The Nature of Gods

My wife and I were having a discussion some time ago on the nature of the deities, and how the ways we view and interact with Them can shape how They present to humans. We’re both polytheists who believe that each deity is Their own, individual beings. We strongly believe that, while the gods do adapt and change over time, Their cultural and mythological contexts are integral to who They are. One can’t very well understand the gods or work with them respectfully without, at the very least, acknowledging their historical backgrounds. That said, neither of us feel that “soft” polytheists who view the gods as aspects of just one god, or of a god and a goddess, are without any merit. It is simply that they experience the gods differently than we do.

In our personal religious practices, we don’t believe in a generic god or goddess. There are many gods, each with Their own names and histories, including those whose names have been lost to time and forgotten. It was our speculation that, perhaps, some of these individual gods may even answer the calls to a generic god or goddess. After all, if a practitioner believes that all deities are the same, it shouldn’t matter to them who exactly actually answers, right? (I am certain it’s more nuanced than that, however this is a simplified take on the matter and not meant to be touted as truth.)

What defines an entity as a god or goddess can be debated many times over. There are many questions at play regarding the origins of the gods and whether they require worship in order to exist. These are all things that we can only speculate on while in this life. Even in the afterlife, we cannot say with certainty that we will know. While I can’t claim to have the answers, I find the topic a fascinating one to ponder on.

One thing that is worth noting, is that polytheism and animism has often gone hand in hand. So, too, have other spiritual concepts ranging from fairies, spirits of the dead, land spirits, so on and so forth. Among many different classifications of spiritual beings, there is typically some cross over somewhere. The different beings are distinct from each other, except for the times when they sometimes appear to be the same. So, what are the gods and what separates them from other beings? One could claim that the difference is in whether one is worshipped or not. Yet, that still leaves no solid answer because then one would have to clearly define what it means to worship. One may not worship the fae or their ancestors, yet they still pray to them, give offerings, and do other acts of veneration that is often associated with worship. Likewise, the idea that worship (if it can even be defined) is a requirement for what makes one a god is also complicated. Would that mean that gods who are no longer worshipped lose their status? What if they are forgotten, then rediscovered a millenia later and worship begins again?

This then leads me to the idea of time as a human construct, based on how we perceive it. There are those who believe that time works differently in the spiritual realms. What was once true for a god, always will be and yet no longer is as their mythologies develop. If time is viewed as a spectrum, rather than a straight line, then the matter of whether is god is currently worshipped or not would be irrelevant. The god was once worshipped, so always will be in that time and space. (And, of course, if those who worshipped them once still exist in an afterlife… Perhaps the matter of time also becomes irrelevant.)

If anyone who is reading this expected anything more than further questions, I must apologize. It is my belief that, despite my firm beliefs in the gods I hold close to my heart, fully knowing their true nature (whatever that means) is something that we humans don’t have the capacity for. The moment we think we’ve figured it out, whether it by through academic research or spiritual experience, there is always another question for those seeking more knowledge.

Using the Merriam-Webster dictionary definition (and filtering out strictly monotheistic examples), “god” is: the supreme or ultimate reality: such as the Being perfect in power, wisdom, and goodness who is worshipped; a being or object that is worshipped as having more than natural attributes and powers; a person or thing of supreme value; or a powerful ruler.

https://www.merriam-webster.com/dictionary/god

It’s synonym, “deity”, is defined as: the rank or essential nature of a god; a god o goddess; and one exalted or revered as supremely good or powerful.

https://www.merriam-webster.com/dictionary/deity

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Trans From A Pagan Perspective

Growing up as a southern kid raised with Appalachian roots, the line that seemed to divide binary gender was somewhat blurred for those raised as girls. Both boys and girls were expected to be tough, to play outside in the dirt, to be what society called tomboys. Of course, girls were still expected to wear dresses from time to time; which boys were never allowed to do. I felt a strange confusion of feelings when my mom always insisted on a dress for Picture Days. Why couldn’t I wear pants like the other kids? It felt pretty, but also awkward and uncomfortable. As I grew older, the line that society drew between masculine and feminine genders grew stronger. Applachian women were still expected to be tough and unafraid of doing “a man’s work”, but there was also more pressure to lean into the traditional feminine roles. Nonbinary genders weren’t heard of, and any deviation from binary gendered expectations would often lead to bullying for many. I suppose this is all why it took me so long to begin questioning my gender as a teenager, and even longer to realize that I am trans-masc nonbinary, or a nonbinary trans guy. I realized that I was nonbinary in my 20’s, but didn’t make that step into accepting my trans-masculinity until a couple of years ago as I reached my 30’s.

When I first started questioning whether I might be trans, I was a teenage baby Pagan who was still going through that exploration phase from Christo-Paganism to eclectic soft polytheist Paganism. That break away from the version of Christianity that my parents raised me with started to give me room to view all sorts of things differently. I had become aware that transgender people exist, but wasn’t at the point yet where the idea of nonbinary gender was anywhere on my radar. (I was in southern West Virginia by that point in the early 2000’s, which is only now starting to become more progressive in the 2020’s.) I only knew that my gender isn’t what I was assigned at birth.

