Pagan Voices is a spotlight on recent quotations from figures within the Pagan community. These voices may appear in the burgeoning Pagan media, or from a mainstream outlet, but all showcase our wisdom, thought processes, and evolution in the public eye. Is there a Pagan voice you’d like to see highlighted? Drop me a line with a link to the story, post, or audio.
“At the risk of causing uproar I’d classify most British Neo-Pagans as basically atheists or pantheists, they believe in their gods in a mytho-centric rather than a logo-centric way. By this I mean that they believe in them as archetypes which exist primarily in our own heads but which grow stronger and more useful and which can have real effects upon the world and on us if we choose to believe in them. They do not in the main believe that such gods and goddesses have some sort of objective existence as ‘gaseous vertebrates’, or that their myths have literal truth as historical events. Rather the myths represent teaching stories about the human condition. I feel at home with most Neo- Pagan traditions in the UK and have participated at many varied rituals and meetings. I currently attend a Druid Grove regularly. Of course they all know that Druidry consists of an almost entirely modern synthetic and syncretic ‘tradition’, but that doesn’t inhibit them at all.” – Peter J. Carroll, on his relationship with Modern Paganism.
“Many of us in the Pagan community are heavily influenced by Campbell, even if we’ve never read or seen his work. If you aren’t a devotional polytheist or if you haven’t had experiences of individual deities, his ideas of monomyth and of “God as Force” are intuitively attractive. The reverence in which Campbell is held within liberal religious circles only adds to his authority. That makes it very easy for intelligent and well-meaning Pagans to interpret polytheistic experiences (of others or even their own) through monotheistic and non-theistic lenses. Is that wrong? I’m not going to tell anyone how to interpret their religious experiences. If Joseph Campbell’s ideas are meaningful and helpful to you, so be it – you could do far worse. But if you tell me my experience of Danu can only be seen as an aspect of a universal Goddess or as an archetype or that it must be an expression of a universal myth, we’re going to have issues.” – John Beckett, taking issue with the effect(s) Joseph Campbell has had on the Pagan community.
“I am still traveling. I am not where I came from, nor where I am going. I am in-between, a third place betwixt here and there. When I went on pilgrimage last year, I was for five weeks in each place but also not in those places, nor where I had belonged, nor where I was going. Something about this liminality, though, is quite familiar and even comforting. Ungrounded from place, unrooted from the worlds of meaning, the families and friendships, the beds and teacups–I’m reminded that I carry my hearth with me, even as I yet have no hearth to call mine. A tent in France pulled from an over-stuffed rucksack, a crossroads in a cornfield on a druid mountain, a couch in a 500 year-old Alsatian apartment, a loft in a 200 year old Berlin commune, a room between the rooms of my nephews in Florida, a warm corner in the attic of some friends in Seattle, a shared bed with another in Portland—these are the spaces in-between where I dwell. They are places that are not mine but in which I have inhabited, where the hearth I carry with me settles for a time amongst others. I am myself when I am in-between, more so now that I have understood what else inhabits such places.” – Rhyd Wildermuth, on liminality and gods in-between.
“I am very happy to be friends with nearly anyone (as long as they’re, at the very least, not racist, sexist, homophobic or transphobic, or anti-Pagan, and they’re working or willing to work on improving in whatever other areas they might lack awareness or sensitivity), and it’s great to have friends of a diverse variety. However, if I am to be colleagues with someone in my religious community, or they are considered colleagues within my greater religious umbrella, then more is required. No matter how well I get along with someone and how much I value them as a friend, if I have not been in ritual with them and cannot work with them, there’s less of a draw to get closer to them. I’ll still try to be as friendly and respectful toward them as I can be and as is appropriate to our contexts, but there will be a distancing on some matters that will inevitably occur. If it isn’t an important enough subject to talk about with someone, then likely the variety of relationship involved won’t be as important to either of us as well.” – P. Sufenas Virius Lupus, on small-talk, religious community, and what’s required to become religious community.
“Yes, I’m prone to exaggeration. But I’m *not* exaggerating here. It was the worst ritual ever and I wanted to go home and throw my Craft books out the window onto 10th street for the cabs to run over and the drunks to puke upon. The most soulful moment I had that night was explaining the concept of a doughnut hole to a British tourist in attendance, who blushed because he thought I was talking kinky. What a waste of time! Except for that British guy, nothing moving whatsoever. But did that ritual warrant my critique? No. Yes, I’m entitled to an opinion. But the High Priestess didn’t ask me what I thought. Even though I thought her ritual was lousy, she was still the one who donated her time to put it together. It would have been rude and unkind of me to run my mouth all over it. It’s even possible that someone in that room got something out of flicking their fingers in the air and if so, the ritual was worth it. I was right then, and I am right now–the ritual was not effective by any means in comparison to the incredible rites I’ve attended since then. But it was not my place to criticize.” - Courtney Weber, on ritual critique, and when to engage in it.
