Luthaneal Adams
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Thoughts from the Writing Desk

Mental Health and Paganism

7/14/2015

2 Comments

 
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For a little while now, I've had on and off thoughts about writing a book about mental health from a Pagan perspective or rather, ways in which Paganism can be beneficial to the mental health of Pagans.
It's something that I've entertained in my mind, considering different ideas of what could go into such a book and then generally letting the idea drift away again with some kind of idle speculation that maybe one day I could do that.
But over the last couple of days, the subject has been on my mind a bit more, to the point where I actually do want to write somethign down about it.  Not enough for a book or anything like that, but certainly enough for a blog - especially as what I intend to say would probably not be interesting in any format other than a blog post.

I think that my initial thoughts on writing on this subject came from the rather human desire to marry up our different interests into one thing.  Not that there is anything wrong with that.  It's just that in this case, I've come to realise that it really doesn't work.  Or at the very least, they don't necessarily fit together in a massively productive way.

Can a person find that paganism is beneficial for their mental health.  Certainly.  I'd say that spiritual fulfillment is one element of mental wellbeing.  If Paganism is what helps you find that spiritual fulfillment, then great. 
However, that is not the same as saying that Paganism (or things within Paganism) are themselves tools for achieving better mental health.
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I have suffered from Depression for a long time and it is perhaps because, of late, that suffering has been particularly felt, that it has made me think on this subject more than usual.
But as much as some of us might like to think that Paganism is a balancing force that can improve every element of our lives, for some of us that just isn't true. 
Religion may provide a person with a sense of perspective and even provide some occassional support, in certain situations.  But there is nothing to say that it should actually fix anything and certainly nothing to say that it should "fix" you - and there is nothing wrong with that.

Paganism is not going to heal me of my mental health problems.  I can't expect magic, nor the Gods, nor any amount of ritual, to do that.  Maybe nothing will.

Gods of Mind and Madness
But there are Gods and spirits that are intimately associated with things like madness and the mind.  What about them?  Should we not expect that working with them will provide avenues to better mental health?
Maybe.  I don't know.  Do we think that developing a relationship with that kind of deity will cause them to heal us?  Personally, I would take issue with such a simplistic outlook.
The Gods are not an over the counter remedy and the benefits of having them in our lives are cumulative (and often subtle) over many years.  A relationship with the Gods is like any relationship, you get out of it what you put in. 
There is so much I could say on this subject.  Firstly, what kind of relationship do you actually want with the Gods?  If your only reason for seeking a relationship with them is to be healed of some psychological malady, then you have perhaps underestimated or misunderstood the nature of a relationship with the divine.  You have to put in work from your side of the relationship and recognise that in order to truly gain the benefit of that relationship, they may want to teach you things and take you to places that are well beyond a doctor-patient relationship.  In short, you can't go into a relationship like that expecting to benefit from one particular change in yourself, because the nature of such a relationship is to be led downn a path that causes change in every part of who you are.
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Secondly, when it comes to mental illness, we're talking about major, chronic illnesses.  No single ritual or ceremony is going to make that just go away.
It is necessary to realise that mental illness is rooted in the deepest parts of our psyches and that if you want to overcome it, then it needs to be addressed at the root.
Outside of religion and magic, it can take many long years of work and therapy to move beyond a mental illness.  Seeking to find aid in these matters through religion, we should not expect it to be any less involved (and nor should it be a replacement for actual medicine!).  The same applies to magic.  Many view magic as "The Great Work" - an art for inner alchemical transformation of the self.  It requires years of dedication and work.  Mental health is a massive aspect of the "self" and so changing it in any meaningful way is not going to be achieved with a quick spell or ritual.

Thirdly, you may not want the help of some Gods, no matter how intrinsic their connection to mental health.  Remember, there are Gods and Goddesses out there that actually inspire maddness.  They bring it and it is an interwoven element of their being.
That may not be helpful.

