How the “Paul McCartney is Dead” Hoax Started at an American College Newspaper and Went Viral (1969)

Next time you see the still-youth­ful and musi­cal­ly pro­lif­ic Paul McCart­ney, take a good hard look and ask your­self, “is it real­ly him?” Can you be sure? Because maybe, just maybe, the con­spir­a­cy the­o­rists are right—maybe Paul did die in a car acci­dent in 1966 and was replaced by a dou­ble who looks, sounds, acts, and writes almost exact­ly like him. Almost. It’s pos­si­ble. Entire­ly implau­si­ble, whol­ly improb­a­ble, but with­in the realm of phys­i­cal pos­si­bil­i­ty.

In fact, the rumor of Paul’s death and replace­ment by some kind of pod per­son imposter cropped up not once, but twice dur­ing the six­ties. First, in Jan­u­ary, 1967, imme­di­ate­ly after an acci­dent involv­ing McCartney’s Mini Coop­er that month. The car, dri­ven by Moroc­can stu­dent Moham­mad Had­jij, crashed on the M1 after leav­ing McCartney’s house en route to Kei­th Richard’s Sus­sex Man­sion. Had­jij was hos­pi­tal­ized, but not killed, and Paul, rid­ing in Mick Jagger’s car, arrived at the des­ti­na­tion safe­ly.

The fol­low­ing month, the Bea­t­les Book Month­ly mag­a­zine quashed rumors that Paul had been dri­ving the Mini and had died, writ­ing, “there was absolute­ly no truth in it at all, as the Bea­t­les’ Press Offi­cer found out when he tele­phoned Paul’s St. John’s Wood home and was answered by Paul him­self who had been at home all day with his black Mini Coop­er Safe­ly locked up in the garage.” “The mag­a­zine,” writes the Bea­t­les Bible, “down­played the inci­dent, and claimed the car was in McCartney’s pos­ses­sion.”

In 1969, rumors of Paul’s death and a con­spir­a­cy to cov­er it up began cir­cu­lat­ing again, this time with an impres­sive appa­ra­tus that includ­ed pub­li­ca­tions in col­lege and local news­pa­pers, dis­cus­sions on sev­er­al radio shows, a uni­ver­si­ty research team, and enough eso­teric clues to keep high­ly sus­pi­cious, stoned, and/or para­noid, minds guess­ing for decades after­ward. The form­less gos­sip first offi­cial­ly took shape in print in the arti­cle “Is Bea­t­le Paul McCart­ney Dead?” in Iowa’s Drake Uni­ver­si­ty stu­dent news­pa­per, the Times-Del­ph­ic. Cat­a­logu­ing “an amaz­ing series of pho­tos and lyrics on the group’s albums” that point­ed to “a dis­tinct pos­si­bil­i­ty that McCart­ney may indeed be insane, freaked out, even dead,” the piece dives head­first into the kind of bizarre analy­sis of dis­parate sym­bols and ten­u­ous coin­ci­dences wor­thy of the most dogged of today’s con­spir­a­cy-mon­gers.

mccartneyhoax

 

Invoked are ephemera like “a mys­te­ri­ous hand” raised over Paul’s head on the Sgt. Pepper’s cover—“an ancient death sym­bol of either the Greeks or the Amer­i­can Indians”—and Paul’s bass, lying “on the grave at the group’s feet.” The lyric “blew his mind out in a car” from “A Day in the Life” comes up, and more pho­to­graph­ic evi­dence from the album’s back cov­er and cen­ter­fold pho­to. Evi­dence is pro­duced from Mag­i­cal Mys­tery Tour and The White Album. Of the lat­ter, you’ve sure­ly heard, or heard of, the voice seem­ing to intone, “Turn me on, dead man,” and “Cher­ish the dead,” when “Rev­o­lu­tion No. 9” is played back­wards. Only a col­lege dorm room could have nur­tured such a dis­cov­ery.