“If you consider these symbols, you will see that they fall into two categories: symbols of general use in magic, and symbols considered to be chaotic or Satanic. There is no attempt by entertainers to differentiate between these two categories. Many people regard any symbol connected with the occult to be inherently evil. Those of us who study magic know that this is incorrect. Just the opposite is true: no symbol is inherently evil—but the general audience for these entertainers does not know it. To them, occult symbols are mysterious, intriguing, powerful, and dangerous—everything likely to fascinate the mind of a teenager. Popular singers have turned to occult symbols for shock value because they have exhausted the possibilities of sex. They can go no further with sexual suggestiveness unless they have actual sex on stage. They most look elsewhere for something that will spark controversy, and they find it in the occult. This is unfortunate, since that occult symbols have a more profound meaning that is debased by their exploitation. But no one should assume that the entertainers who abuse these symbols know what they are doing, or that these individuals belong to the Illuminati or any other serious occult current.” – Donald Tyson, on occult symbols being used in pop music.
“Firstly, a word of thanks and appreciation for your work over the years, and in particular for Did God Have A Wife? To speak only for myself, the book has shaped my own thought and understanding of my ancestral traditions, and for this you have my deep and lasting gratitude. Anent Wife, though, I would like to point out to you an irony which I suspect has heretofore escaped your attention. To this not-altogether-objective reader, it is striking how closely your denunciations of the excesses of contemporary Goddess worship and feminist spirituality—which is, in fact, modern folk religion—resemble the Deuteronomic and Priestly hostility toward the folk religion of their own time. I find it curious that, from the position of your own academic orthodoxy, your sympathy for folk—and in particular, women’s—religion apparently extends to ancient women, but not to your contemporaries. Plus ça change….” – Steven Posch, penning an open letter to William G. Dever.
“Now John C.. Sulak, who co-wrote Modern Pagans (2001) for RE/Search Press, has brought us The Wizard and the Witch: An Oral History of Oberon Zell & Morning Glory. It is not just the history of a significant slice of American Paganism from the 1960s until now, but also the love story of a couple married for forty years. Yet Morning Glory, priestess of Aphrodite, invented the term “polyamory” (but not the concept) and they embraced it. Paradoxes abound. Sulak tells the story of Otter and MG through multiple voices, more like a radio documentary — there is even a voice labeled “Narrator.” I thought that was a little weird at first, but I got used to it. Sometimes the Zells may seem like Pagan rock stars, but then you see them in screaming fights, or admitting that they made mistakes in who they trusted or dealt with their families of birth or how they raised their kids (Those children, now grown, are also heard from.) Highs and lows, gains and losses, feasts and famines — it’s all here. Reading it, you can see how the Church of All Worlds, founded by Tim Zell and his close friend Lance Christie, started out as what we now would call “spiritual but not religious,” and changed as it encountered other overly Pagan groups (such as Feraferia) as well as various Witchcraft groups.” – Chas Clifton, reviewing “The Wizard and the Witch.”
“Lent, from an early Germanic word for “spring” itself, is a liturgical observation. In the Catholic Church, it is an obligation for all adults, and begins with Mass on “Ash Wednesday,” so named for the practice of having one’s forehead marked with the sign of the Cross in the ashes of palm fronds from the previous year’s Palm Sunday. For Orthodox Christians, Lent begins on “Clean Monday,” with ritual baths to wash the body and home, in addition to special rituals to offer and gain forgiveness for wrongs done in the previous year. Regardless of which day is designated as its beginning, Lent includes forty days of practices, including fasting or abstaining from certain foods or actions, church attendance, charitable service, and prayer and meditation. Officially, Lent ends on Holy Thursday, the night of Holy Week when, according to tradition, Jesus Christ spent His last supper with His disciples. According to Catholic.org, “The goal of every Christian is to leave Lent a stronger and more vital person of faith than when we entered.” Sounds like something any person of any faith could get behind! In Haitian Vodou (as the vast majority of Vodouisants are Catholic by birth and tradition) we observe Lent. It may seem strange that we honor a liturgical observation from the religion of conquerors and slave owners, especially since the Roman Catholic Church was expelled from Haiti shortly after its independence in 1804, and did not return for a generation. But Lent is a special, quiet time in ourperistyles (Vodou temples). It is a time we use for spiritual rest and relaxation, and the techniques Vodouisants use to celebrate Lent can be adapted to any religious practice; after all, Vodou is as much Catholicism as it is indigenous African, Caribbean, and European traditions.” – Mambo Chita Tann, on Lent and Vodou.
That’s all I have for now, have a great day!