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Relevant bibliographies by topics / Goddess Magic

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Academic literature on the topic 'Goddess Magic'

Author: Grafiati

Published: 4 June 2021

Last updated: 4 February 2022

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Journal articles on the topic "Goddess Magic"

1

Feraro, Shai. "“The Goddess is Alive. Magic is Afoot.”." Nova Religio 24, no. 2 (October 20, 2020): 59–79. http://dx.doi.org/10.1525/nr.2020.24.2.59.

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This article analyzes the influence of radical and cultural feminist ideas on the writings produced by Zsuzsanna Emese Mokcsay (b. 1940), a seminal Pagan activist who spearheaded the development of the Dianic Witchcraft tradition during the 1970s and 1980s. An examination of Budapest's writings reveals the ideological background of Dianic Wicca, found in the specific aspects in the works of radical and cultural feminist thinkers such Mary Daly, Adrienne Rich, Robin Morgan, Susan Griffin, and Susan Brownmiller, which suited Budapest's lesbian-separatists leanings. The article thus sheds light on the politics of Goddess Spirituality during its formative years that have made modern Paganism what it is today. This is particularly important in light of the challenges to Dianic Wicca (and Goddess Spirituality in general) in recent decades, as third-wave feminism and transgender rights highlight a generational gap between veteran and younger Dianic women.

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2

Bruns, Laura C., and Joseph P. Zompetti. "The Rhetorical Goddess: A Feminist Perspective on Women in Magic." Journal of performance magic 2, no. 1 (December 2014): 8–39. http://dx.doi.org/10.5920/jpm.2014.218.

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3

Low, Katherine. "Paganism, Goddess Spirituality, and Elsa in Disney’s Frozen 2." Journal of Religion and Popular Culture 33, no. 2 (July 1, 2021): 89–104. http://dx.doi.org/10.3138/jrpc.2020-0020.

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Audiences in the United States recognize Pagan elements like the use of magic and animism in the Disney film Frozen 2. This article discusses such Pagan ideas in the Frozen films and then applies two archetypal themes from Goddess spirituality to Elsa’s characterization. Scholars like Carol Christ and Starhawk of nature-based Pagan Goddess movements in the United States are employed to compare Elsa in Frozen 2 with notions about the fifth element and rebirth. The article engages neo-Pagan religious ideas about female independence, balance, and transformation, providing a comparison to Elsa’s heroic journey. A discussion about Elsa’s deification in popular culture and body image conclude the article.

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Korenevskiy, S. N., and A. I. Yudin. "Two Rare Finds from the Maikop-Novosvobodnaya Sites in the Black Sea Region." Archaeology, Ethnology & Anthropology of Eurasia 48, no. 2 (June 26, 2020): 29–37. http://dx.doi.org/10.17746/1563-0110.2020.48.2.029-037.

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We describe two unique ﬁ nds from the 2018 excavations at the Maikop-Novosvobodnaya settlements of Pervomayskoye and Chekon in the Krasnodar Territory: a pendant and a clay ﬁgurine of a goddess, respectively. The parquet ornament on the pendant is paralleled by that on a cylindrical pendant-seal from Chekon. Such ornamentation is frequent on Near Eastern button-seals, and occurs on Anatolian artifacts symbolizing the fertility goddess and the magic related to her. Therefore, the Pervomayskoye and Chekon pendants, too, may be associated with the fertility cult. The ﬁgurine of a goddess from Chekon can be attributed to the Serezlievka type of the Late Tripolye culture. It testiﬁes to ties between Maikop and Tripolye in the late 4th to early 3rd millennia BC. Both ﬁnds shed light on the vastly diverse beliefs of the Maikop-Novosvobodnaya tribes at the middle and late stage of that culture.

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Sarischouli, Panagiota. "Hope for Cure and the Placebo Effect: The Case of the Greco-Egyptian Iatromagical Formularies." Trends in Classics 13, no. 1 (June 1, 2021): 254–84. http://dx.doi.org/10.1515/tc-2021-0009.