The arti­cle reads like a parody—similar to the sub­ver­sive, half-seri­ous satir­i­cal weird­ness com­mon to the mid-six­ties hip­pie scene. But whether or not its author, Tim Harp­er, meant to pull off a hoax, the Paul is dead meme went viral when it hit the air­waves the fol­low­ing month. First, a caller to Detroit radio sta­tion WKNR trans­mit­ted the the­o­ry to DJ Russ Gibb. Their hour-long con­ver­sa­tion lead to a review of Abbey Road in The Michi­gan Dai­ly titled “McCart­ney Dead; New Evi­dence Brought to Light.” With tongue in cheek, writer Fred LaBour called the death and replace­ment of Paul “the great­est hoax of our time and the sub­se­quent found­ing of a new reli­gion based upon Paul as Mes­si­ah.” In the mode of para­noid con­spir­a­cy the­o­ry so com­mon to the time—a genre mas­tered by Thomas Pyn­chon as a lit­er­ary art—LaBour invent­ed even more clues, inad­ver­tent­ly feed­ing a pub­lic hun­gry for this kind of thing. “Although clear­ly intend­ed as a joke,” writes the Bea­t­les Bible, “it had an impact far wider than the writer and his edi­tor expect­ed.”

Part of the after­math came in two more radio shows that Octo­ber of 1969. First, in two parts at the top, New York City DJ Roby Yonge makes the case for McCartney’s death on radio sta­tion WABC-AM. Recy­cling many of the “clues” from the pre­vi­ous sources, he also con­tends that a research team of 30 stu­dents at Indi­ana Uni­ver­si­ty has been put on the case. Yonge plain­ly states that some of the clues only emerge “if you real­ly get real­ly, real­ly high… on some, you know, like, mind-bend­ing drug,” but this pro­vi­so doesn’t seem to under­mine his con­fi­dence in the shaky web of con­nec­tions.

Was Yonge’s broad­cast just an atten­tion grab­bing act? Maybe. The next Paul is Dead radio show, just above, is most cer­tain­ly an Orson Welles-like pub­lic­i­ty stunt. Broad­cast on Hal­loween night, 1969, on Buf­fa­lo, NY’s WKBW, the show employs sev­er­al of the station’s DJs, who con­struct a detailed and dra­mat­ic nar­ra­tive of Paul’s death. The broad­cast indulges the same album-cov­er and lyric div­ina­tion of the ear­li­er Paul is Dead media, but by this time, it’s grown pret­ty hoary. But for a small con­tin­gent of die-hards, the rumor was most­ly put to rest just a few days lat­er when Life mag­a­zine pub­lished a cov­er pho­to­graph of Paul—who had been out of the pub­lic eye after the Bea­t­les’ breakup—with his wife Lin­da and their kids. Para­phras­ing Mark Twain, McCart­ney famous­ly remarked in the inter­view inside, “Rumors of my death have been great­ly exag­ger­at­ed,” and added, “If I was dead, I’m sure I’d be the last to know.”

In lat­er inter­views, the Bea­t­les denied hav­ing any­thing to do with the hoax. Lennon told Rolling Stone in 1970 that the idea of them inten­tion­al­ly plant­i­ng obscure clues in their albums “was bull­shit, the whole thing was made up.” The hoax did make for some inter­est­ing publicity—even fea­tur­ing in the sto­ry­line of a Bat­man comics issue—but the band most­ly found it baf­fling and annoy­ing. Cer­tain fans, how­ev­er, refused to let it die, and there are those who still swear that Paul’s imposter, alleged­ly named Bil­ly Shears and some­times called “Faul,” still walks the earth. Paul is Dead web­sites pro­lif­er­ate on the internet—some more, some less con­vinc­ing; all of them out­landish, and all offer­ing a fas­ci­nat­ing descent into the seem­ing­ly bot­tom­less rab­bit hole of con­spir­a­cy the­o­ry. If that’s your kind of trip, you can eas­i­ly get lost—as did pop cul­ture briefly in 1969—in end­less “Paul is Dead” spec­u­la­tion.

