In Praise of Ancestors

This is only going to be a short post but I feel I need to write it. As you know, ancestor veneration is an important part of my paganism. Over the past year or so, I’ve started to pray to my ancestors when I have problems or an issue I want help with. And what’s become very surprising to me is that every single time the prayers have been answered. Maybe it’s just coincidences…it’s usually for little things like a safe flight, or today – a room being available for us six hours before the official check in time at the hotel, rather than big things like winning a lottery or whatever…but many coincidences in a row – that starts to raise questions about whether there’s something more going on. And if there is, well it’s only right to give thanks. And so that’s what I’m doing with my post today. Thanks ancestors.

The Last Temple of the Celts

fascinating

Feral Words

druids The Druids Bringing in the Mistletoe, by Edward Atkinson Hornel & George Henry

The west of Europe used to be full of Celtic temples. In every settlement, every holy grove, every mountain top and ring of stones that held any import for the peoples of old there would have been some structure marked out as holy, a place to connect the people to the spirits who lived alongside of them. There were statues of gold and idols of stone, rings of trees wreathed with cloth, wells encircled by the swirling patterns of the art called La Tene. A vivid, distinct and technically accomplished culture did as all such cultures have done; piled up in its holiest of holies the greatest achievements of its civilisation, to honour the gods that it worshipped.

The afterglow of their achievements still hangs on the horizon. The illuminated gospels of Ireland, the giant carved stones of the Picts…

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What Pagan Monasticism could look like!

In my last post, I talked about the fact that I think Paganism needs a Monasticism. I talked about the New Monasticism movement that has inspired me with their dual commitment to a life of disciplined contemplative spiritual practice and radical service to the poor and needy in society. A vision I believe should be the foundation of any Pagan Monasticism. In this post I want to explore what some Pagans are currently doing, as well as outline some of my initial thoughts about how such a Monasticism could work.

Perhaps the most advanced work currently undertaken by Pagans in this area is the work of the Order of the Horae. They have produced a Book of Prayer so members can pray the daily office (set hours and prayers each day), a set of Prayer Beads, A Rule of Life based around 12 principles and more. This is the sort of thing any Pagan monastic group needs to have in place. Less advanced are groups like the Order of the Sacred Nemeton, Druid group AODA’s Gnostic Celtic Church and the outgoing ArchDruid of ADF who has been working towards developing a monasticism there too. There is also some interesting work going on by an OBOD member. All these attempts show there is a hunger and a drive to create a more monastic and contemplative space within Paganism. But there is one area these groups have not yet built into their vision – social justice and service to the poor and needy.

For me, Paganism has got to matter in the real world too. It can’t just be about our personal spiritual practices, it has got to have positive effects on the world around us. If we want to see Paganism grow, be accepted by society as a legitimate religious option and, importantly, be able to challenge those aspects of society which need changing, then a Pagan Monasticism can’t be about withdrawing from the world, it needs to be about engaging with it, showing the world a better way of life, and making it a better place. This means a Pagan Monasticism needs both elements of the vision – the disciplined contemplative spiritual practice and the radical service to the poor and needy. This is why Pagan monasteries should not be out in the countryside but should be deliberately placed in run down urban areas and communities. And if we want access to greenery, then maybe teaching local people guerilla gardening might be a way forward.

So let’s move on to considering some elements of how this Pagan Monasticism could work. For that I will look to the book by Greywind, The Voice within the Wind. In this book he sets out 9 strands of the Druidic identity and I believe these strands can help us to form a vision of what a Pagan Monasticism might look like.

druidThe first aspect is history and culture. The ancient Bards were historians, the keepers of the lore and culture, of story, of genealogy. A Pagan Monasticism should offer access to and study in the lore and aspects of Pagan culture. Pagan monasticism should make study an important element of their practice. They should learn and share the stories of ancient times. Genealogy is also important, the Pagan monks should research their own ancestry and offer services for others who want to do the same. Related to this is the importance of honouring ancestors and Pagan monks should set an example by doing this..

