Modernization

[Labrys]

I hope I am not overstepping by posting in this folder.  I guess it is as much frustration with some aspects ofbeing pagan for more than twenty years as any sense of "experience" that makes me post this query here.

I began to realize I was not going to make it on the Christian monotheistic trail in about 1983.  For almost three years, my life was a rollercoaster as an unusual series of dreams unrolled in my nightlife.  I believe these were initiatory experiences meant to turn my steps in a new direction and only integrated these into life when I found scholarly texts on shamanism. The dream experiences mirroredwhat those books talked about and I finally felt a bit less crazy.

But this is the issue: neopaganism seems to have a fair share of folks claiming a shamanic tradition.  But then they start to blather on about "finding game, helping the hunters feed the tribe" and other such nonsensical (to me!) tripe that sounds like it is out of a fantasy novel instead of real life.  Sure, historically, shamans of many traditions round the world DID that....and healed, and acted as a psychopomp. 

But NOW, any "shaman" who can legitimately claim they help "the tribe to find game" is almost surely not living in urban or suburban America or Europe....nor likely to be conversing online.  Unless that "game" is which stock tip to follow, or what produce sale to run to, that is!

Why is it any tradition that has even one foot in a reconstructionist camp or the slightest revival of the past cannot get over the past?  Is there no modern language for it now that we find our culture possibly contemplating a post-Christian era---what does a modern day shaman do?  Myself, I can only say the thing generally labeled "psychopomp" seems to be the whole gig; and being alone and initiate only of my own dreams and study, I can't even be sure I get that "right" all the time.  Now and then, yes, it seems I must have succeeded, but certainty is never mine. 

Is this why others who claim to have shared my sort of experience cling to prettified language of centuries past?  Is it a comfort?  Is it bull***t?  And it isn't only shamanism that seems to have this difficulty; I see it too often in reconstructionist fields with almost the same level of mind-numbing irrelevancy.  If you cannot modernize a religion that once required slaughter of 20 oxen to speak to the requisite God, for instance, exactly what is being accomplished except reification of the past without any modern recourse or remedy?  How is pagan orthodoxy on this level any better than monotheistic orthodoxy that is perhaps beginning to choke relevancy out of some of the Big Five Faiths?

Can't neo-pagans move forward instead of backwards?  

[Lark]

I think that this is a problem which is present in more than just the Recon religions; although it is probably more likely to be a problem in those because they are actively trying to practice their religion just like their ancestors did.

Certainly there is a similar problem in Wicca.  Wicca is tied closely to the cycle of planting and harvest as it was practiced in the British Isles where Wicca was created.  But very few of us that follow the practices of Wicca these days actually are out there planting the fields, praying for rain, or bringing in the sheaves.  Most of us are urban folk whose only harvest is what we bring home from the supermarket.

Our religion is supposed to be about re-connection, but that does not mean reconnection to a world that does not belong to us.  It means reconnecting to the world we live in.  Judy Harrow realized some time back that trying to say that we were following the practices of our ancestors wasn't sufficient.  She wrote a good article about "uncle Wicca" which can be found at http://www.draknet.com/proteus/Season-0.htm  We miss the mark and run the risk of having a religion which becomes meaningless unless we can make a connection to what is vital and important in our own lives.  So in my Trad we speak of planting and harvest as metaphors.  We plant the "seeds" of our dreams and hopes.  We bring in the harvest of the hard work we put out on our plans and projects.  We understand that we have a connection to our ancestors, but we also understand that we are not they.

I believe that anyone who is following one of the Neo-Pagan religions, and I mean anything from Asatru to Recon to Wicca needs to look at their practices and make certain that what they are doing is speaking to them where they are now.  You can only play the make believe of living like your ancestors if you genuinely live in a society where you are doing all the things your ancestors did.  Otherwise your religion will eventually lose its meaning and become no more like the real thing than a Ren Faire is like the Middle Ages.

-Lark-

[Gryphon]

I also feel this way. More so now that I attend about a dozen festivals a year for book signings. So many of the people around me seem so (how to say this gently?) "out there."