Relat­ed Con­tent:

Paul McCartney’s Con­cep­tu­al Draw­ings For the Abbey Road Cov­er and Mag­i­cal Mys­tery Tour Film

Chaos & Cre­ation at Abbey Road: Paul McCart­ney Revis­its The Bea­t­les’ Fabled Record­ing Stu­dio

Hear Iso­lat­ed Tracks From Five Great Rock Bassists: McCart­ney, Sting, Dea­con, Jones & Lee

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

A Sun Ra Christmas: Hear His 1976 Radio Broadcast of Poetry and Music

Every­body spreads hol­i­day cheer in their own way. On Christ­mas Day 1976, the eccen­tric jazz com­pos­er and band­leader did it by appear­ing on Blue Gen­e­sis, a show on the Uni­ver­si­ty of Penn­syl­va­ni­a’s radio sta­tion WXPN, read­ing his poet­ry with music. “The choice of poems and their sequenc­ing offers what Sun Ra thought was most impor­tant in his writ­ing,” writes John Szwed in Space is the Place: The Life and Times of Sun Ra. “Here are key words like ‘cos­mos,’ ‘truth,’ ‘bad,’ ‘myth,’ and ‘the impos­si­ble’; atten­tion to pho­net­ic equiv­a­lence; the uni­ver­sal­i­ty of the music and its meta­phys­i­cal sta­tus; allu­sions to black fra­ter­nal orders and secret soci­eties; bib­li­cal pas­sages and their inter­pre­ta­tion; and even a few auto­bi­o­graph­i­cal glimpses.”

Part 1

Part 2

Though read on Christ­mas, these poems have no par­tic­u­lar reli­gious slant — noth­ing, that is, but Sun Ra’s usu­al mix­ture of the Kab­bal­ah, Rosi­cru­cian­ism, numerol­o­gy, Freema­son­ry, ancient Egypt­ian mys­ti­cism, Gnos­ti­cism, and black nation­al­ism.

Fans of Sun Ra would expect no less. But those more recent­ly acquaint­ed with the jazzman born Her­man Poole Blount may find this an unusu­al half-hour of lis­ten­ing, for the hol­i­days or oth­er­wise. “A pio­neer of ‘Afro­fu­tur­ism,’ Sun Ra emerged from a tra­di­tion­al swing scene in Alaba­ma, tour­ing the coun­try in his teens as a mem­ber of his high school biol­o­gy teacher’s big band,” wrote Open Cul­ture’s own Josh Jones ear­li­er this year. “While attend­ing Alaba­ma Agri­cul­tur­al and Mechan­i­cal Uni­ver­si­ty, he had an out-of-body expe­ri­ence dur­ing which he was trans­port­ed into out­er space.”

In that post on Sun Ra’s 1971 UC Berke­ley Course “The Black Man in the Cos­mos,” you can learn more about the numer­ous non­stan­dard expe­ri­ences and philoso­phies that went into the pro­duc­tion of his words and his music, which con­verge in this spe­cial broad­cast you can hear at the top of the post or on Ubuweb. It’ll make you regret that Sun Ra and his free-jazz “Arkestra” nev­er pro­duced a full-length Christ­mas album — though maybe, on whichev­er dis­tant plan­et his immor­tal spir­it reached after the end of his Earth-life two decades ago, he’s record­ing it as we speak.

via Ubuweb

Relat­ed Con­tent:

Sun Ra’s Full Lec­ture & Read­ing List From His 1971 UC Berke­ley Course, “The Black Man in the Cos­mos”

The Cry of Jazz: 1958’s High­ly Con­tro­ver­sial Film on Jazz & Race in Amer­i­ca (With Music by Sun Ra)

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture and writes essays on cities, lan­guage, Asia, and men’s style. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

David Bowie & Bing Crosby Sing “The Little Drummer Boy” (1977)

We like to bring this chest­nut back from time to time. Watch it, and you’ll know why.

In 1977, just a short month before Bing Cros­by died of a heart attack, the 40s croon­er host­ed David Bowie, the glam rock­er, on his Christ­mas show. The awk­ward­ness of the meet­ing is pal­pa­ble. An old­er, crusty Cros­by had no real famil­iar­i­ty with the younger, androg­y­nous Bowie, and Bowie was­n’t crazy about singing The Lit­tle Drum­mer Boy.

