Advertisement

Conclusion

Chapter
  • 121 Downloads
Part of the Palgrave Studies in Theatre and Performance History book series (PSTPH)

Abstract

There is no clear line of demarcation that shows the point when the Occult Revival ended and neo-pagan performance began. Although occultists of the late nineteenth and early twentieth centuries emphasized things differently than many of the ceremonial magicians, witches, and pagans who appeared between the mid-twentieth century and the present, it would be historically false and overly simple to suggest that the current of the Occult Revival simply disappeared and gave way to newer currents. The leaders of the Occult Revival anticipated many of the trends of neo-pagan current, and the neo-pagan current has adopted and adapted many of the traditions of the Occult Revival. Also, contemporary members of societies formed during the Occult Revival, such as the Thelemites Aepril Schaile and Sarah Jezebel Wood, have incorporated neo-pagan elements into their practices and participated in events that include practitioners of neo-paganism. If there are any boundaries between the traditions of the Occult Revival and neo-paganism, they are highly permeable.

Keywords

Religious Organization Spiritual Practice Clear Line Fiftieth Anniversary Institutionalize Religion 
These keywords were added by machine and not by the authors. This process is experimental and the keywords may be updated as the learning algorithm improves.

Preview

Unable to display preview. Download preview PDF.

Unable to display preview. Download preview PDF.

Notes

  1. 3.
    Antoine Faivre, Access to Western Esotericism (Albany: State University of New York Press, 1994), 191.Google Scholar
  2. 4.
    Victoria Nelson, The Secret Life of Puppets (Cambridge: Harvard, 2001), vii.Google Scholar
  3. 5.
    Judy Harrow, “Foreword to the Fiftieth Anniversary Edition,” Witchcraf Today (New York: Citadel Press, 2004), 10–11.Google Scholar
  4. 6.
    Paul Heelas, “Introduction: On Differentiation and Dedifferentiation,” in Religion, Modernity, and Postmodernity (Oxford: Blackwell, 1998), 8.Google Scholar
  5. 7.
    Joanne Pearson, “Neopaganism,” in Dictionary of Gnosis and Western Esotericism (Leiden: Brill, 2005), 829.Google Scholar
  6. 8.
    Gerald Gardner, Witchcraf Today (1954; reprint, New York: Citadel Press, 2004), 121.Google Scholar
  7. 9.
    Aleister Crowley, “Is Thelema a New Religion?” in Magick Without Tears (Temple, AZ: New Falcon, 1994), 219.Google Scholar
  8. 10.
    Helena Petrovna Blavatsky, The Key to Theosophy (1889), Theosophical University Press Online Edition, http://www.theosociety.org/pasadena/key/key-hp.htm#preface (accessed May 13, 2014).Google Scholar
  9. 11.
    Jiexia Elisa Zhai, Christopher G. Ellis, Charles E. Stokes, Norval D. Glenn, “‘Spiritual, But Not Religious’: The Impact of Parental Divorce on the Religious and Spiritual Identities of Young Adults in the United States,” Review of Religious Research 49 (2008): 380–381.Google Scholar
  10. 13.
    Michèle M. Schlehofer, Allen M. Omoto, and Janice R. Adelman, “How do ‘Religion’ and ‘Spirituality’ Differ? Lay Definitions among Older Adults,” Journal for the Scientific Study of Religion 47 (2008): 413.CrossRefGoogle Scholar

Copyright information

© Edmund B. Lingan 2014

Authors and Affiliations

There are no affiliations available

Personalised recommendations