I try to live my faith in a daily way, so having a ritual for ritual's sake has lost a certain amount of appeal in recent years.

There are ways to connect with the land as modern "man." I do as many of them as I am able, but find that many Pagans while claiming kinship with the land and Mother Earth don't walk their talk. I'm talking about things like recycling, keeping a compost pile, buying local produce or at least produce grown in the USA, walking to do errands instead of driving, eating a healthful diet instead of supporting junk food empires, using natural cleansers in house work and laundry. I understand only too well that we are all human and sometimes convenience outweighs more Earth friendly choices, but to me a huge part of being Pagan is making as small a footprint on the planet as I can.

Sometimes, living in the society we do, doing what is right for the planet isn't always possible. In my opinion, as Pagans we should do our best to alleviate the strain we cause on the planet.

[Labrys]

Yes, I do get a pain when the "Plastic Playgans" start in; I mean, I understand not everyone is going to compost (tho' I do) or work on xeroscaping the yard instead of practicing chem-lawn green-scaping, but come ON, especially those who call themselves nature-based and then act as if nature is the mosquito that they slap and naught else?

A spiritual practice is not a dress up game for festivals only----or shouldn't be.  And there it is, in that "should" attitude of mine.  Soon as a neo-pagan says "should"  there comes a lecture on not being judgmental and "like the Christians" as if paganism is a good excuse to dump every bit of common sense one ever had. 

I like flowing dresses and colorful Maypole ribbon dancing as much as anyone else, dammit, but there IS life both before and after the party.  Sacramental LIVING daily, dammit!

::::grouchy old broad day:::::

[Shadow]

I began to realize I was not going to make it on the Christian monotheistic trail in about 1983.  For almost three years, my life was a rollercoaster as an unusual series of dreams unrolled in my nightlife.  I believe these were initiatory experiences meant to turn my steps in a new direction and only integrated these into life when I found scholarly texts on shamanism. The dream experiences mirroredwhat those books talked about and I finally felt a bit less crazy.

You practice shamanism and you feel less crazy?

Dear, you are practicing the craziest form of paganism going.   Revel in it!

Seriously though, you have probably read that many people go through a transformation into shamanism that often involves years of initiatory dream work, as well as years of work in the physical world. It's good that you embraced it, otherwise it can quite literally drive you insane, and possibly be fatal in the long run.

As far as I've been able to discern this path chooses you, not the other way around, and woe unto those who choose to ignore the calling.

But this is the issue: neopaganism seems to have a fair share of folks claiming a shamanic tradition.  But then they start to blather on about "finding game, helping the hunters feed the tribe" and other such nonsensical (to me!) tripe that sounds like it is out of a fantasy novel instead of real life.  Sure, historically, shamans of many traditions round the world DID that....and healed, and acted as a psychopomp.

But NOW, any "shaman" who can legitimately claim they help "the tribe to find game" is almost surely not living in urban or suburban America or Europe....nor likely to be conversing online.  Unless that "game" is which stock tip to follow, or what produce sale to run to, that is! Laugh Out Loud

Not to be skeptical of other people's claims at spirituality, but most people wouldn't recognize a true shamanic path unless it bit them on the butt, and if they are called it will bite them.

However, you do have to remember, most of us in the modern world do not live in an agricultural society. Most of live in an industrial hunter/gatherer society that is supported by agriculture.

I help my "tribe" find game by helping them find and maintain jobs. Helping them stay on an even keel so that they can take the crap the boss dishes out and still do their job so that they have the "hunting tools", ie - money, they need to buy their groceries, pay their rent, put gas in their "horses", and so forth.

You're right about most self professed shamans who make such claims. I don't walk around talking in those terms myself, but, in reality, that is still one thing we do. When I journey to find answers for someone, it is often still an animal spirit I speak with who shows me the path I must take to find the answer. Sometimes I speak with "upper world" spirits, but either way, the journey is still pretty much the same process that the shaman of ages gone by used to find pretty much the same answers.

