P a n t h e a   :   A l l   T h i n g s   a r e   G o d d e s s

According to the Pagan Pride Internation Website a Pagan is defined as:

A Pagan or NeoPagan is someone who self-identifies as a Pagan, and whose spiritual or religious practice or belief fits into one or more of the following categories:

Honoring, revering, or worshipping a Deity or Deities found in pre-Christian, classical, aboriginal, or tribal mythology; and/or

Practicing religion or spirituality based upon shamanism, shamanic, or magickal practices; and/or

Creating new religion based on past Pagan religions and/or futuristic views of society, community, and/or ecology;

Focusing religious or spiritual attention primarily on the Divine Feminine; and/or

Practicing religion that focuses on earth based spirituality.

While I realize that this definition is coming from a single source, I find that source to be one that appears representative of the population. None of the points above say anything to exclude Goddess Religion. On the contrary I think each of them is inclusive of it.

Is it possible to say "All Pagans are Goddessians but not all Goddessians are Pagans" or "All Goddessians are Pagan but not all Pagans are Goddessian"? In my opinon there doesn't appear to be a real seperation between the two (which may be because I find it near impossible to be a Goddess worshipper and/or a Pagan without revering nature), but I do feel a distinct desire for Goddessians to seperate themselves from the Pagan mainstream, even if it's in label alone. It's possible this could be because of a curve towards patriarchal influences in Modern Paganism, but I don't think that's the whole story.

From my persepective a lot of Goddessians have been moving towards religiosity. Now that's touchy, but let me try to elaborate a little. Goddessians (people who identify themselves as Goddess Worshippers) are often focused on things like worship, ritual, community/fellowship, the building of temples, structure balanced with consensus, etc. The Goddessians I know that are solitary are not so by choice but by lack of options. I have also noticed that there is a more willing acceptance of syncretic beliefs, meaning less bickering over semantics, details, etc. I think this is because those of us who have been touched by the Goddess understand that not everyone is touched in the same way, because that is the nature of how Goddess works.

I've also noticed that there are Goddessians moving away from New Age ideas and choosing instead to root their spirituality in the Earth, in the mundane, and in reality. Perhaps that may be because the Age of Aquarius has been lost on us, or we've become disenchanted by it. Or perhaps we've moved away from the "Light Worker Mentality" because we've relearned that nature is our true guide; that the Goddess shows us how the universe works through the changing of seasons, the cycles of the moon, and the overall rythyms of the Earth.

When it feels as though all of nature is speaking to you there seems no need for New Agey divining and channeled excerpts on the Star Seed Theory. Perhaps the time of Victorian seances, Theosophy, and Spiritualism is no longer appealing to some folks. Could it be that (thanks in part to the liberation of the New Age movement) we now have the freedom to choose what we believe in and something new and different is on the horizon?

New Age, or what some may even call "fluffy" concepts, are very common in Paganism and sort of come with the territory. I'm not saying this is a bad thing. Everyone should be given the opportunity to experience Divinity and their spirituality freely and individually. But, I think the "fluffiness" has pulled some Goddessians to think about how we define ourselves.

I also think that Pagan is perhaps too broad a term and it doesn't really explain what we believe succinctly enough. If I say I'm Pagan it's not clear that I am a Goddess Worshipper. But Goddessian is pretty darn clear, defining exactly what my spirituality entails in one little word.

So, is Goddess Religion Pagan? I think it really is. I thinks it's also a tradition (or multiple traditions) within Paganism. Goddessian itself can be an umbrella term which includes all Goddess paths. In that case a Shaktist is Hindu and Goddessian. But are they Pagan? Wow, that's a whole other post which goes beyond the Goddessian connection to Modern Paganism specifically.

In closing, I think that it's okay to question the labels we give ourselves and realize that many might be correct in definition, but there is usually only one that fits just right.

These are my opinions based on my experiences. I am not presuming to say this is how all Pagans or all Goddessians believe, think, act, etc. If you have similar or different experiences, please take a moment to share and get some conversations started.

For more on this topic read the posts that inspired it:

Trends in Feminist Spirituality @ Medusa Coils

Is Goddess Religion Still Pagan? @ the Wild Hunt

The Goddess Movement and Definitions @ Firehawk's Nest

Picture found at GetReligion.org.

Labels: Goddess Religion, Goddessians, Modern Paganism, Op-ed, paganism

Warning: Tongue-and-cheeky-ness to follow. Thick skin and/or a good sense of humor required. Turn back now if you offend easily.

