The New Age movement is a twentieth-century socio-cultural phenomenon in the Western world with Glastonbury as one of its major centers. Through experimenting with a number of ways of analyzing this movement, the authors were able to develop a novel theory of social religious movements of broad applicability. Based around contradictions relating to such central anthropological concepts as communitas, egalitarianism, individualism, holism, and autonomy, it reveals the processes by which, having abandoned a mainstream lifestyle, people come to build up a counter-culture way of life. Drawing on their own work on tribal shamanistic religions, the authors are able to point out interesting similarities between the latter and the Glastonbury New Age movement. Not only that: their model allows them to explain such wide-ranging social and religious movements as the Hutterites, the Kibbutz, and Green communes. In fact, the authors argue, these movements may be regarded as variations of the Glastonbury type.

Contents: a packet for Ezra Pound; stories of Michael Robartes and his friends: an extract from a record made by his pupils; phases of moon; great wheel; completed symbol; soul in judgment; great year of ancients; dove or swan; all soul's night, an epilogue. With many figures and illustrations.

The New Age movement is a twentieth-century socio-cultural phenomenon in the Western world with Glastonbury as one of its major centers. Through experimenting with a number of ways of analyzing this movement, the authors were able to develop a novel theory of social religious movements of broad applicability. Based around contradictions relating to such central anthropological concepts as communitas, egalitarianism, individualism, holism, and autonomy, it reveals the processes by which, having abandoned a mainstream lifestyle, people come to build up a counter-culture way of life. Drawing on their own work on tribal shamanistic religions, the authors are able to point out interesting similarities between the latter and the Glastonbury New Age movement. Not only that: their model allows them to explain such wide-ranging social and religious movements as the Hutterites, the Kibbutz, and Green communes. In fact, the authors argue, these movements may be regarded as variations of the Glastonbury type.

Get Out of Mind Jail will empower you to live a life of fewer limitations as you begin to see just how you're created to live a life far greater than you've previously imagined possible. You will learn how to walk through the challenges and circumstances of life without getting derailed. While recognizing that life will always be difficult, Get Out of Mind Jail will help you understand that although circumstances cannot always be controlled, they can be transformed by mindset. Rather than roadblocks, obstacles can be seen as opportunities for even greater things ahead. These pages inspire inner calm, renewed enthusiasm for life, and zest that propels readers to new dimensions of joyousness and accomplishment. Get Out of Mind Jail will nurture your understanding that ultimately what you believe is what you will eventually become. By enacting inner changes, you'll see your outer circumstances begin to shift. You, dear reader, will become the change you've always dreamed of seeing!

Most studies of witchcraft and magic have been concerned with the era of the witch trials, a period that officially came to an end in Britain with the passing of the Witchcraft Act of 1736. But the majority of people continued to fear witches and put their faith in magic. Owen Davies here traces the history of witchcraft and magic from 1736 to 1951, when the passing of the Fraudulent Mediums Act finally erased the concept of witchcraft from the statute books. This original study examines the extent to which witchcraft, magic and fortune-telling continued to influence the thoughts and actions of the people of England and Wales in a period when the forces of "progress" are often thought to have vanquished such beliefs.

As human beings, we have a great longing for community, to feel part of something. Despite this apparent need, the opposite tendency is evident everywhere: a growing individualism leading to the breakdown of relationships, conflict and war. How can we connect meaningfully with our fellow human beings and build successful communities, whilst also cultivating a healthy individuality? Karl Koenig considered that finding answers to these questions was one of the central tasks of anthroposophy, as well as its greatest potential downfall. Seventy years ago, he founded the Camphill Movement as a search for social renewal and healing from new sources. As part of a growing dialogue between people within and outside of Camphill, a conference called Community Building in the Light of Michael took place at the Goetheanum in 2009. The contributions in this book originate from there; contributors include Cornelius Pietzner, Virginia Sease, Penelope Roberts-Baring, Sergei Prokofieff, Peter Selg and Bodo von Plato.

In the living room of a London flat, a man stands naked and blindfolded. His wrists are bound together behind his back with red cord, which is looped round his neck and holds his arms up to make a triangle. A white cord is tied round his right ankle. What do witches do? What is it like to be a witch? Experience the process through the eyes of Stewart Farrar, author, journalist and witch, as he describes in detail in this new paperback edition for 2021 the activities and practices of modern-day witches. Principles of healing and clairvoyance as well as rituals, invocations and initial rites are covered in depth as Farrar accompanies the reader into the personal life of his own coven.

