Articles/Essays From Pagans
January 10th. 2017 ...
The Gray of 'Tween
Becoming a Sacred Dancer
Little Dog, Big Love
December 9th. 2016 ...
A Child's First Yule
November 10th. 2016 ...
What Exactly Is Witchcraft?
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September 3rd. 2016 ...
Rethinking Heaven: What Happens When We Die?
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August 12th. 2016 ...
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Hungarian Belief in Fairies
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What Every Pagan Should Know About Curses
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June 13th. 2016 ...
Pollyanna Propaganda: The Distressing Trend of Victim-Blaming in Spirituality
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Life is Awesome... and the Flu
May 15th. 2016 ...
Faery Guided Journey
How to Bond with the Elements through Magick
Magical Household Cleaning
Working with the Elements
April 2nd. 2016 ...
An Alternative Conception of Divine Reciprocity
Becoming Wiccan: What I Never Expected
The Fear of Witchcraft
Rebirth By Fire: A Love Letter to Mama Maui and Lady Pele
Magic in Sentences
Blowing Bubbles with the Goddess
The Evolution of Thought Forms
March 28th. 2016 ...
Revisiting The Spiral
Lateral Transcendence: Toward Greater Compassion
Spring Has Sprung!
January 22nd. 2016 ...
Coming Out of the Broom Closet
Energy and Karma
Community and Perception
December 20th. 2015 ...
Introduction to Tarot For the Novice
Magia y Wicca
October 24th. 2015 ...
Facing Your Demons: The Shadow Self
The Dream Eater--A Practical Use of Summoning Talismans
Native American Spirituality Myopia
A Dream Message
Feeling the Pulse of Autumn
October 16th. 2015 ...
Sacred Lands, Sacred Hearts
September 30th. 2015 ...
September 16th. 2015 ...
Vegan or Vegetarian? The Ethical Debate
Nature Worship: or Seeing the Trees for the Ents
August 6th. 2015 ...
Lost - A Pagan Parent's Tale
July 9th. 2015 ...
Love Spells: The Good, The Bad, and the Ugly
The Magic of Weather
June 7th. 2015 ...
A Pagan Altar
A Minority of a Minority of a Minority
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Why I Bother With Ritual: Poetry and Eikonic Atheism
May 6th. 2015 ...
Gods, Myth, and Ritual in Naturalistic Paganism
I Claim Cronehood
13 Keys: The Crown of Kether
March 29th. 2015 ...
A Thread in the Tapestry of Witchcraft
March 28th. 2015 ...
On Wiccan Magick, Theurgy, Thaumaturgy and Setting Expectations
March 1st. 2015 ...
Choosing to Write a Shadow Book
Historiolae: The Spell Within the Story
February 1st. 2015 ...
Seeker Advice From a Coven Leader
The Three Centers of Paganism
Magick is No Illusion
The Ancient Use of God/Goddess Surnames
The Gods of My Heart
January 1st. 2015 ...
The Six Most Valuable Lessons I've Learned on My Path as a Witch
Manipulation of the Concept of Witchcraft
Publicly Other: Witchcraft in the Suburbs
Pagans All Around Us
Broomstick to the Emerald City
NOTE: For a complete list of articles related to this chapter... Visit the Main Index FOR this section.
An Alternative Conception of Divine Reciprocity
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Article ID: 15791
Age Group: Adult
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Author: John Halstead
Posted: April 2nd. 2016
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The most common understanding of divine reciprocity in the context of Paganism is the idea that the gods will grant worshipers material or practical well-being in exchange for something, like worship or offerings or oaths. But there is another conception of divine reciprocity. It is rooted in the notion of the interdependence of all things — where “all things” includes the gods (whatever they are) . It contrasts with the conception of a god who is transcendent and independent of creation. This kind of reciprocity has nothing to do with the granting of wishes for material blessings. It is rather about the idea of our being “in relation” to every other thing and to the world itself.
As a pantheist, my divine “other” is the universe, and especially the earth. We are dependent on the material world in every way, for sustenance and for resources. Our very bodies are made of matter, and our ability to think depends on a material brain. But it goes even deeper than that. As Martin Buber and Emmanuel Levinas explain, our very selves are constituted by that which we call “other” in a reciprocal relationship.