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Abstract The present paper focuses on healing rituals from Greco-Roman Egypt, where medicine and religion were inextricably linked to each other and further connected to the art of magic. In Pharaonic Egypt, healing magic was especially attributed to the priests who served a fearsome goddess named Sekhmet; although Sekhmet was associated with war and retribution, she was also believed to be able to avert plague and cure disease. It then comes as no surprise that the majority of healing spells or other types of iatromagical papyri dating from the Roman period are written in Demotic, following a long tradition of ancient Egyptian curative magic. The extant healing rituals written in Greek also show substantial Egyptian influence in both methodological structure and motifs, thus confirming the widely accepted assumption that many features of Greco-Egyptian magic were actually inherited from their ancient antecedents. What is particularly interesting about these texts is that, in many cases, they contain magical rites combined with basic elements of real medical treatment. Obviously, magic was not simply expected to serve as a substitute for medical cure, but was rather seen as a complementary treatment in order to balance the effect of fear, on the one hand, and the flame of hope, on the other.

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Mahdihassan, S. "Venus, the Goddess of Fertility, Numerologically 15 in Babylon and the Origin of the Chinese System of 8 Designs, Called Pa-Kua." American Journal of Chinese Medicine 15, no. 03n04 (January 1987): 89–97. http://dx.doi.org/10.1142/s0192415x87000126.

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In Babylonia, numerology was invented and Venus, as the goddness of fertility, was first depicted as a 6-comered star. But, as numerologically she was designated 15. As a -comered star, its make-up shows two opposite triangles interpenetrated. This was changed to two squares fused into one where geometrically the shape became a square. It created 9 cells which were so numbered that the numbers counted in any row gave the sum 15. Venus thus became a Magic Square of 15. Geometrically it was a Magic Square, but numerologically it was 15. In the make-up the squares were two and opposites. As goddness of fertility she especially helped the pregnant to an easy delivery. Some 8 variants of the Magic Square, with different arrangements of numbers, represented 4 cosmic elements and 4 cosmic qualities. The Magic Squares, which represented elements, had the numbers 1, 3, 5 and 8 near one another forming a miniature square by themseleves. A Magic Square representing a quality did not have the numbers 1, 3, 5 and 8, as a consolidated unit. This explains the importance of the numbers 1, 3, 5 and 8, a mystery which had remained unsolved. Venus was also the star of copper. When copper technology migrated from Babylon to China, the occult science associated with Venus also rached China. Here the 8 Magic Squares were translated into a system of whole and broken lines, called Pa-Kua, meaning 8 designs. An illustratio is offered showing that, given 3 lines are whole and 3 as broken and these combined with each other, the total result of combinations amounts only to 8. Figuure 10 is then best integrated with the help of Figure 7. Now each Magic Square and each Kua was a "living being" and thereby a source of blessing others. A candidate of longevity wears a robe decorated with Pa-Kua, the 8 designs which further carry at the center the symbol of Yang-Yin, the source of all existence, including those of the 8 kuas themselves. Such a robe of a Taoist priest has also been offered. Incidentially it may be mentioned that the interested reader may consult a previous article on Indian and Chinese cosmic elements (1979).

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Bogdan, Henrik. "The Babalon Working 1946: L. Ron Hubbard, John Whiteside Parsons, and the Practice of Enochian Magic." Numen 63, no. 1 (January 13, 2016): 12–32. http://dx.doi.org/10.1163/15685276-12341406.

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In the spring of 1946 L. Ron Hubbard and John W. Parsons performed a series of magical rituals with the aim of incarnating the Thelemic goddess Babalon in a human being. Hubbard’s cooperation with Parsons, known as the Babalon Working, remains one of the most controversial events in Hubbard’s pre-Scientology days. This article sets out to describe the content of the magical rituals, as well as their purpose. It is argued that in order to fully understand these events, it is necessary to approach the Babalon Working from the study of Western esotericism in general, and the study of Enochian magic in particular.

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Tibaldi, Marta. "Active imagination, extraversion, cross-culture: Guan Yin and Chinese divination." Proceedings of the Wuhan Conference on Women 3, no. 2 (December 31, 2020): 278–88. http://dx.doi.org/10.33212/ppc.v3n2.2020.278.

