This exciting multi-authored volume provides a fascinating overview of the many different pathways that help defi ne esoteric belief and practice in modern Western magic. Included here are chapters on the late 19th century Hermetic Order of the Golden Dawn, the infl uential Thelemic doctrines of Aleister Crowley, and the different faces of the Universal Goddess in Wicca and the Pagan traditions. Also included are chapters on Neoshamanism in Europe and the United States-and an account of how these traditions have in turn infl uenced the rise of techno-shamanism in the West. Additional features of this collection include insider perspectives on Seidr oracles, hybridised Tantra, contemporary black magic, the Scandinavian Dragon Rouge and Chaos magic in Britain-as well as profi les of the magical artists Ithell Colquhoun, Austin Osman Spare and Rosaleen Norton. Contributors: Nikki Bado Jenny Blain Nevill Drury Dave Evans Amy Hale Phil Hine Lynne Hume Marguerite Johnson Thomas Karlsson James R. Lewis Libu e Mart nkov Robert J. Wallis Don Webb Dominique Beth Wilson Andrei A. Znamenski Nevill Drury, editor of this collection, received his PhD from the University of Newcastle, Australia, in 2008. His most recent publications include Stealing Fire from Heaven: the Rise of Modern Western Magic and The Varieties of Magical Experience (co-authored with Dr Lynne Hume).

This book marks twenty years since the publication of Professor Ronald Hutton’s The Triumph of the Moon, a major contribution to the historical study of Wicca. Building on and celebrating Hutton’s pioneering work, the chapters in this volume explore a range of modern magical, occult, and Pagan groups active in Western nations. Each contributor is a specialist in the study of modern Paganism and occultism, although differ in their embrace of historical, anthropological, and psychological perspectives. Chapters examine not only the history of Wicca, the largest and best-known form of modern Paganism, but also modern Pagan environmentalist and anti-nuclear activism, the Pagan interpretation of fairy folklore, and the contemporary ‘Traditional Witchcraft’ phenomenon.

In the Western world, magic has often functioned as an umbrella term for various religious beliefs and ritual practices that seek to influence events by harnessing supernatural power. The definition of these myriad occult and esoteric traditions have, however, usually come from those that are opposed to its practice; notably authorities in religious, legal and intellectual spheres. This book seeks to provide a new perspective, directly from the practitioners of modern Western magic, by exploring how a distinctive mode of embodiment and consciousness can produce a transition from an ‘ordinary’ to a ‘magical’ worldview. Starting with an introduction to the study of magic in the Western academy, the book then presents the author’s own participant observation of five ethnographic case studies of modern Western magic. The focus of these ethnographic case studies is directed towards ideas and methods the informants employ to self-legitimise and self-represent as ‘magicians’. It concludes by discussing the phenomenological implications and issues around embodiment that are inherent to the contemporary practice of magic. This is a unique insight into the lived experience of practitioners of modern magic. As such, it will be of keen interest to scholars of the Occult and New Religious Movements, as well as Religious Studies academics examining issues around the embodiment and the anthropology of religion.

The past century has born witness to a growing interest in the belief systems of ancient Europe, with an array of contemporary Pagan groups claiming to revive these old ways for the needs of the modern world. By far the largest and best known of these Paganisms has been Wicca, a new religious movement that can now count hundreds of thousands of adherents worldwide. Emerging from the occult milieu of mid twentieth-century Britain, Wicca was first presented as the survival of an ancient pre-Christian Witch-Cult, whose participants assembled in covens to venerate their Horned God and Mother Goddess, to celebrate seasonal festivities, and to cast spells by the light of the full moon. Spreading to North America, where it diversified under the impact of environmentalism, feminism, and the 1960s counter-culture, Wicca came to be presented as a Goddess-centred nature religion, in which form it was popularised by a number of best-selling authors and fictional television shows. Today, Wicca is a maturing religious movement replete with its own distinct world-view, unique culture, and internal divisions. This book represents the first published academic introduction to be exclusively devoted to this fascinating faith, exploring how this Witches' Craft developed, what its participants believe and practice, and what the Wiccan community actually looks like. In doing so it sweeps away widely-held misconceptions and offers a comprehensive overview of this religion in all of its varied forms. Drawing upon the work of historians, anthropologists, sociologists, and scholars of religious studies, as well as the writings of Wiccans themselves, it provides an original synthesis that will be invaluable for anyone seeking to learn about the blossoming religion of modern Pagan Witchcraft.