Finally, back on the subject of magic, I'm going to make the very controversial statement that in many cases magic and mental illness are not a good mix.  In fact, they can be a very bad mix.
I've been involved with some significant magical workings, including some that have been performed at length, within an expanded magical space.  Such a thing can be very potent.  But among such potent energies and such a charged environment, where changes in consciousness are sought, there also comes the risk that those same potent elements will exacerbate already present mental health problem.

Now, none of this is to say that deities, spirits and magic can't be beneficial in dealing with one's mental health problems.  But it is so important to recognise the limitations of these things and the greater demands and work that come with reaping those benefits.

Being Moonstruck

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Then there is the other side of the coin.  Another very controversial way of looking at this is that "madness" does itself walk hand in hand with genius - or in this case, lunacy can also be an avenue for spiritual revelation and enlightenment. 
While the possibility of this shouldn't necessarily be overlooked, there is also one other things that positively cannot be overlooked:  it sucks.
Seriously, having mental health problems sucks in a way that those not suffering it, probably can't even begin to comprehend and the suggestion that there may be the potential to find avenues of enlightenment in it, can feel insulting and insensitive.  From my part of the crazy patchwork quilt, I've found that there can be an element of truth to the old addage that madness and genius walk hand in hand.  Your mileage may vary.
But hey, if something positive can come from your suffering, then why not claim it?

To cure the crazy

If you find that your spiritual practice helps you deal with psychological issues.  Good for you, don't stop!
For the rest of us, the road is inherently long and painful, and we may need to find our respite elsewhere.
But the point is, that we should not expect that Paganism, magic or the Gods are things that can be married to our mental health issues and help us deal with or cure them.  It just doesn't work that way.  For every person who finds that there is a natural mental health peace through Paganism, there is another who can only find that same mental peace through music or exercise or science fiction movies or writing.

Paganism isn't a panacea for mental health illnesses and shouldn't be expected to be.  Though, if it happens to help your mental health, then hold onto it.
2 Comments

Gossip, Rumours and Magic

6/15/2015

1 Comment

 
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Words have power.  That is one of the first understandings of magic.

A friend of mine recently expressed his dismay at the position he was being put in by some people, since he decided to get involved with running Pagan events.  He had been approached for advice, opinions and his perspective on situations that had nothing to do with him and which were in no way his concern.
I can certainly sympathise.  As someone who has been involved with running Pagan events for a while, I too have many times been approached in the same way. 
Advice and opinions, are one thing.  Such as "do you think that this is a good book?" or "do I always need to cast a circle when doing a spell?"  I'm happy to engage in those kinds of conversations and generally help people out, if I can.  That is one of the main reasons that I volunteer in my Pagan community, after all.

But very often, people have a tendency to want you to weigh in on personal issues of rumour and gossip.  "Have you heard about so and so?", "is it true about such and such?", "you'll never guess what wotsisname has done."  A variable array of he said she said gossip mongering.

I hate gossip.  I've said it many times before and those who know me should be well aware that I have no desire to get involved with it.
Even while everyone else is all aflutter about whatever has supposedly happened, I'll just keep right out of it.  Always have.  I don't want to hear it and I certainly do not want to be party to spreading it.

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It seems that gossip, particularly malicious gossip, is a fairly common issue in Pagan social circles.  So much so that some have even begun to refer to it as "bicker and bitchcraft" (as opposed to Wicca and Witchcraft).
Of course, this kind of chatter is not the exclusive providence of Pagans.  I am well aware that it is common among many varied social circles and across different religions.  But as Pagans - particularly those of us who are magic users, I think it is necessary for us to consider both the moral and magical repercussions of gossip.

Words have power.
I know this is true, as a witch.  I know this is true, as a writer.  I know this is true, as a storyteller.
There are many different levels to magic.  The supernatural, physiological, the psychological and more.  Gossip, stange as it may sound, can be its own kind of magic and it functions across many of these levels.
If magic is the transformation of thought into being or the ability to alter the world, then gossip can be a mighty form of magic, indeed. 
Words - gossip - has the power to affect perceptions, to change how the world is seen, both by ourselves and by others.  Through this, we can change ideas, beliefs and experience.  Beliefs, perception and experience are all dimensions of being.  They are major elements of what make us who we are and also how we understand the world and other people.  With this in mind, gossip can be like a virus to our being, working as a magic that changes perceptions and distorts reality.
You want to really curse someone, all you need is a good rumour.

