Category Archives: community

Polytheistic Voices: Interview with Dr. Edward Butler

s200_edward.butler

This week I had the pleasure of interviewing my friend and colleague Dr. Edward Butler. Edward has been doing crucial work in reclaiming our philosophical traditions as specifically polytheistic traditions. He’s a specialist in the Neo-Platonic philosopher Proclus and also one of the editors of Walking the Worlds Journal. Thank you, Edward, for taking the time to answer these questions.

GK: Please introduce yourself, Edward. I’ve known you for years and I’m familiar with your work, but I”ll bet a lot of my readers aren’t. What is it you do as a philosopher?

Edward Butler: When I first began to study philosophy in graduate school, I’d already been a practicing polytheist for a number of years. I had a notion of the need for defending and articulating polytheism, but I was by no means certain whether my work in philosophy would serve this function directly or only in a more oblique fashion. And I was comfortable with that, because I felt a vocation toward philosophy in any case.

But I found rather quickly when I started on my own initiative studying the ancient Platonic tradition, that if I ignored what all the secondary literature was telling me, and just read the philosophers themselves, that this was a philosophy that didn’t merely accommodate polytheism, but was radically polytheistic to its core. This was a very original reading in the context of modern scholarship. As originality is one of the principal requirements for a doctoral dissertation, I felt that if I could just follow through on what would be considered by modern scholars as a daring argument I would be successful.

The idea for what would become my dissertation, “The Metaphysics of Polytheism in Proclus”, came to me as early as the first semester of my graduate coursework in philosophy, but everything I studied subsequently in the history of philosophy helped me to understand the significance of the argument, a significance beyond narrow religious interests, having to do with the most basic issues in metaphysics.

Metaphysics is a very intricate structure built up over millennia by many individual hands, and even a relatively small change in the understanding of a key concept can change the way this entire structure fits together; undoing a historic misappropriation of arguably the most important concept in metaphysics, namely the nature of unity and multiplicity, has the potential to change how a great many other pieces in this machine fit together.

GK: How did you come to polytheism?

Edward Butler: I was raised in an agnostic/atheist home, but I seem to have been on the path to polytheism already when I was very small. Two of the earliest books I remember reading, and I read them again and again, were the D’Aulaires’ Book of Norse Myths and Book of Greek Myths. When we had an Icelandic exchange student staying with us one year, I pestered her about whether people in Iceland still worshiped the old Gods (she said that some did). I also remember a book on ancient Egyptian art with images I stared at. I was fascinated with archaeology. All of these interests stayed with me, but I think that at a certain point they went into a kind of dormancy again until I was sixteen or so, when I began having numinous dreams. I was engaging in a bit of psychic adventuring, I suppose you could say, and it eventually resulted in a theophany from the deity I have regarded ever since as my patron. I’ve built up a diverse personal pantheon since then.

GK: I absolutely adore D’aulaire’s books. I think they were my introduction to both the Greek Gods and the Norse as well. I still treasure my copies! Seriously awesome children’s books aside, what are your thoughts on piety and polytheism? How does your awareness and education as a philosopher impact your devotion as a polytheist?

Edward Butler: I’ve never found piety and philosophy to be in conflict for me. On the contrary, it was engagement with the Gods that steered me in the direction of philosophy as opposed to the predominantly artistic orientation that I’d had before. And yet, at the same time, I saw philosophy as a fundamentally creative endeavor, and thus as an extension of the artistic search for expression. From this perspective, philosophy is just a unique and particularly demanding medium. One cannot simply make any moves that one likes. There is more constraint than freedom, and yet its very nature is liberating. My role as a philosopher is to seek truth; but I’ve never had the slightest notion that this would lead me away from the Gods, rather than toward Them—how could it? The notion that philosophy and piety should be in some natural tension is a product of the profoundly dysfunctional relationship established between philosophy and religion by Christianity, nothing more and nothing less.

GK: Seeing you approach philosophy as your vocation has certainly impacted my own respect for the field and my growing awareness of just how important it was to our ancestors. I know not everyone has had the benefit of engaging discussions with you so I’m going to ask: Why is philosophy so important to polytheists?

Edward Butler: Philosophy is more important for modern polytheists than it was for ancient polytheists, because there is no surviving polytheistic tradition which is not critically endangered by monotheism’s weaponization of philosophy. For those reviving sundered traditions, the need to be able to critique the intellectual legacy of hegemonic monotheism is even more urgent. People will come up against limitations in their ability to conceptualize their experience of the Gods and the nature of their relationship to Them, and that makes them vulnerable to the omnipresent dismissal of that experience in the contemporary world, the treatment of a relationship to real Gods as naïve or incoherent. Polytheists need philosophy in order to get past those bottlenecks in understanding that hinder their devotion, or threaten to undermine their worship altogether.