A rare combination of personal and academic, this book showcases the myriad avenues for transcending the boundaries of reality through direct sensory experience. The Varieties of Magical Experience: Indigenous, Medieval, and Modern Magic provides a comprehensive volume that examines magic in all its aspects. Through detailed case studies, verbatim accounts of personal experiences, and first-hand experience from the authors' own active participation in many alternative religious rituals and ceremonies, this unique book reveals how magic can be a universal phenomenon that crosses cultural, historical, and spatial boundaries. The work is organized in five sections that embrace several broad themes: indigenous magical and shamanic practices; medieval witchcraft; sorcery and hermetic magic; and contemporary Western magical practices, including the role of sexuality, trance, and meditation. The introductory section explores the idea of magic, other realities, and the employment of all the senses, while the final section discusses contemporary issues of ecology and cybermagic. The authors give voice to the powerful emotions and feelings that result from a magical encounter, providing engaging and accessible information to general readers, while those well versed in the opaque world of magic and occultism, consciousness studies, and imaginal and disembodied realms will appreciate the book's content at a deeper level.

The study of the ideas and practices associated with occultism is a rapidly growing branch of contemporary scholarship. However, most research has focused on English and French speaking areas and has not addressed the wider spread and significance of occultism. Occultism in a Global Perspective presents a broad international overview. Essays range across the German magical order of the Fraternitas Saturni, esoteric Satanism in Denmark, sexual magic in Colombia and the reception of occultism in modern Turkey, India and the former Yugoslavia. As any other form of cultural practice, the occult is not isolated from its social, discursive, religious, and political environment. By studying occultism in its global context, the book offers insights into the reciprocal relationships that colour and shape regional occultism.

The Western magical traditions are currently undergoing an international resurgence. In Stealing Fire from Heaven, Nevill Drury offers an overview of the modern occult revival and seeks to explain this growing interest in ancient magical belief systems. Gnosticism and the Hermetica, the medieval Kabbalah, Tarot and Alchemy, and more recently, Rosicrucianism and Freemasonry, collectively laid the basis for the modern magical revival, which first began to gather momentum in Europe at the end of the nineteenth century. Western magic has since become increasingly eclectic, drawing on such diverse sources as classical Greco-Roman mythology, Celtic cosmology, Kundalini yoga and Tantra, shamanism, chaos theory, and the various spiritual traditions associated in many different cultures with the Universal Goddess. Drury traces the rise of various forms of magical belief and practice, from the influential Hermetic Order of the Golden Dawn to the emergence of Wicca and Goddess worship as expressions of contemporary feminine spirituality. He also explores Chaos Magick and the occult practices of the so-called Left-Hand Path, as well as twenty-first-century magical forays into cyberspace. He believes that the rise of modern Western magic stems essentially from the quest for personal spiritual transformation and direct experience of the sacred--a quest which the trance occultist and visionary artist Austin Osman Spare once referred to as "stealing fire from heaven." Considered in this light, Drury argues, modern Western magic can be regarded as a form of alternative spirituality in which the practitioners seek direct engagement with the mythic realm.

Examines every category of occult phenomena from ESP to Eastern ritual and explores the basic laws of magic, relating them to the natural laws of the universe.

This book is the first of a series that considers the many aspects of reality. I call it ‘It all starts from within’ because reality starts with each of us individually and independently. It starts from our inner self before evolving into what I would call the collective reality, meaning a generally agreed upon state in which groups of people, entire nations, or the whole world believe. That reality includes beliefs, cultures, ideologies, etc. As we change and adapt to our environment, our reality changes as well. New realities emerge… Chapter one is about perception and our senses. It demonstrates how perception is impossible without our senses. Whatever angle of reality that’s being analyzed, one or more of our senses plays a momentous role in its understanding… Chapter two considers the role of the brain in the making of reality. It delves into how the brain can make the mind behave a certain way under certain circumstances… Chapter three looks at the mind, which I call the ultimate maker of reality. This chapter describes the mind as that intangible component of the brain and where reality or all realities stem from after, of course, being picked up by the senses and the brain… Chapter four attempts to define reality itself after it’s perceived by our senses, analyzed by our brain, and processed by our mind…I consider five questions in my attempt to answer the question: what is reality? They are: what are things and why do they look different from one another? What is life and its origins? What is death? What is superstition? What is space and are we alone in the universe?

This volume brings together key findings of the long-term research project ‘Religious Individualisation in Historical Perspective’ (Max Weber Centre for Advanced Cultural and Social Studies, Erfurt University). Combining a wide range of disciplinary approaches, methods and theories, the volume assembles over 50 contributions that explore and compare processes of religious individualisation in different religious environments and historical periods, in particular in Asia, the Mediterranean, and Europe from antiquity to the recent past. Contrary to standard theories of modernisation, which tend to regard religious individualisation as a specifically modern or early modern as well as an essentially Western or Christian phenomenon, the chapters reveal processes of religious individualisation in a large variety of non-Western and pre-modern scenarios. Furthermore, the volume challenges prevalent views that regard religions primarily as collective phenomena and provides nuanced perspectives on the appropriation of religious agency, the pluralisation of religious options, dynamics of de-traditionalisation and privatisation, the development of elaborated notions of the self, the facilitation of religious deviance, and on the notion of dividuality.