Aside from the fact that no one seems certain how to pronounce it, the name “Mabon” is a poor choice for the holy day. As with “Lughnasadh”, the “Mabon” is only tenuously related to the season or the Neo-Pagan mythos relating to the season. Of all eight holidays, Mabon has the worst name of all of them. Continue reading “The Worst Named Pagan Holiday”
“It is time for spiritual people to get active and the activist people to get spiritual. I think we need both now. In order to build the alternatives to our collapsing system which is built on structural violence we need to have a total revolution of the human spirit. We need to combine the inner revolution with the outer revolution.” — Pancho Ramos-Stierele, age 26, arrested at Occupy Oakland while mediating
The first time I walked into a Unitarian church, I was looking for spiritual sanctuary. I was still recovering from my faith transition away from the religion of my birth. Unitarian Universalism offered a community of people, many of whom also had rejected traditional Christianity for one reason or another, but like me still believed in the power of religion to effect personal and social transformation. Many of the people I met in the Unitarian church were also seeking sanctuary from a Christian-dominated culture. Others were looking for an activist community which would support their work for racial, economic, and environmental justice, women’s rights, and LGBT equality. Some people were looking for both.
Over the years, I heard some of the more activist-oriented people say that they found their spirituality in activism. Being more sanctuary-oriented at the time, I would think to myself: “Clearly you don’t know what spirituality is.” Spirituality, for me, was very inwardly focused. It had more to do with personal development than social change. It turns out, it was I that didn’t know what activism was. Over the last few years, as I have become more and more involved in activism, I have made a discovery: I have discovered a kind of spirituality in activism. Continue reading “The Spirituality of Protest”
Yesterday, I watched the news about Republicans condemning Trump (not all of them), and I felt a combination of relief and exasperation.
“So this is what it takes for the conservative guardians of the status quo to take a stand against racism,” I thought. Nazis! Honest-to-god Nazis. Nazis and a dead woman. Well, Nazis and a dead white woman.
My recent post “’You’re Not Fucking Gandalf’: 12 Movies to Remind You That Pagans Need to Grow Up” just hit the high mark of the most read post ever here on AllergicPagan.com. This prompted me to go back and pull out an old post about the fraught relationship between blogging and sensationalism which I wrote last year.
So I’m watching Rachel Maddow tonight–something about threats to fire special investigator Bob Mueller–and I hear a name: Jay Sekelow. He’s Trump’s lawyer. Where have I heard that name before?
Oh, yeah. In connection with the Patheos Pagan controversy! Continue reading “What Does Trump’s Lawyer Have to Do With the Patheos Pagan Channel?”
“No one ever told us we had to study our lives,make of our lives a study, as if learning natural historyor music, that we should beginwith the simple exercises firstand slowly go on tryingthe hard ones, practicing till strengthand accuracy became one with the daringto leap into transcendence …– And in fact we can’t live like that: we take oneverything at once before we’ve even begunto read or mark time, we’re forced to beginin the midst of the hardest movement,the one already sounding as we are born.”— Adrienne Rich, “Transcendental Etude”
In light of the hate and violence seen this past weekend in Charlottesville, Virginia, I feel it’s important to raise again an issue which is frequently debated both in Pagan and Religious Naturalist circles: the relationship between religion and politics or between spirituality and activism.
This past weekend, my teenaged daughter and I joined hundreds of protesters on the streets of Lincoln, Nebraska to protest the KXL pipeline. To get there, we took a bus from Chicago with other activists. As we rode the bus 12 hours, I was conscious of the fact that we were using fossil fuel to go to a protest of the fossil fuel industry. I chose to take the bus instead of driving (which would have been shorter and would have spared by knees) in part because it was the more environmentally responsible choice, i.e., the cumulative impact of taking the bus was less than everyone driving individually. But I’ve driven to other protests before. Continue reading “Yes, I Drove My SUV to the Environmental Protest”
I’ve been slowly coming around to the idea that “magic” is a word that intelligent people can use in a meaningful (albeit nuanced) way. But then I come across listicles like John Beckett’s recent “12 Movies to Inspire Your Magic” and I go back to square one.
