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Neopaganism: a Twenty-First Century Synthesis of Spirituality and Nature

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Neopaganism: a Twenty-First Century Synthesis of Spirituality and Nature NEOPAGANISM: A TWENTY-FIRST CENTURY SYNTHESIS OF SPIRITUALITY AND NATURE By PAUL CHASE A THESIS PRESENTED TO THE GRADUATE SCHOOL OF THE UNIVERSITY OF FLORIDA IN PARTIAL FULFILLMENT OF THE REQUIREMENTS FOR THE DEGREE OF MASTER OF ARTS UNIVERSITY OF FLORIDA 2003 TABLE OF CONTENTS page ABSTRACT....................................................................................................................... iv CHAPTER 1 INTRODUCTION...........................................................................................................1 2 BACKGROUND.............................................................................................................6 Lynn White ..................................................................................................................... 7 Eugene Hargrove ............................................................................................................ 9 James Lovelock and Stephan Harding.......................................................................... 11 Riane Eisler................................................................................................................... 15 Thomas Berry................................................................................................................ 18 Mary Evelyn Tucker and John Grim ............................................................................ 20 Matthew Fox ................................................................................................................. 23 Rosemary Radford Ruether........................................................................................... 26 Roger Gottlieb............................................................................................................... 28 Bron Taylor................................................................................................................... 31 Graham Harvey............................................................................................................. 33 3 NEOPAGANISM..........................................................................................................37 New Religious Movements, Archaism, and NeoPaganism .......................................... 37 Gerald Gardner and Wiccan Revival ............................................................................ 39 NeoPaganism from a Typological-Phenomenological Perspective.............................. 41 Mainstream Culture and NeoPagans............................................................................. 44 NeoPaganism as Represented by Margot Adler ........................................................... 45 Earth Seasons: Pagan Calendar and Environmentalism ............................................... 50 NeoPaganism as Represented by George Chryssides................................................... 52 NeoPaganism as a Synthesis of Spirituality and Nature............................................... 55 Three NeoPagan Groups............................................................................................... 58 Church of All Worlds................................................................................................ 58 Circle Network.......................................................................................................... 59 Reclaiming ................................................................................................................ 60 Similarities among the Three Groups ........................................................................... 61 NeoPaganism as Represented by James Lewis and Associates.................................... 62 Judy Harrow.................................................................................................................. 63 The Zells ....................................................................................................................... 64 ii Dennis Carpenter .......................................................................................................... 70 Multiple Identities of the Goddess................................................................................ 71 4 THE ECOLOGICAL METHOD...................................................................................75 David Orr and Deep Education for Biophilia ............................................................... 76 C. A. Bowers and Environmentally Cogent Curricula ................................................. 80 Importance of the Ecological Method........................................................................... 84 Four Areas of Focus of the Ecological Method............................................................ 85 Evolutionary Consciousness ..................................................................................... 85 Global Perspective .................................................................................................... 87 Sacred Earth.............................................................................................................. 88 Activism.................................................................................................................... 91 Ecological Method and the Dominant Zeitgeist............................................................ 93 5 CONCLUSION .............................................................................................................95 Cultural Creatives ......................................................................................................... 96 Cultural Creatives and NeoPaganism ......................................................................... 100 Cultural Creatives, NeoPaganism, and a New Story .................................................. 101 Some Assumptions – How Cultural Creatives See History........................................ 102 Main Aims of this Thesis............................................................................................ 104 Importance of Study of Spirituality and Nature.......................................................... 107 Coming Full Circle ..................................................................................................... 108 LIST OF REFERENCES.................................................................................................111 BIOGRAPHICAL SKETCH ...........................................................................................114 iii Abstract of Thesis Presented to the Graduate School of the University of Florida in Partial Fulfillment of the Requirements for the Degree of Master of Arts NEOPAGANISM: A TWENTY-FIRST CENTURY SYNTHESIS OF SPIRITUALITY AND NATURE By Paul Chase MoonOak May 2003 Chair: Gene Thursby Major Department: Religion The major premise of this thesis is that one form of reconnection of spirituality and nature is expressed in the religious tradition of NeoPaganism. The human yearning for transcendence and the reality of physicality have produced in NeoPagans a distinct synthesis of the two, incorporating both archaic forms of this synthesis from more primitive times and futuristic visions of the implications of such a synthesis. NeoPaganism is not only a small and relatively unknown religious phenomenon, but one of the fastest growing forms of spirituality in Europe and North America. iv CHAPTER 1 INTRODUCTION It is midnight in a forest. Amidst oaks, pines, and magnolias, trimmed with dogwoods and azalea bushes, a large circle is cut a few inches into the ground, marked with stones. In the middle of the circle a fire crackles as it eats moist wood. There is the smell of smoke and fertile soil and cool autumn air, the sound of zephyrs in the trees, the distant call of a coyote, and the feeling of some ancient magic in the bones and blood and dreams of the thirteen skyclad people gathered to worship around the circle. They face inward toward the center and each other as the crickets and cicadas call across the distance of night. At the four directions are four candles. Hands are raised into the air. “Hail to the spirits of the East, elementals of air, powers of mind and intellect, reason and intelligence. We thank you for your blessings and invite you to join our circle on this the first night of Autumn. Grant us your presence as we feast and celebrate in your honor. Blessed Be.” The words echo through the trees, flow up into the dark sky, glimmer off the full moon of the autumn equinox. Then the assembled turn to the South, West, and North, welcoming each direction, closing the Circle and forming a sacred space-time. It is Mabon, another turn in the cycle of the year, which, like a circle, has no beginning and no end. These people are NeoPagans, a coven of Wiccans, in fact, who have come to celebrate the turning of the Wheel of the Year, to honor God and Goddess, and to share bread and ale. They are a living synthesis of spirituality and nature. 1 2 But before we join them in the forest, we must explore and understand, as best we are able, what it means to fuse spirit and nature together and decide the implications of doing so. We must consider our definitions, our methodology, and our worldview. We must describe ecospirituality and the spiritual environmentalism prominent in this part of the twenty-first century, and we will investigate NeoPaganism and its context in our wider thesis. Then we may at last draw some conclusions and peer briefly into the potential future where we, humankind, have reached a place of peace between our urge to transcendence
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