The seventh worldwide Gathering of the Elders

 

 

The seventh worldwide Gathering of the Elders

 

 

On 20-21 February 2021, the 7th international Gathering of the Elders was held. This is the world conference organized every 3rd year since 2003 by the International Center for Cultural Studies, hitherto always in an Indian city: Mumbai, Ujjain, Hardwar, Maisuru, Mumbai; Till now this event was always held in an Indian city, more or less coinciding with the start of the triannual Hindu mega-festival Kumbha Mela. The choice for India has strongly been supported by participants worldwide, but this was the first time that it was in the form of an unlocated teleconference, in sessions coinciding with late morning in respectively Asia/Pacific, Africa/Europe and the Americas.

This organization is headquartered in Washington DC, and was started at the initiative of Yashwant Pathak, professor of Pharmacy and RSS office-bearer (pracharak). As a known critic of the Hindu-nationalist movement RSS, I acknowledge that unlike their performance at the political level, their local workers' initiatives at the ground level can be very commendable. Indeed, the idea of building bridges with the world’s remaining pre-Christian and pre-Islamic traditions was a stroke of genius.

     But the show was still entirely run by Hindus, for Europe mostly the British National Hindu Students' Forum. The footage of the annual One Tree gatherings between British Hindus and Druids that filled the time between events was quite inspiring.

To those who have preserved their traditions (even through a difficult period of Christian domination), from Maoris to Mayas, this may be a very different world, where ex-Christian set out to rediscover their roots. They have to reconstruct what to hereditary Pagans is automatic, and thereby risk some artificiality,

     In the 1980s I had worked in a New Age bookshop and got to know the whole spiritualist scene, both the native and Oriental schools and movements. But I only decided to involve myself after I had gotten to know the Hindu philosopher Ram Swarup. In his book Names of Gods, he calls on Christian-born Westerners to make a pilgrimage back in time to the religion of their ancestors.

     In particular, I used to stress that the ethnic self-centredness of quite a few neo-Heathen groups was only seemingly based on the traditions of the ancestors. Of course their geographical horizon had been more limited, but they did not reject foreign inputs on principle. Indeed, a consciousness that different “religions” (to use a term appropriated by Christianity and wrongly given the connotation of discrete doctrinal boxes) were essentially a single continuum was already present. This was seen e.g. in the interpretatio Romana, the tendency to “translate” the gods of one people into those of another, as still seen in the names of the weekdays: Wednesday = Woden’s day = Mercurii dies = Budh-war.    

     Also, the oft-heard critique that Christianity had to be rejected because it was a “foreign imposition” and a “desert religion” made no sense. The desert is one of the landscapes to which human communities have had to adapt, and it is just as legitimate as the lush vegetation in our own environment. As for impositions, they are a pity, but not really because of their foreign origin. If the Christian message had been true, as it claims to be, then the foreign intrusion and the violation of the native cultures could be taken in stride for the greater good; the problem with the new religion was that it failed to live up to this promise. Maybe, with hindsight, some reforms were welcome in the ancestral cultures, but even then there was no need of the Christian novelty, and certainly no need for the native religionists to “burn what they had worshipped” (as demanded of the Frankish king Clovis upon his baptism in 496).

     This problem of nationalist appropriation of the native religion and obsession with its ancestral purity was gradually solved, not so much by my own interventions, but because the founder made it clear that the group’s purpose was religious, so that more political people lost interest. I don’t usually bring it up, and the new generation of Traditie members doesn’t even know about our debates in the early years; good for them. It is not really important, and unlike what journalists might think, it is not that significant for the European neo-Pagan scene, which is essentially a matter of post-Christians in search of something to fill the “God-shaped hole” left behind by the passing of a mighty religion. But it should not be denied or disowned either. A Sanskrit word for the lotus flower is panka-ja, which means “born from the mud”: let us own up the juvenile mistakes from which we have had to wrestle ourselves free in order to rise to the light.

     Another problem that the undersigned troublemaker rose up against, was more doctrinal. The group’s name was Traditie, not just a general reference to what has been passed on from the ancestors, but specifically to the “Traditionalist” movement. This was started in the interbellum by the French mathematician René Guénon, who believed in a past Revelation that held the truth, that we could at best only preserve, and from which no progress was possible. No wonder he converted to Islam, the very model of a static religion that claimed to be revealed and that tried to preserve the entire body of doctrine and commandments given at its outset. It seemed to me that this was at variance with the very idea of Paganism.

     Both the words “Pagan” and “Heathen” mean “rustic”, and refer to the European situation in the mid-1^st millennium, when the cities were being Christianized while the countryside still preserved its ancestral ways. It had a connotation of “backward” but was at once very revealing for a genuine distinction. Christianity was a “religion of the Book”, an artificial construct that preachers in the population centres had to tell you about, whereas the ancestral religion was based on nature. Wherever there is reality, Pagan religion has to come up, inevitably. You can start from scratch and it will develop. Our ancestors too had developed it from scratch. No presumed revelation was needed, nor any frantic attempt to preserve this revealed religion intact and impose it on the next generations. If ever we forget all about it, we can rediscover it for it is ever-present all around us.

     Yes, there is a lot of antiquarian interest in the Pagan Revivalist scene, with re-enactments of epic battles and breathing new life into old arts and crafts, but this is not a matter of principle. Not far from here, there is a place where our ancestors brought human sacrifices, with the victims all dressed up and painted for the occasion, possibly even honoured that they had been chosen for the role; I do not have the impression that anyone feels bound to revive such practices. Our sensibilities have evolved, and we start from who we really are, not from reaching back to an idealized past that fundamentalists might dream of. At heart neo-Paganism is a contemporary religion. I don’t think that the Maoris, Mayas and Hindus present would deny that their religion, though old, is very much a contemporary religion.

     Over the years, we increasingly focused on the variegated Heathen lore as it really exists (or as is easy to bring to the surface). Initially this closely followed in the footsteps of the Scandinavian movement Ásatrú, “being true to the gods”, which can base itself on a large transmitted corpus of documents, inscriptions and sculptures. This remains a source of inspiration, but the emphasis today is more on existing practices and rituals of which the profound source waits for rediscovery. This largely ties in with a broader social phenomenon in our post-Christian society: even religiously uninformed people try to create rituals to accompany the turning-points in their lives. A typical funeral nowadays does not take place in church anymore, but in a secular crematorium (burials are on their way out), where a relative or friend of the deceased person chooses or writes appropriate texts and music and devises his own appropriate ritual. One of our board members is professionally involved with this tendency, which is the most visible dimension of the repaganization of Western society.

     An element of this “back to reality” is the reclaiming of Christian lore that long ago was “inculturated” from Pagan sources. Thus, my sons recently walked in a procession for the Virgin Mary, which originally was devoted to a local river-goddess. Much of this lore fits in purely local traditions, not in a Pagan religion that might be construed as rivalling Christianity. For instance, there is a revival of the Celtic cult of the sea-goddess Nehalennia in nearby Zealand, hardly noticed in books about Celtic religion. Traditie has chapters in the provinces with a very distinct identity. 

  

Some feedback

     Now, a brief comment on all that I hear being said here. No one can fail to observe the attention given to environmental issues. This is commendable and necessary, but I am inclined to restore the balance a bit. Care for nature satisfies the Christian stereotype that Pagans are rustic, at best Noble Savages. Of course environmentalism, solving the energy scarcity without hurting it, controlling the climate sufficiently etc., is important, but religion has more to offer. What has Paganism to say to urban dwellers? As I have learned here from Druid spokesmen: their congregations out in the forest or in Stonehenge suffer the same seeming loss of interest as the churches and as most volunteer societies nowadays do; but they are a great success on the internet, where the younger generation feels more at home.

     An example of what should be another legitimate concern: the disappearance of the family in Western society. So far it is only the Evangelicals who address this issue and provide an (albeit old) alternative, whereas Pagans over here count as old hippies, dissolute and fully part of the individualistic and hedonistic society that we now live in. I would like to see a more articulate Heathen solution for the broken family. To be sure, on such topics, harder choices will have to be made, whereas environmentalism is a safe concern which no one really questions.

     Within the ecological discourse, I discern a pessimistic tone. More civilized variations on angry-faced Greta Thunberg’s dramatization of the present situation: “How dare you?!” Global warming, overpopulation, plastic pollution and the energy crisis (at least if you insist on going nuclear-free) seem to drive some speakers into a panic. While those topics are not my specialty, I know enough about the world to recognize these problems are but new variations on past problems that seemed formidable but proved eminently solvable. Who remembers “acid rain” or “the hole in the Ozone layer”? They were solved by human ingenuity, and I am confident that the problems presently before us can likewise be solved.

If the religious dimension that we are exploring here can contribute anything, it is confidence. For ages, religious people have faced hardships but relied on the basic trust that “God will provide”. The divisions in society too can be relativized, lightened, by looking at the transcendent dimension. Let us overcome all despondency and focus on the difference we can make. Let us ennoble the world!

