual awakening beneath a pepper tree in Ojai, California. Krishnamurti was plagued by terrible episodes of physical suffering accompanied by great spiritual insight. We continue through to George Arundale's bizarre plot to insert himself into the highest ranks of Krishnamurti's organization and theosophy writ large.

As a child, Jiddu Krishnamurti was named the vessel for the World Teacher by leading figures in the Theosophical Society, namely Charles Leadbetter and Annie Besant. He came to regard Besant as a second mother but his relationship with Leadbetter was more complicated. Leadbetter wrote a serialized account of Krishnamurti's previous lives, calling him Alcyone, and helped Krishnamurti make contact with the ascended masters of theosophy. But Krishnamurti and his family were conflicted by the way he had been set up to become the religious leader of thousands and thousands of people worldwide.

In the second part of our conversation about Annie Besant, she leaves the secularists and joins the Theosophical Society. We consider how the Mahatmas continued to produce letters after Blavatsky's death and how closely Besant's theosophy resembled the first generation.

We open our story on the child messiah, Jiddu Krishnamurti, with a two-part episode on Annie Besant, a woman he came to regard as his adopted mother. Having been an atheist, social reformer, and advocate for birth control, Besant became the president of the Theosophical Society and one of the most influential occultists of the early twentieth century.

For parents like me who chose to share 2010’s revival of My Little Pony with my children, the animated series’ emphasis on social-emotional learning is the primary draw; however, these lessons are framed in distinctly occult terms. The series is subtitled “friendship is magic” and while this may suggest that friendship is awesome, in the context of the show it often means that it is literally a matter of spells, potions, and esoteric books. The show’s association with real-world occultism in the form of pony-inspired tulpas shows the degree to which it has successfully tapped into a New Age spirituality that also appeals to adult fans. The protagonist, Twilight Sparkle, descends according to the theosophical paradigm from the palace of Princess Celestia to Ponyville in order to learn, grow, and ultimately metamorphose into the show’s version of the divine feminine—a princess with both secular and spiritual power. At the end of the third season, she achieves an incomplete apotheosis and the audience learns the degree to which her friendships are, like Aleister Crowley’s goetian demons, actually external manifestations of her own consciousness in need of harmonizing. In Crowleyite fashion, the show celebrates the ponies’ individuality, but, after Twlight Sparkle’s initiation, it troubles personal identity by requiring the ponies to surrender a significant aspect of their ego-based power. In this paper, I analyze the show’s psycho-spiritual occultism in order to explore what it means to embody the divine feminine in postmodern popular culture.

Alyce Spencer, an expert on witchcraft in popular media and creator of the Witch Way YouTube channel, dives into the fascinating evolution of witch representations in Western culture. She discusses iconic works like 'Hocus Pocus' and 'The Craft,' highlighting themes of female empowerment against historical fears. The conversation explores how contemporary shows like 'Buffy' and 'Motherland: Fort Salem' redefine witches as empowered figures. Alyce also critiques societal portrayals, pushing for more inclusive narratives that reflect the complexities of witchcraft.

Americans are largely responsible for discovering how to make exercising a cult. The link between exercise and the spiritual life of the exerciser wasn't invented after Y2K nor were intense fitness, demanding fitness routines. But bringing these things together into a practice designed to cultivate commitment to the corporatized and franchised exercise routine as the best possible path to overall well being is a twenty-first century innovation, and one that is probably at this point a thing of the past. At least for now. Today on Occult Confessions: this history of fitness cults.

Norwegian black metal in the 1990s served as the soundtrack for murder, suicide, and the burning of churches dating to the medieval period across the country with the musicians themselves at the center of these crimes. Andrew Mimms takes over the microphone to tell the story of the militant Satanist Black Circle who gathered a record store called Hell to create music but also mayhem.

Synanon is really two different organizations separated by time with the same origin and some of the same personnel sort of like 1960’s Jefferson Airplane and 1980’s Starship. One has very little do with the other close-up but from a far enough distance they look kind of similar. The psychologist Steven Simon calls these two groups Synanon I and Synanon II. Synanon I called itself a charitable organization and focused its energies on drug rehabilitation in the inner city. Synanon II called itself a religion and established communes in urban and rural locations where residents followed whatever rules were passed down as part of the Synanon leadership's social experiment. Synanon I saved lives even though it was often protested by NIMBY neighbors who didn't want to run into recovering drug addicts at the grocery store. Synanon II accumulated vast resources and sought to intentionally freak out the general public, leading to the group's decline.