Polytheism and Monism
18 hours ago
Sunday, November 1, 2009
Apology to readers
Hello. The Political Pagan must apologize. The last weeks have been too busy with other projects to post here. Weekly blog postings should recommence in mid-November. In the meantime, it would be great to hear from readers of what topics they would like to hear more discussion about. Still in the planning stage: a posting against Pagan fundamentalism. All for now. Keep in touch.
Wednesday, October 14, 2009
From Halloran to the Havamal
The Political Pagan blogmeister returns to the blog this week quite amazed at the vociferous response to last week's posting "In Defense of Dan Halloran." While he appreciates the commitment to moral integrity on the part of those who disagreed with the author about excusing Mr. Halloran for trimming around the topic of his religious identity in a newspaper interview for the sake of a political campaign, the author remains convinced of the validity and practicality of his original point of view.
The author continues to believe that Pagans who operate in the public sphere should not be forced to sacrifice their chances for professional and personal fulfillment on the altar of public self-disclosure. The author wants to see more and more Pagans achieve great success in many professions and occupations, win the respect of their fellow citizens, and THEN "come out" with their Pagan identity at a time and place of their choosing if they judge that this will be a positive contribution to the overall cause of Paganism as well as their personal well-being. The author believes that in the long run, this approach will provide a solid foundation for the Pagans of the future to build upon. Premature self-disclosure in a hostile environment might only lead to self-destruction and public persecution.
Having struggled to build a career in the murky waters of higher education, the author is speaking from experience, and hopes that readers can respect that even if they disagree. Let those who are in a position to shout from the rooftops do so; not everyone is in such a situation. Some need to keep their religion private and out of public view, and they should not be looked down upon.
The ancient Norse text "Havamal" teaches the need to be careful and circumspect in potentially hostile situations, and not talk overmuch, because one never knows where enemies may be lurking. Until the day when Paganism is widely accepted in American or other societies, a bit of caution and restraint may be the path of greatest wisdom.
Of course, the person who loudly and proudly proclaims and defends his identity and dares anyone to oppose him, who is willing to fight to the death outnumbered by his enemies and eventually dies in a blaze of glory shouting "ODIN!!!" might make a better hero for a Hollywood action movie or Playstation video game, but to the author, this is just juvenile warrior-hero fantasy: great stuff for angry thirteen year-olds, but not real life and not real Paganism.
The author continues to believe that Pagans who operate in the public sphere should not be forced to sacrifice their chances for professional and personal fulfillment on the altar of public self-disclosure. The author wants to see more and more Pagans achieve great success in many professions and occupations, win the respect of their fellow citizens, and THEN "come out" with their Pagan identity at a time and place of their choosing if they judge that this will be a positive contribution to the overall cause of Paganism as well as their personal well-being. The author believes that in the long run, this approach will provide a solid foundation for the Pagans of the future to build upon. Premature self-disclosure in a hostile environment might only lead to self-destruction and public persecution.
Having struggled to build a career in the murky waters of higher education, the author is speaking from experience, and hopes that readers can respect that even if they disagree. Let those who are in a position to shout from the rooftops do so; not everyone is in such a situation. Some need to keep their religion private and out of public view, and they should not be looked down upon.
The ancient Norse text "Havamal" teaches the need to be careful and circumspect in potentially hostile situations, and not talk overmuch, because one never knows where enemies may be lurking. Until the day when Paganism is widely accepted in American or other societies, a bit of caution and restraint may be the path of greatest wisdom.
Of course, the person who loudly and proudly proclaims and defends his identity and dares anyone to oppose him, who is willing to fight to the death outnumbered by his enemies and eventually dies in a blaze of glory shouting "ODIN!!!" might make a better hero for a Hollywood action movie or Playstation video game, but to the author, this is just juvenile warrior-hero fantasy: great stuff for angry thirteen year-olds, but not real life and not real Paganism.
Wednesday, October 7, 2009
In Defense of Dan Halloran
The author of this blog would expect that many of his readers are aware that in the Queens area of New York City, there is a Heathen candidate for public office. Dan Halloran, a respected member of the Theodism variant of Heathenry/Asatru/Norse Paganism, is a Republican candidate for City Council in NYC. He recently got himself into some trouble with the media, with his chances for political victory, and his relations with fellow Pagans because of some newspaper stories about his Theodish affiliation.
