Articles/Essays From Pagans
December 1st. 2013 ...
A Pragmatic Look at Neo Paganism
The Tarot as a Tool for Raising Consciousness
Leaving a Pagan Group – Part 1: To Leave or to Stay?
November 24th. 2013 ...
The Pagan and the Papacy
The Groovy Aquarian Christ: Jesus From a Pagan Perspective
November 17th. 2013 ...
For Love of the God
Which Witch? Philosophical and Psychological Roots of Wicca
A Threat to Religious Liberties?
November 10th. 2013 ...
Where did Aleister Crowley’s Influence on Wicca Go?
Thoughts on the Threefold Law/Law of Return
Nine Creeds: A Statement and Explanation of My Beliefs
The Celtic Tree Calendar
November 3rd. 2013 ...
The Mundane/Spiritual Mirror: What Does it Say About Your Life?
October 27th. 2013 ...
Thoughts On a Miley-Cyrus/ Robin-Thicke Society
On Being Wiccan: Some Unsolicited Advice
Pagan Religious Communities in your Area: Connecting With and Creating Them
Banishing, Invocation and the Lesser Ritual of the Pentagram
October 20th. 2013 ...
Weather Magick: Who is Responsible for the Weather?
Broom Closet: In or Out?
Bottle Spells and Magick in Hoodoo Tradition
On Coven and Claws
October 13th. 2013 ...
Destroying to Create: A Lesson from the Dead
Consume the Scorpion- Scorpion Energy Revisited
October 6th. 2013 ...
UPG and U: A Breakdown and Building Up of Unverified and Unsubstantiated Personal Gnosis
Answering The Call from Spirit
Coping with the Loss of a Familiar
The Five-way Road: A Pagan Pilgrimage, Part 2 (The South)
September 29th. 2013 ...
Six Reasons Why Covens are Here to Stay
Priestessing and Titles: What's the Point?
Truth or Convenience? Questioning Motives for Spiritual Advancement
Speaking Up: The Conflict Between the Spiritualist and Our Human Experience
September 22nd. 2013 ...
Death of a Friendship within the Craft
The Five-way Road: A Pagan Pilgrimage, Part 1 (The Center)
September 15th. 2013 ...
Some Pagan Prayers
Lunar Insight Moon Musings: Bramble and Cerridwen
The Holocaust Survivor (Part II)
September 8th. 2013 ...
Introduction to the Five-way Road: A Pagan Pilgrimage
The Druidic Concept of Nwyfre
The Holocaust Survivor (Part 1)
Giving and Helping
September 1st. 2013 ...
Use a Flyswatter for a Fly: More on the Dark Arts
How Spells Work
Is It Really 'Energy'?
August 25th. 2013 ...
Mother Nature’s Way: Forging a Distinctly American Path
Healing Moon Ritual
Unconditional Love: The Paradox of Perfect Love
Earth to Soul/Sole
August 18th. 2013 ...
How Not to Fall in the Bunny Trap
Why Are You Like That? Thoughts on Hoodoo and Appropriation
Finding the Right Coven
The Knowledge Found in Silence
Moon Musings, Planetary Preponderances, Hazelnuts and Magick Wands
August 11th. 2013 ...
“I Survived a Weekend with Galina Krasskova”
The Charges of the Goddess and God with Commentary
August 4th. 2013 ...
Fair Weather Witches
Pagan Studies II: Modern Paganism in the Americas
Pagan Abbeys - A Practical Heritage for Spiritual Lay and Professional Cloistered Communities
July 28th. 2013 ...
Crystals 101: A Helpful Guide For Beginners
The More the Merrier? It’s not Only an Inaccuracy; it’s an All Out Farce!
My Pagan Manifesto
July 21st. 2013 ...
I'm a Witch, Not a Wiccan: A Brief Summary of Broad Pagan Designations
Rethinking Community for Solitaries
13 Keys: The Beauty of Tiphareth
July 14th. 2013 ...
Ramblings of a Pagan Guy: Stupid Clichés We Use (Part II)
Pagan Humanism: A Tradition of Rational Religion
Moon/Planetary Musings: The Holly King and John Barleycorn
July 7th. 2013 ...
Coping With Depression: Learning to Dance with the Sacred Twins
Shamanic Healing of Anxiety and Panic Attacks
Humility and Community Service
H is for Hubris
June 30th. 2013 ...
How To Feel The Energy Around You
Planning A Ritual
Why Pagans Might Benefit from Counseling Techniques
The Weight of Contemplation: When the Silent Self Grows Louder
June 23rd. 2013 ...
Magick and Play
Tarot Spell for Protection
Moon Musings and Planetary Preponderances: RE-fuse, RE-duce, RE-use, RE-pair and RE-cycle
June 16th. 2013 ...
How To Stay Spiritual Amidst This Chaos?
NOTE: For a complete list of articles related to this chapter... Visit the Main Index FOR this section.
Growing Up Wyrrd
Article ID: 14980
Age Group: Adult
Days Up: 627
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Posted: March 18th. 2012
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Most of us have at one point or another heard a story from a fellow Pagan about growing up in a Christian family, being disillusioned with the religion they were assigned to and later converting. These stories are one of the more popular personal narratives of NeoPaganism, but we are entering an era when many of the elders of the modern Pagan movement are old or dead and not only have children, but grandchildren who have been raised with their particular flavour of Paganism. I suspect the narrative of NeoPaganism is about to change when these people who grew up Pagan start to tell their stories; however, there is yet another narrative not talked about or told as much as the "I grew up Christian" narrative, and that is the "I just came home" narrative. The latter is mine.