All of that said, my focus here will be on my trans experience and how my path as a polytheist Pagan has aided me so far in my journey. Other trans Pagans will, of course, have different perspectives and varying experiences.

By the time I found out more about gender diversity and began exploring my nonbinary gender, my spiritual path was firmly set into a polytheist worldview. I had heeded the call of The Morrígan and Loki had also started calling me. In my experience, these gods don’t play around when they want somebody’s attention. I suppose that is just the way gods in general tend to be. I hadn’t considered early on how my working with these deities could affect how I view myself. My gender and my relationships with the gods have been completely separate. Looking back, though, I realize that some of the lessons They taught me – whether directly or through learning their stories and getting to know Them – helped me to better know myself.

One of the common themes that those who work with The Morrígan often talk about is concerning personal sovereignity. This is the ability to make one’s own decisions, to shape oneself as one feels fit, and to stand one’s ground. Well, that’s my simplified explanation, at least. Though this isn’t directly related to gender issues; it ties in to the ideas of knowing oneself, gaining self confidence, making own’s own decisions, and having the courage to simply exist. All of these are things that I, along with many other trans people, have had to work on. (And in truth, I am still working on these.) The Morrígan has helped me to face the darkest parts of my Self. She has beat it in to my head that the feelings of low self esteem, worthlessness, and shame are feelings that I need to acknowledge in order to fight. Burying them down doesn’t make them go away. Getting to know them, finding their weaknesses (ie- where they come from), at the very least makes it easier to overcome them. In regards to accepting my gender, I had to learn self acceptance; in addition to acceptance of the fact that I am allowed to make my own decisions concerning who I am. Though The Morrígan may not have set out to specifically assist me with my gender issues, the lessons that She taught me have nonetheless been valuable in addressing them.

Loki has a much more straightforward connection to gender diversity. Due to His shapeshifting nature, taking on both traditionally male and female forms at times, some who work with this god view Him as transgender or nonbinary. I am of this same mind, although I recognize that the modern view of gender is surely not the same as it was when people first started telling the stories of the gods. It can’t be denied that Loki’s gender roles have been malleable in the myths and stories that He plays part in, after all. In my exploration of my own gender, I have found comfort in seeing how this god whom I feel so strongly for has embodied both masculine and feminine. It has given me strength in knowing that gender diversity is divine. Loki has helped me on my journey toward self-acceptance, self-compassion, and knowing that my choices are my own. These lessons from my beloved Gift-Bringer¹ and The Morrígan have helped shape me in beginning to connect to my most authentic self.

Paganism, in general, is largely a trans-friendly set of religions. There are some traditions that hold transphobic views, but many recognize that transgender and nonbinary people are a completely natural piece of the human condition. Some Pagans view transgender and nonbinary folks as sacred, either because all people are sacred or because gender diversity in itself is. Our mythologies and folklore that shapes our religions include gods whose genders aren’t only male or female. Some are intersex, some change their genders from male to female/ female to male, some don’t have a gender, some are fluid in their genders, so on and so forth. The gods are a reflection of humankind’s diversity, or perhaps it goes the other way. Maybe the fact that transgender and nonbinary people like me exist is a reflection of the gender diversity of the gods.

¹ Gift-Bringer – A reference to Loki’s role in attaining the Dwarven-made gifts for the Aesir (including mjolnir), as well as Loki’s gift of Her child Sleipnir to Odin. This also has personal meaning to me, as I feel that Loki’s prescence in my life has been a gift.

Making My Path

As it was for many other modern Pagans and witches, I didn’t entirely grow up with the religion and spiritual practices that I now follow. What I did have was the Appalachian folk beliefs of my family. Or, rather perhaps, what remained of them. The superstitions and folk cures passed down to me weren’t much, but I’ve realized that they’re the foundation my spirituality was built upon. They’re the seeds from which it all sprouted for me.

It never occurred to me that other families didn’t always believe in prophetic dreams, spirits, and signs until I was older. As a child, I didn’t think twice about my dad blowing smoke in my ear to cure an earache I had. These things were simply a part of life.

I don’t recall when it was that I realized these things weren’t a part of everyone’s truth, though I obviously did learn so at some point. Was it when somebody had a mocking tone when they talked about spirits and superstitions? Or maybe it was just that I didn’t hear many people talk about such things as openly as my family did amongst each other.

If it weren’t for the family stories of ghosts, dreaming about the future, and out of body experiences; would I have become so interested in the spirit world and spirituality? Sure, I greatly enjoyed popular fantasy on tv and in books. A friend and I once made up ridiculous pretend spells because we were fans of these things. But, that was all fiction. Playing pretend was one thing – belief is entirely another. My belief at the time was part of my heritage.