I swear, I tried not to write this post. I put in on the back burner. I slept on it. But Beckett’s post keeps popping up in my FB feed (probably because his listicle-loving editor, Jason Mankey, keeps promoting it). So here goes …. Continue reading ““You’re Not Fucking Gandalf”: 12 Movies to Remind You That Pagans Need to Grow Up”
The Pagan Wheel of the Year bugs me. The timing of the cross-quarters bugs me. The meaning attached of several of the eight stations bugs me. And the names of most of the days bugs me. Right, now I’m just going to focus on Lughnasadh, though, since it’s right around the corner. Continue reading “Lughna-say-what? What to Call This Pagan Holiday”
That’s me in the corner
That’s me in the spotlight
Losing my religion
Trying to keep up with you
And I don’t know if I can do it
Oh no, I’ve said too much
I haven’t said enough
— “Losing My Religion”, R.E.M.
I remember when I was in high school and Indiana changed its license plate to include the phrase “Amber Waves of Grain”. It pissed people off. I mean, really pissed people off. Because in Indiana, we grow corn and soybeans, not wheat. While technically corn is a grain, it’s not amber. While the phrase was poetic, it just did not speak of “home” to the people of the Hoosier State. That’s kind of how I feel about Lughnasadh. Continue reading “Why I’m Boycotting Lughnasadh Again”
I love books. I probably feel more at home bookstores and libraries than I do in my own house. Books have had a profound influence on my spiritual evolution. In fact, I can mark certain spiritual transitions by the books I was reading.
This is the second of two posts about the books that have served as markers on the path of my spiritual journey. The first part consisted of the books that influenced me before I was Pagan. This list begins with my discovery of Paganism. There’s actually only a couple of books that are Pagan, per se, and one of them is a history book, which probably says something about my Paganism.
Note, this is not a list of my favorite books, but books that changed the course of my religious life. The dates below are the dates I read the books (to the best of my recollection), not the dates of publication. Continue reading “10 Books that Shaped My Spiritual Journey (Paganism and Beyond)”
I love books. I probably feel more at home bookstores and libraries than I do in my own house. Books have had a profound influence on my spiritual evolution. In fact, I can mark certain spiritual transitions by the books I was reading at the time.
This is the first of two posts about the books that have served as markers on the path of my spiritual journey. This first part lists the books that impacted me before I discovered Paganism. This is not a list of my favorite books, but books that changed the course of my religious life. The dates below are the dates I read the books (to the best of my recollection), not the dates of publication. Continue reading “10 Books that Shaped My Spiritual Journey (Before Paganism)”
I was raised to be afraid of Black men. This was communicated in many subtle and not-so-subtle ways, from my sweet-as-pie grandmother whispering the word “Black” like she was afraid one of “them” would hear her, to the ways our media, from entertainment to the news, portray Black men as dangerous.
This fear of Black men was perpetuated by unfamiliarity. I grew up in the rural Midwest, in a middle class family. The neighborhoods I lived in and the schools I went to were almost entirely white. I interacted with Black people only in superficial ways in public. And except for my best friend in second grade, I had no Black friends. Though I was taught to be “colorblind” and to abhor (overt) racism, I had very little meaningful contact with Black people. As a result of this combination of racist messaging and unfamiliarity, I developed a racist fear of Black men.
It’s shameful. I would have denied it if anyone accused me of it. But it’s true. It’s real. And it’s not just me. Studies have shown that Black men are generally perceived as more threatening than White men, even when the only difference is the color of their skin. At the same time, the reality is that it is Black men who are really in danger. Black men are in much more danger around Whites than Whites are around them. This is becoming overwhelmingly clear as video after video of police shooting Black men is released.