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Hindus and Neo-Paganism

The late Ram Swarup (1920-98), definitely the most important Hindu philosopher of independent India's first half-century, liked to point out that other cultures had traditions similar to Hinduism before Christianity or Islam wiped them out. As he put it in his path‑breaking study of polytheism, The Word as Revelation (1980):

"There was a time when the old Pagan Gods were pretty fulfilling and they inspired the best of men and women to acts of greatness, love, nobility, sacrifice and heroism. It is, therefore, a good thing to turn to them in thought and pay them our homage. We know pilgrimage, as ordinarily understood, as wayfaring to visit a shrine or a holy place. But there can also be a pilgrimage in time and we can journey back and make our offerings of the heart to those Names and Forms and Forces which once incarnated and expressed man's higher life. (...) The peoples of Egypt, Persia, Greece, Germany and the Scandinavian countries are no less ancient than the peoples of India; but they lost their Gods, and therefore they lost their sense of historical continuity and identity. (...) What is true of Europe is also true of Africa and South America. The countries of these continents have recently gained political freedom of a sort, but (...) if they wish to rise in a deeper sense, they must recover their soul, their Gods (...) If they do enough self-churning, then their own Gods will put forth new meanings in response to their new needs. (...) If there is sufficient aspiration, invoking and soliciting, there is no doubt that even Gods apparently lost could come back again. They are there all the time." (p.131-133)

The cultural process of self-rediscovery after centuries of Christianity is already in full swing in many parts of Europe and North America (I have only little information about other continents and will leave them outside the scope of this article). In Europe, two organizations try to unite the various national groups: the England based 'Pagan Federation' and the Lithuania based 'World Congress of Ethnic Religions'. Both have made a brief acquaintance with Hinduism. Leading Pagan thinker Prudence Jones had a correspondence with Ram Swarup, whose articles on polytheism have also been published in other Pagan media, e.g. in the California based Church of All Worlds' magazine 'Green Egg'. The opening conference of the WCER (Vilnius 1998 was attended by three NRI Hindus; one of them was present again this year, and a delegation from India itself was on its way but couldn't make it because of Lithuania's slowness in handling the visa applications. The WCER's leading ideologues Jonas Trinkunas (Lithuania) and Denis Dornoy (French, living in Denmark) also sent a message to the Dharma Sansad, the "religious parliament", in February 1999:

To the delegates at the Dharma Sansad, Ahmedabad, 5-8 February 1999:

Respectful greetings,

As workers for the revival of the religion of our ancestors, and as convenors of the World Congress of Ethnic Religions, we are happy and honoured to communicate with the representatives of the world's largest surviving ancient religion, the Sanatana Dharma. We want to pay our respect to the people who have kept alight the Vedic fire for thousands of years, even when besieged by hostile forces, and who are currently guiding Hindu society through the challenges of the modern age.

We wish to draw the attention of the Hindu leaders to the efforts currently made to maintain the ancestral religions of the Native Americans, Africans, and other "Pagan" peoples in the face of the subversion of their cultures and aggression against their dharmic practices by agents of self-righteous missionary religions. We support the peaceful efforts of all nations to safeguard their cultural and spiritual heritage against subversion and destruction. We also wish to draw your attention to the efforts to revive or reconstruct the ancestral religions of those nations who were overwhelmed by Christianization or Islamization in the past. By common origin or simply by a common inspiration, these ancient religions share a lot with the Sanatana Dharma, in both its tribal and its Sanskritic manifestations. We therefore wish to express our hope and intention of establishing a friendly cooperation."

Clearly, there is a measure of common ground between Hinduism and Pagan revivalism, both typologically (as non-Abrahamic religions) and strategically. At Ram Swarup's suggestion, I have done some participant observation of this movement, or spectrum of movements, in the last couple of years. I have made many friends in these circles, and I sympathize with the whole idea of the revival of the wrongfully eliminated ancestral religions. That said, I do have mixed feelings about the actual performance of this fledgling new incarnation of the old religion, which suffers from some serious childhood diseases. In particular, I would like to draw attention at present to a few problems in the encounter and budding cooperation between Hinduism and Pagan revivalism.

Lifestyle : One thing which is bound to strike Hindu newcomers in certain neo-Pagan circles as uncomfortable, is the seeming predominance of what Indians know all too well as hippyism, the kind of loose and undisciplined behaviour which Western rucksack travellers have displayed while sojourning in India. Wiccas (neo-witches) dancing naked in the moonlight may not be the Shankaracharya's idea of Dharma. And while nakedness as such need not be immoral in any way, the fact is that the looser morality which Asians tend to identify as typically modern-Western is entirely the norm in most neo-Pagan circles. As Fred Lamond candidly admits in his must read introduction Religion without Beliefs, Essays in Pantheist Theology, Comparative Religion and Ethics (Janus Publ., London 1997, p.111): "Our practical ethics are 90% the same" as those of established religions, but "the only area where our principles differ sharply from theirs is in sexual ethics. To Pagans, sexual intimacy before marriage is neither sinful nor immoral (...) we regard shared sexual passion under most circumstances as a sacrament which, far from harming our souls, can be a gateway to self-transcendence and unity with the divine."

The Church of All Worlds even promotes "polyamory" as an alternative to the monogamous household. The Germanic oriented neo-Pagans (Odinism, Asatru / "loyalty to the gods") are more mainstream in this regard, partly because they recruit more among working class people, who are less attracted to artistic variations in lifestyle; nonetheless, one of their most gifted ideologues in the 1980s, Stephen Flowers a.k.a. Edred Thorsson, subsequently touted himself as � in Freudian terms � a zealous polymorphous pervert. Hindus in India, and perhaps even more the overseas Hindus who have experienced a close knit family structure and the concomitant "family values" as a great asset in their professional success (Margaret Thatcher's "model immigrant community"), would probably feel closer to the prudish morality of Evangelicals than to the libertine neo‑pagans.

Other Hindu taboos, as on beef-eating or meat-eating in general, are equally foreign to Western neo-Pagans. Though vegetarianism is a major trend in some circles, others celebrate hunting and do-it-yourself slaughtering of your next meal as part of the return to a more natural way of life. Even among the vegetarians, the motive is more often health and ecology (meat production requiring a much larger land surface than the production of vegetable food with the same nutritional value) rather than Hindu considerations such as compassion with all sentient beings and the taboo on touching, let alone digesting, animal tissue in a state of decomposition.

From an orthodox Hindu viewpoint, most neo-Pagan groups would have a status similar to the tribals of forested Central India. Though the tribals are recognized as Indian fellow Pagans, Hindus by Savarkar's definition, they are nonetheless commonly perceived as savages because of their disregard for certain taboos and because of their not so strict morality (as in the common youth dormitories where sexual experimentation is encouraged). The city jungles of the West have somehow spawned a lifestyle similar to that of the tiger infested and snake haunted jungles of India.

Absence of a yogic tradition : Another point which neo-Pagans have in common with the Indian tribals as compared with the literate Hindu-Buddhist mainstream, is that they do not have an established tradition of yoga.

One of the most important fruits of civilization is a system of techniques allowing man to reach beyond the ordinary, world-absorbed (c.q. dream-absorbed) consciousness. This does create an inequality within the broad category of non-Abrahamic or "Pagan" religions. I am aware that this is bound to put some readers off as being elitist, but there is a real difference between the systematically developed techniques of consciousness as practised in Hindu and Buddhist monasteries (and by laymen every morning and evening), on the one hand, and the whole spectrum of ordinary religious experience on the other: ritual, celebration, devotional practices, even erratic mystical experiences as anyone may have in exceptional moments (from first love to near death experiences). The best way to realize this difference is to meet an accomplished yogi: the quality of profound peace he radiates is unlike anything else. This doesn't mean that other activities, religious and secular, are somehow bad and to be shunned. Not at all: whereas Western adepts of yoga often deride "organized religion" with its rituals, I have never heard of an Indian or East Asian practitioner who did not observe some calendar of rituals (e.g. Zen as a tradition of meditation is heavily ritualized). Advanced students of yogic techniques don't set themselves against the surrounding folk religion, but adapt to it and add their own insights to it as a jewel to the crown. Both in Chinese Taoism and in Hinduism, we see how folk religion gets transformed by having the spiritual tradition as a point of reference in its midst. Contrary to what early Orientalists imagined, 99% of the people in the Orient are not sages; yet, they are aware of the existence and nearness of such a class of seers, and this infuses their religion with a quality absent in the purely naturalistic Pagan religions.

Did such a spiritual tradition exist within the pre-Christian religions of Europe? In Greek and Hellenistic culture, we certainly see traces of it, but they are usually attributed to Egyptian or Asian influence. The Druids are usually credited with such a tradition, but as far as we can see, their central claim to honour within Celtic society was their memorization of a whole library of mythological and historical narratives. This was similar to the Brahmins learning the Vedas and other classics by heart, which is part of their "karmakanda", "ritualism", distinct from the "jnanakanda", the search for absolute knowledge developed in the younger layers of the Vedas, the Upanishads. Moreover, as a serious blemish on their reputation as dreamy sages, the Druids were also officiates at bloody sacrifices, allegedly even human sacrifice, which even the robust Romans found repulsive and barbaric. In the development of Vedic religion, we see animal sacrifice phased out in favour of symbolic replacement sacrifices (coconuts etc.), but Druidic religion was prevented from making such progress from barbarity to civilization because it was killed by Roman armies and Christian missionaries. When the neo-Druids in organizations like OBOD, the "Order of Bards, Ovates and Druids", practise an altogether more peaceful religion, they can justify that (e.g. when The Times derided them on 22 June 1998 as "milk-and-water Pagans" for not even sacrificing human virgins on Summer Solstice in Stonehenge) by explaining that they supply the evolution which Druidry would have gone through, had it survived through the last two thousand years.

At any rate, a perusal of the remaining (often distorted) Pagan literature of the Celts and also of the Germanic peoples shows a lot of celebration of life, of courage and passion, and some insightful meditations on the mysteries of life and death, but nothing like a yogic tradition. Neo-Pagans who understand that something is missing make up for it by borrowing heavily from the living traditions of Asia. Thus, the OBOD has imported a lot of Hindu-Buddhist lore into its curriculum as a substitute for the unknown and irretrievable doctrines which the ancient Druids must have taught. To some extent, this is historically justified because European and Asian Pagan traditions did have certain doctrines in common, e.g. the belief in reincarnation is well-attested by Greco-Roman observers of the Druidic tradition, in Virgil's Aeneis and other European Pagan sources. But to some extent, it may be just fantasy: it is really possible that our Celtic and Germanic ancestors did miss out on some philosophical developments which were taking place in more civilized parts of the world. And whatever they did know and teach has largely been lost, or only been registered by Christian monks who didn't understand much of it anymore. So, either way, neo-Pagans trying to supply the innermost teachings to a tradition of which folklore and scanty surviving texts have only preserved a skeleton, have no choice but to look to surviving traditions like Hinduism.

