The topic this week has been miasma and pollution and how to deal with it. I’ve a longer piece in progress that I was hoping to get done today but that didn’t happen so it’ll probably have to wait until next weekend now. Instead, I find myself thinking a lot about a slightly different aspect of miasma. Most of us within our various traditions (hopefully) have our standard regimens of cleansing before rituals, before approaching our shrines, or after encountering something that carries miasma. What do you do though, when you suddenly and unexpectedly bumble into pollution or realize – oh shit—you’re surrounded by it?
I’ve had this happen a lot because of my work and I started really paying attention to it over the past couple of months. I’ve noticed, both in myself and others, that it can have an immediate (spiritual, emotional, mental, and sometimes physical) effect. What do you do when you read something or see something or engage in some way (either in person or online), or walk into an area that carries or causes unexpected miasma? What do you do when you are, or instance, engaged in a debate and you realize that you’re dealing with a massive amount of pollution? Often it’s not tenable or even possible to withdraw and cleanse. What do you do when you are stuck?
I’m still working this out for myself. I mean, obviously, I have regular cleansing regimens, and then the tradition specific stuff that I do before rituals or tending shrines and for a long time that was enough. I almost think though, that the more we work to be clean, the more this is a priority, the cleaner we become, the more sensitive we get to that which is not clean. Things that perhaps were not a problem a year ago, might become problematic after that intervene time focusing on cleansing. So what do you do?
Right now – and I’m still working on this—I have a two fold approach. First, I have a very specific prayer that I wrote that I use when I find myself stuck or surprised by miasmic things. Secondly, I carry holy water and spritz the fuck out of myself at times. Right now that’s about it, but I hope to develop this type of troubleshooting further. I’d love to hear people’s ideas.
Here’s the prayer that I use. When I asked to which God I should offer the prayer, (I venerate the Norse Gods and the Greco-Roman Ones), I was told Apollo. I wasn’t thrilled with sharing it but I did divination and was told that it would be best to do so, so here it is.
Purification Prayer to Apollo
Holy Lord, cause my skin to crawl away from every evil thing.*
Bright Apollo, far shooting God of healers and prophets,
I offer this prayer to You today.
Holy Lord, cause my skin to crawl away from every evil thing.
Most Holy Apollo,
Klarios, Oulios, Alexikakus,
Who averts all harm,
protect me, oh my God.
Holy Lord, cause my skin to crawl away from every evil thing.
In Your Presence, oh my God,
nothing impure may stand.
In Your Presence, oh my God,
nothing impious may find purchase.
Holy Lord, cause my skin to crawl away from every evil thing.
keep my boundaries strong,
that no pollution may affect my mind,
my heart, my soul, my work.
Boedromios, preserve me,
as I wade into this filth.
Holy Lord, cause my skin to crawl away from every evil thing.
I lay my petition before You, Shining God,
that I may stand in the light of Your protection.
To You, Lord Apollo,
(*this line is every so slightly adaped from the song “Sparrow Falls” by David Eugene Edwards)
This is a brilliant article by Kenaz Filan over at PolytheismUncucked. It’s the culmination of several days worth of conversation on the predation of cultural marxism, modernity, and monotheism (#evilms) on our communities and their religious awareness.
I think this is a really important piece. go and read.
Disgust is an instinct which saves us from eating contaminated foods and poisons. We feel a sense of revulsion upon seeing vomit, rotten meat, excrement — all things which would sicken and kill us should we consume them. As Daniel Kelly, author of Yuck! The Nature and Moral Significance of Disgust says:
You have this quick, reflex-like tendency to move away from whatever you find disgusting. You might not actually move, but you’ll have this flash of motivation to jerk away from it. Some of the really interesting things about disgust are the more psychological components of it. When you’re disgusted by something, it captures your attention. It seems offensive and tainted in some way, and we think about disgusting things as though they have the ability to contaminate other things. So, if something we find disgusting touches another object, that object becomes disgusting as well. We track where the…
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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.
So within NT shamanism we have a specific divination system to determine what type of purification will work best, in the event that we or our clients require purification. (Of course this isn’t the only thing we use but if all other types of div and discernment have failed, there is a specific system for this). That is more or less lineaged material but I happened to show it to my husband. His eyes gleamed and he got all excited and asked if he could use it as the basis for one of his own systems. Since while it technically is part of the lineaged material, it’s part that can be shared with non-initiates, I explained the extremely simple system to him. He nodded and disappeared into his office and emailed me the following about a half hour later.