Being a convert can be tough, no doubt about it, and it can be particularly straining on relationships with nonPagan family members, and equally as straining on the convertee, especially when it comes to worldview. Pagans have a distinctly different worldview (a fundamental cognitive orientation that includes one's views of society, philosophies, ethics, normative postulates, etc.) than that of Christians, who represent the majority narrative on worldview in the world. Many do not know how to deal with it, and many blanket Pagan terms over top of old Christian views they have internalised from being subjected to it for many years.
There are some of us however, who have never internalised the majority narrative, despite being subjected to it. Some time ago, I had the pleasure of reading Robin Artisson's Reclaiming the Pagan Worldview, which, I think, while it has its flaws (i.e., the rejection of science-I believe this discounts all our ancestors' work toward Academia) , is an indispensible tome of wisdom for the modern Pagan when it comes to thinking like a Pagan and being Pagan. I believe he is right when he speaks of "some people think that being Pagan is a matter of [...] making a blanket rejection of their original beliefs" and not much else. I think many Heathens know it when we see it, and know the importance of seeing the world in a Heathen way, especially the hard polytheists. It is a distinct way of perceptualising the world around you and your experiences and merely placing Pagan terminology over top of internalised perceptualisations can severely stunt your understanding of and experience of Heathenism and Paganism.
Heathenism is not compatible with the Abrahamic worldview, the worldview many of us have been taught since birth, and still more have had it ground into us, forced internalisation from everything from the basics of belief in the supernatural to our modern understanding of secularism and societal philosophies. I agree with Artisson that we need to reclaim that Pagan worldview if we are going to be Pagans. Our ancestors created rich cultures of Pagan philosophy, schooling, democracy and secularism from a distinctly Heathen point of view. Our contemporaries have spent years studying, collaborating and providing us with historical and archaeological references, texts and reconstructions of these rich cultures. Their worldviews have also changed how we see the days of the week, and even how we see time. A Pagan worldview encompasses everything from religious rites to our perception of language and how time passes. To not work toward reclaiming it is to do ourselves, our ancestors and especially our descendents are grievous disservice. This is where my narrative comes in.
I did indeed grow up in a typical "Christian household" but the beliefs were never consistent. No one seemed to be able to decide what, if anything, he or she actually believed. They had more internalised the worldview of their Christian society and feared letting it go, and stepping out of the cage. On the other hand, I grew up spending time at my best friend's house, whose mother was an Indigenous Wiccan. From my earliest memories I saw nature as sacred and in my dimmest, furthest reaches of childhood memory; I was an animist.
When my friend's stepmother told me about Paganism, at the age of eight, I felt I had "come home". Of all the attempts to scar me with Christian worldview, not a single one had succeeded to embed itself in my mind. My friend's stepmother's own syncretic views of religion had a much deeper impact and while I didn't end up Wiccan (I often saw Christian baggage being dragged in. Christians in Pagans' clothing, as it were, and I rejected it in favour of Reconstructionist paths) , today I still see the world in the same manner, and more so.
In my teenage years when I was just discovering who I was, I began to fear the constant press of Christianity both in the forefront and in my periphery and began to work hard everyday to affect my Wyrd and prevent me from ever internalising Christianity. While I no longer fear Christianity, at the time, my young mind felt it was a severely pressing issue. I sucked up the lore incessantly and constantly looked for patterns of Wyrd and Orlog in my everyday life. Indeed, discovering Theodism and Sinnsreachd and Celtic Recon even changed my views of what Heathenry was, and that not every Reconstructionist shares the same worldview, philosophies or ethics, despite the majority narrative within Heathenry being Ásatrú.
Discovering the concept of Wyrd opened my eyes to a way of seeing and understanding the world I had only the faintest, labelless, wordless glimmer of before. I discovered it in my grade 11 English class, reading a Michael Alexander translation of Beowulf. Beowulf became one of my most treasured tomes of lore for its attempt at interweaving an archaic Heathen worldview with a Christian one, and I felt what must have been the same conflict as did the Christian teller of the tale who added his own elements to what was otherwise a deeply Heathen epic. Christianity, in my natural and carefully cultivated Heathen worldview, was morbid, self-serving and deeply confused about its own ethics. They were too focused on death and on purposeful suffering, and indeed I saw all the Christians in my life suffering in ways I could not empathise with because I had never internalised the shame and the obsession with death that forced them into their continual fear and gloom. And this is often what I see in contemporary Heathens who espouse a distinctly Christian flavour coming from being a convert, or even the children of converts. I see it less so with the "came home" narrative, those of us who had a way of perceiving our world and only later found names for it.
I would advise studying the lore, the history and especially the philosophies of not just our ancestors but the ancestors and elders of all Heathen paths and I would advise deeply connecting it to our everyday life on a daily basis. Heathenry isn't a Sunday sacrifice, or merely posting on Ásatrú Lore once a week, it's a way of life, it is how you see the sun when it rises, how you drive to work on a Monday, how you effect your Wyrd with every choice you make. Heathenry is who a Heathen is. No one ever said it was easy, but it's certainly necessary.
Sharples, R. W. "Stoics, Epicureans and Sceptics: An Introduction to Hellenistic Philosophy [Paperback]." Amazon.com: Stoics, Epicureans and Sceptics: An Introduction to Hellenistic Philosophy (9780415110358) : R.W. Sharples: Books. Web. 29 Feb. 2012. .
Artisson, Robin, "Reclaiming the Pagan Worldview." Scribd. Web. 29 Feb. 2012. .
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