So, short­ly before the show’s tap­ing, a team of writ­ers had to fran­ti­cal­ly retool the song, blend­ing the tra­di­tion­al Christ­mas song with a new­ly-writ­ten tune called Peace on Earth. (You can watch the writ­ers tell the sto­ry, years lat­er, below.) After one hour of rehearsal, the two singers record­ed The Lit­tle Drum­mer Boy/Peace on Earth and made a lit­tle clas­sic. The Wash­ing­ton Post has the back­sto­ry on the strange Bing-Bowie meet­ing. Also find a Will Fer­rell par­o­dy of the meet­ing here. We hope you enjoy revis­it­ing this clip with us. Hap­py hol­i­days to you all.

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

David Bowie’s Top 100 Books

David Bowie’s Fash­ion­able Mug Shot From His 1976 Mar­i­jua­na Bust

The Sto­ry of Zig­gy Star­dust: How David Bowie Cre­at­ed the Char­ac­ter that Made Him Famous

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Watch the Opening of Kubrick’s 2001: A Space Odyssey with the Original, Unused Score

How does a movie become a “clas­sic”? Expla­na­tions, nev­er less than utter­ly sub­jec­tive, will vary from cinephile to cinephile, but I would sub­mit that clas­sic-film sta­tus, as tra­di­tion­al­ly under­stood, requires that all ele­ments of the pro­duc­tion work in at least near-per­fect har­mo­ny: the cin­e­matog­ra­phy, the cast­ing, the edit­ing, the design, the set­ting, the score. Out­side first-year film stud­ies sem­i­nars and delib­er­ate­ly con­trar­i­an cul­ture columns, the label of clas­sic, once attained, goes prac­ti­cal­ly undis­put­ed. Even those who active­ly dis­like Stan­ley Kubrick­’s 2001: A Space Odyssey, for instance, would sure­ly agree that its every last audio­vi­su­al nuance serves its dis­tinc­tive, bold vision — espe­cial­ly that open­ing use of “Thus Spake Zarathus­tra.”

But Kubrick did­n’t always intend to use that piece, nor the oth­er orches­tral works we’ve come to close­ly asso­ciate with mankind’s ven­tures into realms beyond Earth and strug­gles with intel­li­gence of its own inven­tion. Accord­ing to Jason Kot­tke, Kubrick had com­mis­sioned an orig­i­nal score from A Street­car Named Desire, Spar­ta­cus, Cleopa­tra, and Who’s Afraid of Vir­ginia Woolf com­pos­er Alex North.

At the top of the post, you can see 2001’s open­ing with North’s music, and below you can hear 38 min­utes of his score on Spo­ti­fy. As to the ques­tion of why Kubrick stuck instead with the tem­po­rary score of Strauss, Ligeti, and Khatch­a­turi­an he’d used in edit­ing, Kot­tke quotes from Michel Cimen­t’s inter­view with the film­mak­er:

How­ev­er good our best film com­posers may be, they are not a Beethoven, a Mozart or a Brahms. Why use music which is less good when there is such a mul­ti­tude of great orches­tral music avail­able from the past and from our own time? [ … ]  Although [North] and I went over the pic­ture very care­ful­ly, and he lis­tened to these tem­po­rary tracks and agreed that they worked fine and would serve as a guide to the musi­cal objec­tives of each sequence he, nev­er­the­less, wrote and record­ed a score which could not have been more alien to the music we had lis­tened to, and much more seri­ous than that, a score which, in my opin­ion, was com­plete­ly inad­e­quate for the film.

North did­n’t find out about Kubrick­’s choice until 2001’s New York City pre­miere. Not an envi­able sit­u­a­tion, cer­tain­ly, but not the worst thing that ever hap­pened to a col­lab­o­ra­tor who failed to rise to the direc­tor’s expec­ta­tions.

For more Kubrick and clas­si­cal music, see our recent post: The Clas­si­cal Music in Stan­ley Kubrick’s Films: Lis­ten to a Free, 4 Hour Playlist

If you would like to sup­port the mis­sion of Open Cul­ture, con­sid­er mak­ing a dona­tion to our site. It’s hard to rely 100% on ads, and your con­tri­bu­tions will help us con­tin­ue pro­vid­ing the best free cul­tur­al and edu­ca­tion­al mate­ri­als to learn­ers every­where. You can con­tribute through Pay­Pal, Patre­on, and Ven­mo (@openculture). Thanks!

