Round the Herne

 What started off as some research for a lecture (around male friendship) took me off down various mythological tangents, including into the daimona/goddess/spirit Philotes from Ancient Greece who formed and sustained friendships between people (and sometimes also sexual relationships, but that is a side issue). The work-related research has been looking at the connection between social isolation and what are euphemistically called negative life outcomes - ill health, mental problems, increased chances of suicide etc.). While friendship may not get anywhere near the modern cultural coverage of romance (thinking about all those soppy songs, films, Mills & Boon novels etc.), in ancient times there were plenty of tales about friends going off on adventures together.

 Bit of a meander into some of the issues linking the realm of artistic creativity (be that painting, music, sculpture, cinema or whatever else) to ethical issues. Partly this is in response to events over the last year or so where a few prominent creative types have fallen off their pedestals and quite a few former fans have sworn off reading/watching/consuming their output. Be interesting to hear how followers of this channel respond to ethical concerns about creativity.

 Some reflections on Jung's archetype of the Eternal Child for the October discussion of the Suffolk Jungian Circle (and anyone else who wants to listen). For Jung, this was both a positive archetype that keeps the psyche young and vital, but also a potential neurotic pitfall into which the emotionally arrested adult could lapse.

 This short ramble is just a few ideas around the topic of the genius loci - the spirit of place, as understood by the Ancient Romans. I had a guest spot last night on an American online radio talking about my books, including the murder mystery anthology (A Dangerous Place) one of whose themes is the power of the genius loci to shape and influence the people who live within its sphere. This recording picks up on some of those ideas and reflects further on the idea of how we interact with the entities that take up residence in a location where we also spend a great deal of time. If I can marshal my thoughts in a more coherent fashion in the near future, I shall do so - having been laid low with an infection, today is the first time I have felt able to say something even as meandering as this.

  The Australian political theorist Kenneth Minogue coined the term St George in Retirement Syndrome (a more  pagan equivalent might be Beowulf in Retirement Syndrome!)  to describe the plight of old campaigners who, having gained prominence in their younger days by fighting against some draconian enemy find themselves yearning for the sense of purpose it once gave them. The Canadian psychiatrist Eric Berne spoke about difficult life scripts that people get stuck acting out, becoming ever more unhappy as they do so. One of the negative scripts he links to the Greek myth of Baucis and Philemon, a sweet old couple who are transformed into interlinked trees as a reward for their hospitality. Whilst such a fate might sound lovely, retiring too early to a peaceful, placid existence can become utterly tedious for many and they yearn for challenge and difficulty. Retirement can leave a lot of people wondering what on earth to do with themselves. Hankering for the “good old days”...

 I have been mulling over the issue of religious writings within ancient paganism for a while now, and finally have the time to get some thoughts down in the hope of starting a conversation that others will chip in on. Whilst it was going on in Judaism well before, Christianity has become prominently associated with the practice of hermeneutics - the study of sacred scripture. Originally it was essentially the same thing as exegesis, but since the concept has secularised hermeneutics includes communications outside of the written text (spoken conversations, political speeches etc.) whilst the term exegesis is retained in the Church for the study of the written word. I want to keep the focus here on the books, poems, and other writings of significance to ancient polytheist cultures more so than modern writings or non-textual sources. That said, there are some works (such as the Havamal) which I strongly believe are best thought of as lyrics or scripts - that is to say, they were per...

 The other week at work I ran a seminar on Jean Baudrillard's theories around the nature of hyper-reality in a world as immersed in mass media as ours is. Following a few questions and emails afterwards I started musing about how Baudrillard's ideas might apply within modern paganism. I've yet to more towards anything like a cohesive idea on this, but the podcast is part of the reflective process of toying with concepts. Hopefully viewers might provide some feedback and ideas of their own, which will help with reaching something a little more concrete. The French sociologist's ideas are merging in this meander with those of the Australian scholar of religion, Adam Possamai. He draws on a fair amount on Baudrillard and writes about hyper-real religions (ones heavily influenced or based entirely upon works of openly acknowledged fiction). Possamai regards paganism as decidedly hyper-real. On consideration I find myself rather agreeing with him (though I have hopes that th...

 An anonymous poem written originally in Old Irish, which was in circulation between 600 and 900 CE is dedicated to Saint Brigit and extols her various titles and the virtues they represent. That this is a Christian saint is indicated via the line that refers to her as Daughter of Dubhtach, the father of the future abbess of Kildare as mentioned in her hagiography. The other lines of the poem could as easily be about the goddess Brigid to whom the imagery of the saint is so closely related. it may well be that audiences hearing this poem at its inaugural reading might have struggled to distinguish one from the other - and in some cases not even regarded there as being much difference. The theological demarcations of today were not necessarily seen as all that important well over a millennia ago. Even the clearly Christian references to her as being the Heaven-King's sister and having reached Holy Heaven could be seen as remembrances of pagan Brigid as sibling to divine figures such...

 This was a seminar given on the afternoon of 16th January 2021 via Facebook Live as an activity for the Ipswich Pagan Council, looking at ways in which Jungian theory can be applied to the understanding and practice of modern paganism. I asked the people tuning in to the live broadcast to donate £5 to The Dogs Trust. If you find this recording useful or interesting, perhaps you would also like to donate? If you are unfamiliar with Facebook Live, it allows viewers to type questions, comments etc. None of the comments can be seen in this recording, but knowing that I could see the messages at the time may help to contextualise who it is that I am responding to. For once it is not the voices in my head. Should you have any questions or feedback, please post your comments here on the blog.  

