I wanted to leave just a simple review of this book. But the truth is, when I started it, it immediately gave me the feeling of being, at best, culturally insensitive, but more likely somewhere on the spectrum between appropriative and exploitative. Then I worried maybe I was being overly sensitive, and I pushed the feeling away, but it came back by the end of the story. Still, this didn’t affect the storytelling or writing, and who knows, maybe I am being too sensitive or protective. With that in mind, I endeavored to appreciate the book on its terms and my review will try to be divorced of that experience. However, it feels important to mention, and so after my review I will touch on it again, briefly.
This story is sold as a queer gothic horror, and it definitely delivers. I would actually argue it has a lot of fantasy elements as well, and to say it is a gothic fantasy that employs horror tropes and imagery while having a queer love story at its heart wouldn’t be off course, and it blends all of those stylistic endeavors together really well. The main story follows a young man who ends up being conscripted to go on a quest to save the world from a nihilistic death cult, but this only takes up about half of the pages of the story. Pullen employs a nested narrative structure, where there are three separate stories, and they are presented as A(1), B(1), C, B(2), A(2), with our main story being the A storyline line. This nested structure isn’t new, though I usually see it in more speculative and sci-fi fantastical spaces, so I thought it was an interesting narrative device here, and it succeeded in some ways but also caused the story to lag in others. Every individual storyline was told in an epistolary format, and while this worked and made sense for B and C I thought it felt contrived for part A, our main story, and the majority of the story could have been told without that conceit to greater effect. In other stories this nested narrative is used to show parallels between stories, characters, or events. Here, though, it was just used to give backstory, to fill in details. Our B story takes place a few decades prior to our A story, and it gives context to the mess our main character has found himself in, and it is actually presented as an information dossier that our main character reads. The C story takes place a few years prior to B, and in its way provides more background for our B storyline characters. While this wasn’t the most inventive use of such a narrative device it was compelling, and it felt a creative and engaging way to explore intertwined histories. Aside from the narrative structure the writing was bold and direct. A little flowery here and there, but this always felt appropriate since it was in an epistolary format. I will say, though, the A storyline was a bit slow. It was the longest, with A(1) and A(2) probably making up half of the book, but it just felt like it dragged and dragged, especially the first part. I think the format was in part to blame, as there were no section breaks at all in the entire A(1) section, so it didn’t have the narrative peaks and natural cliffhangers you can create by having chapter breaks, and it really did suffer from a lack of momentum as a result. This was avoided in the B storyline as it was presented, primarily, as a series of journal entries. This created a rhythm and a natural set of breaks that were quite effective in keeping my interest piqued, keeping me on the edge of my seat. To be fair there was a lot of world-building to be done in that first section, and he did a wonderful job of setting a tone, I do just wish it might have had more momentum. It doesn’t even need to be shorter in length, just structured a little differently to give the reader more to latch on to instead of a sprawling narrative that just flows from one scene to the next as it does.
He did a good job of developing characters, at least our protagonists for all three sections, with first person narration offering an intimacy that he exploited. I appreciate that our main character being queer is central to this story. It may not be at the actual heart of the story, though it does play a role in how and why events unfurl they way they do, but more importantly it is at the heart of our main character. His love story is tender and empowering and a critical part of who and how he is, and I really appreciate it being handled the way it was. It wasn’t an afterthought or just another character trait but instead a critical factor in shaping how our main character exists and moves in the world, and it was heart-warming to boot. Aside from that aspect our main characters do feel like they are complicated, they have depth and are engaging, sometimes fitting into classical archetypical boxes but always feeling like they were more than that, like they were well-lived, genuine people. Our antagonists are less interesting. I mean, they are fun, but they are only ab few steps below mustache-twirling stereotypes. Their aims are pretty simple, but how and why they got to the emotional places they’re at is never really explored. They just want the world to burn, and they want to be the one lighting the match when it does, essentially, with their nihilistic, occult worldview combining with inflated sense of ego and desperate need for power and control. While the magic they employed and the cult they were part of were unique, they were pretty simple antagonists, not new or complicated. Still, they were interesting. They definitely had a gravitas about them, the way they carried themselves and were presented in the story was compelling and engaging, even if they didn’t feel particularly multi-dimensional.
