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Where I Stand: Holding Tradition

November 10, 2015 1 comment

The fact of the matter is, that almost no one I disagree with will ever come into contact with me.  So why am I raising these issues at all?  Why write about holiness, the sacred, orthodoxy, orthopraxy, etc. for a larger polytheist audience?

I am a Universalist-Tribalist Heathen, which means that I support anyone coming to the Gods, Ancestors, and vaettir into the Northern Tradition and Heathenry regardless of background, and that, on-the-whole, I’m more concerned with what happens to my little group of people and my little corner of the Northern Tradition and Heathenry.  My hamingja, and much of my personal concerns, are tied up with these people who are family to me.  That doesn’t mean that the wider Northern Tradition, Heathen, and polytheist communities don’t mean anything to me, but they are lower on the list, and most of them are not in my innangarð.

Yet, everything I write about here has come up in some fashion, whether it has been in working with folks who come for work, divination, or questions, interacting with folks at conventions, students, etc.  In some part I’m writing here so that there are polytheists out here saying “This is how I see it, and this is why this makes sense to me.” or “I disagree with this, and this is why.”  I would rather there not be an illusion of conformity or acceptance of an idea when there is not, especially when it is something I have had to talk about time and again with non-Pagans and Pagans alike, i.e. not all Odin-worshipers are racist, not all Pagans believe x, y, or z, there are some concrete beliefs to being a polytheist, and so on.

When I get into more heated discussions with folks in the larger Pagan communities, I do this in no small part because I am a Northern Tradition Pagan and a Heathen, and feel that my views and that of my co-religionists need to be presented.  This feeling is pronounced because I am a priest and shaman.  This means as much as I am a boundary crosser and an ambassador, helping folks to connect with our Gods, their Ancestors, and the vaettir, it is also my duty to present my religions straightforward, and present defense of the religion if needed, being a boundary keeper.

The questions of “Can’t the Gods defend Themselves?  Can’t They make Their displeasure known?” eventually do come up and need to be tackled.

Sure.  Our Gods are not helpless by any stretch, but that puts the full responsibility of keeping our traditions on the Gods, and not, as it should be, on ourselves.  It’s not about the Gods being able to defend this or that concept.  It is about the duty being on us, as worshipers, spiritual specialists, and laypeople, to engage in our religion in a way that is respectful, and keep our religious boundaries, communities, terminology, and connected ideas healthy.

I work with the idea of a teacup frequently as a container of ideas, the tea being the meaning of things and the teacup the word itself as a container of meaning.  The Gods I will liken to the kettle, water, and the leaves/herbs, the source of the tea itself.  They are poured into the teapot of religion to brew and be held, a defined form that gives the ability to transfer this meaning a bit more safe from being burned, yet still keep warmth, which we pour into our cups.  Some folks go right for the kettle and fill their cup right then and there.  You still get tea, but eventually, if you’re going to drink tea without burning yourself, it goes into a cup or you wait for the kettle to cool so you can drink straight from it.

I don’t imagine I will ever agree with the idea, let alone the acceptance of atheist Paganism in the Pagan community, but really, that’s not my call to make.  I’m not the Circle Police or the Pagan Police.  As much as people deride folks like Galina Krasskova, Tess Dawson, Sannion, and myself as part of the Piety Posse, do you folks honestly think I have any pull with folks who do not believe in Gods or theistic Pagans who accept atheist Pagan theological views as just as valid as their own?  I speak out because I feel the need to speak out, but I hold no illusions that my words hold any more sway than what others give them.  I certainly can’t stop you, but I also do not have to accept your views.  I hold the view of a polytheist, one in which the Gods are real, have agency and Being, and are not constructs/archetypes/etc. of human un/consciousness.  There’s nothing in atheism for me to find in common ground, religiously speaking.  We can meet at any number of other points, but I very-much doubt this is a place where we will find common ground, as the very grounding of our views is different in very powerful ways.  Further, any attempt by an atheist to co-opt religious language out of its meanings will not further dialogue with me at all.

