Articles/Essays From Pagans
October 4th. 2016 ...
Witchcraft from the Outside
September 11th. 2016 ...
How Did I Get Here? (My Pagan Journey)
Wild Mountain Woman: Landscape Goddess
September 3rd. 2016 ...
Rethinking Heaven: What Happens When We Die?
What is Happening in My Psychic Reading?
August 12th. 2016 ...
When Reality Rattles your Idea of the Perfect Witch
Hungarian Belief in Fairies
Designing a Pagan Last Will and Testament
July 13th. 2016 ...
What Every Pagan Should Know About Curses
Magic With A Flick of my Finger
An Open Mind and Heart
Finding and Caring for Your Frame Drum
June 13th. 2016 ...
Pollyanna Propaganda: The Distressing Trend of Victim-Blaming in Spirituality
Living a Magickal Life with Fibromyalgia
My Father, My First God
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
Blowing Bubbles with the Goddess
Magic in Sentences
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
The Consort: Silent Partner or Hidden in Plain Sight?
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
October 20th. 2014 ...
Thoughts on Conjuring Spirits
A Microcosmic View of Ma'at
October 5th. 2014 ...
The History of the Sacred Circle
Abandoning Expectations and Remembering Your Roots
September 28th. 2014 ...
Seeking Pagan Lands for Pagan Burials
Creating a Healing Temple
September 20th. 2014 ...
GOD AND ME (A Pagan's Personal Reply to the New Atheists)
September 7th. 2014 ...
NOTE: For a complete list of articles related to this chapter... Visit the Main Index FOR this section.
Are the Gods Natural?
Article ID: 14742
Age Group: Adult
Days Up: 1,840
Times Read: 3,923
RSS Views: 17,619
Author: B. T. Newberg
Posted: October 16th. 2011
Times Viewed: 3,923
Gods, ghosts, spirits, and magic - are these supernatural? Nine out of ten Americans would likely say yes. And yet Pagans defy the norm.
No, we say, our gods are natural. Is this a joke? A semantic game? A gimmick to get a "100% natural" label on the bottle? What do we Pagans mean when we say our gods are natural?
Natural and Supernatural:
natural (adj) : of, relating to, or operating in the physical as opposed to the spiritual world.
supernatural (adj) : of or relating to an order of existence beyond the visible observable universe; especially: of or relating to God or a god, demigod, spirit, or devil. – (Merriam-Webster Online Dictionary; 2011)
According to the definitions above, the natural is identified as that which is of the observable, physical universe, while the supernatural belongs to a realm beyond that. These conventional definitions, however, don't sit well with many Pagans, as we'll soon see.
When a Pagan invokes a storm god in hopes of bringing rain that certainly sounds like a supernatural proposition by normal standards. But many a Pagan would argue that the gods are part of nature, we have a natural ability to communicate with them, and the whole process of producing rain in this way is no more unnatural than any other technology.
Margot Adler (1986) observes in her classic review of Neopaganism, Drawing Down the Moon, "this naturalistic definition of magic... is common in one form or another" across the Pagan spectrum. In my experience, this is true also of attitudes toward gods.
But you have to admit: calling on gods certainly seems supernatural. So what do we mean when we say it isn't? How can our gods possibly be natural?
Why we say the gods are natural:
Three things must be understood before this claim begins to make any sense.
1. Nature Religion.
The first thing to understand is that Pagans are children of Nature with a capital N. Earth-centered spirituality is our life-blood. Like followers of Shinto, Taoism, and other indigenous faiths, Pagans practice nature religion. The Goddess and the Horned God of Wicca intertwine with the cycles of nature, and the deities of Polytheist pantheons burst from land, sky, and sea. Given this, it would hardly be fitting for Pagan gods to be called supernatural. They are not above, beyond, or outside nature. No, they emerge from the very heart of it.
Some of us go even further to say the gods are nature. The wholly-immanent view of deity sees no distinction between the natural universe and the divine. The universe is the divine, and the divine is the universe. The Stoics of ancient Greece and Rome held this view, as did Spinoza of the Renaissance. Humanistic Pagans and Pantheists do the same today. In the wholly-immanent view, gods are certainly not supernatural by any definition.
Yet the majority of Pagans, I would hazard to guess, feel that the gods are both immanent and transcendent (e.g. Starhawk, 1979, as judged by Cooper, 2006) . In other words, there is some part of the divine that goes beyond the empirical universe revealed by the five senses. It goes beyond the observable, physical universe described in Merriam-Webster's definitions. Beyond what the most powerful telescopes and microscopes can detect is something else - a spiritual energy transcending matter. How can this part be natural? Isn't this by definition supernatural?
