Pagan Roots

I was recently reflecting at a Queer book group that I attend, about the issue of how we communicate about aspects of ourselves and the process of “coming out” and what this might mean. Whilst in that group we were specifically thinking about descriptors regarding sexuality and gender identity, it also raised for me the issue of how I adopt religious labels for myself.

Given that my own spiritual path is probably even more complicated than how I experience my sexuality and gender, it has caused me to ponder why in the 2011 UK census I chose to describe myself as a Pagan. In all honesty my decision was partially prompted by activism by groups such as the Pagan Federation that were seeking to increase awareness regarding the growth of minority religious communities. I was momentarily tempted to self-declare as “Jedi” (or possibly Sith), but in pursuit of the greater good I opted for Pagan.

Part of the reason that I take at least partial refuge in the self-description of being a Pagan, is the creative way in which many of the communities under that umbrella seek to engage (and wrestle!) with polarities and seek balance between them. Those of you who have read my recent series of posts about Androgyny will be well aware of my personal journey in exploring apparent dualities and how we as magical explorers dance with them.  Male/Female, Light/Dark, Internal/External all represent different attempts at trying to map and classify our experience of life’s complexity.

One such dichotomy that I have been considering recently has been the contrast between the vertical and horizontal aspects of religious expression.  Pagans of varying stripes (Druids, Wiccans, Heathens etc.) are hardly unique in trying to consider the tension between our relationship with the numinous realm of the vertical (gods, spirits, celestial beings etc.) and the horizontal plain in which we experience time, space, matter and relationships. Almost all religions seek to mark the year’s calendar with festivals that reflect the emergence or revelation of their given truth, but in my view, most Pagan paths go further in making use of sacred time and awareness of place in a way that brings the vertical and horizontal closer. The wheel of the year is not only a matrix in which the specific events of a salvation history can be placed (as in, say, Christianity), rather the changes in Nature during the course of our planet around the Sun is a divine revelation in and of itself.

Many forms of contemporary neo-paganism have at the heart of their theology a cosmological map that views matter less as something to be moved away from, and more a realm of experience in which our connection to the natural, the relational and the horizontal is explicitly the realm within which the vertical and numinous is experienced. It may seem obvious to state that our experience of the Gods inevitably happens within the realm of the life we know and experience, but I would argue that Paganism goes a step further in paying attention to the process in which the vertical and horizontal directly feed each other. Maps such as the Norse Yggdrasil are rarely realms of cosmic harmony that promise utopia, rather these World Trees hold realms in a dynamic tension whose frisson creates a Cosmos-driving energy.

For me, this more interactive process is perhaps part of Paganism’s appeal in owning its identity as a more emergent rather than revealed religion. While Paganism has its fair share of prophets laying claim to revelation and channelled material, over time (and through scholarship) it seems to be becoming more open in acknowledging the human soil from which these new religious expressions have grown. While our Gods are inevitably co-created as their archetypal patterns meet the challenges of our lives, these divine beings are no less real for having come through the filter of our contexts, our longings and our struggles.

Tree_Roots_at_Riverside

Networking

The beauty of these World Trees is that while their branches reach towards heaven in an attempt to connect the divine realm to our daily lives, so also their roots delve deep into the soil of our unconscious in search of sustaining nutrients. If our Gods are to have true depth, they will hold a rich darkness alongside their light. Without depth and mystery they will be little more than two dimensional pop-icons that while momentarily distracting, fail to exemplify our own longings for authenticity.

As in the example of the All-Father Odin, such explorations are not without sacrifice and as we delve into the roots of our lives and contexts, our engagement with Mystery (Runa) may well produce both roars of triumph and screams of anguish:

I know that I hung on a windy tree
nine long nights,
wounded by a spear, dedicated to Odin,
myself to myself,
on that tree of which no man knows
from where its roots run.

No bread did they give me or drink from a horn,
Downwards I peered;
I took up the runes, screaming I took them,
Then I fell back from there.