Xenophobia : Alternatively, some neo-Pagan ideologues reject any input from Asian or other traditions. In the Netherlands, the late Noud van den Eerenbeemt, a Germanic heathen, used to teach something he called "Runic yoga", meaning a series of body postures imitating the shapes of the old Germanic alphabet signs or Runes. I think this was a bit silly, as Hatha-yogic postures are designed to produce certain effects in the energetics of the body, not to impersonate certain visual shapes. However, some heathens rejected it for a wholly different reason: yoga is a non-European invention, hence "unfit for European people". They were apparently unaware that the Runic alphabet itself was once imported from the south, and that the Indo-European languages themselves, and the religious lore they carried, were once imported from the East: at least from Russia, according to the dominant theory, or perhaps even from Afghanistan or India.

Those are the people who reject Christianity on grounds of its foreign origin: an "Asian religion unfit for Europeans", just like Hinduism. That is wholly mistaken: if Christianity was an erroneous belief system, it was erroneous even for people in its countries of origin, just as Islam was initially rejected even by the compatriots of the Prophet, the Arabs. Conversely, if Christianity is true, it stands to reason that we should all drop our ancestral religion and embrace Christianity, just like Paul did, and Constantine, and Clovis, and Vladimir.

Hindus stand warned that a minoritarian but activist strand within the Pagan reawakening is motivated by such xenophobia, which is largely based on ignorance or at least on the insufficient realization of the syncretic nature of even their own ancestral religions. Often they are people who care little about religion and more about ethnicity, using religion only to give some colour to their assertion of ethnic identity. My impression is that in the Odinist movement in the USA, with its increasing racial polarization, this "white pride" tendency is not just an embarrassing fringe, as it is in Europe, but may well represent the mainstream. And if it isn't that yet, it will become predominant in the near future: as whites slip into minority status in the USA, those whites who are on the receiving end of the social changes (remember that Odinists are largely working-class) will probably lose their current inhibitions about racial self-identification on the African-American model. Whereas Christians have their own variety of white racism (KKK, Christian Identity), the large floating mass of secularized white Americans will increasingly find a cultural rallying-point in European, esp. Germanic neo-Paganism. Those Odinists who take their distances from such development will soon find themselves outnumbered by the new recruits for whom colour is more important than religious experiences.

In Europe too we see that purely secular nationalist or racist circles affect Pagan terminology (the Flemish group Odal, the Austrian periodical Ostarra, the German periodical Sleipnir, the widespread use of the Celtic Cross by Euro-nationalists), but because of the more thorough secularization of European culture, this remains more purely a political code which does not interfere with the actual revival of ancestral religion. Most neo-Pagan including Odinist groups in Europe statutorily exclude neo-Nazis, Satanists and other such fringe characters.

In efforts at cooperation, Hindus will not much come into contact with the xenophobic faction among the Pagan revivalists, precisely because the latter are not interested in brown immigrants, except negatively. And except for the identification of Hinduism with the caste system, which in turn has been identified with a kind of racial apartheid system. As you can check in David Duke's book My Awakening, the Bible of the racialist Right in the USA, the Hindu caste system is widely understood as a system imposed by the "Aryan invaders" on the "dark skinned natives" to preserve their racial purity. That the Indo-Aryans didn't succeed in the alleged endeavour of race preservation and ended up brown skinned themselves is another matter; fact is that the Vedas are regarded by ignorant Westerners as a description of the subjugation of the browns by the whites, and as an injunction to racial self-preservation.

In continental Europe too, there is a movement of so-called Traditionalists, inspired by Rene' Gue'non and Julius Evola, who take a similar view of the caste system, and who see it as part of the Indo-European heritage, hence relevant also for the European branches of the great Indo-European family. Obviously, these aren't the friends you need, and if such people approach you, do patiently explain to them that the basis of modern science was laid by dark skinned people like the Harappans: mathematics, astronomy, writing etc. Perhaps that will change their outlook on racial and cultural differences.

Monotheism vs. polytheism : A very minor philosophical point of disagreement concerns the notion of polytheism. To many Western neo-Pagans, this is the central point of difference with the Abrahamic religions, and so they brandish their polytheism as the defining trait of their religion. Thus, the Belgian periodical Antaios calls itself a medium for "polytheist studies". While most Hindus have no problem with polytheism, they will find the issue in itself less important: depending how you define "god", something can be said for both monotheism and polytheism. The ancient Greek philosophers, though undoubtedly Pagan, nonetheless sought for a unifying principle underlying the whole of creation. It is only because of the Judeo-Christo-Islamic crusade against polytheism that this has become such a crucial issue for Westerners trying to revive their Pagan roots. As Ram Swarup puts it:

"And yet the birth of Many Gods will not herald the death of One God; on the other hand, it will enrich and deepen our understanding of both. For One God and Many Gods are spiritually one. (...) A purely monotheistic unity fails to represent the living unity of the Spirit and expresses merely the intellect's love of the uniform and the general. Similarly, purely polytheistic Gods without any principle of unity amongst them lose their inner coherence. (...) The Vedic approach is probably the best. It gives unity without sacrificing diversity. (...) Monotheism is not saved by polytheism, nor polytheism by monotheism, but both are saved by going deep into the life of the soul. (...) Depending on the cultures in which they were born, mystics have given monotheistic as well as polytheistic renderings and interpretations of their inner life and experiences." (The Word as Revelation: Names of Gods, 1980, p.128-133)

Is Hinduism an ethnic religion? When the WCER constituted itself, there was a lot of discussion about how to formulate its Pagan identity. The term Pagan or Heathen was avoided because members, esp. from Eastern Europe, said that the term had come to sound so negative after centuries of Christian indoctrination, that it simply carried the wrong connotations: immorality, violence, backwardness. The term "polytheistic" was also not acceptable, because Paganism admits also of pantheistic and even atheistic viewpoints, and within polytheistic frameworks we find that religious practice often takes the form of henotheism, i.e. worship of a single god chosen from among many (what Hindus call the ishta devata, the "chosen deity"). Another proposal was the "old religion" or the "ancestral religion", terms already used by some Pagan revivalist groups, esp. in Scandinavia (e.g. Forn Sidr, "the earlier customs"). Personally, I think that would have been the best, as it describes exactly the status of the religion being revived, regardless of its being polytheistic or pantheistic or whatever. It would also be similar to the Sanskrit term Sanatana Dharma, "the eternal mores / duty / order".

The founding conference settled for the term "ethnic", indeed a Greek term by which the Hellenized Jews and first Christians designated the Pagans. Note, however, that as the equivalent of Hebrew Goyim, "the nations", it would nonetheless include Judaism itself, this being the ethnic religion par excellence. The founding declaration of the WCER (see www.wcer.org) makes it unambiguously clear that no narrow ethnic exclusivism is meant, it puts the ethnic religions in the framework of "universalism". This will prove necessary, for the term "ethnic" all by itself may well attract all kinds of cranky political ethnicists who will need to be educated about the interwovenness of Pagan religions across ethnic frontiers. Thus, Germanic religion is at the very least composed of the pre-Indo-European native religion of northern Europe plus the religion of the incoming Indo-Europeans, the latter having lots in common with the neighbouring Baltic and Slavic religions, and even with the more distant Greek, Roman, and Hindu religions. When we study the ancient religions, we find that they have lots in common, e.g. their focus on the starry sky as the manifest locus of the gods at play.

For Hindus, the question should be faced whether Hinduism qualifies as an "ethnic" religion. Historically, that description has a point, yet Hinduism has, starting from the riverine plains of northern India, spread to the farthest corners of the south and the inland hills and forests, assimilating ever new tribes or ethnic groups. It has also spread to Central and Southeast Asia. Today, it is spreading in the West, both by migration and by attracting spontaneous Western converts. So, that is something to think about.

Conclusion : Hindus should welcome the revival of the pre-Christian religions of the West, often cognate religions through the common Indo-European origins, otherwise at least typologically related religions which are not based on a monopolistic prophet or scripture. At the same time, they should be watchful for impure motives and degenerative trends, or for phenomena which may be acceptable in a multicultural framework but with which they need not involve themselves. The ancestral religions of Europe are at present in a formative stage, a stage of groping in the dark, of gradual rediscovery or self‑reconstitution. At this stage they attract people with a variety of motives and divergent levels of knowledge and understanding. Still immature, these religions often look to Hinduism for guidance.

 25 September, 1999.

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Hinduism and Paganism: (1) The Christian challenge

 

 

Numerous British and more largely Western neo-Pagans seek contact with Hinduism. They recognize a similarity, both positively and negatively, both in their own religion’s characteristics and in the misfortunes that have befallen it. The extermination in summer 2014 of all the Yezidis (Kurdish Pagans) on whom the Islamic State could lay its hands has reminded many Pagans as well as many Hindus of what their own ancestors have had to suffer. We will start with a major negative experience of western Pagans of Hindus, viz. the challenge of Christianity, before addressing the similarities in contents.

 

Extermination of Paganism

European Paganism was exterminated by Christianity. The result was more thorough than in the case of the partial Islamization of South Asia, but far less violent. Initially, the Christians were a small and vulnerable community in the mighty Roman Empire. They had no real option but to adapt to the prevailing religious pluralism and to the Law of the Land. They have no separate systems of laws like Islam and ancient Judaism. So they didn’t have a law system to impose and could leave a society intact all while subverting its religion.