"A fascinating theory about the origins of the witch hunt that is sure to influence future historians. . . . a valuable probe of how myths can feed hysteria." --The Washington Post Book World "An imaginative reconstruction of what might have been Tituba's past." --Times Literary Supplement "A fine example of readable scholarship." --Baltimore Sun In this important book, Elaine Breslaw claims to have rediscovered Tituba, the elusive, mysterious, and often mythologized Indian woman accused of witchcraft in Salem in 1692 and immortalized in Arthur Miller's The Crucible. Reconstructing the life of the slave woman at the center of the notorious Salem witch trials, the book follows Tituba from her likely origins in South America to Barbados, forcefully dispelling the commonly-held belief that Tituba was African. The uniquely multicultural nature of life on a seventeenth- century Barbadan sugar plantation--defined by a mixture of English, American Indian, and African ways and folklore--indelibly shaped the young Tituba's world and the mental images she brought with her to Massachusetts. Breslaw divides Tituba's story into two parts. The first focuses on Tituba's roots in Barbados, the second on her life in the New World. The author emphasizes the inextricably linked worlds of the Caribbean and the North American colonies, illustrating how the Puritan worldview was influenced by its perception of possessed Indians. Breslaw argues that Tituba's confession to practicing witchcraft clearly reveals her savvy and determined efforts to protect herself by actively manipulating Puritan fears. This confession, perceived as evidence of a diabolical conspiracy, was the central agent in the cataclysmic series of events that saw 19 people executed and over 150 imprisoned, including a young girl of 5. A landmark contribution to women's history and early American history, Tituba, Reluctant Witch of Salem sheds new light on one of the most painful episodes in American history, through the eyes of its most crucial participant. Elaine G. Breslaw is Adjunct Professor of History at the University of Tennessee, Knoxville, and author of the acclaimed Tituba, Reluctant Witch of Salem: Devilish Indians and Puritan Fantasies (also available from NYU Press).

Men and masculinities are still inadequately incorporated into the historiography of early modern witch trials, despite the fact that 20-25% of all accused 'witches' were male. This book redresses this imbalance by making men the focus of the gender analysis and also covers the issue of regional variation in the gendering of witch persecution.

Money, magic and the theatre were powerful forces in early modern England. Money was acquiring an independent, efficacious agency, as the growth of usury allowed financial signs to reproduce without human intervention. Magic was coming to seem Satanic, as the manipulation of magical signs to performative purposes was criminalized in the great 'witch craze.' And the commercial, public theatre was emerging - to great controversy - as the perfect medium to display, analyse and evaluate the newly autonomous power of representation in its financial, magical and aesthetic forms. Money and Magic in Early Modern Drama is especially timely in the current era of financial deregulation and derivatives, which are just as mysterious and occult in their operations as the germinal finance of 16th-century London. Chapters examine the convergence of money and magic in a wide range of early modern drama, from the anonymous Mankind through Christopher Marlowe to Ben Jonson, concentrating on such plays as The Alchemist, The New Inn and The Staple of News. Several focus on Shakespeare, whose analysis of the relations between finance, witchcraft and theatricality is particularly acute in Timon of Athens, The Comedy of Errors, Antony and Cleopatra and The Winter's Tale.

Not only does this book give a well-researched account of the politicization of Haitian Voodoo and the Voodooization of Haitian politics, it also lays the ground for the development of creative policies by the state vis-a-vis the cult. It is an indispensable research tool for the students of Afro-American, Caribbean and African societies in particular, and for religionists and political scientists in general.

In this book a widely recognized authority on religion and psychoanalysis takes a fascinating journey into Freud's past to examine the roots of his atheism. Dr. Ana-Maria Rizzuto reviews and reorganizes data about Freud's development and life circumstances to provide a psychodynamic interpretation of his rejection of God. She argues that Freud's early life and family relationships made it psychically impossible for him to believe in a provident and caring divine being. The book traces significant aspects of Freud's relationship with his father and mother, his childhood nanny, and other relatives and outlines his religious evolution from somewhat conventional beliefs as a young boy to adult unbelief. Dr. Rizzuto presents significant new details about the Philippson Bible-a copy of which Freud's father presented to Sigmund on his thirty-fifth birthday-and shows how the illustrations in that edition related to Freud's passion for collecting antiquities. The book brings to light critical aspects of Freud's early and late object relations and their lasting impact on his rejection of God.