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Book of Shadows
THE SECRET CIRCLE: BOOK OF SHADOWS Note* To avoid confusion please remember that all of the information found here is from L.J. Smith’s SECRET CIRCLE Trilogy: The Initiation, The Captive and The Power books, not the CW’s TV show. New Salem Town Facts In 1693 a year after the Salem Witch Trials ended the real witches left and moved to an island in New England. These original families founded the Town of New Salem. The name Salem was common in Colonial times and comes from the name Jerusalem. In the 300 years since settling in New Salem the original families intermingled to keep their blood pure. Today’s coven consists of the direct decedents of the original families. The human outsiders living in New Salem are descended from the original families hired help, or from drifters that came to the island and were allowed to settle there. The houses on Crowhaven Road belonged to the original coven. The witches of New Salem still occupy the houses today. The homes on Crowhaven Road are mostly in poor condition due to their age with a few exceptions. The current living arrangements are as follows: Number 1 – Diana Number 2 – Deborah & Nick Number 3 – Vacant Number 4 – Melanie Number 5 – Laurel Number 6 – Faye Number 7 – Vacant Number 8 – Doug, Chris & Kori Number 9 – Adam Number 10 – Suzan Number 11 – Sean Number 12 – Cassie Number 13 – Only the foundation remains. Spells and Ritual Facts • Spells misused can rebound on the person who cast it threefold. • The Master Tools: A Crystal Skull, Leather Garter, Silver Diadem and Silver Bracelet • A circle is cast by going around it with a dagger, water, incense and a lit candle. -
Pentagram As a Symbol of Paganism: Symbols : Here the Differences Are Obvious
Symbolic meaning of the pentagram The Pentagram is a symbol of a star encased in a circle. Always with 5 points (one pointing upward), each has its own meaning. The upward point of the star is representative of the spirit. The other four points all represent an element; earth, air, fire, and water. All these things contribute to life and are a part of each of us. To wear a pentagram necklace or other form of jewelry, is to say you feel the connection with the elements and respect the earth. The number 5 The number 5 has always been regarded as mystical and magical, yet essentially 'human'. We have five fingers/toes on each limb extremity. We commonly note five senses - sight, hearing, smell, touch and taste. We perceive five stages or initiations in our lives - eg. birth, adolescence, coitus, parenthood and death. (There are other numbers / initiations / stages / attributions). Pentagram as a symbol of paganism: http://www.webcom.com/~lstead/wicatru.html Symbols : Here the differences are obvious. The predominant symbol for Wicca (and for many, Paganism in general) is the pentagram. The predominant Ásatrú symbol is, of course, the hammer. While various interpretations for the pentagram abound, a common understanding of the religious meaning of the symbol is that it represents five equidistant elements: Earth, Air, Fire, Water, and Spirit, each bound within the circle of life, death, and rebirth. Here then is a display of a central ideology behind Wicca: to live one's life in harmony with these elements, representative of features of the self, and in union with the cycles of nature. -
Estate of Dr. Leo Louis Martello Wear to Edges, Tanning, Dr
Martello printing errors, including the author's name on cover Lux Mentis, Booksellers which could have discontinued circulating copies. Part of Lux Mentis specializes in fine press, fine bindings, and the pulp narrative for witchcraft in the 1970s. Formerly owned by Leo Martello. No marks. esoterica in all areas, books that have been treasured and will continue to be treasured. As a primary focus is the 2. Gay Liberation building and/or deaccessioning of private collections, our Front, publisher Dr. Leo selections is diverse and constantly evolving. If we do not Louis Martello [from have what you are seeking, please contact us and we will his collection]. Come strive to find it. All items are subject to prior sale. Shipping Out!: A Newspaper By and For the Gay and handling is calculated on a per order basis. Please do Community [Vol.1, not hesitate to contact us regarding terms and/or with any No.1]. New York, NY: questions or concerns. Gay Liberation Front, 1969. First Edition. Estate of Dr. Leo Louis Martello Wear to edges, tanning, Dr. Leo Louis Martello was an author, graphologist, fold lines/edges, hypnotist and Witch of note who came to prominence otherwise, legible and during the Pagan/Witchcraft Renaissance of the late unmarred. Large format 1960s and early 1970s. As well as being very public newsprint, 16pp. + regarding his Witchcraft, Leo was also very much “out of illus. (b/w). Single the closet.” He was a founding member of the Gay issue. Very Good+ in Liberation Front (GLF), acting as its first moderator. Leo Wraps. -
On the Pagan Parallax a Sociocultural Exploration of the Tension Between Eclecticism and Traditionalism As Observed Among Dutch Wiccans 1