It is an awesome system based on the Greek theory of the four humours. He gave me permission to share it here. This in turn has inspired a friend and colleague to do yet another riff on the system and I love the interconnectedness and mutually inspiring nature of this work. A Heathen makes up a system and it’s down, dirty, and simple. A Bacchic, southern Italian, Hellenic inspired Orpheotelest tries it and he gets all fancy. ^_^.
Here it is.
This is the method of prescribing cleansings.
You will need four stones, a die, and a pouch to keep them in.
The four stones represent the rizomata panton, the “roots of all things” or primordial elements which Empedokles described as follows:
Now hear the fourfold roots of everything:
shining Zeus, enlivening Hera, Aidoneus,
and Nestis, moistening mortal springs with her tears.
The stones should either have their Greek name inscribed on them or be of an appropriate color, as derived from the Galenic humours.
Fire = (πῦρ pur) = hot and dry = yellow
Air = (ἀήρ aer) = hot and wet = red
Earth = (γῆ ge) = cold and dry = black
Water = (ὕδωρ hudor) = cold and wet = white
Draw the stone out to determine where the root cause of the problem lies and then roll the die to determine the nature of the cleansing that needs to be prescribed.
1. Pass fire over the body.
2. Walk on coals.
3. Write your afflictions down on scraps of paper and then give them to the fire.
4. Burn an effigy of your enemy.
5. Keep a flame burning for a month.
6. Wear red clothing for a week and work on cultivating the fire within.
1. Fumigate with bay or other purifying herbs.
2. Cleanse using music.
3. Cleanse through prayer, singing or intoning words of power.
4. Burn incense every day for a month.
5. Devote yourself to intellectual study and practice mindfulness and meditation.
6. Cover your head, especially when you’re outside the home.
1. Apply sacred ash.
2. Cover with mud and sit upon the bare earth for three hours.
3. Make offerings to the ancestors.
4. Make offerings to the land-spirits.
5. Ground and center.
6. Thoroughly clean and put your home in order.
2. Cleanse with chernips.
3. Take a cleansing bath, with milk and appropriate herbs.
4. Bathe in a river.
5. Cleanse through tears.
6. Wear all white for a week.
Continuing the conversation on miasma and purity, a reader emailed me this morning asking if I would give examples of what I do in my own practice.(1)
It would be too cumbersome (and I suspect boring) to go into detail of what I do day by day, but I can describe how I prepare myself for a ritual and hopefully that will give some idea of the practicalities of purification within a regular practice. (2)
If I know that I have a ritual coming up, about three days before the ritual, I start preparing. I’ll make sure that the shrine cloths, sacred statues, icons, etc. offering bowls and any other accouterments that I require are clean and in good working order. I’ll also make a list of what offerings I need to acquire and make sure I do that well before the day of the rite (except for flowers. Flowers I tend to buy the morning of a ritual in order to make sure that they are fresh). Once all that is done, I turn to getting myself into the right headspace.
The whole point of avoiding miasma, (and taking care of it quickly when it occurs) is to avoid being in a state that isn’t conducive to the presence of the Gods. Miasma can impact our headspace, our attitude, our energy, our discernment and shift us ever so slightly (or depending on the level of miasma greatly) out of true. We avoid miasma to maintain the best relationship possible with our Holy Powers. When we can’t avoid miasma (and we can’t – it happens as natural side effect to certain things. (3)), it’s important to cleanse it quickly.
So about three days before a ritual, I start taking care with what I read and watch on tv. I’m easily affected by what I take in visually. Under normal circumstances I read and watch what I want (within reason. I don’t want to pollute my mind so I tend to avoid exposing myself to certain things, particularly things that are really really violent. I don’t want the images in my brain) but since I know that I can be affected by media, I’ll limit myself for a couple days approaching ritual. This helps me to get into and maintain a good headspace for approaching the Gods.
I clean my house and make sure I have clean clothes for the ritual. All energetic cleaning begins first with physical cleaning, at least insofar as I was taught. So I’ll take cleansing baths for three days approaching the ritual. While I take regular cleansing baths anyway, usually with white salt or pink Himalayan salt (I find that different salts tend to be more or less intense in their esoteric cleansing properties) before a ritual, I’ll use black lava salt (which I find very strong). Sometimes I’ll also take beer baths – pouring a bottle of dark beer into my bath. It’s a German folk custom that really works like a charm (no pun intended) for cleansing or do some other type of cleansing bath recipe.