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In The Aenid, Virgil describes Rumour as a monsterous Goddess and asks "what evil can surpass her speed?"

Rumours, gossip and magic can be incredibly alike and one can very easily be the other.  The power in words of gossip, is the same as the power in words of magic.  It is potential that has been birthed.  But gossip is like a wild hex.  Like putting out something magical, without care for what it is or what it leads to.  Or, inkeeping with Virgil's conception of Rumour, it is like setting loose a terrible spirit, that none can control and that has all the power to destroy.


Beyond magic, there is also the moral dimension to consider.
What value do you place on the truth?  If you consider the truth to be of value, then surely before we speak it should be important to consider whether what you are saying is true and whether or not it serves truth.  By "serves truth", I mean that the power of words is like that of ripples on a pond.  What we say may radiate outwards and so even if those words are true, one must consider how they are said, how they are received and how/if they may be further spread.

Many Pagans also value honour.  So then we must ask if gossip is honorable, particularly in situations where one cannot verify the truth of the rumour and spreading it would risk affecting the perceptions of other people, perhaps unjustly.

As someone who organises Pagan events and group, I know that it can be valuable to be aware of the currents that run through those social groups and any concerns that people may have.
There have been times when people have expressed to me their concerns about certain individuals and so for the safety of everyone, I have been watchful of those people.  But that is just a matter of caution.  Duty of care for the group or event that I am in charge of.
That is not the same as actively engaging in spreading rumours or gossip, nor should it be compared to that.  When someone comes to me with a particular concern or story, I must remain impartial and aware that there are two sides to every story.  I can be mindful and watchful, but not judgemental.
Maybe there are examples of times when more than a watchful eye, is needed.  Perhaps if someone was a real risk to others or themselves.  In such situation it may be necessary to talk to the individual directly.  But in no situation would it be appropriate for me, as an event organiser, to engage in gossip about someone.  Not that I would want to.
If there is a genuine, real risk to people's safety, then certainly, action must be taken and maybe in some instances that would include letting people know about those risks.

However, rarely is gossip about anything quite so dramatic.  More often it is a social tit for tat or just about the cheap thrill of relaying the "juicy gossip".
But as people pursuing a spiritual way of being, can't we at least try to rise above such things?
Words do have power and when used recklessly, that power can harm.
Words also have the power to heal.  To help.  To raise us up.
It is always up to us to decide how we are going to use our power.  We have the choice.  It can become a roadblock on our own path and a whispering beast set loose on others.  Or, it can be a song, sent to soothe and elevate us all.

Do you want to be the one who whispers or the one who sings?


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1 Comment

'New Wave' Teachers

6/3/2015

2 Comments

 
In a recent email exchange with a friend, he mentioned that he wants to make a distinct effort to promote authors of the “new wave” – those in the Pagan and magical community who have come of age (so to speak) in the recent 10-15 years and become teachers and authors – rather than always referring to works from 50-60 years ago.

This got me thinking.
Specifically, it got me thinking how important this really is.
The founding authors and teachers of modern Paganism are important and I dare say that they always will be. It is also important to be mindful of our roots and to not forget where we have come from. But we also need to be realistic about the degree of relevance that they have.
That is not to suggest that they are no longer relevant, but I believe that we have to accept that the shape of our modern world presents many issues that are just not addressed by those who were writing and teaching half a century ago.

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Millennials need more.
The world – and even Paganism, is not the same as it was for writers and teachers who were experience the world and Paganism in the years from the 1950’s to the 1980’s. Even those years from the 1980’s to 2000 were distinct enough to warrant an extended approach to the young people of that time. These were the “teen witch” years. But Millennials are again in need of something more. While the ideas of yesterday are still important, we need Paganism to expand so that it is relevant to the current shape of the world. While so many of us are looking back, either to the works of the modern founding teachers and writers, or even further back to historical Paganism, we need to also be looking forwards and understanding how those things are relevant to the Paganism of now – and if there are aspects of our modern world that are not addressed by these things, then we need to be willing to explore those things and find how they fit with being Pagan now. Perhaps more importantly, we need to also be willing to throw out those ideas that no longer serve us.


