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Correllian Wicca Shrine Development Introduction
CORRELLIAN WICCA SHRINE DEVELOPMENT INTRODUCTION This course has been created as a source of information and a reference for anyone who wishes to develop a Shrine within the Correllian Tradition. This is no easy task, to say the least. It involves much time, and much dedication – To not only the Tradition, the Shrine, the Future members, but to you also. The very first requirement that one must have – and I cannot stress this enough, MUST have and is the desire to develop a Shrine. Developing a Shrine is indeed very involved, as I have already stated, but this can and does go beyond mere words. I will not try to make this course pleasurable, nor pretty, but this course is created merely on the basis for preparation, understanding and knowledge and on how to cope with what is required to develop a successful shrine of your own founding. But first we will go one step at a time. So what is a Shrine? In the Correllian Tradition, a Shrine is a place of worship similar to but less formal than a Temple. Whereas a Temple must be headed by a Third Degree Cleric, or under the direct imperium of a Third Degree Cleric, a person of any Degree may head a Shrine under the imperium of a third degree cleric. A Shrine may host study groups, retreats, and informal rituals. It may not however initiate new Clergy, or conduct formal rites such as handfastings, funerals, or other such Wiccan rites, unless the Shrine Keeper is a Cleric trained to do so. -
A Christian Psychologist Looks at the Da Vinci Code
A Christian Psychologist Looks at The Da Vinci Code April 2006 Stephen Farra, PhD, LP, Columbia International University For information about reprinting this article, please contact Dr. Farra at [email protected] Understanding the Agenda behind The Da Vinci Code A number of scholarly, thoughtful responses to The Da Vinci Code have already been produced by other members of the Christian community. These other responses, though, tend to concentrate on historical and factual errors, and the false conclusions these errors can produce. This response is different. While this response also highlights several historical/factual errors in the text of The Da Vinci Code, this response attempts to go to the conceptual and spiritual essence of the book. Instead of focusing on mistakes, and what is obviously distorted and deliberately left out, this response focuses on what is actually being presented and sold in the book. It is the thesis of this review that what is being presented and sold in The Da Vinci Code is Wicca – Neo-paganism, modern Witchcraft, “the Wiccan Way.” People need to make up their own minds on this important issue, however. A comparative chart, and numerous other quotations / examples are employed to present the evidence, and make the case. The Da Vinci Code is not just a novel. If that is all it was or is, there would be no need for the page boldly labeled "FACT” (all capital letters). The FACT page is page 1 in the book, the last printed page before the Prologue, the true beginning of the story. On the FACT page, the author(s) try to convince you that they have done a good job of researching and fairly representing both the Priory of Sion and Opus Dei, and then go on to boldly proclaim: "All descriptions of artwork, architecture, documents, and secret rituals in this novel are accurate." This "novel" is really a deconstructionist, post-modern attempt to re-write history, with a hidden agenda deeply embedded within the deconstructionist effort. -
Bibliography
BIBLIOGRAPHY Archives Doreen Valiente Papers, The Keep Archival Centre, Brighton. Feminist Archive North, Brotherton Library, University of Leeds. Feminist Archive South, Bristol University Library. Feminist Library, South London. Library of Avalon, Glastonbury. Museum of Witchcraft’s Library, Boscastle, England. Peter Redgrove Papers, University of Sheffeld’s Library. Robert Graves Papers, St. John’s College Library, Oxford University. Sisterhood and After: The Women’s Liberation Oral History Project, The British Library. Starhawk Collection, Graduate Theological Union, Berkeley. Women’s Library, London School of Economics Library. Primary Sources Amanda, “Greenham