I don’t isolate myself during this time. I go about my normal day, work, school, art classes, whatever needs to be done, but I try to do so mindfully. When I get home, I take a bit more care than normal over what I watch or read. I aim to eat healthily and get enough sleep (not doing the latter is one of my migraine triggers and I don’t want to get sick the day of a ritual). I also increase prayers and personal offerings to whatever Deity or Deities for Whom we’re doing the ritual. I may also read Their stories and prayers to Them if I have any.
The day of a ritual, I get up early and set up the altar for the ritual. I go get flowers and whatever last minute items I decide I need and then I sequester myself for a little bit. I take a cleansing bath, dress in clean clothes (usually, if it doesn’t violate any of my taboos, in colors significant to the Deity or Deities involved). Then I take a half hour or so to ground and center myself, pray, and get into proper ritual headspace. Before the ritual begins, I’ll cleanse myself (usually with mugwort recaning or a fire blessing if it’s a Heathen rite, khernips if it’s cultus deorum) and partake of the rite. The only unusual thing that I sometimes find myself doing is covering my head in the days leading up to the rite, and especially the day of – all the more so if it’s a heavy ancestor rite. I find this helps my focus.
Afterwards, I usually have to have time by myself again. I find the transition out of ritual space and back into regular quotidian space difficult sometimes. I’ll often take a cleansing bath again almost immediately afterwards, wrap up in soft, warm, and comfy clothes (the rattier the better LOl, you know, the ones you wear all the time) and get something to eat and drink.
For regular daily veneration and devotional work, I am not at all as diligent. I’ll usually lay out all my preparations (offerings, etc.), do a ritual cleansing (often just head and hands), meditate for a time, and then get on with things. But it depends. I do tend to avoid television, computer, and other media for an hour or so before any type of devotional work. There’s nothing inherently wrong with these things, but doing so helps me get into the appropriate focus.
Of course if I do anything to put myself in significant miasma (and this can happen during good and right things. For instance, when I visit a cemetery and make offerings I’m doing right by the dead, but because I’ve entered a place of the dead, I’m in a state of miasma. I need to do a special cleansing when I return), then I do special cleansings (and I’ll divine if I don’t know what the best type of cleansing to do might be). Otherwise, this is pretty much it. The only other thing that I do is divination before the rituals to see if anything special is required, and afterwards to make sure all offerings were accepted. I also have divination done for myself quarterly to make sure I’m not missing anything in my devotional life.
So I hope that answers my reader’s question. Feel free to shoot me any further questions if you have them, and let me know what you all do. I’d be very interesting in learning new ways to handle miasma and pollution.
- I use the term miasma for spiritual pollution. It is a neutral term (i.e. miasma is not sin, it doesn’t mean you’re a bad person, etc.) but it is Hellenic. Most of our traditions have some concept of purification but I find the term ‘miasma’ to be the most comprehensive (granted, this may be due to familiarity given my training as a Classicist). I would very much encourage people to see what the working terminology is or might be (we might have to do some linguistic research) within your own traditions. I plan to do this as soon as I have a spare moment with Heathenry. We know that pre-Christians Heathens had these concepts of purity and pollution (why sanctify a space with fire if it is already clean? Likewise, we have alternate names for two of our creator Gods (Vili, and Ve) that speak to inherent holiness and integrity. These are concepts that point in some way to the idea of miasma/pollution. We’re not as blessed as the Hellenics and cultus deorum folks out there in having a plethora of surviving material written by Heathens—a significant portion of our lore was written after conversion and little of it deals with religious praxis—but we can still infer a great deal from what we do have extant.
- Of course, purification isn’t something to worry about only when we are about to do a ritual. It’s important on a day by day too, for spiritual, emotional, and even physical health and well being.
- This doesn’t mean we’re bad or tainted, but it does mean that we’re miasmic and need to do the requisite cleansings.
I recently saw an aggregate blog, started by a couple of the most assed up pagans i’ve ever known who couldn’t reason their way out of a paper bag, that mentioned Miasma. Typically and unsurprisingly it demonstrated a complete lack of comprehension of what miasma is. You know, I sometimes wonder if the G&R crowd have basic literacy skills. After all, not only are our blogs fairly clear about the whole thing but there is a wealth of academic knowledge on the subject as well, starting with Parker’s seminal work “Miasma.” Reading really is fundamental, folks.
Anyway, on this website an author makes the comment that to a Gaelic polytheist ‘our Gods are not unclean.’ Thank you, Captain obvious. Again, have you bothered to read anything we’ve written or, more likely, are you purposely muddying the waters? No one in anything having been written by anyone who actually comprehends what miasma is has said anything about the *Gods* being unclean.
