She applied the “Page 99 Test” to her latest book, Sexual Heresies: Religion, Science, and Sexuality in Modern Britain, and shared the following:
Page 99 of Sexual Heresies is part of a chapter on “Gender, Sex, and the Body in Modern Esotericism,” looking at gender, sex, and sexuality in ritual and sexual magic in the modern occult revival. This section explores sex and gender in the Theosophical Society (founded in 1875) and the associated Order of Universal Co-Freemasonry, an esoteric Masonic Order that admitted men and women on equal terms. The passage makes two key points: that whether and how the sexed body mattered in the ritual work of the Order was in question from the very beginning of Co-Masonic work, and that the rituals worked within the Order tended, paradoxically, both to emphasize and collapse the distinctions between members inhabiting male and female bodies (theosophists’ belief in reincarnation meant that the “true self” used a particular sexed body only for this lifetime).Learn more about Sexual Heresies at the Stanford University Press website.For Co-Masons, as for the TS as a whole, teaching on sexual difference was complicated, unstable, and often internally contradictory. Over and over again the rites that were worked simultaneously emphasized sexual difference and collapsed or denied those differences; both the movement across the sexual binary and the undoing of that binary were key to the work. Men and women were initially drawn to each other because of their differences—differences derived from the experience of a sexed and gendered body. But through association—inside or outside the Masonic Lodge—they became more alike.The rest of the page provides examples from The Link, the journal of the Theosophical Society’s secret Esoteric Section, and from The Co-Mason, to illustrate those claims.
If you read page 99 and expected the rest of the book to be about esotericism and sexual magic, you would be wrong – the next chapter deals with the sexual politics of evangelicalism and Anglo-Catholic “social purity” movements. In that sense, the Page 99 Test fails. But in another sense it works really well, because it takes you to the core argument of the book, which is that the emergence of new scientific ideas about sexuality (especially the new emphasis on the closeness of the religious and sexual impulses) set the stage for rethinking not just sexuality but religion too.
Page 99 is the first part of a discussion that moves on to Dion Fortune’s “polarity magic” and the explicitly sexual magic of Aleister Crowley. The willingness of occult practitioners to make sex – both sexual difference and sexual desire – central to their spiritual practice was one of the things that marked these as “alternative” religions (even as they also worked to shore up conventional ideas about sex and gender).
The first chapter of the book sets up what many religious people saw as a problem – that anthropologists, sexologists, and psychoanalysts had apparently proved that sex and religion derived from the same source and were interchangeable. Chapter 2 explores one response: liberal theologians in both the Catholic and Anglican churches worked to rehabilitate religious experience in the light of these new scientific ideas. Chapter 4 looks at the ways that religious conservatives resisted and reworked the same ideas in terms of sin and purity. The final chapter explores how critics of religion used the close relationships between sex and religion to attack religion itself as a kind of perversion.
Over and over you see an emphasis on the idea that spiritual orthodoxy had to be sexually "normal" and that sexual "deviance" was also spiritually “deviant.” Sexual Heresies tells the story of how new ideas about sex transformed ideas about religion, and explores some of what was at stake in that process.
--Marshal Zeringue
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