My Albums Were Fair and Had Pink Sun in Their Hair

Previously, in my blog entries of May 16 and May 31, I have discussed my experiment of trying to listen to all the rock and R&B albums released in the calendar year 1968 in the order, as best as I can determine, in which they were released. I'll refer readers to the earlier blogs for an explanation of the motivation for such an unusual (and self-indulgent) project. At any rate, it occurred to me this morning that I hadn’t posted July’s listening schedule, which can be found below. As I’ve stated before, I cannot claim that my list is infallible, but I continue to work on it and to try and improve it. What I've discovered is that there were dozens of albums released during the months of July and August--more so in terms of numbers of releases in a single month than in any previous month--so as you can see, July’s list is rather long (assuming the information I've come across is accurate). First up is The Band’s classic Music From Big Pink, released forty years ago today, on July 1, 1968. Here's what I have put together for July:

The Band, Music From Big Pink 7/1
Creedence Clearwater Revival, Creedence Clearwater Revival 7/5
Tyrannosaurus Rex, My People Were Fair and Had Sky in Their Hair... 7/5
The Nice, The Thoughts of Emerlist Davjack
The Doors, Waiting for the Sun 7/11
Buffalo Springfield, Last Time Around
Family, Music in a Doll’s House
Nilsson, Aerial Ballet
Phil Ochs, Tape From California
The International Submarine Band, Safe At Home
The Grateful Dead, Anthem of the Sun
Bloomfield-Kooper-Stills, Super Session 7/22
The Moody Blues, In Search of the Lost Chord 7/26
The Byrds, Sweetheart of the Rodeo 7/29
Cream, Wheels of Fire 7/29

As you can see, a number of historically significant records were issued in July 1968. As usual, corrections and additions are welcome.

List emended 7/22/08

"For What It's Worth"

Perhaps one of the best-known songs of the decade of the 1960s is Buffalo Springfield’s “For What It’s Worth,” released as a 45 rpm single in January 1967 (not included on the first pressing of the band's first LP, it became such a huge hit that later pressings of the album replaced one track and included it instead). It’s only a slight exaggeration to say that "For What It's Worth" appears on the soundtrack of just about every documentary one can find about that tumultuous decade. I think a good, concise interpretation of the song--the complete discussion of which can be found here--is as follows:

The . . . song . . . manages to warn of increasing polarization and violence in American society, without taking any stand other than that of acceptance of diversity and free speech. In other words, it comments on politics without itself being political.

I believe this to be a standard interpretation, but I find the claim that the song "comments on politics without itself being political" to be extremely revealing. Interestingly, the historical origins of the song don’t especially shed light on its meaning, although it clearly partakes of what was referred to at the time as “youth culture.”

The song was inspired by an event in November 1966, the year during which Buffalo Springfield started playing as the house band at the famed Whiskey A Go-Go on the Sunset Strip in Los Angeles. At the dawn of the psychedelic era, on Saturday, November 12, 1966, near a club at the corner of Sunset Boulevard and Crescent Heights named Pandora’s Box (pictured), supposedly 1,000 youthful demonstrators (I say “supposedly” as the number strikes me as dubiously high) erupted in protest against the perceived repressive enforcement of recently invoked curfew laws. As I understand it, these curfew laws were passed in order to get a handle on underage drinking going on at some of the Sunset Strip clubs catering to a youthful clientele (a painfully banal explanation, to be sure). Apparently some business owners wanted the authorities to pass laws that would help rid the Sunset Strip of vast numbers of loitering teenagers as well as the growing number of "hippies," the pan-handling presence of which were discouraging patrons from attending their drinking and dining establishments.

Referred to as the “Sunset Strip Riot”—inspiring the movie Riot on Sunset Strip (1967)—apparently the event was characterized by some rather typical youthful expressions of outrage: rock throwing (where did the rocks come from?), an attempt to set fire to a city bus filled with terrified passengers, and various other acts of destructive vandalism. The event was referred to in the L. A. press as a “riot,” perhaps to link the disruptive moment to the more destructive and socially significant Watts riots of the year before. The net result was that within the year—by August of 1967—Pandora’s Box was demolished and paved over to make an easy access road to Crescent Heights off of Sunset Boulevard. That's one way to solve a problem.