Rather than overthrowing a polity, they chose to work through its established authorities. All conversions were welcome, but the most promising ones were those of the king and his confidants. In Rome, the conversion of emperor Constantine changed history, turning a minority religion into the official and ultimately the only permitted religion. In the case of England, for instance, Pope Gregory the Great decided on a mass conversion after he saw some handsome young British slaves at the slave market in Christian Rome. (Slaves in Christian Rome? A modern line of apologetics is that Christianity was disliked by the elites because it wanted to abolish slavery. Not true at all, though it limited slave-taking to the remaining Pagan populations. The nearest were  the Balkanic Slavs, hence the very word “slave”.) So he sent missionaries to work among the British elites and the royal court. Once enough of them were converted, or were at least turned favourable to the missionary effort, they in turn loaded the dice in favour of Christianity. Part of the deal in many countries concerned was that the Church would support the king against unsubmissive nobles, thus encouraging the centralization of power, or champion the ambitions of whichever nobles were most amenable to accepting the Christian message.

A very powerful factor was the monopoly on education which the first monasteries came to enjoy. This must ring a bell among present-day Hindus, considering the role of Jesuit and other Christian schools among the Indian elite. Another was the prestige of the Roman empire as more civilized and more advanced than what the Pagans could muster. Before and during the conquest of the Roman empire by the Goths, they embraced Christianity thinking this was an integral part in their advancement. That the Romans, for instance, built in stone rather than wood counted as an impressive innovation, but had nothing to do with Christianity. A similar thing is seen today: numerous Chinese and Koreans who migrate to the United States become Protestant overnight because they assume that this is a central element in becoming a real American. Among some Indian tribals, modern medicine passes as “Jesus medicine”, meaning “medicine coming from the same West as the missionaries”, though Jesus himself was an old-fashioned faith-healer who never used medicine. So, Christianity profited and still profits maximally from “merit by association”.

 

Christian subversion

One has to give it to the Christians that they were clever. They outwitted their opponents just as they are outwitting Hindus today. Thus, in the conversion of the masses, they made it a point not to destroy existing shrines: they replaced the central God-statue with a crucifix, but otherwise they allowed the masses to keep on visiting their old shrine, so that they would gradually attach to Jesus the aura of sacredness that they used to associate with their own gods. Many cathedrals were built on Pagan temples or open-air sacred places, but fairly rarely have Christians destroyed temples; only the “idols” in them. They adopted holidays and celebrations but gave them a new Christian meaning. They turned old Gods into Christian saints. They Christianized the procession, originally the triumphal march of a Pagan God, now a display in the streets of the sacred Wafer representing Jesus. They accommodated the idea of pilgrimage, mostly to a purported relic of Jesus or a saint, eventhough the Christian view made nonsense of the idea that you can go on pilgrimage to the Omnipresent One. Like today in India, they used inculturation as a mission strategy.

And it worked. At the elite level, Pagan religion disappeared. It is common nowadays to bewail the injustice to the Jews because they were forced to live in ghettoes; but the Jews were at least tolerated as a standing witness to the “truth of the Old Testament”. By contrast, there were not even ghettoes for worshippers of Zeus, Venus or Thor.

As the Dutch poet Lucebert wrote: “Everything of value is vulnerable.”  When a body dies, one of the first thing to degenerate and disappear is the brain, while the bones can last for centuries. The fabled secret traditions of the Druids were killed off by Christianity and remain forever unknown, but many popular practices and indeed also superstitions have survived till recently. The Middle Ages, though Christian at the elite level, saw the survival of numerous Pagan institutions and practices especially among the rural folk (both Latinate Pagan and Germanic Heathen mean “rural, rustic”). The Reformation in the 16^th century delivered a body blow to the remaining Paganism, as Protestants started weeding out everything that was not Biblical, while the Catholics saw themselves forced to purify Catholicism and eliminate a number of practices that had come about as compromises with Paganism. A final blow was the Industrial Revolution, which saw the rise of an anti-religious mentality: it hurt European Christianity badly but it also flushed out the remaining Pagan practices among the common people.    

So, Christianization was mostly effected through subversion and mass psychology. Instances of the threat of violence included the forced baptism of the Frankish king Clovis’ soldiers (“head off or head under [the baptismal water]”), or the threats by the king of Norway which convinced the Icelanders to adopt Christianity. Instances of effective violence include the lynching of the Neoplatonist scholar Hypatia or the slaughter of thousands of Saxon nobles by Charlemagne. These were smaller affairs than the wars between Catholics and Christian “heretics”, such as that in the 5^th-6^th century between the Byzantine Catholics and the Gothic votaries of Arian Christianity, and in the 17^th century the Thirty Years’ War between Catholics and Protestants. One serious case of a Christian holy war against Pagans was the subjection of the Baltic area by the Teutonic Order in the 13^th-14^th century; but that was after Christians had developed the concept of Crusade mirroring the older Islamic concept of Jihad.

 

Christian strategic acumen

The practical impact of this assessment is that it won’t get you very far to remind your audience of the violent element in Christian history, such as the burning of maybe 50.000 witches in the 16^th-17^th century. That violence was certainly there, but not enough to explain Christianity’s conquest of Europe, the Middle East and North Africa. Even the Native Americans, who had so much to reproach the Christians for, turned Christian in large numbers. (Indians do well to remember that the fate of the American “Indians” was in fact meant for the people of the continent the Conquistadores had set out to reach, viz. “India”.) You will have to take into account other factors, such as:

(1) “merit by association”, viz. Christianity’s piggy-backing on a literate and materially more advanced culture, then in Europe like more recently in Asia; to which should now be added the propaganda linking Christianity with social causes and human rights;

(2) Christianity’s self-righteousness due to a belief in being the sole possessors of the truth, and the consequent contempt for non-Christians, a far more negative attitude than anything the Pagans could muster; or in other words, the unmatched power of hatred; as well as the consequent importance they attach to religious identity, which means the pressure to convert in a mixed marriage is usually on the Pagan partner;

(3) The Christian care to distinguish between Pagans and Paganism, which gave them a good conscience and strong motivation, because they believed they were loving the Pagans all while hating and demonizing Paganism, and that the effort to convert the Pagans was the supreme form of expressing their love for them;

(4) the Christian development of a sophisticated missionary strategy emanating from a goal-oriented strategic centre.

By contrast, Pagans have mostly been in retreat because:

(1) they have been on the defensive in material and “soft power” respects (though even where this applies less and less, such as in the Indian elite and in China, there are now numerous conversions to Christianity due to the other factors) and have successfully been demonized in matters of human rights;

(2) they don’t think of religion in terms of truth, so that Christianity might be a nuisance but not a “false” religion; believe in the good things claimed for Christianity; and don’t make sharp distinctions between the secondary aspects of the religion (which may be innocent or even laudable and are often borrowed from Paganism anyway) and its core truth claims, which are patently false; so that they consider conversion to Christianity as only a minor change which may often be justified;

(3) since they have comparatively little theological schooling and no catechism, they fail to distinguish between Christians and Christianity, and are easily duped by the existence of some fine Christians into thinking that the Christian truth claims must be innocent as well;

(4) the confused, unorganized, “me too”-imitative, uninformed and amateurish nature of their self-defence.

It happened to my European ancestors long ago, and I see it happening today in India. The Christian plan is to make the same destruction of Paganism happen all over India as well as the rest of the world. However, the rediscovery of the indigenous Pagan heritage among the natives of Latin America as well as those of Europe threatens to jeopardize their project, though as yet only marginally. They have a more acute fear of Islam, in spite of (or, on the contrary, proven by) their numerous gestures of reconciliation with Islam, such as the Pope’s apology for the Crusades, contrasting with their lack of apologies to the heirs of the far more unjustly treated Pagans.  

 

What to do after Christianity?

In Europe, at least, and to my knowledge also in Latin America, there is no direct or imminent threat of Christian violence. The battle can be won by consciousness-raising, which already happens automatically though it would benefit from a sharpening of its focus. Since the democratization of knowledge and of the scientific outlook, people have left the Churches in droves because they just cannot bring themselves to believing Christianity’s defining dogmas anymore. These ex-Christians (the majority of my own generation in the formerly very Catholic Flemish part of Belgium) are rarely tempted to turn back to the faith of their childhood, even on their deathbeds. Some Christian apologists find hope in demographics, asserting that the remaining Christian couples have more children (viz. just above the reproduction level) than the ex-Christian couples. True, but even of these born-again Christian couples, many children when growing up are just as susceptible to the temptation of scepticism as my generation was. After all, we have been there before: in the decades when Christianity decisively lost its majority, both the Christian birth-rate and the differential with the secularized minority were even bigger than now. I, for one, born in 1959, am the second of five siblings. Of my staunchly Catholic parents’ fourteen grandchildren, only six have been baptized – and that too is only a formality which doesn’t mean that they will be Catholics as adults. The last real hope of the Churches is the inflow of immigrants. In my country, the remaining Catholic churches are mostly filled with Polish or Congolese “new Belgians”. But there again, after a while many tend to conform to their ex-Christian environment. So, very much in contrast to India, where Christianity is making impressive gains, in Europe Christianity is largely a thing of the past.

That doesn’t mean these ex-Christians have lost the feeling for the higher things and immersed themselves in consumerism and sheer animality, as Christians tend to think. Nor are they without morality, which had unjustly been identified with being a Christian. But neither religiosity nor morals can be deduced from or made dependent on the defining dogmas of Christianity, which have been pin-pricked as delusional. Belief in Salvation through Jesus’ Resurrection cannot be revived, but that doesn’t mean the subtler dimensions have died. So now our job is to oversee the development of a new worldview and a different way of life, punctured by old-new rituals and celebrations. It is here that renascent Paganism in Europe seeks inspiration from Hinduism as the biggest and most developed surviving Pagan civilization.