Miasma isn’t a question of the Gods being unclean, it’s a question of us — the human part of that equation — being in a state that renders us unclean. Moreover, there is no value judgment on that word ‘unclean.’ Not one of us is playing Diamanda Galas screaming out the verses of Leviticus “unclean! unclean!” as though someone miasmic has to be stoned. Being unclean as a result of miasma is a simple matter to rectify. Sometimes it even occurs as a result of normal and good things. When I engage with my dead, for instance, tending my ancestor shrines or visiting cemeteries, I am unclean. I am fit for contact with the dead but not for sacred spaces of my Gods. I cleanse and all is well.
Perhaps we should be glad that these people don’t tend to their physical hygiene with the same care that they so obviously do not give their spiritual.
The morning has been fruitful. Part 8 of these ongoing conversations is now live on Kenaz’s blog.
You can read it here.
GK: I’m seeing an undercurrent seeping into the community (courtesy of the G&R cabal) of devotion, living a life of devotion, and focusing on devotion to the Gods as being an act of ‘privilege.’ Now obviously I disagree and in many cases this idea is being supported by individuals with a history of giving themselves excuse after excuse for why they cannot do the most basic acts of devotion to their Gods – which is ironic, considering the person who is speaking the loudest about privilege is currently on a European vacation paid for by his readers. So I understand that in some cases, there’s a self-serving motive here, a desire for an acceptable loophole. Excluding those cases, why do you think this narrative is otherwise gaining such traction? We saw the beginning of this a couple of years ago in the Pagan-Polytheist arguments about offerings. Those of us talking about making offerings (even something as simple as a shot of water) were damned as elitist and classist (despite the fact that many of us in favor of offerings — and moreover of not consuming offerings given to the Gods and ancestors–were ourselves at one time very poor). I think that was the beginning of seeing the language of oppression being used to justify abrogating devotion, and not just that, but of attacking those who were talking positively about offerings and devotion. This was the beginning of all of us being termed the Piety Posse (still cracks me up. I’ll happily bear that accusation. It’s a hell of a lot better than the opposite). What do you think is going on here, other than the obvious use of this argument as a red herring to distract attention (or perhaps even to justify it) from the G&R attacks on polytheism as a whole? Obviously it’s tapping into the insecurities of parts of the community. What do you think is going on?
KF: Haitians building enormous creches for the lwa in the poorest Port-au-Prince neighborhoods are exerting their privilege? Working-class Mexicans setting up enormous shrines for their ancestors on Dios de los Muertos are being elitist and classist? They are reaching, aren’t they?
First of all, I think “privilege” started out as a very useful concept. It explained how you might miss injustices that your class, race, etc. shielded you from. But instead of using that knowledge to fight injustice, privilege became the secular world’s original sin. It also became a great debate tool: you could disregard anything that came from the mouth of somebody “privileged.” It’s no different than their efforts to link spiritual purity to Nazism and ethnic cleansing. If you throw enough mud some of it sticks sooner or later. And when you’re working within theo-economic systems like Communism and Capitalism of course “rich and privileged” and “poor and powerless” become synonyms for “good” and “evil” — the only disagreement is on which is which.
GK: why is there such an attachment to a poverty narrative within polytheism? There’s nothing wrong with being poor. There’s nothing wrong with being well off. What any of this has to do with honoring the Gods escapes me. Do you think it a hold over from a Protestant work ethic narrative? Though that would lend itself more toward contempt for those who were poor, as it ties in with the Protestant idea that if “God” favored one, then one would be wealthy and successful (which in turn places financial gain as the pinnacle of ‘success,’ which…I would not, nor would many people that I know and which has devolved today into the ‘prosperity gospel’). I do know it’s a narrative being manipulated by our Anarcho-Marxist buddies. It brings me to something though that I’ve seen an awful lot, this idea that we honor the Gods to get things. that we pray to ask for things. that every level of engagement devotionally is mercantile and if we are talking about furthering devotion then we must be getting something out of it on a tangible, financial level, that devotion then becomes synonymous with greed. I know that the idea of ‘do ut des’ underlies the sacrificial paradigm, but that was less about acquiring gain than maintaining right relationship, an ongoing exchange of gifts that kept the contours of that relationship strong. I find it curious that many of the G&R people, but not only they, are eager to project on us this mercantile ambition when it comes to the idea of furthering devotion. It’s as though they are incapable of comprehending doing something because it is the appropriate thing to do, or doing something out of love for the Gods, or doing something out of piety and for no other reason than because we are engaging with Gods. I’m trying to parse out the influences in this incredibly mechanized, dehumanizing vision of relational engagement.