Relat­ed Con­tent:

4,000+ Free Movies Online: Great Clas­sics, Indies, Noir, West­erns, Doc­u­men­taries & More

Kubrick’s 2001: A Space Odyssey Gets a Brand New Trail­er to Cel­e­brate Its Dig­i­tal Re-Release

1966 Film Explores the Mak­ing of Kubrick’s 2001: A Space Odyssey (and Our High-Tech Future)

James Cameron Revis­its the Mak­ing of Kubrick’s 2001: A Space Odyssey

Rare 1960s Audio: Stan­ley Kubrick’s Big Inter­view with The New York­er

Col­in Mar­shall hosts and pro­duces Note­book on Cities and Cul­ture and writes essays on cities, lan­guage, Asia, and men’s style. He’s at work on a book about Los Ange­les, A Los Ange­les Primer. Fol­low him on Twit­ter at @colinmarshall or on Face­book.

Joe Cocker Sings “With A Little Help From My Friends,” Live in 2013 and At Woodstock in 1969

Today as we say good­bye to British singer Joe Cock­er, who died at 70 after a strug­gle with lung can­cer, we’ll remem­ber him most for that 1969 Wood­stock per­for­mance of The Bea­t­les’ “With a Lit­tle Help From My Friends.” It was with­out a doubt a career-defin­ing moment. He nev­er stopped per­form­ing the song in his inim­itably gruff style, his raspy voice part­ly a prod­uct of too many cig­a­rettes and some pret­ty hard liv­ing over the decades. Known also for his air gui­tar pro­fi­cien­cy, Cock­er suc­cess­ful­ly cov­ered oth­er famous bands like Traf­fic and The Box Tops, and made many songs—like Bil­ly Preston’s “You Are So Beau­ti­ful to Me”—unique­ly his.

But yes, it’s that 1969 debut album, also titled With a Lit­tle Help from My Friends, with its mix of orig­i­nals and big-name cov­ers from The Bea­t­les and Bob Dylan, that first brought us the Joe Cock­er we fond­ly pay trib­ute to this hol­i­day week. I over­heard some­one describe Cock­er as the only per­son who could do The Bea­t­les bet­ter than they could, which is going a bit too far. But he may be the only artist whose cov­ers of the band are as well-known and well-loved as their orig­i­nals. Paul McCart­ney, who will lead memo­ri­als this week with Ringo Starr, said of Cocker’s “A Lit­tle Help,” “it was just mind-blow­ing, [he] total­ly turned the song into a soul anthem and I was for­ev­er grate­ful to him for doing that.” Indeed. At the top of the post, see Cock­er and band above play “With a Lit­tle Help” in Cologne, Ger­many in 2013, and just above, watch again that grip­ping Wood­stock per­for­mance.

Relat­ed Con­tent:

Jimi Hen­drix at Wood­stock: The Com­plete Per­for­mance in Video & Audio (1969)

Dick Cavett’s Epic Wood­stock Fes­ti­val Show (August, 1969)

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

12 Interminable Days of Xmas: Hear the Longest, Trippiest Holiday Carol

“The Twelve Days of Christ­mas” is, of course, already long and repet­i­tive, such that when in recent years I’ve sung even the first few notes of it at “Ave Maria” speed, I’ve been greet­ed with sat­is­fy­ing moans of agony. This year I decid­ed that the thing must be put to tape, with each verse slow­er than the last. The whole thing now runs to around 75 min­utes.

To  make this pleas­ing­ly bear­able, even if an exer­cise in Zen-like patience, I crowd-sourced the back­ing arrange­ments for the vers­es among musi­cian-fans of The Par­tial­ly Exam­ined Life pod­cast, plus a few spe­cial guests, includ­ing Camper van Beethoven’s Jonathan Segel (who arranged and per­formed verse 11 and plays solos on gui­tar, lap steel, and vio­lin in the verse 12 group jam) and New York come­di­an Adam Sank (who adds a naughty mono­logue to verse 12).

