To clarify my opinion re: this Politics v. Devotion and why there shouldn’t even be a versus

Yesterday I reblogged a post by Galina that was talking about how John Halstead was now a writer at Gods&Radicals. (Per Rhyd Wildermuth’s clarifying comment, I stand corrected: Halstead has been writing for Gods&Radicals for a while, albeit intermittently). I was caught off guard, and so I reblogged with the following post, provided unedited:

For fuck’s sake. Everyone who takes their polytheism seriously MUST read this. There is yet another terrible issue in our work to establish ourselves, and it is taking a political AND anti-theist stance that I am NOT liking. My religion is not a political position. It CAN include politics, as politics houses values and power relations, but religion should never BE a political position. There’s a big difference between advancing polytheism peacefully and equally in various, diverse directions (including politics and social justice), and crafting polytheism into a political position [instead of a tradition where the gods come first and social justice arises from this tradition]. I care about developing devotion, tradition, and right-relationship with the gods… AND having Halstead in this? I have a terrible, terrible feeling about this….

And Rhyd replied:

Hi. Just as a note of clarification, John Halstead has been one of the many, many writers at Gods&Radicals since its founding. He’s not new.

We do not insist on theological purity nor ideological purity in our writing collective. We’re against hierarchy and authoritarianism–we don’t police the beliefs and practices of our writers, nor would it make any sense to come up with a Statement of Belief for our writers to conform to.

And while most of us are polytheists (including all of the board and myself), we’re honoured to feature the writing of many other iterations of Paganism, and will absolutely continue to do so with the blessings of the many gods and spirits who’ve taken an interest in our work, and for whom we offer it. And besides, my gods don’t disappear because someone doesn’t believe in them the same way I do; I doubt yours will, either! 🙂

Taking into consideration that that last line was really a jab Taking into consideration that Rhyd and Galina are having personal issues mixing in with their ideological differences as well as the differences between their goals and what they want to bring to polytheism, this is what I have to say as an outsider who does not know Galina nor Rhyd personally, who does not know their relationship personally, and who is reading only what is being posted up so far.

I think working to restore cultus, devotion, tradition, space for the gods is a wonderful thing. I also think working to fight hierarchy, authoritarianism, and the evils of capitalism backed by polytheism is a wonderful thing; I don’t see how social justice and reform isn’t an offering to the gods or working to make space for the gods. (If social justice and religion weren’t tied together, there wouldn’t be social justice cores in theology programs, nor activism sustained by/for pagan groups, and/or liberation theology in any kind of religion. I certainly see how religion and politics come together and flow parallel to each other).

I actually agree with a lot that Rhyd says in his articles on capitalism (and anti-capitalism, for that matter). I also agree with a lot that Galina brings to the table on restoring devotion and encouraging people to develop a deep connection to the gods in whatever way they do so. Who’s to say that Rhyd’s great work isn’t heavily influenced by his deep devotion to the gods he works with – and who’s to say that Galina’s great work to publicly and privately establish cultus isn’t a form of activism for both the gods and for polytheists everywhere?

I hope that what you see here is this: both Galina’s and Rhyd’s approaches are equally valid and contribute to the greater diversity of polytheism. What Galina and Rhyd write from their stances doesn’t actually go against each other (and I am talking specifically within the parameters of the cultus and anti-capitalist stands, respectively). And what Galina and Rhyd have to bring to the table is equally important. It NEEDS to be talked about!

So why is it looking like we need to start deciding (and soon!) that we need to take sides? I’m not computing, apart from me understanding that there is a personal-relationship level to this that I’m not touching simply because I’m not Galina and I’m not Rhyd.

My religion is not a political position. It CAN include politics, as politics houses values and power relations, but religion should never BE a political position. There’s a big difference between advancing polytheism peacefully and equally in various, diverse directions (including politics and social justice), and crafting polytheism into a political position [instead of a tradition where the gods come first and social justice arises from this tradition].

When I wrote this, I was attempting to share four thoughts of mine: one, that I don’t think religion should ever be a political position and that is not what I am working towards; two, that I do understand the intimate relationship between religion and politics; three, that I fully support advancing polytheism peacefully and equally in various, diverse directions, as it damn well should (including politics and social justice); and four, that I personally think that a healthy relationship with engagement in politics and social justice comes from having established traditions and cultus (which is why I said, at the very beginning of this post, that I support fighting work backed by polytheism).

What I am nervous about is that we will come to a position where I will need to take sides – where we will all need to take sides because of this. And it doesn’t have to be that way! We don’t have to come to that! There isn’t one way to develop something, and there are many spheres that need our attention, that have the attention of the gods. Both Rhyd and Galina have really, really important Work, and I just wish they’d just talk it out, but of course that’s none of by business.

I think anyone who takes their religion seriously should always think about what they want to do for their god(s), what they want to do for their community, and what they want to do for the world. If it’s anti-capitalist social justice, awesome! If it’s restoring cultus, great! I don’t see these things as mutually exclusive – nor, in my opinion, should they be.

What I will certainly not do is support things that I see as wrong. Everyone has a right to their opinion, to develop and critique, and to grow in their differences; and everyone, I think, also has an obligation to cry out wrongs, whether it’s something institutional or something that someone else just casually says. I do not want to pick sides, because if someone asks me what my goal is for polytheism, I will answer every time, “Restoring cultus.” That is what I am working towards and that is what I have been Asked to do, on both a personal and public level. I don’t think Rhyd should be singled out because he has a different goal from Galina, but one does have to make the distinction that it is not the same goal. And that’s okay. The problem begins when that goal starts competing for attention.

