The earth is home to many species great and small. Paganism is a rural religion that wants people to reconnect with the earth, the need to reconnect with home. This essay proposes to discuss how a nature religious practice can also be deemed an environmental or ecological practice. Also this essay will consider whether there is a difference between Eco-paganism and paganism. This will be achieved by analysing the historical nature and nature beliefs of paganism, the ecology aspect of paganism, paganism’s eco-magic and an example of a ritual. Paganism is a religion that is often misunderstood. Understanding this religious practise might be worthwhile to get back in touch with our roots. Paganism is an umbrella term for many old European-rural religions. These old religions worship gods and goddesses. These groups include: Wicca, Witches, Druids, Odinism, Celts etc. These old religions go back to pre-Christian times and use their own pagan doctrines and rituals. Therefore, this essay will ascertain whether Paganism religious practises are beneficial for the environment.
The history of paganism’s connection with nature is complex with it drawing from many different sources (Hardman & Harvey 1995; Davy 2007). The most important source that paganism draws on is the ancient and medieval literature (Hardman & Harvey 1995; Davy 2007). This is crucial in constructing their identities and their various rituals. Paganism is a nature spirituality (Hardman & Harvey 1995; Davy 2007). Pagans find themselves at home in the wilderness or spiritually alive in the forests, seas and open plains (Harvey 1997). Paganism does not have any doctrines, scriptures or dogma as with other religions (Hardman & Harvey 1995; Davy 2007). Instead, paganism’s primary source is nature itself (Hardman & Harvey 1995; Davy 2007; Harvey 1997). The natural cycles of the earth, life, death and rebirth, are observed by pagans (Hardman & Harvey 1995; Davy 2007). This is also the cycle of the body. Pagans observe these cycles and celebrate them (Hardman & Harvey 1995; Davy 2007). Nature, to Pagans, is not a model of authority, but it is a web of relationships thus to engage all things (Hardman & Harvey 1995; Davy 2007). What pagans actually believe is very difficult to define, because of the many varieties of pagans (Hardman & Harvey 1995; Davy 2007). There are some pagan beliefs that centre on the idea of nature being the ultimate divine entity (Bonewits 2005). They also believe that there are many other gods/goddesses that are hidden in the natural world (Bonewits 2005). These deities move within the natural world and sometimes reveal themselves to pagans (Bonewits 2005). There is also suggestion that these deities are also threatened by ecological devastation (Harvey 1997). Mother Nature is the divine and we humans are not her rulers (Bonewits 2005). Many pagans accept the Gaia theory, that earth is the Supreme Being (Bonewits 2005). The rocks, ocean, atmosphere, plants, trees, mountains etc are her body (Bonewits 2005). Pagans believe we are her children and are given great responsibility to look after the earth (Bonewits 2005). We live within the Supreme Being and without her we would die (Bonewits 2005). Thus, Mother Nature is need in of worship and respect. Pagans think it is important for them to celebrate the solar, lunar and other cycles for our lives (Bonewits 2005). Most of our lives revolve around the solstices, equinoxes and phases of the moon, in relationship with birth, puberty, marriage, death etc (Bonewits 2005). Therefore, Pagans bond with the earth, they celebrate in it. Thus, it is forbidden for them to try and damage, pollute or exploit the earth (Hardman & Harvey 1995; Davy 2007). According to Davy (2007), the notion of coming home is mostly connected to images of the past and practitioners reclaiming their lands and heritage.
Caring about the earth is crucial to most pagans today. According to Harvey (1995), Paganism’s theology and practice can not only solve the problems for our environment (Hardman & Harvey 1995), but it can usher in a revolution so that our culture can understand this reality (Hardman & Harvey 1995). Paganism brings people back in touch with nature, re-establishing the connection with our physical body with the earth (Hardman & Harvey 1995). Pagans deem that every living thing on earth is holy (Hardman & Harvey 1995). The spirituality between the earth and the body is celebrated and central to them (Hardman & Harvey 1995). Pagans encourage awareness of being at home here on the mundane but sacred earth (Hardman & Harvey 1995). Some pagans use meditation for the wealth fare of the planet, and some use the energy raised in rituals to save the trees from destruction (Hardman & Harvey 1995). Meditation can occur individually or in groups. Pagans radiate thoughts of well-being and peace towards mother earth. They join together to send these vision outwards to affect the world (Hardman & Harvey 1995). What happens in the mind of the individual is connected to the universe (Hardman & Harvey 1995). It changes the universe. Thus, when a pagan or pagans think of good thoughts for the earth, it begins to affect the natural world (Hardman & Harvey 1995). Paganism demands a change with the human and nature relationship (Hardman & Harvey 1995). They expect people to learn from listening to the earth. We cannot go from the imperfect here to the perfect there because we are already home (Harvey 1997). Earth is our home, there is no place else to go. Paganism respects the living here and now of ordinary lives (Harvey 1997). Pagans listen to the trees, because the earth does speak, you just have to learn to listen. The Pagan deities tell people what needs to be done, what is wrong and how to fix it (Harvey 1997). Festivals are where pagans learn to listen, speak and celebrate the earth (Harvey 1997). Pagans see the earth as a living organism, as it looks after her children; her children must look after her (Harvey 1997). It is easy for people to lose this connection with Mother Nature Harvey 1997). These interrelationships with all living things can be lost forever. According to Hume (1997) many people are being lured out of the cities and into the wild environments to establish their connection again with nature. They come back to fill the void that nature has left. These people become conscious of their own involvement with the ecosystem of Australia Hume (1997). They also gather an understanding of what the Australian Aboriginals hold sacred with the land Hume (1997). They have a mystical link with the land and others come out to witness and comprehend this attachment Hume (1997). The land is culturally rooted in the Aboriginal history Hume (1997). Thus, the ecology aspect of paganism is very prominent in their activities. Pagans want to reconnect with the earth. They listen to the earth and celebrate in it. Pagans know this home needs looking after and they are the ones who can show people how to.