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In the Far East, Guan Yin, the Goddess of Mercy, is the one who "listens to the cries of the world". Depicted by gigantic white statues, she is the feminine personification of the Bodhisattva Avalokiteshvara and represents an archetypal figure dear to Chinese women and men. In Hong Kong and in Taipei, Taiwan, she is consulted by throwing two moon blocks or ritual sticks according to the rules of Chinese divination. The goddess is a real presence who acts in a real way: when questioned, she answers, defying a synchronistic and extraverted field of knowledge and meaning. The author highlights the importance of approaching in a cross-cultural, sensitive way, such a slippery cultural phenomenon as the use of divination in that part of China, investigating a possible parallelism between this form of dialogue with the goddess Guan Yin and the Jungian method of active imagination. Developing a cross-cultural sensibility towards Chinese divinatory practices as Chinese clients do in their country, without either prejudicially declaring them superstition or considering them as a form of magic, can have transformative effects both on Eastern and Western imagery. In the case of Chinese people, this sensibility develops the ability to examine, psychologically, a phenomenon whose deeper meaning often remains unconscious. In the case of Westerners, this sensibility creates an experience of active imagination in extraverted form. In both cases, when approached from a Jungian perspective, the Chinese divinatory practice leads to experiencing the transformative reality of the extraverted and synchronistic imaginal action.

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Newman, Barbara. "The Fool's Dance: Finding the Still Point in The Greater Trumps." Journal of Inklings Studies 9, no. 2 (October 2019): 154–71. http://dx.doi.org/10.3366/ink.2019.0043.

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Charles Williams and his characters need no spaceship or enchanted wardrobe to enter the otherworld, for it is simply the hidden heart of this one. Its portal is awakened vision. As both a fervent Christian and a practicing ritual magician, Williams used magic to open the supernatural dimension that features so prominently in his novels. Once a potent magical object has been loosed into the world, where it unleashes havoc, the damage must be contained by a saintly character who surrenders to the Divine, restoring the cosmic balance. Williams establishes striking parallels between magical sight and contemplative vision, as also between the performance of magic and the act of prayer. Focusing on The Greater Trumps, this essay considers the Fool (the figure numbered “zero” in the tarot deck) as an image of Christ who stands at the center of the magical dance enacted by the cards. Two maiden aunts, seemingly with little in common, turn out to be parallel seers of the divine: Nancy's aunt Sybil, a saintly contemplative, and her fiancé’s aunt Joanna, a gypsy madwoman obsessed with the goddess Isis.

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Nguyen, Thu Huu, Alexey I. Prokopyev, Natalja I. Lapidus, Svetlana A. Savostyanova, and Ekaterina G. Sokolova. "Magic in healing practice: a case study in Vietnam and its philosophical assessment." XLinguae 14, no. 3 (June 2021): 164–76. http://dx.doi.org/10.18355/xl.2021.14.03.15.

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The use of magic and religion in healing practices in Vietnam is relatively popular. In the folklore and folk religion of Vietnam, it is often said that “In case of sickness, follow any feasible cures [co benh thi vai tu phuong]” in the sense that all means, including using religious beliefs and rituals, will be used to get healing for oneself or one’s relatives. When people or their relatives get sick, besides going to medical facilities, they will look for a shaman, necromancer, monks, even priests, bishops, and pastors to cure the illness they or their relatives are suffering from. Based on Mircea Eliade’s theory published in The Sacred and the Profane (Eliade, 2016), the article has the ambition to offer a different perspective on the use of magic (sometimes considered as a religious ritual by the subject) to cure disease. We employ both the comparative and analytical methods of study as we explore concrete cases of treatment of patients with different religious beliefs (Ms. T’s case of treatment, following Buddhist practices in comparison with the healing cases of the Mother Goddess Worship and the Catholic Church). The authors propose that a uniquely Vietnamese philosophy of life (Life-philosophy) serves as a constitutive basis for the adaptation of magic in healing practices, being itself formed and influenced by these practices.

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Books on the topic "Goddess Magic"

1

Goddess meditations. St. Paul, Minn: Llewellyn Publications, 1998.

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2

Grey, Peter. The red goddess. [Dover]: Bibliothe que Rouge/Scarlet Imprint, 2011.

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3

The destroyer goddess. New York: Tor, 2003.

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4

Mountainwater, Shekhinah. Ariadne's thread: A workbook of goddess magic. Freedom, CA: Crossing Press, 1991.

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5

Gallagher, Anne M. Way of the Goddess (Way of). London, England: Thorsons, 2002.

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6

365 goddess: A daily guide to the magic and inspiration of the goddess. [San Francisco]: HarperSanFrancisco, 1998.