After all, what did a man do when he simply couldn't get along with a tribal elder a few thousand years ago? He either got his head straight, often with the help of the shaman, or he left the tribe. Leaving the tribe meant being on his own without the helpful support he had come to know.

This still holds true today. Some people are always going to be individualists. They will quit their jobs and find a way to deal with the "hunting and gathering". Other's will not be equipped, either emotionally, physically, or both. It is one of our jobs as a shaman for the group to help them find their center in either case.

Thus, the argument can be made that we do ensure a good hunt, and help them feed their families.

Why is it any tradition that has even one foot in a reconstructionist camp or the slightest revival of the past cannot get over the past?  Is there no modern language for it now that we find our culture possibly contemplating a post-Christian era---what does a modern day shaman do?

A modern day shaman does just about the same thing as a stone-age shaman. As I've stated, we do help the "hunters" feed the tribe. We attend weddings, births, and, perhaps most importantly, deaths. We tend the spirit so that others can have their spirituality in small easily digested doses, so that the tribe will continue to function as normally as possible.

Myself, I can only say the thing generally labeled "psychopomp" seems to be the whole gig; and being alone and initiate only of my own dreams and study, I can't even be sure I get that "right" all the time.  Now and then, yes, it seems I must have succeeded, but certainty is never mine.

Of course it isn't yours Darlin', you belong to it. Embrace it and you will find some measure of peace, turn away from it and you will have the struggle of your life; a struggle that many don't make it through without losing their mind or their life, or both.

Is this why others who claim to have shared my sort of experience cling to prettified language of centuries past?  Is it a comfort?  Is it bull***t?

Not to give you a short answer, but, yes. They use what language works for them. When you do shamanic work it is often done just as it always has been done, and it can be comforting to cling to old, well worn paths for comfort.

And it isn't only shamanism that seems to have this difficulty; I see it too often in reconstructionist fields with almost the same level of mind-numbing irrelevancy.

As I said, it depends on one's comfort level. It's comforting to think you are traveling a path that has already been tread. Of course that's an illusion of safety.

What many of these people don't realize when attempting shamanic work is that they are still on their own, and, while not necessarily breaking new ground, they aren't in a safe place just because someone else has done it before them.

If you cannot modernize a religion that once required slaughter of 20 oxen to speak to the requisite God, for instance, exactly what is being accomplished except reification of the past without any modern recourse or remedy?

Well, I for one don't see a need to modernize my shamanic path. As I've stated, I do pretty much what was done before, and I do it pretty much the same way it has been done. I don't do this because I am trying to uphold a tradition that may not even exist anywhere but in someone else's mind,  I do things the way I do because it works for me.

How is pagan orthodoxy on this level any better than monotheistic orthodoxy that is perhaps beginning to choke relevancy out of some of the Big Five Faiths?

I can't speak for "Pagan Orhtodoxy" (never met him/her), and I certainly don't speak for the "Big Five" (don't they make cars too ), I can only speak for myself, and I can only repeat what I've already said, I do what works.

Can't neo-pagans move forward instead of backwards? scratchchin

People find comfort in tradition, even if that tradition is only valid in their own mind.

As for those who think they are following a shamanic path, I have one last thing about shamanism to say.

We, as shamans are the filters of our society. Our "tribal" people come to us and pour themselves into us like emptying a sewer. The filth and sludge goes in and we return to them clean water. Guess who then has to deal with the crap?

I'm not saying that we take their personal work from them, but we facilitate it, and that naturally means that we have to take on their problems.

We deal with their marriage problems, their work related problems, and eventually we help them come to terms with their death. We don't just deal with these things once, like most people, we do it over and over again, and we still have to deal with our own lives.

It's no wonder so many shaman live by themselves, away from the rest of the tribe. It gives them a bit of space to get themselves in order before they have to "call the next number in line."

You should read "Of Water and the Spirit" by Malidoma Patrice Some'.

[Labrys]

Not to be skeptical of other people's claims at spirituality, but most people wouldn't recognize a true shamanic path unless it bit them on the butt, and if they are called it will bite them.

Entirely too painfully true.  I sometimes wish more of them WOULD get bit on the butt, and hard enough to undeniably notice.

