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.
“Discussion of Paganism often centers around what a Pagan is. Terms like “nature-centered” always come up, and occasionally reference to the spirituality of the countryside is spoken. I like to think of Pagans as people of the land. It is a vague term and many people can be considered people of the land without having any particular spiritual belief. I take some pride in the term Pagan. I am a Pagan connected to a piece of land. I realized recently what a rare relationship I have with land. I have lived on and had an intimate relationship with the same piece of land for thirty eight years. It is not so rare in rural areas where people often reside in the same location for generations. For people who associate their spiritual beliefs with the land, and for Pagans, the opportunity to spend hundreds of hours in total solitude on an individual piece land is uncommon. I am not referring to the casual acts of living, work, and recreation, but time spent in meditation and direct observation of the land, its plants, and creatures.” – Nels Linde, on being ‘People of the Land.’
P. Sufenas Virius Lupus
“I think it is probably a much better idea to make sure that everything in interfaith work is contextualized and specific, even to the point of repeatedly emphasizing “This is how it works for my tradition; others do differ, and often widely.” The more of this kind of specific, authentic, and contextualized interfaith work that occurs, the better the understanding of our diverse religious viewpoints there will be in the wider landscape of modern religious people of all varieties. Likewise, the more that pagan interfaith work ends up being a rehash of Wicca (or, at best, Wicca-like practices) to the detriment of any other possibility, and the more that individuals who have no intention of representing viewpoints other than their own, and who have no interest in nor even respect for such viewpoints, go about speaking on behalf of everyone and are not called out for doing so, the worse off we’ll all be for these supposed efforts that such individuals get praised for and have made their own brand-name. I find myself in the position of not finding it possible to praise the work, or the individuals responsible for it, when the work in question is actively marginalizing some groups (including my own) and is misinforming others. I therefore cannot approve of this type of “pagan interfaith” work unless it is done in an actual spirit of informed understanding and respect for the diversity within modern paganism (including polytheism!), rather than simply giving the thoughts of a majority for convenience’s sake and representing that majority as the only worthwhile viewpoint to take seriously in an interfaith context.” – P. Sufenas Virius Lupus, responding to Don Frew’s article ‘The Rudiments of Neopagan Spiritual Practice,’ and stressing the need for better interfaith and intrafaith communication.
“These books stressed a background in ritual and practice. They came out of what was primarily, in the Western world, a Protestant Christian culture. So much of their training (and mine) focused on breaking the conditioning of that culture. We concentrated on releasing “either, or” thinking and learning “yes, and” thinking. We fought long, hard battles with ourselves and others about whether or not Witchcraft was evil and wrong because the Bible objected to it. We were products of our time, fighting for recognition, fighting over feminism, fighting over gender and issues of sexuality. All of these were results of breaking our conditioning. Well guys, the battle is over. Millennials did not grow up in a Protestant Christian culture. Instead, many of them are lotus-eaters lulled by the Cult of Mammon, who are used to being acted upon rather than acting, often apathetic towards the issues that the previous generation fought so passionately about. The books that have informed their Craft were written by Christopher Penczak, Raven Grimassi and T. Thorn Coyle, who are all about experience and transcendence. They grew up with feminism, with Gay Pride, and with a sense of entitlement to all forms of equality. They don’t need to break their “either, or” conditioning; they’ve already been raised to understand “yes, and.” They are used to high-speed internet and instant gratification. They are interested in direct, personal gnosis, and they don’t want to waste a lot of time to get it.” – Sable Aradia, on reaching a new generation of Witches, a response of sorts to the Sarah Lawless article on breaking tradition.
“The tolerant Christian views of men like John Locke gave moral energy to liberalism, but in the eyes of many, the science that liberalism generated wiped out those views’ biblical foundations. If those ethics were a kind of moral social capital, by now they have been largely used up, which is why liberals of all sorts seem so frustratingly passive when attacked by authoritarian nihilism. This is why Pagans engaging in interfaith work can contribute well beyond our numbers to the spiritual well-being of humanity. A transition to a world emphasizing sacred Immanence and the sacred Feminine holds open the promise of rooting modernity in spiritual traditions that are in harmony with such a society, rather than hostile to it. Ironically, such a shift is also in harmony with what scientists are discovering about thegenuinely moral behavior arising within the natural world: that the working out of logic itself in the long run advantages the good guys, and that cooperating in society is by far the most successful evolutionary strategy for success. But of course, that is what we would expect of Spirit if it were immanent.” – Gus diZerega, on why Pagans should work with other religions.
