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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. -
Muslim Ritual Practices and Their Multilayered Mes- Sages in a Non-Muslim Environment: Examples from the Dutch Context
Muslim Ritual Practices and their Multilayered Mes- sages in a Non-Muslim Environment: Examples from the Dutch Context HERMAN L. BECK Tilburg University Abstract Many Muslims in the Netherlands want to live according to the prescriptions of their religion, but are trying at the same time to accommodate themselves to Dutch society in everyday life. Accom- modation also seems to occur in the area of Muslim ritual practices, even though most orthodox and orthoprax Muslims are convinced of the ‘unchangeability’ of Islamic rituals. The study of Islamic rituals and changes in them in a non-Muslim Western environment have therefore become very popular among Western researchers. Most studies have focused on the relation between ritual, social cohesion and group identity. By focusing on certain Muslim ritual practices in the non-Muslim environment of the Netherlands, this article draws attention to the role of ritual as an expression of faith on part of the individual believer, thus stressing the multilayered messages con- veyed by ritual practices. Keywords: religious studies, rituals, Muslims in a non-Muslim environ- ment At the start of a course on ‘The Ritualisation of Islam in the Netherlands’, a Muslim student of Turkish origin asked me whether the course was not totally pointless.1 The central question of the course was the following: given the impact on both Christianity and Islam in the Netherlands of a variety of social and cultural factors – modernisation and secularisation, emancipation and feminism, religious pluralism and inter-religious contacts – are Muslim rituals in the Dutch context subject to change? If so, what is the cause of 1 In using the concept of ritualisation in the course, I more or less link up with Grimes’ ritual- izing: ‘… the activity of deliberately cultivating rites’ (Grimes 1990, 10). -
Episode #030 – the Inspiring Wendy Rule
“The Infinite and the Beyond” hosted by Chris Orapello Episode #030 – The Inspiring Wendy Rule 1 Episode #030 – The Inspiring Wendy Rule The Infinite and the Beyond An esoteric podcast for the introspective pagan mind hosted by Chris Orapello www.infinite-beyond.com Underline Theme: Awen and Inspiration Show Introduction MM, BB, 93, Hello and Welcome to the 30th Episode of “The Infinite and the Beyond,” an esoteric podcast for the introspective pagan mind. Where we explore a variety of topics which relate to life and one’s unique spiritual journey. I am your host Chris Orapello. Intro music by George Wood. In this episode… We speak with Australian Visionary Songstress Wendy Rule and get to enjoy some of her music. “Creator Destroyer” from her album The Wolf Sky “Guided by Venus” from her album Guided by Venus “My Sister the Moon” from her album Guided by Venus “The Wolf Sky (Live)” from her album Live at the Castle on the Hill “Circle Open (Live)” from her album Live at the Castle on the Hill We learn about the controversial, “King of the Witches,” Alex Sanders in A Corner in the Occult. In the spirit of creativity we learn about the Awen in The Essence of Magic, but first lets hear “Creator Destroyer” a haunting track by Wendy Rule. Featured Artist “Creator Destroyer” by Wendy Rule Interview Part 1 : Wendy Rule ➢ Wild, passionate and empowering, Australian Visionary Songstress Wendy Rule, weaves together music, mythology and ritual to take her audience on an otherworldly journey of depth and passion. Drawing on her deep love of Nature and lifelong fascination with the worlds of Faerie and Magic, Wendy’s songs combine irresistible melodies with rich aural textures and a rare personal honesty. -
The King of the Witches: the World of Alex Sanders
This torrent represents a w o rk of LOVE All texts so far gathered, as 'well as all future gatherings aim at e xposing interested students to occ u lt infonnation. Future re leases w ill include submissions fro m users like YOU. For some of us, the time has come to mobilize. If yo u h ave an interest in assisting in this process - w e all h ave strengths to b rin g to the tab le - please email occult.digital.mobilizationiGgmail.com Complacency serves the old gods, By the same author .itcbt~ The Grasshopper Boy i{iug of tbt : Zoo Without Bars The World of Alex Sanders JUNE JOHNS With photographs by JACK SMITH PETER DAVIES LONDON © 1969 byJuneJohns <toutents First published .1969 page Glossary viii Introduction I Chapters I. The Young Initiate 10 2. A Magic Childhood IS 3. The Haunted Hill 23 4. Call Down the Spirits 3° 5. Bewitched 36 6. The Devil to Pay 45 illustrations © 1969 byJack Smith 7. Time ofAtonement 53 8. In. Search ofAngels 64 9. The Unwelcome Apprentice 72 10. Relic of the Past 80 II. Witch Wedding 88 12. King ofthe Witches 96 13. Toil and Trouble l°S 14. Betrayal in the Coven II4 An Interview withAlex Sanders 120 Appendices A. The Book of Shadows 13° B. The Witches' Calendar 142 C. Initiation Ceremonies 145 D. The Magic ofMatter 152 Made and printed in Great Britain by Morrison and Gibb Limited; London and Edinburgh 3JIlustrations The illustrations appear between pages 56-57 and 72-73. Alex Sanders with his crystal Maxine blesses her athame Tarot cards The witches' circle . -
