Mystic South

The aesthetic emphasis in modern paganism often takes precedence over substance. Many pagans center their aesthetics around pop-culture projections as opposed to authentic lineages. As a result, others de-emphasize aesthetics to pursue a deeper essence. However, the more we sacrifice spiritual expression, the less translatable our work. How can we rectify this conflict between flare and substance? The answers lie with a tenth-century Tantric philosopher named Abhinavagupta, whose influence extends beyond his role as a guru, as he was well-educated in the humanities. He believed aesthetics were fundamentally spiritual, born of the intersection between spirit and emotion, and (vibration/resonance), described as the very basis of reality. By applying Abhinavagupta theories to pagan practice, we may imbue our aesthetics with the spiritual depth of the rasa, thus counteracting the superficiality of these expressions by anchoring them not to the contrived projections of popular culture, but the soul itself.

This paper offers a transnational feminist interpretation of the 21st century pagan voice. A multiple minority within a minority religiously, the concept of religious voice can only be taken . Articulated by Charles Taylor, Talal Asad, and Homi Bhabha in 2021, through their commentary on ethnic-religious minorities with further critique and examination of several models including a post secular and dialogical model, an anti-secular traditionalist model, and a pro†secular and vernacular model,recent events emphasizes how Pagan voices need to be re-examined in the light of how pagan, Heathen, and polytheist views are presented through highlights of intersectional aspects of identities that appear in contemporary society. Through this lensthis article looks at how utilizing several models to dispel stereotypes of neopaganism in concert with the continued rising popularity of non-monot

In this workshop we will examine and discuss: Good versus evil, black versus white, male versus female, light versus dark. In America today, we are all too familiar with these moral absolutes, aren't we? We may be a diverse mix of folks here, but the dominant cultures from which this patriarchy emerged ”the British Isles, and European Christianity”built moral codes on stories of good vs evil. These codes have dangerous repercussions as they are used to ascribe moral value to ideas, things... and even people. Who helps us to examine this state of juxtaposition, this friction? Artists. Poets. Storytellers. Taking inspiration from a collection of “Hanged Oneâ€_x009d_ tarot cards, and exploring the artists' interpretations, we will examine concepts of flipping, of being upside down, of turning absolutes on their head.

Hans Dieter Betz, editor of the Greek Magical Papyri in Translation (PGM), proposes that “In its Hellenistic transformation, the Egyptian religion of the pre-Hellenistic era appears to have been reduced and simplified, no doubt to facilitate its assimilation into Hellenistic religion as the predominant cultural reference. I argue that in contemporary Paganism, revival and reconstruction continues this process. In 1999, I was an experienced Wiccan ritualist and magic worker who read the PGM. Eyes opened to a faraway time and magical culture, I was eager to try a PGM ritual for myself. I chose the copper cup divination from PDM XIV: 395-427, and with the overconfidence of youth, performed it at a public ritual in my local area. Focusing on this case study, I will demonstrate that the rite was reduced and simplified in an attempt to facilitate its assimilation into the Neopagan framework of the early 21st century CE.

Let's trace the history of prosperity magic from its earliest textual roots to today. Along the way, we will explore humanity's evolving attitudes towards wealth and how they influenced magical practices that span the centuries. Spiritual beliefs and wealth often seem to be at odds. Can modern practitioners bridge the gap between the two?