Secondly is Art. Bards were not just historians, they were musicians, poets, storytellers, actors and more. A Pagan monastery is the perfect place for a Pagan culture of art to flourish, and for the artists within the Pagan community and community at large to find a place to fit in and grow in their talents and abilities. Pagan monasteries could have rooms dedicated to art and music, a place for local young people to hang out and learn new skills, a place for performances to the community. Perhaps this would evolve into a way to help make the monastery financially sustainable too.

Third is healing, the realm of the Ovate. Ancient Ovates would have been skilled in herbalism and healing, and perhaps modern Pagan monasteries could offer the same – healing for both physical and psychological issues through herbalism, counseling and so on (assuming the right skills and training were in place). Another important aspect of this healing would be healing with the “more-than-human” world – healing the abandoned and forgotten places, showing people how to regenerate the land and honour the spirits of the land.

Fourth is metaphysics – studying the spiritual aspects of the cosmos and the inner self. This includes learning about how the ancient Pagans viewed their universe e.g the three realms.

Fifth is Seership – studying and offering divination services.

Sixth we move on to the realm of the Druids. The were the Ritualists. A Pagan monasticism needs to celebrate rituals, whether the eight high days, the phases of the moon or rites of passage. Monks would follow a rhythm of life set by nature and the cycles of the year. The monks would become skilled in the art and practice of ritual and celebrate regularly. Rituals must be public and open to the community, although personal ones such as for weddings/ funerals e.t.c could be offered to select groups of people. Related to this is the importance of regular daily practice. A Pagan monasticism would be committed to regular disciplined and communal ritual, prayer and meditation at set points each day.

Seventh is the study of natural philosophy. Druids and other Pagans studied nature. They studied philosophy and they were committed to finding truth and wisdom. The same should be true of modern Pagan monks. They should study the external world – the nature around them (including a practice of spending a regular daily period of direct contact with nature so they develop a bio-regional outlook) and philosophical wisdom from a variety of sources.

Eighth is Teaching. The ancient Druids were teachers. They taught their societies moral, wisdom and more. They were often the school teachers. Modern Pagan monks can also teach others whether through conversations, writing or formal teaching. They can teach people old skills (re-skilling), they can teach people the wisdom and stories of the ancient world and they can teach people how to live sustainably on the earth.

Finally, we come to service. The ancient Druids served their communities, as lawyers, doctors, political advisors and more. They were known as peacemakers who could walk between armies and stop battles. They believed in service and making the world a better place. Like the ancients, modern Pagan monastics can serve their communities too, committed to nonviolence and working to effect peacemaking and conflict resolution in society. Or inspired by the ancient legal roles, offer advice and help to those who need to access services of debt relief, social benefits and so on. Or inspired by the ancients role as political advisors, they can speak truth to power and offer a prophetic voice against those in power.
I hope this gives some idea of the type of Monasticism I want to see Pagans develop – one in which people are committed to a disciplined lifestyle of daily regular contemplation, ritual, offerings and prayer to the gods and ancestors. A lifestyle committed to following a rhythm of the year based around times of celebration but also fasting. A lifestyle studying nature, wisdom, philosophy and lore, and then teaching that to others. A lifestyle of creativity in art and poetry. A lifestyle of living in bioregional harmony with the earth. And a lifestyle committed to service to the community, whether through offering ritual, divination, conflict resolution, advice, counseling and fighting for social justice. In our next post we will explore this issue of service, and particularly peacemaking in more detail.

I want a Pagan Monasticism

Please note that this will be a series of articles exploring the theme of Pagan Monasticism. In this first one I want to simply set out the foundation stones of my thinking.

monk1Today I want to write about a dream of mine, I’ve had for a long time, and it started back when I was a Christian. It is monasticism. From the age of 16 I started questioning Christianity and it led me through various different denominations and ideas until eventually I left Christianity completely 6 years later. However, some things stuck with me during that journey. I was a very conservative Christian for a long time, but as I started to research I became more and more liberal, both theologically and socially. I read books like “God’s Politics” by Jim Wallis, which opened my eyes to the fact that that Jesus wasn’t an arch-conservative but that his words in the Sermon on the Mount and parable of the sheep and goats were the heart of his message (obvious I know, but much of the time we only see what we want to in religious books).