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7

Morgan, Ffiona. Goddess spirituality book: Rituals, holydays, and moon magic. Graton, Ca: Daughters of the Moon Pub., 1995.

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8

1955-, Morrison Dorothy, ed. Dancing the goddess incarnate: Living the magic of maiden, mother & crone. Woodbury, Minn: Llewellyn Publications, 2006.

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9

Brooke, Elisabeth. A wisewoman's guide to spells, rituals, and Goddess lore. Freedom, CA: Crossing Press, 1995.

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10

Turner, Jodine. Carry on the Flame: Ultimate Magic. USA: TAG Publishing, 2011.

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Book chapters on the topic "Goddess Magic"

1

Urban, Hugh B. "The Goddess and the Great Rite: Hindu Tantra and the Complex Origins of Modern Wicca." In Magic and Witchery in the Modern West, 21–43. Cham: Springer International Publishing, 2019. http://dx.doi.org/10.1007/978-3-030-15549-0_2.

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Greenwood, Susan. "The Return of the Goddess." In Magic, Witchcraft and the Otherworld, 151–77. Routledge, 2020. http://dx.doi.org/10.4324/9781003085911-6.

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Hedenborg White, Manon. "Encountering the Scarlet Goddess." In The Eloquent Blood, 1–16. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190065027.003.0001.

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This chapter sets the scene for the study by briefly introducing some of its core contents and defining the aim of the book: to analyze constructions of femininity and feminine sexuality in interpretations of the goddess Babalon from the fin-de-siècle until today. The chapter presents Babalon and her origins in the writings of the British occultist Aleister Crowley and establishes the focus of the study. The idea of a “Babalon discourse,” comprising written, verbal, textual, and embodied interpretations of the goddess, is introduced. The source material for the present study is related to broader categories within the history of religions, such as Western esotericism, occultism, and magic, which are briefly explained and demarcated. Sources and methodology are cursorily presented, and the chapter concludes with an outline of the study.

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Urban, Hugh B. "The Goddess and the Great RiteSex Magic and Feminism in the Neo-Pagan Revival." In Magia SexualisSex, Magic, and Liberation in Modern Western Esotericism, 162–90. University of California Press, 2006. http://dx.doi.org/10.1525/california/9780520247765.003.0008.

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Hedenborg White, Manon. "The Scarlet Goddess and the Wine of Her Fornications." In The Eloquent Blood, 35–80. Oxford University Press, 2019. http://dx.doi.org/10.1093/oso/9780190065027.003.0003.

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Beginning with an overview of feminine stereotypes in fin-de-siècle culture, the chapter introduces Aleister Crowley and his concepts of Babalon and the related figure of the Scarlet Woman. An unconventional figure and founder of the religion Thelema, Crowley led an openly bisexual life and advocated free sexuality. In 1909, Crowley experimented with Enochian magic in the Algerian desert with his lover and disciple Victor B. Neuburg, beholding a series of visions, including one featuring a great goddess. Based on a positive reinterpretation of the Whore of Babylon (Rev. 17), Crowley linked this goddess—called Babalon—to the initiatory ordeal of crossing the Abyss, when the seeker must annihilate their ego to become one with all. I argue that Crowley’s articulation of Babalon built on the fin-de-siècle trope of the femme fatale, which he reinterpreted as a soteriological ideal, thus challenging notions of feminine sexual modesty and bourgeois, masculine rationality.

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Stewart, Jon. "The Epic of Gilgamesh." In The Emergence of Subjectivity in the Ancient and Medieval World, 19–46. Oxford University Press, 2020. http://dx.doi.org/10.1093/oso/9780198854357.003.0002.

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Chapter 1 gives a reading of the Mesopotamian The Epic of Gilgamesh. At the outset an account is provided of the historical context of the work in antiquity and its discovery and translation in the nineteenth century. An interpretation is given of the creation of the wild man Enkidu. Parallels are pointed out between this story and that of the Fall in Genesis. The nature of the Mesopotamian gods is also explored in the context of an interpretation of the episode featuring the goddess Ishtar. Angered by Gilgamesh’s rejection of her advances, Ishtar sends the Bull of Heaven to destroy Uruk. Gilgamesh and Enkidu manage to kill it, but only after it has caused much death and destruction. Enkidu insults Ishtar, and she in turn causes his death. Gilgamesh is deeply distraught by the death of his friend and goes in search of a solution to the problem of human mortality. He has many adventures and ultimately finds Utnapishtim, the Mesopotamian Noah, who survives the Flood and is made immortal. An account is given to the parallels of this episode and that of the Flood in Genesis. Utnapishtim tells Gilgamesh about a magic plant that can restore youth. Gilgamesh manages to find it, but he loses it right away to a snake. The story is interpreted as a statement of the finitude and limitations of the human condition.

