Here is a little weekend bonus for you… The introduction to the new issue of The Fenris Wolf. You can listen to it as a sound file or read it here – or both, of course. If you’re interested in the book (and you should be), it’s available HERE.
Enjoy!
Vade Ultra!
Carl
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Welcome to the 12th issue of The Fenris Wolf.
I am very happy about this issue because it provides ample examples of how much is going on in the intellectual occulture today, and how it interacts with magical praxis – often in the very same minds. This is as it should be.
It’s extremely important to ventilate new and experimental ideas in times like ours, and to shine a magical light on both ”forgotten” culture as well as on current affairs. Hopefully it can help at least a few individuals to change their course of life for something more creative and generative – and in extension thereby helping others to do something similar. In transcending the expected, we get new insights. I seriously believe that efforts like publishing The Fenris Wolf can help out in this way, at least to some degree.
In the tumultuous and uncertain times we currently find ourselves in, with existential threats like climate change, pandemics, economic instability, and geopolitical tensions looming large, it has never been more essential that we embrace the wisdom and perspectives offered by occulture, magical thinking, and shamanic awareness (something I’ve jointly called ”Source Magic,” as for instance in earlier issues of The Fenris Wolf and the anthologies Source Magic (2023) and Inbetween the Lines (2024)). As our materialist, mechanistic worldview continues to fail us in the face of these immense challenges, we must open ourselves up to alternative modes of perceiving, understanding, and interacting with the world around us.
At the core of occulture is the recognition that there are unseen realms, energies, and forces that profoundly shape our lived experience. From the ancient mystical traditions of the East to the shamanic cosmologies of indigenous cultures around the world, the occult offers a radically different perspective – one that sees the universe as a living, interconnected web of consciousness, energy, and spirit. This worldview stands in stark contrast to the dominant scientific materialist paradigm, which reduces the world to a collection of inanimate, disconnected objects governed by deterministic physical laws.
Magical thinking, in this context, refers to the understanding that our thoughts, intentions, and actions have a profound impact on the unfolding of reality. It is the recognition that we are not merely passive observers of a predetermined universe, but active co-creators of our collective experience. Through ritual, meditation, visualization, and other esoteric practices, we can consciously influence the flow of subtle energies, align ourselves with the rhythms of nature, and tap into the latent power of the human mind.
Shamanic awareness, meanwhile, is about cultivating a direct, embodied connection with the web of life – an understanding that we are not separate from nature, but intrinsically woven into its cycles and currents. Shamans, healers, and wisdom keepers from diverse cultural traditions have long understood that human wellbeing is inextricably linked to the health and balance of the more-than-human world. By tuning into the wisdom of the natural world and the voices of our ancestors, we can access profound insights and guidance.
In the face of the dire crises unfolding around us, the essential importance of these esoteric perspectives and practices cannot be overstated. As our dominant social, economic, and political systems continue to fail us, we must turn to alternative ways of being and knowing that can provide the roadmap for a more sustainable, equitable, and harmonious future.
The first and perhaps most crucial reason why occulture, magical thinking, and shamanic awareness are so essential now is that they offer us a radically different perspective on the nature of our reality. By recognizing the interconnectedness of all things, the living consciousness that infuses the material world, and the profound impact of human intention and ritual, we can begin to see the world not as a static, mechanical system, but as a dynamic, ever-evolving web of relationships and energetic flows.
This shift in perspective is crucial because it allows us to see the systemic nature of the crises we face. Climate change, for example, is not simply an environmental problem to be solved through technological fixes, but a symptom of a much deeper imbalance in the web of life – an imbalance brought about by our collective disconnection from nature and our embrace of an extractive, exploitative worldview. Similarly, the rise of authoritarianism, enforced economic inequality, and social unrest are reflections of a profound spiritual and cultural malaise that cannot be addressed through political reforms alone.
By embracing occulture and magical thinking, we can begin to see these crises as manifestations of an underlying energetic and consciousness-related imbalance. We can understand, for instance, how the relentless pursuit of material wealth and technological control has severed our connection to the sacred, contributing to a profound sense of alienation and disenchantment. We can also recognize how the dominant materialist worldview has stripped the world of its inherent meaning and soul, leaving us feeling isolated, powerless, and adrift in a seemingly indifferent universe.