Jim Wallis was involved with a movement called “Sojourners” which was essentially the “Christian Left.” And within that movement is a man called Shaine Claiborne. And he set up an intentional community in the USA called “The Simple Way” dedicated to living a “contemplative and prophetic life.” In other words, they are committed to two things – living a life of committed regular spiritual practice and living a life of radical service to the poor and needy in their communities (old testament style meaning of prophetic – calling people to live a better way through example). It was a vision that caught my imagination. It was the vision of a new movement called “New Monasticism.” Although protestant, it’s spiritual practices like praying the daily office, using a liturgy and following a rule of life, were inspired by Catholicism and Celtic Christianity. Shane wrote a book called “The Irresistible Revolution” talking about applying Jesus sermon on the mount to our lives and how this New Monasticism fitted into it. He was very clear in the book about the importance of people creating the Kingdom of God in the world here and now. This New Monasticism was not about withdrawing from life, but deliberately going into the most broken parts of society, places ravished by poverty and racism, and offering healing.

The members of the Christian New Monasticism movement dedicated themselves to 12 “marks” –

  1. Relocation to the “abandoned places of Empire” [at the margins of society].
  2. Sharing economic resources with fellow community members and the needy among us.
  3. Hospitality to the stranger.
  4. Lament for racial divisions within the church and our communities combined with the active pursuit of a just reconciliation.
  5. Humble submission to Christ’s body, the Church.
  6. Intentional formation in the way of Christ and the rule of the community along the lines of the old novitiate.
  7. Nurturing common life among members of an intentional community.
  8. Support for celibate singles alongside monogamous married couples and their children.
  9. Geographical proximity to community members who share a common rule of life.
  10. Care for the plot of God’s earth given to us along with support of our local economies.
  11. Peacemaking in the midst of violence and conflict resolution within communities along the lines of Matthew 18.
  12. Commitment to a discipline contemplative life.

In other words, it was a community committed to working for peace and social justice while living a disciplined contemplative life.

The Simple Way is an intentional community, that is, “A community that is a planned residential community designed from the start to have a high degree of social cohesion and teamwork. The members of an intentional community typically hold a common, social, political, religious, or spiritual vision and often follow an alternative lifestyle. They typically share responsibilities and resources.”

Recently I have come across another development within the New Monasticism movement – an inter-religious New Monasticism which has similar aims but is not limited to one religion but is open to the wisdom of many traditions. There is a strong influence of Buddhism in there too. It was inspired by a book by Raimon Pannikar called “Blessed Simplicity: The Monk as Universal Archetype” which talked about how the “monk” is an archetype that we can all have access to. This inter-religious New Monasticism has the following vows –

  1. I vow to actualize and live according to my full moral and ethical capacity.
    2. I vow to live in solidarity with the cosmos and all living beings.
    3. I vow to live in deep nonviolence.
    4. I vow to live in humility and to remember the many teachers and guides who assisted me on my spiritual path.
    5. I vow to embrace a daily spiritual practice.
    6. I vow to cultivate mature self-knowledge.
    7. I vow to live a life of simplicity.
    8. I vow to live a life of selfless service and compassionate action.
    9. I vow to be a prophetic voice as I work for justice, compassion and world transformation.

Wow. What a vision! Is there any reason this could not form the basis of a Pagan Monasticism?

I’m not sure traditional monasticism of withdrawing from the world fits particularly well with Paganism, but the world-affirming nature of these New Monasticism movements can and do fit well with Paganism.