Havamal 138–139

I guess for those of us who are magical practitioners, our relationship to the vertical was always going to be more complicated. If the simpler task of faith, worship and subservience alone were going to satisfy, we wouldn’t be walking this path. While my own magical work has strong currents of Bhakti yoga and devotion within it, I am aware that such acts are less about worship and more about the active use of body and emotion to gain alignment with the principles these deities embody. I engage with these divinities not just to further my personal solipsism, but rather to amplify those narratives and ideas that I wish to see in the world. For me these generally represent a guarded optimism and a desire for the mysterious and heroic that comes from the deep roots of our full humanity. I continue to grapple with the challenge that any insights that I gain, must be embodied at the horizontal level of my interactions with other organic beings and the planet we inhabit together.

SD

Chaos Magic and The Pagan Year

There are eight Sabbats and eight colours of magic (in the system devised by Pete Carroll) and so (as someone steeped in both the Wiccan Paganism and chaotic/eclectic occultism) it makes sense to me to explore how these systems can relate to each other. Of course the esoteric cake can be cut any number of ways and so this is simply my (current) serving suggestion. A Brother of mine in Germany has been working on similar lines and has come up with some slightly different ideas, and that’s all good.  There is an immediate difference between these models in that the eight rays of the chaosphere are simply indicative of the many, many arrows which rush out from the singularity of Kia. (I could begin to discuss the great mystery of the ‘other colours’; of the ☀☀☀☀, ☀☀☀☀☀ & ☀☀☀☀☀☀☀☀☀☀☀ rays…but then I’d have to kill you 😉 [Censored! Classified information… NW]

But if we stick to the 8=fold symbolism for now…

We start with the ‘conventional’ colours of magick as given by Pete in Liber Kaos:

The Eight Colours of Magic

The Eight Colours of Magic

I asked Pete recently why he chose the locations for the colours as given in his diagram above. Of course these energies/colours/styles are in opposing (or perhaps ‘complementary’ pairs). However the diagram doesn’t fit with either the Qabalistic system (if you overlay the chaosphere on Isaac Luria’s ten-balls-and-twenty-two-sticks model of the Tree it doesn’t match up). Neither is there any obvious astrological relationship (like the order of the planets as given on the heptagram shown in Crowley’s Book of Thoth). Mr Carroll told me that the order was ‘essentially arbitrary’ and therefore by changing the position of the colours (while maintaining the complementary pairs) I wouldn’t be ‘committing any great heresy’ (phew!)

So my proposal is that the order of colours as given by Pete Carroll can be re-arranged to give a neat fit between the core symbolism of each Pagan sabbat and each colour of magick. I’ve only been using this model for a few months, but by working with love (the type of love that allows a mother to nourish her baby with milk) at Imbolc, and the more cerebral vibe of opening out my ability to communicate at the most recent equinox, it seems to be working out for me.

The symbolic links between the directions and colours are:

Yule – Octarine, the Sun at Midnight, the paradox and play of festival, the birth of the God Son.
Imbolc – Green, love and sacrifice, parenthood, the promise of Spring.
Spring Equinox – Orange, the incoming power of the year, East.
Beltane – Purple, sex.
Midsummer – Yellow, the self, the waking consciousness.
Lammas – Red, agriculture, war, John Barleycorn must die.
Autumn Equinox – Blue, wealth, reflecting on what we have gathered in the year.
Samhain – Black, death.

The Wheel of Chaos

The Wheel of Chaos

This type of re-configuration is, of course, one of the delights of modern magickal culture. We can create blends that suit our own spiritual tastes. Rather than going from system to system, abandoning one psychic structure to invest in a nice new shiny one, we can also manufacture hybrids. The alchemy of birthing such ceremonial chimera helps to keep our styles of magick strong and vigorous. And as a dedicated chaos magician and witch I’d rather be a robust mongrel than a sickly pedigree!

JV