The Blessing of Dionysus

Dancing Maenad

Dancing Maenad

It’s interesting what Dionysus blesses you with, because unless you come to grips with His notion of Reality, everyone is liable to view His blessings as a curse. Or a series of curses. That’s why His calling isn’t for everyone. If it were, this world would be more fucked up than it already is. Even Dionysus, in His place among the Olympians, has to give way to Order and Civilization. Or some semblance of it.

The journey of my Blessing begins on August 21, 2012. If you’re interested in the entire story, you can read it here. In short, I was involved in a serious car accident in which I drowned. I also came away with a traumatic brain injury to my right side, frontal and temporal lobes. I have had a lot of negative affects from it to say the least: chronic depression, anxiety, memory loss, slower processing speed, epilepsy, an inability to distinguish certain types of pain levels and temperature changes, abnormal proprioception,  some slight asphasia, mood swings, ADHD, and exacerbated behavior on the Autism Spectrum. These are just some that I can currently recall. I am continuing cognitive rehabilitation and neurological visits, and various medicinal cocktails to try and help me live as much of a normal life as I can. Or at least functional.

How is all of this a Blessing? I’ve had many people tell me:

-It happened for a reason.

-Be thankful for the little things.

-God has a plan.

-You now know about the important things in life.

Do you know what my answers to these are?

Fuck you.

That’s right, fuck you and you’re philosophies. No, that’s not what I mean by a Blessing. As I said earlier, if you’re not Dionysian, then you’re looking at His Blessing as a curse.

The Dionysian Blessing
Dionysus bestows two kinds of madness: Lyssa and Mania.

Dionysus (left) watches on as King Lykourgos of Thrake attacking his wife (center). The winged daimon Lyssa hovers above.

Dionysus (left) watches on as King Lykourgos of Thrake attacks his wife (center). The winged daimon Lyssa hovers above.

Lyssa is related to the Greek word leukos, which means “white.” Lyssa was personified as a daimon of rage and rabid frenzy; it was sometimes used as a synonym for rabies. Lyssa was the daimon sent by Herakles to curse him into a fit of rage when he killed his family. This tragedy led to his Twelve Labors. Upon the impious Dionysus sent Lyssa, and the onset of the affliction is described by the winged spirit herself as a “scorpion’s sting.” (Aeschylus, Fragment 85 Xantriae (from Photius, Lexicon 326. 22) (trans. Weir Smyth) ).

The madness I am referring to is Mania. The Greek word mania is related to the Greek word mainesthai, which means literally “to go mad.” Mania itself is considered to be a type of otherness that is bestowed by a Deity upon a vessel. Four types of mania (theia mania) were outlined by Plato in his Phaedrus:

1) Mantic Mania (Mediumship): Apollon

2) Telestic Mania (Ritual Trance): Dionysus

3) Poetic Mania (Musical Passion): Muses

4) Erotic Mania (Passion, Love): Aphrodite, Eros

In regards to mania, Plato wrote:

…our greatest blessing comes to us by way of mania, which indeed is a Divine Gift.

Shamanic Mania
Enthusiasmos – literally, having the God within you – was a state of intoxication in which Dionysus revealed Himself in such a manner that it was overwhelming. A Dionysian broke free from the societal norms of the time to enjoy a liberated life, and that taste of liberation continued even after the ritual state was over. A Manic Dionysian – for one cannot have the God without being Manic – was a prey by choice, hunted to the brink where his sanity was captured and brought down by the God. Sanity is the sacrificial offering that the God takes when He anoints you. Sanity is the balanced state of the Ego when the Self is attempting to harmonize with the Greater Community that the Self is a part of. It is attempting to reach self-actualization by identifying with the Community one is a part of. Humans, being primates, have evolved to be social creatures. In order to maintain that social order, we have developed complex rules of behavior and hierarchy. And, no matter how many rebellions occur or anarchic movements occur, inevitably we come back to our natural instinctual behavior of social rule.

But a Dionysian is a type of shaman who lives in miasmic territory. Miasma was considered impurity by the ancient Greeks, and many things were done to ensure that such impurity was always cleansed. But a Dionysian, based on my personal experience, lives in miasma. We’re rule breakers. We dwell in the tombs and caves. We wander about the lands, with sacred sex polluting the people. We’re not fit to be part of the social order. Why? Agents of chaos. We remind society of its ills, its forgotten people. Dionysus is nothing if not a God who takes the oppressed and empowers them. Women, bound to serve their fathers or husbands in a man-ruled society, left the confines of the polis and found refuge in the remote forests and mountains to experience the ekstasis of the Raving One. Liberation came not through wars or laws, but by the God within.

