On the Delphic Maxims, Solon, and using common sense

 Growing up, my mother taught me a good few valuable lessons, but the one that has undoubtedly kept me out of trouble most was leaning to keep my mouth shut if I didn't have anything positive to contribute to the discussion. If all you're doing is pushing air and adding venom, then it's best to just remain silent. So, now I sit unraveling discussions out, I try not to take things personal, and when I contribute to any discussion, it is with respect to the other person, their opinion, and myself.

What I like most about our commandment-like scriptures--most notably the Delphic Maxims and the Tenets of Solon--is that they make sense. Following them helps you be a better person; to practice Arête, and you don't really need to study them at all to follow them. Most--if not all--made complete sense in the ancient Hellenic culture, and as our modern culture is inspired hugely by ancient Hellas, they are often still engrained within our own; if you're lucky, you are taught them at home, or in school, like to keep your mouth shut if you don't have something positive to add.

Almost all of the Delphic Maxims fit into the Tenets of Solon in some way. Take my example of keeping your mouth shut; it's the modern stating of the ancient maxim 'Restrain the tongue' (Γλωτταν ισχε). This maxim, along with  few other (most notably 'Control yourself' (Αρχε σεαυτου), 'Control anger' (Θυμου κρατει), 'Pursue honor' (Δοξαν διωκε), 'Long for wisdom' (Σοφιαν ζηλου), 'Exercise nobility of character' (Ευγενειαν ασκει), and 'Make just judgements' (Κρινε δικαια)) make up Solon's tenet of 'Make reason your guide'--or what I like to remember as the modern 'Think before you act'.

I am not an authority on ancient Hellenic philosophy, by far, but I do want to mention Plato and his student Aristotle for a moment, as we are discussing common sense. I love the English term 'common sense'. The Dutch equivalent means 'logical thought', and does not quite pack the same punch. Common sense implies that what is morally and ethically right or wrong is understood by the community which the individual is a part of; as such, actions are culturally understood to be either right or wrong. Plato believed in a Good that did not chance according to circumstances and individual folly (paraphrasing here, there is far more nuance in his actual writings). As such, the Platonic ideal is autarkia (αὐτάρκεια)--self-control and self-sufficiency--which would only be possible if we assume that our lives are under the sway of the idea of the Good that would be universal and therefore unchanged by any external circumstance.

Aristotle disagreed, saying that ethical deliberations and choices are always determined by the particular situation that we are in, where the right course of action can never be determined in advance. If human action were governed by rules--laws, maxims, tenets--then we would never have to deliberate about our actions, because it would always be clear and transparent what the correct action is. We would simply have to learn these rules in advance to be sure that we would not make the incorrect and unethical decision.

Taking an example from my more eclectic Pagan days: are you allowed to defend yourself against the burglar who enters your home and threatens to kill your family, even if it means killing him? This is why we have addendums to our laws; murder is forbidden, but if self-defense can be argued, you might walk away without (external) punishment.

The maxims and tents are guidelines, and if regarded as such, Plato's ideals of Good and autarkia are valuable, because just looking at the list of Delphic maxims, it is easy to envision these ideals were shared throughout the whole of Hellas. They even resonate well with modern society. Yet, as Aristotle points out, using maxims and tenets as laws is futile; there will always be situations where any of these guidelines will lead to an evil action, or one with great cost to the individual and those around him. Moderation is in order, therefore, and it so happens to be that that is one of the most important and well known Delphic Maxims: Nothing to excess (Μηδεν αγαν)

• Wednesday, June 30, 2021
  ancient Hellenic culture Aristotle Delphic Maxims ethics Hellenismos 101 Paganism Plato Solon temperance

Control anger (Θυμου κρατει)

Control anger (Θυμου κρατει) is a Delphic Maxim that seems so simple: don't get mad. But it's not about that. Controlling anger is about knowing when you can show your anger and when you can not. It means stepping back from your emotions to understand the words and actions of the other person. There is a time and place for anger, but more often, anger has no place at the current time.

Think of anger as a wildfire: once it burns, it burns everything in its path. You can try to extinguish it, but without specialized tools, stepping out of the way is better for your health. But some fires are lit and carefully controlled. The fire still burns hot, but can be guided. Their purpose is to promote life. It is this control this maxim teaches.

Anger can be a very constructive emotion. Just look at Ares: Ares is a warrior, a Theos driven by the fires of passion. He is unconquerable on the battlefield and if you're favored by Him, you will be unbeatable yourself. Yet, even Ares can halt Himself enough to accept input of the other Theoi. He has the skills to guide His anger and passion into a form which benefits Him and the Theoi.