Despite these firmly rooted beliefs, a large part of my family’s Appalachian religious heritage didn’t stick for me. I left Christianity in search of religion that made me feel more whole, more like I had found home. In a span of a few years, as a teenager, I became a Pagan. I knew it was the right path for me because it was one I was experiencing. Instead of simply hearing some preacher on a pulpit yelling about his (very ignorant) interpretation of the NKJ version of the Bible, I was able to feel a personal connection to the divine. One of my first spiritual experiences was walking home and becoming suddenly aware of the sacred spirits that were around me. The trees, the sky, the earth itself; I realized that they had spirits as much as humans do. I realized that they are divine. I learned that the Earth, herself, is living being.

As time went on and I learned more, experienced more, my interpretation of deity changed. Instead of just one god or goddess, I realized that there are many. Some of Them spoke to me. They visited me in the Dreaming and in meditation, whispered into my waking subconscious, sent me signs. These are deities who feel real to me. They’re not some far off being watching from above, who I could never hope to know.

(All of this is not to say that those who don’t experience religion in the ways that I have are wrong. I would imagine that anyone who feels a connection to a religion will find meaning in it one way or another.)

It is likely that many of my recent ancestors may not be happy with my choice to worship the old gods. There are many things about me that they likely aren’t thrilled about, to be fair. That is, of course, assuming that the ancestors don’t learn and grow in whatever afterlife they are in. It’s entirely possible that those who would have been disapproving in life are more supportive in death.

Many Pagan traditions have a strong focus on ancestral veneration. Norse Heathenry, one of my strongest influences, is very much one of them. So, too, is the importance of family history for many Appalachians. It was never outright said, but rather implied throughout my life, that knowing where we come from and who came before us is important. That’s why pieces of family history have been passed down for so long. Though my ancestors and I are very different people, many whom I would not want to associate with in life, many whose lived experiences would be very different from mine even if we had lived in the same time period; they are important to me. Whatever they were like during their lives, there is something I can learn from them (even if it’s only a recognition of where toxic family traits and traumas came from).

I digress. Whatever my ancestors think of my religion is on them. My experiences with the gods Whom I have connected with has been wonderful. Yes, even in times when They needed to teach me difficult lessons. Even, too, in times when They feel distant, when I long to feel close to Them again.

My relationships with Them have also changed over the years. Since I came to a polytheist worldview, the gods I worship have been teachers, parental figures, friends, lovers, and more. My view of divinity has shifted from being the Unknowable, to one shaped by the personal connections which I have made with a very few of the innumerable number of gods in existence.

Sharing spiritual connections with humans is important, too. I realized this at some point after a number of years spent as a mostly solitary Pagan. Some of that connection was found online, in groups where people shared many of my beliefs. It took some time, but I found an online Rökkatru group where the members feel like a long distance family. Knowing that there are people out there who share a common belief in these gods, who find inspiration in the mythologies, and who care for one another, is comforting.

It wasn’t until shortly after moved to the city that I sought out local religious community. I found that first in the Unitarian Universalist Congregation, where I began meeting with the Pagan group for a while before also joining the rest of the congregation for Sunday services when I was able. My connection with this group of humans is more centered around community and secular humanism. Though it is not deity-centered, it is still spiritual.

This all leads me to where I am now. My path is a blend of Appalachian folk belief, Norse and Irish polytheist Paganism, and Unitarian Universalism. My path is also deeply influenced by animism, pantheism, herbalism, intuition, and an appreciation of science. Each person will have a different story, different experiences and influences that define their spiritual and religious beliefs and practices. We all have to find our own paths, in our own ways.

When I was just starting out, I never imagined the course that my spiritual path would take. I think that it will continue to grow throughout my life. Perhaps I will come to believe things, as I have in the past, that I never considered a possibility. Or maybe, I will be drawn to revisit a practice that I have long since neglected. Whatever route it takes me, I know that it will continue to enrich my life.

We Are The Weirdos

I was drawn to Unitarian Universalism because a Pagan friend recommended it as a safe place for Pagans who wanted a “church home”. It was described as a space where people of many faiths can worship together. Which sounds complicated, but really the services don’t feel overcomplicated. They mostly focus on what it means to be human and compassion for others. That’s a bit of an oversimplification, to be fair.

My real introduction into this congregation was through it’s Pagan goup. More than anything, I needed a space where I could connect in person to people who hold similar beliefs and practices. I love that the group is eclectic. I love that we can discuss spirituality and religion without many assumptions being made. It’s wonderful to share in ritual with them. As a whole, the people at the UUC are nice and everyone’s supportive of each other.

And yet, I often feel a disconnect. It could be that we’ve only had a handful of in-person events for the past two years. Or maybe it’s also because I’m the only active member of the group who is a polytheist and worships deities some consider “dark”. (There may be others, but they’re not often present during our discussions.) It’s difficult sometimes to click with them on a spiritual level when we talk about our paths.

It kind of hurts feeling like I’m still somehow the odd one out: The weird one among the group. It leads me to having to tone down what I disclose about my own beliefs and practices so I don’t risk being “too much” for the others. Even then, I sometimes worry I’ve said too much.

Don’t get me wrong: I don’t intend on leaving the group or the UUC. The connections I make there are important to me. The people in my Pagan group feel like a family. It’s just a fact that even chosen family doesn’t always “get it” when it comes to certain things.