The Brain-Injured Blessing
My brain injury, as I said before, brought me a lot of weaknesses that keep me from being in pace with the world around me. People have to slow down for my sake in many ways. But, the brain injury also exacerbated my behavior on the Autism Spectrum: thus, when I speak to someone, I pay very close attention to their body language and nonverbal nuances. I also log discrepancies and contradictions in their speech and behavior, something that most people do everyday without awareness. The Mania that was bestowed upon me in this net of mental illness is that I am actually more sane than the rest of the world. Watching at a slower pace, I can pay more close attention the details that escape the observations of others in our increasingly fast-paced world. This condition has enlightened me to the depths of my core, shattering the notion of Self I was attempting to build up through my identity with my job and my friends rather than my identity with the God within. It is Dionysus who defines me – no one else. It is Dionysus who shapes me, molds me, and gives me the lens by which I can view the insanity of the world. People do the strangest things to achieve their lives: this is Lyssa in action. People are enraged, rabid and hostile, ready for conflict at anytime. I don’t move at society’s leisure; my whirlwind dance is in keeping with the cyclical rhythm of the Cosmos. But while I dance, I am not paying attention and knocking everything over into a sordid mess. But how can creation occur if destruction does not happen first?

The Manic Jester
I’ve often bemoaned the fact that I am a Heirophant and Kurios (High Priest and Guardian) of my Tradition, because I think a Dionysian Jester is absolutely the worst kind of leader in many respects. I don’t even follow my own rules half the time, because some things are changeable. I dispense advice to my members that I don’t even go by, because I live in a different dimension. But an Oracle, such as I am, ironically is of help in a manic state. Plato wrote of the Pythia that she was not helpful to anyone when she came to her senses; it was her induced mania – taking leave of her senses – when she was able to help out world events. It’s for this reason I can also be viewed as a trouble maker, because I just tend to have that personality clash with people who like a certain type of order to look at me and say, “Yep, you’ll be trouble.” Whether it’s self-inflicted or not, the end result is that trouble follows me. For many people who are in power positions, they view this kind of aura as antithetical to their visions. And, they would be right. However, it has been my experience that what people in power need is a Jester, an appointed Fool that will mock the hierarchy. That was the position of the Jester after all – to help the Powers that Be not take themselves so seriously, and point out the flaws in their otherwise self-centered egos.

Having a brain injury (and I can only speak for myself here) on the day of my accident conferred a type of spontaneous trance-like state that brought on a crisis in my life. Crisis, in Greek, has several meanings, including: selection, judgement, to be separated, to be decided upon, an election. The term is a legal one that spoke of a decision reached by a tribunal whose judgement would affect a person’s place within that society. It was usually used in the sense of a punishment and condemnation. But for a Dionysian, what society deems a punishment, I see as a gateway to enlightenment. The Fool, after all, is perhaps the one who is more at peace than everyone else.

I may not be able to walk with my community how others do. I may not be as fast in processing as everyone else. I may need to use communication and sentences, breaking them down into minute building blocks that may form a different message than the sender intended (or am I reading something hidden that shouldn’t be revealed?). But a krisis is exactly that – a separation unto the Lord of the Vineyard. A turning point when I become His Wine and Intoxicant. So many people think that Dionysian mania is rooted in being drunk and horny. Oh, my friend, if you only knew the real conveyance of the unction of the Bull-Horned Liberator.

Eirene kai Hugieia!
(Peace and Health!)


Return from Hiatus: Polytheist Leadership Conference and Other Goings-On

My model of Hekate


Hi all,

This blog has been quiet for awhile, and I’d like to apologize to all of my readers for that. It’s been a tough few months for myself, both financially, spiritually, and physically. Just as a reminder, I suffer with a traumatic right brain injury and all of the side effects that come with it, including epilepsy. I was on one medication, but it seemed to have exacerbated some nasty stuff like vivid hallucinations. In addition, I had 2 or 3 episodes. So now I am weaning off of that one and starting on a new one. Taking both are currently affecting my energy levels, but still I intend to restart my blogging. I need to. Writing is my creative and cathartic outlet for many things, and also my way of remaining in touch with the goings-on of the blog-o-sphere. In addition, I get to share any major events happening in my side of the country as well as with my Temple.

For starters, the Summer Solstice came and went. It was magnificent. Our Temple honored Dionysus Dendritos and the Nymphai. The Solstice is significant in that it signals in our Calendar the end of the Bull Half of the Year and the start of the Wolf Half. That is, the Great Festivals give way from cultus to Dionysus to Hekate. Our Temple is named after Her, after all: Temple of Hekate: Ordo Sacra Strix. So I’ll be writing more about Hekate and how we at the Temple honor cultus to Her in forthcoming blogs.