Philosophers were already doing this, so to speak, therapeutic work in antiquity, but it is more urgent today, where theism as such, which simply is polytheism, has been under sustained assault from what I increasingly see as a kind of atheism. That is, I increasingly see monotheism per se as atheism, because its founding moment is not any positive religious experience, but rather the moment in which that experience is understood to negate any other experience to the degree that it does not fall within certain intellectually defined parameters. This appropriation of primary religious experience makes monotheism as such distinct in a certain sense even from the actual religious experience of people in the monotheistic faiths, because insofar as they follow the logic of monotheism through to its ultimate conclusion, it will negate even their own religious experience. The proper understanding of philosophy’s purpose and implications is necessary to arrest this process.

Beyond this, however, there is the simple fact that polytheists invented philosophy, not only in Greece, but in India and in China and everywhere that we have a tradition sufficiently intact to see it. In all of these places there is a wisdom tradition that is at least nascently philosophical. These traditions were not separate from theology, but they expanded upon the basis provided by theophany, by the experience of living immortals, to perfect the arts of reasoned inquiry and to found the sciences. Polytheists must not let these traditions be alienated from them through the great historic lie that philosophy, reason, leads ultimately to monotheism. To believe this lie would in itself impair the flourishing of our traditions, and could even doom them, because it would cut us off from our own histories as well as from the innate faculties that have made humans such extraordinarily successful creatures. Polytheists have a duty, I would argue, to develop their wisdom traditions to the fullest extent possible. It’s not sufficient to worship with your heart, you have to worship with your head as well.

GK: I’ve been consistently appalled at the stripping of the Gods from the ancient philosophers, something I encounter all the time in academia. The first time I really came face to face with it in a theology class I think I walked out shell shocked. I don’t think until that moment, I truly realized what a crucial battle it was that you’re fighting. That being said, what advice would you give someone just starting out, both in exploring philosophy and in venerating the Gods?

Edward Butler: My own practice has always had an improvised quality, and so I can’t tell people that they ought to seek out a more structured tradition, but I do respect the work that people are doing to build those kinds of traditions back up, or maintain and strengthen those already in existence. Ultimately, it is one’s relationship with one’s Gods that is the beginning and the end of all practice, and so all I can really say is to pursue that with all the tools available to you and follow it wherever it leads you.

With respect to philosophy, I would say that I think it is important to be at least somewhat interested in all philosophies. You cannot say in advance what problems might end up being most important to you, and what approaches might prove fruitful. There will be plenty of time later to be dismissive of this or that approach, but it’s crucial early on to allow yourself to feel the force of arguments with which you may not intuitively agree. Have enough courage to recognize that while you may not yet have the tools to defend your intuitions to the degree you might like, you shouldn’t as a result hide from the arguments people have made. Learn to appreciate arguments for their elegance, even if you disagree. Seeing an argument in the purity of its structure, you will grasp its potential for application and transformation far beyond its nominal intent.

GK: Can you tell me a little bit about your current work? I know you have some fascinating things in the works. What projects are you currently working on and what do you have coming up?

Edward Butler: I’m currently working on a project supported by a grant from the Dharma Civilization Foundation, about ideological issues in Western Indology. It’s an adjunct to the book The Nay Science: A History of German Indology by Vishwa Adluri and Joydeep Bagchee (Oxford University Press, 2014). The short book I’m writing is designed to make that text more accessible to a wider audience, and especially for Hindus who want to be engaged in the intellectual defense of their traditions. It also broadens the perspective of the argument put forth in The Nay Science in the direction of the intellectual defense of all polytheist traditions, both continuous and indigenous as well as revived and diasporic.

In connection with that project, I’d also like to continue to deepen my engagement with Indian philosophy. I made a start of this in a conference paper (“Bhakti and Henadology”, available from my site), but there is further work I need to do in that area. A great deal of mischief has been wrought by monotheizing Western interpretations of Indian philosophy, and since these misreadings bear such close resemblance to the kinds of distortions that plague modern readings of ancient Greek philosophy, I believe that I have a particular contribution to make in disrupting them and helping to open a space for a more fruitful relationship between Indian and European philosophies. This is an effort to which polytheists of every tradition cannot afford to be indifferent; none of us can ignore the historical situation in which we find ourselves, and in which the fate of all polytheisms are bound up with one another. And in this, ideas and ideologies are as important as facts on the ground.

Other projects will, I am certain, pop up on their own. So much of my work recently has been driven by what others have asked me to do, and that will likely continue.

GK: Thank you so much for taking the time to answer these questions. Folks, you can follow Edward on twitter @EPButler or at his website https://henadology.wordpress.com. He’s also the author of two books: “Essays on the Metaphysics of Polytheism in Proclus” and “Essays on a Polytheistic Philosophy of Religion.” His academic work may be found at his academia.edu page and also in Walking the Worlds.