An Examination of Societal Impacts on Gender Roles in American and English Witchcraft
Illinois Wesleyan University Digital Commons @ IWU Honors Projects Religion 4-18-2006 Who's in Charge? An Examination of Societal Impacts on Gender Roles in American and English Witchcraft Austin J. Buscher '06 Illinois Wesleyan University Follow this and additional works at: https://digitalcommons.iwu.edu/religion_honproj Part of the Religion Commons Recommended Citation Buscher '06, Austin J., "Who's in Charge? An Examination of Societal Impacts on Gender Roles in American and English Witchcraft" (2006). Honors Projects. 6. https://digitalcommons.iwu.edu/religion_honproj/6 This Article is protected by copyright and/or related rights. It has been brought to you by Digital Commons @ IWU with permission from the rights-holder(s). You are free to use this material in any way that is permitted by the copyright and related rights legislation that applies to your use. For other uses you need to obtain permission from the rights-holder(s) directly, unless additional rights are indicated by a Creative Commons license in the record and/ or on the work itself. This material has been accepted for inclusion by faculty at Illinois Wesleyan University. For more information, please contact [email protected]. ©Copyright is owned by the author of this document. Who's In Charge? An Examination of Societal Impacts on Gender Roles in American and English Witchcraft Austin J. Buscher Senior Honors Research Carole Myscofski, Advisor th Received Research Honors April 18 , 2006 Ie INTRODUCTION Since its genesis in the 1970s, American Witchcraftl has shown itself to be one ofthe most forward-looking and tolerant religions in the area ofwomen's roles and gender theory. -
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. -
The Mysteries of Purity for Teens
The Mysteries of Purity for Teens FONS VITAE Book 3 The Secret Dimensions of Ritual Purity Praise be to Allah, who has treated His servants gently, for He has called them to serve with cleanliness. The Prophet said: “The religion was based on cleanliness,”……….and he has said,” Ritual Purity is half of the faith.” As understood by those endowed with faculties of discernment, these outward signs indicate that the most important of all matters is the purification of the innermost beings, since it is highly improbable that what is meant by his saying “Ritual purity if half of faith” could be the cultivation of the exterior by cleansing with the pouring and spilling of water, and the devastation of the interior and keeping it loaded with rubbish and filth. How preposterous, how absurd! Purity is central to our faith. So what then is purity? Is it a physical state of the body or is it more? Before we discuss this matter further, let us use the following metaphor. Think of a house that looks very nice from the outside. It has fresh paint, sparkling windows and a nice lawn. At first you might think well of this house. After seeing the inside, however, you realize that this house is actually in poor condition. The foundation is damaged, the wood is rotting and the whole interior is filthy. What is your opinion of the house now that you have seen its interior? Would you want to live in such a house? Of course not! This same rule can be applied to understanding purity in Islam. -
Religious Traditions at End of Life
Religious Traditions at End of Life Table of Contents Judaism ......................................................................................................................................................... 2 Catholic ......................................................................................................................................................... 7 Protestant ................................................................................................................................................... 10 Eastern Orthodox Church ........................................................................................................................... 13 Muslim ........................................................................................................................................................ 16 Hindu ........................................................................................................................................................... 19 Buddhism .................................................................................................................................................... 22 pg. 1 Religious Traditions at End of Life Judaism While there are many denominations within Judaism that hold differing views, Jews commonly believe that holiness can be attained through following the laws and commandments laid out in the Torah (the Old Testament) and interpretations by the Rabbis of the Talmud and later eras (Posqim). When Death is Immanent It is traditional -
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 -
Wicca” Forthcoming In: E