2. The Undiscovered Science.
This brings us to the second thing that must be understood. Many Pagans feel they work on the edges of science, embracing it but pushing the envelope of what is currently accepted. Gods are natural, they say; science just hasn't discovered them yet. In a similar vein, Isaac Bonewits calls magic an art and a science that "deals with a body of knowledge that, for one reason or another, has not yet been fully investigated or confirmed by the other arts and sciences" (Bonewits, 1979) . The concept of the undiscovered science serves to justify the claim of Pagans that the objects of their belief are indeed natural. One day, science will vindicate that claim. Till then, the burden of proof is postponed.
3. Convenient Ambiguity.
The third and final thing that needs to be acknowledged is that Pagans are comfortable with ambiguity. Are the gods natural or supernatural? "I don't know" is a perfectly acceptable answer. Unlike creedal religions, Paganism places emphasis on practice, not beliefs. This allows Pagans to remain open to speculation and even day-to-day re-evaluation of beliefs. "I'm an atheist on Tuesdays and Thursdays" is a joke you might hear. This ambiguity of belief allows one to interpret the gods according to scientific naturalism one moment and spiritual transcendence the next. According to Luhrmann (1989) , it allows the newcomer a long period of trial and experimentation without committing to any specific beliefs.
So, deities can be considered "natural" because anything not immediately fitting that description can simply be stamped "pending review." Ambiguity allows claims to be advanced by way of hypothesis, without binding the person to the claim.
These three things - nature religion, undiscovered science, and ambiguity - help us understand the Pagan claim that god, ghost, and magic are natural, and not supernatural.
But natural? Really?
Yet the skeptic may not be persuaded. Are these arguments satisfying? Or are they just apologetics, rationalizations that explain away what really ought to be considered supernatural? Let's investigate them one by one, starting with the last.
The notion of ambiguity appears on first sight to be nothing more than intellectual laziness. However, there's more to it than that. Pyrrhonian Skepticism, one of the great philosophies of Classical Greece, proposes that in the absence of compelling evidence for or against a proposition, the rational thing to do is carry on in the spirit of inquiry. So, if there isn't enough hard evidence gathered yet to prove or rule out the existence of gods in the natural world, the smartest thing really is to admit, "I don't know."
However, there is a key provision in the Pyrrhonist principle: "and carry on in the spirit of inquiry." That is to say, we shouldn't stop at "I don't know." We should be looking for the necessary evidence.
That leads us right into the notion of the undiscovered science. This argument seems justifiable on the face of it, but may in fact be less than genuine. There have been numerous instances of fringe theories later vindicated by evidence in the eyes of Western science - chiropractics is one, and acupuncture appears set to become another. So, why not believe science will eventually discover magic, energy, and gods lurking in the natural universe too? Why not hope that quantum theory or chaos theory or whatever else will eventually prove it all true?
The simple answer is, if we really believe that will happen, then why aren't we making it happen? If mainstream scientists don't take our claims seriously, then why aren't we doing the work ourselves? I know a lot of Pagans, but I don't know any yet who are seriously trying to make the undiscovered science discovered. If they're out there, I would very much like to meet them (seriously, I could be way off, so please let me know!) . Suffice to say that I have not yet heard debates about the best methodologies that minimize bias, attempts to formulate falsifiable hypotheses, or experiments designed to decide between two competing theories. That's what is expected from a scientific community, so why aren't we doing that? It makes me suspect even Pagans do not take the undiscovered science claim seriously. Until we develop rigorous methods to prove our claim that our gods are natural, it seems disingenuine to place much stock in the undiscovered science argument.
That leaves us with the argument of nature religion: Pagan gods can't be supernatural because it just wouldn't be fitting. They emerge out of nature, so they must be natural, plain and simple. We define nature to include gods. This leaves a relativistic taste in one's mouth. Non-Pagans may as well say, "Okay, I get why you say your gods are part of nature, but just the same what you call natural I'd call supernatural."
Ultimately, the Pagan claim that our gods are natural remains on shaky ground. It is not indefensible, but not particularly compelling either.
Are there arguments that I've missed?
Toward truly natural gods...
The claim could be made completely compelling in an instant. If we adopt a wholly-immanent view, where the gods are identical with the natural universe or aspects of it, the controversy melts away. Whether the gods are seen as archetypes, metaphors, cultural traditions, or some other aspect of the observable, physical universe, the issue is resolved. There's nothing supernatural about these things; they're perfectly natural by any definition. They may not support the effectiveness of magic, but that's another issue that can be settled by scientific experimentation. On the whole, the view of immanence easily renders the gods natural.