As is widely known, the so-called “Sunset Strip Riot”—and perhaps the Watts Riots the year before—inspired then Buffalo Springfield band member Stephen Stills to write “For What It’s Worth,” recorded about three weeks after the so-called "riot," on December 5, 1966. The lyrics are so well known it hardly seems necessary to reproduce them, but I do so below for the sake of convenience:

There’s something happening here
What it is ain’t exactly clear
There’s a man with a gun over there
Telling me I got to beware
I think it’s time we stop, children, what’s that sound?
Everybody look what’s going down

There’s battle lines being drawn
Nobody’s right if everybody’s wrong
Young people speaking their minds
Gettin’ so much resistance from behind
It’s time we stop, hey, what’s that sound?
Everybody look what’s going down

What a field day for the heat
A thousand people in the street
Singing songs and carrying signs
Mostly say, hooray for our side
It’s time we stop, hey, what’s that sound?
Everybody look what’s going down

Paranoia strikes deep
Into your life it will creep
It starts when you’re always afraid
You step out of line, the Man come and take you away
We better stop, hey, what’s that sound?
Everybody look what’s going down

Although famous, and strongly associated with the decade of the 1960s, I find this a hard song on which to get a critical handle, especially as any sort of trenchant "social criticism." For one thing, what’s the level of intellectual commitment to the so-called issue of freedom of expression (a value that is, of course, never actually named)? It seems more like a sum of commonplaces strung together rather than expressing any deeply felt social outrage. The title, especially, doesn’t help: the colloquial expression, “For What It’s Worth,” offers only a minimal commitment to an idea; it seems a strangely noncommittal title for a song that putatively contains acute political insight. A better title might be, “My Two Cents’ Worth,” as that phrase more accurately suggests the level of extent of the emotional engagement with the issue(s). No doubt it was influenced by the overt political protest characteristic of 1960s folk music, but it lacks the clear statement of a political position that these songs make explicit. In this sense, we can see that it positions itself somewhere between outright polemic and disinterested social observation: “Nobody’s right if everybody’s wrong.” The line reminds me of something a fence-riding high school guidance counselor told me in response to the Kent State campus shootings in 1970. If it is considered, narrowly, merely as a response to the so-called "Sunset Strip Riot," then it amounts to nothing more than an argument insisting that teenagers ought to be able to have fun when they want to have fun.

In retrospect, the whole song smacks of fence-riding. In Canto III of Dante’s Inferno, the fence-riders—named "Neutrals" in J. D. Sinclair's translation to desribe those who never took a position in life—are situated in the vestibule to Hell, Hell refusing to let them in because they never made a decision on anything during their lives.

To properly understand the song, I think, we need to focus elsewhere than on politics, and recognize that it owes something to the ideas in Ken Kesey’s novel One Flew Over the Cuckoo's Nest (1962), and Kesey’s use of the mental institution as a metaphor for everyday life: “You step out of line, the Man come and take you away.” Think of the 60s novelty song “They're Coming to Take Me Away, Ha-Haaa!”—that was, incidentally, released in July 1966, four months before the Sunset Strip Riot, and about five months before Buffalo Springfield recorded "For What It's Worth." One of the novelty song’s lyrics refers to the “funny farm,” which is, of course, a colloquial reference to an asylum. The narrator of Cuckoo’s Nest, Chief Bromden, uses the phrase “the Combine” to refer to the large, invisible system of coercion that society uses to control and manipulate individuals. I’ve written a great deal, recently, about Ken Kesey and the Merry Pranksters, so I don’t think that his fame and notoriety during this period in the 1960s needs rehearsing. The way authority is referred to only in the abstract--"man with a gun," "resistance from behind," "the heat," the Man"--also supports the idea that the song refers to the repressive operations of "the Combine."

If nothing else, a close analysis of the song warns against any attempt to transform pop songs into agitprop.

The Pinch of Ridicule

In yesterday's blog, I said that nothing could appear a less promising topic than the movie career of Elvis Presley. Observing that movies in general have always been culturally ambiguous because they blur clear distinctions between art, commerce, and mass communication, I then immediately suggested that the films starring Elvis Presley are an exception to this culturally ambiguous status: they are not considered ambiguous at all, but rather as artless mass entertainment. In its most negative formulation, they are used as an example of Elvis’s tastelessness, made simply for crass commercial reasons: although nothing but tripe, they remain, nonetheless, quite profitable. What I didn't discuss yesterday are the reasons for this widespread cultural perception, and it's not clear to me that the reasons are due to the actual films themselves.