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Homosexuality, bisexuality, transexuality, current science, gender and so on. Attitudes and understanding of these kinds of issues are starkly different today, compared to just twenty years ago. So much so that western culture is different to the point that these kinds of issues can be openly embraced, discussed and spiritually explored. For young people growing up today, being able to spiritually explore these kinds of issues, can be the difference between a spirituality that is relevant to their lives and one that is not.

There are also other issues that are far from new and that have been present in Paganism for some time, such as ecology, environmentalism, sacred sites, ancient graves and so on. These kinds of issues also need to be addressed in their modern context, using our best modern understanding, rather than leaving people to form a spiritual perspective on these things using information and ideas that may now be 30+ years out of date.

Of course, some things never change (or change little). The general concept of Nature = Good, is as relevant today as it ever has been, for example. But that is not to say that we wouldn’t benefit from exploring those things with fresh eyes, as well. After all, even the general idea of being pro nature, has it’s limits. For example, I don’t think that any sane Pagan would suggest that we should avoid modern medicine because diseases are natural. In fact, the relationship between nature and human ingenuity is a good subject of discussion. But in this instance, the point is that in the modern day, in the light of growing understanding and technology, even the simplest of Pagan concepts can be expanded upon to make them more relevant to now.


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That is not to say that I am advocating some kind of united Pagan paradigm on any of these issues. The Pagan way has always been very personal and driven by the individual’s freedom to find what is right for them. But even if the result was fifty differing views on the same subject, just the fact of addressing those subjects and how they can fit into Paganism, is important.
In reality, I doubt that there would be a massive division of views among the majority of Pagans. But there may be a wide variety to approaching these things in regards to Pagan practice and spiritual experience – and that is perhaps more important than anything else. It is one thing to say “oh yeah, we’re cool with homosexuality”, but it is a whole other thing to present ways to explore homosexuality from a spiritual perspecive, in a way that is as indepth as the ways in which hetrosexuality are explored, for example.
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In the world of now, those kinds of explorations are not only relevant for those upon whom they focus (I.e. homosexuals, bisexuals, etc.) they can also be incredibly valuable in helping others to develop a spiritual understanding of such issues and that is the spiritual mirror of the world today’s young people are growing up in – a world where people of different creeds and backgrounds, are not just accepted and tolerated, but one where they are understood and accepted from a genuine perspective of equality. The buds of that world are just starting to bloom in the youngest members of western society, but if we want that potential to blossom fully, we need to be open to that world and to make it a part of our own.

This, I feel, is not only important for the developing future of Paganism, but also for giving young people real options for exploring their spirituality in a way that is relevant and present, rather than archaic and incomplete.


2 Comments

Is Wicca at Risk of Becoming Obsolete?

6/3/2015

3 Comments

 
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Goddess, God.

Woman, Man.

At a fundamental level, Wicca is a binary religion.  Despite whatever else it may be, it is a system that has at its heart, an idea of balance through binary equality.  Dark and light.  Positive and negative.  Life and death.  Male and female.

But are we now perhaps digging our own grave with that last one?  As Wicca grew from the 1950’s onwards, it was in many ways incredibly forward thinking, by giving an equal balance between the male and female.  More than this, it was female empowering, making the role of High Priestess one of leadership in each coven.  It was then perhaps inevitable that Wicca would find a way to sail on the coming wave of sexual revolution and gender equality.  Its theology and structure meant that the religion was perfectly poised to be at one with the world that would emerge over the next 50 years.  But more than that, this created a kind of closeness with many socially liberal attitudes, that meant that the kind of people drawn to this religion of sexual balance, were (for the most part) also the kind of people who were in favour in of other forms of equality, such as acceptance of homosexuality, bisexuality, polyamory, disability, race and so on.