I help my "tribe" find game by helping them find and maintain jobs. Helping them stay on an even keel so that they can take the crap the boss dishes out and still do their job so that they have the "hunting tools", ie - money, they need to buy their groceries, pay their rent, put gas in their "horses", and so forth.

See this is absolutely what I meant about putting it into a modern context.  Why does this escape so many neo-pagans?  Why is there so much "dance in the grass (high ON the grass?) frilliness instead of down to earth pragmatic practice?

You're right about most self professed shamans who make such claims. I don't walk around talking in those terms myself, but, in reality, that is still one thing we do. When I journey to find answers for someone, it is often still an animal spirit I speak with who shows me the path I must take to find the answer. Sometimes I speak with "upper world" spirits, but either way, the journey is still pretty much the same process that the shaman of ages gone by used to find pretty much the same answers.

Yes, the "out there" hasn't changed its decor much.  I get animals...and sometimes monsters.  It was that 'out there' that taught this rather stupid 'type A' up front and punching sort that sometimes sneaking round the edges has a far better survival and success rate!

This still holds true today. Some people are always going to be individualists. They will quit their jobs and find a way to deal with the "hunting and gathering". Other's will not be equipped, either emotionally, physically, or both. It is one of our jobs as a shaman for the group to help them find their center in either case.

Thus, the argument can be made that we do ensure a good hunt, and help them feed their families.

And that argument is the one I'd like to see made more often; you have no idea what a relief it is to find someone IS making it both real AND now. 

A modern day shaman does just about the same thing as a stone-age shaman. As I've stated, we do help the "hunters" feed the tribe. We attend weddings, births, and, perhaps most importantly, deaths. We tend the spirit so that others can have their spirituality in small easily digested doses, so that the tribe will continue to function as normally as possible.

Some births would be nice.  Permit me some vicarious enjoyment, as for now, my job is almost exclusively at the other end of the human equation.

Of course it isn't yours Darlin', you belong to it. Embrace it and you will find some measure of peace, turn away from it and you will have the struggle of your life; a struggle that many don't make it through without losing their mind or their life, or both.

I did realize this about a year in after the building of the Walk.  I told my family and friends, "That Labyrinth is not mine, I belong to it."  I don't struggle, but I admit, I do tire.

As I said, it depends on one's comfort level. It's comforting to think you are traveling a path that has already been tread. Of course that's an illusion of safety. [/quuote]

I recognize the need for comfort, of course.  I guess I am just pissy about language; I don't find things that seem less than truly representational a comfort.  You know, don't tell me it is applesauce when it is dogcrap!  But, that is doubtless one of my many failings----wanting hard edged definitions for the illusion of knowing where the heck I am "at" thereby.

What many of these people don't realize when attempting shamanic work is that they are still on their own, and, while not necessarily breaking new ground, they aren't in a safe place just because someone else has done it before them.

A good point.  And apparently, no matter how old something is, when it happens to YOU, it is new all over again!

Well, I for one don't see a need to modernize my shamanic path. As I've stated, I do pretty much what was done before, and I do it pretty much the same way it has been done. I don't do this because I am trying to uphold a tradition that may not even exist anywhere but in someone else's mind,  I do things the way I do because it works for me.

But you see, to my meaning, you HAVE modernized--you have recognized and acted upon modern relevancies instead of going to the woods once a year to hug a tree and say "Bless the deer, bless the bunnies" and consider the task done. (Yes, alas, I did meet one self-proclaimed shaman who made a big deal of doing just that....oy!)  I guess what I mean by modernization is not that the precise practice changes, so much as acknowledging a slight change in the exact focus.  Chanting "May the hunters bring back many bison!" in a group of shopgirls and welders is like the Mass in Latin in front of a bunch on non-Latin speaking Germans, at least to me.  yes, there is tradition---but is it serving those who need it when presented only in that for?  (Holy cats, does this make me a Vatican II pagan??! )

I do what works.