It’s a common enough theme in our discussions when the Pagan group is helping with a Sunday service, such as for Beltaine or Samhain, that we “tone it down” for our non-Pagan members. We usually use a shortened version of our rituals that leave some things out. To me, our rituals are tame already. There’s no invocations of deities that results in “horsing” or possession, or other “heavy” ritual work. Not that I would necessarily want to partake in these practices with my group. That would be too personal for me. My “heavy” work is private or occasionally shared with someone I am intimately close with. Besides, I get the feeling that some of those practices are something most of them would be uncomfortable with, anyway. Still, it would be nice to be able to openly talk about such things in a general way without fearing judgment from them or causing them discomfort.

It’s an odd feeling to sit among others who also follow an “alternative” spiritual path and still feel like the weirdo. It’s strange to realize that we sometimes view certain subjects so differently even when the surface of our conversations sound like we’re completely on the same page. There’s nothing wrong with that. It just makes it difficult to ascertain whether we’re actually talking about the same thing, or if we’re discussing separate concepts with shared language.

All of that said, perhaps what is needed is more openness. Not too much, mind you. I’m not setting out to divulge all of my secrets. It may be that I need to speak up more when I feel uncomfortable with feeling like I have to hide.

What Is Paganism?

A number of years ago, I was discussing a Beltaine festival with somebody and another person pitched in with interest. Knowing that this third person didn’t know what Beltaine was, I explained to him that it’s a Pagan festival. To keep a somewhat longer story short, he thought I was talking about the motorcycle group called “Pagans”. He had no idea that Paganism is a religion. To be somewhat fair, I had no idea that there was a group of bikers by that name, either.

At other times, I have heard others respond to hearing the word “Pagan” with varied confused responses from “What’s that mean?” to “You mean those weird people who believe in fairies?”.

Let’s face it: The general population doesn’t typically know what Paganism is. Why should they? It’s a religious group that many don’t ever come across. In most of my years as a Pagan, I’ve been fairly (carefully) open about my religion. I don’t go into details and, when I do, what details are given are carefully chosen. If somebody asks about religion and I feel safe, I tell them. If they ask what that means, I do my best to explain it in a way I think they’ll understand. That’s not always particularly easy. As time lingers on, I’ve found that my worldview has changed in such a way that I sometimes have a disconnect with the Christian-centered mindset of most around me. Yes, that typically includes the atheists, agnostics, and some other non-Christian folk. Not that this mindset is entirely absent from me – it’s simply not as strong as it used to be, I suppose.

By this point in time, many Pagans are already familiar with some variation of the quote, “If you ask 10 Pagans what Paganism is, you’ll get 10 different answers.” There’s a good reason for this: Paganism is not a singular religion. There are a multitude of religions within Paganism, and numbers of differing traditions within many of these individual religions. Nope, not all Pagans are Wiccan. Nor do all Pagans practice witchcraft of any given tradition, though many do. (Witchcraft, though a related subject, is it’s own thing which is just as diverse in traditions as Paganism. It is also not just Wicca.) And, yes, there are also many eclectic neo-Pagans who don’t practice a specific religious tradition.

To explain to somebody new to Paganism what it is can feel overwhelming. I don’t want to misconstrue it as a singular religion or tradition. I don’t want to make generalized claims that are true to some aspects of Paganism, but completely false about others. I also don’t want to give so much information as to overwhelm anyone. It can be a bit of a tricky tightrope to walk for somebody who cares so deeply about honesty in their practices. Or, perhaps it’s my social awkwardness and anxiety that makes it so difficult for me.

This my best definition of Paganism: “An umbrella term which encompasses many different religions and traditions. Some of which are earth-centered, some not. Some of which are polytheist (a belief in many gods), some not. Some of which believe in fairies or other spirits, some may not. Some of which incorporate witchcraft, some do not. Some of which attempt to reconstruct ancient pre-Christian religions, some do not. Some of which were entirely created in the 1900’s, some not. Some of which are open traditions (anybody can practice), while some are closed traditions (must be part of a specific culture to practice).” On and on this attempt to define something so complex can go… It doesn’t quite feel like an answer, and yet it’s much more of an answer than many of the others I’ve come across.

It is said by many Pagans that there is no “right” or “wrong” way to practice. While technically true, this generalization does lead to a lot of cultural harm and misinformation within the wider Pagan community. (I wrote more in depth on this in a previous post, Paganism: Accountability Matters.) Personally, I hate using this phrase because it can be misconstrued so badly. I always feel as if I am doing a disservice to new Pagans if I don’t follow up with some sort of “yes, but…” explanation when they’re told to do “whatever feels right”. Unfortunately, lots of people don’t like being corrected when they are contributing to misinformation, cultural misappropriation, or other harmful ideas. Those exploring Paganism need to know early on to be wary of certain sources, and how to respectfully practice in a way that feels right to them.