 

 

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The   Gatherings of the Elders. The beginnings of a Pagan international

 

Abstract

 

Since 2003, the International Council for Cultural Studies has organized a five-day “International Conference and Gathering of Elders of Ancient Traditions and Cultures” every third year. Participants include spokesmen of the Maori, Yoruba, Maya, Lakota etc. religions, as well as neo-Druids, Romuva Lithuanians etc. Each of the conferences took place in India, with the main organizational input and sponsoring provided by the ICCS’s American chapter. The sources of inspiration for what started as a Hindu outreach to the world’s other remaining or reviving Pagans are several, but can be traced to Hindu philosopher Ram Swarup (1920-1998). His critiques of Christianity and Islam and particularly his defence of polytheism conclude with an appeal to global Pagan solidarity and networking. The triannual Gathering of Elders has become the Pagan International that he hoped for: genuinely global, rooted in genuine religions and with a positive message. 

 

A first impression

In early March 2012, the Dev Sanskriti University campus of the sacred city of Haridwar in the foothills of the Himalaya saw the “Fourth Conference and Gathering of the Elders of the Ancient Traditions and Cultures". Present were spokesmen from Native American, Yoruba, Maori and many other “Indigenous” Pagan traditions, as well as some European and Euro-American Neo-Pagans, altogether more than 400 delegates representing more than 50 traditions.

A report describes the opening of the Gathering thus: “The conference started with a colorful procession by all the delegates in their traditional attires accompanied with rhythmic dances to the tunes of trumpets and beating of drums. The procession went around the campus of Dev Samskriti Vishwa Vidyalaya (DSVV) and culminated at the spacious and modern Mrtyunjaya Auditorium. Latvians with their baritone prayers, Maoris in colorful attire and dancing Damais from Karnali (Nepal) were the attraction throughout the procession.” [Samvada 2012]

This is an account of the inaugural session: “Prof. Dr. Radhey Shyam Dwivedi, President ICCS [International Center of Cultural Studies], USA, welcomed the delegates to the Conference. He mentioned that we are all a large family and this was a gathering of relatives. This was followed by prayers by 23 representative individuals and groups of various traditions like, Mayan, Maori, Druid, Navajo, Cham, Romuva,.. ” [Samvada 2012]

            And this is what the participants did there: “The typical daily schedule started with the demonstration of ceremonies and rituals of the different cultures. Several similarities like use of fire, water for their performance was quite evident. There were also many that were unique. (…) Worshipping Nature was the underlying principle of these cultures and traditions. Though in different ways, they all worshipped the five basic elements of Nature i.e. Earth, Air, Water, Fire and Sky. ‘Love Mother Earth’ was the message that emanated from all these rituals and religious ceremonies.” [Samvada 2012]

To sum up the message of the event: “Swami Dayanand Saraswati, founder of Arsha Vidya Gurukulam [“Science of the Seers Residential-School”, with headquarters near Coimbatore and a centre in Saylorsburg PA], delivered the Keynote Address. He said that as ‘managing trustees’ of the indigenous traditions and colorful cultures, we need to protect all that we have inherited from our ancestors.” [Samvada 2012]

And finally, “[the] University of World Ancient Traditions and Cultural Heritage, USA (UWATCH), awarded honorary Ph.D. degrees to five eminent personalities for their knowledge of the tradition, distinguished leadership and outstanding social service to their respective traditions. Dr. Pranav Pandya (Chancellor of the host university) and Dr. Mohan Bhagwat conferred the degrees to the recipients. Brief introduction of the five recipients is as follows. The awardees were Kenneth Kennedy of New Zealand – a Kaumatua (Elder) of the Te Arawa tribe and an acknowledged expert in Maori Language and culture; Alejandro Cirilo Perez Oxlaj of Guatemala – a Grand Elder of the National Council of Elders of Mayas, Xincas and Garifunas of Guatemala; Jonas Trinkunas of Lithuania – a father figure in the revival and popularization of the ancient Baltic faiths of the Lithuanians and chairman of the European Congress of Ethnic Religions (ECER); Grand Chief Stan Beardy of Canada – Grand Chief of Nishnawbe Aski Nation; and Shri Jagdeo Ram Uraon – President of Akhil Bharatiya Vanavasi Kalyan Ashram [“All-India Tribal Welfare Hermitage”]. This was followed by soul-stirring traditional prayers by Pat McCabe, a Navajo from USA, and Solyomfi Nagy Zoltan of Hungary, representing the White Horse tradition of the Huns.” [Samvada 2012]

So, that was the atmosphere. Object of this paper is to map out the contours of what looks like a fledgling Pagan International.

 

 

The Gathering of the Elders

The First International Conference of Elders of Ancient Traditions and Cultures
took place in February 2003 in Mumbai, India. Is was self-described as “organized by World Council of Elders of Ancient Traditions and Cultures (WCEAT), a non-political, non-religious, non-profit socio-cultural forum of ICCS Inc.”, i.e. the International Council for Cultural Studies, a loose-structured forum founded °1999. The theme was “Mitakuye Oyasin – We are all related”. The five-day conference attracted representatives of indigenous cultures from 30 countries including Tanzania, Kenya, South Africa, Ghana, USA, Canada, Austria, Mauritius, Ecuador, Zambia, Lithuania, and Trinidad and Tobago. The 148 papers presented pertained to themes like the concept and role of Elders in Ancient Traditions, existing threats to the Ancient Traditions from various sources, and the revival of Ancient Traditions.

 The 184 delegates unanimously passed the “Mumbai Manifesto”, which says in its preamble:

“In the midst of tremendous strides in scientific and technological progress and material comforts, there is an urgent need for spiritual and moral resurgence for ensuring the well-being of the human family, for preserving the larger living world and for strengthening the foundations of durable universal peace. All human beings are born equal and have equal rights to live peacefully on Mother Earth, and peace and prosperity at global level can be realized only when the conflicts within and between the communities vanish and we develop the spirit of tolerance.”

The Second International Conference of Elders of Ancient Traditions and Cultures, focusing on “Spirituality Beyond Religions”, was held in Jaipur, India, in February 2006, with representatives of indigenous cultures from 42 countries.

The Third International Conference of Elders of Ancient Traditions and Cultures took place in Nagpur, India, in January-February 2009. The theme was “Renaissance of the Ancient Traditions: Challenges and Solutions”, and 357 delegates from 32 countries attended. As in Jaipur, the foreign participants also spoke at a number of local schools to teach the pupils that there is a larger array of religions than those few they meet in their surroundings. They passed a resolution, saying:

“We, the participants of the Third International Conference and Gathering of the Elders of the Ancient Traditions and Cultures, firmly believe that, being the children of Mother Earth, we are all one: interrelated, interconnected and share the same spirit of oneness despite our own unique individual identity. We believe that renaissance is not just a revival of antiquity but also an application to a new life in new ways. It will lead to an elevated life of mutual understanding, sharing, tolerance, respect and peaceful coexistence.”

            The fourth, as said, took place in 2012 in Haridwar, and its theme was “Nourishing the Balance in the Universe”. The event was jointly organized by International Center for Cultural Studies (ICCS), Dev Samskriti Vishwa Vidyalaya (DSVV) and co-sponsored by the Council of Elders of Mayas, Xincas and Garifunas, the European Congress of Ethnic Religions (ECER) and the Children of Mother Earth. A total of 458 delegates from 33 countries, including 178 from outside India, participated in the conference.

So, a steady practice of tri-annual global conferences of Pagans seems to be taking root. While the participants come from many countries, the Gatherings of the Elders have all taken place in India so far, and the organizational legwork and financial responsibility are mostly borne by Hindus.

 

 

Bilateral conferences

For attracting a truly representative sample of Pagan and Indigenous religionists to these global conferences, the organizers built on the bilateral relations established between the Hindu core group and a number of Pagan and Indigenous traditions during local conferences in 1995-2006: with the Maori tradition, Lithuanian Romuva, African and African-descended religions, Lakota, Haudenosaunee Amerindians, Hopi and Maya.

The organizing institution, the ICCS, was founded in Nagpur in 1994 by Prof. S.W. Bakhle. [Organiser 2011] Nagpur, near the geographical heart of India, is where the headquarters of the Hindu nationalist movement Rāstriya Svayamsevak Sangh (RSS, National Volunteer Corps, °1925) lie. It is also where co-founder Yashwant Pathak studied before relocating to London, Jerusalem and finally the US. After a stay in Kenya, where he came across the book African Religions and Philosophy by Dr. John Mbiti, he returned to Nagpur with the plan to found an institute for Indo-African studies, which was indeed the initial orientation of the ICCS. The Nagpur centre’s publications include Ancient Afro-Hindu Cultural Affinity, Indo-Native American Cultural Similarities, Decolonizing the Mind, Indo-Aztec Cultural Affinity, Indo-Inca Cultural Panorama, Maya-Hindu Hermanos (“brothers”), The Afghan Connection. [ICCS 2012] Its first conference was on “Afro-Hindu Cultural Similarities”, in Nagpur 1995, held at Prof. Pathak’s initiative after his stay in Africa.

The first ICCS conference outside India had been about “Preservation of Ancient Cultures and Globalization Scenario”, in Hamilton, New Zealand, November 2002. In practice, this was largely a Hindu-Maori meeting. Along the same lines, local conferences establishing friendship between Hindus and local traditions have been held:

·         Indo-Romuva Cultural Conference in Atlantic City, USA, October 2003 on the commonalities between Baltic and Indian Vedic traditions, including a session on the “influence of Hindu culture on rebirth of Lithuanian culture”;

·         “Spirituality of Indigenous Peoples”, mainly the African and African-originated peoples, was the theme of a conference held in Washington DC, March 2004, in collaboration with The African Traditional Spiritual Coalition, comprising 14 Spiritual Houses rooted in the Akan, Kamitic, Vodoun and Yoruba Traditions;

·         Hindu-Lakota conference in Pineridge SD, July 2004;

·         Conference about common traditions and interests of Hindus and Haudenosaunee (“”Longhouse People”: Seneca, Cayuga, Onondaga, Oneida, Mohawk and Tuscarora) in Rochester NY, September 2004.