While there is seldom (in my experience) any question about homosexuals being able to join the priesthood of the Wica, there is still sometimes debate about how homosexuality can fit in with the structure of Wicca, as a fertility religion that focuses upon a God and Goddess with a heterosexual myth cycle.  Don’t get me wrong, it isn’t that such a structure suggests that there is anything wrong with homosexuality or that heterosexuality is somehow “better”, but it does raise questions about whether or not the focused celebration of a divine heterosexual union, leaves a hole for those whose acts of love and pleasure are not heterosexual.

But that is perhaps just the tip of the iceberg.


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As western culture (and elsewhere) begins to open up to ideas of gender that go beyond standard ideas of “male” and “female”, the question has to be asked whether or not Wicca is prepared to handle a gender world view that goes beyond the binary. Wicca, as it currently stands, is inherently binary, at least on how issues of gender, sexuality and romantic orientation are handled by way of its structure and myth cycle.  That isn’t to imply that this is necessarily a bad thing.  There are important Mysteries that this structure allows us to explore.  After all, as a fertility religion, it would be very strange to ignore the union of male and female which has been the generative force of growth for the majority of human history.  However, just as Wicca’s structure made it well poised to ride the revolutionary wave of the last fifty years, does the same structure make it poorly poised to meet the needs of people for the next fifty years?

If understanding and acceptance of gender diversity continues as it has been for the past ten years (and why shouldn’t it?), we could be looking at a situation where fifty years down the line, Wicca’s simple structure of male-female binary, no longer reflects society’s understanding of gender, sex, romance and human interaction.

I’m not supposing that the current societal gender model will be no more.  Let’s face reality:  heterosexual cis men and women are still likely to be the majority.  But what is likely to change (based on current trends) is how society at large views gender, sexual orientation and relationships.  Homosexuals and bisexuals (for example) may still be a minority, compared to heterosexuals, but based on current trends it is fair to say that fifty years from now there is a very strong possibility that non-hetero relationships will be seen with equal normativity as straight relationships.  Likewise, trans people (again, for example) may still be in the minority, but society’s ideas of gender may well have advanced beyond the binary, with equal acceptance of trans people (and other non-binary gender identities).  Similarly again, monogamous couples may well still be society’s majority, but polyamory and other forms of non-monogamy may be accepted equally and seen as normal.

Looking forward at the world to come – and indeed, the world of now – we have to ask the question:  Is Wicca’s format, it’s depiction of the Gods, it’s mythic cycle, it’s structure; able to incorporate, explore and celebrate a state of being that is more than just the male-female dynamic?  And if it is not, what does that mean for the future of Wicca, in the world to come?


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3 Comments

Modern Pagan Ethics in a Post-Christian Era

6/3/2015

3 Comments

 
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How do we understand Pagan ethics, morality and good conduct? Modern Paganism is a wide variety of different faiths, from structured religious organisations to the unique spiritual practices of solitary individuals and all across that spectrum are a wide variety of different religions, many of which draw from historic cultures that are vastly different from each other.

That being the case, we would surely expect to see quite a variety of different spiritual ideas of ethics, morality and good conduct. But is that really what we see?

The place of morality, as it interplays between religion and society, is often more complex than it appears. The morals of a society inform a religion’s moral position and a religion’s moral position informs the morals of society. What is deemed to be “good” by a society is, if not immediately then eventually, deemed to be “good” also by the religions within that society – at least with regards to broad concepts of morality. There are, of course, exceptions to this, such as groups are informed by an external culture or society, or groups who are themselves so insular as to be in some way removed from the greater society in which they live. When these exceptions arise, we label them as extremists or fundamentalists – particularly if they not only depart from the moral position of greater society, but also actively work against it.

Modern Paganism (for the majority) may be regarded as being counter-culture (or at least, it has been), but it is not antisocial. Despite it’s great variety of paths and practices, it still embraces the broad cultural norms of morality, that western society holds. In this way, it is not particularly different from any other religion, as it reflects the standards of morality and ethics that are the norm for its geographical region. But therein lies the question: for 2000 years western society has been dominated by and shaped by Christianity and in that time the standards of basic morality have likewise come to reflect those held by the essential Christian paradigm. So, is there really such a thing as Pagan morality? Or is the morality of Paganism, just a mirror of a Christian morality that has infiltrated western culture.


