In my quest to bring my Paganism into my daily life, there are many challenges. I'm sure if you've tried it, you've also experienced some interesting obstacles that you never considered when you first started out. I think I've found the best "trick" to actually make it work, although it's taken a lot of reflection to actually figure out that I did it, and it that it also worked.
PaganSquare is a community blog space where Pagans can discuss topics relevant to the life and spiritual practice of all Pagans.
When the whole Kenny Klein issue hit the news, I was appalled but not surprised. I had met the guy in New Orleans and been less than impressed, in fact i"d found him energetically filthy and obviously lacking in any moral sense. I thought thought "well, here at least is an issue that all Polytheists, Pagans, and Wiccans can staunchly stand behind: child abuse and molestation, sexual assault. coverups -- and anything that furthers those things is wrong." How naive I was and how incorrect.
Since the affair de Kenny hit the Pagan blogosphere I have been sickened by the number of Pagans and Wiccans who have come out publicly excusing these behaviors and moreover attempting to silence his victims. Just check out the wildhunt.com coverage for a sickening sample....
“Often, to be free means the ability to deal with the realities of one’s own situation so as not to be overcome by them.” -- Howard Thurman
My personal faith journey has been colorful and has included many joyful and sorrowful memories. At one time in my life, in the early 1990s I was System Operator, or SysOp, for a computer BBS (Bulletin Board System) called Theosis. The BBS was sponsored by the Romanian Byzantine Catholic Eparchy nestled in cozy Canton, Ohio, an I had the sublime honor of maintaining and administering the BBS – albeit for only a short time. The story of my brief sojourn into BBS management seems a fitting story to tell for the first entry of this Blog that holds the same name. You must be reading this blog entry and asking yourself, “What does Byzantine Catholicism have to do with ‘Pagan Studies,’ and why call a blog Theosis?” Both of these are very good questions and worthy of an answer....
At Pantheacon I attended a discussion about Wiccanate Privilege (See this post by Lupus for an accurate overview of the discussion). I was curious about this term because it had been applied to me in a post that Ivo Dominguez had written about the Literacy of Magic. The person who applied it, Ruadhan McElroy commented on a comment I made about how I felt the Pagan community was divorcing itself from Magic in order to achieve mainstream acceptance. He made the point that such a statement displayed a level of privilege and assumption about magic's place in a given Pagan spiritual practice. Another commenter also pointed this out in a different way and in subsequent comments I came to better understand the perspective of magic as an optional practice because its simply not central to the given spiritual practices of a particular spiritual tradition. I'll admit that when I think of Paganism, I typically associate magic with Paganism and with anything that might fall under the rather broad umbrella of Paganism (which as I'll discuss later points to a distinct problem). I think that Ruadhan made an accurate point, though at the time it blew my mind that the practice of Magic could be perceived as a form of privilege (mainly because my own experiences in mainstream culture, but in this case Ruadahan is referring to the Pagan subculture, and in that context it makes sense).
The conversation that occurred at Pantheacon helped me further understand this aspect of privilege, and where Ruadhan is coming from. Ruadhan also wrote a post about Wiccanate Privilege and noted the following:...
The Three Centers of Paganism
I have found a useful tool for thinking about the Pagan community. Most attempts to describe contemporary Paganism use lists of beliefs or practices. Some of these lists attempt to be comprehensive, while others do not. One problem with these lists is that they inevitably focus on those elements that the person making the list wants to emphasize. Consequently, large portions of the Pagan community are excluded....
I recently attended Convocation for the first time. I was having dinner one night at the restaurant and I talked with my waiter for a bit about the convention. She asked me if I thought that she and her co-worker would be accepted if they visited the vendor room to look around and I told her that I thought it would be fine (The vendor room was open to the public as far as I knew). I thought about that conversation later on and how in that moment I was a public face for Paganism. And how at any convention that is hosted in a space such as a hotel, all of us are public faces of Paganism, even if we don't realize we are. The public space we are in is not solely a Pagan space. It is shared space and the impressions we make on the hotel staff and other guests matter.