·         Conference on “Hindu–Maya Cultural Similarities”, Maya Village Lake Atitlan, Guatemala, May 2005, in collaboration with the Council of Elders of the Sacred Mayas, Guatemala.

·         “Hindu-Hopi Joint Workshop”, Sedona, AZ, March-April 2006.

Local bilateral conferences keep on taking place, e.g. the Hindu-Maori conference of October 2012 in New Zealand. From its press release:

“The first Hui (gathering) of Maori Indians with the theme ’Coming together, working together, growing together’ was a real success. It was organised under the auspices of the Hindu Council of New Zealand. More than 80 delegates, aged from 1 year to 79 years old, participated [...].  It commenced with a powhiri (official Maori welcome) on Friday, 5 October and closed with poroporoaki’s (farewell speeches) on Sunday, 7 October 2012. […] The sessions concluded on the Sunday with two panel discussions – the first on ‘Inter-cultural Relationships’ chaired by Teena Jaram and the other on ‘Growing up Indo-Maori’ chaired by Raewyn Bhana. [....] As a meat-free event, participants were treated to delicious vegetarian dishes […] The Hindu Council of New Zealand also announced the formation of the International Centre for Cultural Studies (ICCS Aotearoa) and the Aotearoa Bharat Friendship Society (ABFS). The Hui is a step forward in Hindu-Maori whakawhanaungatanga (relations). […] participants are already thinking about likely topics and workshops for next year’s Hui such as Indian mihi and whakapapa, language and religion, and the development of whakapapa connecting participants. Rotorua will be the venue of the next Maori-Indian Hui to be held in October 2013.  It will run alongside the Rotorua Deepawali Festival.” [Hindu Council NZ 2012]

Further, ICCS conferences have pertained to:

·         “Science of Survival in the Ancient Traditions and Cultures: Hands on experience with the Traditional Techniques of Survival”, Rochester, NY, April-May 2005, to “explore ancient traditions that predate the ‘Christian era’ and their application in today’s society”.

·         “Ancient Family Traditions of Asian, African, Latin, Hebrew and Native
American Cultures and their Relevance in Modern Times”, Atlanta GA, September 2005.

·         “Achieving Inner and Outer Balance in the Ancient Traditions and Cultures: Exploring Ancient Paths to Emotional Well-Being”, Rochester NY, August 2006.

·         “Spirituality in Indigenous Cultures and Religious Traditions”, Lanham MD, October 2009.

·         “Continuity and Connectivity in the World’s Ancient Traditions and Cultures”, Newport VA, October 2010.

·         “Eastern and Indigenous Perspectives on Sustainability and Conflict Resolution”, Tampa FL, November 2011.

Of course, outside the ICCS, such bilateral conferences also take place, though not so frequently. One hears little of bilateral initiatives between Wiccans and Asatruar, for instance. The problem  is that if locally, different Pagan traditions co-exist, it is precisely because there are differences of opinion so serious that they preclude even occasional collaboration. Alternatively, through migration, different traditions may come to co-exist innocently, and then meetings and friendly relations may become possible. That is precisely the situation of the Hindu diaspora.

 

 

Yashwant Pathak

 

Co-founder and animator of the ICCS and convenor of these tri-annual Gatherings is Yashwant Pathak (°1955), Professor of Pharmacy, mostly at Sullivan University, Louisville KY, and author/editor of a number of specialized books in that field. He is an office-bearer of the Hindu nationalist mass-movement RSS, with some 6 million members the largest Non-Governmental Organization in the world. All office-bearers mentioned on the website of the ICCS’s US chapter have Hindu names.

The main thing to understand about this movement is indeed its roots in Hindu revivalism. The first Gathering took place in Mumbai “in association with Vishwa Adhyayan Kendra, Mumbai; Rambhau Mhalgi Prabodhini International and SNDT Womens’ University, Mumbai”. To outsiders, these names may not mean much, but insiders know that the VAK (°1997) and the RMP (°1989) are members of the Sangh Parivar, the “family” of organizations around the RSS. The highlight of this year’s conference in Haridwar was the conferral of honorary doctorates by an important leader called Mohan Bhagwat. Those who are in the know, are aware that he is the Sarsanghcālak, “he who walks at the head of the association”, the RSS President.

To relativize this, it may be pointed out that most Hindu organizations have organizational or at least friendly ties with the RSS. When former RSS president Rajendra Singh (Rajju Bhaiyya) visited the Netherlands, he made sure to pay a visit to the aged Maharshi Mahesh Yogi, who lived in a castle in Vlodrop. When Financial Times correspondent Edward Luce tried to get in touch with Sri Sri Ravi Shankar, he received his reply through the RSS. [Luce 2006:180] Most Gurus are hand in glove with the RSS, and those who aren’t, usually have a quarrel with the RSS on intra-Hindu doctrinal matters (like caste: conservative leaders don’t like the RSS’s reformist line), not on the points which have given the RSS its bad name viz. its real or perceived attitude to Muslims and Christians. Conversely, those who speak out against the RSS, more often than not can also be quoted as speaking out against Hinduism itself. Usually, turning against Hindu nationalism means turning against Hinduism itself. There are also Hindu arguments against the RSS and its political wing, the Bhāratīya Janatā Pārti (“Indian People’s Party”,BJP) [see Elst 1997], but they are espoused only by a small minority. If common Hindus have their doubts about the Hindu quality of the RSS-BJP, they are reminded by Hinduism’s declared enemies that RSS and Hinduism are virtual synonyms.

And even the RSS record as supposedly anti-Christian or anti-Muslim is not what it seems to be if you believe the Indian “secularist” elite or the India-watching “experts” in the West. Thus, most India-watchers predicted in the early nineties that if the BJP came to power, it would “put the Muslims in gas chambers”, but when it effectively came to power (1998-2004), nothing of the kind happened. Religious riots were fewer than before, and the party took peace initiatives towards Pakistan in spite of the Pak-initiated Kargil war of 1999. Even the lone Gujarat riots of March 2002, making over 800 Muslim and over 200 Hindu victims, were a moderate affair compared with the 80s and early 90s, when religious riots were a frequent occurrence under non-BJP governments, and were far smaller (though they received far more media coverage) than the killing of some 3,000 Sikhs by the secular Congress activists in 1984. The RSS weekly Organiser never contains fundamental criticism of Islam. Indian Muslims are quick to take offence and demand the banning of books or cartoons; but they have rarely if ever singled out an RSS publication.

It should also be understood that the word “nationalism”, which has acquired a negative meaning in the West, does’t have this connotation in the ex-colonized world. In India and many other countries, it has the very positive connotation of the anti-colonial freedom struggle. That (and its decisive role in holding Srinagar against the Pakistani invaders, 1947, and in the resistance war against the Chinese invasion, 1962) is where the RSS, as an offshoot of the Indian National Congress in the 1920s, earned its reputation for “nationalism”.

Yashwant Pathak told us that so far, no negative reaction has been noticed from among foreign guests to the RSS, which is not involved in organizing the Gatherings in any case. [Pathak 2012]

The good thing about Hindu nationalists, poor as they tend to be in intellectual sophistication, is that they are disciplined workers and easily move into action. Recent economic developments also means that they have a lot of money at their disposal and are capable of organizing a global platform. This is why the ICCS has succeeded where others kept on speculating or where they had begun the work but then failed.

 

 

Sources of inspiration: the Amerindians’ Gathering of the Elders

            Among the sources of inspiration which gave US-based Hindus the idea of a Pagan International, was actual attempts by surviving Pagan communities to keep their traditions alive. These are not hard to come by in America: many Amerindians are in this situation and some have given visiting Hindus a warm welcome. Yashwant Pathak first learned of the Amerindian efforts through Hindu friends who had visited native American reservations and discussed the similarities in these cultures and the role of the elders. Pathak personally worked in tribal areas of India and was first hand witness to the role of elders in such traditions and cultures, and discovered the same fact among Maoris and Australian Aboriginals.

            Thus, the Amerindian natives of British Columbia already had a tradition of annual gatherings where ceremonies are held and issues discussed. Just recently, they concluded the “36^th Gathering of the Elders of British Columbia”. [BC Elders 2012] It is from this meeting between Hindus and Amerindian traditionalists that the global Gatherings of the Elders emerged.

 

Sources of inspiration: the WCER

Another factor in its genesis was the precedent of the World Council of Ethnic Religions, founded in Vilnius in 1998. Hampered by intellectual and organizational amateurism, it looked still-born and only gained a second lease of life after refounding itself in 2010 as the European Congress of Ethnic Religions, a name acknowledging the fact that it had attracted only a European membership, and no doubt also inspired by the lure of EU sponsoring. But the idea of a global federation of pre-Christian religions had been launched and was taken up by the ICCS. Note how the ECER’s Bologna Declaration (2010) reaffirms the privileged relations of world Pagans with Hinduism:

“We also decided to strengthen our ties with the Parliament of World Religions and work together with India’s cultural and religious organizations.” [AVA 2010, ECER 2010]

At any rate, the Gatherings of the Elders set out to do what the WCER had promised to do at its founding: bring together all the world’s surviving Pagans.