Festival of Life,” Pipes of PAN 7 (1982): 3. Anarchist Feminist Newsletter 3 (September 1977). Anon., You Can’t Kill the Spirit: Yorkshire Women Go to Greenham (S.L.: Bretton Women’s Book Fund, 1983). Anon., “Becoming a Pagan,” Greenleaf (5 November 1992). © The Editor(s) (if applicable) and The Author(s), under exclusive 277 license to Springer Nature Switzerland AG 2020 S. Feraro, Women and Gender Issues in British Paganism, 1945–1990, Palgrave Historical Studies in Witchcraft and Magic, https://doi.org/10.1007/978-3-030-46695-4 278 BIBLIOGRAPHY “Aquarian Pagans,” The Cauldron 22 (Beltane 1981): 5. Arachne 1 (May Eve 1983). Arachne Collective, “Arachne Reborn,” Arachne 2 (1985): 1. Ariadne, “Progressive Wicca: The New Tradition,” Dragon’s Brew 3 (January 1991): 12–16. Asphodel, “Letter,” Revolutionary and Radical Feminist Newsletter 8 (1981). Asphodel, “Letters,” Wood and Water 2:1 (Samhain 1981): 24–25. Asphodel, “Womanmagic,” Spare Rib 110 (September 1981): 50–53. Asphodel, “Letter,” Matriarchy Research and Reclaim Network Newsletter 9 (Halloween 1982). Asphodel, “Feminism and Spirituality: A Review of Recent Publications 1975– 1981,” Women’s Studies International Forum 5:1 (1982): 103–108. -
Read Ebook {PDF EPUB} Wights and Ancestors Heathenism in a Living Landscape by Jenny Blain Further Reading
Read Ebook {PDF EPUB} Wights and Ancestors Heathenism in a Living Landscape by Jenny Blain Further Reading. The recommendation or listing of any book within the Pagan Federation web pages does not imply that it reflects the views or policies of The Pagan Federation. The Phoenix from the Flame: Paganism in the New Age Vivianne Crowley Other Vivianne Crowley books. A History of Pagan Europe Prudence Jones, Nigel Pennick. Paganism: An Introduction to Earth-centered Religions River Higginbotham. The Pagan Religions of the Ancient British Isles: Their Nature and Legacy Ronald Hutton Other Ronald Hutton books. In Search of Herne the Hunter Eric Fitch. Rites of Passage Christine Hall. Pagan Paths: A Guide to Wicca, Druidry, Asatru, Shamanism and Other Pagan Practices Pete Jennings. Pagan Dawn Journal of The Pagan Federation. The Elements of the Druid Tradition (Elements of … S.) Phillip Carr-Gomm. Druid Mysteries: Ancient Mysteries for the 21st Century Phillip Carr-Gomm. Druidcraft: The Magic of Wicca and Druidry Phillip Carr-Gomm. Druidry (Thorsons First Directions S.) Emma Restall-Orr. Druid Priestess Emma Restall-Orr. The Trials of Arthur: The Life and Times of a Modern-day King Arthur Pendragon. Seeking Spirit: A Quest Through Druidry and the Four Elements Sandra Parson. The Penguin Book of Norse Myths: Gods of the Vikings Kevin Crossley-Holland. Gods and Myths of Northern Europe Hilda R Ellis Davidson. Myths and Symbols in Pagan Europe Hilda R Ellis Davidson. Dictionary of Northern Mythology Rudolf Simek. Wights and Ancestors: Heathenism in a Living Landscape (Understanding Heathenism S.) Jenny Blain. Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism Jenny Blain. -
Religion and the Return of Magic: Wicca As Esoteric Spirituality
RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY A thesis submitted for the degree of PhD March 2000 Joanne Elizabeth Pearson, B.A. (Hons.) ProQuest Number: 11003543 All rights reserved INFORMATION TO ALL USERS The quality of this reproduction is dependent upon the quality of the copy submitted. In the unlikely event that the author did not send a com plete manuscript and there are missing pages, these will be noted. Also, if material had to be removed, a note will indicate the deletion. uest ProQuest 11003543 Published by ProQuest LLC(2018). Copyright of the Dissertation is held by the Author. All rights reserved. This work is protected against unauthorized copying under Title 17, United States C ode Microform Edition © ProQuest LLC. ProQuest LLC. 789 East Eisenhower Parkway P.O. Box 1346 Ann Arbor, Ml 48106- 1346 AUTHOR’S DECLARATION The thesis presented is entirely my own work, and has not been previously presented for the award of a higher degree elsewhere. The views expressed here are those of the author and not of Lancaster University. Joanne Elizabeth Pearson. RELIGION AND THE RETURN OF MAGIC: WICCA AS ESOTERIC SPIRITUALITY CONTENTS DIAGRAMS AND ILLUSTRATIONS viii ACKNOWLEDGEMENTS ix ABSTRACT xi INTRODUCTION: RELIGION AND THE RETURN OF MAGIC 1 CATEGORISING WICCA 1 The Sociology of the Occult 3 The New Age Movement 5 New Religious Movements and ‘Revived’ Religion 6 Nature Religion 8 MAGIC AND RELIGION 9 A Brief Outline of the Debate 9 Religion and the Decline o f Magic? 12 ESOTERICISM 16 Academic Understandings of -