Shamanic awareness, in turn, offers us a powerful antidote to this malaise. By reestablishing our connection to the natural world, the spirit realm, and the wisdom of our ancestors, we can begin to reclaim a sense of belonging, purpose, and agency in the face of these immense challenges. Through practices like ceremonies, rituals, trance journeying, and direct communion with the more-than-human world, we can tap into sources of resilience, guidance, and healing that are largely inaccessible within the confines of our dominant scientific-industrial paradigm.
As mentioned, the occult and shamanic perspectives remind us that we are not merely passive witnesses to the unfolding of events, but active co-creators of our collective reality (as well as of our individual ones). By harnessing the power of intention, visualization, and ritual, we can work to consciously shape the energetic and consciousness-related foundations of our world, aligning ourselves with the natural rhythms of the Earth.
This is not to say that occulture and shamanic practices offer simplistic or easy solutions to the complex crises we face. On the contrary, they often challenge us to confront our deepest fears, biases, and unconscious patterns – to do the difficult inner work of personal and collective transformation. But it is precisely this transformative potential that makes them so essential in these critical times.
Occulture is not only influenced by contemporary culture but also plays a vital role in shaping it. The rise of social media platforms and online communities has given occult practices a platform for visibility, attracting a younger generation eager to explore alternative spiritualities and philosophies. This two-way process allows for a symbiotic relationship, where contemporary culture influences occultism, and the resulting magical thinking enriches the cultural landscape with open-mindedness and a sense of wonder.
Through art, movies, games, music, and books, occult themes have become a means of expression, inviting individuals to explore hidden realms of knowledge and challenge conventional thinking. Moreover, as mentioned, the influence of contemporary culture on occultism and magical thinking is a two-way process, as the younger generation becomes more open-minded and receptive to alternative perspectives.
I would argue that the resurgence of occulture in the modern era is not merely a passing fad or a superficial trend; it is a manifestation of a deeper societal need to grapple with the complexities and uncertainties of the 21st century. In a world that is rapidly changing, where technology has blurred the lines between the physical and the digital, and where traditional sources of meaning and purpose have been called into question, the occult offers a compelling and empowering alternative.
Moreover, the rise of occulture has the potential to challenge and expand our collective understanding of the nature of consciousness, reality, and the human experience in general. As occulture-inspired art, media, and cultural movements continue to push the boundaries of traditional Western epistemology, they open the door for a more inclusive, multidimensional approach to knowledge and understanding.
In an era marked by political, social, and environmental upheaval, the importance of occulture lies in its ability to provide a counternarrative to the dominant materialist worldview, offering a more expansive and spiritually-attuned perspective on the challenges and opportunities of our times. By embracing the occult and its potential for personal and collective transformation, individuals and communities can cultivate a sense of resilience, empowerment, and connection in the face of a seemingly uncertain future.
As we have all seen, the presence of a general occulturation process has also been strong within academia during the most recent decade, and on the whole I see it as a good thing – although not entirely unproblematic.
Academia, with its emphasis on rigorous empiricism and adherence to formalized structures of knowledge, can often serve as a barrier to the cultivation of more open-minded, spiritual, and magical ways of thinking. While the pursuit of objective, evidence-based understanding is undoubtedly valuable, the strict confines of academic discourse can inadvertently stifle the exploration of alternative epistemologies and subjective, experiential modes of knowing.
One of the primary challenges posed by the academic framework is its reliance on a narrow definition of “valid” knowledge. Within the halls of higher education, there is a strong emphasis on quantifiable data, peer-reviewed studies, and logically coherent arguments. This approach, while essential for advancing certain fields of inquiry, can marginalize or dismiss modes of understanding that are grounded in personal experience, intuition, and the mystical or ”supernatural.”
Spiritual, magical, and religious ways of engaging with the world often operate outside the bounds of empirical verification and linear reasoning. They involve an embrace of the unknown, a willingness to explore the liminal spaces between the material and the immaterial, and a recognition of the inherent limits of human perception and cognition. These approaches, which have been present in human civilizations for millennia, can be viewed as antithetical to the rigorous, detached objectivity that is often prized in academic settings.
