The Old Ones Built Wisely

equinox sunset

The Sun sets in Equinox Notch, one day before the actual spring equinox.

My house comes with its own solar calendar, sort of. I discovered when M. and I moved here in the 1990s that the equinoctial sunset occurs in a notch formed by the ridge to the west, as viewed from the front porch.

Surely the ancient builders planned this!

Actually, the “ancient builder” was Alan Cook, a minister in the “New Church  (General Convention),” one of the Swedenborgian denominations, who lived from 1893–1984.  He was active as a minister in the 1920s, then came to Colorado to manage a summer resort in Green Mountain Falls, west of Colorado Springs. No longer a minister with a congregation, he still held some Sunday services for the tourists and wrote in a typically Swedenborgian style, which is big on correspondences between the visible world and the Unseen World.

Mountains, as we know, signify exalted states of affection. And God’s love is the most high and exalted of which we know.

Pagan me says no, the natural world was not put here only to provide a moral lesson to us humans, although I can still feel some affinity with a man who wrote,

But the man of spiritual mind should discern the far greater wealth which lies beyond mere nature [sic] and the commercial worth of rock — he may know their soul, and, in a measure at least, he will be able to share that wealth.1)Alan Cook, “A Letter from Colorado,” Ohio New-Church Bulletin, September 1928, n.p.

I found a photo of Alan Cook with some other books and materials stored in a crawlspace, and it hangs on the Wall of Ancestors in my study — which was his study too. We do not share theologies, but I like to think he approves the room being filled with a desk and bookcases once again.

Happy Ostara!

Notes   [ + ]

1. Alan Cook, “A Letter from Colorado,” Ohio New-Church Bulletin, September 1928, n.p.

Pagan Basics: How You Talk to Your Food, How You are Buried, and Other Linkage

Graves in the necropolist of Bouc-Bel-Air (Bernard Sillano, Inrap).

The slow abandonment of Pagan religion might be reflected in burials from early medieval France. “Within some of the tombs, the archaeologists discovered objects that suggest the persistence of pagan rites, even though Christianity was becoming more prevalent.” None of the articles that I have read give dates for these burials, so I am guessing they were from earlier than 1000 CE.

Women like the witch archetype because she is powerful. “On some level, all of the contemporary trappings of witchiness tap into that desire to feel powerful.”

Now you know. I suppose that it had to be said, and that my readers are mature enough to deal with this knowledge.

• Be buried in the Neolithic way so that your descendants may venerate you properly. It’s now possible in Britain.

She was a Celtic warrior-woman, in a sense — but not in Britain, Ireland, or Gaul.

“Animism at the Dinner Table.” From Sarah Lawless’ blog — really, this is the basic basic level of a Pagan life. It is more important than pantheons, Lore, texts, dressing up like the ancestors and all the stuff that people get worked up about.

What if we didn’t strive to be like the ancients, whose true ways are long lost and whose skills are beyond many of us at this time, but instead decided to bring the philosophy of animism to the dinner table? What would it look like? To be honest, it would look foolish to an outsider as it would involve talking to plants and animals, talking to our food sources, as if they were sentient and could understand us. Most of the old prayers collected as folklore weren’t really prayers at all, they were people talking to plants and to wild spirits.

Read the rest.

Remembering Ed Steinbrecher and His Esoteric School

Ed Steinbrecher (1980s?)

Looking for something in the bedroom Craft/astrology/Tarot/magick bookshelves this morning, I ran across a copy of Edwin Steinbrecher’s The Guide Meditation. (It’s still available from Samuel Weiser and it’s good.)

I checked with Dr. Google and discovered that Steinbrecher, an astrologer and occult teacher, had passed away in 2002 — here is an obituary from the Los Angeles Times. 

What the obituary does not say is that in between founding his DOME (Dei Omnes Munda Edunt) astrology and meditation center in Santa Fe in 1973 and moving to Los Angeles in 1984, he and co-founder/partner David Benge lived in Colorado Springs for a time.

Imagine a typical 1970s split-level house, with what would be the living room and dining room filled with bookcases — and all the books organized by zodiacal sign, so that gardening, for instance, would be in the Virgo section. So much more mystical than my habit of putting, say, all the books on Colorado and New Mexico history together! (What Sun sign would encompass them?)

