I'm going to change up my review a bit, because after some re reads and deep reflection, I feel compelled to give a different viewpoint.
"Book of Shadows" was one of the first books that really spoke to me when I was exploring a Wiccan path, and one of the first books I read about Witchraft that was not a boring instructional manual; it told the deep and magical story of Phyllis' spiritual journey that culminates into her Initiation as a priestess into a female-only New York coven when she was a young woman. A coven, might I add, that turned out to be one of the founding covens of the New York Witchcraft scene, with renowned teachers, but I will get into that later.
Phyllis describes herself as being raised agnostic by a union-organizing, former seafaring father and a diplomat mother who came from a wealthy family. Phyllis attends Brown University and NYU Law School. She is from an intellectual and pragmatic background and mindset. Religion and spirituality has not been part of her life thus far, but she was taught solid ethics and about the "golden rule" from her parents who work for social justice.
Suddenly, inexplicable spiritual occurrences, in the form of prophetic dreams, premonitions, and visions start happening to Phyllis around her last year of law school. Phyllis knows there is something to it, but isn't in a place to completely explore it yet.
After passing her bar exam and working managing a rock band, Phyllis makes friends with Sophia, another lawyer in the industry. Sophia tells Phyllis that she is a witch, and educates her about what that really means. With some hesitation, Phyllis agrees to get her cards read by Maia, a High Priestess who works at a Pagan store called the Magical Cauldron. The card reading is revealing and Maia invites her to attend a women's group she is starting.
Again, Phyllis is reluctant but finally attends. She's amazed to see women of all different ages, backgrounds, and professions coming together to celebrate Goddess spirituality. She starts to look beyond superstitious stereotypes of witchcraft and religion in general, and eventually joins a small group led by Maia and her magical/life partner, Bellona, to work towards being initiated into their coven. There is also an Elder witch named Nonna who assists with the coven and Phyllis is immediately very drawn to her.
Around this same time, Phyllis also obtains a prestigious and impressive job as an entertainment lawyer for a high-powered firm, being recruited by an ex-lover and powerful law partner at the firm, Hadus (foreshadowing..Hadus=Hades? Phyllis=Persephone? You shall see.. ). Hadus assures her that he's moved on and not to worry about any hidden motives.
During her journey towards being initiated as a witch, Phyllis finds that her spiritual life is flourishing but her professional life is going downhill. Hades has an explosive temper and is terribly sexist, as are other male lawyers and clients she has to work with, to the point where she is physically assaulted by one. It turns out Hades is still making sexual advances towards her and is very inappropriate. Phyllis finds solace in the firm's ex-hippie receptionist, Madeline, and Max Rosen, a senior partner who is very kind and warm towards her. Phyllis begins to see that the glamour and glitz of the entertainment world, and her high-powered but incredibly stressful job, are conflicting with her mental and emotional health.
Phyllis makes wonderful connections with women in the training group and coven, especially with Gillian ( a magazine editor from a prominent family), Jeanette ( a West Indian , maternal woman with a dark past), and Nonna (the Elder Witch, very much like a stereotypical Italian matriarch.). The magic she works at her circle is undeniable and very powerful. Phyllis realizes she has many areas within that need healing, that the patriarchal and sexist environment she experiences as a young professional woman is part of a deeper and more widespread issue of misogyny occurring everywhere, which has threatened female spirituality so that it went largely underground and unknown. Phyllis realizes her power as a woman and is empowered through her spiritual side, eventually leaving her toxic job and starting over. Phyllis has a powerful initiation experience and takes the Craft name of "Aradia", who was a Goddess depicted in Lelland's book of the same title, a female messiah sent to Earth to teach peasants magic to defend themselves against the Catholic church. It's quite amazing how she finds her name, but I will leave you to find that out.
All in all, it's a very well written book. I was spellbound (pardon the pun) and couldn't put it down. Phyllis paints a beautiful and needed picture of what witchcraft actually is, and that intelligent, strong women (and men) become witches, that it isn't just about superstition.
Like any book, it wasn't perfect and had some pitfalls. One, for me anyway, was the fact that it didn't seem entirely realistic: Phyllis said she created composite characters, changed names, etc to protect privacy, but it was more than that. The women, aside from one fiery interaction that isn't even really an argument, always seem to get along without conflict. I can't see that happening in any group of people.
Another is the constant comparison between Phyllis and other members' socio-economic and educational backgrounds. I understand that she is doing this to flesh out the characters and to show how incredible it was for a cerebral, unreligious person like herself to become a witch, but it got a bit tiresome. I especially bristled at one comment she makes about how her HPS' education had "stopped at high school' but she was wise, their "tinge of Bensonhurst accents", and that one of her teachers had the "air of someone from one of the finest finishing schools" in spite of the fact that she doesn't have the education or background that Phyllis or Gillian has. I found it condescending. I'm sure Phyllis was trying to show that Witchcraft and knowledge and wisdom transcend all earthly trappings of success, but it came off as awkward.