All of that said, when done in a respectful and fully honest manner, there is no wrong way to practice Paganism. That’s the caveat that gets so many in trouble. Respect and honesty in one’s practice: It really shouldn’t be too much to expect. It’s okay to get something wrong – we all do. Owning up to our mistakes and correcting them is what matters.

Alas, I have gone off in a bit of a tangent. So, what is Paganism? It is many things. It is a religious community comprised of people from all walks of life. It is a desire to connect to spirituality in a way that feels right to each individual. For some, it’s also a desire to connect to one’s ancestry or culture. It can be neo-Paganism, Wicca, Asatru, Hellenism, Kemeticism, polytheism, pantheism, duotheism, animism, sometimes Indigenous and African-diasporic spiritualities (not all in such traditions are okay with being associated with Paganism), and over a thousand more religious traditions. Sometimes these traditions and belief systems overlap. Many Pagan religions (as well as non-Pagan ones) share much in common, and yet they are each different. They each draw from their own cultural sources, both ancient and modern. Paganism isn’t any one religion. It’s a plethora of religions and traditions which give life to our communities.

Worshipping the Dark

Polytheists time and time again have written their own perceptions of the “dark” gods and goddesses we follow. Do we really need to add to that? Well, I sure am going to, anyway. So, here it is. Those of us who follow the gods that we do, generally speaking, we know what we’ve gotten into. We know that our gods can be harsh, Tricksters, even downright scary sometimes. It is not uncommon for some of us to be afraid of these deities before we decide to give Them a chance in our lives. The condescending tones of people who don’t even work with our gods is completely unnecessary. I’m not saying that their views are never valid or wanted, just that they don’t often see the full picture.

The thing is, pointing out that someone’s god is known to be “dark” or a “Trickster” with an air of judgment, as if it makes it wrong or foolish to work with or worship Them, is hurtful on multiple levels. It assumes that the person one is speaking with doesn’t have the sense to make their own decisions. It assumes that those who have a relationship with these deities don’t know Them as well as the person who says they would never work with or honor Them. Yeah, as if someone who doesn’t have experience with that deity is going to know better. Unless you have studied non-biased sources and/or worked with the deity in question, how in any deity’s name are you going to act like you know better than someone who has? That is what’s foolery.

Oft-times, these discussions completely miss the fact that “acceptable” deities can be just as harsh, just as much Tricksters, just as scary as the “dark” ones. Take Loki versus Odin for example. Some Norse Pagans act like Loki is some horrific being, all while pouring out praise for Odin. One has to wonder if those same people have actually read anything of the Eddas or retellings beyond the story of Ragnarok to come to that conclusion. There’s so much more to the mythology leading up to that point. It’s not a story of “good vs evil”. It’s complex. It’s about relationships among friends, families, and cultures. It’s about prophecy and the consequences (both good and harmful) of allowing it to lead one’s actions. It’s about the natural cycles of life, the earth, and the cosmos. And, there’s much more to it than I can discuss here. It can’t be denied that Loki does questionable things, but Odin also makes some pretty cruel decisions. Meanwhile, many of Loki’s decisions end up helping others. While I am more wary of Odin than Loki, I know it’s not okay for me to pass judgment on those who do work with/ honor/ worship Odin. I assume they know Him better than I do. I understand that both gods have equally complicated stories.

Flamehair, by B. A. McNeely (Alvinia). Watercolor.

The Odin example can admittedly be somewhat shaky for some. I’ve run into pagans who seem just as scared of Odin as they are of Loki. At least they’re keeping it somewhat fair. I’d even say that’s smart, in a way. Not that I’m defending any sort of condescension from them about either god. Again, those making condescending remarks are usually people who haven’t built a relationship with either deity. Their perceptions of them simply don’t include the experience to stand on. These are also people who often view the gods as less complex than what they are and don’t much consider the context of Their mythologies.

There are also deities who are considered “dark” not as much for any specific acts we modern people may find unethical, but for their associations with things such as death. Death is a frightening thing to many people. It is an ending, a separation from loved ones, and an unknown. Though we may have our beliefs about the afterlife, those beliefs aren’t always the comfort we hope them to be. It is, however, important to remember that death is part of the natural cycle of life. Among many pantheons, even the gods do not escape this fate.

The Morrígan is a goddess associated with both war and death. Thus, she is yet another designated as “dark”. It is important here to note that the modern conception of war is vastly different, much more cruel, than the concept of it that the ancient peoples knew. In addition, The Morrígan’s role in war seems to align more with death, sovereignty, and prophecy than any direct acts of battle itself. Among these things, it is only Her role with death as “Chooser of the Slain” that most would point out as reason to fear Herself. When left with that, it’s surely not more frightening than any other force that may play a hand with fate. Though The Morrígan is known among many of Her followers to be harsh, much of that is due to Her no-nonsense attitude. Being a goddess who has historically dealt with the things She has, it’s no wonder She’s not known for being particularly gentle. This deity isn’t particularly known among Her followers for being unnecessarily cruel, however.

The Morrígan by B. A. McNeely (Alvinia). Graphite pencil.