This post is being brought to you by the brain function that occurred after reading a post entitled Wicca on the Down Low at Lover of Strife - which I bookmarked immediately and should’ve added to my recently quasi-alphabetized links list by now. I haven’t considered myself Wiccan for at least ten years, but after reading the afore mentioned article I suddenly feel compelled to see if I’ve been lying to myself for a decade or so.

So I guess the first thing to do is define what makes someone a Wiccan. I looked around the net and really didn’t find a concrete definition – or a list of bullet points which I am obviously kind of fond of. Many Pagans share beliefs systems that are so similar that there is little to no distinction between one tradition and the other. Most of the time it comes down to pantheons, language used, ritual structure, etc. So I guess the only view I can use here is my own.

Note: I have a lot of Wiccan friends who I don’t want to offend, so I am going to trust that they all know me well enough to understand where I’m coming from if they happen upon this blog of mine. I circle with Wiccans and I respect many Wiccan individuals for their devotion and scholarship. I’m obviously generalizing and am by no means saying every Wiccan is the compilation of fluff that I may be about to type.

Wicca (Through my eyes)
- Belief in Goddess and God as two separate but equal parts seen through a myriad of other completely separate deities with their own names, faces, purposes, powers, and geographic origins.
- Very specifically Celtic.
- Adheres to the Wiccan Rede.
- Practices magic, often ceremonial and involving bunches of tools.
- Leans towards a belief in the literal interpretation of the mythical (faeries, dragons, etc.).
- Knowledge of Tarot cards and other tools of divination are considered standard for all adherents and those who don’t dig on the divination are looked down on or considered not “Witchy” enough.
- Astrology is gospel.
- Gardner and his contemporaries may as well be Mathew, Mark, Luke, and John of the Wiccan world.

I will reiterate that this is not some official list of bulleted points describing Wicca. It is only how I personally view it. Is my opinion slanted in some way? Yes, absolutely. Have I run into too many self proclaimed High Priestesses of Pomp and Circumstance who claim to channel spirits from other dimensions or have a direct line to the Goddess? Yes. Yes, I have. Maybe I am simply jaded. But could I really be a jaded Wiccan? By my own admittedly preconceived list of defining factors above I would answer no.

But it’s time for another list of bullets to catalog what my tradition might have in common with Wicca. Now I think the point here is to see if anything listed is solely the property of Wicca or if it’s sort of a non-denominational Pagan standard.

- Circle casting.
- Element calling.
- Nature viewed as sacred and revered in ritual practice.
- Belief in something like the Wiccan Rede which in my opinion is a Neo- Pagan version of the Golden Rule.

Okay, short list I guess. In my opinion everything in the list above is universally Pagan, right down to the Native American traditions. As a matter of fact I don't even find circle casting or element calling to be necessary, especially in solitary practice.

Now let’s take a look at the things I don’t think I have in common with Wicca. This list could also be called “Reasons Why I Became Disenchanted with Wicca at an Early Age”.

- No separation: Belief in one deity imagined as Goddess, completely connected (meaning not separate) from any of her other aspects be they mythically male or female in distinction.
- Magic is prayer and no props are ever really needed, but the desire to use props to touch with the unconscious is often desired. I don’t care about athames or bolines or what color their handles are.
- Witchcraft can be (but not always is) a religious practice and not a specific religion. The same goes for divination.
- Lack of belief in the mythical world(s). Don’t believe in faeries, dragons, etc. because I simply haven’t seen any of them and I don’t choose to live in a world of un-reality where I can blame my missing keys on mischievous house gnomes. Though that would be cool if I could.
- Emphasis is placed on religion – worship, prayer, connection, spiritual understanding, betterment of self, etc. as opposed to getting really good at scrying or using runes.
- Myth is never interpreted literally and its uses are unique to every individual practitioner.

None of the lists in this post are complete by any means. I could probably go on for a while, but I don’t think it’s necessary. Besides, this post is long enough already. I’m going to turn the questions to you instead. What makes a Wiccan? Am I Wiccan? Has Wicca gotten a bad rap? What is the solution if so? Am I a closed minded crazy lady? Let’s find out. Add some comments and continue the conversation.

Labels: am i wiccan, Op-ed, paganism, tongue and cheek, wicca, wiccan

Dissecting and Interpreting Mythology
and Theological Concepts of the Goddess

I imagine everyone has their own way of interpreting the Goddess. By nature, being a Goddess worshipper fills a person with a sense of empowerment that teachers him/her to trust their instincts and their personal ideas. Perhaps the Goddess inspires us all differently, coming to us in unique ways that teach every individual exactly what they need to learn.