The author had a mixed reaction to hearing about Halloran's candidacy. Though it is exciting that someone with a Pagan identity would run for such a position, Theodism is not the author's favorite flavor of Norse Paganism, as it is heavily involved with the idea of tribal identity that this writer has expressed discomfort with in the past. Furthermore, the Republican party in the USA is a political movement that the author finds extremely disagreeable, to put it mildly. For a liberal-progressive Pagan, there is not much to like about a right-wing political party that has often stood for racism and opposition to environmental protection efforts, to name just two items on what could be a very long list. So the author was struck with a dilemma: to cheer or to jeer at this Republican Heathen's run for office?
Certainly, Halloran's effort was groundbreaking, but the author would have much preferred that the first Norse Pagan to run for public office in the USA be a liberal Democratic candidate. That, however, is just a matter of personal taste, and it was mitigated by reading on various Asatru/Heathen forums about what a fine man and long-term supporter of Asatru and Theodism Halloran has been.
Something soon happened that caused the author to feel a rush of compassion for Halloran. Having been "outed" in a local newspaper about his involvement in Theodism, Halloran defended himself with an essay in which he spoke in very generic terms about being raised a Catholic and having belief in God. The author read this as a necessary political response, with a bit of understandable camouflage of religious identity, as the smartest possible way to deal with the political damage sure to follow from being associated with a religion that most Americans are likely to think badly of, out of ignorance, fear and the typical American distrust of non-Christian religiosity.
Then the author saw reactions from other Norse Pagans and Heathens on a variety of Heathen-related sites, and was quite shocked. Quite a few lashed out at Halloran in a brutal manner and condemned him for not making a more forthright public defense of his Heathenry. Several expressed pride in how they had been in tight spots themselves with job interviews and the like, and had openly proclaimed their Paganism despite the consequences. The author found this kind of reaction quite ironic, as it seemed as if what these critics really wanted was for Halloran to sacrifice his political aspirations and become a "martyr" for Heathenry, despite martyrdom being a rather Christian concept! The author feels that some expression of disappointment over Halloran's statements might have been fair game, but that this went over the line.
Worse, it suggested a very shortsighted and self-destructive view of how Heathens and Pagans should function in American society. There are few professions or lines of work where a person in America can really get away with being openly Pagan without paying some kind of cost in terms of lost respect, increased animosity, and decreased prospects for personal advancement, if not a quick loss of employment altogether. The insistence on Pagans or Heathens or Theodsmen proudly displaying their religious affiliation in very public ways even when in high-profile positions would, the author believes, probably confine Pagans to very low-level and marginal occupations. The author does not think that any Pagan should be forced to proclaim his or her religious identity when this might mean an end to their professional aspirations or a one-way road to public humiliation or persecution.
America is just not that tolerant, not yet. Let's be compassionate to those who need to cloak and conceal their Pagan identity at this point in time. After all, Odin, Thor and Loki all shifted shapes, lied and traveled in disguise when this was necessary to achieve their aims.
The author would be very curious to hear from readers in other countries about any similar or parallel situations of Pagans in politics in other lands.
The author had a mixed reaction to hearing about Halloran's candidacy. Though it is exciting that someone with a Pagan identity would run for such a position, Theodism is not the author's favorite flavor of Norse Paganism, as it is heavily involved with the idea of tribal identity that this writer has expressed discomfort with in the past. Furthermore, the Republican party in the USA is a political movement that the author finds extremely disagreeable, to put it mildly. For a liberal-progressive Pagan, there is not much to like about a right-wing political party that has often stood for racism and opposition to environmental protection efforts, to name just two items on what could be a very long list. So the author was struck with a dilemma: to cheer or to jeer at this Republican Heathen's run for office?
Certainly, Halloran's effort was groundbreaking, but the author would have much preferred that the first Norse Pagan to run for public office in the USA be a liberal Democratic candidate. That, however, is just a matter of personal taste, and it was mitigated by reading on various Asatru/Heathen forums about what a fine man and long-term supporter of Asatru and Theodism Halloran has been.
Something soon happened that caused the author to feel a rush of compassion for Halloran. Having been "outed" in a local newspaper about his involvement in Theodism, Halloran defended himself with an essay in which he spoke in very generic terms about being raised a Catholic and having belief in God. The author read this as a necessary political response, with a bit of understandable camouflage of religious identity, as the smartest possible way to deal with the political damage sure to follow from being associated with a religion that most Americans are likely to think badly of, out of ignorance, fear and the typical American distrust of non-Christian religiosity.