This brings us to the UPG of it all. Unverified personal gnosis. As I’ve mentioned in past blogs, this can lead to shared UPG that many followers of a deity hold true due to similar experiences with Them. It is common for polytheists to attribute modern associations with our gods. For us, the gods are beings who are capable of changing with the times. They no longer exist solely in the world of our ancestors. They’re being worshipped by modern people with new problems and new things to celebrate. Because we see the world differently than the ancients did, the gods must come to us in ways that we can recognize Them.

Many of the deities that people today often label “dark” have now become associated with social justice issues. It is not uncommon for followers of these deities to be part of marginalized groups or to engage in social justice work as a way to honor their gods. Due to Ireland’s history of colonization by the British and The Morrígan’s association with sovereignty, those who worship Herself may feel called to spread awareness about the harmful effects of colonization and appropriation on colonized cultures worldwide. Loki has become a role model of sorts for those within the LGBTQIA+ community due to common UPG of Him being genderfluid/ transgender and pansexual. (This UPG being based on mentions in Norse lore of Him living for a time as a woman and birthing children.)

These associations with social justice can also tie in with shadow work, which the “dark” gods can be especially helpful with. I’ve previously touched on part of this in a post about shadow work. It is my opinion that social justice work is a form of shadow work on a larger scale. Acknowledging one’s privileges as well as one’s struggles is a part of both, after all. It is also my opinion that, perhaps a reason why so many fear “dark” deities, is because they may not be ready to face some shadows of their own.

I have worked with The Morrígan, Loki, Fenrir, and others long enough to feel that I know Them. I am not going to claim to be an expert on Them, either academically or spiritually. What I do know is what I have learned about Them through reading, educational content, conversing with others, and my own experiences. I am glad that They have been an influence on my life. They have given me things, from harsh lessons to joy and comfort and empowerment, that I am grateful to have received. Sure, my gods can be scary – if you don’t bother to get to know Them. They’re not always gentle – but gentle isn’t always what’s needed.

It’s okay not to work with any given deity if one doesn’t want to. It’s okay to have different beliefs about the gods, or to not believe in Them at all. What’s not okay, is talking down to someone about their gods from a place of fear. It’s not okay to talk in a condescending manner to someone about the gods they believe in, regardless of one’s personal beliefs.

Paganism: Accountability Matters

I recently shared a post to an online Pagan group, meant to get people thinking about their own practices. More specifically, it was a post written by a well known Pagan author that simply asked people to acknowledge historical accuracy and to examine whether certain beliefs they hold are privy to bioessentialism. The sharing of that post went, as should have been expected, a few different ways. I always hope for better from my community and yet continuously find myself disappointed by some. Thankfully, others can be counted on to make me proud again of the community. Because the group is private, I will not go into any details on the comments, but it got me thinking yet again about how toxic the Pagan community can be when left unchecked.

The Pagan community is rife with misinformation. Despite being made up of thousands of different religions, Paganism as a whole still gets painted over with Wiccan beliefs and ethics. All too common is the Wiccan Rede partially invoked and misused as an all-encompassing rule that must be followed. “Harm none”. This can feed into the problem of those who would use “intent” as an excuse to say or do anything they want, rather than holding themselves accountable for any harm they do end up causing. Because, (sarcasm ahead) there are no Pagan religions that are okay with cursing, have deities of war, etc. Nor do any place an importance on accountability. Not only are many Pagans of various religions actually cool with violence (although, as a general rule: most of us only condone it for things such as self defense), but the Wiccan Rede itself is meant to be advice rather than an actual law. It is also certainly not meant to excuse bad behavior. The erasure of the diversity of religions and traditions in favor of a single one invented in the 1950’s is just one example of misinformation that contributes to misinformation in the Pagan community.

Another common contributer is that many Pagans rely on outdated or outright incorrect information as fact. Archeological evidence changes what we know about ancient religions and cultures from time to time. Where information was once missing, new information has been brought to light. Where archeologists have historically held biases in favor of white, Christian men, more are becoming better aware. One such example is the existence of warrior women among the Scandinavian peoples (“Vikings”). Once held as myth due to lack of evidence and the biases of a patriarchal society, we now know that women did travel and fight alongside the men. This misinformation from the past has still contributed to the issue of toxic masculinity and misogyny that runs rampant in certain circles of modern Heathenry and Asatru.

In addition, authors haven’t always been truthful about the origins of the practices they write about. Authors have taken from Indigenous, African-diasporic, and other traditions originating with people of color without knowing the full context of the practices and beliefs they’re writing about; often making false claims that these practices were European or else making adaptations without distinguishing the original practice from the misappropriated one. (Note: While many practices and beliefs are similar across cultures, each will still have it’s own context that is equally important and should not be glossed over or changed by outsiders.) Not only have marginalized cultures been taken from in disrespectful ways, but misinformation pertaining to ancient European pagan religions has also been spread by authors looking to make a profit. A quick example of this is the attribution of the “Maiden, Mother, Crone” archetype to goddesses that it never historically applied to. This particular example, when used literally and harmfully toward others, has the added risk factor of leading to bioessentialism.