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Be sure to check out my other sites:

Wyrd Curiosities at Etsy

My academia.edu page

My amazon author page.

Walking the Worlds Journal

My art blog at Krasskova Creations

My blog about all things strange, weird and medieval.

And if you like what you see, consider becoming a sponsor at Patreon.

Wow…Just…Wow: talk about missing the point

Someone emailed a colleague of mine out of the blue with the following question (he shared it largely out of shock at the utter obliviousness of it all):

-” What does the shaman who horses (1) deities get in return for all the sacrifice, hard work & suffering they had to endure to become a shaman in the first place?… Can the shaman expect to be a highly skilled & powerful sorcerer whose (sic) able to bring about change in his life & this world through sorcery, after horsing deities for years? Or is it dependent on the relationship that is forged with the deity?”

The question is offensive on many levels and oblivious on many others, so much so that I was left quite literally speechless when my friend emailed me. (I think I said something to the effect of ‘I don’t know quite what to say here but you do get the best questions. Damn!’).(2)

Even writing this, I’m still pretty boggled by the question. First of all, what do you get? You get a job. You get the honor and privilege of serving the Gods, a particular privilege that most people never even conceive of let alone experience.

But more to the point, it’s not about us. A shaman provides service to the Gods and to the community. It’s not self-serving. No one in their right mind would want this job and yet, it is an honor and a privilege to be taken up in this way.

I just am so boggled by the incorrect attitude displayed in the email, not just to the idea of a shaman’s work being for personal empowerment, but the idea that we can use relationships with the Gods for personal greed. It is so incredibly wrong. If you ever wanted a primer on how not to approach the Holy Powers, this is it.

There are many ways to approach the Gods but first and foremost there is a foundational commonality on those that are appropriate and that commonality is respect. These are Holy Powers. They are the Movers and Shapers of the Cosmos. We were created to exist in right relationship with Them. They do not exist to pander to the worst of our instincts and desires.

Part of regaining right relationship with the Powers involves understanding that everything is not about us. We are not the super-center of the cosmos. The universe does not exist to cater to our whims and to stroke our egos.

So to answer this fool’s question, you get to be of service. You get to go to your grave knowing you did your part to restore right relationship communally with the Gods. You get to experience specific Deities more closely than can ever be imagined. That is both a grace and a blessing. No, you cannot, as a result of horsing (or anything else we do) expect to be “a highly skilled & powerful sorcerer” capable of bending the world to his will (and if you want to study magic, that too is a lifetime’s commitment and takes sacrifice). This is not a D&D game. And everything, everything is always dependent on the relationships we forge with our Gods, and those relationships that we nurture? They’re the reward for the work.

Notes:

1. To horse a Deity is to carry that Deity via possession. It’s terminology drawn from the Afro-Caribbean traditions. The Deity “rides” the devotee as one might ride a horse.

2. I asked my colleague’s permission to share the question for this post.

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Be sure to check out my other sites:

Wyrd Curiosities at Etsy

My academia.edu page

My amazon author page.

Walking the Worlds Journal

My art blog at Krasskova Creations

My blog about all things strange, weird and medieval.

And if you like what you see, consider becoming a sponsor at Patreon.

Blood is Thicker Than Mead

For awhile now, a lot of my social circle has given me flack for my friendship with Joe Bloch, some even insisting that I cut ties with him or they would cut ties with me. In the handful of years that I’ve known him, I’ve found him to be reasonable, respectful, a man of virtue and integrity, committed to his Gods and his tradition and though there have been plenty of points on which we disagreed with each other (plenty!!), his character has never been in question and in working through those disagreements, I’ve come to appreciate his perspective and gained immense respect for the lines that he holds. I have never been prouder to call this man a friend than I am today reading his latest post, in which the AFA put pressure on him to leave because they felt his trans daughter would be viewed as ‘bad optics’ for the organization.

It is unconscionable to me that this group would put its political ideology above blood and family, which is the fundamental core of any kind of Heathenry. You want family values, this is what true Heathen family values are like. I think he made absolutely the right choice and I think the AFA is going to see what an incredible asset they have lost in this man, who is a scholar, a devotee of the Gods, and a decent father. He represents the values that our traditions need, especially in such trying times.

So I say to all of you who encouraged me to throw him under the bus, to go fuck yourselves. I will stand by this man no matter what (even when we disagree, which we do plenty and will continue to do plenty but not on this issue, not when it comes to family).

 

 

On Pollution and Miasma

A friend sent me a clip from an article that had me just shaking my head. In it, a Pagan was talking about pollution and why she never “needed” to do any cleansing work. Doing so, the misguided author said, would imply that she was dirty.