So why don't more Pagans take this view? Why do the majority today insist that gods are natural when they really seem quite supernatural? In a sense, Pagans want to have it both ways. They want to have a religion of the natural, but they also want to have the numinous feeling of the supernatural.
At this point, I refer to the nascent work of John H. Halstead (2011) . In his view, the crux of the matter lies in a fear of losing the numinous. Identifying gods as archetypes threatens to reduce them to "just" archetypes. This is why Pagans, after flirting with archetypes for some time, have begun to turn their back on them. We don't want our gods to become mere things, mere mental stuff. As archetypes, the gods are no longer godlike. Their ‘numinousness’ is lost.
The same argument could be made for gods as metaphors or cultural traditions. However you frame it, the mystery is lost. The gods become known quantities.
But it doesn't have to be that way. What we need to do, according to Halstead, is "re-god" the archetypes. We need to recognize the power, the mysterium tremendem, of these natural forces. We need to feel the god in them. Then we can have a natural religion of the numinous, without resorting to the quasi-supernatural.
Can we learn to see the awesomeness of archetypes, the mystery of metaphors, and the tremendem of traditions? And what of the sun, moon, and seas? Are they not godlike enough just as they are, without us granting them quasi-supernatural powers? Can we accept our gods as both fully natural and fully godlike?
Paganism is supposedly nature religion. Our gods ought to be natural, right? We claim so.
But until we can feel the gods in nature without making them supernatural, that claim remains in jeopardy.
Adler, M. (1986) . Drawing Down the Moon: Witches, Druids, Goddess-worshippers, and Other Pagans in America. New York: Penguin.
Bonewits, I. (1979) . Real Magic. Berkeley, CA: Creative Arts Book Company.
Cooper, J. W. (2006) . Panentheism: The Other God of the Philosophers. Grand Rapids, MI: Baker Publishing Group.
Halstead, J. H. (2011) . "Archetypes Are Gods: Re-godding the Archetypes." Humanistic Paganism. Scheduled to be published September 18, 2011, at: http:/humanisticpaganism.wordpress.com.
Lurhmann, T. (1989) . Persuasions of the Witch's Craft.
Mirriam-Webster Online Dicitionary. (2011) . Retrieved August 30th, 2011, from: http://www.merriam-webster.com/
B. T. Newberg
Location: Minneapolis, Minnesota
Author's Profile: To learn more about B. T. Newberg - Click HERE
Bio: B. T. Newberg is the editor of Humanistic Paganism, a community blog for those who embrace spirituality from a naturalistic point of view. HP accepts unsolicited submissions, including challenges to the naturalistic view offered in the spirit of constructive dialogue.
B. T. Newberg resides in Minneapolis with his fiancee and cat.
Other Articles: B. T. Newberg has posted 8 additional articles- View them?
Other Listings: To view ALL of my listings: Click HERE
Email B. T. Newberg... (No, I have NOT opted to receive Pagan Invites! Please do NOT send me anonymous invites to groups, sales and events.)
Web Site Content (including: text - graphics - html - look & feel)
Copyright 1997-2016 The Witches' Voice Inc. All rights reserved
Note: Authors & Artists retain the copyright for their work(s) on this website.
Unauthorized reproduction without prior permission is a violation of copyright laws.
Website structure, evolution and php coding by Fritz Jung on a Macintosh G5.
Any and all personal political opinions expressed in the public listing sections (including, but not restricted to, personals, events, groups, shops, Wrenâ€™s Nest, etc.) are solely those of the author(s) and do not reflect the opinion of The Witchesâ€™ Voice, Inc. TWV is a nonprofit, nonpartisan educational organization.
Sponsorship: Visit the Witches' Voice Sponsor Page for info on how you
can help support this Community Resource. Donations ARE Tax Deductible.
The Witches' Voice carries a 501(c)(3) certificate and a Federal Tax ID.
Mail Us: The Witches' Voice Inc., P.O. Box 341018, Tampa, Florida 33694-1018 U.S.A.
of The World
NOTE: The essay on this page contains the writings and opinions of the listed author(s) and is not necessarily shared or endorsed by the Witches' Voice inc.
The Witches' Voice does not verify or attest to the historical accuracy contained in the content of this essay.
All WitchVox essays contain a valid email address, feel free to send your comments, thoughts or concerns directly to the listed author(s).