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"6. The Goddess and the Great Rite." In Magia Sexualis, 162–90. University of California Press, 2019. http://dx.doi.org/10.1525/9780520932883-009.

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8

"2. Hu Yong’er goes to buy steamed cakes in a snowstorm. Auntie Sheng gives her the magic teachings of the Goddess of the Ninth Heaven." In The Three Sui Quash the Demons' Revolt, 14–19. University of Hawaii Press, 2017. http://dx.doi.org/10.1515/9780824860707-005.

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9

Hunter, Thomas M., and Ni Wayan Pasek Ariati. "Chapter 9 Rangda in the Calon Arang A Tale of Magic." In A Garland of Forgotten Goddesses, 217–44. University of California Press, 2020. http://dx.doi.org/10.1525/9780520976214-013.

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Kis-Halas, Judit. "Sacred Sites Reinterpreted: New Age Phenomena at a Hungarian Marian Shrine." In Traces of the Virgin Mary in Post-Communist Europe, 56–74. Institute of Ethnology and Social Anthropology, Slovak Academy of Sciences, VEDA, Publishing House of the Slovak Academy of Sciences, 2020. http://dx.doi.org/10.31577/2019.9788022417822.56-74.

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Marian shrines were always the sites of miraculous healings and spectacular apparitions. Nowadays, they have also become the crystallisation points of the New Age phenomena. Several studies have already pointed out this trend with regard to popular pilgrimage destinations. As far as the Hungarian Marian shrines are concerned, none of them have been systematically examined from this perspective. This chapter aims to provide a deeper in- sight of how a Marian shrine is being re-orchestrated as a specific ‘power place’ in the context of alternative spiritualities, such as New Age religiosity or ethno-paganism at one Marian shrine at Máriagyűd. From the wide-ranging New Age phenomena and religious practices that the author observed during the past decades at Máriagyűd, she chose the prominent example of an esoteric group called Magyar MAGok [Hungarian Seeds], which deals with diverse religious and healing activities. Their programmes include sha- manic drumming sessions, tours to ‘sacred sites’ in Hungary and the Carpathian Basin (mostly Romania), weekend meditations, esoteric workshops, readings on the history and culture of the ancient Hungarians, such as direct kinship between the Hungarians and the Huns, or the identification of the Ancient Hungarians with the Scythians, or the Hungarian origins of the Christian Father God. In accordance with the millennial narrative, they use the elements of the alternative history of the Hungarians as well as other motifs which recall UFO-religions and ET-spiritualities, and last but not least, the idea of healing and cleansing as the basic means leading to universal well-being. The description of their unique rituals and other religious practices is followed by an analysis of the discourse on the contested authority of the shrine. The author of the chapter focuses on the role of the Virgin Mary within their discourse. She found it interesting that Mary is connected with the so-called Boldogasszony (literally [Blessed Woman]), which is a special Hungarian denomination of the Virgin Mary and, at the same time, the alleged goddess of the ancient Hungarians. ‘Boldogasszony’ has been used as a synonym for the Blessed Virgin Mary since the Middle Ages (cf. Madas 2002). The quest for a lost epic and a missing mythology of the Hungarians, which was inspired by national romanticism, resulted in the term gaining an ethnic taste by the end of the 19th century. ‘Boldogasszony’ was the most emblematic female figure of the pantheon in the re-invented Ancient Hungarian religion – the Mother Goddess (Kálmány 1885). With regard to its contemporary use, ‘Boldogasszony’ is also interpreted as the Hungarian equivalent of the Goddess (Bowman 2009), and is also considered Mother Earth (Gaia) and the galactic patroness of all Hungarians par excellence. The author put the manifold interpretations of the Virgin Mary's figure in the centre of attention, highlighting the Catholic Church's standpoint on the emergence of New Age spirituality at Catholic devotional places.

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