I find myself on the opposite side of folks like John Halstead and B.T. Newburg more and more in no small part because the aesthetics of the religious communities I have called home for the last 11 years are being sought out by atheist Pagans, but not the substance.  The language which identifies me as a person within a set of religious communities and/or within a communal identity is being intentionally separated from the primary means by which that identifier is constructed: religious identity with concrete meaning in regards to belief in and worship of Gods.

My views are not simply matters of disagreement, but really, they are matters of course.  The course of logic that constructs my religious identity flows from the creation story of the Northern Tradition and Heathenry, flows from the cosmology, and flows from the Northern Tradition Pagan and Heathen worldview, the worldview I live within.  These things are essential to the construction of the identity I have as a Northern Tradition Pagan and Heathen.  When the meaning of words like sacred, holiness, orthodoxy, orthopraxy, and so on are affected, the meaning of my identifiers and associated communities are affected.  It’s about more than just me, though: these are part and parcel of how any religious community defines itself.  So not only am I personally invested to see that sacred, holiness, orthodoxy, orthopraxy, and other words with religious meaning stay invested with that meaning, and how that plays out in my own life, I am also invested in how these words stay invested with meaning within my religious community, and how these words come to define and structure things within the Northern Tradition and Heathen communities.

Here is where I stand: as a Universalist-Tribalist Heathen, I have primary concern for the those within my innangarð, but that does not mean I ignore the things or people who are utgarð to my personal or more wider communities.  While my hamingja is not tied with those outside of my innangarð, it would be a disservice to the Northern Tradition and Heathenry, and my personal communities within them, to not speak out on the things I have.  It would be a disservice to fellow polytheists, too.  I hold the traditions I am within, as does everyone who is within these traditions.  Each person needs to decide for themselves whether it is incumbent on them to speak up, out, or to hold silence.  For myself, given the roles of shaman and priest that I serve in my communities, as an ambassador, boundary-crosser, and boundary-keeper, I find myself being called to speak more often than I am to be silent.

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Question 10: Shaman vs. Priest

April 18, 2013 7 comments

Another question from Valiel Elantári:

What difference do you make between “shaman” and “priest” ?

I had defined a shaman in Question 9 as ‘an intercessor between humanity and the Worlds of the Gods, Ancestors, and spirits.’  A priest may be that as well.  Where I see a marked difference is the kind of relationship a priest has vs. what a shaman has in their community.  A priest is a worshiper of a God, Goddess, Ancestors, or spirit, and acts as an intercessor between humanity and the Gods.  When I use the word humanity, this can mean as small-scale as another person or small group or as large-scale as a congregation or worldwide religion.  A priest’s job is, in some way, shape, or form, to bring the message(s) of the Gods, the Gods Themselves, and/or teach and bring right relationship with the Gods to humanity.  A priest’s other jobs may serve the community in a larger fashion, such as performing certain services as intercessory work, like public festivals, public sacrifices, offerings, and the like, or more personal works like blessings at homes, births, funerals, and weddings.

Some of the Work of a priest I do see as dovetailing with the Work of a shaman.  There can be very direct parallels between the two jobs’ requirements.  Both, for instance, need people to be spiritually clean, firm in their religious foundations, knowledgeable in their cosmology and in particular the Gods, Ancestors, and spirits they work with and/or worship.  Depending on the needs of the community, the two jobs may place requirements on the shoulders of a priest and a shaman that are similar, if not the same, such as blessing a newly birthed baby, weddings, fields before or after planting, etc.  The requirements of a priest may be wildly divergent priest to priest, tradition to tradition, the same with shamans, so saying anything across the board means somewhere I am getting something wrong.  The palette has too many colors for me to accurately paint with a select few.