When I'm at an event or anywhere really, I behave the way I'd want other people to behave toward me. I'm courteous to the staff, acknowledge the work they are doing and do my best to be mindful of my behavior and how others might perceive it. Now it's true that I'm at a convention to have fun, but I also want to make a good impression because the staff and guests will come away from those experiences with their own perceptions about Pagans. And likely they'll already have some assumptions and beliefs about us based on their own spiritual beliefs, etc. However I think that how we act in public is important....
The organizers of Pagan political causes keep writing to me, asking (nay -- demanding) that I lend my support to various environmental protests, demonstrations, and campaigns -- on the grounds that we Pagans are supposed to be ‘stewards’ or ‘caretakers’ of Mother Earth -- and, as such, we have a religious duty to ‘walk the talk’ and engage fully in ecological activism.
More to the point -- who was the first to say so? And what was the process by which these beliefs (and demands) became the water in which today’s Pagans are swimming?
IMO, and FWIW, the people who rallied, with me, around the ribbon-bedecked May Pole of modern Pagan Witchcraft in the early 1960s were primarily hedonists. Many of us, it's true, were interested in ecology and environmentalism. But all were there, I believe, to fuel the fires of a religiosity that claimed 'all acts of love and pleasure' as its sacraments.
Over the following 15-plus years, considerable thought went into the development of an ethical system in support of this effort. A new system, now called the Expressive Ethical Style, evolved to replace obedience or self-interest as the motivations for human behavior with an ethic of impulse ('follow your feelings'), self-expression ('let it all hang out'), and situational appropriateness ('go with the flow'; 'different strokes for different folks').
Replacing the goal of self-preservation with self-awareness, this new ethical style encouraged relaxed non-analytical attention to the present situation ('be here now'), in order to meet the newly reified obligations of universal love and mutual non-injury.
But then the 80s began. And some writers, new to the field, began making rather strident announcements to the contrary. First, if this was a religion that worshiped Goddesses, and if all Goddesses must therefore be one Goddess, then this one Goddess must be the Goddess of Nature. Veneration of the Maiden (romance) and the Crone (wisdom) was scorned in favor of a kind of feminist monotheism -- worship of the Mother -- Mother Nature.
Next, it was declared that all historical Goddesses (those about which something was actually known, and from whose myths ethical insights might be gained) were hopelessly tainted by 'the patriarchy', and that only those (imaginary Goddesses of pre-literate civilizations were worthy of worship.
Established Pagan ethical ideals (esp 'harm none') were acknowledged in passing, but deemed naive and insufficient. We were not to burden ourselves with such considerations, especially if they prevented us from enacting the emergency measures necessary to protect the (now sacred) environment from those who disagreed with our visions for its preservation.
And as for 'all acts of love and pleasure', well you can just forget about them. In this instance, 'harm none' was extended, and radically so, to disallow any behavior that had ever caused harm, or was believed even theoretically capable of causing harm -- especially to members of a new 'victimhood elite' -- those capable of concocting fictive (or, as Chas Clifton once put it, 'cheerfully ahistorical') narratives of past oppression.
From this point onward, there'd be no wine in that chalice. Nor would any wand or athame be welcome there either. So there!
I object. I have only the greatest reverence for the Goddess as Mother -- but as part of a polytheistic constellation in which Maiden & Crone are included. I have no argument with the sacral nature of Nature -- that Nature is imbued with the divine -- as long as no one insists that Nature (esp as 'the environment') IS the divine.
I want to see a return to our original Pagan spirituality, in which the genuine Pagan deities of the past are studied with reverence and care -- hopefully to provide us with insight into the polytheistic worldviews that predated the Abrahamic religions. And I’d like to encourage study of the concocted deities of the past couple of decades in order to better understand the inner nature of the political, spiritual, and psychological environment that produced them.
I propose a return to our roots. Those who wish to pursue environmentalism (or feminism, etc) are welcome, now as then. But they could just as easily find a home -- quite a comfortable spiritual niche -- in any number of mainstream religions. IMO, what makes Paganism unique, what distinguishes it from these other established religious paths, is its enthusiastic embracing of a sybaritic worldview -- along with the focus and energy to continue (or resume) work on an ethical system (see above) that would support such a way of spiritual life.
Raise your hand and shake your bells.