And that is my goal.  I just wonder, when being generous (rarely, b****y thing as I am) if all the crystal and talon be-draped types I met before retiring to my hermitage here ARE shamans at all, and if they are, does what they do work?
Cause, you know, I was getting nothing there.

People find comfort in tradition, even if that tradition is only valid in their own mind.


We, as shamans are the filters of our society. Our "tribal" people come to us and pour themselves into us like emptying a sewer. The filth and sludge goes in and we return to them clean water. Guess who then has to deal with the crap?

Oh, well, that part of staying at the literal dead end is a bit of a relief.  I can remember times I wanted four different levels of "shower" after helping some folks with their crap.  Thus my envy over births, and weddings....it would be nice to get a side of something sweet now and then.
But most who find me are at some kind of bitter end or rut, and no cherry on top.  (No wonder I planted a cherry tree! )

It's no wonder so many shaman live by themselves, away from the rest of the tribe. It gives them a bit of space to get themselves in order before they have to "call the next number in line."

Thank you for that, you know I hadn't really thought about my much more 'retiring' nature than pre-1984 or so.  Well, that is my blond moment for the day, isn't it?

You should read "Of Water and the Spirit" by Malidoma Patrice Some'.

Oh, dear Gods...another for the book list.  But why does the author's name sound faintly familiar....and of course, just out of reach?

[Labrys]

Our religion is supposed to be about re-connection, but that does not mean reconnection to a world that does not belong to us.  It means reconnecting to the world we live in.  Judy Harrow realized some time back that trying to say that we were following the practices of our ancestors wasn't sufficient.  She wrote a good article about "uncle Wicca" which can be found at http://www.draknet.com/proteus/Season-0.htm  We miss the mark and run the risk of having a religion which becomes meaningless unless we can make a connection to what is vital and important in our own lives.  So in my Trad we speak of planting and harvest as metaphors.  We plant the "seeds" of our dreams and hopes.  We bring in the harvest of the hard work we put out on our plans and projects.  We understand that we have a connection to our ancestors, but we also understand that we are not they.

Very well said.  My limited experience of Wiccans is of two sorts---with traditional coven Wiccans, such as Guardnarians I find less of the frills and more of the tying into reality.  The "one book" self-initiated only too often seem to wrap their arms round the ren-faire existence.

I believe that anyone who is following one of the Neo-Pagan religions, and I mean anything from Asatru to Recon to Wicca needs to look at their practices and make certain that what they are doing is speaking to them where they are now.  You can only play the make believe of living like your ancestors if you genuinely live in a society where you are doing all the things your ancestors did.  Otherwise your religion will eventually lose its meaning and become no more like the real thing than a Ren Faire is like the Middle Ages.

-Lark-

Such a relief to post it out loud and not be shouted down by the bunnies in the medieval drag! 

[Labrys]

Weird.  I posted back...and it lost the first half of my post...so, re-do!

You practice shamanism and you feel less crazy?

Dear, you are practicing the craziest form of paganism going.   Revel in it!

Perhaps I should clarify, lol.  Possibly not less crazy, but crazy with causation?

Seriously though, you have probably read that many people go through a transformation into shamanism that often involves years of initiatory dream work, as well as years of work in the physical world. It's good that you embraced it, otherwise it can quite literally drive you insane, and possibly be fatal in the long run.

As far as I've been able to discern this path chooses you, not the other way around, and woe unto those who choose to ignore the calling.

Yes, in spite of my embrace, I had a long period--roughly a decade of intense physical illness and misery.  Who the heck in their right mind would CHOOSE it for themselves?  I get told that I just am "looking at it wrong" and more happy joy joy stuff by folks who I assuredly doubt, because they act as if shamanic practice is like winning the lotto and no rough bits at all.

[Shadow]

Yes, in spite of my embrace, I had a long period--roughly a decade of intense physical illness and misery.  Who the heck in their right mind would CHOOSE it for themselves?  I get told that I just am "looking at it wrong" and more happy joy joy stuff by folks who I assuredly doubt, because they act as if shamanic practice is like winning the lotto and no rough bits at all.