M. and I attended various talks and workshops at the DOME house. Ed was passionate about astrology, and this was the time in my life when I was deepest into it. Later, under pressure of graduate school, etc., I decided that something had to give, and that something was astrology, so I stopped doing people’s charts — these days, I might manage to check my transits once in a while. The last astrology lecture I heard was by Liz Greene (who is one of the best Jungian astrologers) in 2004.

But his Inner Guide Meditation system has a Tarot connection, and that is drawing me back to it. It will be intriguing to re-read the book.

Old Norse Sounds Better in Wyoming

Via Word Origins.

CFP: Religion, Myth and Migration (Ireland)

Sixth Annual Conference of the Irish Society for the Academic Study of Religions (ISASR)

Hosted by Waterford Institute of Technology

Religion, Myth and Migration

Friday 16th June 2017

We are pleased to invite scholars to take part in the sixth annual conference of the Irish Society for the Academic Study of Religions (ISASR), themed ‘Religion, Myth and Migration’. Religious traditions often draw on powerful myths which make sense of their cosmological, as well as their historical, social and geo-political position. These myths frequently involve migration, from the biblical Exodus to the Islamic Hegira, to various migratory foundation narratives in new religious movements. As religions travel, so do myths, with new forms being created over time. The physical migration of peoples means that their religions travel with them to new geographical and cultural milieus and now, in a globalised world, knowledge is transmitted and ‘migrates’ in ways that are tied in with rapid advancements in technology and information exchanges. With President Donald Trump’s recent ban on Muslim migration, the challenges of Brexit, and movement of refugees and economic migrants around the world, the religious landscapes are swiftly changing. Conceptualising ‘myth’ and ‘migration’ in the broadest sense, conference participants will discuss, reflect upon and explore these themes in relation to changing religious landscapes and the Society invites papers and contributions on areas such as:

• Migration of religions and associated myths
• Myths of religious migration and foundation myths
• Folk religion, folklore and migrant legends
• Migration of peoples, cultures and religious change
• Imaginaries/imaginaires of religious migration (cultural fears, racist agendas and religions)
• Myths within religions
• Migration of religious ideas

Scholars working in Ireland are free to submit a paper proposal on any aspect of religion in any context and, as always, we welcome presentations on research on religions in Ireland from scholars worldwide.

Call for papers: Please submit your proposal in the form of a title and an abstract (max. 250 words).

Call for slam contributions: We invite ‘slam’ contributions for a maximum duration of 6 minutes on in-progress research, new projects and publications, research networks and new programmes. Please submit a title and brief description of your slam (max. 150 words).

Both paper and slam proposals are to be submitted via email to isasrconference2017@gmail.com by the deadline of 10th March 2017. Notification of abstract/slam acceptance will be given by 27th March 2017.

Please bear in mind that papers should contribute to the aims of the ISASR as set out in the Society’s constitution, specifically that ‘The main object [is] to advance education through the academic study of religions by providing a forum for scholarly activity (…). The Society is a forum for the critical, analytical and cross-cultural study of religions, past and present. It is not a forum for confessional, apologetical, interfaith or other similar concerns’.

The final programme will be posted on the ISASR website

Survey: Pagan Spirituality in Resilience

I am passing this survey information on from a colleague:

My name is David Christy, I am currently a Ph.D. student in the Pastoral Counseling department at Loyola University Maryland. Several years ago I participated in a series of conversations at Pantheacon focused on the needs of the Pagan community. One of the most pressing needs identified was for increased understanding of our community among mental health professionals. As most of you probably know studies of religion and spirituality have been picking up steam the field of psychology. However, few researchers are looking at non-Abrahamic traditions and issues. I’m trying to change that, and I hope you will help me.

I am currently conducting a study that examines the role of spirituality in resilience. I am especially interested in reaching out to the Pagan community since we are so underrepresented in the research literature (despite the fact that we’re the second fasted growing religious group in the US). Please consider taking this survey and boosting the signal by sharing it with others in your communities.

Participation involves responding to a number of forms, checklists, and questionnaires relating to your experience, knowledge, attitudes, and behavior, as well as providing non-identifying demographic information. These instruments include attitudinal surveys, activity checklists, and self-report measures. It should take approximately 30 minutes to complete all the measures. If you are interested in participating either click on the link below or copy and paste it into a web browser. Please also feel free to share the link to this study.

https://loyola.co1.qualtrics.com/SE/?SID=SV_bQrcCnJIHm1ScF7

If you have any questions or concerns about this study, please contact me at the address listed below. This study was approved by the Institutional Review Board at Loyola University Maryland. You may contact the IRB at 410-617-2004.

