Spirited (22 page)

There are those who commit to the complexity of both the human psychology and that of the divine, and who proclaim that each god is, in fact, a living entity unto itself. This is in contrast with those who view the archetypes as gods (or vice versa)—symbols of the collective unconscious relating to aspects of our humanity. There are also those who are of both schools of thought and who see the gods as immortal energies that present themselves as eternal archetypes.

Throughout our known history, there has existed the pantheon—the full sum of a culture's deities and their myths. The word
pantheon
derives from the Greek
pan
, meaning “all,” and
theoi
, meaning “gods.” It is also in the ancient Greek world that we find the most well-known example of the pantheon.

Hesiod's
Theogony,
cited later in this chapter, provides us with an insight into the relationships that connect each of the Olympian gods with their kith and kin. It also provides us with a creation myth that, interestingly enough, is comparable to the big bang and the beliefs of many animistic societies.
Theogony
, Homer's many epics, and the vast library of literary references to the gods of ancient Greece are enough to form a clear and concise picture of what the Greeks considered their gods to be.

The gods to the Greeks of the ancient world were powerful, raw beings, not completely detached from the mortals who dwell on earth and not completely of them, either. The gods were like an advanced race who, like most of us, quarrel, bicker, and compete amongst themselves, but who are also heirs to an illustrious power.

The Greek gods embodied the volatile forces of human nature and the cosmos. There is Zeus, who compelled the thunder and lightning and who reigned over the earth and the heavens. There is Hera, the queen, the woman in charge. She brought down bitter vengeance against those who excited Zeus's lust. Then, of course, we have Aphrodite, who is not only love incarnate but the romance of Nature—the sweet caress of the sea and the cooing doves. Thus, it is clear that the gods were not products of an ego-inspired anthropomorphism. They were also representations of the forces of Nature—poetic, rhythmic, vibrant, and alive. The gods provided the means whereby a human could cross the abyss between the external persona and the raw, animalistic yearnings within. They literally became as the gods are—heirs to the myths and stories imprinted on a deeper psychological level.

Many people believe that the old polytheistic traditions have long been dead—but take a moment to reevaluate the world you have grown up in. The names, symbols, and myths of the gods of the ancient world still live on. The days of our week owe their names and planetary associations to the Norse and Roman pantheons. The kerykeion/caduceus (the legendary rod of Hermes/Mercury) is imprinted on the side of ambulances and is often used to denote medical organisations. But is this testament to the continued presence of the gods? Is Zeus's anger responsible for the clash of thunder during storms, or is that Thor's domain? And what of love and sexuality—is it Freya or Venus we should turn to? Are the gods merely the product of social and religious anthropomorphism? Who are the gods? These are all hard questions to answer, and I do not have the authority or the audacity to answer all of them. I can, however, make severe generalisations and hope that they will, in some way, inspire you to continue your exploration.

To delve deeper into the mysteries of polytheism, I will refer back to the young adult series
Circle of Three
.
In book 10,
Making the Saint
, Kate, Annie, and Cooper (the three main characters) are each asked to
randomly
choose a slip of paper during one of their Tuesday-night Wicca classes. Each slip of paper bears the name of a particular Pagan tradition. Kate just so happens to pick Santería, an Afro-Cuban faith that focuses on the worship of the traditional gods, or
orishas
, of the West-African Yoruba tribes. Kate and her friends visit a local
botánica
(a store that specialises in Santería) and speaks with the resident
santera
, Evelyn, a priestess of Santería. Evelyn describes what the orishas truly are:

The orisha Chango is the god of lightning and thunder. The orisha Oshun is the goddess of rivers and of beauty. But they are more than just these things. They each represent a powerful human emotion. Chango represents the driving force within us. Oshun is the personification of the force of love.
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This description is paramount to the reality many polytheists feel. In fact, some would go so far as to say that the gods themselves inspire these emotions within us.

Polytheism is a cultural tradition. It works within a specific frame-work that relates to a corresponding period of time and a particular people. That is why it is so hard to determine who and what the gods are when, in truth, they are inextricably linked to a people, a time period, and a culture. Can the Celtic Brighid be the goddess of fire when the Hawaiians have Pele? I believe so, yes. I believe that these natural forces that stem from divine principles are, in fact, sentient beings. Fire is a powerful and charismatic force that communicates with the primal subconscious and helps to release our inner desires. How could there not be a spirit that embodies and channels the energy of fire and helps us to connect with its timeless sensuality? Fire does exist; it is a material reality. It cannot be doubted or denied as a false idol when it wavers so candidly before us. Call the fire whatever you want—it won't change the fact that it is fire. And this is the core of polytheism. From here on, it is all a question of culture and of mythic extension. Brighid is not just the goddess of fire; she is also patron to bards and blacksmiths. Neither is Pele's domain restricted to the crimson flame; she is the spirit of the volcano itself.

There are many possibilities concerning the origins of the various world mythologies. Many myths, like the Tuscan tale of a sorceress who instructed the peasants in the arts of Witchcraft (recounted in Leland's
Aradia
), arouse speculation amongst historians who believe that the divine nature of such stories is actually grounded in a historical truth. This leads some to believe that the gods (or at least some of them) were humans who left a lasting impression on the cultures they encountered. Think of the so-called avatars Buddha, Krishna, Jesus, Aradia; they all share something in common. They were all historical and literary figures who are in the present-day regarded as channels of the divine and who all have adherents. So it is in this way that some myths can be explained, but what of the stories that seek to interpret a process, aspect, event, or oddity of life?

