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BEVAN THOMAS

~ Writer, editor, storyteller

BEVAN THOMAS

Tag Archives: occult

Defining What I Write

27 Monday Dec 2021

Posted by Bevan Thomas in Self-Reflection, Speculative Fiction, Writing

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occult

I’ve been spending a lot of my time trying to figure out what to call the sort of stuff I like to write — stories set in the modern world that use the supernatural as symbols to explore the psychological and emotional states of the protagonists. Though many of the stories are dark and some cross over into horror, I wouldn’t say that “horror” is a good umbrella term for this style in general. “Urban fantasy” is usually the term given to fantasy stories set in the modern world, and I find it’s a little too general for my taste. It tells nothing of the ambiance of the story, which matters more to me than the story’s physical trappings. The type of fantasy I’m going for are the deeper realities, the common ground of the stories of Algernon Blackwood and Jorge Luis Borges, and the comics of David B and Junji Ito. I needed to find some term that encapsulates works such as these and demonstrates how I feel about my own writing.

One may ask why it is so important to define what kind of thing you’re writing. Shouldn’t you just write what matters to you without thinking about how to classify it? Isn’t it limiting to give it a label? There’s certainly validity in that stance. However, I became especially intrigued about how to classify what I like to write when I decided to enter the UBC program because I realized that if I get a better sense of what, then that can help me figure out why, and if I can understand why I write, then that can help me in directing my work going forward.

I realized that for me it’s less important whether a story has anything literally magical than that it feels like magic. In exploring these psychological states, I want to produce a sublime sense of awe in the reader, what it would feel like to touch some deeper reality, some unnatural, sublime presence beyond their kin. I got a far truer taste of this kind of “fantasy” in Rosemary Sutcliff’s historical novel Sword at Sunset, whose protagonists feel like pawns of fate playing out some mythic tale, than in Margaret Weis & Tracy Hickman’s Dragonlance Chronicles, a story of wizards & dragons far more prosaically told. I then realized that there is an obvious word to describe this experience of an unnatural presence beyond our comprehension — “occult.”

The word “occult” comes from the Latin “occultus,” which means “hidden, concealed, secret.” In English, it can be used to mean something generally hidden or mysterious (“occult matters such as nuclear physics”) or more commonly used to mean something related to the supernatural, often with somewhat sinister overtones (“he joined an occult secret society dedicated to demon summoning”). This linguistic linking of “secret” and “supernatural” intrigued me, and I realized that it was able to really define what sort of stories are fascinating to me. Stories about the uncovering of spiritual secrets, the moments when someone discovers something profound that forces them to reevaluate their relationship to the universe, for good or ill. It’s the vision of Heaven or Hell that alters someone’s relationship to God, the ghost that forces them to confront their mortality, the magic spell that causes their reality to warp. It’s about feeling like you’ve reached the edge of your conventional view of things, and your next step will take you beyond the fields you know. It’s about that sublime uncertainty more than about any actual specific fantasy images. That sublimity is what fascinates me.

Such a story doesn’t need to have the literal supernatural. The brilliant movie Close Encounters of the Third Kind is incredibly occult in my definition of the term, as it’s all about how the coming of aliens transforms everyone’s views of reality and forces them to confront the wider universe. Robertson Davies’ psychoanalytical novels such as The Manticore are also occult as their explorations into Jungian symbolism force the characters to uncover the secrets of their psyches, which transform their relationship to the universe and themselves. They’re both about the feeling of touching some great truth, one so transformative that it almost feels supernatural. Now, most of my own occult stories are explicitly supernatural, but I’d like to think that they have more in common with Close Encounters of the Third Kind or The Manticore than they do with Harry Potter. I certainly want to capture that numinous feeling. I want my readers to feel like they’re peeling off a level of reality and encountering something hidden and profound underneath.

In short, “occult fiction” is what I like to write.

The Importance of Belief in Fantasy

10 Friday Dec 2010

Posted by Bevan Thomas in Essay

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fantasy, h. p. lovecraft, horror, occult, religion

In his introduction to The Supernatural Omnibus, an anthology of supernatural stories by various authors, Montague Summers claims “Ghost stories told by one who believes in and is assured of the reality of apparitions and hauntings… will be found to have a sap and savour that the narrative of the writer who is using the supernatural as a mere circumstance to garnish his fiction must inevitable lack and cannot attain.” In other words, the good Mr. Summers argues that in order to write good supernatural fiction, the author in question must believe in the supernatural, or his work will lack the required “oomph.”

