Some thoughts on intermediate Paganism and its relation to my path.
(Image description: A photo of a winding, rugged path through a grass and flower covered hill. Medium-sized trees are on both sides of the path. A heavy fog covers the area the farther the path goes.) Credit: Photo by Martino Pietropoli on Unsplash
A little while ago, I read an article shared by a friend titled Entering Intermediate Paganism: Building a Cohesive, Holistic, Personal Religion. The concept stuck with me, and I felt the need to examine my current path and see how things are progressing. I’ll compare the main points with the development of my religious practice.
The author discusses the key points of intermediate Paganism as general guidelines, along with some finer points that I will dig into.
The first part discussed is sufficient passage of time. I have more or less been a Pagan for approximately thirteen years. I floated around for a bit before finding Celtic Polytheism in the late 2010s, specifically Gaelic Polytheism. However, the past couple years have me wondering if I’m a syncretic odd duck as I’m feeling pulled toward Brythonic Polytheism and even Gaulish Polytheism.
I didn’t come at Paganism through a witchcraft lens like many Pagans and Polytheists did in their teens or twenties. I believe I was searching for something deeper that didn’t exist until Paganism itself had matured enough to realize there was a need for Polytheistic Monasticism.
I have developed a daily practice with Brighid and maintained it for six to seven years. It’s part of a routine that feels integral to my everyday life, and it would feel off if I didn’t say those prayers throughout the day.
The next part concerns accepting polytheistic theology in its totality. In this regard, there’s far too much syncretism with Brighid to do so. I try to acknowledge the saint and the goddess, as both sides are too important to the living cultures that She’s become a part of. Since I’m only starting out honoring Nodens, I’m unsure how this might affect part of my practice. It may have no influence at all.
I didn’t have a consistent influence by churches to shape my view of the Christian God while growing up, so it had more of a pantheistic or animistic viewpoint. As far as my stance on the type of relationship I have with Brighid, it varies. Sometimes, She’s a foster-mother and a patroness, and other times, She’s a friend. These types of relationships are even stated as such in the prayers I say for Her. I’ve found She doesn’t like to be compartmentalized, and the same goes for how I relate to Her.
She’s certainly worthy of offerings and my devotion. I can see Her through a personal lens, but also an animistic one. She’s a confidant, as much as She’s a vastly powerful being. My thoughts are that deities don’t have to necessarily be so cut and dry.
As mentioned in the linked article, the core of my religious practice is still in formation. I’ve found myself drawn to a core connected with the hearth but also one of creativity. I’ve found that I’ve become less of a Reconstructionist and tend to follow my instincts a lot of the time. Historically accurate sources absolutely still have a place within my path, but following the sources of joy and deep meaning have just as much value to them.
Ancestor work is becoming more important than it previously has been. Some of this may have to do with my father’s passing, but Brighid seems adamant that I pursue deities tied with my more distant ancestors. Before I’ve only studied languages or skills tied to my ancestors, but the time to go deeper is here.
Lastly, I believe I generally apply a holistic approach in my personal religion. I observe festivals and keep up a regular prayer routine. I tend Her flame every twenty days. I try my best to uphold values that I can see as being entwined with who She is and the domains She influences. It would feel disingenuous if I attempted to box that aspect of my life into one area that’s only relevant some of the time.
If you think of a religious practice as a house, it won’t be restricted to only one room; otherwise, it stops being a house. The different areas of the house are meant for different activities that keep those living within that house functioning in one way or another. Each room has its place of influence upon the residents, and then they carry the effects of those activities with them as they journey beyond the house and into the wider world.
All in all, my path is a mixture of intermediate and beginner Paganism. I’ve learned to maintain a practice over a fairly significant period of time, while with others, I’m still new to things and learning as I go. As time passes, I imagine that my religious path will venture further into the realm of intermediate Paganism, and I can discuss those developments in the future.
