[ Pobierz całość w formacie PDF ]
.While studying with Bowers,Wilson finally dropped his quest for magical powers, he said, and concen-trated on mystical experience and spiritual growth.When the Air Force sent Wilson, who was a sergeant, to England, an-other correspondent, the actress Ruth Wynn-Owen (who followed a familytradition of the Craft that she called Plant Bran, because the family s origin265 SEX AND SEX MAGICmyth was that they were descendants of the God Bran) introduced him toNorman Giles, a man who lived in Oxford.Giles was a friend of Bowers s whohad been with him on the evening that Bowers ritually drank a potion of poi-sonous herbs and thus took his own life.Giles lived in a house that had been in his family for over 300 years.Heinsisted that he could photograph fairy spirits under the right conditions.Heshowed Wilson his pictures, and the images he interpreted as fairies Wilsonsaw as dirt on his camera lens.Nevertheless, Wilson went to talk with himonce a week, and Giles taught him a lot about Bowers s orientation, the 1734Tradition, journeying and visionary techniques, psychometry, and somepalmistry.Giles gave Wilson the letters that Bowers had written to him.Healso let Wilson know that sometimes Bowers was mixing truth with false-hood, and Giles showed Wilson how certain things that Bowers had fur-nished Wilson were obvious forgeries.Wilson was hurt and disappointed, buthe said he grew from the experience.After his return from Europe, Wilson lived in Missouri during 1973, thenmoved to Tujunga, California, in about 1974.There he began teaching the1734 Tradition in his Gliocas Tuatha Coven, then later in the Temple of theElder Gods (TOTEG).The various 1734 Tradition covens currently active inthe Los Angeles area all descend from either Gliocas Tuatha or TOTEG.Ann and Dave Finnin, seeking to trace the 1734 Tradition s roots, madeseveral trips to England, where they met Evan Jones, who had worked inBowers s coven with Doreen Valiente in the mid-1960s.Their conclusion wasthat 1734, as an organized tradition, simply did not exist in England, al-though Bowers did apparently have access to some pre-Gardnerian family tra-ditions about magical workings.Instead, Bowers seems to have evoked thesetraditions out of Wilson by the way Bowers taught him.Thus, the 1734 Tra-dition came into existence and has served its members well.Further ReadingMelton, J.Gordon.Encyclopedia of American Religions, 5th ed.Detroit, MI: GaleResearch Inc., 1996.Sex and Sex MagicThe topics of sex and sex magic are so intertwined in Neopagan thought andbelief that they merit being discussed together.The opinions of Neopagansabout sex range from extremely conservative to extremely radical, in terms ofpersonal behavior.However, Neopagans are nearly unanimous in the beliefthat matters regarding sex should be left to an individual s conscience, thatthere should be minimal legal interference with the private lives of consent-ing adults, and that those who wish to pursue sex and sex magic as a spiritualpathway should have every right to do so without any sort of social penalty.Neopagans, therefore, believe that any sort of sex between consentingadults is no one else s business (but safe sex is highly endorsed due to the266 SHAMANISMspread of the AIDS disease worldwide).Neopagans also tend to believe thatforms of marriage other than monogamy between a man and a woman areprivate, not public, issues.Probably the majority of Neopagans are monoga-mous, since they are demographically typical middle-class Americans.Nev-ertheless, Neopagans are far more likely than people chosen in a randomsample to be seriously interested in or to be engaged in some sort of com-plex marriage, expanded family, communal living situation, or otherUtopian scheme thus continuing an old American tradition of utopianexperiments.Similarly, sex magic is of general interest to Neopagans, who practice orlearn about it without discussing it in public.However, training in sex magictakes place only within the innermost oath-bound coven or other centralworking group in a Neopagan association.It is always considered very ad-vanced and potentially explosive magic.Many books are available on sexmagic, not all of which are influenced by Neopagan thought.See Also: Fraternitas Rosae Crucis; Great Rite; Handfasting; Ordo Templi OrientisFurther ReadingDarling, Diane. Aphrodite: In Her Majesty s Sacred Service All Acts of Love andPleasure Are My Rituals, Green Egg 100 (spring 1993): 26 28.D vora and Annie Sprinkle.Interview by Ellen Evert Hopman and Lawrence Bond.In People of the Earth: The New Pagans Speak Out.Rochester, VT: DestinyBooks, 1996.Farren, David.Sex and Magic.New York: Simon and Schuster, 1975.Frost, Gavin, and Yvonne Frost.Tantric Yoga: The Royal Path to Raising KundaliniPower.York Beach, ME: Weiser, 1989.Randolph, Paschal Beverly.Eulis: Affectional Alchemy, 5th ed.Quakertown, PA:Beverly Hall, Confederation of Initiates, 1930.Starhawk [Miriam Simos].Dreaming the Dark: Magic, Sex, and Politics.Boston, MA:Beacon Press, 1982.ShamanismShamans are the religious specialists of hunter-and-gatherer cultures.Theyare particularly associated with the aboriginal peoples of central Asia and theAmericas and are perhaps most familiar to us as the medicine men of tradi-tional Native American cultures.Contemporary Neopagan Witches often as-sociate themselves with Shamanism, identifying contemporary Witchcraft asthe lineal descendant of pre-Christian European Shamans.Although the terms Shaman and Shamanism have come to be used quiteloosely, in the disciplines of anthropology and comparative religion Shamanismrefers to a fairly specific set of ideas and practices that can be found in many,but not all, world cultures.Characteristically, the Shaman is a healer, a psy-chopomp (someone who guides the souls of the dead to their home in the after-life), and more generally a mediator between her or his community and theworld of spirits (most often animal spirits and the spirits of the forces of nature) [ Pobierz całość w formacie PDF ]