Conversely, the horror author H. P. Lovecraft, in his article “Supernatural Horror in Literature,” feels that the genius of fantasy authors such as Algernon Blackwood is sometimes marred by “the flatness of benignant supernaturalisms, and a too free use of the trade jargon of modern ‘occultism.’” Blackwood was indeed an occultist, a member of the Hermetic Order of the Golden Dawn, a secret society that included such luminaries as fellow horror writer Arthur Machen, poet W. B. Yeats, and self-proclaimed prophet Aleister Crowley. Lovecraft goes further to argue that someone who believes in the supernatural has difficulties writing about it in fiction because he is liable to construct supernatural effects based on what the author believes them to be true, and not necessarily what would create the best emotional effect in the story. Furthermore, to an occultist, the supernatural is often perceived as mundane, a normal part of human experience. Though Lovecraft counts such authors as Machen and Blackwood amongst his favourites, he still perceives their spiritual beliefs as flaws in their art.

So, Mr. Summers argues that a fantasy author should be a believer, Mr. Lovecraft argues that he should not. Before we go any further, it must be pointed out that Mr. Summers was a Catholic clergyman who claimed to believe in literal vampires, werewolves, and witches. Mr. Lovecraft, on the other hand, was an atheist of the most virulent sort who denied any possibility of the existence of God or other higher powers and who scoffed at anyone who did believe. So it is likely that neither of the two were quite unbiased about the subject.

Who is correct? As in many things, they are both correct, up to a point. As with all writers of all fiction, a fantasy writer needs to be believe in his world, his characters. Even if they are not literally real, the ideas and emotions behind them need to have a reality behind them. A person need not literally believe in ghosts to write a ghost story, but he must believe in the truth of what the ghosts mean to them: do they embody the coldness of death in contrast with the vibrancy of life? Are they symbols of loss or revenge? Perhaps a hope or love that transcends the grave. Without the author’s belief in the fantastical as a potent symbol, the story falls flat.

As for Lovecraft’s criticisms about authors who are theists – well, certainly some fantasy books have suffered because the author forced his own beliefs upon the world in ways that were not thematically appropriate, but there are numerous supernatural tales by theists that superbly blend together images of pure fancy with things that they actually believe. C. S. Lewis didn’t believe in literal Greek gods anymore than J. R. R. Tolkien believed in elves and ring-wraiths. That didn’t stop them from putting those elements into their fiction; they entwined together their spirituality and their imagination to create powerful stories that would have been much less effective without one of those two elements.

Fantasy fiction, at its best, is the fiction of metaphors and symbols that present ideas in a mythic and emotionally charged fashion. Anyone can explore their beliefs about the universe through stories of the supernatural, though a person’s beliefs certainly affect the result. H. P. Lovecraft created a horror universe in which God is a mindless amoeba at the centre of all reality, the figurehead of a pantheon of cruel, inhuman deities, and a potent metaphor for an atheist’s belief in how little the universe cares about humans and how wrong existing religions are about everything. Likewise, Michael Moorcock’s Eternal Champion series revolves around numerous reincarnations of an immortal warrior dedicated to freeing the universe from the yoke of the gods of Law and Chaos so that humanity can forge its own glorious destiny. Though these two cosmologies are very different from each other, both are powerful, engaging, and ultimately atheistic. Contrast them with the theological science-fantasy of Madeleine L’Engle or C. S. Lewis, in which resplendent angels dance in the glory of a universe that is permeated with the resplendent joy and the love that the Divine Creator has towards all Creation. Or of course there is the occult fiction of Grant Morrison, Alan Moore, or the aforementioned Blackwood or Machen, which draws upon their own very personal, idiosyncratic beliefs. And then there’s Neil Gaiman, a man fascinated by all mythologies, but unable to devote himself to any one faith; and who’s writing explores figures from a multitude of faiths: Christian angels rub shoulders with Norse gods and dream kings, and all are treated with equal respect. The universe of each of these stories is shaped by the author’s beliefs.

The existential horror of H. P. Lovecraft, the transcendent joy of C. S. Lewis, the questing spirit of Neil Gaiman. All of these and more have a place within supernatural fiction. All of them have power.

 

-Bevan Thomas


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