Our Bomos during our Summer Solstice Festivities.

Our Bomos during our Summer Solstice Festivities.

Polytheist Leadership Conference
Now, as some of you may recall, I was trying to attend the Polytheist Leadership Conference which took place this past July 11 – 13. I missed out on it and told Sannion as such that I would. Sadly, I had other things to attend to. It would have wonderful had I been able to join this historic Inaugural setting, but I’ll work on ensuring that attend future conferences as best as I am able. In the meantime I have this blog. But from what I’ve been reading, it was excellent. You can read about the goings-on in the following areas:

Sannion doesn’t talk about any specific details of the Conference as of yet, but there are some tidbits in a question raised by someone following the Conference. You can read it here.

Galina Krasskova kept some continuous updates at her blog here. Just scroll down and take your pick, folks. There’s a lot to take in, as there should be. I’m jealous.

The Thracian will have some follow-ups coming along at his blog here.

PSLV (aka Lupus), as always, has detailed journalistic entries here. As with Galina’s, scroll down and take your pick. I’m salivating and very sad that I couldn’t attend. “Next time,” I keep telling myself. “Next time.”

Finally, Ruadhan McElroy pens some interesting experiences here and here.

I’m positive there are many more links and blogs talking about the Conference, but since these I follow I figure I’ll post them here. Like you all, I will be following in the days to come.

What are the ramifications from the Conference? What is it that we, as a people, are being asked to do? What have those who have gone and set themselves up as leaders of Polytheism planning to come forth with in the coming days, months and years? What are the plans for our respective Communities? Do we who did not attend agree on major points, or are there points to disagree on? Now, with the latter questions I tend to try and be careful on, because I’ve had my fair share of criticisms with people who are “armchair debaters.” They feel it is their task to not do anything at all while others do a lot of hard work. And then, they sit back and critique everything down to the last iota. Yet they never contributed anything. I’d hate to be viewed as one of those people, because I didn’t attend. But, we all have voices, and I take a small comfort in that my Work here with my Temple may be enough to let me have some allowance. I also consider myself pretty objective, yet passionate about my views. I don’t tend to take sides in debates very easily, but neither do I make the mistake of always seeing a “third road.” Sometimes the middle way is no way at all, and a side must be taken. Anyway, enough said. I say all of that to say this:

Lupus brought up something interesting, which I’ll quote some of it here. Hopefully it will not be taken out of context. For the full blog, please go here, where he posts a follow-up regarding the Thracian’s appearance on Wyrd Ways Radio. Here’s the issue/question/matter:

And the question is this: have we created a “polytheist echo chamber”? Despite our many disagreements, there is a great deal that we do agree on, and that we have found “unity” of purpose over as a result of all this. That’s a great and powerful thing, and in fact it’s the origin of the term “syncretism,” which I’m unsurprisingly in favor of heavily–!?!–and yet, Fox News is an echo chamber, and various other groups that are not looked on very charitably (with good reason!) are also echo chambers.

Are we at all in danger of becoming an echo chamber? While I don’t think so, realistically, I know that our newfound sense of common purpose and our enjoyment at having had such a great experience will likely prompt those of our critics who already find us distasteful and erroneous for various reasons to say that we’re only interested in our own opinions and hearing them agreed with and supported by like-minded folks. (And that makes us different to EVERYONE ELSE how, exactly?)

I’m beginning to move to the point of thinking that Wicca, Christianity, and all of these other things are perfectly fine for themselves, because they’re entirely different religions than our own. That is obvious, needless to say. I think that it might be more necessary, though, for us as modern polytheists to withdraw from the wider pagan community and umbrella in various ways because our religion and theological viewpoints are so vastly different to most of those, which will then allow us to preserve our autonomy and not be interfered with by their wishes for our conformity. If they can begin to see us as different religions, rather than as being under their umbrella, then there will be no reason for them to try and regulate our rhetoric, our practices, or anything else, in the same way that Hindus don’t do that and pagans don’t do it to Hindus, Buddhists don’t do that and pagans don’t do it to Buddhists, and some Christians don’t do that and pagans don’t (usually) do it to Christians, even though some of them do and would like to on both sides of that issue…

I don’t know…what do you all think?