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.While studying with Bowers,Wilson finally dropped his quest for magical powers, he said, and concen-trated on mystical experience and spiritual growth.When the Air Force sent Wilson, who was a sergeant, to England, an-other correspondent, the actress Ruth Wynn-Owen (who followed a familytradition of the Craft that she called Plant Bran, because the family s origin265 SEX AND SEX MAGICmyth was that they were descendants of the God Bran) introduced him toNorman Giles, a man who lived in Oxford.Giles was a friend of Bowers s whohad been with him on the evening that Bowers ritually drank a potion of poi-sonous herbs and thus took his own life.Giles lived in a house that had been in his family for over 300 years.Heinsisted that he could photograph fairy spirits under the right conditions.Heshowed Wilson his pictures, and the images he interpreted as fairies Wilsonsaw as dirt on his camera lens.Nevertheless, Wilson went to talk with himonce a week, and Giles taught him a lot about Bowers s orientation, the 1734Tradition, journeying and visionary techniques, psychometry, and somepalmistry.Giles gave Wilson the letters that Bowers had written to him.Healso let Wilson know that sometimes Bowers was mixing truth with false-hood, and Giles showed Wilson how certain things that Bowers had fur-nished Wilson were obvious forgeries.Wilson was hurt and disappointed, buthe said he grew from the experience.After his return from Europe, Wilson lived in Missouri during 1973, thenmoved to Tujunga, California, in about 1974.There he began teaching the1734 Tradition in his Gliocas Tuatha Coven, then later in the Temple of theElder Gods (TOTEG).The various 1734 Tradition covens currently active inthe Los Angeles area all descend from either Gliocas Tuatha or TOTEG.Ann and Dave Finnin, seeking to trace the 1734 Tradition s roots, madeseveral trips to England, where they met Evan Jones, who had worked inBowers s coven with Doreen Valiente in the mid-1960s.Their conclusion wasthat 1734, as an organized tradition, simply did not exist in England, al-though Bowers did apparently have access to some pre-Gardnerian family tra-ditions about magical workings.Instead, Bowers seems to have evoked thesetraditions out of Wilson by the way Bowers taught him.Thus, the 1734 Tra-dition came into existence and has served its members well.Further ReadingMelton, J.Gordon.Encyclopedia of American Religions, 5th ed.Detroit, MI: GaleResearch Inc., 1996.Sex and Sex MagicThe topics of sex and sex magic are so intertwined in Neopagan thought andbelief that they merit being discussed together.The opinions of Neopagansabout sex range from extremely conservative to extremely radical, in terms ofpersonal behavior.However, Neopagans are nearly unanimous in the beliefthat matters regarding sex should be left to an individual s conscience, thatthere should be minimal legal interference with the private lives of consent-ing adults, and that those who wish to pursue sex and sex magic as a spiritualpathway should have every right to do so without any sort of social penalty.Neopagans, therefore, believe that any sort of sex between consentingadults is no one else s business (but safe sex is highly endorsed due to the266 SHAMANISMspread of the AIDS disease worldwide).Neopagans also tend to believe thatforms of marriage other than monogamy between a man and a woman areprivate, not public, issues.Probably the majority of Neopagans are monoga-mous, since they are demographically typical middle-class Americans.Nev-ertheless, Neopagans are far more likely than people chosen in a randomsample to be seriously interested in or to be engaged in some sort of com-plex marriage, expanded family, communal living situation, or otherUtopian scheme thus continuing an old American tradition of utopianexperiments.Similarly, sex magic is of general interest to Neopagans, who practice orlearn about it without discussing it in public.However, training in sex magictakes place only within the innermost oath-bound coven or other centralworking group in a Neopagan association.It is always considered very ad-vanced and potentially explosive magic.Many books are available on sexmagic, not all of which are influenced by Neopagan thought.See Also: Fraternitas Rosae Crucis; Great Rite; Handfasting; Ordo Templi OrientisFurther ReadingDarling, Diane. Aphrodite: In Her Majesty s Sacred Service All Acts of Love andPleasure Are My Rituals, Green Egg 100 (spring 1993): 26 28.D vora and Annie Sprinkle.Interview by Ellen Evert Hopman and Lawrence Bond.In People of the Earth: The New Pagans Speak Out.Rochester, VT: DestinyBooks, 1996.Farren, David.Sex and Magic.New York: Simon and Schuster, 1975.Frost, Gavin, and Yvonne Frost.Tantric Yoga: The Royal Path to Raising KundaliniPower.York Beach, ME: Weiser, 1989.Randolph, Paschal Beverly.Eulis: Affectional Alchemy, 5th ed.Quakertown, PA:Beverly Hall, Confederation of Initiates, 1930.Starhawk [Miriam Simos].Dreaming the Dark: Magic, Sex, and Politics.Boston, MA:Beacon Press, 1982.ShamanismShamans are the religious specialists of hunter-and-gatherer cultures.Theyare particularly associated with the aboriginal peoples of central Asia and theAmericas and are perhaps most familiar to us as the medicine men of tradi-tional Native American cultures.Contemporary Neopagan Witches often as-sociate themselves with Shamanism, identifying contemporary Witchcraft asthe lineal descendant of pre-Christian European Shamans.Although the terms Shaman and Shamanism have come to be used quiteloosely, in the disciplines of anthropology and comparative religion Shamanismrefers to a fairly specific set of ideas and practices that can be found in many,but not all, world cultures.Characteristically, the Shaman is a healer, a psy-chopomp (someone who guides the souls of the dead to their home in the after-life), and more generally a mediator between her or his community and theworld of spirits (most often animal spirits and the spirits of the forces of nature) [ Pobierz całość w formacie PDF ]