I once heard Aidan Kelly tell a story about attending a Pagan handfasting, where he heard words which he had written years before rehearsed by the ritual participants. But rather than crediting Kelly, the ritual leader said the text was ancient Pagan lore. It must have been an odd mixture of jealousy and pride that Kelly felt.
I felt a little of that recently when I perused John Beckett’s recently published book, The Path of Paganism. I will be writing a more detailed review in a subsequent post, but I wanted to quickly address something that popped out at me. In his book, Beckett writes about the “Four Centers of Paganism”, a model for understanding the Pagan community not in terms of a single center or core, but rather multiple centers: Nature, the Gods, the Self, and Community: Continue reading “Plagiarism is the Highest Form of Praise”
Midsummer in the Shire
This year, the summer solstice falls on June 20 or June 21, depending on your time zone. The summer solstice is the longest day of the year and the apogee of the light. In the Neo-Pagan religious tradition, the summer solstice is called “Litha”. It is one of eight holidays on the Neo-Pagan Wheel of the Year.
The name “Litha” is first found in the writings of the the 8th century monk, the Venerable Bede, who recorded that “Litha” was Anglo-Saxon name for the intercalendary time between June and July. But the reason why Neo-Pagans use the word “Litha” has less to do with an 8th century monk, and more to do with Hobbits.
Jason Mankey and I are both amateur Pagan history nerds. One thing we often disagree about is the importance of Gerald Gardner in the history of contemporary Paganism. In a recent post entitled, “Magick & Deity are Two of the Foundations of Modern Paganism“, Jason Mankey argues that “almost all early Modern Paganisms contained two rather noticeable traits: belief in magick and/or deity.” I would agree, with this caveat: that the term “deity” is undefined. If you’re going to claim that a belief in deity is one of the foundations of modern Paganism, then it’s important to be clear what you mean by “deity”. Continue reading “The Foundations of Modern Paganism, Part 1: Was Gerald Gardner a Jungian?”
I went to see Wonder Woman last night … for the second time. It’s not what I would call a “great movie”, but it is great fun. (And I have a bit of a crush on Gal Gadot’s Wonder Woman.) If you want to a read a good review of the film from a Pagan perspective, check out Heather Greene’s article at The Wild Hunt, “Of gods and love: a discussion of DC’s new film Wonder Woman.”
Christian Revisionism in Wonder Woman
I have very few criticisms of the film, but one thing that jumped out at me was the characterization of the villain, Ares, the god of war. Ares’ backstory comes near the beginning of the film. We are told that Zeus created mankind righteous and good. But Ares, the God of War, grew envious of his father’s new creation and “poisoned their hearts with jealousy and suspicion,” encouraging them to war. That’s when Zeus created the Amazon women to influence men’s hearts with love and restore peace on earth. It worked, but only for a time, and Ares waged a war against the gods, killing them one by one, until Zeus used the last of his power to defeat Ares.
This might not be obvious to someone who is still steeped in a Christian paradigm, but to a Pagan like me, this is obviously a Christianization of Greek myth, with Zeus taking the role of the Christian God and Ares taking the role of Satan — making Wonder Woman a female Jesus. Similar Christian revisionism can be seen in the movie Clash of the Titans and the animated movie Hercules, in which Zeus and Hades (god of the underworld) take on parallel roles. Continue reading “How Wonder Woman Both Perpetuates and Challenges Christian Dualism”
In a recent post entitled, “What American Gods Tells Us About the Need for Religious Ecstasy“, I speculated that one of the reasons Neo-Paganism seems to be on the decline and Devotional Polytheism on the rise, is that the former no longer offers the experience of ecstasy or transcendence to many people, while the latter does. In response, Rua Lupa argued that “the search for transcendence or ecstasy in order to have a ‘deep religious experience’ is frankly hedonistic.”
I am sympathetic to the argument that pursuing “peak experiences” for their own sake can be problematic. At its most benign, “blissing out” may be “purely aesthetic”, but at worst, it can resemble drug seeking behavior. Nevertheless, I believe there are real benefits to seeking out mystical or ecstatic states. Continue reading “3 Reasons to Seek Out Profound Religious Experiences”
I am an atheist north by northwest.