The story itself was interesting enough, creating a nihilistic death cult that misinterpreted, or told their own version, of the mythos and legend regarding the historical Buddha, Siddartha Gautama, one that led them to a backwards belief that the only actual end to suffering is complete destruction of all life. The response to this cult, especially by the Buddhist characters, was a very westernized, sensationalist response that flies in the face of actual Buddhist religious belief, which is to say they wouldn’t react the way they do unless they don’t actual believe in the Buddhism they teach and profess to practice, but that’s neither here nor there. Having a secret government agency fighting this death cult, and having connections with various religious leaders, such as the 13th Dalai Lama and so forth, was an interesting, if not somewhat iconoclastic, bit of storytelling. Still, the threat was genuine and interesting enough, and playing with religious ideas can always yield interesting results. I think what worked for me least in the story is that I really felt like a strong sense of journey was missing. Yes, our main character goes on an extensive physical journey, from his childhood home to Mongolia and back again, but so much of that journey is one that happens to him. He doesn’t really make a whole lot of choices once the ball starts rolling. The question that the story asks of him, as well as of our B and C story protagonists, to a lesser extent, is what is the purpose of life in the face of so much suffering? Our main character knows how cruel the world can be, with his queer identity being at the center of his experiences of mindless cruelty and judgment. Is whatever joy you can eke out in the face of violence, cruelty, hatred, and suffering worth it? The death cult says no, they say the only released from suffering is to end all life as we know it, and there are echoes of this sentiment that resonate with our hero. So, there is some level of introspection, on the part of our hero, but it still doesn’t feel like much of a journey. Maybe this is due to the framing device, and the fact that we are explicitly told about some significant events that happen in the last 10% of the story right in the opening pages, the chosen narrative device explicitly spoiling some of the most emotionally explosive scenes, which made everything feel like a forgone conclusion, robbing it of a real feeling of movement or choice, or of emotional journey. Whatever introspection has happened, our hero has made up his mind before we meet him, and while this does invite us as readers to engage in our own introspection on some really heavy and important ideas it doesn’t add to the sense of journey in the story. I live the questions Pullen is forcing the reader to reckon with, and I think he imagines up an interesting straw-man cult to force those questions on us, wrapping them up in a strong gothic atmosphere, a fantasy quest, and the power of queer love. My own reservation regarding cultural insensitivity and appropriation aside, which I will get to momentarily, I think the story is fun. It has a high stakes fantasy quest, some horrific scenes of depravity and violence to keep you on edge, a clever narrative framing with strong and confident writing, and a rich and well-developed primary character that is interesting and who you want to spend more time with. The nihilistic cult/occult magic aspects aren’t particularly inventive, they are just transposing well-trod ideas onto a (dare I say exotic?) cultural landscape, playing with religious, spiritual, and cultural ideas that will probably be foreign to most of the western audience. However those well-trodden ideas are that way for a reason, they create compelling stakes and serve as a perfect foil for any reluctant hero, and I appreciate the effort to mix them up and set the story in a time and place different than what is normally expected.