Here’s a quick guide to help you keep your bear­ings dur­ing this strange trip:

-Vers­es 1 and 2 are my effort, to estab­lish the con­cept for the album: ignore the melody to set any beat at any tem­po you want and throw down a bunch of tracks with­out sec­ond-guess­ing your­self or redo­ing any­thing.

-Verse 3 is Swedish prog-key­boardis­t/­gui­tarist Daniel Gustafs­son, sport­ing a baroque ensem­ble.

-Verse 4 is Jason Dur­so and Shan­non Far­rell pro­vid­ing some staid beau­ty while a nar­ra­tor spouts some epi­grams about our expe­ri­ence of time.

-Verse 5 is a dis­co mon­stros­i­ty by a being who wants to be known only as Wil­son.

-Vers­es 6 and 7 are elec­tron­ic, tex­tured pieces by Maxx Bartko and Bel­gian musi­cian Timo Car­li­er respec­tive­ly. Come­di­an Alex Fos­sel­la (@afossella) pro­vides some brief nar­ra­tion in the vein of True Detec­tive.

-Verse 8 is a col­lage of atmos­pher­ic sounds and acoustic instru­ments by Kenn Busch and Jen­ny Green, while Verse 9 turns into a tune­ful acoustic folk song fea­tur­ing UK singer Al Bak­er.

-On return­ing in verse 10, Daniel Gustafs­son estab­lish­es a death-met­al pur­ga­to­ry, which morphs in Jonathan Segel’s verse 11 into an end­less night­mare land­scape.

-Verse 12 is over 25 min­utes alone, with a jazz fusion vibe a la Miles Davis’s Bitch­es Brew and con­tri­bu­tions from Kylae Jor­dan (sax), Rei Tangko (piano), Gustafs­son, Segel, Wil­son, Car­li­er, Greg Thorn­burg, and Sank, over my bass and drums.

An ear­ly com­menter on the Par­tial­ly Exam­ined Life site where the “song” was post­ed (as an exem­plar in sup­port of a dis­cus­sion on Edmund Burke’s ideas about aese­thet­ic judg­ments of the sub­lime), said that it’s “kind of what I would expect a Pink Floyd Christ­mas album to sound like.”

Can you live through the 12 days? What will your mind look like on the oth­er side?

A free, audio-only mp3 ver­sion of the song can be found here.

Mark Lin­sen­may­er is a musi­cian who releas­es his work free to the pub­lic. He also hosts the Par­tial­ly Exam­ined Life phi­los­o­phy pod­cast and blog, which you can access via iTunes or the PEL web site.

Lou Reed Sings “Blue Christmas” with Laurie Anderson, Rufus Wainwright & Friends (2008)

Elvis Pres­ley record­ed “Blue Christ­mas” for his Christ­mas album in 1957 and made the song some­thing of a hol­i­day clas­sic. In the years to come, “Blue Christ­mas” would be cov­ered by John­ny Math­is, John­ny Cash, The Mis­fits, Spring­steen, Ringo Starr, Bon Jovi and even­tu­al­ly Lou Reed too. Above, we have Lou per­form­ing the song at the Knit­ting Fac­to­ry in Decem­ber 2008. He’s joined on stage by Rufus Wain­wright, Martha Wain­wright, the McGar­rigle sis­ters, his wife Lau­rie Ander­son, Chaim Tan­nebaum, and Joel Zifkin. Below, find Lou pro­vid­ing the musi­cal back­ground for Sean Lennon and a host of musi­cians, who play a stir­ring ver­sion of John Lennon’s “Hap­py Xmas (War Is Over).” Both clips appear on the DVD A Not So Silent Night.

Fol­low Open Cul­ture on Face­book and Twit­ter and share intel­li­gent media with your friends. Or bet­ter yet, sign up for our dai­ly email and get a dai­ly dose of Open Cul­ture in your inbox. And if you want to make sure that our posts def­i­nite­ly appear in your Face­book news­feed, just fol­low these sim­ple steps.