But when the wind is southerly, I know a deity from a deist.
If you were to tell me your god is a person like you, I would tell you I am an atheist.
But if you tell me you believe in no god, I will testify the world is full of them.
If you were to tell me there is only one true god, I would tell you I contain multitudes.
But if you tell me your gods are many, I will tell you I have faith in an unseen unity.
If you were to tell me my gods are just in my head, I would point to the earth and say, “Praise!”
But if you tell me your gods are real, I will point to your head and say, “Behold!”
If you were to tell me your god is good, I would offer to sell you some more.
But if you tell me your gods are dark, I will remind you of the words of the oracle: “Know thyself.”
If you were to tell me you don’t know about the gods, I would call you wise.
But if you tell me you don’t care about the gods, I will not call you at all.
In spite of everything, it seems I’m still driving at least some of the conversation at, and hence making money for, Patheos (and their advertisers). Continue reading “You’re Welcome Patheos”
“Light though thou be, thou leapest out of darkness; but I am darkness leaping out of light, leaping out of thee!”
— Moby Dick, Herman Melville
The Summer Solstice occurs at almost midnight on June 20th in the Northern Hemisphere this year. It is the longest day of the year and the shortest night. Summer finally begins here in the Midwest, both meteorologically—with the warming of the air and the increasing occurrence of sunny days—and socially—with the end of the school year. This is why I don’t call the day “Midsummer.” For me, “Midsummer” falls on Lughnasadh in early August. Continue reading “Worshiping the Dark at the Summer Solstice”
American Gods is a novel by Neil Gaiman, which has now been made into a (really good) TV series on Starz. The premise of American Gods is that the people who came to the American continent–including conquerors, slaves, and immigrants–brought with them their gods … literally. The gods now walk around disguised as human beings. But the old gods have weakened as belief in them disappeared, and they now battle with new gods, gods of the internet and credit cards and super highways. Continue reading “What American Gods Tells Us About the Need for Religious Ecstasy”
Yeah, we do it too.
Yesterday, I posted an essay about literal-minded polytheism. It’s likely to upset some polytheists (especially those who don’t read beyond the title), because they will read it as an attack on their belief. Actually, what I had intended in the article was to bracket the question of whether or not the gods are “real” and talk about the criteria we use to call something “real.” My thesis was that some polytheists (not all, by any means) have a very “disenchanted” way of talking about reality. By “disenchanted,” I mean they define what is real in terms of it’s level of disconnection from everything else.
But of course, the same could–and should–be said about many atheists as well. Disenchanted discourse is not limited to theists. In the same way that theists insist that their gods are “really, really real,” atheists insist that the gods are “really, really not real.” And what both sides seem to have in mind is a very objective–and hence, disenchanted–definition of reality. The assumption that both theists and atheists make in these arguments is that objective reality–reality in which the observer is separated from the observed–is somehow more real than subjective reality.
“Really, really real”
Here and there in the tiny echo chamber that is the Pagan blog-o-sphere, I am once again hearing repeated the false dichotomy of archetypes vs. “real gods.” As in, “My gods aren’t just archetypes. They are real…literal, distinct, independent gods.”
With the recent premiere of the series American Gods (which is awesome, by the way), I anticipate we’re going to be hearing a lot more talk like this–especially considering the influence the publication of the book American Gods had on the growth of Pagan polytheism.
I remember when I left the Mormon church, I didn’t want to admit to anyone that I had been a less than perfect Mormon. You see, when you leave the LDS Church, the people who stay start looking for all kinds of reasons why you left, reasons which have to do with your own moral failings. They can’t admit that anything might be wrong with the Church, so something has to be wrong with you.
But I was a less than ideal Mormon. I didn’t obey all the rules, I didn’t pray as often as I was supposed to, and so on. Now I have the perspective and wisdom to recognize that nobody obeyed all the rules or prayed as much as they were supposed to. Well, maybe somebody did. But those people are scary. And they’re also a very small minority.