 I've been thinking a little about Yule traditions. Like many people I not only follow the widespread practices but also have my own particular habits that I repeat every midwinter season. Mine are mostly centred around stories which I like to enjoy. For me it is a time to listen to the audio recording made by theatrical legend Simon Callow of the Charles Dickens' story 'Doctor Marigold's Prescription'. This was one of Dickens regular performances during his touring days, a first-person narrative of a traveling cheapjack's life from his birth through to a Christmas-time reunion with his beloved adoptive daughter. Like all of Dickens' work it is full of sentiment and an observation of the brutal excesses of mid-Victorian life, and perfectly pitched with the balance of humour and pathos. Callow's performance is excellent and filled with a real enthusiasm that might be expected from an acknowledged expert on the author. This is also the season when I love t...

 The second instalment (a few days late going up due to the mayhem of life) looks at different understandings of deity in various forms of paganism and touches briefly on other orders of spiritual beings. If you have any questions for the third and final part, please add them to the comment section below. As previously, if you find this useful please make a donation to a food-bank or similar kind of charity in a place near you.

This talk was given at the IPC October Moot, looking at some vaguely connected ideas around the magical nature of language. Due to the need to edit out some "colourful comments" emanating from the audience I've used a free editing service which includes the watermark - I'm far too much of a cheapskate to pay for the upgrade and get the watermark removed.

A friend has enrolled on a Jungian course and asked about the Trickster archetype, so this video covers a few rambling thoughts about the matter - looking at how this challenging, boundary-pushing, sometimes humorous archetype can be thought of as manifesting via the four personality types that Jung describes, plus some ideas on its expression through paganism and wider culture. Towards the end I mention a little about the thoughts of Russian literary theorist Mikhail Bakhtin on the topic of carnivalesque - a chaotic, uproarious theme in a few novels, paintings, stage plays etc. as well as celebrated worldwide from ancient pagan ritual through to the Notting Hill Carnival today.

Having received a few questions about the previous recording of the talk on Jungian Shadow concepts at the Ipswich Moot, I decided to create this deeper look into the topic which answers those questions as well as going off in other directions. This meander contextualises what the Shadow is, how it has been projected on to pagans, how it might be thought of within modern pagan communities, and how the Shadow can be worked with via ritual etc. If there are an additional questions which people would like answered, feel free to send them in by email or as comments on this post.

Recording of a discussion on ways in which Jung's idea of the Shadow archetype can be applied within paganism.This was our first Ipswich Pagan Council moot reconvened in the real world after months of lock down. A small attendance, but hopefully things will begin to revive.

An odd ramble around ideas from the English philosopher Thomas Hobbes on social contracts and how this could relate to animist or polytheist ideas. Would a greater focus on mutuality provide a strong ethical basis within the smaller scale western polytheist traditions? Jane Jacobs economic models explored the idea of reciprocity (she uses the term trader) as a basis for a healthier way of interacting than the more Nietzschean approaches that have been in vogue for at least a few centuries now. I wonder to what extent this approach can be extended into spiritual and social/moral realms. This can also link in to ideas on agency within animism, but I'll leave that to some future occasion to explore.  The short version of all this waffle is for us to think of each of the living beings (human or otherwise) that we benefit from in some way, and then deciding on how to reciprocate so that we give benefit back to them in some manner. 

Some thoughts on a dripplingly hot day, as I skulk in the shadows, about the nature of narrative and its relationship to polytheist religions as well as to our own lives as individuals. Narratives can be both positive and negative (or a parson's egg of both) and the prime purpose of this podcast is to get my listeners - both of you - to think about the role story plays in your life and the lives of the communities of which you are a member. Touches a little bit on Baudrillard's idea that we are living in a synthetic bubble as a result of the impact of cinema and TV on our expectations of reality. Could go into this more from a pagan point of view (do we expect our religions to be more like the things we see on TV than reality), but an hour of waffle seem sufficient for one day. Also brings in Collette Dowlings now somewhat dated ideas from the Cinderella Complex as an example of the potential negative impact of a widespread story.

The final installment about epistemology within polytheism, including a short muse on how Foucault's ideas on the Regimes of Truth could potentially apply. If viewers have any questions to pose, I could address them in future philosophical asides.

An additional meander through the realm of epistemology, branching out into ontology and cultural shift. thanks to viewers for the questions posed in response to the previous podcast - they (eventually) get answered in this recording. If anyone has any further questions in response to this waffle please let me know. There will, at some point, be a third and hopefully final addition to this diversion into philosophy.

Finally a visit to the barber today, so I look less like someone who sleeps in a ditch and shouts at pigeons. To mark the day, here is a meander through some philosophical concepts around epistemology from a polytheist stance - how do polytheists know what they claim to know? How can the truthfulness of claims be assessed (and what do we even mean by truth anyway)? There will be a follow-up to this at some stage, as there are other ides that I want to explore - and if anyone has any questions or reflections of their own, it will help to shape where the next video ramble goes.