In my own work as a priest and a shaman, my work as Odin’s priest is different from being a shaman in that He may ask me to deliver messages on His behalf as a priest whereas in my role as a shaman I may be asked to do a ritual action instead.  In a way, it seems to me I am engaged more in action serving Him as a shaman than I am as a priest, in which I tend to act more in the role of a passive message-passer.  Then again, as I am both, sometimes the two blend together in terms of my service to Him.  So the only thing I can say for certain here, is that I serve Him as He asks or demands of me.

In my Work as a priest of Anubis this is a bit markedly different from my service as Odin’s priest.  For one, Anubis demands very little of my time nowadays, but I can feel Him starting to really come back to the fore now that I have a new altar to the Dead, rather than, say, just the Military Dead or my Ancestors.  For another, Anubis’ requirement have been to offer Him offerings on occasion, but nothing like the dedication of Ancient Egyptian temple priests.  I have a small statue of Him that I feed offerings to, put water before, and occasionally bathe in similar fashion to how temple priests might have done.  However, that is more or less the extent of my historically-based practice.  Much of my work with Anubis is pure UPG, and when He calls upon me to help a Lost Dead or to deliver a message on a spirit’s behalf on His behalf, I do, and my services are rendered, and I go on my way.  My service to Anubis is more haphazard and as He needs me then I imagine other priests might serve, i.e. those who have permanent temple space.  Some of my Work with Him dovetails well with the Work I do for Odin, for instance, the consistent cleaning, grounding, and centering rituals.  Keeping myself clean, as well as keeping the altars clean, are part and parcel of my Work with Him.  So too, making sure the altar to the Dead is kept well, that offerings are laid out.  I must also be sure that the Dead are not insulted or treated ill in rituals, another place where my Work as a shaman dovetails with my priest Work.

In this way, priests, as with shamans, are intercessors in that those who come to us will learn that there are certain rites to be observed, and taboos to be avoided.  One taboo I have as a shaman is that whenever I do for another I must in some way, shape, or form, have Gebo from the other party.  Another, in my role as Anubis’ priest, is that I must not let the Dead be insulted or poorly treated.  It is on me to establish what requirements and taboos there are to working with these spirits, especially the person in question is coming to me for help or training.  That is part of the Work of any intercessor: you are, in some way, shape, or form, establishing and reestablishing the proper boundaries of and engaging in right relationship with the Gods, Ancestors, and spirits.  For those who know them, you are reinforcing the boundaries of and encouraging engagement in right relationship.

I think this hits on another aspect of the difference between being a shaman and being a priest.  As a shaman I am often required to traverse boundaries, whether my own personal ones, or in journey work, or in transgressing some unspoken cultural boundary, i.e. Ancestor worship.  A shaman is often a boundary crosser, may be an ambassador of some kind to other communities including other Worlds, and puts hirself at risk so they, their community, and the relationships they hold can flourish.  A priest is often one who reinforces the boundaries, who stays within the boundaries and teaches from that place of power on how to live well, to live in right relationship, and establish communities in the teachings from their God(s) or Goddess(es).

To put it another way: a shaman often must journey to the útgarð for their Work whereas a priest’s main place and Work is done in the innangarð.

 

A Useful Teacup

August 22, 2012 17 comments

Boundaries are useful.  They mark out what is, what is not; what belongs, what does not belong.  Boundaries are, by their nature, discriminatory.  We do not want to live alongside bugs, animals, and other parts of our natural world, so we make houses.  If we lack the means or if we want to, we live in nature.

Utgarð, Innangarð.  There can be places between these boundaries, but sometimes there is a simple in/out binary that exists.  I would say there are few of these, but they exist.