KF: The poverty narrative is one part reaction to the Protestant work ethic and several parts cultural Marxism again. To be wealthy means you are stealing from the poor; to be powerful is to be an oppressor; to be successful is to be a sell-out. And when Marxism meets millennial entitlement you get people who pride themselves on their poverty whilst thinking the world owes them a living, otherwise known as the couch-surfing antifa activist who keeps eating your vegan leftovers. As far as any inability to see Human/Deity relations in any but mercantile terms, that’s not surprising at all. Both Communism and Capitalism reduce all human experiences and interactions to economic terms: neither Marxist polytheism nor capitalist Plastic Shamanism can see the Gods without thinking of price tags.
GK: Also, I think there is a level of hubris, of contempt for the Gods in our opposition that I simply cannot fathom.
I was just reminded of something that happened to a colleague recently: who wrote an article on why we shouldn’t name pets after the Gods and was challenged to prove our Gods are real? While in that case, it was a generic atheist, I’ve seen the same type of attitude within the anarcho-marxist and humanist pagan groups and I think that bespeaks a level of hostility and growing contempt for the Gods that I find appalling. And these people wonder why we are so concerned about miasma.
KF: So true. I read that article and some of the responses made me cringe. As L. said, we’re in the Kali Yuga. Even a simple example of devotion like “don’t name your pet after your Gods” gets met with hostility and push-back. They think that they’re escaping the Monotheism filter by getting away from “Christian ideas” like devotion and piety. But all they’re doing is feeding it: they’re buying into the idea that only Christians can be devoted to their Gods and only Christians can be pious. Rome knew about pietas centuries before Christ and St. Augustine’s City of God is very clearly modeled on the Roman Empire. And some devotional practices coming out of the Indus Valley predate not only Jesus but the Pyramids.
They can’t stand the faintest hint of reverence, of piety, of suggesting the Gods might in any way be above us. Which leads us to the question they never answer: if our ideas are so silly why do they make you so uncomfortable?
Kenaz has a new post up here. He points out that John Beckett’s posts on purity, sin, and miasma have spurred many interested discussions in the blogosphere.
It’s certainly sparked amazing examples of poor reasoning and illogic from rhyd wildermuth. i wonder what it is like in his head? i’d love to know how he equates maintaining proper ritual purity before the Gods to genocide against Jews and Romany. I mean, does he look down on Jews and Romany to the point that this is where HE would go, and thus cannot conceive of motivations that focus specifically on the Gods? Or is he rather tryign to bring up a straw argument, to damn those who do care about the Gods, traditions, and keeping themselves clean and in a state of proper receptivity to the Powers?
Apparently basic religious standards are now “oppression.”
To quote Kenaz:
Piety sees the state as an integral part of things. Rhyd and his cabal see the state as a tool of oppression that will ultimately wither away. Piety treasures the things which set you and your people apart. Rhyd and his see those differences as war waiting to happen and want to sand them down.
It’s perhaps time, we considered the full implications of their agenda.
I want to move our conversation away from politics for a moment to touch on two threads that I’ve been seeing emergent in Paganism and Polytheism lately. Firstly, we’re having an ongoing conversation about miasma. Apparently some Pagans think we should jettison the whole idea because it might lead to people equating it (inaccurately) with sin and thus feeling badly about themselves. Now ritual pollution is a thing, and keeping clean of it when approaching the Gods is important in many, many Polytheisms. I’m not sure why this is such a difficult concept in our communities today, but apparently it is. What are your thoughts on ritual purity and the community?
KENAZ: I think the idea of “sin” as “wrongdoing which lessens the wrongdoer before the community and the Gods” is entirely appropriate to Polytheism and Paganism. Of course moral and ethical codes are flexible: of course they change and develop over time and as circumstances change. But that doesn’t mean we should jettison them entirely or that the highest and best of all moral teachings is “do whatever you want so long as nobody gets hurt.”
In John Beckett’s latest Patheos article about Paganism and sin, his definition of “sin” owes more to his daddy issues and authority complexes than to the way Christians use the word. For example, the New Advent Catholic Encyclopedia offers a clear and detailed definition of sin from a Roman Catholic perspective. And while I’d disagree with some of it (I obviously don’t think things which lead people away from Catholicism are prima facie sinful, for instance), I’d say there’s a fair bit there, which could be of use to Polytheists and Monotheists alike. Contrast this with Beckett’s knee-jerk rejection of “Sin” because it must be CHRISTIAN and therefore bad.