This maxim reminds us that emotions are powerful influencers in our lives. It is easy to be ruled by them, but an angry heart is a closed heart. Anger closes you off from the outside world, and the Theoi. An angry practitioner will never be able to see the influence of the Theoi on their life, and this is why the Oracle of Delphi urges to control your anger. An angry practitioner can not serve the Theoi, yet, one who feels no passion can not serve the Theoi, either. It's the balance, this maxim urges you to find.

Anger is a hard emotion to fight. It comes from pride, insecurity, desperation and frustration. All are sources which are hard to control. I think the key lies in the acceptance of yourself and the world around you. If you accept what comes on your path with piety, optimism and temperance, you have the ability to master your anger. I've been at this for a long time but there are still times when my boundaries get crossed so dramatically and suddenly, the only thing which prevents me from exploding is leaving the situation. I haven't mastered this maxim yet, but I try.

• Monday, February 17, 2020
  Ares Star Foster's Delphic Maxims temperance

On the Delphic Maxims and job interviews

I had a job interview yesterday for a job I really want. I am perfect for it--overqualified, even, but the daily tasks sound like so much fun, I honestly couldn't care less. The job interview went well; not only did I manage to answer the questions to at least my satisfaction, but I got a few laughs, managed to bond a little with every interviewer, and by the time I was done, I felt confident. I might not get the job, I might not even be invited for a second interview, but I can at least rest easy in the knowledge I did everything I possibly could--and did it right.

Yesterday's tiring and stressful event--because I detest job interviews--was one of those events in my life that had me reach for the Delphic Maxims and bury myself in my faith. Although my religion was only a topic of interest for three second someonewhere near the end, I am shaped by it so that it's my go-to solution to find peace in the face of adversity and to quiet my mind. While I as waiting for the interview to start, I was repeating Delphic Maxims in my head:

• Know Yourself (Σαυτον ισθι)
• Know your opportunity (Καιρον γνωθι)
• Use what you have (Χρω χρημασιν)
• Be courteous (Ευπροσηγορος γινου)
• Be accommodating in everything (Παςιν αρμοζου)
• Speak plainly (Αμλως διαλεγου)
• Control yourself (Αρχε σεαυτου)
• Do not boast in might (Επι ρωμη μη καυχω)
• Respect yourself (Σεαυτον αιδου)
• Use your skill (Τεχνη χρω)
• Do not begin to be insolent (Μη αρχε υβριζειν)

...and a few more I am forgetting now.

The Delphic Maxims--as I have stated time and time again--are at the basis of my faith, and I believe also at the basis of the Hellenistic faith in general. Not only are they reflectors of the culture our religion rose to greatness in, but they speak of the people our Gods want us to be. They give us ethical guidelines broad enough to apply to any situation--including job interviews, thankfully--but also specific enough to actually be helpful. I applied every single one of those at least once in the interview and hopefully came across as giving, caring, intelligent, and wise enough for my years. Hopefully, I also came off as humble in the face of something so daunting as selling yourself to a sceptical audience.

Job interviews are hard for me in that regard, as I practice temperance and honesty throughout my life. I don't lie, unless it really, really cannot be helped, nor do I accept a lie-by-ommission from myself. I don't boast about my abilities or skills, unless I am sure I can back up the claim with evidence or a test. This means I am often fearful of 'underselling' myself.

I came to a realization today: I care about my spiritual life more than any job on this planet. It's not exactly a new thought for me to entertain, but I realized yesterday that I would never betray my Gods and myself simply to lend a job--and yes, I realize I am overthinking this and that this great divide I am picturing here is mostly in my head. Yet, my head is where I spend most of my time, and at the end of the day, I need to be able to explain to myself why I did what I did that day. I need to live my own ethical life. If I got this job by presenting myself as different than I really am, I would not be pursuing that ethical life and be tainting myself with miasma.

In the end, any job interview will have you present the best you you can possibly be, and that's the way it's supposed to be. Yet, personally, I keep a close eye on the Delphic Maxims throughout this job hunting routine I find myself in: at the end of the day, I care more about spirituality than money, and value myself higher than any job. If landing a job requires me to lie about who I am and hide parts of me away, I would not want it unless there was no other way to survive. Luckily, I am in the position to be a little picky at this point in time.

Wish me luck on this endeavor, and may the Gods be with me. Whatever happens, I am happy with the way the interview went and the way I handled myself. I stayed true to myself and the Gods, and hopefully that came across.