 

 

Sources of inspiration: Ram Swarup

A rarely-mentioned but all-important source of inspiration was the Hindu philosopher Ram Swarup (1920-1998). He was an Economics graduate from Delhi University but otherwise kept himself far from the academic circuit. A Gandhian freedom fighter in his young days, then evolving through Leftism to active anti-Communism in the 1950s, he turned to cultural and religious questions, writing critiques of Christianity and Islam [1992, 2009] and a major defence of polytheism:

“And yet the birth of Many Gods will not herald the death of One God; on the other hand, it will enrich and deepen our understanding of both. For One God and Many Gods are spiritually one. (…) A purely monotheistic unity fails to represent the living unity of the Spirit and expresses merely the intellect’s love of the uniform and the general. Similarly, purely polytheistic Gods without any principle of unity amongst them lose their inner coherence. (…) The Vedic approach is probably the best. It gives unity without sacrificing diversity. (…) Monotheism is not saved by polytheism, nor polytheism by monotheism, but both are saved by going deep into the life of the soul. (…) Depending on the cultures in which they were born, mystics have given monotheistic as well as polytheistic renderings and interpretations of their inner life and experiences.” [Swarup 1980:128-133; likewise 2000, 2009 passim].

He advocated the survival of the remaining Pagan religions and the revival of the eclipsed pre-Christian religions, with a guiding role for Hinduism as the largest among them, endowed with the oldest unbroken literate tradition. He also explicitly sympathized with the Amerindian cause. [e.g. Swarup 1991, repro. in Swarup 2009:126-129]

Ram Swarup lived like a hermit and was averse to travelling, so his outreach to the surviving Pagan traditions elsewhere remained largely theoretical. However, while no formal links can be established, his posthumous role in the creation of this Hindu-initiated Pagan International is undeniable. Yashwant Pathak confirmed that his attention had been drawn by an article on Ram Swarup, that he then read Ram Swarup’s own publications and finally visited him in person. [Pathak 2012]        

 

Sources of inspiration: the Tribal Welfare Centre

The Vanavāsī Kalyān Āśram (“Forest-Dwellers’ Welfare Hermitage”) was founded in Jashpur in 1952 by Ramakant Keshav Deshpande, who worked with the Department of Tribal Welfare and was an RSS member. Strengthening contacts with the tribals was also a pet project of the late RSS leader Moropant Pingle, who helped Yashwant Pathak in his tribal contacts, and of the dynamic leader of the RSS-affiliated World Hindu Council, Swami Vigyananda.

The history of the VKA is one of the most successful chapters of the Hindu nationalist movement’s history. Since the British days, the Christian missionaries had felt entitled to the souls of the tribal population, whom they could hope to convert more easily than the organized Hindu population. They labeled the tribals as Ādivāsī-s, “Aboriginals”, a Sanskrit word that gave the false impression of native familiarity with the new-fangled theory that the tribals were native and the non-tribals were invaders from abroad. This theory played into the hand of a colonial strategy to classify the mainstream Hindus as earlier invaders, no more (or no less) entitled to the Indian soil than the British. They posited that Hindus are related to the tribals the way Euro-Americans are to Amerindians.  As a historical theory, this is controversial at best; but nonetheless, it became the dominant way of looking at the tribals.

The missionary strategy involves delinking of the tribals from Hindu society at the cultural and religious level, arguing that they espouse a totally different religion than Hinduism. Thus, they say that the Santal tribe (whose language was promoted to official language status by the BJP government) is monotheistic, worshipping Sing Bonga, the sun god, alone. That is not true, there are many Bongas (gods) in the Santal pantheon. But even if they worship the sun god, wasn’t the quarrel between conquistador Francisco Pizarro and the Inca Athahualpa precisely about the latter’s worshipping the sun god instead of Jesus (“Your god died on the cross, but our god rises every day”). Isn’t sun worship precisely the most popular form of Pagan worship which both the Bible (Deut. 4:19, 2 Kings 23:5) and the Quran (6:76) prohibited? And anyway, sun worship is an established option in scriptural Hinduism, existing since the Vedas, where some hymns are addressed to Sūrya, the sun god. The difference between Sūrya and Sing Bonga is only linguistic, not religious.

So, the VKA counterstrategy is to show that the line between tribals and non-tribals is very blurred: (1) some tribals speak the same language as the non-tribals; (2) even among those who don’t, among those most isolated from Hindu society, who e.g. don’t observe the Hindu taboo on beef-eating, the Hindu gods and festivals have penetrated long ago and become part of tribal life; (3) Hindu society itself has come about by the transformation of tribes across India into castes, the cells of an expanding Vedic society (as B.R. Ambedkar said: “the tribes have become castes” [1990:VII:303]), and most of its contents has likewise been derived from hoary tribal traditions; and (4) anyway, from a Christian viewpoint, no matter what the differences between tribals and non-tribals may be, they will all end up in hell for they are all foreign to Christ, all Pagans. Against Christian welfare efforts and education financed by Western donors, they place native welfare efforts and native education from native resources.

Hindu society has a tradition of opposing missionary efforts since colonial days. Mahatma Gandhi said that: “If  I had the power to legislate, I would ban all proselytizing”. [Harijan, 5 Nov. 1935; more similar quotes gathered in Knapp 2012]  However, the VKA is the first and still the only major organization that fought the missionaries with their own weapons. E.g., Swami Lakshmananda, who was murdered along with four assistants by Christians with the help of the Maoist guerrilla in 2008, led an orphanage and school for tribals. [Parker 2009] It is no surprise that American anti-Hindu forces, both Indian-born Marxists and Christian Churches, have sought to delegitimize the VKA’s support base that has recently come about among US-based Hindus, viz.  the Indian Development and Relief Fund. [IDRF 2012, Campaign 2008]

About the religion of the Indian state of Arunachal Pradesh, a participant in the Gathering of the Elders gave a very good philosophical account. [Riddi 2006:121-126] Unlike other tribals, the Arunachal tribals were till recently very isolated and are really very different from mainstream Hinduism as well as from the surrounding Lamaism. The Hindus here gave an example of what they, both through the VKA and through less organized efforts, have accumulated of experience in dealing with different traditions, an experience that is replicated on a global scale in their meetings with traditions worldwide.

 

Representativeness

How representative are these Gatherings? Anyone can volunteer a paper, or simply participate. So, the field of delegates is not selected for representativeness. So far, purely random facts of Hindu implantation and contacts with locals have decided which regions are under- or overrepresented. Thus, one apparently underrepresented region is South America, where the revival of native religion under nativist leaders like Hugo Chavez and Evo Morales is the most conspicuous, but is not sufficiently reflected in their presence at the Gathering of the Elders.

 

 

Effect on participants

What does this emerging global network do for its participants? Does accession to this International already show up in the self-understanding, self-legitimation and negotiating positions of the communities represented? Do they feel strengthened by their membership?

A report on the latest Gathering claims:

“The 4-day event had transformed the delegates who arrived as strangers but returned as relatives. They felt empowered with the new connections and network. They could communicate with each other not with the help of a language but by their love, warmth, respect and affection for each other. The delegates returned with a renewed vigor and a greater clarity as to why the revitalization of their traditions is the need of the hour for the welfare of the world through a balanced and holistic approach.” [Samvada 2012]

The reporter, at least, believes that the Gatherings have their effect: “Like Inra Jaka, who represents the small community of native Cham Hindus of Vietnam, convincingly stated that his struggle to retain everything that he finds closer to nature including arts, clothing, and philosophy is strengthened through this conference. His conviction for preservation of his tradition has grown thousand fold now.” [Samvada 2012]

Some personal testimonies confirm this eloquently: “Dr. Gulnara Aitpaeva attended such Gathering in Bharat for the first time and before setting off for her group’s journey back home to Kyrgyzstan said, ‘we would be attending the next conference in larger number and would also try to get representation from our neighboring countries. This conference has bolstered our self confidence.’” [Samvada 2012]

Yashwant Pathak told us that, while quantification may be difficult, there is a palpable effect which always goes in the positive sense:

“Measurable outcomes include:

1.      This is the first gathering of its kind where many traditions and cultures from all the continents meet every three years.

2.      The attendance of the Elders gathering is ever increasing.

3.      More than 30% of the attendees have attended all the four conferences except for a few who made their way to nirvana, but many are very keen on the opportunity they get at the Elders’ conference to interact with others from different traditions and cultures and also learn a lot from such interaction.

4.      Many elders and the delegates, when they heard about RSS and similar Hindu organizations in India reviving the pride, felt every culture of the world needs to have something similar to such organizations in their countries and increase the awareness and participation of youths.

5.      We are exploring having some youth camps on the RSS line but the philosophy and cultures discussed are the indigenous one but the  philosophy ‘giving one hour out of 24 hours selflessly  to one’s own culture, society and nation’ is very attractive to people

We had conferences in more than 26 countries based on our contacts developed in Elders’ conferences, and the name of ICCS has a significant credibility. I am getting requests about the 2015 Gathering of the Elders.” [Pathak 2012]

 

 

 

Victimization

 

Given the religious conflicts of history (and sometimes of the present as well), and given the de facto negative definition of “Pagan” and “Indigenous” religions as “all religions except for the Prophetic-Monotheistic ones: Judaism, Christianity and Islam”, what is the attitude of these Elders to the latter religions? Now that hundreds have spoken their minds about everything that seemed pertinent to their own tradition’s situation, we ought to get an idea from their explicit statements.