Creation myths are present in all ancient societies, and interestingly enough, many of them share explicit commonalities. The general idea is of a preceding wasteland of chaos—undifferentiated potential. Then, in a flurry of light and energy, all comes into being. It is at this point that each culture runs with the concept and introduces their own deities.

Mythology is not a science of explanation; however, it does demonstrate the whys and wherefores to people who love to listen to the poetry. It provides reasons and explanations for why things happen and gives people a sense of the passage of time, of history, and of belonging. The gods, to the old folk, represented the civilisations that revered them, and in this way, they secured an almost nationalistic identity.

One thing we must be wary of in the NeoPagan community is the willingness to subscribe to corrupted versions of mythology and history. Many Wiccan essays on the divine can by typified by something like this:

As Wiccans, we perceive the divine as both masculine and feminine. We personify this polarity and interplay of energies as God and Goddess. The god of forests and of wild things can be found as the obscure face of Jack in the Green and the Horned Man carved into church stone-works. He is the virile Lord of the Dance, otherwise known as Cernunnos. The Goddess of Wicca rules the waters and the cycles of earth. She is the most primal form of the divine and can be traced back to the Palaeolithic Era. Initially she had within herself both male and female and encompassed all things, but the birth of the Horned God (her active impregnator/extension of self) altered the way in which ancient societies viewed their Great Mother. She is now honoured as the life force of the crops, and she is placated in the hopes that her blessings may be upon the fields.

Whether or not this documents actual history may be disputed; however, perhaps we are simply creating mythologies that satisfy our own needs and desires.

We must never conceive ourselves to be superior to anything else in the universe. We are all of the same substance, and all of us are divine. We are expressions of the gods, and they play through the tapestries of myth we weave. Ultimately, the nature of the gods will always remain a mystery, and better so.

Patron Deities

It is sometimes thought that the gods grant favour to particular individuals whom they see as candidates for priesthood or simply worthy followers (like poets to Brighid or thieves to Hermes).

The topic of patron deities in the Pagan community is a heated one. Many people inquire into it and are often left at a loss; others are luckier. Obviously, chances are that each of us will attract the attention of some sort of being through our magickal work and our focus on spiritual realisation. We consciously open ourselves to the realm of spirits. We mould ourselves to be conduits of raw power, and it is for that reason that Pagans today place a great emphasis on relationships with personal deities.

Several years ago, during a full moon ritual, I encountered the goddess that would soon change my life forever. While invoking the (generic) Goddess, as I had always done, I looked up to see the ethereal outline of a radiant being. Without stopping to think, I said, “Persephone …,” and an entourage of conflicting emotions filled me. I was on the precipice, a place I had wandered near before, but I had always dreaded to dwell there. For several years, I had felt safe and guarded by the twin forces of God and Goddess as celebrated in Wicca, and yet I craved more. Then Persephone claimed me.

There are no specific rituals or ceremonies that you can perform to gain the favour or patronage of a specific deity. There are prayers and invocations, but they will only grant you attention, and ultimately that is it. If that deity then chooses to invest interest in you, that's great! But when it comes to the gods, it is mostly their pick and not ours.

Polytheistic Exercise: The Rite of Aspecting

The ritual provided below is intended as a guideline only and is open to adaptation.

Before working with a deity, research needs to be done on the nature, history, mythology, and significance of the being you wish to commune with. You will need to delve into the attributes, likes/dislikes, and myths of your chosen deity, as well as anything else that you regard as being of particular importance to your working (e.g., symbols and correspondences).

Begin by designing a temporary temple incorporating the deity's favourite things (flowers/plants, colours, foods, etc.). This temple can be an extension of your sacred space, or perhaps you might have a private space in your garden to work with. When you've found adequate space, begin to transform it into something worth the deity's attention.

You will also need to create a wearable talisman, which you will carry on your person for the period of aspecting. It can be a bracelet woven in the coloured threads that are sacred to your deity, a necklace or a ring harbouring a particularly significant symbol in relation to the god, or perhaps, if you are so inclined, a design that you can trace in henna somewhere on your body. You'll need to put a lot of thought into your talisman, and once you've come up with the perfect thing, you will then need to charge and bless it for the purpose.

Cast a circle or affirm your space as sacred in your own way, within the bounds of your newly made temple. Make clear your intent by loudly stating the purpose of your ritual. Breathe deeply, and focus your mind. Within your mind's eye, allow the image of your chosen deity to manifest. Mentally and emotionally open yourself to receiving their energy, stating clearly your wish for the deity to share your life for a period of time (be specific—e.g., for one moon cycle). Emphasise the traits you desire to take on.

In a way, you are committing yourself to a spiritual contract. To express this sense of genuine partnership, you might even want to physically create a type of contract that outlines the nature of the aspecting, the period it will be sustained for, and, of course, a short prayer or poem devoted to the deity. To seal the rite, you could burn the contract. You could also adapt the following chant and repeat it at the culmination of the rite:

(Name of deity) O Great Divine

I sing and dance charged in your sign

Together, two have become one

And as I say, my will is done.

Open the circle, and continue to wear the talisman until you feel fine without it.

Animism:
The Spirit Within

Listen to the air. You can hear it, feel it, smell it, taste it.
Animals are part of us, part of the Great Spirit. The winged and four-legged
are our cousins … There is power in the buffalo. There is power in the antelope.
There was great power in a wolf, even in a coyote. To us, life, all life, is sacred.

—John Fire Lame Deer, Lakota medicine man