There are many different rituals which pagans perform for the earth. Pagans use rituals for intent and purpose (Harvey 1997). The rituals within Paganism are performed to celebrate the season, honour the deities, attune with nature, attain self-realisation, initiate other participants and for magical healing purposes (Harvey 1997). There are many rituals that involve symbols, aromas, colours, music, costumes and body movements, chanting etc. These rituals are performed to gain powers other than from the physical body (Harvey 1997). The specific area that is concerned with saving the earth is pagan ecological action (Harvey 1997). These ‘Green’ groups work to solve the problems that are facing nature, such as earth first!. Another of these groups is called Dragon Environmental Group. This group uses ego-magic to affect change (Harvey 1997). They use traditional rituals such as gazing into fire or water, casting runic and other symbols and the encouragement of dreams (Harvey 1997). These acts have given insight and foresight to their activities (Harvey 1997). Dragon and other eco-magical activists work with others in the genii loci areas, the spirits of place, to protect threatened areas (Harvey 1997). Dragon ceremonies start of with casting of a circle and the invocation of the quarters and elements (Harvey 1997). Dragons then use dramatic and mimetic actions instead of verbal actions (Harvey 1997). They use clapping as a way to call fire, clapping symbolising the crackling of the fire and weaving bodily movements imitate the flames (Harvey 1997). This ritual provides the space and time for a conversation with the sacred place (Harvey 1997). These eco-warriors are very energetic, they gee themselves up by dancing and drumming. They can also use specific runes to symbolise protection for the area (Harvey 1997). These rituals are performed by Pagans to protect the environment. Therefore, these practices could be interpreted as religious practises for ecological purposes.
Pagans do participate in tree planting, ‘grass-root’ and other various conservations (Harvey 1997). These movements are seen as herbal treatment for the sick area or landscape (Harvey 1997). Pagans suggest that this herbal remedies, greening process, has a more holistic value to both humans and the earth (Harvey 1997). Pagans have also applied homeopathy not only to animals but also rivers (Harvey 1997). They use this homeopathy arnica to deal with bruises. It is very effective, and also to those do who do not believe in it (Harvey 1997). There is anecdotal evidence that pagans have tried to cleanse polluted rives with dripping spring water into them (Harvey 1997). Even though this evidence is not scientific and not valid, pagans however are the ones willing to try these procedures (Harvey 1997).
In February 2002, Catherine Edwards Sanders participated in a pagan ritual that protested against the raping of the environment (Sanders 2005). This was held in New York City for the World Economic Forum. The pagan ritual was held in a near by park. These pagans were calling on the gods and goddesses to support the struggles of humans and non-humans (Sanders 2005). The group gathered in a circle to pray and receive visions (Sanders 2005). Starhawk was the leader of this group and invited the people at the protest to join in the ritual (Sanders 2005). She began the ritual by chanting. Then other pagans started drumming (Sanders 2005). They began to call on the elements, fire, earth, water and wind. Next, the witches started to dance and chant (Sanders 2005). They chanted “We will never... lose our way, to the well, of liberty! And the power, of her living flame, It will rise, It will rise again!” (Sanders 2005). Around and around they danced, this is called a spiral dance (Sanders 2005). This is used by traditional witches as a cone of power, intended to power the marches and protests (Sanders 2005). Riot police were called and tired to break-up the circle (Sanders 2005). The dance ended with someone starting to sing ‘Amazing Grace’ (Sanders 2005). Starhawk had hoped the ritual had woven magic that would bring about transformation (Sanders 2005).
In conclusion, a Pagan’s home is earth, the natural world. Nature to most pagans is the most important thing. The earth is home to many living beings and pagans are the protectors of this home. Some of the religious practices within paganism can be deemed ecological and environment practices. Paganism heritage is deeply rooted in the natural world. Pagans feel at home in nature. This is because nature to them is a spirituality and their primary source. They believe the earth is a Supreme Being, Mother Nature. She gives all things life and thus needs to be respected and worshipped. The ecology of Paganism is special; they have a reciprocal relationship with the earth. They are able hear the earth crying out, feel it, connect with it and then celebrate in it. Ecology is important to most pagans, because they know how to adhere to the earth. Pagans can use rituals to heal the earth. There are many different rituals they perform, concerning life, death, birth and growth. There are green groups within Paganism that fight on behalf of the earth. They chant, drum, dance, glare, meditate etc, thus to protect the sacred areas that are endangered. This is mostly done by the green groups within paganism. Pagans use different homeopathy techniques to try and heal the earth. The example of the pagan ritual is to bring about transformation of people’s thoughts on the environment. Thus, it can be said that there is a difference between Pagans and Eco-Pagans. Since you can be a pagan, but not necessarily have to be an eco-pagan. Therefore, Paganism is a religion that cares and protects the environment. There are groups within Paganism that perform religious practices that are beneficial for the earth.
References
Bonewits, I 2005, The Pagan Man, Citadel Press Books, New York.
Hardman, C & Harvey G 1995, Paganism Today, Thorsons HarperCollins Publishers, London.
Harvey, G 1997, Contemporary Paganism: Listening People Speaking Earth, C. Hurst & Co, London.
Hume, L 1997, Witchcraft and Paganism in Australia, Melbourne University Press, Melbourne.
Davy, BJ 2007, Introduction to Pagan Studies, Altamira Press, Lanham.
Sanders, CE 2005, Wicca’s Charm, Waterbrook Press, Colorado.
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