Polytheist Religions
I don’t think there is any one simple response to this, as I don’t think there should be. What Lupus is asking is very relevant, and something that everyone should be careful of: the dreaded Group Think. Everyone starts to feel like they are so like-minded that suddenly the group becomes a place where ideas and innovations stagnate in the face of hardened dogma, and there lies a potential danger even for historically reconstructed Polytheist groups. Thankfully there are questioning Dionysians like myself who love nothing more than to enter an echo chamber and cause a little mayhem and chaos in order for people to see the systems which they have in place will always contain a flaw of some kind, and it’s necessary at times to ensure especially when Old Systems need to die for New Systems to arise. That’s just the cycle of energy: evolution and entropy. In my Temple, our teachings tend to illustrate this cycle between the Forces of Aphrodite and Ares: Love and Strife. In order for Creation to occur, Aphrodite brings forth Desire for the Four Elements to dance in rhythmic Harmony. This rhythmic Harmony is at the heart of all things. But lest matter implode upon itself, Ares must come forth and wield His weapon to separate the Elements into their pure states. However, by separating them into their pure states, destruction of matter occurs. It’s a constant flux and flow dance.

I say all of that to say this: I think there’s a flaw. Lupus groups all Polytheist religions beneath one umbrella in and of itself, when in reality that isn’t very simple. For example, taking the term by itself, Polytheism can be found among Christians and Wiccans. But I guess since most official denominations regard themselves as monotheist, perhaps we can’t include them? I don’t know. It seems weird that we ourselves (or perhaps me) can’t study some Christian denominations like Mormonism and Catholicism and say, “Yeah, despite what they say they are Polytheist.” I mean, we study other cultural faiths and do it all of the time. I don’t think Western religions should be exempt just because they try and say otherwise. Traditional Wicca, for the record, isn’t a religion. It’s a priesthood of initiates dedicated to specific tribal Gods and spirits of those Traditions. Neo-Wicca is a vastly different creature, but I don’t think I have space for that right now. I’m trying to focus on Lupus’ question, and giving an answer that I’m sure plenty will disagree with. Honestly, I’m okay with that! I really hope people do, because we need honest dialogue about these kinds of things. Now, while perhaps the vast majority (I’m guessing) of Polytheist-labeled faiths group themselves as “historically accurate,” there may be Temples and groups which will rise up and revive the worship of the Old Gods in their own way. There may not be any historical precedent for what they do, but they may claim to be Polytheist nonetheless.

As an example, many cults and groups of Sanatana Dharma (or what we Westerners call “Hinduism”) are considered more orthodox in their approach to the Vedas and other Scriptures. But there are cults and groups that fall under the umbrella of polytheism, henotheism, etc. within Hinduism and yet may not be considered “orthodox” by the majority. There may be gurus or saints that have their own revelations about the Gods, their own teachings about how they approach them, and so forth. (I need to stop here and say I honestly hope I am making sense and that I didn’t make a mistake in my insomnia to type this at 4am and it’s all gibberish). I guess what I’m trying to say is that I think rather than pull completely away from Neo-Paganism, we should find ways to have our own dialogues with our local Communities which may include Neo-Pagans. The problem I think is that Neo-Pagans have had a start since the 1960s, so inevitably now they are going to host gatherings under their label, whether large or small. But as Polytheist-labeled groups can start their own momentum, we need not exclude anyone. We can have our Conferences, Festivals and Workshops and be inclusive as well. We’re siblings anyway, worshiping the same or similar Gods but perhaps in vastly different ways. Not all Neo-Pagans are Deists, just as not all Polytheists are historically accurate. There are still some people, such as myself, who hold the label of a Neo-Pagan and a Polytheist. My Temple is labeled as Polytheist, however, because it’s important to distinguish that unlike the Neo-Wiccan groups in the area that are a venerable free-for-all, we carry structure, hierarchy and dogma. We even have our own set of sacred Scriptures that detail our own Mythology unique to our Temple. Thus, we are very different.

Getting Out from under the Umbrella
But just to make sure I’m saying something correct and not misreading, I agree with Lupus that insofar as the Greater Pagan Communities are concerned, there are organizations that tend to speak for the Communities as best as they are able (i.e. Pagan Pride, Cherry Hill Seminary, Circle Sanctuary, etc.), and they don’t speak for us. Or, speaking for myself, they don’t speak for me (I apologize to any Polytheist who enjoys those organizations and feels they do speak for them). We just need to be careful, I think, that again while having our own gatherings that we do not totally separate. It’s a precarious dance. Some of us, like I said, will walk in both worlds at the same time, being neither here nor there. Lupus in a blog entry described a brief presentation by the Thracian in which the latter spoke about regional cultus in modern polytheism. According to what I can gather (I’m sure more details will come later), the viewpoint that modern Polytheists can do is to look at different people, cults and Temples from how they worship Deities and if their approach to similar/same Deities are different, it’s because of regional variation. No one can speak for anyone. That’s how the ancient world practiced. We must keep in mind that Polytheism means plurality: a kaleidoscope worldview that makes room for many different universes and possibilities. For every fragment of the ancient world that has survived, perhaps hundreds are lost that we may never know of. We can never be truly sure how one person or group approaches the Gods is not an approved way. Neither can we speak for the Gods. Well, I can’t, short of blasphemy going on. Even though as an Oracle They choose to speak through me, I can’t just assume something. It doesn’t Work that way. I hate that.