The reasons for this perception are best explored in a remarkable essay written by a former teacher of mine, Linda Ray Pratt, titled "Elvis, or the Ironies of a Southern Identity," which can be found in Kevin Quain, Ed., The Elvis Reader (St. Martin's Press, 1992). In one of the best pieces ever written about Elvis, in the essay, writing as a Southerner herself, she discusses Elvis with the kind of understanding and empathy that those outside the culture often lack. I remember having brief conversations with her about Elvis--this back in the early 1980s, just a few years after his death, probably while she was thinking about the issues that ultimately emerged in this particular essay. She makes so many acute insights that it is impossible to list them all here, but here are a few insights that may help explain why Elvis's films are held in such widespread contempt, even by those who perhaps have never seen but one or two of them, and perhaps even by those who have never seen them at all--to see them would demonstrate a noticeable lapse in taste. Writing about Elvis in the context of Southern culture, she says:

C. Vann Woodward has said that the South's experience is atypical of the American experience, that where the rest of America has known innocence, success, affluence, and an abstract and disconnected sense of place, the South has know guilt, poverty, failure, and a concrete sense of roots and place.... These myths collide in Elvis. His American success story was always acted out within its Southern limitations. No matter how successful Elvis became in terms of fame and money, he remained fundamentally disreputable in the minds of many Americans. Elvis had rooms full of gold records earned by million-copy sales, but his best rock and roll records were not formally honored by the people who control, if not the public taste, the rewarding of public taste.... His movies made millions but could not be defended on artistic grounds. The New York Times view of his fans was "the men favoring leisure suits and sideburns, the women beehive hairdos, purple eyelids and tight stretch pants".... (96-97)

Observing that Elvis "remained an outsider in the American culture that adopted his music," she goes on to say:

Although he was the world's most popular entertainer, to like Elvis a lot was suspect, a lapse of taste.... The inability of Elvis to transcend his lack of reputability despite a history-making success story confirms the Southern sense that the world outside thinks Southerners are freaks, illiterates . . . sexual perverts, lynchers. I cannot call this sense a Southern "paranoia" because ten years outside the South has all too often confirmed the frequency with which non-Southerners express such views. Not even the presidency would free LBJ and Jimmy Carter from the ridicule.... And Elvis was truly different, in all those tacky Southern ways one is supposed to rise above with money and sophistication. (97)

Regarding the deification of the dead Elvis, she observes:

The apotheosis of Elvis demands . . . perfection because his death confirmed the tragic frailty, the violence, the intellectual poverty, the extravagance of emotion, the loneliness, the suffering, the sense of loss. Almost everything about his death, including the enterprising cousin who sold the casket pictures to National Enquirer, dismays, but nothing can detract from Elvis himself.... Greil Marcus wrote in his book Mystery Train: Images of America in Rock 'n' Roll Music that Elvis created a beautiful illusion, a fantasy that shut nothing out. The opposite was true. The fascination was the reality always showing through the illusion--the illusion of wealth and the psyche of poverty; the illusion of success and the pinch of ridicule; the illusion of invincibility and the tragedy of frailty; the illusion of complete control and the reality of inner chaos.... Elvis had all the freedom the world can offer and could escape nothing. (103)

Her final, acute insight is painfully true: by saying that Elvis could escape nothing, she means escape Southern mythology, both what he inherited as a Southerner by birth, and what someone from the South is perceived to be by non-Southerners (think: Deliverance). In a sense, his movie career failed because he was never allowed by the general culture to be a movie star. Even Jimmy Carter as president couldn't escape the stigma of being from the South: the mass media was brutal on him, his brother Billy, and even his daughter Amy. Although Dr. Pratt corrects an observation made by Greil Marcus in his essay "Elvis: Presliad," Marcus nonetheless cited portions of the above passage in his scathing review of Albert Goldman's biography Elvis (1981), a biography I've cited on a few occasions. Her essay helps immensely to explain why so many were offended by Goldman's biography of Elvis: his (perhaps unconscious) contempt for the South and for Elvis's Southern identity taints almost every page.

But rather than fixate on the mote in our neighbor's eye, perhaps we ought to examine the sources and motivations for our own perceptions, in this case why Elvis's films are widely considered jokes, even by those who may have never seen them, or seen very few. To extrapolate a bit on Linda Ray Pratt's essay, we might say that those perceptions may largely be determined by factors that have nothing to do with the films themselves.