E. Doyle White, “Wicca” Forthcoming in: E. Asprem (ed.), Dictionary of Contemporary Esotericism Preprint manuscript of: E. Doyle White, “Wicca”, Dictionary of Contemporary Esotericism (ed. E. Asprem), Leiden: Brill. Archived at ContERN Repository for Self-Archiving (CRESARCH) https://contern.org/cresarch/cresarch-repository/ Aug. 13, 2018. Wicca Wicca is the term most commonly employed to describe the largest and best-known contemporary Pagan religion. The foundational premise from which Wicca emerged is the (since discredited) witch-cult hypothesis, the idea that the witch trials of early modern Christendom were an attempt not to combat a cabal of devil-worshippers but to eliminate a pre-Christian fertility religion popular among Europe’s peasantry. This theory had developed among nineteenth-century scholars, but only reached widespread attention when it was propagated by the Egyptologist Margaret Murray (1863–1963) in the 1920s and 1930s. When Wicca publicly appeared in the 1950s, its adherents claimed that it was the survival of this witch-cult and that its lineage stretched back into deep prehistory. Although most historians specialising in the early modern witch trials had already expressed reservations about the theory, it would only be firmly demolished by more intensive research during the 1960s and 1970s. By that time, however, the theory had entrenched itself in the popular imagination, particularly within sectors of the occult milieu (Hutton 1999, 132–150). The man often credited with establishing Wicca was Gerald Gardner (1884–1964), an upper middle-class, politically conservative Englishman who had spent much of his life in Southern and Eastern Asia. On retirement in 1936 he returned with his wife to Southern England, settling near the New Forest and joining an esoteric group called the Rosicrucian Order Crotona Fellowship. -
SIN, PURIFICATION and SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals
SIN, PURIFICATION AND SACRIFICE: Analysis and Comparison of Texts from the Book of Leviticus and Malagasy Traditional Rituals Submitted by Olivier Randrianjaka In partial fulfillment of the requirements for the Degree of Doctor of Philosophy (PhD) VID Specialized University, Stavanger February 2020 i ABSTRACT This study is an analysis and comparison of rituals in two different settings. Due to its ancient content, the book of Leviticus has been negatively received or is simply ignored by most western Churches. They see the book of Leviticus as irrelevant to today’s Christians. This research grows out of the interest to find why Malagasy Christians feel at home when reading the book of Leviticus. My research starts from the hypothesis that there might be some identifiable correspondences between ancient rituals in the book of Leviticus and some traditional Malagasy rituals. These correspondences might be the rationale behind the familiarity of Malagasy readers with the book of Leviticus and hence their positive acceptance. All these rituals have to do with sin, purification and sacrifice. My research is divided into two main parts. In Part One, I study three rituals from the book of Leviticus, namely, the ritual purification relating to intentional and unintentional sins in Lev 4:1– 5:13, the postpartum ritual purification in Lev 12 and the global ritual purification on the Day of Atonement in Lev 16. Part Two is devoted to the study of three seleted traditional Malagasy rituals, namely, the ritual purification relating to violation of taboo (fady), the eighth day postpartum ritual purification of the Malagasy northern ethnic groups and the New Year royal bath ritual of purification called fandroana. -
History of Wicca in England: 1939 to the Present Day by Julia Phillips
History of Wicca in England: 1939 to the Present Day by Julia Phillips Introduction to the 2004 Revised Edition by Julia Phillips This chapter is adapted from a talk I gave at the Australian Wiccan Conference in Canberra, 1991. It is mainly about the early days of Wicca in England – specifically what we now call Gardnerian and Alexandrian traditions. The notes from which the original talk was derived were compiled during the 1980s from a myriad of sources, and were intended only for private use within my own coven. I did not gather the material alone – Paul Greenslade and Rufus Harrington were equally involved in the research, and it gives me great pleasure to have the opportunity to record their important contribution in this introduction. When I immigrated to Australia at the end of 1988, I quickly discovered that very few Australian Wiccans had a very detailed concept of the origins of Wicca or of their own place within the Wiccan family. I therefore accepted an invitation to speak on the history of Wicca at the 1991 Australian Wiccan Conference, and consolidated the notes mentioned above into a lecture intended to clarify to Australian Wiccans how the path came to be and where they fitted in. It was for this reason that I included information and anecdotes about influential people within the Craft (though I initialized names where those people were not known publicly). The lecture was subsequently published in the collected papers of the Conference in a limited numbered edition of 200 copies. From there, it was later posted to the internet and now exists on over 500 websites in a non-tarted up form.