The same is true of Pagans, I think. I suspect that very few of us are practicing with as much consistency as we claim to. And that’s okay. Continue reading “The Shame of Being a “Non-Practicing Pagan””
Twice in the past month, capitalists have tried to extort my silence.
That sounds dramatic. But it’s what happened.
The Problem of Paganism
The question why I am “still” a Pagan implies that there might be reasons why I would not want to identify as Pagan any longer. And there are. I believe that Paganism has the potential to transform our relationship with the earth, with each other, and with our deeper selves—but a lot of the time, I cannot relate to other Pagans.
Note: I wrote this a couple years ago, but it seems appropriate to resurrect it now (with some revisions). Continue reading “Ego-Paganism and the Tyranny of Structurelessness”
Patheos Pagan recently had a number of positions open up for writers.
New writers must be willing to: Continue reading “Help Wanted: Patheos Pagan Writers”
Paganism is not dying. Paganism is NOT dying. PAGANISM IS NOT DYING!
Why don’t you believe me?
People who are telling you otherwise (like He Who Shall Not Be Named at Patheos) just want attention. Attention whores!
Believe me, Paganism is fine. It’s just fine. I mean, it’s okay. Really. Continue reading “Nothing to see here folks. Paganism is fine, really, just fine.”
This past weekend, I marched with about 200,000 other people in the People’s Climate March in Washington, D.C. Together with other members of 350 Indiana-Calumet, I helped organize a bus of about 50 people from Northwest and Northcentral Indiana to attend the D.C. march. Continue reading “Marching from Day 1 to Day 100”
Today is the official launch of NaturalPagans.com!
Contributors are Pagans from a variety of backgrounds, but all of whom have adopted a naturalistic approach to our spirituality. We celebrate the natural world, cultivate personal relationships to the land, and follow to the scientific method. We embrace explanations of the world that rely on natural causes rather than supernatural ones, and we practice a healthy skepticism towards such topics as deities, spirits, and magic.
While we may differ from many other Pagans in our attitude toward the supernatural, we are another one of the many varied and vibrant Pagan paths under the Pagan umbrella. We invite all Pagans to join us in our efforts to use evidence-based solutions to create a just, healthy and sustainable world for future generations.
Continue reading “Announcing NaturalPagans.com”
Does Paganism Deserve to Survive?
I don’t know whether contemporary Paganism is dying or not. But it’s definitely changing.
Contemporary Paganism is being squeezed by the same social, economic, and technological pressures that all other contemporary religions are struggling with. Generational differences with Millennials. Economic inequality. The internet.
Which got me thinking, why are we bothering to struggle? Why not just let entropy take its course? Continue reading “Why Contemporary Paganism Deserves to Die”
In spite of having left Christianity behind 17 years ago, I found myself at another Easter service this year.
I’ve been Pagan for about 15 years, but in recent years I have been drawn back to Easter and Christmas services … but not for the reasons you might think. It not because many of my friends and family are Christian. And it’s not because of any residual or resurgent Christianity on my part.
It’s because of the Pagan-ness of these holidays.
Continue reading “Pagan Reflections on Another Easter Passed”
(Image courtesy of Mike Mason, Pagan Pride UK, Nottingham, 2012.)
Happy Birthday Paganism!
Contemporary Paganism, as it exists today, began with the Counterculture movement of the 1960s and 1970s. Religious studies scholar, Sarah Pike dates the origins of contemporary Paganism to 1967, the year that Frederick Adams incorporated Feraferia and the New Reformed Order of the Golden Dawn was founded. That same year, the Church of All Worlds filed for incorporation as a the first Pagan “church”.
Which means that this year, 2017, is the 50th anniversary of contemporary Paganism! So let’s look back at what we have accomplished over the past five decades. Continue reading “It’s been 50 years. And what have Pagans accomplished?”