Um…yes, buttercup it does but this is not a moral judgment. When you take a shower in the morning or a bath at night, is that some grave moral judgment on your inner sense of self? Or your character? Your identity? When you wipe your ass, are you saying your butt is bad? One would hope that you actually do take those showers and wipe. I mean really…and if you clean your ass, as my friend quipped, you can take the time to clean your soul.

This is going to be an ongoing theme. I’ve had a lot of questions lately about miasma. I’ve gained a few insights through my own deepening taboos around purification, been thrown for a few unexpected loops, and I’ve been seeing a lot of really screwed up pieces, like the bit I quoted above making the rounds. I’m not even sure where to begin here.

Miasma is a thing. It exists. It is not a statement about the character or worth of any given person. In fact, in most cases, it’s no more personal than spilling something on yourself and having to wash it off, or tracking mud inside, and having to clean it up. To say that one doesn’t need to cleanse is exactly as sensible as saying one never needs to bathe, that is not at all.

Miasma is a type of spiritual pollution. One can pick up miasma by exposing oneself to things that are antithetical to the Gods and Their traditions. These things can shift a person’s head and heart space out of receptivity and reverence for the Gods. They can also leave a taint. Over time, it destroys our ability not just for any discernment with the Powers and spirits, but even our ability to tell what is good and holy from that which is not. That’s one of the dangers of pollution and our world is riddled with it.

Sometimes though one falls into miasma through actions or experiences that are good: for instance there is a particular miasma associated with the dead. That’s why if one touches a dead body, cleansings are necessary before approaching one’s shrines. Well, visiting the graves of relatives is a good and pious act sanctioned by the Gods. The moment one does so, however, one is in a state of pollution and should really cleanse after returning home. Likewise, there is miasma associated with childbirth. Does that mean that everyone should stop having babies? Of course not. It means one learns the appropriate protocols within one’s tradition and uses them.

These purification rites can also be a form of psychological catharsis, helping one to make transitions back into ordinary life. Imagine how much better off our soldiers would be if they had these kinds of transitional and purifying ceremonies to guide their entrance back into civilian life? Instead, we just leave them in the gutter.

Proper piety is important. It is what enables us to maintain right relationship with our Gods. That’s a huge part of why we should want to be clean! Moreover, extended miasma can cause mental, emotional, and even physical problems, not to mention damaging one’s luck. Of course, this presupposes that one values being in right relationship with the Holy. This is where it starts. It presupposes that this is a priority, that we’re willing to examine our culture and society and interactions and influences and take action when miasma is present.

Now just because a thing causes miasma, does not mean it has to be avoided. Some things are only miasmic with certain types of worship, and with certain deities, or for roles and types of work (ancestor work vs plant work, shaman vs. seer vs. laity—there will be different taboos and requirements). Sometimes when you’re called to work with certain Powers and do certain work, that cuts off certain opportunities. That’s too bad. That’s just the nature of devotion. It’s possible to appreciate from a distance without being able to engage.

Sometimes what we read or watch may cause miasma. It affects our headspace. It puts us in headspace that’s not conducive to interaction with the Holy. This is a bit trickier. No one should tell you not to watch or read something. That’s a decision you have to make for yourself with your Gods and ancestors. Divination can help with this. We don’t want to be, after all, like the Abrahamists who fence themselves off from life and authentic experiences with all their rules and regulations, afraid to read a novel for fear it will destroy their faith. Sometimes also, depending on one’s work, one might have to read things or watch things or go places that put one in a state of miasma. Here, it’s important to sit down maybe with a diviner or priest and suss out how to cleanse oneself, what rituals and prayers to do, to restore oneself to cleanliness. (Just because a particular book or movie might put you out of alignment, doesn’t mean it’s ‘bad’. It might not affect someone else the same way, especially if they’re working with very different Powers and traditions. The key is mindfulness and being willing to consider that even things we like may be problematic and require those extra ritual steps or even forgoing gratification in service to something Higher).

Now I’ve noticed something about the people chirping the loudest about how cleansing isn’t necessary. All of the ones I’ve encountered have been anti-theist or humanist ‘Pagans.’ I think that is perhaps the key here. This is a clash of cultures and traditions. Do you serve the ancestors or political ideology? Do you want to reverence the Gods with your entire life or some human economist? Is this real or is it just something people make up in their heads? Do you value the Holy, or are you hell-bent on convincing the pious that it doesn’t exist (generally by trolling them online)? Those espousing a disdain for cleansing and purification are more often than not, those expressing a similar disdain for the Gods and everything else associated with Them. I’ll let y’all do the math. (If Stalin says that 2+2=5, the party believes that 2+2=5).

What I know is that cleansing is crucial. There is a caution here: against what Christians call scrupulosity. We should attend to all the proper rites and rituals for dealing with pollution, but not fall into obsessiveness or excessive anxiety over it—what the Greeks termed δεισιδαιμονίᾳ.