For me it has always been a challenge to order my thoughts when it comes to understanding the Goddess. To me all Goddesses are one Goddess so learning about her different images helps me understand her as a whole. She is all things and sometimes it’s not that easy to wrap my head around her thousands of faces, symbols, etc. The method I use to better my own understanding, and create a sense of order in an otherwise jumbled mind, is what I call the Three Keys System.

First, let me make my personal framework clear. This is the core of my belief system and what I base all of my interpretations on.

• All Goddesses are one Goddess. All deity is one deity.
• The Goddess is all things and everything in nature and life can carry her lessons.
• The Goddess is triplicate; Maiden, Mother, Crone.
• The combination of those three aspects creates the forth or total aspect of Goddess; All-Goddess, Panthea, Great Goddess, etc.
• The All-Goddess aspect is the totality of all things and is the ultimate vision of the Goddess.
• Every Goddess carries the qualities of each the Maiden, the Mother, and the Crone though they usually lean further in the direction of one than the others.

Now the things listed above can’t really be called facts. I’m not sure there is much within the realm of religion that can be called wholly factual. I suppose that’s why we have the concept of faith. But does this make them untrue? If perception is reality then the statements of faith above are as true as the sky being blue. Though I see a blue sky a slightly color blind person may think it seems more like a shade of purple. Who’s right and who’s wrong? Well, neither and both at the same time. Both perceptions are completely true, albeit personal truths.

So, after I choose my topic (or my Goddess) that I am going to devote study time to, I research like crazy and put everything I have gathered in one place. I read all of the information as many times as necessary and formulate ideas while specifically looking for keywords that may be ascribed to the Goddess in question. Almost right off the bat I can usually see if a Goddess falls into the Maiden, Mother, Crone, or All categories based on what I know of each.

Then I look at the way this Goddess relates to other deities, if there are other Goddesses involved that can make her triplicate aspects obvious, and examine her relationship to her mate if she has one. I ask myself questions like “what did this Goddess do?”, “what purpose does her myth serve?”, “what are her symbols”, etc.

In between all of this I usually make time to meditate for a few days on the Goddess I am studying. For me it is necessary to spend a lot of time in thought and reflection, allowing the Goddess to send some inspiration along before I come to any conclusions.

The next step is to weed through any keywords I may have come across. I usually take the three most specific or clearly illustrated keywords and elaborate on them. For example, for the Minoan Bee Goddess (Merope) I selected the keywords that jumped out at me the most then jotted down what I felt they meant.

Connection
- It is not good to always be alone.
- Seek connection with other people and with all life.
- Live in harmony with others.

Responsibility
- Live responsibly in co-existence with other people and with nature.
- Work honestly and earn your keep in life.
- Everyone has a purpose.

Humility
- Love is stronger than you.
- Love openly and without shame.
- There is no room for pride in love.

After using the Three Keys System and incorporating the Triple Goddess framework I feel that I have a pretty clear understanding of what this Goddess means to me, or what lessons I needed to gain from her. I can now incorporate this specific Goddess into my vision of the Goddess as a whole and further enrich my spiritual experience.

Your interpretations of individual Goddesses or the Goddess as a whole may be completely different from mine. I trust that the Goddess has a good understanding of us and knows which of her aspects are beneficial to every individual.

For me, the most important part of all of this is to know that the Goddess is ever-present and constant. She cannot be changed. She just is. I find this way of thinking beneficial, especially when participating in theological debates. No one should ever feel their ideas or perceptions are invalid or being threatened by others because it all comes from the Goddess anyway.

We all have different relationships with the Goddess in the way children do with their mothers. Healthy, present mothers know which of their children need to know which lessons and each child is treated as an individual. As we grow mothers teach new lessons, or impart more wisdom in regards to old lessons. It is important to be open to change and an evolution in thought because we never want to be so stubborn in our beliefs that the Goddess can’t teach us more of what we need to know.

So, your unique vision of the Goddess is just as valid as any other. So long as you are enriching your own experience of your Mother, there can be no wrong answers to your questions.

Labels: Goddess, Op-ed, pagan theology, paganism, three keys system

The Temple of Persephone is almost done, but I wanted to get this out now in case someone can inspire me to make some changes in thought before it goes live.

I'm trying desperately to make these musings as personal as possible since I think there is no one right way to interpret the Goddess. I hope you find something useful or thought provoking within my ramblings. (edits in bold)

M U S I N G S

Her story has resonated with millions of people over millennia and her archetype is firmly rooted in the human psyche. She is Persephone, Queen of the Underworld, transformation of the Sacred Bride.