P a G a N W O R
Pagan World 29 Pagan World 29 Year 8 Issue 1 March 21, 2006 Welcome to the 29th issue of Pagan World! After a one year hiatus, it is great to be back with my 'baby' Pagan World! A big thanks to Celeb for taking such good care of Pagan World during my one-year absence! L L A bit of history about Pagan World : This magazine began as a hard-copy only newsletter back in 1997, when Tony Kemp, who at the time was the International Coordinator of the PFI, realized that European members of the UK based Pagan Federation should have a newsletter for themselves, giving us more 'local' information than the UK oriented member magazine Pagan Dawn. So on top of all of his other PF work, in 1998 Tony published two issues of a newsletter that he called Europa . In March 1999, being buried under with writing his own books and other personal obligations, Tony Kemp handed over the editorship of Europa to me and his position as International Coordinator over to Morgana. We then immediately began to produce Europa every 3 months in both a hard-copy version (for members without an internet connection), as well as an online version. The online version served 3 important purposes: 1) it cut our costs greatly letting us use the extra cash to organize more conferences and activities 2) it allowed us to spread our Pagan wings worldwide 3) and last but not least, we killed less trees. It quickly became apparent that the online version 'worked'. Not only had the Pagan Federation branched out of the UK into Europe, but into the rest of the World. -
Complete Book of Witchcraft Was Born When One of the Cavemen Threw on a Skin and Antlered Mask and Played the Part of the Hunting God, Directing the Attack
INTRODUCTION Witchcraft is not merely legendary; it was, and is, real. It is not extinct; it is alive and prospering. Since the last laws against Witchcraft were repealed (as recently as the 1950s), Witches have been able to come out into the open and show themselves for what they are. And what are they? They are intelligent, community-conscious, thoughtful men and women of TODAY. Witchcraft is not a step backwards; a retreat into a more superstition-filled time. Far from it. It is a step forward. Witchcraft is a religion far more relevant to the times than the vast majority of the established churches. It is the acceptance of personal and social responsibility. It is acknowledgement of a holistic universe and a means towards a raising of consciousness. Equal rights; feminism; ecology; attunement; brotherly/sisterly love; planetary care—these are all part and parcel of Witchcraft, the old yet new religion. The above is certainly not what the average person thinks of in relation to "Witchcraft". No; the misconceptions are deeply ingrained, from centuries of propaganda. How and why these misconceptions came about will be examined later. With the spreading news of Witchcraft—what it is; its relevance in the world today—comes "The Seeker". If there is this alternative to the conventional religions, this modern, forward-looking approach to life known as "Witchcraft", then how does one become a part of it? There, for many, is the snag. General information on the Old Religion—valid information, from the Witches themselves—is available, but entry into the order is not. -
Sacred Sites, Contested Rites/Rights: Contemporary Pagan Engagements with the Past BLAIN, J
