An Introduction to Earth-Centered Spirituality & Paganism

An Introduction to Earth-Centered Spirituality and Paganism

By Selena Starsea

Worship of the earth, its seasons, and a connection between all living things that inhabit this cosmic traversing planet has been at the root of humanity’s culture long before primitive humans created fire. Even in modern times the understanding of nature’s web and ecology is backed by science and biological evidence, its worship supported by archeological evidence. We are all connected. This is one of the common shared foundations among most earth-centered spiritualists and pagans. Learning about the diverse paths people walk allows us and others to better respect them in communications and interactions, seek knowledge and beliefs that can help guide us on our own spiritual journey, as well as understand the relationships of humanity as a whole. While some traditions will be referenced later, they are not the only traditions or paths available and some people make their own custom path that better suits the individual.

Earth-centered spirituality and paganism are similar but also differ. Paganism comes from the 2nd and 3rd century classical latin “paganus”, used by roman soldiers to mean a “civilian” who was not part of the Christian army and, in modern times, it’s an umbrella term for a wide variety of modern and historical traditions that often focus on specific deities, individual spiritual growth, as well as celebrating the earth. Historically, modern paganism began in England with the repeal of witchcraft laws in 1951 and was catalyzed by the feminist goddess-spirituality movement and environmentalism of the 60’s and 70’s before diversifying in the 80s and 90s. Earth-centered spirituality is a descriptive term to provide a respectful, neutral descriptor for traditions that focus on the sacred earth, instead of deities, and on a reverence for nature and the spiritual interconnectedness of life. Its history is an overall living tradition practiced for eons honoring the seasons, crops, and weather patterns, and modern variations were revived with transcendentalism and environmental science. The distinctions between the two is important because not all pagans are earth-centered and not all earth-centered traditions are pagan. While wicca, druidry, and other forms of witchcraft focus heavily on earth worship and celebrations, some pagan paths, like reconstructionist traditions, focus on historical or cultural deity worship with the focus on nature being more secondary. Also, many indigenous traditions, some eastern faiths, and certain Christian groups practice earth-centered spirituality while respectively preferring not to identify as pagan. There are even some paths that practice secular earth-based spirituality entirely without supernatural or polytheistic beliefs, separating them completely from traditional paganism.

There are many different forms or paths within earth-centered spirituality and paganism. Again, they are not the only path available and most are not definitive in how they are practiced. However, please be mindful and respectful of historical, living traditions still practiced in the modern day.

Earth-Centered and Nature Beliefs

These are a few of the paths that place the physical planet and its natural systems at the center of spiritual practice:

·        Druidry: Inspired by ancient celtic traditions with a strong focus on environmental care, poetry, and peace.

·        Animism: The belief that all things (plants, animals, rocks, rivers, etc) possess a unique spiritual essence. This is a belief that can be part of any practice.

·        Pantheism: The belief that the universe and nature itself are divine instead of viewing the divine as an individual being. This is a belief that can be part of any practice.

·        Goddess Spirituality: Focuses on the Earth as a living Mother Goddess and celebrates the Divine Feminine including historical Goddess worship.

·        Eclectic Paganism: Compiled ideas, gods, and rituals from many different cultures to form one custom, personal, spiritual path.

Witchcraft and Magic Traditions

These are some of the paths that center heavily on ritual work, magic, and working with nature:

·        Wicca: A modern religion that honors a Goddess and a God with a strong focus on seasonal and lunar cycles and harmless magic.

·        Traditional Witchcraft: Focuses on local folklore, historical witchcraft, and spirits, separate from Wicca.

Reconstructionist Traditions

These are some of the groups that try to bring back old, historical religions using old texts and history:

·        Heathenry (Norse/Germanic): Focuses on old Germanic and Norse ways, honoring gods like Thor and Odin.

·        Hellenism (Greek): Revives the ancient Greek religion and worship of he Olympian gods.

·        Kemeticism (Egyptian): Recreates ancient Egyptian religious practices and honors gods like Isis and Ra.

·        Rodnovery (Slavic): Revives ancient Slavic pre-Christian faiths, folklore, and traditions.

·        Celtic Reconstructionism: Re-establishes historical celtic rituals and deities based on old text evidence.

These paths, again, are not the only paths available nor are they the only way to practice your own individual spirituality. There is no right or wrong way but it is wise to be mindful of historical, living traditions and cultures to avoid cultural appropriation. Feel free to explore and research about these and other paths or variations using the reference materials below as well as within our resource library and the resource library on the CUUPs Organization and the Unitarian Universalist Association websites.

Sources:

·        Robin Lane Fox, Pagans and Christians (New York: Alfred A. Knopf, 1987) provides a deep academic breakdown of how the word transitioned from Roman administrative language to a Christian religious term.

·   Margot Adler, Drawing Down the Moon: Witches, Druids, Goddess-Worshippers, and Other Pagans in America Today (Boston: Beacon Press, 1979) This landmark journalistic study was one of the first to broadly popularize "earth-centered" as a category for modern nature religions.

·        Sir James George Frazer, The Golden Bough: A Study in Comparative Religion (First Edition published in 2 vols., London: Macmillan and Co., 1890). Cited for its historical impact on the 19th-century romanticized view that rural European folk customs were hidden survivals of ancient agricultural fertility cults.

·        Gerald B. Gardner, Witchcraft Today (First Edition published in London: Hutchinson, 1954). The definitive text that introduced the modern religion of Wicca to the general public, featuring an introduction by British folklore scholar Dr. Margaret Murray.

·        Robert A. Heinlein, Stranger in a Strange Land (Published by G. P. Putnam's Sons, 1961). The science fiction novel whose fictional religious themes directly inspired the real-world creation and structure of the Church of All Worlds.

·        Ralph Waldo Emerson, Nature (Published by James Munroe and Company, 1836). The foundational text establishing the principles of American Transcendentalism, framing nature as the direct physical expression of the divine.

·        Henry David Thoreau, Walden; or, Life in the Woods (Published by Ticknor and Fields, 1854). The core literary source document for early American Eco-spirituality and the spiritual fulfillment of simple living in nature.

·        The Witchcraft Act of 1735 (Great Britain), 9 Geo. 2 c. 5. The specific statutory law in the United Kingdom that criminalized accusations of witchcraft.

·        The Fraudulent Mediums Act 1951 (Great Britain), 14 & 15 Geo. 6 c. 33. The legal document that repealed the Witchcraft Act of 1735, effectively legalizing the public practice and growth of modern paganism in the UK.

·        The Gaia Hypothesis (1970s) formulated by chemist James Lovelock and microbiologist Lynn Margulis. Published in academic journals including Atmospheric Environment (1972) and Tellus (1974), establishing the scientific framework that the Earth operates as a single, self-regulating complex system.

·        Deep Ecology (1973) formulated by Norwegian philosopher Arne Næss. Originally published in the journal article "The Shallow and the Deep, Long-Range Ecology Movement: A Summary" in Inquiry (Vol. 16), which established the inherent value of all living entities independent of human utility.

·        Cartesian Dualism (1641) formulated by René Descartes in Meditations on First Philosophy (Published by Michael Soly). The foundational text that conceptually split the mind from the physical world, creating the mechanical view of nature that spurred the industrial revolution.

·        The Wikipedia Foundation Encyclopedic Databases. Specific peer-reviewed reference records utilized for tracking biographies, structural outlines, and timelines include:

o   Theosophical Society historical archive data.

o   Church of All Worlds legal incorporation history.

o   Archaeological summary files for the Venus of Willendorf.