 

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Discover the Church of St. John Coltrane, Founded on the Divine Music of A Love Supreme

For some time now, peo­ple like poet Robert Graves and coun­ter­cul­tur­al guru Tim­o­thy Leary have assumed that ancient reli­gion and mys­ti­cism were the prod­ucts of mind-alter­ing drugs. But in the case of one mod­ern reli­gious experience—the inspi­ra­tion behind John Coltrane’s holy four-part suite, A Love Supreme—it was the dis­tinct absence of drugs that lit the flame. Like many recov­er­ing addicts, Coltrane found God in 1957, after hav­ing what he called in the album’s lin­er notes “a spir­i­tu­al awak­en­ing.” Sev­en years lat­er, he ded­i­cat­ed his mas­ter­piece, “a hum­ble, offer­ing,” to the deity he cred­it­ed with “a rich­er, fuller, more pro­duc­tive life.” No rote hym­nal, chant, or psalter, A Love Supreme offers itself up to the lis­ten­er as the prod­uct of intense­ly per­son­al devo­tion. And like the ecsta­t­ic rev­e­la­tions of many a saint, Coltrane’s work has inspired its own devo­tion­al cult—The Church of St. Coltrane.

Presided over by Bish­op Fran­zo King and his wife Rev­erend Moth­er Mari­na King, the Saint John Coltrane African Ortho­dox Church in San Fran­cis­co reminds peo­ple, says Bish­op King in the short doc­u­men­tary at the top of the post, “that God is nev­er with­out a wit­ness. St. John Coltrane is that wit­ness for this time and this age.” Dig. The vibe of the Coltrane con­gre­ga­tion is “a rap­tur­ous out-of-your-head-ness” writes Aeon mag­a­zine in their intro­duc­tion to anoth­er short film about the church. And just above, you can meet more of the worshippers—of the music, its cre­ator, and his god—in “The Sax­o­phone Saint,” yet anoth­er pro­file of St. Coltrane’s prodi­gious reli­gious influ­ence. The con­gre­ga­tion, NPR tells us, “mix­es African Ortho­dox litur­gy with Coltrane’s quotes” and of course music, and A Love Supreme is “the cor­ner­stone of the [Bish­op King’s] 200-mem­ber church.”

King cites the titles of the suite’s four movements—“Acknowledgement,” “Res­o­lu­tion,” “Pur­suance,” and “Psalm”—as the basis for his form of wor­ship: “It’s like say­ing, ‘Father, Son and Holy Ghost.’ It’s like say­ing Melody, har­mo­ny and rhythm.’ In oth­er words, you have to acknowl­edge and then you resolve and then you pur­sue, and the man­i­fes­ta­tion of it is a love supreme.” The Kings found­ed the church in 1969, but their intro­duc­tion to the pow­er of Coltrane came four years ear­li­er when they saw him per­form at the San Fran­cis­co Jazz Work­shop, an expe­ri­ence they describe on their web­site as a “sound bap­tism.” Since its incep­tion, they tell us, the church “has grown beyond the con­fines of San Fran­cis­co to include the whole globe. Every Sun­day, the con­gre­ga­tion includes mem­bers and vis­i­tors from through­out the world.”

That diverse assem­bly recent­ly filled the sanc­tu­ary of San Francisco’s Grace Cathe­dral for a ser­vice in cel­e­bra­tion of the 50th anniver­sary of Coltrane’s A Love Supreme on Mon­day, Decem­ber 8th. Just above you can see Bish­op King open the ser­vice. His inspired deliv­ery should con­vince you, as it did New York Times reporter Samuel Freed­man, that “the Coltrane church is not a gim­mick or a forced alloy of night­club music and ethe­re­al faith. Its mes­sage of deliv­er­ance through divine sound is actu­al­ly quite con­sis­tent with Coltrane’s own expe­ri­ence and mes­sage.”

Relat­ed Con­tent:

John Coltrane Per­forms A Love Supreme and Oth­er Clas­sics in Antibes (July 1965)

John Coltrane’s Hand­writ­ten Out­line for His Mas­ter­piece A Love Supreme

Watch John Coltrane Turn His Hand­writ­ten Poem Into a Sub­lime Musi­cal Pas­sage on A Love Supreme

Josh Jones is a writer and musi­cian based in Durham, NC. Fol­low him at @jdmagness

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