Not to make light of your situation, but yeah, seven to ten years is about norm. By the time you've gone through that much you are either ready to start actually working, or suck on the end of a gun barrel.

The best you can do is to do what you can and feel called to do.

Let the wannabes have their fifteen minutes of fame. It's probably best that they play with their feathers and shiny rocks out in the woods trying to protect the deer and rabbits, and not really try and accomplish something. After all, as shaman we are not only responsible for our own actions, we end up being responsible for, and to, those who come to us for help. If the wannabes don't accomplish anything and the seeker walks away disillusioned at least no real harm was done: I've seen worse happen when someone tries to help and gets it about half right.

I have to agree with you though, the next wannabe who gives me his cock and bull story about his vision-quest with the Lakota is apt to have me vomit on his shoes.

Some people actually get quite a bit from doing that, but most just get a vacation in west. Like anything you get back what you put in. There is no easy path to shamanism.

Although, that being said, I now have my official "Indian" name. My friend gave it to me when he had to travel with me after I'd had about four large cups of coffee. He named me "Bladder Like Old Woman". I wear it with honor and stop at every rest stop now whether I need to or not!

As far as dealing with death goes, I feel your pain. That has been thrust upon me very forcefully. I continually find myself helping to ease the passing of many people, some I've never met before. I help them get right with themselves and they pass peacefully. During the time I work with them I develop a friendship and their passing always leaves a hole in my life.

As if that weren't enough, the universe has said to me, "You need extra practice, so..." In the last three years I've lost on average, one close friend or relative every six weeks. Just lost one of my aunts to bladder cancer last week.

How do you get used to it? If you figure that out let me know, will ya?

I haven't gotten used to it, and in some ways I hope I never do. Death is a natural part of the cycle, but it is still a loss and I don't think hardening yourself is the right way to deal with it. Take time and morn the loss and then move on while cherishing the memories.

My mother-in-law and I never got along until I became her care taker at the end of her life. She lasted about four months with end stage pancreatic cancer. In those four months we became the best of friends, and she, although a devout Christian, leaned heavily on me for spiritual counseling.

I ended up grieving for the loss of a close friend, but that grief is a small price to pay for the four months of friendship we shared. The other nice thing about it is that since we were such good friends at the end I can now talk to my son about his grandmother, whom he loved dearly, and not worry that I might be influenced by the former bad feelings between her and me.

As shaman we walk in the world of the dead and are often called upon to deal with the death of those in our care. Blessing a birth is nice, but, sorry, it's not our primary function.

So, seek out new friends and find the births to offset the rest. The good stuff is out there, but sometimes you have to journey in the real world to find it.

[Shadow]

Oh yeah, Maledoma is an African shaman whose task is to bring his tribe into the twenty-first century without losing their spirituality in the process.

"Of Water and the Spirit" is a book of his thoughts and his journey. Quite instructive.

[Labrys]

I have to agree with you though, the next wannabe who gives me his cock and bull story about his vision-quest with the Lakota is apt to have me vomit on his shoes.

ROFL--oh, now I KNOW you and I have something in common.  That is one of my best and favorite threats: "Don't make me throw up on your shoe laces!"

Although, that being said, I now have my official "Indian" name. My friend gave it to me when he had to travel with me after I'd had about four large cups of coffee. He named me "Bladder Like Old Woman". I wear it with honor and stop at every rest stop now whether I need to or not!

Although I have a drop or two of Indian blood, I have not sought out any Native Americans on this; I am not sure what I do and who I am is a good fit there.  Possibly, if I needed an Indian name I could be a bad, bad T-shirt: Runs with Beer?

How do you get used to it? If you figure that out let me know, will ya?

I haven't gotten used to it, and in some ways I hope I never do. Death is a natural part of the cycle, but it is still a loss and I don't think hardening yourself is the right way to deal with it. Take time and morn the loss and then move on while cherishing the memories.

Loss is very hard; in a very fundamental way I don't think you do get 'used to it'...if you do, I think you are pretty much useless from that point on.  My personal take is very Hellenic, more than native American---I call Hekate (among others) to my aid, since I deal with the specifics of lack of proper public note and honor of the the dead service members. The Greeks felt this was damaging to society as a whole, and I agree; but it is also hurtful to the dead themselves and it is mostly that injury I seek to remedy.