I wish Pagans were more respectful of boundaries.  Take this to mean personal boundaries, such as being able to reject hugs, not get glitter-bombed at a convention, or getting ‘healed’ by a well-meaning but ignorant co-religionist.  Take this to mean between our  religions; I am not a follower of the Hellenic Gods therefore, I am not part of Hellenismos, as beautiful as this community may be.  They, likewise, are not Northern Tradition, Heathen, etc.  I respect this boundary by calling myself what I feel I am closest aligned with, and what my actual practice is aligned with.  Take this to mean ‘this is what makes a Pagan a Pagan’ and ‘this is what makes a non-Pagan a non-Pagan’.

An anonymous guest on The Wild Hunt asked of a poster there:

Yeah, how is all this labeling/limiting of Paganism (and others, too really) helping to create openness and understanding anyhow rather than just creating prejudices and misconceptions people got to work over?

This unwillingness to set boundaries is an issue in Paganism that needs to be resolved.  How useful is a teacup in a million pieces?  If the word Pagan, or Paganism has as much utility, how useful is it as a word?  Wiccan, or Northern Tradition are far more useful, (though I admit I get where Elizabeth Vongvisith is coming from in her irritation with the latter term) because they are functional.  They are words that have operational definitions within the Pagan religions’ umbrella.  Paganism, as a word and definition is so nebulous as to be almost completely unwieldy.  It is why I say Northern Tradition Pagan, or Heathen rather than just “I am a Pagan” most times.  They are intact teacups.  They hold the water of thought so that I can offer it to others.

The attitude of the poster assumes that openness is actually desirable, to whit Dver’s response was:

Who said the goal is always to create openness? At the expense of everything else? I’ve seen, for instance, many polytheist groups embrace openness and lose all their focus, intent and usefulness as they quickly filled with people of so many varying approaches that nothing could be agreed upon or accomplished. The “point” of paganism IMO is not to be concerned with making everyone feel welcome and included (which, as always, puts the emphasis on people and their feelings), the point is to worship the gods (emphasis on the divine). If being open doesn’t serve that, then it’s not going to be a primary goal, at least for some. Unsurprisingly, it is often the ones insisting on understanding who least understand this point of view.

Openness has usefulness, but so does limitation.  The negativity towards limiting the term Paganism, thus, increasing its actual functionality, is like saying “Well, I like my teacup in a million pieces.”  So how do we go about putting this teacup back together?

We start by limiting the definition of Paganism.  Perhaps to those who believe in Gods, Goddesses, spirits, etc.  Perhaps not.  Is Atheistic Paganism, for instance, a useful term?  If by Atheistic Paganism we mean ‘non-theistic’, that is, a person who believes in spiritual beings or in a form of deism or pantheism, perhaps that is functionally useful.  If we use the modern use of atheism, that is, a person without a belief in God(s) (usually included in this is a disbelief of the spiritual world), then I question how useful the term is.  Atheistic Paganism, as a straightforward term, muddies waters already fairly murky.  As a collection of religions we cannot agree yet on what the words Pagan and Paganism mean.  How much harder will it be to suss out Atheistic Pagans?  What of Humanist Pagans?

Brendan Myers, Ph.D., made this statement on Humanist Pagans as part of his guest blog post on The Wild Hunt:

Call it a case of observer bias on my part, but Humanist Paganism seems to be an emerging option for those who want to be part of the Pagan community, but who want to be a little more intellectual about their practices, and they really don’t care about the “woo” anymore.  From what I have seen so far, Humanist Pagans tend to be uninterested in ritual, or energy work, or developing psychic powers…

But they love folklore and mythology, they love going to pagan festivals, and they subscribe to pagan moral values like the Wiccan Rede, and the Heroic Virtues. They’re perfectly happy to shout “Hail Thor!” with an upraised drinking horn. They don’t care whether the gods exist or do not exist: for as they see it, the existence of the gods is not what matters. Rather, what matters is the pursuit of a good and worthwhile life, and the flourishing of our social and environmental relations. They are a kind of pagan that perhaps has not been seen since classical Greece and Rome, and their place in the modern pagan movement may still be marginal and unclear, but they are a kind of pagan nonetheless.