Why All the Fuss?
If the aforementioned is true, then why all the fuss about rituals in Pagan Pride Day events? Why all of the kerfuffle when it comes to the differences between Polytheists and some Neo-Pagans? Here’s my honest answer, for what it’s worth: it’s because our ways are being questioned and threatened with exclusion, not the other way around. It’s because many Neo-Pagans desire Magick and to walk with the Gods, and yet when it’s in front of them, they fucking stomp on it because it doesn’t mesh with their semblance of reality. They only recognize it when they see pseudo-shamans who charge exorbitant amounts of cash for a weekend retreat to pound a few drums, paint their faces, find their Wolf/Bear/Eagle totem, and then suddenly they think they’re a fucking shaman. It’s because they don’t know the meaning of sacrifice – only reward. It’s because they think all rituals are the same, and everyone is the same, and we’re homogenized with them against our wishes. It’s because no one wants any controversy in the Pan-Pagan Movement. Traditional Wiccans get enough flack for being secretive and keeping their Mysteries to themselves. People want to come in, be a 3rd degree without any sincere training of what it means to touch the spirit world, and then claim a title without knowing just what that title entails. They see the gold tiara, not the thorns. They see the shiny fetishes as an excuse for their hoarding problem. They disrespect themselves, so how can they possibly respect the Unseen Powers they desire to know so much?

That’s why there is a fuss. I’ve said it once, and I’ll say it again: we are different cultures, different tribes, different peoples. We’re not all the same, and that’s okay. We need to have:

Unification in Diversity!!!

Fuck. I missed a great Conference.

Eirene kai Hugieia!
(Peace and Health!)










Sexual Abuse, Healing, and Survival

The Abduction of Persephone

The Abduction of Persephone

In light of recent current events, I’d like to expose people to my first two posts published by the Witches’ Voice.

The first one is From Victim to Survivor: How the Craft Taught Me to Overcome Sexual Trauma (Part I).

The second is From Victim to Survivor: How the Craft Taught Me to Overcome Sexual Trauma (Part 2).

Since then I have learned a great deal more in my walk and Work with the Theoi. So I might do an update. In the meantime, I hope these essays help fill people with hope.

Eirene kai Hugieia!
(Peace and Health!)


In Memoriam: Donald Michael Kraig

Donald Michael Kraig (March 28, 1951 – March 17, 2014)

Donald Michael Kraig (March 28, 1951 – March 17, 2014)


It’s been a hectic time for me on a personal level since my last blog post. I began new anti-seizure medications that had severe side effects, including intense drowsiness. I found myself sleeping nearly 15 hours per day. Include that with some other personal issues with my sister, my family, and trying to keep a Temple going, and I just did not have the time to be on the blog-o-sphere as much. I did keep up with current events however. This blog post is dedicated to an individual that I just met, barely knew, and yet had a significant impact on me.

Donald made a blog post on February 8, 2013 with a title, “I Want You To Write!” It was just before he was scheduled to attend PantheaCon that year. I made a comment (as I sometimes did on his blog posts), and shortly afterwards I made contact with him. Like many within the NeoPagan Community, I was a fan in my early days, and later a critic, of Llewellyn Publications. I honestly didn’t know where to stand half the time, because when I began to make contacts within Traditional Craft lots of people were seriously against this publication for various grudges and political reasons that went back to the 60s, including the writings of controversial authors and material in the 90s. Situations which I’ll leave out of this blog post.

But I knew one thing: I wanted to write. I had so many thoughts and issues I wanted to address. I began to write a few articles on Witchvox, but it wasn’t steady. I also did not have a lot of time to devote myself to writing. Not until after my car accident. Keeping it short, I’ll say that my correspondence with Don was encouraging. In fact, this blog was born because of his influence. He encouraged me to put my name out there and build an audience. His exhortation, the inspirational seeds he planted within my conscious, soon flowered into what we have here.

