In this alternative guide to Magick for Pagan city folk, the authors include practical recommendations not found anywhere else in a tone that is humorous and irreverent but full of serious information.

Finally, a book that takes into account the problems of city-dwelling magicians! Today's magicians are often faced with busy city streets and a vast shortage of private natural space in which to worship. With the help of this book, we all can learn to incorporate earth-aware philosophies of days gone by with modern realities. Includes spells, rituals, herbals, invocations and meditations and daily magical exercises.

What does it mean to live as a Pagan in this uncertain world of climate change, economic hardship and worldwide social injustice? What does it mean to hold nature as sacred when ravaging the land is commonplace? How do we live our Paganism in our families and homes, our communities and countries? Pagans are stepping up in all kinds of ways. This is a Moon Books community project, sharing the energy and inspiration of people who are making a difference at whatever level makes sense to them. This is a book of grass-roots energy, of walking your talk and the tales of people who are, by a vast array of means, engaged with being the change they wish to see in the world.

New Age, Neopagan, and New Religious Movements is the most extensive study to date of modern American alternative spiritual currents. Hugh B. Urban covers a range of emerging religions from the mid-nineteenth century to the present, including the Nation of Islam, Mormonism, Scientology, ISKCON, Wicca, the Church of Satan, Peoples Temple, and the Branch Davidians. This essential text engages students by addressing major theoretical and methodological issues in the study of new religions and is organized to guide students in their learning. Each chapter focuses on one important issue involving a particular faith group, providing readers with examples that illustrate larger issues in the study of religion and American culture. Urban addresses such questions as, Why has there been such a tremendous proliferation of new spiritual forms in the past 150 years, even as our society has become increasingly rational, scientific, technological, and secular? Why has the United States become the heartland for the explosion of new religious movements? How do we deal with complex legal debates, such as the use of peyote by the Native American Church or the practice of plural marriage by some Mormon communities? And how do we navigate issues of religious freedom and privacy in an age of religious violence, terrorism, and government surveillance?

A guide to the festivals, traditions, and sacred days of the year.

Pagan and Native Faith movements have sprung up across Europe in recent decades, yet little has been published about them compared with their British and American counterparts. Though all such movements valorize human relationships with nature and embrace polytheistic cosmologies, practitioners’ beliefs, practices, goals, and agendas are diverse. Often side by side are groups trying to reconstruct ancient religions motivated by ethnonationalism—especially in post-Soviet societies—and others attracted by imported traditions, such as Wicca, Druidry, Goddess Spirituality, and Core Shamanism. Drawing on ethnographic cases, contributors explore the interplay of neo-nationalistic and neo-colonialist impulses in contemporary Paganism, showing how these impulses play out, intersect, collide, and transform.

Ronald Hutton is known for his colourful and provocative writings on original subjects. This work is no exception: for the first full-scale scholarly study of the only religion England has ever given the world; that of modern pagan witchcraft, which has now spread from English shores across four continents. Hutton examines the nature of that religion and its development, and offers a microhistory of attitudes to paganism, witchcraft, and magic in British society since 1800. Its pages reveal village cunning folk, Victorian ritual magicians, classicists and archaeologists, leaders of woodcraft and scouting movements, Freemasons, and members of rural secret societies. We also find some of the leading of figures of English literature, from the Romantic poets to W.B. Yeats, D.H. Lawrence, and Robert Graves, as well as the main personalities who have represented pagan witchcraft to the world since 1950. Densely researched, Triumph of the Moon presents an authoritative insight into a hitherto little-known aspect of modern social history.

Originally published under the title Trancing the Witch’s Wheel, MAGICAL MEDITATIONS has been revised and updated and is an essential book for all Pagans seeking to enrich their spiritual life. Meditation offers modern Pagans a way to deepen their connection to the magical and natural worlds. MAGICAL MEDITATIONS explores the basic tenets of Pagan spiritual beliefs through a complete set of guided mental journeys featuring the Deities, Sabbats, and Elements. A practitioner of the Craft for over 23 years, author Yasmine Galenorn offers guided meditations ready for use, accompanied by practical exercises, expert advice, and detailed suggestions to help personalize your journeys. From the Trade Paperback edition.

Paganistan - a moniker adapted by the Twin Cities Contemporary Pagan community - is the title of a history and ethnography of a regionally unique, urban, and vibrant community in Minnesota. The story of the community traces the formation of some of the earliest organizations and churches in the US, the influence of publication houses and bookstores, the marketplace, and the local University, on the growth and sustenance of a distinct Pagan community identity, as well as discussions of the patterns of diversifying and cohesion that occur as a result of societal pressure, politics, and generational growth within it. As the first ever study of this long-lived community, this book sets out to document Paganistan as another aspect of the increasing prevalence of Paganism in the US and contributes to the discussion of the formation of new American religious communities. Revealing how canonical theories about community formation in anthropology do not always fit comfortably nor accurately describe how a vibrant Pagan community creates and sustains itself, this book will be of interest to scholars of religion and new religious movements worldwide, and offers a valuable contribution to discussions within both urban anthropology and sociology.

It was mainly only the European urban centers that converted to Christianity, and often more for political or commercial interests, than as a matter of faith. The old religions persisted in the villages or pagani, from which the term Paganism arose. The Christians built their sanctuaries upon the pagan sites, expropriating their numinous past, assimilating the symbolism of the former deities, and commonly incorporating the actual architectural remnants. The wisdom of those deposed gods and their rites persisted in less objectionable forms -- disguised to delude the censors -- as country festivals and quaint tales often about the fairy folk, who coexisted with this world and could be accessed by magical procedures that perpetuated half-remembered methods of authentic ancient shamanism. Such shamanism always involved pharmaceutical expertise. Mircea Eliade was mistaken in concluding that drugs were characteristic only of the late and decadent stages of a religion. Rock paintings of the greatest antiquity and his own abundant citations indicate that, instead, a pharmacological Eucharist was the norm; and Eliade was himself about to reverse his stance shortly before his death. Encoded in tales seemingly as simple as Snow White with her poisoned red and white apple are themes traceable back to the great epics of Homer and the Mesopotamian Gilgamesh. These patterns of shamanic empowerment lurk also in the histories of the leading families of Europe, who could not completely divest themselves of the former religious basis for their right to rule, but instead they embraced, Christianized, and buried it in sanctified graves, as was the case with the great fairy Melusina, whose eighth abominable son, called Horrible, was murdered. A number of churches involved in the Albigensian heresy claim his body was laid to rest beneath them.