Much of this spread of misinformation has contributed to the issues of white supremacy, ableism, transphobia, misappropriation, and other issues within Paganism. It is unfortunate that many cling to ideas that end up causing harm to the wider community, rather than having a willingness to learn. It is a shame to Paganism as a whole, in my opinion, that so many are unwilling to strive for inclusivity and respect for others.

One of the common draws to Pagan religions is that we are free to make our own paths. We don’t have to ascribe to a single doctrine or practice how others tell us we should. “There is no wrong way to practice”. As a general rule, it’s a good one. It does, however, also act as a double edged sword. I have too often seen Pagans and witches abuse this “rule” by acting as if it means they are free from accountability when they do wrong. This can cycle back to Pagans making generalized claims that have no historical or otherwise factual basis, or that cause harm to marginalized people, then becoming upset when they are corrected. There is a clear difference between having a personal practice that involves UPG or otherwise modern beliefs, and having a dishonest practice that contributes to causing harm to the greater community. It is shocking to me that so many can fail to see that difference. The former is a sign of a healthily evolving practice, the latter is not. The misuse of our spiritual freedom as Pagans is a major contributor to many of the internal problems the community faces. We are free to do what we want, we should not be free from the consequences (such as being called out or corrected) when we contribute to misinformation or harmful ideas. There is no shame in being wrong as long as we are willing to learn from it.

Poetry: Sól/ Yule

(This was written in December of, I believe, 2018.)

Sól/ Yule by B. A. McNeely

Sól travels the skies
Ahead of the wolf
Night lengthens
She grows farther
As the cold sets in
And so it is with hope
That we look upon her
Blinding beauty
The warmth to melt away
The darkness of our lands

The longest night
We wonder: Will Álfröðull return?
Her brother is longer in the sky
Mani, do give us some sign
That Hati hasn’t caught up?

Sól returns again
Days begin to lengthen
As it does each year
She still escapes the wolf
And she grows closer
To soon give us the gift
Of life, light, and warmth
On each Yule

Let us give praise
To the lady who lights our days

The Use and the Harm of UPG

UPG: Unverified personal gnosis. This refers to the beliefs that individuals may acquire based on their own spiritual experiences and studies. These typically have little to no basis in the folklore or mythologies from which they draw from and are thus unverifiable. They do, however, often evolve into shared personal gnosis (SPG) or peer corroborated personal gnosis (PCPG).

UPG is an important part of many spiritual traditions, particularly ones in which mysticism is incorporated. It allows to us to fill in any blanks our traditions may have as we continue on our spiritual journeys. An important point regarding UPG is that it should not counteract the lore or myths that it is about. It should fill in any blanks and add to the existing lore or myths, not outright change them.

I will use Loki as an example. In the myths, Loki is described as being a shapeshifter who has both fathered and mothered children. This has contributed to the SPG that Loki is nonbinary, which applies modern terminology to what we know of this god and does not conflict with the lore. If someone were to state a belief that Loki has no children, that would conflict directly with what the lore tells us and their resulting UPG could not be considered valid.

Used correctly, UPG can enrich one’s practice by allowing them to feel a stronger connection to and understanding of the gods or spirits they work with. It can allow one to acknowledge spiritual experiences that one may otherwise be tempted to brush off. When UPG becomes SPG, it can even help those who have separately come to the same conclusion to feel more validated in their spiritual experiences and beliefs. The gods and spirits we believe in are as real as we experience them to be. Sure, that sentence can go different ways, but that’s kind of the point.

One of the biggest problems with UPG is when someone attempts to pass it off as fact. Doing this can contribute to spread of misinformation, often leading to frustration when someone can’t pinpoint a source. It can also take a more dangerous direction, opening the way to manipulation of others. This is a particularly good reason that we should always take another person’s UPG with a grain of salt. Unfortunately, there are people who will claim to speak for the gods or otherwise make claims about them as a way to control the emotions and actions of others. These issues can be more easily avoided if anyone speaking about UPG makes it clear that it is a UPG-based belief and not directly from the myths. Doing one’s own research and not being afraid to ask for sources to back up information can also assist in avoiding these issues.

The discussion of UPG is one of many ways that our religions and traditions continue to evolve and grow. This same discussion also makes an opening for those who would use spirituality as a way to take advantage of others, intentionally or otherwise. It is for this reason that ideas formed via UPG are discussed responsibly. We cannot expect anyone to automatically take our spiritual experiences as fact, nor should we be entirely dismissive of those which we may not have experienced for ourselves. Practicing discernment is crucial when it comes to UPG, whether our own or when considering someone else’s. Ideas that may be harmful, in particular, must be looked at with caution. When UPG contributes to spiritual beliefs in a useful and healthy way (however minimal we may see it), it can help our personal practices flourish.

Polytheism & Modern Society

pol·y·the·ism
noun
the belief in or worship of more than one god.

The definition of polytheism, as stated above, is the belief in multiple gods. This can be interpreted in various ways. Some call themselves polytheist, despite viewing the gods strictly as aspects or faces of one singular deity or a god and a goddess, universal energies, or psychological archetypes. These such descriptions apply to what is called soft polytheism. In discussing polytheism here, I will be sticking to the definition of hard polytheism: the belief in deities as individual, real beings.