Don died recently. I mourned his passing along with other people. His books started me on my serious adventures into the Occult World. But his influence upon me reverberated way more than outside of our personal communications. I made friends with mutual people. I am writing. And this, following below, is my last letter that I would have written Don. Call it closure. Call it a memorial. I may not have known him as well as other people. But the briefest meeting and the subsequent results prove what a great man Donald Michael Kraig truly was. So Don, wherever you are, I hope you’ll read what I have to say below:

“Dear Don,

Thank you very much for your time, your friendship, and your mentorship. I don’t think I had an opportunity to say that. Or I mean, I did several times when you answered all of my questions individually, and again when you steered me in the right direction with submitting a manuscript, or how I would put together my pictures and such. I mean, seriously, you were a great help. But honestly, that’s not all I want to thank you for. You changed my world. Literally. I guess you would personally argue that you didn’t do anything: you wrote the books, and it was up to me to put them into practice. I changed my own world is what you would have said. But no, you did. Don’t take away the praise that you deserve.

By your writing, you also developed a network of fans and students who all soon grew up and became comparable magical practitioners in their own right. People like Tony Mierzwicki. I made mutual friends like Alfred Surenyan. And, more than anything, your spirit was with me the entire time I began to seriously dive into the Occult World. It was a personal dream come true when we began to correspond, and you took my project seriously.

With you gone, so many are mourning. I know I am, and I hardly knew you. But I hope you’re proud of me, because I am writing. I am building an audience. I am putting my name, my beliefs, and what I stand for out in the world. I am taking a risk like other authors. You’re in the Spirit World, and you are still inspiring me. You’re awesome.

My project isn’t done. I will write that book. I will continue to pass on what you have taught me writing is all about – teaching, growing, legacy and building bridges for future generations of writers. Thank you for teaching me the business side of book companies, and for opening me eyes. I’ll never forget what you told me. You said, ‘If you think you can write a better book, than write it!’ I realized then and there I was part of the problem, not the solution. I hope I will always continue to be part of the solution. I hope I bring honor to what you have shown me.

Always In Your Debt,
Luis A. Valadez

Polytheist Leadership Conference

Polytheist Leadership Conference

So I’ve been away for awhile here because I had medical needs to attend to. My sister had eye surgeries and I myself have some neurological testing approaching. In any case, I’m hoping to return to my sacred space here and post my thoughts, thealogies, rants and ravings. You know, like a good Dionysian. But in any case, the Polytheist Leadership Conference is approaching and I am very excited. But, I am not above asking for help, because in my current financial situation I cannot afford any of it. So, I calculated the cost for 2 people to go (myself included) and it’s going to be, with fees included, about $700.

I need your help.

I would raise money to just take myself, but with a traumatic brain injury and other neurological issues, going alone would not be the best thing. I’ve created a gofundme account so that I can raise the money to send me and one of my partners there this Summer. I’m looking forward to seeing what our respective Communities can accomplish, and hopefully having faced needless drama from the surrounding Pagan Communities, perhaps we can take these lessons with us and forge a path of cooperation and alliance. Here’s my motto:

Unification in Diversity!

We are a growing network of temples, cults, devotees and traditional tribes in the making that can a significant difference as Spirit Walkers in all of the realms we touch. I’m excited so far to hear the scheduled speakers. More than anything, making new friends and creating networking opportunities is what I love. We also have an opportunity to create history…a legacy that will ripple throughout our budding communities for time to come. Light the fires, call the dead, dance with revelry: what more could anyone ask for?

Okay I’ll stop rambling. Below is the link to my Gofundme account. I’ll be posting it with every blog post I submit. Any amount will help tremendously. Donating costs you NOTHING, except the investment you’re willing to do. In advance, thank you for reading, thank you for commenting (whether we agree or not on things), and thank you for helping me out with this trip. I drink to you all!

My Gofundme account:

Eirene kai Hugieia!
(Peace and Health!)

Polytheism, or Do We Really Need to Elaborate?


So, I went and reread John Halstead’s blog wherein he discussed Pantheacon’s “Wiccanate Privilege Discussion,” and something caught my attention. Having a TBI, it takes my brain a while to process what I am reading and interpreting that information. So while some will say “Duh,” it’s not for me. Yeah, I don’t get the obvious. Anyway, moving forward…at the bottom of the article, John has a subsection entitled “Polytheistic with a Hyphen.” In the article he referred to Lupus’ discussion of the word polytheism and the nuances which can cause confusion and, thus, conflict when using a word which may mean different things to different people. John encourages people within the Greater Pagan Communities who identify as “polytheists” to perhaps use prefixes which differentiate their particular polytheist thealogy (i.e. devotional, hard, soft, Jungian, etc.). Galina responded to John’s suggestion of the hyphen usage here, and it’s a great write-up. I strongly suggest reading those articles before reading my own thoughts on the entire matter below.