“It is apparent that superstition would seem to be cowardice with regard to the spiritual realm. The superstitious man is one who will wash his hands and sprinkle himself at the Sacred Fountain, and put a bit of laurel leaf in his mouth, to prepare himself for each day. If a marten should cross his path, he will not continue until someone else has gone by, or he has thrown three stones across the road. And if he should see a snake in his house, he will call up a prayer to Sabazios if it is one of the red ones; if it is one of the sacred variety, he will immediately construct a shrine on the spot. Nor will he go by the smooth stones at a crossroads without anointing them with oil from his flask, and he will not leave without falling on his knees in reverence to them. If a mouse should chew through his bag of grain, he will seek advice on what should be done from the official diviner of omens; but if the answer is, ‘Give it to the shoemaker to have it sewn up,’ he will pay no attention, but rather go away and free himself of the omen through sacrifice. He is also likely to be purifying his house continually, claiming that terrible Hecate has been mysteriously brought into it. And if an owl should hoot while he is outside, he becomes terribly agitated, and will not continue before crying out, ‘O! Mighty Athena!’ Never will he step on a tomb, nor get near a dead body, nor a woman in childbirth: he says he must keep on his guard against being polluted. On the unlucky days of the month– the fourth and seventh– he will order his servants to heat wine. Then he will go out and buy myrtle-wreaths, frankincense, and holy pictures; upon returning home, he spends the entire day arranging the wreaths on statues of the Hermaphrodites. Also, when he has a dream, he will go to the dream interpreters, the fortune-tellers, and the readers of bird-omens, to ask what god or goddess he should pray to. When he is to be initiated into the Orphic mysteries, he visits the priests every month, taking his wife with him; or, if she can’t make it, the nursemaid and children will suffice. It is also apparent that he is one of those people who go to great lengths to sprinkle themselves with sea-water. And if he sees someone eating Hecate’s garlic at the crossroads, he must go home and wash his head; and then he calls upon the priestesses to carry a squill or a puppy around him for purification. If he sees a madman or epileptic, he shudders and spits into his lap.” (Theophrastos, On The Superstitious Man)

Being a polytheist isn’t about having the right hashtags or even necessarily about believing in many Gods. Believing in many Gods is the baseline, the fundamental definition, but we should aspire to so much more. Being a polytheist is also about cultivating in ourselves the type of awareness and character that the Gods would find pleasing. To do that, first and foremost, we must cultivate purity and an awareness of the nature of miasma and a willingness to attend to it. Then and only then, can we begin to cleanly and properly commune with the Holy.

Nero Looked Out His Window and Watched Rome Burn

A gay, Jewish journalist gives interviews while in hiding as a rioting mob calls for his blood in the streets below.

This isn’t Berlin 1939, it’s Berkeley 2017. It’s not the Nazis we need to worry about; it’s the SJW cultural Marxists.

The social justice left is the biggest threat to freedom in the US, more than anything else, including president Trump and his cabinet. Their willingness to use violence to silence anyone with whom they disagree, their hysterical fear mongering to prevent differing viewpoints from being aired, their slander and libelous attacks on anyone who doesn’t tow their party line, their lack of patriotism, their obvious contempt for America and its constitutionally protected rights, and their obvious indoctrination with cultural Marxism make them a clear and present danger to the security of this nation. We should all be concerned about this and yet, and yet, otherwise intelligent people will look at the political violence, designed to prevent free speech and consider it a good thing. Wake up, folks.

Today there are riots in Berkeley, CA. Fires have been lit, rocks thrown, buildings looted, and an immigrant speaker had to be spirited away by a security detail because of threats to his safety. Berkeley—ironically with its history of defending free speech, you know, the right enshrined in the First Amendment that underpins all our other rights and freedoms—is now the site of riots that are making world news.

Watching this is so surreal because these are the exact same problems we’ve been dealing with in our communities for the past couple of years, just on a large scale and far more dramatically. (If you don’t know what I’m talking about, here’s a quick refresher). What’s the common denominator? Marxism, always and inevitably. It goes after our fundamental freedoms (especially religious freedoms). And given that we have a generation of students subjected throughout their entire academic career to unthinking cultural Marxist indoctrination (we let all those communists and hippies go into education…bad idea that. They shouldn’t have been let anywhere near academia), they’re ill prepared to connect the historical and ideological dots.

It’s time to get woke, as the left would say, but we need to educate ourselves and wake up to the absolutely nihilistic, ahistorical, anti-theistic, unpatriotic, anti-family, anti-tradition dogma behind their rioting. Social justice? Not hardly. Social justice is a perversion and a mockery in its name. It doesn’t seek actual justice but the enslavement of the masses and if our traditions have any hope of survival, we need to crush this now, inexorably, or they will crush us.