As shown by the contents of the delegates’ papers, and as confirmed in private talks, the tendency to victimhood vis-à-vis Christianity and Islam, which would be all too understandable, is not much in evidence at the Gatherings. The host at the 2012 conference hinted at Christianity and Islam but without naming them:

“Dr. Pranav Pandya, Chancellor, DSVV, in his Presidential Address remarked that incomprehensible damage has been done to ancient cultures and traditions by a few groups who could not appreciate the diversity. ” [Samvada 2012]  

There are a few papers against the Christian missions [Sanu 2006:135-145] and an indictment of the Bangladeshi government for persecuting its religious minorities:

“There are 45 distinct indigenous peoples in Bangladesh. (…) The ideals and values of a multicultural democratic society are not respected in Bangladesh. (…) The indigenous peoples and religious minorities need constitutional recognition of their distict identity”. [Bhikkhu 2006:73, 80]

But these make up only a very small percentage of the papers presented. Moreover, these don’t stop at the two major “predatory religions”, Christianity and Islam. Thus, there was also a complaint by the Veddas or Wanniyal-aeto (“forest-dweller”, also the pseudonym of the speaker) in Sri Lanka against the ruling religion, Buddhism. [Wanniyal-aeto 2006:146-151]

As for Judaism, its situation vis-à-vis Paganism is totally different from that of its Christian and Islamic offshoots. This has always been recognized by the Hindu nationalist movement, which supported the Zionist project from the beginning and greatly admired the Jews for surviving in adverse circumstances and reviving their ancient language. It turns out that, unlike some European Neo-Pagan factions, the ICCS and its invitees do not see Judaism as an enemy or as part of an enemy bloc. One ICCS-US conference on family values was termed: “Ancient Family Traditions of Asian, African, Latin, Hebrew and Native American Cultures and their Relevance in Modern Times” (Atlanta GA, September 2005).

The reason is fairly obvious: Judaism as an ethnic religion doesn’t proselytize, and consequently doesn’t pose a threat to the survival of other religions. Indeed it explicitly recognizes nature worship or Paganism as the natural and God-willed religion of the non-Hebrew peoples. About Islam and especially Christianity, active in proselytism like never before, some speakers have expressed their misgivings, whereas about Judaism it is all hunky-dory.

This became even more true in 2008, when a Hindu delegation led by the aforementioned Swami Dayananda Saraswati, convenor of the Hindu  monastic organization Hindū Dharma Ācārya Sabhā (HDAS), extracted from the Israeli rabbinate the acknowledgment that Hinduism does not constitute idolatry as defined by the Halakha (Jewish law). This “Jerusalem declaration” constituted a rare diplomatic victory for Hinduism and for Paganism as a whole. [HDAS 2008] 

 

 

New Age

 

Is there, within those traditions that have been represented, any opposition to the whole idea of the Gatherings or to specific positions promoted by the ICCS? So far, at any rate, we haven’t heard of it. Evaluating this initiative ourselves, we wonder whether there isn’t a contrast between the traditional culture of the Pagans and the modernist human-rights, ecologist, feminist, globalist “common denominator” at the Gatherings of the Elders. To act as devil’s advocate, we can argue that the world Paganism in its historical form is at least more complicated than the close-up we get to see at the Gatherings.

The theme titles and poster captions of the ICCS tend to include elements that purist scholars of Pagan religions will dismiss as “New Age” or as UN human-rights platitudes about “universal peace”, “unity in diversity” (the motto of the European Union, Ex varietate concordia, and of many other contemporary institutions), “the spirit of tolerance” etc. The goal of these Gatherings is defined as “reaching out to all the ancient traditions of the world, exploring the commonalities in them and bringing them together to foster the sense of oneness in humanity” [Samvada 2012] It raises the question to what extent these surviving or reconstructed Pagans are simply trying to live up to modern fantasies of the Noble Savage, naturally liberal and feminist and ecological, and to what extent they really represent the heritage of the Elders.

 Some New Age elements that have percolated to the spokesmen of their traditions include the following:

“[Dr. Pranav Pandya] recalled the Mayan belief that a New Era is due in 2012 and proclaimed that the DSVV would be the epicenter of the same and hoped that differences would melt and [the] future is sure to be of humanity seeking welfare and well-being of everyone.” [Samvada 2012]

Two distinct New Age elements figure in this lone sentence: (1) the belief in the Mayan calendar and its claimed expectation of a big change on 21 December 2012; and  (2) the expectation of an era of harmony, a variation on the Age of Aquarius.

Consider also what the supposedly hard-headed  Hindu nationalist leader said:

“Dr. Mohan ji Bhagwat, [most honourable] Sarsanghchalak of the RSS, delivered the Keynote Address where he stressed the need to nourish the balance of nature. He praised the efforts and resolve of the Elders in preserving their traditions and cultures. He recalled the priceless treasures of Indian thought like ‘Live and Let Live’, ‘Unity in Diversity’, ‘World is one family’ and ‘Let us ennoble the world’, and remarked that these have extreme relevance today. Universal outlook is the hallmark of Indian thought and the happiness and well-being of everyone is always sought, he reminded. Dr. Bhagwat (…) also felt that it is our responsibility to show to the world that the age-old traditions have solutions to modern problems. We (…) need to organize ourselves for the benefit of everything in this creation, he concluded.” [Samvada 2012]

Hindus in general show this tendency, e.g. by pretending that the New Age-sounding slogan Vasudhaiva kutumbakam (“the world is one family”) sums up the essence of their philosophy. Thus:

“The Hindu Council of New Zealand believes in the spirit of community well-being on the principle of ‘Vasudhaiv Kutumbakam’.” [Hindu Council NZ 2012]

This phrase is not from one of their authoritative texts, like the Vedas or the Bhagavad-Gita, but from a fable collection, the Hitopadeśa, and is uttered there by a wily character out to fool a warner against his criminal plans into complacency. The fable warns against this trusting attitude of universal brotherhood. [Tiwari 2008] To be sure, the fact that the jackal in the fable uses this maxim in a bid to convince his opponent, shows that it carried some weight; but to pretend that it was universally accepted in Hindu culture and even sums up its essence, is definitely not true. Its present popularity is very typical for the tendency among most lip-service traditionalists to pick from their tradition those lines that conform with the now-dominant values.

To give another and rather crude example: no one at the Gatherings spoke in defence of human sacrifice among the Aztecs or among the Pagan ancestors of the Germanic and Celtic peoples, nonetheless a reality of Pagan life (though abolished by other Pagans in the case of the Celts, viz. the Roman conquerors who abhorred the practice). The role division between the sexes among Pagans was very traditional and fixed, not quite the feminist equality that the UNO is promoting. As for “gay liberation”, not all  but many Pagan societies (notably among Amerindians) accepted homosexuals in their midst, but they allotted them a specific role: unlike in the modern world, sexual lifestyles had consequences. There was no principle of equal rights in premodern societies. The much-touted sense of environmentalism among Pagans should also be taken with a pinch of salt: while living in nature made them much more aware of the ecological processes, it didn’t stop the Australian Aboriginals from causing the extinction of some large mammal species in their continent. Briefly, the picture of world Paganism is less idyllic than the Gatherings of the Elders make it out to be.  

 

Unlike the ECER, whose members have almost to a man been raised in Christian or secular households and who have had to reinvent their Paganism, inevitably making it more modern than it originally was, most speakers at the Gatherings belong to ancestral Pagan traditions. Many of these are still firmly rooted, but many have interiorized modern soft-Christian and post-Christian assumptions to varying degrees. A global platform only tends to strengthen this homogenizing tendency.

            Yashwant Pathak points out that some New Age slogans are taken precisely from Hinduism, and that values like the transcendence of differences in a common brotherhood is an ancient Hindu insight:

”I did not feel any contrast, on the contrary there are lot of similarities, we believe firmly in Sarve bhadrāni paśyantu (‘ let all see the noble things around them’, let us propagate the positivity, from a very common prayer dating back to the Upanishads).  This attitude really helps all of us and will help the world also.” [Pathak 2012]

As for the other religions, in his study of and acquaintance with Pagan traditions worldwide, he has genuinely found a lot in common: 

“The common denominator in these traditions are many. To name a few:

1.      Concept of God;

2.      Realization of God in some form or other;

3.      Gods and Goddesses;

4.      Human relationship with God;

5.      Thought for total humanity;

6.      Thought for Human being in totality;

7.      In many cases rebirth in some form or other;

8.      Soul and role of soul;

9.      Elders concept;

10.  Oral traditions;

11.  Respect to somewhat extended family structure;

12.  No conversions, neither missionaries;

13.  All-inclusiveness to not only humans but to all creation.

14.  Existence of divinity in the creation of God in some form or other. “

So, Yashwant Pathak thinks that the Gatherings accurately reflect Paganism as Pagans nowadays see it and live it. The descendants of the Aztecs, even when they want to revive their ancestors’ religion, no longer practice human sacrifice. If we don’t place ourselves in the position of an anti-Pagan polemicist, that question simply does not arise. Modern Pagans, however, have a lot of basic religiosity and worldviews in common, and that common denominator now has a global platform to express itself. If some elements sound “New Age”, that is because the New Age Westerners chose to adopt elements from  past  or present Paganism. What is dismissively called “New Age” did not fall from the sky but has a pedigree among existing religions.

 

 

Conclusion

 

The world has changed. For centuries, Paganism was an annoyance that colonizers had to deal with, but fortunately it was on the way out: missionaries and modernization would inevitably cause its extinction. There were foci of Pagan worship, but they were different from place to place and not coordinated, not an organized force capable of mobilizing resistance against the forces that would inexorably lead to its disappearance. But now the Pagans have formed a global forum to assert their presence. They have the spirit of the times going for them, with the reassertion of communal identities. We will hear more from them.

This development is also good for the host. The Hindu nationalist family ought to learn from its cousins, the world’s Pagans. But principally, this mutual recognition of common interests and common beliefs and attitudes is good for the Pagan and Indigenous traditions.

 

 

 

Bibliography

 

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(Paper read at the annual conference of the American Academy of Religion,2012; appeared in the scholarly journal Pomegranate, published by Equinox (Sheffield UK), vol.14.1,= 2012, p.140-158.)

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