Let’s start with the basics. Polytheism is rooted in two Greek words:

Polu – “Many”
Theos/Theia – “Divinities.”

But there is much more than just the simple definition given above. Ancient Greek carried with each word an entire cultural milieu that had a specific set of visual associations which pertained to the semiotics of the word. Thus, “theos” came with a shared cultural understanding of a phenomenon. That phenomenon sharply contrasts with our modern Western Christian-infused concept of “God.” For modern people within our Christian-majority environment, “theos” or “God” comes with a specific set of synonyms and adjectives including the notion that the Sacred is separated, or transcendent from, the mundane. Humanity, as part of the mundane sphere, cannot be privy to the sphere wherein lies the Divine Concept but through the sacrificial acknowledgement and belief in the expiation of Jesus. But more than this, “theos” has come to insistently mean “One.”

One God, One Being, One Power, One Force.

And even where the Christian Trinity can be clearly cited as an example of Polytheism, yet the Christian doctrine emphasizes repeatedly that the paradox is that it is “3-in-1.” So, no matter how separated the various Beings are, invariably They are One. The monistic concept of the Trinity has bled into our Pagan/Polytheist outlooks, with evidence around that people simply have trouble abandoning their Christian doctrines in the face of even the apparent contradiction that the Church enforces its believers to adopt. When we say that the world is filled with spirits and a host of Celestial Immortals, those still entrenched in Christian philosophy cry out “No! They are not independent Beings but simply ‘Many-in-One!'” The plurality of polytheism is surrendered for a desired homogenous state that exists only within the utopic minds of its adherents. The works of Joseph Campbell in his “Monomyth” and Frazer’s “Archetypal Sacrificed God” have also served many modern Pagans to give notice to the “Mono” over the “Many.” While the works of both have brought many people a wonderful foundation into modern Paganism, the unfortunate side effect is that people try to find in our practices how the variety of Temples, Cults and Traditions are similar before meriting an agreement of “Hey look! We can have a festival together!” The differences are excluded in favor of false conformity.

A World of Spirits and Beings
To the ancient Greek mind (and, cross-cultural comparatively other pre-Christian cultures both ancient and modern) there existed no word like “religion.” Instead, a concept that comes closest to that word is theon timai “Honors to the Theoi.” The honors given to the Theoi are encapsulated within the ethos in how we live, what we practice, how we serve cultus, and the festivals which we celebrate. In other words, polytheism is not simply about faith, but it is more so directly tied into action and works. Again, our Christian culture has bled its teachings of “By faith and not by works” wherein people have tons of altars and shrines without ever feeding or giving attention to the Deities in question. Statues are mere decorations, and rituals are more concerned with the participants attending and the facilitator’s skill at drama and timing (so as not to interfere with the feasting!) over the specific acts which touched our ancestors with the spirit world. But Polytheism is about honoring the Theoi (or insert pantheon here) with action and works which ripple into our very lives. These actions and works are important because “theos” itself implies a “third objective power.” (L.A. Wilkinson, Socratic Charis: Philosophy Without the Agon). It refers to a specific presence that carries a weight and validity to the people who are within Their sphere.

“Otiose” is a word that means “Leisure,” or even “Serving No Practical Purpose.”  The word has come to be used in anthropology circles to describe polytheistic faiths such as Hinduism, some sects of Buddhism, and aboriginal tribal beliefs that do espouse a “One” Spirit that created everything or was responsible for creating the host of Beings and Spirits that inhabit a particular Cosmos, but the One itself is Unknowable, Untouchable, and Unconcerned with the world as-is. That’s why He/She created the Spirits in the first place: to run things. Think of a CEO playing golf and away from the company, never visiting or knowing what’s going on even with the daily worker. No, it’s the lead workers, the department managers, the operation supervisors and such within the company’s hierarchy that are concerned with the daily welfare of the corporation and its people. That’s us folks: we humans are the people at the bottom of the Cosmic rung in many ways. My Tradition’s teachings have a “One” as well: an otiose Protogonoi that cannot be touched or fathomed because S/He is everywhere. Yet S/He is unconcerned with anything at all except Hirself, and in the Grand Cosmic Scheme of things that’s all that matters really. So just because we have a “One” concept doesn’t mean we’re monotheistic. No, we’re Polytheistic. We work with the Divine Beings and Spirits that inhabit this world, and our temple’s power rests upon the honors that we bestow upon Them through our ritual actions and works.

