Naturalistic Paganism

[Pagan in Place] “Feminism is for Naturalistic Pagans: An Invitation to Magic” by Anna Walther

(self portrait by Ashley Wells Jackson, used with permission)

Others have chronicled more expertly than I can First Wave feminism’s fight for suffrage, the Second Wave’s push for economic and legal equality, the Third Wave’s concerns with race, class, transgender rights, and sex positivity, and the emerging Fourth Wave’s use of social media to advocate for reproductive justice and deconstruct the gender binary. Readers of this blog already know about the Goddess movement and feminist earth practices. As Pagans, our theologies, our guiding beliefs and principles, emerge from lived experience. Most meaningful for this month’s theme of feminism, then, is for me to share some of my lived experiences as a woman. Read More

HP Themes for the rest of 2015

Send submissions for any of these themes, or another topic, to humanisticpaganism [at] gmail [dot] com.

  • July: “Individualism and Religion Tradition & Gender Issues”
  • August: “Atheism and Meaning”
  • September: “Gaia philosophy and the Earth”
  • October:  “Superstition and Reason, or Belief and Skepticism”
  • November: “Pantheism and Cosmology”
  • December: “Science and the Science-Religion Intersection”

[A Pedagogy of Gaia] “Honoring the Past, Living in the Present, Shaping the Future” by Bart Everson

“The first step in starting a new religion is to claim it’s the old religion.”

So said my friend and neighbor Michael, as we sat around the dinner table after our equinox feast. It was some years ago — I can’t even recall if it was vernal or autumnal — but the comment stuck with me.

He was joking, I think. Michael happens to be a theologian with a curmudgeonly sense of humor. I’m not sure what he was referencing, exactly, but my mind immediately leaped to Neo-Paganism, a new religion which (sometimes) claims to be an old religion. Read More

“Atheopaganism and the Broader Pagan Community” by Mark Green

This essay was originally published at the Atheopaganism website.

It’s never going to be a completely comfortable fit.

Just as the suggestion of religious ritual and other symbolic, poetic, metaphorical practices will always be dismissed by some in the atheist community, Atheopaganism is always going to be viewed by some in the Pagan community as not rightfully belonging.

Let me stop there and say that in my experience, that is a distinctly minority position. Most of the Pagans I have come out to as Atheopagan have been curious and interested in talking about the details of what I believe and do, but they have shown no interest in showing me the door. So let’s start there: this appears only to be an issue for those who are either preternaturally cranky or who take offense (or feel defensive) at the idea that we don’t believe in their gods.

Still, nobody likes being confronted with that sort of thing, and it’s a little uncomfortable when it occurs. So why should Atheopagans want to continue to be participate as a part of the broader Pagan community? Read More

Neopaganism FAQ by Eric S. Raymond

A longer version of this essay was originally published at Eric S. Raymond’s website Oct. 22, 2010.

I. Introduction

The neopagan phenomenon is a loose collection of religious movements, experiments, and jokes combining some very new thinking with some very old sources.

This FAQ, originally prepared in 1992 at the request of a number of curious net.posters, offers a brief description of neopagan thought and practice.

II. What is a neopagan?

I used the term `religious’ above, but as you’ll see it’s actually more than somewhat misleading, and I (like many other neopagans) use it only because no other word is available for the more general kind of thing of which the neopagan movement and what we generally think of as `religion’ are special cases.

Neopaganism is `religious’ in the etymological sense of `re ligare’, to rebind (to roots, to strengths, to the basics of things), and it deals with mythology and the realm of the `spiritual’. But, as we in the Judeo/Christian West have come to understand `religion’ (an organized body of belief that connects the `supernatural’ with an authoritarian moral code via `faith’) neopaganism is effectively and radically anti-religious. I emphasize this because it is important in understanding what follows.

Common characteristics of almost all the groups that describe themselves as `neopagan’ (the term is often capitalized or hyphenated) include: Read More