This is a competent biography of a minor but iconic figure in the Californian artistic 'scene' of the post war years.
Margaret Cameron is particularly iconic to anyone who has seen Kenneth Anger's 'Inauguration of the Pleasure Dome' where she plays the Crowleyan 'Scarlet Woman' to great effect.
Her role is not merely theatrical - she was, indeed, the Scarlet Woman in Jack Parsons' 'Babalon Working'of 1946, a magickal ritual with a strong sexual aspect that was undertaken without the approval of Crowley.
Having noted this, she was also an unstable and mostly irresponsible woman who was probably deeply damaged by the sudden death by fire of Parsons. It is intriguing that accidents to others and to artistic materials by fire were a constant minor theme of her life.
She would probably not merit enormous interest in herself, especially as so little of her art work survives (though I consider what does remain to be significant in a certain female and occult context) if she was not at a very interesting place at an interesting time.
Her story starts as the classic tale of the small town misfit who finds her way to California but it also gives us insight into that transitional period when displaced and war-damaged young people were uprooted and then forced to come to terms with civilian life.
Many twenty-first observers tend to see the 1960s as a cultural explosion that had little connection with the disruption caused by the second world war - nothing could be further from the truth.
Very young people twenty years before were either traumatised or came across the traumatised and had experienced a military discipline that they both chafed against and yet were obliged to obey.
For most Americans, it was a case of swallowing their pain and knuckling down to the new job opportunities that were made available thanks to generous training allowances and the expansion of the cold war military-industrial economy.
Unlike the men who came out of the first war, the men (and women like Cameron) who came out of the second could enter into a job and a boom. They did not talk about the violence and easy sex of war time but they could eat well and be sheltered in close communities if they wished.
But the traditional picture of two decades of Eisenhower conformity is not a complete one. Many individuals took their pay-out and sought freedom - and California provided that opportunity.
Cameron met Parsons there. He was very much one of the early creators of military-industrial technology (as a rocket scientist) much as the leading cultural edge today is taken by internet pioneers.
Being a top technologist in a leading edge sector is not at all incompatible with cultural creativity. The traditional arts/sciences split is an unhealthy European historical phenomenon that has still not entirely been over come.
This connection saw her enter a peculiar world of science fiction writers, practising technicians and creative artists that was prepared to explore transgression, sexual and cultural, in total defiance of American norms.
The book is thus full of counter-cultural cameo appearances - not only Anger but Curtis Harrington and Dennis Hopper, not only the Beats but Anais Nin and other sexual and altered state experimenters, many also damaged by war and (in the older cases) pre-war poverty.
War damage is certainly a theme - not just from the second world war but Korea. We will also see Vietnam war damage as infecting the culture of the 1970s just as we are now seeing Afghan and Iraq war damage affecting our current culture.
In some ways and as always, plus ca change - change the forms and the content but the style of the damaged and their transgressional ways tends to repeat itself in both creativity and self-destruction.
The difference is that this generation was not swallowed up in a working city but were part of something like a pioneer culture as the American West was industrialised under huge governmental stimulus.
For this reason, the book is worth reading as an introduction to a world between one great war and one great social upheaval when some exciting but unstable personalities thought unthinkable things and did things that few other cultures would have permitted.
One is left with a problem here. Instinctively non-judgmental, in every chapter I am left with the problem of assessing whether the creativity was worth the pain and the pain the creativity.
These are searching and unsettled people. It is no accident perhaps that Parson's circle spawned three religions all of dubious import but all of some influence.
Parsons was instrumental in constructing a peculiarly American version of Thelema that would almost certainly not have impressed the very English Crowley. Later, radical libertarianism would morph into LaVey's carnival satanism but this cannot be put down to Parsons.
Alongside Thelema is L. Ron Hubbard's half-cynical Church of Scientology which some Governments would like to label as 'criminal' but that is far too simplistic an assessment. Europeans and hacktivists hate it but it is an authentic expression of an anomic culture.
And then there is the less direct and possibly more benign influence of Robert Heinlein on the Church of All Worlds which leads us into the magical world of new age polyamory, neo-paganism and environmentalism.
We might add the various UFO cults who owed their existence to a confluence of science fiction and magical thinking, the spiritualisation of altered states and the somewhat fantastic interpretations of indigenous Indian shamanic practice.
In all these last, Cameron was to dabble as if these pot-pourri of ideas were naturally to be successively linked in a chain of absurdities and ignorances.
From out East also came the beats and the artists. Cameron played a Zelig-type role appearing somewhere in all these stories. This is why her story is interesting - giving flashes of insight into what comes to appear like a total chaotic system.
To observers from outside, all this appears both fascinating and absurd. We Europeans tend to see it for what it is - transgressional transcendentalism'. These people are fully infected with Walt Whitman.
But to complain would be like complaining about Chinese order or European cynicism - a waste of time. This madcap culture drew together the disturbed of a whole continent into one zone and it is natural that they should come to feed off each others' instabilities.
The upside was massive psychological creativity - often nonsense but not always. Parsons' 'Three Essays on Freedom' remain a startling statement of cognitive libertarianism that bears re-reading.
My own view is that, if Parsons had lived, he might well have 'grown out of' his early naivete and given some 'bottom' to the libertarian Californian impulse. The 'Three Essays' are humane, nothing like the violent Conan-like imagery of Crowley, always a Victorian late-imperialist in tone.
There is no sign that Parsons was intrinsically irresponsible and a non-cynical ethical libertarianism might have acted as counterweight to the harder lines of Ayn Rand and Heinlein.
But this was not to be. He died - then great creativity, intrinsic nuttiness, irresponsibility and narcissism all grow by stages in this biography until we reach the 1970s and what is really a form of cultural melt-down.
By this time, intelligent transgression and libertarianism has degenerated into a world of 'shell-shocked beasts' (p.226) who hug trees, believe in nonsense like the 'mother goddess' and can't remember any more why they use drugs.
Spencer Kansa is to be commended for his hard work in not only digging out material related to a woman who seems to have been particularly careless with evidence (no surprise there!) but getting personal testimonies from the now aged participants in the events.
There is an irritating 'nervous tic' where he inserts 'ha ha' for a laugh but this is a small complaint. The book is well written and solid with excellent visual material, although curiously with no pictures of her art which one assumes relates to copyright problems.
As for Margaret Cameron herself, I think she deserves her minor iconic status. I was struck by the range of physical change in her over time (almost as if this was not the same woman) and at certain brief points in history she seems to 'be' the counter culture.
I am not persuaded that she was a particularly nice or intelligent woman but the book was worth writing and publishing and perhaps, one day, an account of this culture might be written by someone who is both fair-minded and will not be enamoured of Whitmanesque musings.
Kansa plays it straight in this by-way of American history and for that we should be grateful.