David Abram, the author of Spell of the Sensuous, explains one way in which we experience this reciprocity with the world itself: “Our most immediate experience of things is necessarily an experience of reciprocal encounter – of tension, communication, and commingling. From within the depths of this encounter, we know the thing or phenomenon only as our interlocutor – as a dynamic presence that that confronts us and draws us into relation.” Abram goes on to explain:
“Caught up in a mass of abstractions, our attention hypnotized by a host of human-made technologies that only reflect us back to ourselves, it is all too easy for us to forget our carnal inherence in a more-than-human matrix of sensations and sensibilities. Our bodies have formed themselves in delicate reciprocity with the manifold textures, sounds, and shapes of an animate earth – our eyes have evolved in subtle interaction with other eyes, as our ears are attuned by their very structure to the howling of wolves and the honking of geese. [...]
“There is an intimate reciprocity to the senses; as we touch the bark of a tree, we feel the tree touching us; as we lend our ears to the local sounds and ally our nose to the seasonal scents, the terrain gradually tunes us in turn.”
We can try to mentally remove ourselves from our picture of the world or we can describe the world as consisting solely of inert or passive things. But this objectivity is an illusion. Our immediate experience of the world is one of sensuous reciprocity. In this sense, reciprocity is not something we do; it is, rather, something we realize. It is a condition of the possibility of our being in the world. (See also David Abram’s essay, “Reciprocity and the Salmon”.)
When reciprocity is understood in this way, as something which already is, rather than something we create, then ritualized offerings take on a different meaning. Offerings, usually the pouring of libations, have always been a part of my Humanistic Pagan practice. (I prefer liquid libations because of how they are absorbed by the earth.) Theists and atheists alike would probably find this hypocritical. “Who am I pouring libations to?” they must wonder.
To answer this question, I call your attention the numerous images on ancient vases and pottery which depict Classical gods and goddesses pouring libations and making sacrifices. These scenes would undoubtedly strike a theist and an atheist equally as strange. Who, after all, are the gods making offerings to? Kimberly Christin Patton observes, in her book, Religion of the Gods: Ritual, Paradox, and Reflexivity, that the gods’ worship in these scenes “seems to both parallel and respond to human cultic observance.” “This is why mortal libation scenes appear on the opposite side of the vases, ” Patton writes, “As the gods pour, so do mortals. As mortals pour, so do the gods.” (emphasis added) This may or may not be a historically accurate explanation of these scenes, but this image — of gods and mortals pouring libations in one continuous circle — expresses one meaning which ritualized offerings might have for a religious naturalist.
While I pour libations, I don’t imagine that I am making an offerings to someone or even to something. Such a conception presumes a separateness, which is precisely what I am trying to overcome through ritual. I do not pour libations out to gods, who I wouldn’t imagine would need them if they did exist. Nor do I make offerings to the earth or to nature (unless you count my compost box) , which would inevitably receive the matter I am offering in some other way. Nor am I making offerings to myself.
Instead, these offerings are a way of remembering, a way of restoring the experience of connection — of reciprocity — with the world, a reciprocity which is always already present, but which we human beings have the ability to (intentionally and unintentionally) make ourselves blind to.
As I pour out the water, wine, honey, or oil on the earth, I create, in the form of the stream of liquid, a living connection between myself and the earth. It is a visual and visceral representation of my connection to the earth. And in so doing, I experience both an “emptying”, what the Greeks called kenosis, and also simultaneously a “filling”, what the Greeks called pleroma . It is as if I am both emptying the vessel of myself and filling myself at the same time, as if I am both the cup that pours and the earth which receives — emptying because I am giving up substance which I might take into my body as sustenance, and filling because my body is already connected with the earth so intimately that I cannot give to the earth without sustaining myself.
In this act, I restore in a small measure that sense of sensual connection which I have to the world. Especially if the libation is water, I am reminded how this water long ago traveled across the cosmos in comets, how it was part of ancient oceans, and how it has traveled from the bottom of the ocean to the highest mountains. I am reminded how this water at one time was part of great glaciers and tiny snowflakes, how it has flowed through the bodies of great dinosaurs, tiny amoeba, and the bodies of my ancestors. I am reminded that this is the water I am made of, the water that sustains me, the water that I was formed in, and the water that I will return to. I don’t just think it; the ritual helps me feel it. As I pour the libation, I watch the stream of water flowing onto the earth and being absorbed by the soil, and this connection moves from the conceptual to the visceral, from my mind to my flesh and bones.
This for me is the true meaning of divine reciprocity.
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