David Christy, M.Div.
Primary Investigator
Department of Pastoral Counseling
Loyola University Maryland
8890 McGaw Road, Suite 280
Columbia, MD 20145
dchristy@loyola.edu

Leading Magazine Endorses Renaissance Magic

For a special issue on “Planet Trump,” the British news magazine The Economist turns to the Tarot.

On the Wheel of Fortune, for example, you can see (if I read them right) French presidential candidate Marine Le Pen (rising), German chancellor Angela Merkel (falling) and Dutch politican Geert Wilders, already described by some as “the Donald Trump of the Netherlands.”

Like Trump or hate him, I can’t think of a better recent example of the Tarot used to illustrate contemporary politics — a use for which it is well-suited.

I had to have this for my Tarot file, so I went to the newsstand and spent my $14 for it.

You have to wonder if the designer knew the phrase “greater trumps” and decided to have some fun with it. For the record, “trumps” in the Tarot sense comes from the word “triumph,” which goes back to Latin. The surname Trump apparently comes from a word meaning “maker of trumpets” (English) or “drum” (German), says Wikipedia.

The Passing of Sára Cunningham

Another key figure in the American Craft Scene of the 1960s–70s slipped away in December 2016: Lady Sára Cunningham(19352016).1)Also known as Sara Cunningham Carter.

Sara Cunningham and dog

This photo may be in the house that Hans Holzer described. (From the Perfume Alchemy website.)

It seems like almost everyone profiled in Hans Holzer’s 1972 book The New Pagans2)A important survey of the American Pagan movement at that time, it predated Margot Adler’s Drawing Down the Moon by seven years, although it was nowhere near as in-depth a study. is gone now, starting with “Professor” Holzer himself (1920–2009).  Fred Adams, Svetlana Butyrin Adams, Harold Moss, Louise Huebner, Leo Martello . . . lots of colorful characters. Ubi Sunt?

Holzer opens his passage about Sára Cunningham3)The accent mark on her name seemd to come and go, but Holzer used it. thus:

When I first met Sára a few years ago she was living in the Hollywood hills in a delightful semidilapidated house that even the most experienced taxi drivers had difficulty locating. The house was filled to the brim with the paraphernalia of witchcraft, ranging from herbs, dried ritual objects, even animals, to books and the tools of her witchcraft trade. For Sára was then, and is now, a teacher in the ancient art of witchcraft. Her pupils  range from students eager to learn the occult through the backdoor, so to speak, rather than at U.C.L.A. to such motion-picture luminaries as Susan Cabot and June Lockhart. These people weren’t necessarily practicing witches, but they came to listen to Sára as friends and because they were interested in the many aspects of the occult in which Sára Cunningham is an expert.

In 1970, together with Don Harrison and Harold Moss, she formed the neo-Egyptian Church of the Eternal Source.4)They were also involved with founding the umbrella group Covenant of the Goddess, which leaned more Wiccan. She was also known for her perfumes and incenses, of which you can read more at the Perfume Alchemy website.

For some reason, she moved in the mid-1970s to Boulder, Colorado, where I, still in my “Pagan seeker” phase, found her somehow and visited several times. But she was not destined to be my teacher. Maybe I was the wrong gender; she seemed to do better with female students. I would get to know two of them — one a graduate student in anthropology and one who taught Romance languages for a time and then became a writer. Both built on what they learnt from Sára about incenses, etc., in building their own businesses.

Not long after I met her, Sáea returned to the West Coast and eventually lived in southern Oregon. But there was one fascinating side to her that I had never known until now:

Lady Sara was also life-long secretary to Peruvian princess and diva Yma Sumac (1922-2008), the “Sun Virgin”, who became an international success for her extreme vocal range, which was well over four octaves. Sara’s collection of “The Peruvian Nightengale’s” publicity shots is preserved here: http://www.sunvirgin.com/

Notes   [ + ]

1. Also known as Sara Cunningham Carter.
2. A important survey of the American Pagan movement at that time, it predated Margot Adler’s Drawing Down the Moon by seven years, although it was nowhere near as in-depth a study.
3. The accent mark on her name seemd to come and go, but Holzer used it.
4. They were also involved with founding the umbrella group Covenant of the Goddess, which leaned more Wiccan.

CFP: 2017 AAR Contemporary Pagan Studies Group

All the calls for the 2017 annual meeting of the American Academy of Religion are now online. The meeting itself will be held 18–21 November in Boston.