While the origins of some forms of contemporary Paganism, like Wicca and Druidry, go back further, the beginning of what is called the “Pagan movement” can be dated to 1967* — making this year the 50th anniversary of contemporary Paganism.
For many contemporary Pagans, Paganism takes the form of a nature religion or earth-centered spirituality. According to Religious Studies scholar, Michael York, a nature religion is one that has “a this-worldly focus and deep reverence for the earth as something sacred and something to be cherished.” Not surprisingly then, Earth Day (April 22 this year) is a holy day for many Pagans. Here are some ways that we Pagans can celebrate Earth Day. Continue reading “Eight Ways Pagans Can Celebrate Earth Day”
Damn, I thought the Patheos controversy was cooling off. But I guess not.
David Pollard who manages, Nature’s Path, the UU-Pagan hub at Patheos, just posted an essay in which he attempts to defend his decision to stay at Patheos by attacking those who left. I feel compelled to respond because, as the Executive Director of CUUPS, David has quite the bully pulpit from which to spread his attacks.* Continue reading “Self-Deception is the Secret Sauce: A Response to David Pollard”
It’s not just a question of whether to stay or leave. It’s also a question of how you stay or how you leave. Continue reading “It’s Not Whether You Leave, But How You Stay”
Patheos continues to struggle to reframe the narrative around the exodus of what is now more than two dozen authors from Patheos Pagan. (About 16 active bloggers left Patheos and 20 current and former bloggers have requested that their writing be removed from the site.)
Most recently, I noticed two significant changes that had been made to public information sites related to this controversy. Continue reading “Update on the Patheos Exodus”
President/COO Patheos, Inc.
We the undersigned former and current Patheos Pagan contributors hereby request that you remove our names, likenesses, and our intellectual property, including our writing, art, and images, from your site. We previously gave Patheos license to publish our writing, but Patheos is no longer the company that we contracted with. Continue reading “Dear Patheos …”
The recent actions of Patheos are representative of broader trends in our society which are deeply troubling. Continue reading ““Standard in the Industry”: Patheos and Normalizing Corporate Abuse”
Update your bookmarks and make sure you clear your browser cache, so you’re not being redirected to Patheos, when you try to come here. AllergicPagan.com. Continue reading “AllergicPagan.com is back!”
This blog was previously hosted by Patheos. Currently, Patheos is holding the rest of my blog hostage. I’m ambivalent about directing you to that site, as I don’t want to encourage traffic there. However, almost a 1000 posts, representing 6 years of my writing can be found there. So, if you’re looking for the rest of The allergic Pagan, you can find it there.
Last week I came across a word that, ten years ago, I would never have thought to see in a Pagan context: “faith”. Continue reading “The role of faith and hubris in Paganism”
This post is part 2 of a 3-part series. In the first part, I discussed how I had come to realize the ego-centrism of my earlier view of the Pagan community.
Celebrating Nature, Working Magic, and Honoring Deities
Imagine that the Pagan community has not one, but multiple “centers”. Imagine each of these “centers” defines Pagan identity and authenticity differently. To begin with there is what I will call “earth-centered Paganism”. I realize this is a problematic term, because “earth” is a cultural construct and means different things to different people, but it remains a useful category, I think. Earth-centered Paganism would include those Paganisms concerned primarily with ecology, those more local forms of Paganism that I would call “backyard Paganism” or are sometimes called “dirt worship”, and many forms of (neo-)animism which view humans as non-privileged part of an interconnected more-than-human community of beings. The Pagan identity of earth-centered Pagans is defined by their relationship to their natural environment. Authenticity for these Pagans is defined by one’s ability to connect with the more-than-human world. Of course, there are many whose spirituality might be called “earth-centered” by this definition, but who reject the label “Pagan”. Some of the rejection of the Pagan label by those who might otherwise be called Pagan is due to the association of the label with the other two groups (with whom they do not identify). Continue reading “The Three (or more?) “Centers” of Paganism”