My problem to begin with, is that he does not define what Humanistic Paganism even is in this passage.  Looking at the links provided at the end of his article, Humanist Paganism is as problematic a term as simply Pagan is.  It is nebulous as a term, and there is very little agreement on what it actually means (from what I have read) between various Humanist Pagans.  This quote from Humanistic Paganism especially irks me:

Humanism and Paganism are complementary.  While Humanism is well-adapted to address the latest intellectual and social issues, it lacks the kind of deep symbolic texture conducive to psychological fulfillment.  Paganism is positioned to fill that void, providing a field of symbolic imagery in which the modern individual can feel rooted and nourished.  Meanwhile, Paganism by itself is prone to superstition and factiousness.  Humanism, which embraces a vision of knowledge rooted in the five senses and verified through the scientific method, offers empirical inquiry as a means to sift the wheat from the chaff, as well as to mediate the varieties of Paganism without eradicating their differences.  Together, Humanism and Paganism keep in check and mutually nourish each other.  Humanism keeps Paganism true to the empirical world around us, while Paganism enriches Humanism with deep symbolic imagery.

What I read in this, is that Humanist Paganism seeks to appropriate the symbols, Gods, etc. of Paganism while lacking in belief in them, not living in Gebo with those Gods, symbols, power, etc.  All humans are susceptible to superstition and factiousness.  Humanism brings nothing to Paganism it did not already have.  I also do not see how Humanism nourishes Paganism in this relationship, so much as feeds off of it.    What wheat does Humanism hope to bring from the chaff of Paganism?  How can it keep the differences between traditions?  How does Humanism actually keep Paganism true to the empirical world around us, when even scientists, who are supposed to keep true to the empirical method, and follow the scientific method, with peer-reviewed and published papers may lead us astray or be intentionally dishonest?

Myers makes the point in his post that:

For those who struggle with anti-pagan prejudices and stereotypes, Humanist Paganism might be a powerful educational tool. It can show that a pagan can be a sophisticated, cosmopolitain, and enlightened person, and that a pagan culture can be artistically vibrant, environmentally conscious, intellectually stimulating, and socially just.

Actually, rather than using Humanist Paganism as a tool, I would think that Pagans can and should be able to show themselves as sophisticated, cosmopolitan, and enlightened people, should they choose to do so, with or without Humanism or Humanist leanings.  The Fourfold Path of Humanist Paganism is already greatly expounded on in Pagan traditions.  As with Atheist Paganism, as a term, does Humanist Paganism add anything meaningful to the already admittedly murky definition of Paganism?

This is where boundaries are deeply needed.  If the term Pagan is a shattered teacup, then what good does adding more shards to it do?  How are we ever to come to an understanding of a term if we are forever breaking the teacup so everyone can have their sliver?  What tea does it hold?

Am I saying that Humanist Pagans are not real Pagans?  I am not sure that is my call to make.  I am one person in the communities that make up this great umbrella.  But real in what sense?  If we go with the definition “A person holding religious beliefs other than those of the main world religions” then I suppose Humanism works under that definition.

Then, however, there is the definition of humanism: “An outlook or system of thought attaching prime importance to human rather than divine or supernatural matters.”

No.  This does not work for me.  I do not believe that humans are the do-all, end-all.  I do not believe we should or do come before the Gods, spirits, or Ancestors.  We are anthropocentric enough in America, and the devastation that has done to our environment alone gives me pause if not active disdain in supporting anything that encourages it.

I would far rather that Pagans come together to decide what Pagan means to them, than to have more users of the word take its meaning completely away from anything to do with our Gods, spirits, and Ancestors.  I would even prefer that the term remain nebulous to include polytheists, pantheists, duotheists, and henotheists, than to completely lose any attachment to the Gods at all in the name of inclusion.  I would prefer to repair the teacup, or find a new one so that it is useful once more.

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