I also think that Beckett et al are missing an important point about miasma and ritual pollution: it exists whether or not you acknowledge it. In Ifa osgobo is a tangible thing, which can stick to people and places and wreak havoc until it’s addressed. I got touched by osgobo after a friend committed suicide. I didn’t get it because I was a bad person: I got it because I lit candles in his honor without making appropriate precautions. (Spirits that die violently or in an agitated state can bring osgobo with them and this has nothing to do with whether they were good or bad people in life).
GK: I like some of John Beckett’s writing, but I do think this piece misses the mark significantly, especially leading in with dismissive remarks about piety.
Moving on though, I was always taught that Osogbo are actually a family of spirits and as such deserving of respect, including the respect of taking appropriate precautions around their potential presence. I think your example really highlights how one can be doing everything right but still miasma, pollution, or osogbo can still happen. It’s a natural thing in many respects for which we have clear cut protocols.
KENAZ: I have encountered miasma in other situations, which were strongly positive. The life change, my daughter’s birth, was wonderful and transformative — but I found myself out of alignment and struggling to redefine myself. And I think that could have been avoided had we had available the historical childbirth and post-childbirth rituals that helped welcome baby and parents to their new roles in their community and incarnation. But that was something I missed because (that damn Monotheism filter again), I still equated miasma with negativity, impiety and sin. As you wisely stated on your blog, miasma doesn’t have a moral payload: it can be incurred by sin or impiety but that is not the only way it happens. So that is something we definitely need to keep in mind — and something which would help prevent the types of abuses Beckett appears worried about in his essay.
GK: It definitely doesn’t have a moral payload (i like that expression). It’s not equivalent to sin at all. I feel like I need to say that over and over again for my readers, because it’s probably the most insidious misunderstanding I’ve encountered lately.Miasma does not equal sin. If you take nothing else away from this conversation, please please take that.
On a different topic, I’ve seen comments in several places to the effect that theologians and spirit workers and mystics like myself, like certain of my colleagues have a competence that makes people feel small. One post on tumblr (of course) actually accused one of my colleague’s writings of giving readers PTSD because they felt they couldn’t live up to the standards set by this writer for herself in her own practice. Of course, instead of setting better goals for themselves and allowing such writings to inspire them, a remarkable number of people chose to complain about how it made them feel bad and so they couldn’t read anymore, even years later, even though the spirit worker in question wasn’t telling people what to do, but was talking about her own practice. I’m wondering your thoughts on this.
KENAZ: There’s a very real danger of creating ego-driven hierarchies in a spiritual community. I’m a better spirit worker than you because I can horse Gods; my Gods love me more than you because I’m a Godspouse and you’re not; I hang on hooks and whip myself for my Gods while you just light candles for yours. And all that garbage is worse than useless. The important thing is your relationship with your Gods and your ancestors. If They are happy with your service, then you are doing things right. Even if those things don’t involve Ordeals or Sacred Kingship or Horsing or anything exciting like that. When you start seeking those things for glory or excitement or power, you take your focus away from the Gods. And that’s the first step in a long spiral downward.
GK: I’ve actually seen this quite a bit and it’s troubling. I tell people: do the work your Gods give you. If you’re an ordeal worker great. If you’re not, also great. I’m not quite sure why there’s this need to do the flashiest (and most dangerous) of practices when apparently making an offering of water and maintaining a regular prayer practice is too inconvenient. It makes me ask: are you doing these things for your Gods or for yourself? Do the work you’re given to do. If the focus isn’t on the Gods, then none of it matters. What’s the point?
KENAZ: That’s exactly it: when you start chasing titles or looking for attention (human or divine), you’re taking the focus off the Gods. That’s one of the things I learned from Fuensanta. She had this laser focus on the Gods above all else: it was about Them, not about the world recognizing her devotion or her piety. And if you have that focus, you’ll find yourself in right relationship with your Gods and with your world. That doesn’t mean things will be perfect for you, but it means you will be in a place from which you can put your trials in a proper perspective and fulfill your responsibilities to the Gods and to the community.
GK.: There it is. I aspire to her level of devotion and piety. I really do, every god damn day and every day I fall short. Still, I know what devotion can be and what it looks like to live a deeply engaged devotional life and that inspires me to keep trying.