Furthermore, the hierarchical structure and institutional politics of academia can create an environment that is resistant to unconventional or unorthodox ideas. Scholars who dare to venture beyond the accepted academic paradigms may find themselves facing skepticism, ridicule, or even outright rejection from their peers. This can have a chilling effect on the exploration of alternative modes of thought, as individuals become hesitant to challenge the status quo or risk their professional standing.
The emphasis on specialized expertise and disciplinary boundaries within academia can also impede the cross-pollination of ideas that is often essential for the growth of spiritual, magical, and religious understanding. By compartmentalizing knowledge into discrete fields, the academic system can discourage the holistic, interdisciplinary approach that is often necessary for grappling with the complexities of the human experience and the mysteries of the universe.
It is important to note that this critique of academia is not a blanket condemnation of the institution itself. The pursuit of rigorous, evidence-based knowledge has undoubtedly yielded invaluable insights and advancements in various domains. However, it is crucial to recognize the limitations of this approach and to create spaces within and alongside academia where more open-minded, intuitive, and subjective forms of understanding can flourish. My own work with The Fenris Wolf and the Institute of Comparative Magico-anthropology over the decades is perhaps one such example.
Ultimately, the challenge lies in striking a healthy balance between the valuable contributions of academic discourse and the need to nurture a more expansive, spiritually-attuned approach to knowledge and personal growth. By fostering greater dialogue and collaboration between the realms of academia and the realm of the occulture, we can work towards a more holistic, inclusive, and transformative understanding of the human experience in all its complexity.
If not, there’s the risk of academic interest in these topics becoming too esoteric, and thereby defeating the purpose of the ideas themselves. In many ways, the definitions of a cult and cultic behavior apply more to academia these days than they ever did to most Neo-pagan or magical communities, groups, or secret societies.
Let us heed the call of the ancestors, the spirits of the land, and the deep intelligence of the natural world. Let us open ourselves to the mysteries that lie beyond the veil of our everyday perception, and trust in the profound wisdom they have to offer. For in doing so, we may just unlock the keys to our individual and collective liberations and the birth of a new, more harmonious world.
Carl Abrahamsson
This volume, the twelfth, contains material by Derek Seagrief, Kathelin Gray, Val Denham, Matthew Levi Stevens, Julio Mendes Rodrigo, Charlotte Rodgers, Jesse Bransford, Gustaf Broms, Gabriela Herstik, Miguel Marques, Vicki Bennett, Jack Stevenson, Alexander Nym, Dave Lee, Gary Lachman, Tom Banger, Anna Sebastian, Lionel Snell, Aki Cederberg, Freek Wallagh, Thomas Bey William Bailey, Frater UD, Billie Steigerwald, Emma Doeve, Gordan Djurdjevic, Nicholaj de Mattos Frisvold, Hagen von Tulien, Carlos Abler, Peter Jenx, Robert Podgurski, Mitch Horowitz, Vanessa Sinclair, Devin Person, Peter Sjöstedt-H, Henrik Dahl, Ana Leorne, Peggy Nadramia, Anders Lundgren, Karin Valis, and Carl Abrahamsson, on topics as diverse as magico-anthropology, planetary myths, Genesis P-Orridge, Industrial music, Coil, magical patterns, sacred geometry, performance art as magical ritual, cinemagic and experimental film, Tod Browning’s “Freaks,” conspiracy theories, JG Ballard, Perttu Häkkinen, elemental dogs, Johanna Wagner and African clan-animals, gnosticism, Babalon, Aleister Crowley, the sex magic of the Fraternitas Saturni, Thai amulet magic, Oscar Wilde & Taoism, mind power, Freud and the Occult, fictional wizards, psychedelics and philosophy, Peter Whitehead, Umberto Eco, the Russian Embassy in San Francisco, the backstory of Anton LaVey’s The Compleat Witch, Satanic comics, AI Language Models, new poetry, and much more…
You can get your own copy HERE.
Bonus: The Fenris Wolf 12 intro