This is a reflection on a post written by Keen, titled On Pagan Clergy, Layfolk, and the Struggle for Selfhood. Some of what I have written here will be pulled from comments going back and forth with Keen on the article, and some will be from my thoughts since then.
As I was reading this post I found myself struggling a bit. I get why Keen is writing what they are, and agree that clergy need to be part of the solution, especially because in the hierarchy of things, we’re placed higher on the queue than others are for the reasons they mention in the post.
Part of what I do in my own group is consistently remind folks they all have things to contribute, things worthy of hearing, and that the measure of what makes a prayer or offering good is whether the Gods, Ancestors, and/or vaettir like and accept it. I also make a point of emphasizing that I do not and cannot know everything. I actually really like it when I can hand part of a lesson or ritual over to someone else. It takes me out of the facilitation role, even if for a few minutes, and into the experiential one. It doesn’t mean hierarchy disappear, per se, but it does mean that everyone knows they’ve got stake in this group.
The problems seen as within hierarchy stems more from that our society has deeply dysfunctional relationships with hierarchy than that hierarchy itself is a source of problems. Many of the ways that hierarchy functions, such as the reciprocity between folks in a hierarchy, the complimenting of responsibilities that should help build up folks within a hierarchy, etc., are completely out of whack in our country. Would-be Congressional representatives ignore the needs and desires of their constituents to the point where it blase now to say that legalized corruption has a death grip on our political processes. The societal contract between States and workers is so shredded that it is an expectation in some cases that the pensions promised will be ‘negotiated’ or legislated out of existence so the younger folks can have a hope at a job just a bit above what would keep them out of poverty. Bosses of all kinds hold the fact that employees need to make a living (read: provide for basic needs like food and shelter) above their head, exploiting their labor for personal and company gains in some of the worst ways. Officers wield immense power over whether a person lives or dies, and the justice system actively works to shield those who, were they in a different walk of life or profession, from facing responsibility for their abuses of power. These, though, are societal problems and not issues of hierarchy itself. Hierarchy and roles are not abuses of hierarchy and roles.
Roles are important, and I think part of the issue that has emerged quite a bit is that there are a lot of roles lacking in modern polytheist religion. There are folks, like myself, who the Gods snap up and say “come do this thing!” and we go and spend time and a lot of hard knocks learning how to do it, whether it is priest work, spirit work, becoming a priest, becoming a shaman, starting a group, or what-have-you. Then there are folks who don’t get snapped up, and the communities around them have little to nothing for them to do, whether that is the communities around them form before they’ve gotten these lessons, or there are just not enough interested folks in this or that direction to form one, a million reasons.
A given person may have no desire or ability to lead, so while they might have a great knowledge base, they have no personal reason to put their name out there. Another might have been badly burned and is still in recovery from the last time they put themselves out there. Another may simply not know where to start.
In some cases, there is active backlash against establishing or established hierarchy, which can be an impediment to community building. I dig established hierarchies and find it important to know where I am in a pecking order, even if there is no pecking order, so at least I know if I am among a group of peers or there is someone I should be looking up to for cohesion. Part of why I was able to get so much done alongside my fellows when I worked for a nonprofit for 3 years was because each of us knew our role and responsibility and had established protocol for working together. How things were decided on, such as program design and budgeting, was a matter of everyone knowing Robert’s Rules of Order. This allowed us to know how to propose ideas, how to deny them, how to debate the merits of a given proposal, and how to present to one another in a way that communicated clearly and effectively.
“it is no wonder that the layperson’s reaction to this anxiety, this threat against their sense of selfhood and their relationship with the Gods and spirits, is to try to become clergy themselves”
and their last point:
“keep in mind the power that you wield in this economy of social currency. And please, if you have to extol the merits of being god-deaf, head-blind, and otherwise without priestly responsibilities, try to mind how you do it; it’s easy to come across as patronizing in a world where everyone is vying for likes and authority to secure their selfhood.”
are other points where I was finding some struggle.