The Harder They Fall

Movies are so familiar to us that they are widely considered nothing more than “entertainment.” Naïvely, we assume that movies are easier to understand than literature--literature being regarded as "serious," and therefore "art." The fact is, movies are entertaining . . . and they are also complex. As a result, they are culturally ambiguous, because they blur simplistic distinctions between art, entertainment, and mass communication.

Strangely, though, movies starring Elvis Presley are the exception to this culturally ambiguous status of the movies: they are not considered ambiguous at all, but rather as artless, and therefore mass (as in “mind-numbing”) entertainment. In its most negative formulation, they are used as an example of Elvis’s (or the Colonel’s) tastelessness, made because of his (or the Colonel’s) desire for the “fast buck.” Because they are considered tasteless, they are, therefore, as a consequence, benign, an exception to much of the writing about Hollywood that focuses on Hollywood’s (bad) influence on American life and values. Elvis's films are nostalgic, innocuous (formulaic), and therefore harmless (non-controversial).

As a topic, therefore, nothing could appear less promising than the movie career of Elvis Presley. But, as Robert Ray writes, the

situation probably has less to do with Elvis’s own contributions to his movies that with the films themselves, most of them specious, formulaic representations of what the pre-rock generation of producers, writers, and directors who made them thought was “youth culture.” (“The Riddle of Elvis-the-Actor,” p. 102)

Of course, the general criticism of Elvis’s movies is largely directed at the films he made in the 1960s, after his stint in the U. S. Army: G.I. Blues (1960) through A Change of Habit (1969). So, for the sake of convenience, let’s consider the four films Elvis made in the 1950s: Love Me Tender (1956), Loving You (1957), Jailhouse Rock (1957), and King Creole (1958). The year 1956, of course, marks the year Elvis emerged as a powerful cultural force—in America and elsewhere (think of John Lennon’s remark, “Before Elvis there was nothing”).

Jean-Luc Godard’s one explicit film about the influence of American culture on the rest of world is Masculine-Feminine (1966), the famous film exploring the lives of "the children of Marx and Coca-Cola." But long before Masculine-Feminine, there was, of course, Breathless (1960). Regarding Breathless, I’ve always wondered why, given Michel Poiccard’s (Jean-Paul Belmondo’s) apparent age (Belmondo was 26 at the time the film was made, although he looks younger), he idolized Bogart, when the more obvious figure, it seems to me, should have been Elvis. (Belmondo was born in 1933, Elvis in 1935.)

For many critics, the key scene in Breathless that is structured to reveal how Michel Poiccard imitates the character (“image”) of Humphrey Bogart is the moment when he encounters Bogart’s face on a movie poster. Here, Poiccard approaches the large poster:

The poster in which Bogart’s image appears is the French poster of The Harder They Fall (1956), Bogey’s last film (he was to die in January 1957), set in the boxing world. After studying the poster, Poiccard moves to his left, to study a display of 8x10 movie stills:

In particular, he studies an image of Bogart . . .


. . . captivated by it, the cigarette hanging from his lips just as the cigarette does from Bogey's in the large movie poster. Meanwhile, he continues to study Bogey's image:

. . . as Bogey returns his gaze . . .

The cigarette, of course, is a signifier closely associated with American culture, particularly the American G.I. during WWII (and Bogey in Casablanca). The scene concludes with Poiccard's imitation of Bogey's characteristic gesture, the thumb raking across the upper lip, indicating contemplation, and, occasionally, indecisiveness:

The standard interpretation of this scene is that we are to understand Michel Poiccard consciously models his life on the figure of movie star Humphrey Bogart—he wishes to live a life like his (or at least, his life in American films noir). For some critics, Michel Poiccard’s criminal behavior serves as a sort of Godardian self-inscription, given that Godard, apparently, was a delinquent as a youth. But what happens to this sequence if we substitute the more obvious (at the time) figure of American cultural influence, movie star Elvis Presley in this sequence? Poiccard approaches the marquee . . .


. . . but instead of the poster of The Harder They Fall, it's the poster of Jailhouse Rock:

There's no cigarette of course, and there isn't the large image of Bogart's older, chiseled face, but there is the image of Elvis as both jailbird and as seductive sex symbol. In this revised sequence, Poiccard moves to his left, just as in the original . . .

. . . but instead of Bogey's image, it is Elvis's image from Jailhouse Rock:
He studies the image as before . . .

. . . while Elvis returns his gaze . . .