If we look at history, it is likely that the famous Druid teaching schools of Britain and Ireland were almost certainly turned into the first monasteries and Druid’s probably became some of the first monks. It is interesting to note that Celtic Christianity primarily spread through a “monastic model” rather than a traditional Rome-inspired parish model. And eventually it came to dominate the faith of the people of Britain and Ireland.

If we look further afield to India, the home of the largest and oldest Pagan Polytheist religion in the world, Hinduism, we see that monasteries play a very important part in the faith and the daily lives of people. It is the same with the Pagan Polytheist religion of Daoism in China. So Monasticism can clearly work in Pagan religions. In fact, some Pagans have been beginning to do just that but we’ll talk more about that in my next post.

Can Pagans honour Jesus?

jesusSo recently I’ve been thinking about honouring ancestors of culture and how some pagans honour “heroes”, rather than just honouring my ancestors of blood. I have come up with a few that I think I want to honour (by lighting a candle on the date of their death to them) like King Alfred the Great who made England and King Penda who was the last Pagan king in England. I’ve also been thinking about honouring Jesus.

Why honour Jesus? Well there are many reasons. Some personal and some cultural. For 10 years as a teenager I was a Christian. As much as I try to run from the person I was at that time, Christianity still has a hold on me and that decade was still an important part of who I am. Despite the fact that I cannot believe in the god of the Bible anymore, I still admire Jesus and his teachings. In fact my political-economic philosophy of Distributism (the “small is beautiful” ideal) is based on Catholic social teaching and the Bible. And since I left Christianity, I think my ethics have become more influenced by Jesus words. Many Pagans have a past in Christianity which is difficult to escape from. Both western culture and those who have spent time in Churches have been heavily influenced by Christianity whether we like to admit it or not, but perhaps, just perhaps, there might be a way to better come to terms with our past and move on, to be healed of the emotional and mental damage caused by monotheism’s influence, to accept a past part of our identity, by embracing Jesus as cultural ancestor. At least that’s my current thinking.

There is no doubt that for anyone born in the west, Jesus is a cultural ancestor. Whether he actually said or did the things in the Bible is irrelevant. The almost certainly was a man called Jesus who’s influence has in so many ways created the world we live in today through his followers. In fact, he has probably been the single most important influence on the western world. Therefore, I have come to the conclusion that he deserves respect and honour as an ancestor.

Interestingly in the ancient world, pagan cultures would often “deify” those they considered cultural heroes (such as Hercules) and honour them. Pagans who believe in literal gods probably already acknowledge that Yahweh is a god who exists, but isn’t the way the Bible portrays him and they don’t worship him (except Canaanite Reconstructionists). They might even agree that while Jesus was just a man, his spirit has now received so much praise and worship over the past two thousand years that he has been deified and turned into a real god too. But even from a naturalistic perspective, it’s quite clear that Jesus’ has as much influence, if not more, than the archetypes we honour that are part of the collective unconscious.

So basically my argument is that honouring Jesus is both something Pagans should seriously consider because of his influence and as a way to acknowledge and perhaps heal the effects of Christianity on our lives.

In terms of how to do it? Well I think Good Friday is the perfect day for this.One day a year, the date of his death, consider lighting a candle for Jesus, thinking about the influence of Christianity on our culture and lives. Consider even having a statue of Jesus on your altar for that day. And maybe even attending a Church to pray to him. What do you think?

I’m Back! There’s a new book!

Hey everyone,

So my other website (naturalpantheist.com) has been taken offline for some reason and I can’t contact the host. I haven’t been posting much there anyway recently so I have decided to move back to using this site. I am traveling a lot so for the next few months at least, there’s likely to be few posts here. But hopefully come summer, I’ll get back to updating this blog.

In other news, John Halstead of Humanistic Paganism has just launched a new book – “Godless Paganism: Voices of Non-Theistic Pagans. It is an excellent book (although I might be a little biased as it contains a few articles from yours truly). If you would like to find out more or purchase the book, please check out this link – Godless Paganism.

godless