I also found that the description of the magic, meditations, and spiritual work they did was quite cinematic and seemed almost too good to be true. Maybe Phyllis and others working with her experienced vivid, concrete manifestations of magic and witchcraft practice, but actually seeing visions and having spells work dramatically is incredibly rare, to my experience. Normally, the effects are far more subtle and understated.
There was also, and I doubt it was intentional, an overtone of Phyllis being some sort of "chosen one"- Maia invites her after seeing something special in her card reading, she mentions that she is one of the last women to be there after a "winnowing" occurred from the larger group to choose women for the training coven, how they say they've been waiting for her when she says she's taking the name Aradia, a messiah figure. Of course, Phyllis is an extremely accomplished woman and HPS today, you just have to read about her to know that. She also seems genuinely warm and caring. I found it awkward to read that set up though and found it somewhat self-serving.
The relationship between her and Jeanette I found somewhat problematic. Jeannette is older than Phyllis, a West Indian black woman,working at a low paying job and being stalked by a violent ex partner. Jeanette seeks Phyllis' help as a lawyer (understandable) and then they do a rite together to banish her ex, which has somewhat unbelievably dramatic results. There was a whiff of the whole "white saviour" dynamic there; the wealthy, educated white woman coming to the rescue of the less privileged black woman. Again, likely not intentional, but it was uncomfortable to read.
Lastly, the whole witchcraft= good and abrahamic religions= bad I found to be too cut and dried. For a book that wanted to defy stereotypes about Wicca, it left in a lot of stereotypes about mainstream religions, namely Christianity and Judaism. The women do admit they've had some good experiences with some other places of worship and clergy, but they're largely painted as oppressive and awful. Now, I'm not saying they aren't. Believe me, I'm the last person to defend Christianity and think it has done and continues to do tremendous harm, especially to women and LGBTTQ+ individuals, but showing more of an ecumenical perspective would have been refreshing. Perhaps, though, that wasn't the point of the book, so it was left out.
Some criticize the book as being hateful towards men. I can see on the surface where people might get that idea, as most of the male characters are pretty awful. However, there are positive males in the book :Phyllis's father, an on-again/off-again boyfriend named Jake, Max Rosen, etc. I think the toxic characters mainly being men was to illustrate how deep and dangerous the patriarchy is to women, and to illustrate the climate for women in the workforce/professional careers at the time, which was absolutely terrible. I'm guessing that the autobiography takes place in the late seventies-mid 80s, which was before we had a lot of the laws that protect us (presumably) from discrimination in the workplace today. The patriarchy and misogyny is real. It's not "man hating" to admit that. While I agree that it could stand to have more positive, prominent male characters from some points of view, I don't think this was the book for that. I suppose I could say the same about my earlier critique of the whole toxic portrayal of other religions- they are exposing both deep underbellies, which definitely exist, and as this is an autobiography with changes made to make it read more like a story/myth, perhaps that is the reason for such dramatic dichotomies as shown.
As an aside, it's interesting that Phyllis uses pseudonyms for her main teachers, and then thanks them using their real names in the forward. They are pretty easy to locate after that, as they're considered the founding mothers of the Craft in NYC (Carol Bulzone and Rhea Rivera , that's not a secret, they have been out of the broom closet for many, many years and are now prominent elders). "Magical Cauldron" was actually the "Magical Childe" store, and later, there was a store run by Bulzone and Rivera (I think both..) called "Enchantments" that existed until fairly recently. The coven's actual name was the Minoan Sisterhood, an offshoot of the Minoan Brotherhood tradition that was started by Edmund("Eddie") Buczynski and Herman Slater (who owned Magical Childe) out of an expressed need for gay men to have a tradition that celebrated and reflected gay men's unique energy and spirituality that they weren't finding in mainstream covens at the time. A great place to read about this is "Bull of Heaven" by Michael Lloyd, which gives a lot of detail about Eddie's life and the birth/growth of the Craft in NYC. It's a fascinating history. (I haven't been able to trace who "Nonna" is/was- perhaps she's a composite etc. It would be interesting to know who she's based on, if anyone.)
Bear in mind that during the time Phyllis is writing about , you couldn't find Witchcraft resources on just about every corner like you can today. Witches were largely underground and "closeted" due to very real discrimination. Finding them could be difficult, which makes Phyllis' journey all the more remarkable.
All in all, an interesting book for anyone who wants to know more about women-centered spirituality, withcraft, and some basics about Wicca in NYC from the ground up. It's not a history book or a "how to" of Wicca, it's a story of Phyllis' labyrinthine journey towards Goddess spirituality while in a seemingly incongruent, cerebral reality of agnosticism, intellectualism, and a top-flight profession.
It is a good and interesting read, in fact, for just about anyone.
But, as LeVar Burton said in "Reading Rainbow" so long ago; "you don't have to take my word for it."