Then the author saw reactions from other Norse Pagans and Heathens on a variety of Heathen-related sites, and was quite shocked. Quite a few lashed out at Halloran in a brutal manner and condemned him for not making a more forthright public defense of his Heathenry. Several expressed pride in how they had been in tight spots themselves with job interviews and the like, and had openly proclaimed their Paganism despite the consequences. The author found this kind of reaction quite ironic, as it seemed as if what these critics really wanted was for Halloran to sacrifice his political aspirations and become a "martyr" for Heathenry, despite martyrdom being a rather Christian concept! The author feels that some expression of disappointment over Halloran's statements might have been fair game, but that this went over the line.
Worse, it suggested a very shortsighted and self-destructive view of how Heathens and Pagans should function in American society. There are few professions or lines of work where a person in America can really get away with being openly Pagan without paying some kind of cost in terms of lost respect, increased animosity, and decreased prospects for personal advancement, if not a quick loss of employment altogether. The insistence on Pagans or Heathens or Theodsmen proudly displaying their religious affiliation in very public ways even when in high-profile positions would, the author believes, probably confine Pagans to very low-level and marginal occupations. The author does not think that any Pagan should be forced to proclaim his or her religious identity when this might mean an end to their professional aspirations or a one-way road to public humiliation or persecution.
America is just not that tolerant, not yet. Let's be compassionate to those who need to cloak and conceal their Pagan identity at this point in time. After all, Odin, Thor and Loki all shifted shapes, lied and traveled in disguise when this was necessary to achieve their aims.
The author would be very curious to hear from readers in other countries about any similar or parallel situations of Pagans in politics in other lands.
Wednesday, September 30, 2009
Let Us Worship the Tree
One recent reader suggested that this blog had gotten bogged down in criticizing aspects of Norse Paganism that the author objects to. The suggestion was made that it would be good to devote more space to articulating a positive vision of the kind of Paganism that the author would like to see. This entry is a first step in that direction, building on ideas that have been hinted at and pointed to in earlier portions of the blog.
In Norse Paganism and many other European-derived religious traditions, as well as many traditions from other regions and peoples around the world, one of the most potent symbols of unity and interconnectedness among the many aspects of our existence is a tree often called a "World Tree," a mighty tree which rises from earth to sky, whose roots and branches reach out in all directions. In Norse tradition, this is Yggdrasil. In other traditions it has other names. It is the center of the universe in the Norse cosmos, containing within its expanse nine worlds in all, including ours, the world of mankind.
In Norse myth, the base of Yggdrasil is where the three Norn sisters, supernatural beings who may be more powerful than even the gods, carve runes that shape the past, present and future and determine the fates of all. The Norns also water the tree each day. Yggdrasil is also where the gods meet each day to hold council. It is on the tree that the god Odin hangs himself in a ritual of self-sacrifice, an action which gives him access to magical wisdom. "Ygg" is in fact an alternate name of Odin, and Yggdrasil means "the steed of Odin," as he "rides" the tree in his shamanic quest for knowledge.
The tree suffers from deer that nibble its branches and a serpent, Nidhogg, that snaps at it from below. When the end of the world comes in the poem "Voluspa," one of the indications of the coming doom is that the Tree begins to tremble. It is therefore something of a nerve center for the Norse cosmos.
We also have evidence that the World Tree was of great significance in pre-Christian worship of the Germanic peoples. The Saxons, a Pagan people who would ultimately be forced into Christianization by the armies of Charlemagne at the end of the eighth century, worshipped a great oak pillar symbolizing the world tree, which they called the Irminsul. When the Christian missionary Boniface came and cut down the oak, this act of disrespect and sacrilege likely contributed to the strife between the Saxons and the growing empire of Charlemagne, which would ultimately lead to a bloody war that was in certain respects a Holy War. The Saxons burned Christian churches, and the Christians demolished Pagan temples. On one horrific day in 782, Charlemagne had 4000 Saxons beheaded for reneging on an agreement to embrace Christianity. When the Saxons finally surrendered after 32 years of off-and-on war with Charlemagne, the terms of surrender included the death penalty for any further practice of Saxon Pagan religion.
The holy tree of the Saxons, the Irminsul, therefore bears a special meaning for Pagans today as a historical marker of the past suppression of Paganism by Christianity. Taken together with the Norse myths of Yggdrasil, as well as the similar World Trees of other traditions, we have a very good foundation in past tradition for seeing trees as proper objects of worship.