Sacred sites, contested rites/rights: contemporary pagan engagements with the past BLAIN, J. and WALLIS, R. J. Available from Sheffield Hallam University Research Archive (SHURA) at: http://shura.shu.ac.uk/58/ This document is the author deposited version. You are advised to consult the publisher's version if you wish to cite from it. Published version BLAIN, J. and WALLIS, R. J. (2004). Sacred sites, contested rites/rights: contemporary pagan engagements with the past. Journal of material culture, 9 (3), 237-261. Copyright and re-use policy See http://shura.shu.ac.uk/information.html Sheffield Hallam University Research Archive http://shura.shu.ac.uk Sacred Sites, Contested Rites/Rights: Contemporary Pagan Engagements with the Past Dr Jenny Blain Dr Robert J Wallis Keywords: Sacred Sites, Paganism, Heritage, New Indigenes, Contested spaces Published 2004 Journal of Material Culture as Blain, J. and R.J. Wallis 2004 Sacred Sites, Contested Rites/Rights: Contemporary Pagan Engagements with the Past. Journal of Material Culture 9.3: 237-261. Abstract Our Sacred Sites, Contested Rites/Rights project ( www.sacredsites.org.uk ) examines physical, spiritual and interpretative engagements of today’s Pagans with sacred sites, theorises ‘sacredness’, and explores the implications of pagan engagements with sites for heritage management and archaeology more generally, in terms of ‘preservation ethic’ vis a vis active engagement. In this paper, we explore ways in which ‘sacred sites’ --- both the term and the sites --- are negotiated by different -
Contemporary Pagan and Native Faith Movements in Europe
CONTEMPORARY PAGAN AND NATIVE FAITH MOVEMENTS IN EUROPE EASA Series Published in Association with the European Association of Social Anthropologists (EASA) Series Editor: Eeva Berglund, Helsinki University Social anthropology in Europe is growing, and the variety of work being done is expanding. This series is intended to present the best of the work produced by members of the EASA, both in monographs and in edited collections. The studies in this series describe societies, processes, and institutions around the world and are intended for both scholarly and student readerships. 1. LEARNING FIELDS 14. POLICY WORLDS Volume 1 Anthropology and Analysis of Contemporary Educational Histories of European Social Power Anthropology Edited by Cris Shore, Susan Wright and Davide Edited by Dorle Dracklé, Iain R. Edgar and Però Thomas K. Schippers 15. HEADLINES OF NATION, SUBTEXTS 2. LEARNING FIELDS OF CLASS Volume 2 Working Class Populism and the Return of the Current Policies and Practices in European Repressed in Neoliberal Europe Social Anthropology Education Edited by Don Kalb and Gabor Halmai Edited by Dorle Dracklé and Iain R. Edgar 16. ENCOUNTERS OF BODY AND SOUL 3. GRAMMARS OF IDENTITY/ALTERITY IN CONTEMPORARY RELIGIOUS A Structural Approach PRACTICES Edited by Gerd Baumann and Andre Gingrich Anthropological Reflections Edited by Anna Fedele and Ruy Llera Blanes 4. MULTIPLE MEDICAL REALITIES Patients and Healers in Biomedical, Alternative 17. CARING FOR THE ‘HOLY LAND’ and Traditional Medicine Filipina Domestic Workers in Israel Edited by Helle Johannessen and Imre Lázár Claudia Liebelt 5. FRACTURING RESEMBLANCES 18. ORDINARY LIVES AND GRAND Identity and Mimetic Conflict in Melanesia and SCHEMES the West An Anthropology of Everyday Religion Simon Harrison Edited by Samuli Schielke and Liza Debevec 6. -
The Varieties of Pagan Religious Experience at Ancient Sacred Sites
64 Journal for the Study of Religious Experience ‘Gods, Wights1 and Ancestors’: The Varieties of Pagan Religious Experience at Ancient Sacred Sites Jennifer Uzzell Department of Theology and Religion, University of Durham [email protected] This article explores anomalous experiences reported by people identifying as Pagan whilst visiting places of ancient religious significance in the UK and the US. The article seeks to establish the extent to which these experiences conform to William James’ (2016, pp. 380–381) descriptors of mystical experience as ineffable, noetic, transient and passive, and suggests that while some of the experiences described do conform to the traditional categories, others describe a different sort of experience, possibly arising from a very different world view, which is neither monotheistic nor monist and as such is not concerned with concepts such as transcendence in the way that James used these terms. The article suggests that an alternative definition of ‘transcendence’ is required to accommodate these accounts. Experiences such as those described here are real and meaningful to those who have them but have, to date, been under-represented in research into religious experience. The article concludes that more research is needed into religious experiences within the context of the ‘new animism’ (Harvey, 2006). Keywords: Paganism; animism; ancient sites; religious experience; transcendence Introduction This article arose out of a wider piece of research into funerary and memorial practices among contemporary British Druids. One interesting aspect of this research concerned the construction in recent years of a number of long and round barrows, similar in outward appearance to Neolithic and Bronze Age constructions, but designed as a repository for modern cremated remains. -