Emic vs. Etic
Abundant evidence of polytheistic practices demonstrates that for many in both the ancient and modern world, rituals are tied specifically to a spirit or Divinity. As Jan Bremmer writes, “It is neither practical nor advisable to study the two entities separately.” (J. Bremmer, Ed., The Gods of Ancient Greece: Identities and Transformations). But the problem with modern Polytheism in general is that arguments against Polytheism are coming from those who are outside the Polytheistic scope. They are brandishing themselves “polytheists” without the complex understanding that the word in and of itself entails: the honoring, through ritual action and works, of many individualized and supra-powered Beings. In cultural anthropology, the contrasting view between studying the innards of a paradigm from a person within that culture as opposed to an objective observer who is an alien to that paradigm is known as emic vs. etic, respectively. The problem with etic observers is that they come with a template of biases which cloud what they are attempting to document and understand. They have a limited background that is not rooted within the Polytheist Model. If you want to approach Mythology and the Theoi (or insert pantheon here) via the Jungian School of Thought, you are not a Polytheist. You are a lay psychologist, a Jungian, or perhaps a Pan-Deist. But you are not a Polytheist.

It surprises me that we even need to have this argument of “hyphens” and prefixes. Polytheism is what it is. I reverence the Ancestors, the Heroes, and the Theoi of my Temple. I am a Polytheist. They are independent of me, and ritual is my lifeline to Them. It is also how I feed my spirits, those to whom I am aligned to. I probably could have just come out straightforward and made these statements, thus making the blog shorter. But honestly, I think some backstory was needed; research, if you will. Polytheism is not a term for anyone to use – in my opinion (lest I get angry messages about being too authoritative and…ah fuck it!) ….

Polytheism is NOT a term for ANYONE to use unless they are serving Spirits and Beings which are viewed as independent and volitional Beings in Their own right – NOT figments of the imagination or caricatures of the human psyche.

Go ahead, send the e-mails.

Eirene kai Hugieia!
(Peace and Health!)


Bremmer, J., and Erskine, A. (Eds). (2010). The Gods of Ancient Greece: Identities and Transformations.

Wilkinson, Lisa A. (2013). Socratic Charis: Philosophy Without the Agon.

Myth is the Soul of a Tradition

Orphic Tablet from Petelia, Italy (in Harrison, Prolegomena, p. 573)

Orphic Tablet from Petelia, Italy (in Harrison, Prolegomena, p. 573)

Something about how my girlfriend said this statement really resonated with me, because it’s so true. I truly believe that the Lore of any Tradition speaks volumes about how an initiate can learn to interact with the Deathless Ones, because these Myths are the stories of our Ways, our People, our Ancestors, our Dances. We can leave the nuances of thealogical discourse for those outside of our Ways, but for the paths which call to us, it is not what we walk away with that matters, but the experiences in that very moment which speak beyond anything we can touch or sense. Because when we walk away, our analysis begins, and ever afterwards we wonder if we are the round hole or the square peg?

When you are called by the Gods of a particular Tradition, you need to know that you are being called to dance a particular rhythm with the Cosmos. You are being called to sing a specific tune, to harmonize with a specific vibration, to play a particular instrument. It’s a gift exchange, this calling: the Ancient Ones want to hear your aria in concert with your fellow chorus, while you are given a skill/talent/gift to in turn become something most excellent!

Yes, the Theoi (or insert your pantheon here) want to hear your serenade, because that’s what your worship is to Them. They are hungry for attention, which can baffle many of us because why should something as awesome and mega-powerful as a God need attention?

Simply put: ask Them.

Gods are not Gods because They are pure or omni-anything. They are Gods because They are Gods. No mystery needed. But in Their Godhood, They are in a symbiotic cycle with us mortals which comes from Laws more ancient than even Them. Call it Ananke, Wyrd, Themis, Ma’at, what-have-you. But at the core of nearly all of our Polytheistic religion expressions is our return to our Dances.

So if you don’t have a living Mythos while you are building something for Them, then write it. Write down your experiences. Write down your Visions. Look to the past at what has survived, and if it’s been broken: then write new ones. Don’t be afraid to create a new Dance for Them, because at some point that’s what the ancients did.  You’ll find out what works and what doesn’t as you keep trying. Keep working. Keep dancing. Keep serenading. Because in the end, the living Mythos that is weaved with pen, tongue, instrument, and heart will beat within the Soul of those who come after you. And then we will all look forward to an eternal chorus hearing the music that was born from Love.

Eirene kai Hugieia!
(Peace and Health!)