In the ancient polytheist cultures I have studied, there were roles for folks that made sense according to the religion, culture, and societal mores of the time. Part of the issues I think we are seeing are for the reasons I noted above, and because most modern Pagan religions and polytheist religions do not have them yet, or have actively dispensed with hierarchies. Rather than being a completely useful device for getting people engaged in a religion, I see that this flattens the field so that people feel like they need to be everything at once. However, there was a reason one consulted an oracle and not, say, the local baker. Their skills were not honed in the area of oracular work, divination, etc. even if they may have had the knack for it, especially to the degree of a full-time (or even part-time) diviner. That did not mean the baker was not necessary. Far from it. It meant the skillset of the baker was different from that of the diviner. I’m also not saying the baker could not be the diviner, like somehow laborious jobs might make a person less fit for divination, I’m just using it for example’s sake.
My issue is that it seems there’s quite a lot of pressure put on clergy, spiritual specialists, etc., to take this weight off of other people. As I am someone who doesn’t see hierarchy as an impediment, but a potential boon, part of how I view this is that the religious leaders, specialists, etc., regardless of the size of those they are leading, should be empowering folks to live full, active religious lives, just as they should be living full, active religious lives. The particulars of that life will differ according to responsibilities to the Gods, Ancestors, and vaettir, the same with regard to one’s duties to community, family, other obligations, etc. I think this weight need to be removed both by the leadership and by the laity.
I also recognize that there are certain places in which, as a spiritual specialist with a highly active religious life, I simply will not be able to have folks able to empathize as well with me. My wife, Sylverleaf, is one such person. She is not a spiritual specialist, is not a leader, and is very closed from a spiritual input standpoint. She’s just as polytheist as I am, just as good as I am, and is very comfortable being laity. Sometimes I have to take a good deal more time to explain why I feel I need to do this or that, i.e. I need to do something because I have gotten ‘flash traffic’ from a God or Goddess I serve, or an Ancestor or vaettir wants something, and will help me with this or that in exchange. She may not understand how I am getting the information, but she is supportive both in the sense that she helps me do what needs to get done, and that she also will ask direct questions that may help me reevaluate or think deeper on a given request. On a few occasions, her help has had me go back to the negotiating board.
Likewise, I do not empathize as well with folks who do not have very active religious lives because I have seldom had one. When Sylverleaf gets ‘flash traffic’, though, it’s rather unmistakable, so with her there’s often not a large sussing out period, certainly not as much as with me. Part of what I do for her is help to keep a regular offering schedule and help set aside time for prayers. I grew up Catholic, so regular prayers and ritual times are something I am used to, whereas she grew up in a mostly atheist household, and it is harder for her to remember to do things regularly.
So, I think that laity and spiritual specialists and leaders can be helpmeets for each other, but it takes negotiating these relationships to a better degree than has been done. I certainly don’t hope to have all the answers, but I hope I am adding something useful to the dialogue around these things.
They asked me to elaborate on these points:
“I know that there is always talk of what kinds of relationship “styles” are possible to have with a Power, but rarely does that translate into a wider discussion of community relationships, with the Gods and spirits being considered part of the community ecosystem, you might say.
Might you have thoughts about that?”
Roles, in my experience, are trickier in online space. I mean, the thing with physical groups in proximity is that yeah, you can walk a way, but there is more on the line. These are people you share physical space with, folks you might have eaten with, and you might have had guest rights with them in their home. It’s more vulnerable, or a ‘closer’ kind of vulnerable in my view, and so, it is also has the possibility of being more intimate.
Relationship styles with the Holy Powers can have community-wide impact, but then again, we’re back to what constitutes a community. My relationship with Odin is easy to ignore online, relatively speaking, since all it takes is clicking that little ‘x’ in the top right of the screen if someone doesn’t like what I have to say, thinks it is loony, etc. and doesn’t want to bother writing a rebuttal to what I have said. Beliefs, information, all of it is easier to ignore or amplify online because of the way a lot of social media works, and increasingly (especially automatic or database-created) Search Engine Optimization that can allow for more of an echo chamber. Whether your community is mostly/entirely online, or mostly/entirely based in a physical community changes the dynamics of how the relationships can unfold, where one may hold the primacy of one’s own experience, how validation can help shape one’s religious experiences and understanding, and a number of other factors I could spend several posts going into.