Without the cigarette, Poiccard's (Belmondo's) facial expression seems remarkably closer to Elvis's than it does Bogart's:

Of course, this imaginary sequence would conclude without the expressive gesture of the thumb across the lip to suggest the implicit identification Poiccard has with Bogey, and hence the loss of all the meanings compressed into the image of Bogart.The question is how and in what way the sequence is altered by the substitution of one American icon with another.

The gesture of the thumb across the lip recurs at different times in Breathless, but what if, instead of the lip gesture, Poiccard/Belmondo imitates, say, Elvis's gesture (sans hat) of flipping the head backwards to clear the hair from his eyes? He can't, because Poiccard is an anti-hero inspired by the characters of an older Hollywood than the Hollywood in which Elvis arrived for his first film in 1956. The fact is, Michel Poiccard is a doomed Hollywood anti-hero, but a charmingly nostalgic one. Elvis wasn't appropriate for Breathless because, ironically, he was too contemporary (a fear realized by the ambiguous figure of Patricia Franchini/Jean Seberg, the hip, promiscuous American girl who is also the film's femme fatale). The charm of Michel Poiccard is that he remains a comfortably familiar figure, even for French audiences. The irony is that in 1959, when Breathless was being made, Elvis, on leave from the U. S. Army, visited Paris. I like to imagine that in those cinéma-vérité scenes shot on the Champs-Élysées, Elvis was one of those figures standing in the background. Robert Ray argues that Elvis's style of acting would have been appropriate for Godardian cinema, imagining him, for instance, in a sequel to Masculine-Feminine. The idea is not as silly as it sounds: imagine the possibilities of Elvis starring in a Godard film. It would have been something to see.

George Carlin, 1937-2008

I heard the news this morning that comedian George Carlin died yesterday of heart failure at the age of 71. Although popularly associated with the so-called liberal "counterculture" of the 1960s and 1970s, it seems to me that comedians of the satirical sort like George Carlin always have to be fundamentally conservative, a theory born out by comments made by his friends in this obituary. The wicked humor of comedians like Carlin is premised on an acute understanding of his culture's fundamental hypocrisy. Example: his response to the question posed to him about the Super Bowl halftime show ending with Janet Jackson's breast-baring "wardrobe malfunction." Said Carlin: "On that Super Bowl broadcast of Janet Jackson's there was also a commercial about a 4-hour erection. A lot of people were saying about Janet Jackson, 'How do I explain to my kids? We're a little family, we watched it together ...' And, well, what did you say about the other thing? These are convenient targets." I couldn't have said it better, George: every weekday on the evening news one can hear repeated advertisements for drugs that might help solve "erectile dysfunction," but nary a word is raised in protest by the vast and so easily outraged middle-class, that great defender of bourgeoisie values and genteel sexual morality.

The greatest comedians have always been keenly aware of language, and hence it is entirely appropriate that George Carlin is perhaps most famous for his "Seven Words You Can Never Say on TV" routine, a sketch not so much about proscribed words--that is, obscenity--as it is about the Orwellian nature of the media to control both thought and reality. Carlin said he learned a lot about his craft by observing comedian Lenny Bruce, a comedian continually harassed by the authorities over charges of "obscenity" whose routines were also frequently premised on an examination of language; in this sense "Seven Words You Can Never Say on TV" owes much to Bruce's influence.

But while Lenny Bruce was clearly an influence on him, Carlin always said his idol growing up was comic Danny Kaye. Years ago on the radio I heard an interview with George Carlin in which he talked about how as a kid he very much adored and admired Danny Kaye, perhaps the preeminent comedian of his era. He said as a teenager he stood for hours in the rain outside a theater where Kaye was to appear, wanting to meet the great maestro in person and hoping to get his autograph. When Danny Kaye appeared, chauffeured to the spot in his grand automobile, Carlin (and others) rushed out to greet him--but the great comedian pushed by them and strolled silently on into the building, ignoring them and not saying a word, as if they were invisible. George Carlin's child-like silliness--a strength, actually--and his characteristic facial contortions no doubt owed a lot to Danny Kaye, but I think his iconoclasm, and the powerful hatred of hypocrisy so evident in his best comedy, came from that moment when he was so coldly pushed aside by his idol.

Because of that second or two of callousness, one of the best American comedians of his generation came into being. In any case, he and his idol are both equal now.