And if you think this is hyperbolic, consider the history of Iran. In the 1950s it was a progressive, modern culture with Western values, women in education, medicine, law and prosperity was high; they had a bright future. Then they started having protests just like this on college campuses, which turned into riots, just like this. Khomeini came to power and now they’re a backward, impoverished, totalitarian state. And the women, their future there isn’t looking so bright. (They sure don’t go around with pussy hats). I could draw similar parallels all the way back to ancient Rome but we don’t need to: this is happening here today. You can either allow it, or stand and resist it, stand in support of our fundamental freedoms as Americans. Drive this communist trash out (with your words, your humor, and your commitment and engagement with the political process – while they go around muttering about punching Nazis and the more delusional among them actually acting on it). I am so deeply ashamed to be an American right now. I have never been more disappointed in this country than I have been today.

Here’s a full news report along with one of those aforementioned interviews:

Why Couldn’t Cybele Just Restore Attis’ Dick?

Why Couldn’t Cybele Just Restore Attis’ Dick? This is an actual conversation that I’m having with a Christian relative. (#polytheistproblems). This relative asked to read the papers that I’d written over the last semester so I printed them up, per her request and sent them off. Foremost amongst them was my recent article in issue 5 of Walking the Worlds: “Ecstasy and Identity in Catullus 63. This piece talks about Attis sacrificing his manhood in devotion to Cybele and what that meant to him (her?) as a Roman.

Here is the email I received in response:

“G., I just finished reading this paper.  It is a wonderful example to everybody to avoid the occult. Messing with the so-called gods (actually demons) is dangerous physically and spiritually.  Attis totally destroyed himself in his 

ill advised “devotion” to Cybele. 

If Cybele is such a great and powerful “goddess,” why could she not have restored Attis’ manhood?  A devastating and true statement: You cannot go home again.  I believe that in many situations.”

(the rest of the email talked about another paper on Augustine so I didn’t quote it here. Nor did I point out to her that her comments about the Gods being demons isn’t even biblical. The bible after all, acknowledges other Gods.).

Now, this relative knows that I’m a polytheist but it’s like some mental tick. They just can’t help themselves from calling our Gods demons. Interfaith work at its finest, isn’t it? Interfaith work just has a polite veneer over this, but it’s still there.

So what did I respond?

“You took the article where I did not intend. I think it’s a powerful example of devotion. May Cybele be venerated forever. 

It also tells you that it’s a terrible thing to fall into the hands of a living God. 

As to why Cybele couldn’t restore his manhood: obviously She didn’t want to. That is the price of initiation into Her priesthood and Attis, despite his later existential pain, paid it willingly. 

Nor was Her religion “the occult.” It was an international religion openly practiced. It’s still practiced today — there’s a Cybellan monastery not far from me (well, three + hours). 

My article was not in any way meant to imply that She should not be venerated, but to point out that all transformations come with a price, that we must understand this when we plumb sacred Mysteries: that they transform, irreversibly.

Asking why Cybele didn’t restore Attis’ manhood is like asking why Jesus didn’t save all the martyrs. Did he not have the power to do so? Did he not care? Or was it more a case of not invalidating their sacrifice, devotion, and faith and the example they provided for the rest of their community. These are mysteries. It’s pretty foul to denigrate them.”

We disagree but I’m not going to suddenly punch this poor relative in the face. One can have decorum in such disputes. Still, this is the type of mental brainwashing with which we all must cope when we engage in interfaith dialogue. Here it is, in black and white. (#checkyourmonotheistprivilege). I have said before that I consider monotheism to be something of a mental illness. It eradicates a person’s ability to see reality and to function in a healthy society. You want to change all these problems we’re dealing with today? Reject the secular (which is really just monotheism taken to its natural conclusion) over-culture. (#fighttherealpatriarchy).

If you have any doubt about this, the situation going on with patheos right now is a good example of what happens when you’re around ‘tolerant’ Christians. They’ll keep you around so long as you’re making them money through your click bait titles and engineered community conflict but the second you turn on them and question their motives you’re gone.

It doesn’t come with a cool pussy hat, but this is the real revolution. (#makinghashtagswontbeenough)

 

 

 

 

I can’t believe I have to write this…

I am not an ethicist. Firstly, I belong to Odin; secondly, I find many of the accepted ethics of modernity questionable, so I find it rather amusing in an ironic sort of way that over the past few days I’ve found myself having discussions on just that: ethics, discussions in which I am in the position of defending Enlightenment values. Oh well, I’m sure the denizens of Hell are enjoying their winter sports.