Religious communities help to establish boundaries around our understanding of, and relationships with the Holy Powers. The looser these ties are the easier it can be to dispense with ill advice, but the same is true with good advice that may be uncomfortable or hard to take. The ties we retain online are different than those we hold in physical spaces, and I am not one to say online relationships are wrong or fake.
I maintain a good number of my relationships, including with a good number of my fellow polytheists, online. Talking with one of these friends on Facebook is all well and good, but meeting them at Many Gods West, sitting down to dinner with them, and enjoying their physical company, and dialogue, is quite a different thing. Even meeting with some of these folks on Skype is still not the same as meeting in physical space. Having done ritual online in different programs such as Second Life, and through the medium of Skype, there are different dynamics going on, and there is a sense of ‘being there’ but also not ‘being there’ that is utterly different from worshiping with folks in physical space.
Community relationships with the Gods, Ancestors, and/or vaettir can be greatly affected if someone is in a powerful personal relationship with a/the Holy Powers. Close, powerful community relationships can also greatly affect our relationships with the Holy Powers as well. My entire life is engaged in the worldview of a polytheist, and my powerful personal relationship with Odin, the taboos He and various Gods, Ancestors, and vaettir have put on me, echo in ways big and small throughout my relationships. Folks who are close to me know about my food taboos, for instance, and so meals may be in part shaped by (or my bringing food) my taboos. In this regard it is not very different in terms of impact from my diabetes: folks who know I have it will try to have food I can eat even if the main course is carb intensive. They’ll let me know what’s on the menu ahead of time so I know to adjust my diet or if I need to get something else, I can.
What I just described is guest/host Gebo relations, reciprocity, gift-for-a-gift between guest and host. These factor pretty heavily into the various animist and polytheist religions and traditions, so while it may seem simple on the outside, these considerations get heavier in terms of spiritual weight and moral impact when one is an animist/polytheist than such things would be for someone who does not have such spiritual conditions around guest rights, host rights, and reciprocity between guest and host.
This has deeper impacts in terms of who I will and will not interact with. For instance, if I know that a group will be present that is actively hostile towards Loki, unless I am directly ordered to by Odin, I will not attend.
When it is brought up for serious discussion, as opposed to just being berated or sneered at, the subject of what function a godspouse would serve comes up. I would say that godspouses can, and actually do serve community functions, but how that comes about is entirely a result of how they and the Holy Power(s) negotiate the relationship, what form(s) it takes, if it has any impact on their community/communities, and so on. Basically, I am trying really hard not to gainsay the Gods here. Because I could say something general like “Godspouses are here to connect in a powerful, vulnerable, intimate way, and through this, bring to light different aspects of their God/dess and offer an understanding of their God/dess to others through that connection.”
I could also say that godspouses are a manifestation of a relationship with someone we humans can relate to here in Midgard, and through the godspouse we could come to a deeper rapport with a given Holy Power. I think that each godspouse may or may not have a mission or purpose of this kind to fulfill. It needn’t even be that kind of mission or purpose. A given Holy Power may simply desire companionship from a human for the duration of their life. It may be that a Holy Power wishes to manifest its Presence through this companionship and make Themselves known through this relationship. This person may simply be special to Them and has assented to a lifelong relationship. It may be an expectation a culture places on certain cultus-holders or it may be a way of beginning a new cultus entirely.
In my view, though, very few powerful spiritual relationships are only about a simple connection, though I do not deny they could be. After all, I’m not a godspouse, and I wouldn’t speak on behalf of them when I’ve neither the experience nor the calling to be one. I can only speculate from the outside.