Elvis & His Guru

Improbably, this morning’s Los Angeles Times contained an article on the resurgence of interest in spiritualist Manley Palmer Hall (1901-1990), mentioning that a clip from the one film in which Hall made an appearance--the astrological murder mystery When Were You Born? (1938)--was shown as part of an “Occult L.A.” film program curated by Erik Davis. “Occult L.A.” was a program devoted to exploring what is, apparently, an ongoing fascination with the occult that has a long history in, and around, Los Angeles. Although skeptical at first, I decided there may be some merit to the idea that Los Angeles is peculiar in its obsession with the occult, if for no other reason than the way these occult ideas were transmitted by means of Larry Geller (pictured above, with Elvis), whom Elvis met in Los Angeles in 1964 when Geller became his hairdresser. Regarding the so-called “high priest” of the occult Manley Palmer Hall—subject to a newly published biography by L. A. Times staff writer Louis Sahagun—the article avers that “even Elvis was a fan, sending Priscilla Presley to one of the world renowned orator’s lectures because he was afraid of getting mobbed himself.”

There may be some truth to this anecdote. Elvis’ interest in Manley Palmer Hall’s writings dates from 1964 or after, when he fell under the influence of Larry Geller, who introduced Elvis to any number of occult writings over the next few years. According to Albert Goldman, in his controversial biography Elvis (1981), Larry Geller introduced Elvis to the following books, among others:

Vera Stanley Adler, The Initiation of the World
David Anrias, Through the Eyes of the Masters
Alice A. Bailey, Esoteric Healing
McDonald McBain, Beyond the Himalayas
Anne Besant, The Masters
H. P. Blavatsky, The Secret Doctrine; The Voice of Silence
Paul Brunton, The Wisdom of the Overself
Richard Maurice Bucke, Cosmic Consciousness
Joel Goldsmith, The Infinite Way
Manley Palmer Hall, The Mystical Christ; The Secret Teachings of All Ages
Max Heindel, The Rosicrucian Cosmo-Conception
C. W. Leadbetter, The Inner Life
The Leaves of Morya's Garden
Nicholas Roerich, Flame in Chalice
Dane Rudhyar, The Life and Teachings of the Masters of the Far East
Tibetan Book of the Dead
The Urantia Book

As Goldman points out, most of these books pre-date Elvis's birth by many years, many of them dating back to the days before and after World War I, when books on spiritualism were tremendously popular. Indeed, Manley Palmer Hall arrived in Los Angeles in 1919, the year after the first World War ended, and soon his career as a student of esoteric and occult religions began. In fact, books on spiritualism were received so enthusiastically around this time period that T. S. Eliot used it in The Wasteland (1922) as a symbol of degradation of myth and ritual in the modern world.

Elvis read these books with great care, writes Goldman, as was evident

from the appearance of his copies, dog-eared, travel-stained, heavily underscored on almost every page. Elvis committed many of the key passages to memory and would recite them aloud while Larry Geller held the book like a stage prompter.... The particular tradition of spiritualism from which stem most of the writings to which Elvis Presley devoted himself for the balance of his life was established in the 1870s in New York City by the notorious and fascinating Madame Blavatsky.... one little volume puporting to be translations by Blavatsky of the most ancient runes of Tibet, The Voice of Silence, was such a favorite of Elvis's that he sometimes read from it onstage and was inspired by it to name his own gospel group, Voice. (Avon paperback edition, 1982, p. 436)

An autodidact, Elvis became especially fascinated by a book titled The Impersonal Life (1917) which carries the name Joseph Benner as its author, although the author purports merely to be the amanuensis of the Divine Being--in other words, the vehicle through which God speaks. According to Goldman, Elvis gave away "hundreds of copies of this book, like an eager evangelist distributing a favorite tract" (p. 439).

Note that the word "spiritualism" as I'm using it does not mean formal religion (orthodoxy). To be "spiritual" does not mean "religious" in the orthodox sense. If you have the occasion to listen to some of Elvis' later live recordings, pay attention for his references to the ideas in these old and sundry books.

Incidentally, Erik Davis' "Occult L.A." program apparently screened an extremely rare film by Curtis Harrington that I'd never heard of, titled Wormwood Star (1956), an early short by Harrington featuring the poetry and painting of occultist Marjorie Cameron, who appeared in Kenneth Anger's Inauguration of the Pleasure Dome (1954) and, later, in Harrington's fine film Night Tide (1961), featuring Dennis Hopper.