This past week the internet has been cheering the antifa smackdown (literally) of white supremacist Richard Spencer. I’ve found myself in multiple debates with people about whether or not this was an appropriate action. Responses range from “He was a Nazi, we hit Nazis to keep the Holocaust from happening again.” To expressions of delight and the hope that this will become a thing “like the ALS challenge” to various musical remixes being made of the newsclip. Let’s be clear: however vile Spencer’s politics may be, he did not actually physically assault anyone. An Antifa protestor ran up and punched him [at least twice] without any provocation other than Spencer holding an ugly political opinion. Spencer was going to dinner with some reporters when he was sucker punched.

People are arguing that it is ok to do physical violence to those who hold different opinions. Think about that. Think about that for a very long time. That’s not only a violation of free speech, but it’s one hell of a slippery slope.

Let’s be fully honest here: that’s not a principle we should want to establish – just from a practical standpoint. I really don’t think some SJW with a pussy hat and skinny jeans really wants to go up against some average skinhead enforcers. But even if that were not the case, using violence to silence someone because you dislike their opinions is morally reprehensible. It shows the inherent deficiency of your own argument: you can’t persuade someone with your words and reason, instead you have to resort to your fists.

Let’s turn the trope around.

Several years ago, some Heathens publicly stated that I should be raped by a horse and have a gun barrel applied liberally to my temple because they disagreed with my theological opinions. Is that ok? I have opinions that are vile to them, like Loki is worthy of veneration and shamanism is a thing. Guess it’s ok for them to be heading to the stables. It’s open season on Galina. I better not go to the track any time soon. *sarcasm*

Or maybe I should run up and randomly sucker punch the next Muslim guy I meet. I mean after all, he himself may not have ever cut off a woman’s clit, thrown a gay person off a building, or driven a truck into a crowded Christmas market but plenty of his co-religionists have. So if we’re lumping people in and believing in group guilt (hey, who else espoused such a notion? Oh wait, that was one of the central tenets of Nazism) then the poor Muslim dude who just wants to go to dinner and have a nice night out with his family, who happens to practice a monotheistic religion that also includes people like Daesh, well, he’s gonna have a bad night. Is that ok? Guess I should go get my SAP gloves ready.

In case you are struggling with the answer: NO. NO. NONE OF THAT IS OK. Jesus fucking Christ.

What’s the difference in every one of these situations? Ethically: there isn’t one.

Let me now turn this on its end again and make it even more uncomfortable and require a bit of self reflection from some of my readers:

Let’s be perfectly honest here, all of you sitting there gloating and watching these videos of Spencer getting punched over and over again are no different than the Nazis who got off when their mobs would attack Jewish businesses and they would endlessly laugh about it and do cartoons in their newspapers, gloating that these people were finally getting what they deserved. (I’ve heard “well, Spencer and his ilk are calling for our extermination.” Nazis believed the Jewish people were doing the same thing with equally groundless basis and fuck it I can’t believe I’m defending Spencer. I find his politics disgusting but I find this collective madness even more revolting and dangerous).

You guys are the Nazis here, regardless of what political position you actually happen to espouse: you are behaving in the exact same manner as that which you revile. Read your fucking Nietzsche, people. If you can’t look yourself in the mirror now and change this, you’re going to be led down a much darker path in the future, when things really start falling apart. Let us not become the monsters we seek to hunt.

 

A good article on the ethics of this situation may be found here

Viva la Revolution

I hate identity politics. I find them utterly inane and it appalls me to see how much they’re seeping into the fabric of our communities. I was thinking about this today as I was studying and contemplating our communities and the Gods. Identity as anything other than a servus or serva deorum (to borrow and slightly amend a term from late antiquity) is, to my mind, both short sighted and sad. 

The only identity that should consume us, drive us, define us, envelop us is as a devotee of our Gods. Anything else is irrelevant, limiting, shallow. What does it matter what gender, orientation, race, size, etc. someone is? These things are variable in comparison with the soul. These things can change. These are things of man. The only identity that matters is whether or not we’re in clean service to our Gods. Be one laity or clergy or somewhere in between, we carry our Gods and Their mysteries with us. We are carriers of Their Mysteries. We carry Them and it’s incumbent upon us to do it well. 

I support indigenous cultures, and the right of each of us to participate in the restoration of our indigenous polytheisms because those are specific expressions of the Mysteries of the Gods. They are containers, sacred and beautiful for those things the Gods may give. Maintaining them is part of being in right relationship with our Gods. They are important but to obsess over genitalia or with whom someone might choose to partner…not so much. Those things are fluid. What do you do then if the Gods tell you to change those things? The flesh is beautiful, pleasurable, sacred, and sometimes even holy but all things of the flesh are transient. It is the Gods that are eternal and immortal. 