Okay, now for my reservations. Look, I have written and re-written this a half dozen times, and in most cases it ended up dwarfing the length of my actual review. I am trying to avoid that. Here is the thing, I am an uncommon reader for this book. I am an American who started practicing Tibetan Buddhism in college, then studied it professionally, along with classical Sanskrit and Tibetan through my graduate studies, and then I ordained as a Tibetan Buddhist monk, and I live in a Gelug monastery in southern India, where I have been for more than 13 years. In addition to constant study at the monastery I translate professionally and teacher Buddhism around the world, though primarily in India and the US. So, I have both a sensitivity to and a proficiency in all of the cultures and religious ideas he is playing with in this story. I don’t have any problems with playing with Buddhist mythologies, there are more than enough stories that take Christian ideas of the devil or demons and combine them with Pagan or neo-Pagan ideas as well as just pure imagination, why can’t the same be done with Buddhist ideas or beliefs? One difference, though, is that in almost all contexts that those are created Christianity is the dominating if not hegemonic cultural identity, and very few consumers will think this is what Christians actually believe. That isn’t the case for Buddhists and Tibetan Buddhists, particularly. So, it does require some level of sensitivity. And what put me off isn’t the liberal interpretation of Buddhist ideas, but rather a lack of confidence that there was any genuine knowledge or interest in these communities and belief systems as anything more than story fodder. I have no idea what the author knows or practices, but my impression form this story is of someone who has read a bunch of entries in the World Encyclopedia of Religion, as well as a few highly fetishized translations, but doesn’t have any strong, experiential knowledge. Yes, the story takes place at the turn of the 20th century, our main character’s degree is in Orientalist Studies, I expect the character’s descriptions and understandings to be biased, orientalist, essentialist, imperialist, and fetishizing. That’s fine. But that same feeling comes across in authorial narration as well. It is little things, things that don’t affect the story but clue me in to a lack of experiential knowledge. Simple things, like presenting Pali/Theravadin interpretations of Buddhist ideas of stories (such as the philosophical understanding of the Four Noble Truths, or the story of how the historical Buddha became a buddha) and treats them as if Mahāyāna Buddhist and especially Tibetan Buddhist believe or interpret them the same way, which they don’t. Or he references studying Tibetan and Sanskrit in ways that just indicate he has little familiarity with studying either, they are just an exotic and exciting thing to put in the story. Or he puts words in the mouth of important historical spiritual leaders like Tsongkhapa and the 13th Dalai Lama that are antithetical to the Buddhist beliefs they espouse—even if there were this nihilistic cult that harnessed black magical powers as described in the story, and these spiritual leaders criticized it, the words he puts in their literal mouths betray a complete lack of understanding of Buddhist cosmology or philosophy (and is actually one of the things I found openly offensive). Even in the author acknowledgments at the end he makes a reference to the Pali language, and translations of Pali texts, as being as close to the authentic speech of the Buddha as you can get, which just shows a fundamental misunderstanding of how the Pali language was created and employed (spoiler: no one ever spoke Pali. It was invented by Sinhalese scholar-monks, based on Sanskrit, decades after the death of the historical Buddha, as a means of codifying and limiting the Buddhist textual corpus so they could claim authority or scriptural interpretation). These and so many other little things, like referencing a text by Tsongkhapa as his magnum opus, whereas any specialist will say that particular text is wildly important but much more so for lay people and for everyday practice than for deep understanding, as it doesn’t contain any of his exploration of the esoteric teachings nor does it contain his most elaborate or refined explanations on emptiness, the meaning of reality. It is easily accessible and important, but few dedicated scholars would label it as his most important work. There are even scenes where the character says he recognizes a particular Tibetan phrase, which is then written (as if spoken by a different character,) but is written in an academic method of Tibetan transcription that is entirely divorced from Tibetan pronunciation. And here’s the thing – none of these details matter for the story at all. But they add up to leave me with really little confidence in the author. They leave me feeling that he has some academic/historical understanding, was fascinated by some of the fantastical imagery in The Tibetan Book of the Dead (which not all Tibetan Buddhists agree is an authentic or realistic explanation of the intermediate state, but it was fetishized by early western hippie adopters and is studied wildly out of context and in such a way that distorts Buddhist soteriological understanding), and these combined with maybe reading some Pali (and confusing it for what all Buddhists believe, whereas Tibetans hold many of the texts in the Pali canon as not being definitive nor being able to be understood literally), and all of this added up to what feels like ungrounded confidence to exotify another culture’s religious worldviews and understanding that is really little more than the common western orientalist, imperialist, essentializing impulse. There is undoubtedly a genuine appreciation for the teachings and cultures referenced, but it doesn’t feel like enough experiential understanding to warrant the gross liberties taken with important religious figures and spiritual & cultural worldviews. Honestly, it left me with a bad taste in my mouth for the entirety of the novel. I did my best to overlook what felt like fetishizing and appropriation to appreciate the story, and I think I was able to, but I wish I didn’t have to.
I want to thank the author, the publisher Redhook Books, and NetGalley, who provided a complimentary eARC for review. I am leaving this review voluntarily.