[Labrys]

Oh yeah, Maledoma is an African shaman whose task is to bring his tribe into the twenty-first century without losing their spirituality in the process.

"Of Water and the Spirit" is a book of his thoughts and his journey. Quite instructive.

Hmmm.   Some time ago, I read a book by a South African that was about his own shamanic journey; but I can't check to see if that was it; I gave the book away to a pagan group in Iraq.  It figures, lol, if I get the book again, it WILL be the same one; if I don't....

[Jennie]

Here is the amazon link to the book - there seem to be used copies out there for cheap!
http://www.amazon.com/s/ref=nb_ss_gw?url=search-alias%3Daps&field-keywords=Of+Water+and+the+Spirit&x=8&y=18

"Ritual" by the same author is also excellent.

I haven't read any of his others.

I have more to say about the whole topic, and I will post later if I have the time.

Thanks for starting the thread!

Bright blessings,
Jennie

[Schuylar]

Excellent thread!  I have to think about what I want to add, if anything.

Schuylar

[Arx]

Very interesting thread and I've got to say that I have the same issue with the lack of modernisation in not only Shamanism but Paganism as a whole.

I can't help but blame it on misguided assumptions of a mythical golden age of paganism where everyone tolerated eachothers beliefs and lived in peaceful pre-Christian harmony *rolls eyes*. It doesn't help when such beliefs are perpetuated by neo-pagan authors lacking anthropological educations and those social anthropologists working on misguided or inaccurate notions of the past.
We essentially run into a case where we find a large majority of neo-pagans convinced of some ludicrous ancient utopia. Such blatant disregard for actual history never ceases to astound me. In the eyes of many neo-pagans, it's almost as if war, animal and human sacricice, hepatomancy (div. through entrails), cursing of enemies (e.g. the Norse habit of placing a horse's head on a spear), social conflict, racial hatred and decimation of enemy culture's temples, religious iconography etc never actually happened. Instead, everyone lived in this blissful society of love and happiness.

What gets to me the most though, is this "anti-technology" mindset of many pagans. They put forward this ridiculous concept of a return to ancient concepts and technological levels, but therein lies the inevitable failure of their argument. What our ancestors used was technology. We may look back and see their tools, salves and bows as primitive, but for them it was the pinnacle of technological development. Ancient shamans, witches etc were arguably using some of the highest technology around at the time in the form of tracking, trapping, crafting and basic medicinal skills. Modern pagans espousing modern technology is tantamount to an ancient shaman proclaiming that stone knives, spears and nets are bad!

For the record, much of the same can be said for the general fear or hatred that many pagans have for modern medicine. Actually, I can't help but think that modern doctors are better "shamans" than most neo-shamans out there - my doctor not only gives me medicine and advises me on my health but also talks to me about my life, my mental state, my issues and general well being.

There is absolutely no reason why modern pagans should not use modern technology, nor work within a modern system. We are not hunter gatherers anymore - our priorities have shifted. As such, it is up to the shaman/witch to adapt to his or her society's needs.

And that's another thing - so many neopagans are caught up in selfish desires that they forget that the duty of a shaman or witch was to his or her society. How many modern witches actually actively help those around them, be it with money, jobs, labour, advice, technical assistance etc? Being a shaman is not just a matter of personal revelation, but also about understanding that one has a duty to their tribe. In the modern world, that tribe could be one's family, one's street, one's work mates or any other modern grouping. But the point stands that part of being a shaman is assisting those around you and being an active member of a given society.


Labrys. I was curious if you have read the Techniques of Modern Shamanism series by Phil Hine? It's a series of 3 eBooks dealing with magic in the modern world. The first two are largely technique-based but the third is more of a philosophical exploration on what it means to be an urban shaman - so I think you'd enjoy it.
They're available for free download from this site at the bottom of the page if you're interested: http://www.philhine.org.uk/writings/index_e-books.html

Over and out
-Arx-