Our society, our world more and more is becoming narcissistic, shallow, secular, and soul-warping. Why? Perhaps because when people are like that, they’re easily manipulated. Obsession with identity politics is part and parcel of that. If you have no grounding in anything else other than your ‘identity,’ you can be sold products, you can be divided into opposing camps, you can be rendered irrelevant. Having a grounding in nothing else makes it that much easier to spit on the sacred.

I’ll give you a perfect example. A few days ago Wild Hunt posted an article about the suicide of Pagan artist and shaman Seb Barnett. A “regular commenter,” some foul piece of shit by the name Damiana decided to use this memorial piece as the venue to attack Barnett’s memory. Why? Identity politics (and apparently lack of compassion, piety, sense, and the ability to form a critical argument) to violate this memorial space. It was disgusting to read and very sad. Instead of remembering this poor kid’s death, someone desecrated and dismissed it. Their priorities were not the sacred, not remembrance, not propriety but mindlessly chanting their identity politics to the world (while challenging the opinions of those who are actually of the identity Damiana purported to be defending, at one point even questioning whether or not a commenter was actually Native…because they disagreed). THIS shows exactly what happens when you prioritize identity politics, human nonsense, anything not only above the sacred but also above common decency. One shouldn’t have to be told to respect the dead and the space in which others remember and grieve. If you do, I not only question your identity but your right to call yourself a human being.

The only thing worth one iota of our fervor is the Gods. There’s a wonderful quote by Catherine of Siena, which I’m slightly pluralizing for obvious reasons: “Be what your Gods meant you to be and you will set the world on fire.” This world of products, prefabricated identities, and gross irreverence needs to burn. Putting the Gods first would be the truly revolutionary act.

 

 

Seriously? Oh I’m so scared (sarcasm)

It is no surprise to anyone that i’m not a fan of the current social justice movements impacting our communities. It’s not that I think inequalities shouldn’t be addressed (I very much think they should be effectively addressed) but rather than i question the tactics of harassment, bullying, and attempted intimidating of anyone who doesn’t buy into certain opinions wholesale. I’m very much a fan of free speech, discourse, and discussion.

Imagine my amusement then when I began receiving emails about my etsy shop from a “concerned community member.” My refusal to remove certain items has led to veiled threats like

“I just want to make sure that I’m correctly understanding you so that I can accurately convey your answers to the others who are concerned about this!”

You know, with the undercurrent of ‘bow to our demands or we’re going to fuck with you.’ I’ve about half a dozen, maybe more emails from the same person about this, even though I have indicated that their discomfort is their own issue, and I”m not changing my etsy site and even though I have requested that communication cease.

Let the games begin. I have had better people than these come at me. It’s almost laughable that someone would try to intimidate me like this. I did point out that perhaps if they are so concerned about social injustice they should stop harassing me and get out there and do something worthwhile to change the inequalities that really are twisting and corrupting our world, to which I was assured

“that online work has its place in the landscape in which we live today, as part of a larger strategy of coalition-building — but I understand that there are disparities along many lines of differences between us in how that tends to play out.

I’d say that my working group is primarily focused on advocacy and activism, but we sometimes entertain fantasies that our larger spiritual community might be a place where we could all care for each other and protect each other from micro- and macroaggressions and harm. (That’s why I’m the one messaging you, as a fellow white person!)”

You know what i entertain fantasies of? A community that prioritizes veneration of the Gods and actual religion. Maybe a community that doesn’t feel the need to demand group think. Definitely a community that doesn’t pull such assed up passive aggressive attempts at emotional extortion. This is the worst kind of slacktivism that I’ve seen in awhile and I’m sure these people entertain notions that they are equivalent to Martin Luther King and Malcolm X because they sent some emails and tweeted footage of actual people out there on the streets trying to make a difference. Come for me. I”ve been Heathen probably longer than y’all have been alive. Have at it.

If you’re not ok with this, say something

Rhyd’s call for an anti-fascist witch hunt hasn’t resulted in any witch hunting but his friends on tumblr haven’t seemed to have caught that memo.

 

EDIT apparently some people think i agree with this horse shit (the article linked below). I do not. I find these tactics repugnant. I posted to alert people as to the depths to which some will sink in order to silence free speech and  to prevent our traditions from rooting and growing.

Case in point:

I particularly like these leaps in logic (and law):

2. Trap them. Catch them doing or saying something illegal and record it. Anonymously notify the correct authorities. If he’s racist he’s probably also a raging misogynist, here is a pretty high percent chance he beats women. Bust him for that.

3.Sabotage. Sabotage everything. Their protests, their social events, their rituals…their relationships. Sabotage them physically, sabotage them magically. Block them at protests. Blast distractingly loud noises in the vicinity of their rituals. Curse them liberally.

NO pun intended, I’m sure.

I guess freedom of speech really isn’t free. or a thing. anymore.

Is this the community you want? Are these the tactics of which you approve? Your silence makes this possible.