Speaking of competing for attention, no, I don’t like that Halstead is on Gods&Radicals. And that’s just my damn opinion, as I have the right to complain and I have a reason for doing so. To me, Halstead is doing the equivalent of walking into a Catholic church and saying, “Okay, so I’m here. I want to be a Catholic, and I want you to call me a Catholic. But since I personally believe that Jesus Christ, God, the Holy Spirit, and the saints are archetypes, I want you to change the liturgy to reflect this ontology, and I want the theists to be totally on-board with this. Oh, and remember to call me a Catholic, because I am a Catholic.” I don’t like that at all…. and that’s just my opinion. Anyone can do as they like but, well, people are always going to say something. I don’t think Halstead’s actions are conducive to a healthy paganism or to restoring cultus – so, of course I’m not going to like his actions.

Just like Rhyd, just like Galina, I will forward what I believe is right and I will call out what I see as wrong – I believe that I have an obligation as a believer and as a human being to do so. And on that one tiny sentence, maybe we can all agree. And maybe, just maybe, we can have a fruitful conversation that leads to a healthier development of polytheism.

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In Progress: Frigg

 

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Frigg’s Shrine in Progress

I am used to dark gods, dark Creatures. I am used to the ripping, to the terrifying snarls in Their souls and the rageful gnashing of teeth. I have seen, heard, been through things you wouldn’t fucking believe. I am deeply understanding, connected to, harsh Beings. I am used to being blown from the water, suddenly ripped out and placed somewhere new, and going through the agony that comes with such change.

So when the All-Mother stepped into my life, Her touches were calm, almost sweet. They were subtle and gentle. She didn’t tear apart the room as Cernunnos, Maeve, the Unseelie had done; She swept in gently, commanding the space while watching quietly in attention. She had all the marks of a Great Queen: firm and precise, yet strangely approachable.

And those soft hands of Hers – that subtle way She came in and greeted me – that Presence that promised to solidify itself in my life panicked me more than any bloody vision, mad and furious Husband, or any sight of a water-horse brutally tearing one of Their Own apart.

Jormungandr? Yes. Angrboða? I am comfortable with Her. Kelpies, gryffins, dark beings that suck the life-marrow out of you? They are most welcome in my Home.

But Frigg? Frigg?

My terror of the All-Mother borders of severe adoration. But it is still terror. It is still feelings of unworthiness with the pure mess around me and the pure mess within me.

And yet – yet – She has been kind, and patient, and understanding. I am most grateful to Her.


Since She has stepped in, She has been a source of protection and strength. She has deepens my understanding of what it means to be a Queen and what it means to be a Warror. In all seriousness, She does not approach me solely as a devotee, or as a child, or as a friend. The strongest manner in which I can compare Her approach to is a Queen teaching another Queen how to be a Queen. It’s sort of like I am being mentored by Her on how to run a ‘kingdom’ and how to become a better Queen in order to be of service to others (because that’s really what sovereigns are – They are high servants). At the same time She is focused with me on developing my other Queen side, the wandering one: the Seer or the seiðrkona.

I feel Her presence around me constantly. Whenever I go to a museum, or I go out at all, She walks with me as if we were two Queens walking in a garden, perhaps speaking of diplomacy as we appreciate the fine aesthetics of the world around us. Her back is straight, Her hands are folded before Her, Her eyes are attentive (but They hide so much!), and Her dress strokes the floor with every regal step. She urges me to not slouch, to keep my back straight and my carriage refined and graceful. Your Body is a Palace, She teaches me. Poise, grace, carriage – these things are not merely physical cultivations. They are spiritual cultivations as well. Take care in what comes in and what comes out.

She is now present in my divinations. Now, every time I perform a Seership service, I pour out tea into a vintage tea-cup I had gifted Her (with Her permission) and do things at Her direction. If spirits and gods are present, She teaches me a protocol of welcome. She speaks to me and gives counsel to the querent, all the while teaching me the deeper, more complex subtleties of Sight through example. She confirms readings and corrects me when I make a mistake – gently, but firmly, in a way that secures that the mistake will be learned from and not repeated.

In less than an hour She showed me a much different way of Seering. Usually, how I Seer is explained in the imagery of a Lake. I immerse myself completely into the Lake; from there, I See all things. However, I will say that any kind of Seership where immersion is present and sustained for long period  is not only highly dangerous but energetically taxing; one is essentially Linking their energy to someone else’s and sacrificing one’s form in order to See.

Frigg instead shows me a tapestry, constantly woven even as I Seer; one long, thick braid trails down the tapestry resembling a witch’s ladder, and I realize that each charm/bone/object woven into the tapestry is the physical representation of fixed points in one’s life. In each charm/object was a swirling galaxy, showing me each situation with clarity and depth. (It took me a moment to realize that I was actually looking at this person’s wyrd, and I am still not over the shock and awe).

Slowly – slowly – She is enacting great changes in my life. She is taking Her time, but not a second late nor a second early. It is clear to me that Frigg came in order to help change me, this slow but sure and total change. With Her, with Everyone, I am becoming something and someone else. Her voice is measured, Her touch guiding, and Her Presence is powerful.

My Life is changing in Her hands. Slowly, order is being restored alongside lessons of how to keep things clean and organized. I am being taught how to be mindful and how to properly serve. She quite literally holds my tapestry, and She allows me to see how She weaves the threads of my wyrd. She shows me only a small braid, just what She is working out for me to observe… but I swear that, out of the corner of my eye, the rope of fixed points is thicker with charms and bones than with thread.

I am grateful for Frigg in my life. And I hope that I will listen, I will learn, and I will serve.

Great Lady, may I always be Yours.