While young Kore played in the fields, stopping to take in the scent of flowers, a hole opened up in the Earth below her. She was shaken as she stood gazing at the God Pluton in his chariot. He was beautiful to her eyes, a vision of perfect masculinity and a counterpart to her feminine grace. With a natural fear of things unknown, Kore allowed herself to be taken by Pluton and succumbed to her destiny as his lover and his queen.

Persephone entered my life quite some time ago. I had very little understanding of her mysteries at that time and simply thought of her as the Maiden in the most generic sense. As I studied her further she began to take on her full form in my heart, showing me that her story was timeless and poignant. She also showed me that her image was hardly limited to that of the Maiden. I felt as though she was calling me to rediscover her and find a way to fully integrate her into my personal image of the Great Goddess.

In Eleusis, where the mysteries thrived for so long, Persephone was revered as a primary deity, and as an integral symbol of the religious traditions of thousands. In this sacred space I invite you to soak in the story of Persephone and learn her lessons for yourself. Let her light embrace you and take you into the hallowed caves of Eleusis with all the wisdom of an initiate.

U N D E R S T A N D I N G

As with many triple Goddesses, it is impossible to talk about Persephone without taking into consideration her other aspects. My perception of the Goddess Persephone (Roman Proserpina) is that she is a distinct face of the Goddess, seperate from Kore, her Maiden aspect. I see Kore, Demeter, and Persephone as a complete Triple Goddess figure with Persephone filling the role of Crone.

Her name means "Destroyer". Through my studies I have found there are devotees of this Goddess who reject that notion on the grounds that her cycle is one of a blending of life and death without fear; that she is a queen of life and beauty and love. They believe that giving her the name Destroyer somehow strips her of the role of benevolent queen.

I propose that Persephone is indeed a destroyer. Her destruction is a necessary vehicle for transformation without which nothing new could ever be created. Much like Kali-Ma she is not only a destroyer of physical things (as she personifies death), but she is also a destroyer of fear, doubt, shame, and other negative things that are not conducive to spiritual growth. She is a remover of obstacles, again like Kali.

Many scholars and worshippers of Persephone also reject the idea of her rape by Pluton, also known as Hades. I would have to agree on this one for many reasons. As cited in Mysteries of Demeter: Rebirth of the Pagan Way by Jennifer Reif, the clergy of Persephone were all priestesses. It seems unlikely that women would have chosen to devote their lives to a religion that deifies the act of rape. I think instead Persephone's image was one of empowerment and equality, not of an abused woman without power of her own.

Also, as noted by Reif, there are images of Persephone and Pluton carved in stone that picture them sitting alongside each other on their thrones, equal and appearing to be the very essence of matrimonial partnership. Adding that to the fact that there is nothing that mentions rape in both the Orphic or Homeric texts, and it seems as though the idea of rape might have been a rather modern construct, perhaps introduced by mythology scholars or art historians. At some point someone was responsible for naming the first piece of ancient art or literature "The Rape of Persephone".

Persephone is the creation of Kore's experiences; she is a symbol of the transformation between child and adult. She bridges the gap between birth and death with Demeter standing at the center to impose the balance between the two and thus facilitating and perpetuating life.

A primary symbol of Persephone is the pomegranate. Eating its seeds symbolizes gaining wisdom and the knowledge of the mystery of eternal life. The pomegranate could quite possibly have been the first image of the fruit of knowledge spoken of in Jewish mythology. When I ponder this further though I find I come to a small conundrum. Jewish mythology (in the Old Testament of the Bible) says that the fruit was the downfall of humanity. I don't agree with this idea as I think knowledge is not a bad thing. I think perhaps though that ignorance truly is bliss and sometimes knowing too much causes suffering. It is easier and less painful to accept things blindly instead of pondering life for oneself.

So, the key words I have identified in regards to Persephone are destruction, wisdom, and partnership. (See the Temple of Merope for more on my keyword process.)

Destruction
- Destroying one thing transforms it into another. (death is not to be feared)
- Without destruction there can be no birth or growth.
- Destroying ego or negative qualities of the self is an important process in spiritual development.

Partnership
- The sexes are equal and compatible.
- Working together is a way to effect greater change. (cliche version: there is no "i" in team.)
- It is not good to bear the burden of life alone.

Wisdom
- Knowledge should be sought after.
- With wisdom comes a rebirth of the spirit.
- Don't waste your ability to learn and think for yourself.

Labels: demetrian paganism, eleusis, Goddess Discussion, Goddess Religion, Greek Goddesses, greek myth, homeric hymn to demeter, jennifer reif, kore, mysteries of demeter book, paganism, persephone