Proof version [The pomegranate 12.1 (2010) 49-70] On the Pagan Parallax A Sociocultural Exploration of the Tension between Eclecticism and Traditionalism as observed among Dutch Wiccans 1 Léon A. Van Gulik Abstract Post-modern nature religions face the challenge of justifying their practices and theology since there is no unbroken line between the classic and contemporary Paganisms of the Western world. Against the background of progressing historical knowledge, these religions constantly have to reinvent or recon- struct their traditions. At the same time, the present context is entirely different to that of when the classic Paganisms emerged. By discussing their roots in romanticism and expressivism, both the rele- vancy of the revived nature religions and the challenges they face, are explained. These issues are illus- trated by drawing on initial results of discourse analyses of on-line discussions between Dutch Wic- cans, yielding imaginative narratives of self-justification and self-identification amidst a continuous tension between traditionalism and eclecticism. Generalising these findings to contemporary Paganism at large, I have argued that the latter movement is counterbalancing sociohistorical developments by its changing acts of sanctioning, its aims to remain the maverick, and its constant striving for experien- tial receptivity creating an illusory idea of autonomous movement: the Pagan parallax. The Dutch cabaret artist Theo Maassen once said about dancing: “die eerste stap is altijd lullig” – “that first step is always shitty.”2 That is, the transition from walking to dancing is experienced as awkward. Picture this: one walks onto the dance floor, seemingly unaffected by the music, and then, merely as a function of reaching the desired spot, the bodily posture changes dramatically to facilitate the getting into the groove. -
A WEBERIAN ANALYSIS of WICCAN CHARISMA Robert Puckett The
RE-ENCHANTING THE WORLD: A WEBERIAN ANALYSIS OF WICCAN CHARISMA Robert Puckett The rise of Wicca is largely a reaction to the modern disenchant- ment of the world. Sabina Magliocco (2004: 120) argues that Wicca is a form of creative resistance against the dominant ontology of the Enlightenment, which marginalizes imagination and ecstasy. The soci- ologist Max Weber (borrowing from Friedrich Schiller) described this phenomenon as Entzauberung der Welt, literally, the de-magifi cation of the world, which he regarded as the immediate result of the rise of Protestant ascetic rationalism, modern science, and modern capitalism. Weber’s most forceful statement of this idea was in his 1918 address at Munich University entitled “Science as a Vocation.” Speaking of the “meaning of science,” Weber said: It means principally there are no mysterious incalculable forces that come into play, but rather that one can, in principle, master all things by calculation. This means that the world is disenchanted. One need no longer have recourse to magical means in order to master or implore the spirits, as did the savage, for whom such mysterious powers existed. Technical means and calculations perform the service. This above all is what intellectualization means (Weber 1968: 228). The ascension of the “formal rationality” of science, which legitimates a “means-end rational calculation by reference back to universally applied rules, laws, or regulations” (Kalberg 1980: 1158), obviates the need for the common-sense “practical rationality,” which “judges worldly activity in relation to the individual’s purely pragmatic and egoistic interests” (ibid.: 1151), and ideological “substantive rational- ity,” which “directly orders action into patterns . -
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hn hk io il sy SY ek eh hn hk io il sy SY ek eh hn hk io il sy SY ek eh hn hk io il sy SY ek eh hn hk io il sy SY ek eh hn hk io il sy SY ek eh SCHOLASTIC INC. Copyright © 2016 by Ed Masessa All rights reserved. Published by Scholastic Press, an imprint of Scholastic Inc., hn hk io il sy SY ek eh Pub lishers since 1920. scholastic, scholastic press, and associated logos are trade- hn hk io il sy SY ek eh marks and/or registered trademarks of Scholastic Inc. hn hk io il sy SY ek eh The publisher does not have any control over and does not assume any responsibility hn hk io il sy SY ek for author or third- party websites or their content. hn hk io il sy SY ek eh No part of this publication may be reproduced, stored in a retrieval system, or hn hk io il sy SY ek eh transmitted in any form or by any means, electronic, mechanical, photocopying, recording, or other wise, without written permission of the publisher. For information regarding permission, write to Scholastic Inc., Attention: Permissions Department, 557 Broadway, New York, NY 10012. This book is a work of fiction. Names, characters, places, and incidents are either the product of the author’s imagination or are used fictitiously, and any resemblance to actual persons, living or dead, business establishments, events, or locales is entirely coincidental. Library of Congress Cataloging- in- Publication Data Names: Masessa, Ed, author. -
Constructing the Witch in Contemporary American Popular Culture