When it comes to folks like myself, called to spiritual specialist positions, leadership, and the like, the religious stances I take and the spiritual relationships I have, the alliances I forge, all of them interplay with one another. Hamingja, the interconnected luck of a community, means that I not only need to be very careful in fulfilling my obligations, but also to be mindful that any alliances, relationships, and so on that I start can affect the luck of those within my innangard (those within my gard, or inner circle), for good or ill. The relationship dynamics of those who are in one’s innangard, then, take on powerful new meanings. So if I screw up on a taboo, like the guest/host dynamic above, for instance, that can have repercussions for others in my innangard, and even those not as close, like some of my blood family who don’t share space with me and I haven’t seen in a long, long time.
When folks really tease out the implications of the world being full of Gods, Ancestors, and vaettir, how we treat the Holy Powers and where we are in the hierarchy in relationship with and to Them become very important pretty quick. If I am living next to a stream that feeds my crops it is in my best interests to have a good relationship with the God/vaettr (depending on how It identifies and your relationship with/to It) of that stream. In my view, I am a guest on the land I live on. Many of the landvaettir and the Gods of this land were here long before I was, and will be long after I am dead. Certainly the old landvaettir can hold more sway than the younger by dint of experience, power, spheres of influence, etc. The oak growing on our property has a permanence here should it live well that I will not, and even when it dies, it is not ‘separate’ from the land, so much as the individual tree has died and its individuality may remain or fade, much like myself in relationship to the communities around me, when I die. Perhaps, like the tree, my persona will live on, be communicable in some fashion. Maybe certain soul parts like the liche will stick around with some or all of my persona intact to receive offerings, dispense advice, or chit-chat. Maybe I will become part of the landvaettir after awhile where I am buried, or immediately on being placed in a mound. Same with a blade of grass. I think this is not something I can fully answer, because each life and death is its own unfolding in wyrd, and how those strands interweave is part of the pattern, and I can only see so much. Also, I’m not Hela, Odin, or any other God or Goddess who holds/hosts an afterlife.
It is a humbling feeling to understand the grass, the dirt, all the crawling things beneath your feet has as much if not more right to be there than you. Now, that doesn’t mean we’re automatically subservient to Them any more than They to us, but it is a recognition of where we are in the web of things, and where we stand in terms of our circles of influence, and power to affect change and wyrd. So, to me, hierarchy takes on a kind of immediacy in understanding where we are in the scheme of things, who holds what power over/to do/to act when and where, and what spheres of influence we carry or are affected by. In some ways I am quite powerful in comparison to the stream; I can divert its flow, utterly destroy it with a machine, or mold its banks so they irrigate the way I see fit. If I angered the stream God/vaettr/vaettir by changing it in a way it did not want, it could respond by not giving up the water I need to water my crops, flood my crops, or drown me if I went to swim in it. Questions of consent and partnership are part of the equation here if the world around us has moral and spiritual weight not just for them, but for us as well. Making sure we get our due is also important, but I tend to emphasize the Holy Powers getting Theirs since our society does a hell of a lot of taking without much, if any, giving back.
This worldview and the resulting understanding, idea, morals, and so on trickle out, from the concept of Gebo, hamginja, innangard, utgard (those outside one’s personal circle; outside the gard or wall), one’s place in the hierarchies of Beings and where one is in relationship to the Holy Powers.
Being an animist and/or polytheist comes with taking on a powerful worldview, or set of worldviews, and all that results from it. This worldview shapes and affects ones’ relationships with the land one lives on, the company one keeps, and the way one conducts their life. It can affect what one eats, one’s calling in life, and what paths can open up in a given person’s lifetime. Equally so, it can determine what paths close, what ways are best to avoid, and provide direction when one is confused on where to go. The worldview of animist or polytheist religion(s) hold within it an understanding of hierarchy, where one is in relationship to all Beings. An animist/polytheist worldview affects how one understand the Holy Powers, how one forms relationships with Them and maintains them, and where they may find expression in one’s life. These things unfold, helping us to weave our wyrd with the Gods, Ancestors, and vaettir, and is woven throughout our lives, relationships, and communities when they are not only thought on and considered, but actively lived.