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Of course, Christianity itself has changed over the past 2000 years, including much of what it deems to be moral and immoral. The past few hundreds year, in particular, has seen substantial changes, from the moral position on slavery, to divorce, to interracial marriage, to birth control and through to homosexuality (to name but a few). Of course, some elements of Christianity have not entirely caught up with the modern views of other parts of Christendom, but overall, progress is clear. The normalization and acceptability of these things is, of course, an example of religion absorbing the standards of society, rather than society following the lead of religion. But nevertheless, it is fair to say that even through these kinds of changes, there has still been an essential core of ethics to which Christianity has clung and to which western society has clung, also.

Things like murder and theft have been consistently condemned by Christianity. But of course, these things are universally viewed as bad and can’t be held as examples morality that are particular to Christianity. In fact, views on these things have been pretty consistent across time and cultures. It has always been considered wrong to do these things – at least, within one’s own society – the exception may be when at war and committing these deeds upon the enemy, in which case, they may still be seen as not the morally best option, but still that would be morally excusable. However, today, we even have codes of ethics for wartime, which we endeavor to maintain (in theory).

Other, more specific acts of morality or immorality, could be said to be more particular to Christianity, even if they are not unique to it. Adultery, lying, sexual impropriety, envy, greed, pride, to name a few, still hold a place in our society as being generally bad, while things like charity, honesty, forgiveness, humility, temperance, are all deemed to be generally good.

Certainly, Christianity does not hold a monopoly on these things. Charity is not the unique province of Christianity, neither today nor historically and temperance, likewise, is a respected quality in many cultures, for example. Similarly, adultery is also taken as being bad in non-Christian cultures, as is lying. But the ethical zeitgeist of Christianity, is as distinct as any religion, but in the case of Christianity its ethical zeitgeist is also the cultural morality of the west.

I think it’s fair to say that there are certain parts of Christian morality that we can all agree with. E.g. murder is bad. But there are other elements of traditional Christian morality that we might no longer see as inherently bad, such as sex outside of marriage and which the larger part of society also no longer regard as being inherently bad. If we were to talk about non-traditional Christian morality, then there are a good number of Christians who also have no problem with sex outside of marriage (and other things), but then, the morality of non-traditional Christianity is a morality that has been adopted from greater society, rather than it being a part of a traditional moral view that has shaped the west.


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One could say that the past 100 years has seen a distinct and sudden expansion in what society deems as morally permissible, and this has left some elements of Christianity in the moral past, others racing to catch up and others riding the crest of the modern ethical wave. In this way, society’s morality is now post-Christian.

While much of the ethical and moral dimension of western society has been inherited from it’s Christian past, western society is now moving ahead of religion, partly determining ethics on it’s own and partly through a complex dynamic of other agencies and movements, like the civil rights movement, feminism, science, the media and Hollywood.

Paganism could be said to be just one more social body that is absorbing the current moral atmosphere. But Paganism doesn’t just look to the future. Indeed, Paganism is a religious movement that inherently looks to the past for inspiration.


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So what happens when modern Pagans find codes of morality and ethics, buried in the Pagan past, that don’t mesh with modern concepts of morality? Modern Pagans are notoriously accepting of diversity, having no religiously based moral, ethical or social objections based on race, sexual orientation, gender, bodily autonomy, as well as religious diversity with Paganism itself. To this end, a modern moral stance on these issues seems to almost always win out against the views or behaviours of ancient pagan peoples.

But what about those ingrained ideas of morality and ethics that are typically held over from the Christian way of thinking, but that are perhaps more or a grey area?

Envy, greed, pride, wrath, lust, lying.

Do Pagans consider these things morally bad? Unethical? Unenlightened?