"SOMETHING WICKED THIS WAY COMES": CONSTRUCTING THE WITCH IN CONTEMPORARY AMERICAN POPULAR CULTURE Catherine Armetta Shufelt A Dissertation Submitted to the Graduate College of Bowling Green State University in partial fulfillment of the requirements for the degree of DOCTOR OF PHILOSOPHY December 2007 Committee: Dr. Angela Nelson, Advisor Dr. Andrew M. Schocket Graduate Faculty Representative Dr. Donald McQuarie Dr. Esther Clinton © 2007 Catherine A. Shufelt All Rights Reserved iii ABSTRACT Dr. Angela Nelson, Advisor What is a Witch? Traditional mainstream media images of Witches tell us they are evil “devil worshipping baby killers,” green-skinned hags who fly on brooms, or flaky tree huggers who dance naked in the woods. A variety of mainstream media has worked to support these notions as well as develop new ones. Contemporary American popular culture shows us images of Witches on television shows and in films vanquishing demons, traveling back and forth in time and from one reality to another, speaking with dead relatives, and attending private schools, among other things. None of these mainstream images acknowledge the very real beliefs and traditions of modern Witches and Pagans, or speak to the depth and variety of social, cultural, political, and environmental work being undertaken by Pagan and Wiccan groups and individuals around the world. Utilizing social construction theory, this study examines the “historical process” of the construction of stereotypes surrounding Witches in mainstream American society as well as how groups and individuals who call themselves Pagan and/or Wiccan have utilized the only media technology available to them, the internet, to resist and re- construct these images in order to present more positive images of themselves as well as build community between and among Pagans and nonPagans. -
Deus Ex Machina? Witchcraft and the Techno-World Venetia Robertson
Deus Ex Machina? Witchcraft and the Techno-World Venetia Robertson Introduction Sociologist Bryan R. Wilson once alleged that post-modern technology and secularisation are the allied forces of rationality and disenchantment that pose an immense threat to traditional religion.1 However, the flexibility of pastiche Neopagan belief systems like ‘Witchcraft’ have creativity, fantasy, and innovation at their core, allowing practitioners of Witchcraft to respond in a unique way to the post-modern age by integrating technology into their perception of the sacred. The phrase Deus ex Machina, the God out of the Machine, has gained a multiplicity of meanings in this context. For progressive Witches, the machine can both possess its own numen and act as a conduit for the spirit of the deities. It can also assist the practitioner in becoming one with the divine by enabling a transcendent and enlightening spiritual experience. Finally, in the theatrical sense, it could be argued that the concept of a magical machine is in fact the contrived dénouement that saves the seemingly despondent situation of a so-called ‘nature religion’ like Witchcraft in the techno-centric age. This paper explores the ways two movements within Witchcraft, ‘Technopaganism’ and ‘Technomysticism’, have incorporated man-made inventions into their spiritual practice. A study of how this is related to the worldview, operation of magic, social aspect and development of self within Witchcraft, uncovers some of the issues of longevity and profundity that this religion will face in the future. Witchcraft as a Religion The categorical heading ‘Neopagan’ functions as an umbrella that covers numerous reconstructed, revived, or invented religious movements, that have taken inspiration from indigenous, archaic, and esoteric traditions. -
Many Gods West Presentation List
Many Gods West Presentation List Anaar Niino Feri and The Mighty Dead This is primarily a lore share workshop. We will begin with an exercise designed to vividly recall an ancestor or recently crossed loved one. I will cover Feri lore regarding our ancestors, the Mighty Dead, and their relationship to the Gods. Tools, such as shrines and spirit jars that help us to connect with our ancestors will be also discussed. This workshop will end with an exercise to discover our own legacy. What will we leave behind on our passing? How will we be regarded as ancestors? Please bring paper and pen and feel free to bring a token of your ancestor to share. Anaar is an initiate of the Anderson Feri tradition and has a Masters degree in Arts and Consciousness. She has spent nearly two decades studying the relationship between Feri and its expression through the Arts. Greatly influenced by the mad poesy of Victor Anderson, she seeks to create works of great mystery and power. Anaar is currently the only known grandmaster of the tradition. Anomalous Thracian Religions of Relation: Place, Hospitality, and Regional Cultus in Modern Polytheism An examination of Relational and Regional Dynamics in Polytheist Religion today, including solitary and organized community cultus. Heavy emphasis will be placed on the importance of established (and shifting, transforming) identity, role, and situational knowledge of place in relation to Place. These will be expressed and explored as the requisite dynamics of Hospitality, as applied to religious practice, pursuit, and identity, referencing the ancient ways but drawn forward for the explicit purpose of authentic living today and for a thousand shifting tomorrows. -