In our current time, when the world faces the possibility of environmental collapse brought on by unthinking human destructiveness, trees have become symbols of ecological awareness. Planting a tree has become emblematic of concern for the environment, and protecting trees and forests are key objectives of modern environmentalism, a form of "conservatism" that liberals, progressives, and even conservatives can get behind.
The World Tree is therefore a wonderful focus for a Paganism that is concerned with global welfare. It is a greater-than-human reality that suggests interconnection and the need to care and protect our world. It cannot be interpreted to support racism or narrow tribal concerns or self-centered individualism, but brings us out of our selves to a broader vision of human life rooted in the natural environment.
For these overlapping spiritual, historical and political reasons, the Tree is the perfect religious symbol for a progressive-minded Paganism. It also connects us to many other religious traditions in their own moments of reverence for nature.
Therefore, let us worship the Tree.
I invite readers to submit other myths and beliefs concerning sacred trees of other traditions.
In Norse Paganism and many other European-derived religious traditions, as well as many traditions from other regions and peoples around the world, one of the most potent symbols of unity and interconnectedness among the many aspects of our existence is a tree often called a "World Tree," a mighty tree which rises from earth to sky, whose roots and branches reach out in all directions. In Norse tradition, this is Yggdrasil. In other traditions it has other names. It is the center of the universe in the Norse cosmos, containing within its expanse nine worlds in all, including ours, the world of mankind.
In Norse myth, the base of Yggdrasil is where the three Norn sisters, supernatural beings who may be more powerful than even the gods, carve runes that shape the past, present and future and determine the fates of all. The Norns also water the tree each day. Yggdrasil is also where the gods meet each day to hold council. It is on the tree that the god Odin hangs himself in a ritual of self-sacrifice, an action which gives him access to magical wisdom. "Ygg" is in fact an alternate name of Odin, and Yggdrasil means "the steed of Odin," as he "rides" the tree in his shamanic quest for knowledge.
The tree suffers from deer that nibble its branches and a serpent, Nidhogg, that snaps at it from below. When the end of the world comes in the poem "Voluspa," one of the indications of the coming doom is that the Tree begins to tremble. It is therefore something of a nerve center for the Norse cosmos.
We also have evidence that the World Tree was of great significance in pre-Christian worship of the Germanic peoples. The Saxons, a Pagan people who would ultimately be forced into Christianization by the armies of Charlemagne at the end of the eighth century, worshipped a great oak pillar symbolizing the world tree, which they called the Irminsul. When the Christian missionary Boniface came and cut down the oak, this act of disrespect and sacrilege likely contributed to the strife between the Saxons and the growing empire of Charlemagne, which would ultimately lead to a bloody war that was in certain respects a Holy War. The Saxons burned Christian churches, and the Christians demolished Pagan temples. On one horrific day in 782, Charlemagne had 4000 Saxons beheaded for reneging on an agreement to embrace Christianity. When the Saxons finally surrendered after 32 years of off-and-on war with Charlemagne, the terms of surrender included the death penalty for any further practice of Saxon Pagan religion.
The holy tree of the Saxons, the Irminsul, therefore bears a special meaning for Pagans today as a historical marker of the past suppression of Paganism by Christianity. Taken together with the Norse myths of Yggdrasil, as well as the similar World Trees of other traditions, we have a very good foundation in past tradition for seeing trees as proper objects of worship.
In our current time, when the world faces the possibility of environmental collapse brought on by unthinking human destructiveness, trees have become symbols of ecological awareness. Planting a tree has become emblematic of concern for the environment, and protecting trees and forests are key objectives of modern environmentalism, a form of "conservatism" that liberals, progressives, and even conservatives can get behind.
The World Tree is therefore a wonderful focus for a Paganism that is concerned with global welfare. It is a greater-than-human reality that suggests interconnection and the need to care and protect our world. It cannot be interpreted to support racism or narrow tribal concerns or self-centered individualism, but brings us out of our selves to a broader vision of human life rooted in the natural environment.
For these overlapping spiritual, historical and political reasons, the Tree is the perfect religious symbol for a progressive-minded Paganism. It also connects us to many other religious traditions in their own moments of reverence for nature.
Therefore, let us worship the Tree.
I invite readers to submit other myths and beliefs concerning sacred trees of other traditions.
Subscribe to:
Posts (Atom)
Posts