The Pagan studies theme is “Witch Hunts: Rhetorical, Historical and Contemporary.”

The term “witch hunt” is used as a rhetorical strategy in contemporary political discourses, and yet there have been and are actual hunts for witches past and present. The Contemporary Pagan Studies Unit invites papers on a variety of topics, using various methodologies, exploring rhetorical, historical, and contemporary “witch hunts.” The following suggested topics are not exclusive:

• The historical persecution of people as “witches,” both in Salem, Massachusetts, other places in the United States, and elsewhere.

• Contemporary persecution of people as “witches” in Sub-Saharan Africa.

• Sites of representation or memorialization of witch hunts, for example, Salem, Massachusetts, and Vardo, Norway.

• The mythologizing of witch hunts, witchcraft persecution, and/or negative images of the “witch.”

• The hunt for “witches” as antagonists to the “true’” faith or as disruptors of good social order.

• Tensions and contrasts between witchcraft-as-malefic and witchcraft-as-Paganism.

The Pagan-Esoteric Complex: Mapping Intersecting Milieus.
Despite the considerable overlaps that exist between contemporary Paganism and Western esotericism, there have been no conscious efforts to bring scholars in these two fields together around intersecting research interests. To amend this situation, the Western Esotericism Unit and the Contemporary Pagan Studies Unit invite papers that deal with one of the following three intersections:

• Intersecting milieus of practitioners (e.g., shared spaces and material cultures, shared practices, overlapping group memberships).

• Intersecting identity discourses (e.g., the formation of identities around tropes such as “magic vs. religion”, “Pagan vs. Christian”, or “tradition vs. modern”).

• Intersecting histories and genealogies (e.g., the roots of esotericism in the mnemohistory of Paganism, and the roots of contemporary Pagan practice in nineteenth-century esotericism).

We are particularly interested in papers that focus on mapping contemporary milieus, but historical and conceptual papers are also welcome.

• Pagan and “pagan” Musics.
The Contemporary Pagan Studies Unit and the Music and Religion Unit are co-sponsoring a session that would document, compare, and theorize the different uses of the term “Pagan,” to either describe music associated with a set of religious or spiritual cultures and practices or the ways in which “pagan” was used as a term of exoticization of art and popular musics in the nineteenth and early twentieth centuries. We welcome a variety of approaches and methodologies. Some suggestions for topics might include: Contemporary Pagan musical traditions and chants, use of music in ritual, Pagan musicians and festivals, or “pagan” as signifier or marketing term for exotic or non-Western musics. We also welcome submissions on any topic in contemporary Pagan studies outside of these suggested session themes.

For complete information, visit the Contemporary Pagan Studies Group’s website.

CFP: Irish Network for the Study of Esotericism and Paganism

(Extended) DEADLINE APPROACHING

In association with the Study of Religions Department, University College Cork

To be held on Friday, 31st March 2017

We are pleased to invite scholars to take part in the launch and first workshop of the Irish Network for the Study of Esotericism and Paganism (INSEP), a multidisciplinary research network for scholars working on any aspect of Esotericism (historical or contemporary) or Contemporary Paganism that relates to the Irish context. Its mission is to provide a forum for networking and collaboration among scholars who are based in Ireland and those based abroad who have research interests in the subject areas of esotericism and contemporary Paganism as they relate to Ireland. A general goal of the network is to establish a forum for academics — whether established researchers, postgraduate students, early career researchers or independent scholars — to communicate with each other, share information on relevant conferences and other events, and to promote interdisciplinary collaboration among those researching in the areas of Irish esotericism and Pagan Studies. The Irish Network for the Study of Esotericism and Paganism is a Regional Network of the European Society for the Study of Western Esotericism: http://www.esswe.org/Regional

The INSEP invites papers and contributions on the subject of esotericism and Contemporary Paganism that relate to the Irish context, as well as the study of Contemporary Paganism and Western Esotericism in general, including areas such as:

• Esotericism, political change and social movements
• Ethnography and Western Esotericism
• Contemporary Pagan Studies in Ireland and/or international connections
• Media representations
• The notion of Celtic Spirituality
• Theoretical frameworks/changing paradigms in the academic study of religions

Call for papers: Please submit your proposal in the form of a title and an abstract (max. 250 words), stating institutional affiliation (or independent scholar) to Dr Jenny Butler: j.butler[at]ucc.ie by Friday 13th January 2017. Please put ‘INSEP Proposal’ in the subject line.