The inclusion of polytheistic beliefs is often overlooked when discussions pertaining to religion and spirituality arise. In my experience, I have found that most people outside of Paganism simply aren’t aware that there are those who don’t hold a monotheistic, agnostic, or atheistic view of god. To much of the modern western world, polytheists simply don’t exist.

Let’s start with a look at common arguments, for example. It’s not unusual to hear atheists refute the idea of god existing. Of course, they typically speak of god within a Christian context. As a polytheist who sometimes hears these discussions, I can’t help but feel conflicted. I feel that calling any god an “imaginary friend” is offensive. One can easily express disbelief in much more respectful ways. At the same time, many Christians would say that my gods are imaginary or “demons” and “tricks by the devil”. The truth is, none of us can prove that our beliefs pertaining to the existence of any gods are correct.
Another argument concerning the existence of a god pertains to omniscience and omnipotence. This, again, is a heavily Christian description of the nature of gods. We polytheists often don’t recognize our gods as either all knowing or all powerful. Why, then, do we consider them gods? Because they are beings who are far older than us and who have abilities that we don’t have? Because their stories have been told for millennia? Perhaps, it is simply because we choose to. Across multiple cultures, the gods have also been the ancestors, the fae, nature spirits, and the giants who were remembered and honored the most.
This leads us to another point used against the existence of a god: nature is cruel. This can be distressing, yes. It can make one wonder why the universe was created to be so harsh, or else that there was no one to create it at all. I’m not going to argue that my gods created all of existence. I don’t believe that. It is common for polytheists to also accept a scientific worldview alongside our spiritual ones. How can that be? Many times, we believe that our gods are a part of nature itself or else came into existence along with the universe. Take Norse mythology as an example: The first god and giant didn’t come into existence until after the fires of Muspelheim and frost of Niflheim met in the void that was Ginnungagap. Did that actually happen? I think, yes and no. Another point to remember: As mythologies also teach us, the gods themselves are often as much ruled by fate/ wyrd/ natural cycles as we humans are.

Even within Paganism, it can be common for practitioners to still speak through a Christian or atheistic lense that waters down the nature of the gods. At times, some can become almost offensive in their portrayals of various gods and goddesses. They may strip the gods of their personhood, ignoring the context of who they are from within the appropriate mythologies and cultures. This can lead to misconceptions about varying deities. It’s part of why The Morrígan is sometimes mistaken for a sex goddess (she’s not) and Loki gets branded as a “Norse Satan/ villain” figure (he’s not).

It is also common for many Pagans and witches to look up a god or goddess just to suit a particular purpose for ritual. While this can be done in a respectful manner, not all choose to do the work to at least acknowledge the deity as a real, individual being. If one believes in the gods enough to work with them, why should they not show them respect?
After all, think of the gods as humans. These are individual beings who deserve to be recognized as themselves. Freyja and Aphrodite are no more interchangeable than any two humans are. They have their similarities, but both are individual beings with their own personalities, relationships, abilities, and past. This is not to say that discussions comparing deities are completely out of place. In the context of comparative religion, studying the history of mythologies across the world, it is certainly valuable to discuss how two deities from differing pantheons may be linked. For example, Loki has been linked to Prometheus and Shiva in a comparative/ academic sense. Further, it is also important to keep in mind context within mythologies that may make such conflations valid in a more religious than academic context.
The Morrígan is one such example who this may apply to. Mythologically speaking, she is also comprised of the Babd, Macha, and perhaps Nemain. The Morrígan may be a title referring to these individual goddesses as a group. She may be a sister to these goddesses. Or, they may each be different aspects or faces of The Morrígan as one goddess. Perhaps, all of these explanations are true in some sense or another. The Morrígan is not, however, the same deity as Freyja or Kali. They may be compared, but they are not interchangeable.

Being a polytheist Pagan in modern society can feel disconcerting. The way we view our gods doesn’t match up with atheistic or Christian beliefs, and so we are often met with confusion or mockery. More often, we are left out of conversations about religion unless we make it a point to invite ourselves. Our gods also get misrepresented both within and outside the Pagan community. For those of us who believe in personal relationships with our gods, understanding from others can become all the more difficult to find. Our beliefs can be diverse. Sometimes, they can seem unusual to those who don’t have the same contextual understanding of spirituality and gods that we do.

I’m not going to sit here and say that we polytheists have it all figured out. It’s not my place to say that other beliefs are incorrect*. In fact, I wholeheartedly feel that questioning and accepting that other explanations could be possible (whether I believe them or not) is a healthy part of spirituality. What I want to see, in spaces where interfaith discussions happen, is more awareness and an attempt to include polytheist points of view. Most of all, I want us all to work toward respecting each other instead of tearing each other down.

*Note: This assumes beliefs that do not encourage violence, restriction of rights, or hate speech. Any beliefs that cause harm, regardless of religious affiliation, are not valid and do not deserve respect.