“When Moore says ‘magic’ he usually means something most people would call ‘creativity’, or a gift of expression, of art affecting the way we experience the world. He’s summed it up as saying that art does all the things magic spells are meant to – want someone to fall in love with you? Write them a love poem. Want to conjure up a million pounds? Write Watchmen. I find it very easy to gloss ‘magic’ as a strategy for Moore to shake up his writing techniques. Writing’s all about finding new ways to say things, or it should be, and it’s easy to fall into self-parody, to find yourself repeating yourself. Moore’s got a system to avoid that. At the same time, there’s clearly more to it. Like Philip K Dick and others before him, Moore’s had mystical experiences that he can’t get his mind around, least of all describe in words. There’s something deeply personal – unique – in his head, it’s clearly something he believes. He, more than anyone, appreciates how silly it sounds. I do not have the gift of telepathy, and I’m humble enough to admit that if Alan Moore can’t find the words, it would be a fool’s errand for me to try. My arch rationalist side looks at the stuff he’s produced under the influence, and concludes that whatever he’s on, it seems to be working. Promethea is gaudy, convoluted and based on a philosophy that seems to be the direct opposite of the way the real world functions to the point at times it insults reason? Well, yes, but if we’re counting so’s Captain America.” – Lance Parkin, author of a new biography of Alan Moore, on Moore’s belief in magic, and how he (as a staunch rationalist) approached that chapter of the book.
Shauna Aura Knight
“Our brains are wired to run on the power of story, the power of myth. I could go on a big bender about Joseph Campbell and myth and the hero’s journey, but I’ll just sum up. Myth is powerful. Myths will tell you a lot about the culture that created them. And myths can change a culture too. Myths–stories–tell a culture what’s important, who’s in power, how we should act. The problem is, our popular myths these days are largely funded by corporate interests. Ultimately, the most pervasive stories out there are the stories like the American Dream, which gets bent and twisted into, “You are not successful until you have brand new shiny things.” It creates one of the primary dysfunctions of our dominant culture–the culture of want. I want, I want, I want. We are always wanting that “big shiny” that is just out of reach. We are being advertised to and marketed to to feel that we are “less than” if we don’t have the coolest (whatever it is). A new couch. A new car.” – Shauna Aura Knight, on media, myth, and mind control.
“I started this blog two and half years ago while living in Wales. At the time I was debating whether or not quit the PhD program I was enrolled in. I had a 3 year old and a 5 month old. I wanted to write outside of academia and I felt I needed some structure to help me focus. I ended up quitting my program and never looked back. My family moved back to the United States, and I am now pregnant with my third child (due in May). Through the explorations I started in my first year of blogging I found practices that spoke to my spirit and produced the kinds of results I had been hoping to find. A Witch’s Ashram runs with what worked: my continuing study and practice of Anderson Feri witchcraft and tantric Hinduism. I have teachers for the former tradition and am self-taught for the latter one, so far. I consider myself dually observant. You’ll find discussions of both practices here, as well as topics that relate to the wider Pagan community. I use my theological background and former experience as a Christian to explore topics and review books that tilt toward the Christian side of things. I often look at the intersection of being a mystic and Pagan and a parent.” – Niki Whiting, who gives a welcome from her new blog home at the Patheos Pagan Channel.
“My point is that, in my experience and observations, those who over-indulge in (the idea or even facade of) relativistic outlooks basically hide behind a sense of faux-tolerance, as if having judgments or opinions different from the mainstream would be earth-shattering. Similarly in my experience, it WOULD be earth-shattering for a great many people: unresolved personal issues and areas of self-ignorance would come to light, judgments that we cast upon ourselves and then disjointedly project outward at others would rise up and boil stinkily over into the fires of self-evaluation. But I’m all about uprisings and shaking the earth. What is the point of relationship if everything remains static? And that’s the thing about relativism as it is popularly practiced: its deployment seeks to establish a “static” (artificial) understanding of things. “Tolerance” is in this context and my estimation just another way of saying “Hey everybody, let’s try really hard not to rock the boat, because then we might have to actually do the real work of bringing about change and an increase in knowledge!”. Relativism is a toolset for suspending one’s own judgment in the pursuit of understanding others; it is a FIRST look, a FIRST step, not the whole damn process.” – Anomalous Thracian, on relativism, tolerance, and acceptance.
Aline “Macha” O’Brien
“Let’s face it: established religions such as Christianity in its many forms, were created and gained ascendency in other times and places. There was no threat of nuclear annihilation, no looming environmental degradation, no water shortage, no organ transplants, no vaccinations against such diseases as smallpox and polio. Those religions addressed the concerns of the peoples in other times and places. Further, few of these religious institutions adapted to changing circumstances. Nowadays some are trying to be more relevant, often by adopting practices, such as involving lay people in their rituals and dancing during worship. In the years since Paganism has become visible, particularly in academia and interfaith, we have gained credibility in the wider world, and although we remain a religious minority, we have not done much in the way of establishing lasting institutions. There was a time when I was still too close to that against which I was rebelling and too chafed by the institutions I was escaping that I resisted any talk of Pagan institutions. Sam Webster has convinced me that by creating institutions, we will have a lasting legacy that will survive our individual lives. The institution to which I’ve devoted the most time and energy for the last 12 years or so is Cherry Hill Seminary, for many reasons, not the least of which is that I find intellectual discernment to be in short supply, drowned out by the noises of UPG (unverified/unverifiable personal gnosis) woowoo.”– Aline “Macha” O’Brien, on building Pagan institutions.
That’s all I have for now, have a great day!