Many would say that in Paganism the onus is upon oneself to make their own moral decisions, But how often does that mean falling in line an ethos that has been inherited from Christianity and how often does it mean giving true, deep consideration to the concepts of morality and ethics?

On the other side of the coin, are “Christian virtues” absorbed into the mindset of modern Pagans and taken to be “good” more as a matter of ingrained traditional concepts (inherited from the Christian past) or do we give deep, contemplative attention to what is good?

Humility. Faith. Charity. Forgiveness. Hope.

Are these things truly good? Truly ethical and moral? Are these the behaviours of an enlightened individual?

How separate are we from the Christian package of ethics and morals?


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The big exception for many, would probably be lust. Paganism tends to exalt a view of sex as a healthy thing and something to be celebrated. But does this actually include lust generally, or is it a fettered lust that is restricted to other ideas of propriety? For example, is it permissible to lust after someone who is not your partner? Is it okay to watch or read pornography? Is there such a thing as having had too many sexual partners? Or is care and consent all we need to be morally good? On the side of virtues, it seems to be quite common for modern Pagans to treat Forgiveness as inherently good, in much the same way it is seen in general Christian thought. But is it good? Is forgiveness really always the moral high ground? Or are there some things that cannot or should not, be forgiven?

And what about pride? For the ancient Greeks, hubris was definitely bad, but is that the same as pride? Is it false pride? Is there such a thing as good pride, like taking pride in ones work or appearance? Many on the Heathen path enjoy the practice of Boasting and celebrating the great things you have done. Is this pride? And if so, is it a good or bad thing?

Even if we depart from the idea that there is a base moral zeitgeist in western culture that is rooted in millennia old Christian influence, and instead say that modern western morality and ethics are nothing to do with Christianity – if that were your conclusion, what would it mean for the idea of Pagan morality? Would it simply be whatever the greater society adheres to or would it perhaps be personal and distinct for each Pagan, with no influences other than the self.

Or is there, perhaps, a Pagan morality (or moralities) that can be distinguished as unique and separate – different from Christianity and anything else? And if there is, what makes it different? Is there some code of thought or conduct – written or unwritten – to which Pagans adhere.

Are there concepts which we would find virtuous or unethical, which are not addressed by other belief systems, particularly Christianity?


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We tend to be very against harming the environment, animals, etc. But what do we think of commercialism? Gossip? Cosmetic surgery? Monogamy? Even the broad openness of the Wiccan Rede, is still just a poetic way of saying “try not to be an arsehole”, even though modern witches may philosophize on its various ins and outs. But there still has to be some way to determine what constitutes being an arsehole (or if you prefer, an individual with poor scruples) and what constitutes good conduct.

There are ancient pagan codes of ethics, but is anybody using them or at least informed by them? And if you are, how do they stack up against the moral and ethical perspectives of today (at least, in your opinion)? Can they fit into the modern world?

Then, what if someone is seen to be virtuous. What does it get them? Are they then an enlightened individual? Are they an example of how Paganism should work?


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There are a number of people in the Pagan community who are regarded (by some, at least) as “elders” (or similar). This is perhaps as close as you can come to a position of prestige or renown, in Paganism. But what qualifies a person to be so highly regarded? Should they be one of those virtuous, enlightened people, demonstrating the true value of their path upon the human condition? And perhaps more importantly, if not, why not? What makes a Pagan virtuous or wicked? Ethical or unethical?

To what moral standards or guidelines do we hold ourselves accountable? And what, if anything, makes them Pagan?

And finally, what is the relationship between morality and being Pagan? Does morality bring one closer to the Gods? Is ethical thought and conduct linked to enlightenment? Is being good rewarded some how? What, as Pagans, is our morality and why do we adhere to it?

I look forward to hearing your views.


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Opening the cover

6/3/2015

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Well, I’ve been meaning to do this for some time and now I have finally gotten around to starting my writers blog.

I’ll flesh it out with a variety of different thoughts and ideas, as well as the occasional update on my latest books.

In the mean time, I’ve already got a post that I want to make, which is inspired by recent conversation with a lovely friend of mine…

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