The Experience of Wiccan Counsellors: an Interpretive Phenomenological Analysis
The Experience of Wiccan Counsellors: An Interpretive Phenomenological Analysis Stuart James North A thesis submitted in partial fulfilment of the requirements of the University of the West of England, Bristol for the degree of Professional Doctorate in Counselling Psychology Faculty of Health and Social Sciences, University of the West of England, Bristol August 2020 Word Count: 35,337 With grateful thanks to: my parents; my initiators and teachers in both Wicca and psychotherapy; my participants; and my supervisors. 2 Abstract This research examines the experience of Wiccan counsellors through interpretive phenomenological analysis (Smith et al 2009). Five Wiccans, whose professional accreditation would enable them to deliver some form of ‘talking therapy’ within the UK National Health Service, were interviewed in a semi structured format intended to capture participants’ experience as therapists and Wiccans. Emergent themes were: Developmental Spiritual Quest, which contained two subordinate themes; Transformative Mystical Experience and, in the case of the three female participants Spiritual Emancipation as Women. Secondly, Perception of Self as Outsider in that most participants saw themselves as eccentric to the mainstream. Weighting Experience over Rationalism addressed how most of the participants described reality. Fourthly, Balancing Spiritual Identity with Professional Role in that all participants worked to balance authenticity with understandings of ‘professionalism’ as articulated within clinical healthcare discourse. Spiritual Life Supports Work as Therapist reflected the sense that participant’s spiritual lives supported their clinical work. Employing Zinnbauer and Pargament’s (2000) framework describing religion and psychotherapy it was found that no participant adopted an exclusivist approach, rather they adopted either pluralistic or constructivist perspectives. -
Mapping the Wiccan Ritual Landscape: Circles of Transformation Nikki Bado- Frcrlick
Mapping the Wiccan Ritual Landscape: Circles of Transformation Nikki Bado- Frcrlick Wicca, or Witchcraft,' is a religion without a sacred architecture. Its practice unbounded by walls, Wicca claims no temples, church buildings, synagogues, or mosques. There is, however, a sacred landscape within which complex multi-directional movements are made that elicit transformative ritual processes. Like practitioners of other religions, Wiccans (or Witches) may perform simple acts of meditation, prayer, or informal ceremonies at any time and in any place. However, formal group rituals are held in a specially prepared space called "the Cir~le,"~a place that Witches describe as "between the world of humans and the realms of the Gods." The casting of the magic Circle-or the construction of sacred space-is an essential step in the performance of major Wiccan religious ritual as well as a fundamental skill that must be mastered by newly initiated Witches. An examination of this crucial element of Wiccan practice will provide insight about the ways in which Wiccans engage religious space and ritual itself as a dynamic and transformative process and perhaps raise questions about the nature of space in general. The Craft of the Wise Wicca and other contemporary Pagan religions are relatively new subjects for scholars, and so it may be necessary to provide a brief grounding in Wicca before embarking on a discussion of ritual landscape. Note that it is extremely difficult to make general statements about the Craft because of the diversity of its practices and communities;' any description I give must not be understood as definitive.