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional Sections Contributed by Sean Michael Smith and Christine Breese, D.D
DIVINATION SYSTEMS Written by Nicole Yalsovac Additional sections contributed by Sean Michael Smith and Christine Breese, D.D. Ph.D. Introduction Nichole Yalsovac Prophetic revelation, or Divination, dates back to the earliest known times of human existence. The oldest of all Chinese texts, the I Ching, is a divination system older than recorded history. James Legge says in his translation of I Ching: Book Of Changes (1996), “The desire to seek answers and to predict the future is as old as civilization itself.” Mankind has always had a desire to know what the future holds. Evidence shows that methods of divination, also known as fortune telling, were used by the ancient Egyptians, Chinese, Babylonians and the Sumerians (who resided in what is now Iraq) as early as six‐thousand years ago. Divination was originally a device of royalty and has often been an essential part of religion and medicine. Significant leaders and royalty often employed priests, doctors, soothsayers and astrologers as advisers and consultants on what the future held. Every civilization has held a belief in at least some type of divination. The point of divination in the ancient world was to ascertain the will of the gods. In fact, divination is so called because it is assumed to be a gift of the divine, a gift from the gods. This gift of obtaining knowledge of the unknown uses a wide range of tools and an enormous variety of techniques, as we will see in this course. No matter which method is used, the most imperative aspect is the interpretation and presentation of what is seen. -
Who Is George Pingill.Cdr
ica Gardneriana W www.wiccagardneriana.net Who is George Pinckingill George Pickingill, sometimes known simply as "Old George", (one assumes to separate him from his namesake child) is as much an enigma today to many as he must have been when he was alive. Many stories surround this figure, (both 'good' and 'bad' - depending on the perspective one takes) and it is hard to separate the myth from the man. This is especially so in the modern climate wherein many views are naturally biased towards the "Neo-pagan" ways of thought and the views of the founders of the same are often received and treated as gospel. I myself have heard many stories, (from both 'sides of the fence') but none have fascinated me nor awaked as much of a 'ring of truth' as those that I have heard from one of his descendants - Bill Liddell." (Scott Bisseker, 2000) "George Pickingill is central to many of the claims advanced by Modern Witchcraft. Claire Smythe refers to him as George Pickingale in her article 'Canewdon', which was published in '50 Strange Stories of the Supernatural' (edited by ). Smythe claims "Canewdon was not only one of the last places in which the traditional belief in witches survived, but also the home of the last Masters of Witches (Canewdon legend maintains that their witches have a Master). This old man, George Pickingale, died in 1909 aged ninety three. Pickingale was both a black and white magician, and while he was much feared by the villagers who dared not disobey him for fear of what he might do in reprisal, he would also charm their warts and was sometimes called in to settle their disputes. -
Renee: 0:01 This Is Renee Cyr Doing an Interview with Camille on July 11 2019, Discussing Paganism in Lawrence
Renee: 0:01 This is Renee Cyr doing an interview with Camille on July 11 2019, discussing Paganism in Lawrence. How do you define your religion and spiritual path? Camille: 0:19 To define my religion would be, the umbrella term is Paganism. But that means anything that's out of Judaism, or Christianity, or Catholicism. Technically I would be classified as a Wiccan. I'm very nature based, but I also incorporate a specific goddess that I like to make offerings to her. She makes me feel protected and safe. And I think everybody deep down inside, spiritually humans need to believe in something higher than themselves. Not just for accountability of what happens to them in life, but the idea that we're just here alone on this big planet, it's kind of sad. I think people are naturally drawn to religious idols. Mine would be Hekate. Renee: 1:03 How long have you practiced Paganism? Camille: 1:06 Since 2002. I discovered it when I was going to high school. When I was younger, I was forced to go to Catholic school. My family is Romani Gypsy, and Italians on my mom's side. So they're very much about adopting a major religion to kind of help us blend in more. And my grandmother and my mother actually really did take it to heart. It wasn't just like, a chameleon tactic to blend in. Going to Catholic school I realized that it just didn't feel right. Like I would leave church feeling worse than when I went in.