• Wednesday, November 27, 2013
  Delphic Maxims ethics Hellenismos 101 miasma personal temperance

On friends and friendship

There are not a lot of people on this planet I call friends. I can count them on two hands, actually, and I am incredibly blessed that there are so many. That might sound contradictory but it isn't. For all my blogging and 'baring', I am a very closed off person, emotionally speaking. Not when it comes to giving affection, but when it comes to receiving it. Let alone ask for it.

I know a lot of people, both in real life as on-line, and I am amicable with a lot of them; I rarely dislike someone and as a person, I am wired to help out anyone in need, no matter how distance of an aquaintance they are. Friends, however, have a special something; in general, I know friend-potential the moment hands are shook or the first words exchanged; it's an emotional familiarity that manifests itself right away in my heart. A soft spot, perhaps, or a sign that this is someone worthy enough to keep in my life (so don't screw it up).

I don't make friends easily because for someone to truly be a friend, I need to be able to open up to them about my life in the same way that I encourage them to. When I need help, they need to be the kind of people who give it. Surprisingly, this is the quality that tends to be missing in my amicable relationships, even when there is friend-potential. You see, I don't ask for help easily and I am even worse at accepting it. Emotionally, I am a very introvert person.

If you will indulge me a few more lines before I get to the point of this post, I would like to share a little bit more about myself, because I want to make clear what the words 'friend' and 'friendship' mean to me. I am the type of person who will drop everything in my life for a friend in need, who will go out of her way to make a friend feel better, even when I might not be doing so hot myself. My girlfriend has once called this my 'white-knight complex'; it boils down to feeling good when helping others.

On the flip side of my white-knight complex is that I am the type of person who handles her problems alone--which sometimes leads to disasterous results. I am the type of person who will assist in a deadly accident and then refuses to cry until home alone because she would rather be strong for others. I am the type of person who my girlfriend has learned to prod very carefully when in a fix; the type of person who responds better to silence than hugs when upset.

Before I get to the point of this post, I want to say that this has nothing to do with trust or my self-image; I trust people just fine, and I know and feel I am worth taking care of--but I don't want to impose and, as said, I feel best about myself when helping others. So if I feel comfortable and close enough to you to drop my myriad of walls, it's quite an event. There have been more people in my life whom I have felt able to open up to than friends on my list, unfortunately, mostly because very few people are willing to invest the same amount of time and availability in me as I have in them. That hurts sometimes, because when I open up, I open up completely.

Before I progressed into Hellenismos, I tended to give too much of myself with little to no emotional return. I didn't overstep my own bondaries, but it was exhausting. Hellenismos, however, has helped be funnel my 'complex' into a workable way to go through life; because no one can do everything by themselves, and I have no obligation to invest when those I give to will not give in return. It was Hesiod who said "be friendly to your friends, and go visit those who visit you" (Works and Days) This has become my motto when it comes to friendship: if I make the effort, eventually, you have to make the effort too. Human kharis.

I have found that my way of looking at friends and friendship is quite fitting for Hellenismos. If you look at the Delphic Maxims and the Tenets of Solon, it's clear that 'friendship' was a loaded word for these writers as well:

Solon wrote: "be not hasty in making friends; and do not cast off those whom you have made", and within the Delphic Maxims, you can find many examples along the same lines: help your friends (Φιλοις βοηθει), love friendship (Φιλιαν αγαπα), be kind to friends (Θιλοις ευνοει), do a favor for a friend (Φιλω χαριζου), give back what you have received (Λαβων αποδος), guard friendship (Φιλιαν φυλαττε)... Friendship is a rare and special commodity, one that comes with its own oaths, responsibilities and rewards. Once you make a friend, intend to keep them, and expect to work hard for them. That's the measure of a friend: how much you invest. In a time when your friend was also the person who went into battle with you, the person whom you had to trust to have your back when the fight was on, this was even more critical.

This post goes out to my friends--most of whom are half way around the world--some of you I have met in person, others I have merely spoken to or typed with. There are one or two amongst you with whom I have never discussed my affection for you; I don't think you know I count you as a friend. That's alright; perhaps it will happen one day. I want to thank my friends for seeing right through me and not letting me get away with hiding. I want to thank them for trusting me and letting me trust them in return. You, all ten of you, are my safe havens, the people I turn to when my head is driving me nuts, and when I can't do it alone anymore. I hope you know who you are, and what you mean to me. Because I love you, very much, and I don't tell some of you often enough.

• Wednesday, October 30, 2013
  ancient Hellenic culture Delphic Maxims personal Solon temperance

On the Delphic Maxims, Solon, and using common sense

Growing up, my mother taught me a good few valuable lessons, but the one that has undoubtedly kept me out of trouble most was leaning to keep my mouth shut if I didn't have anything positive to contribute to the discussion. If all you're doing is pushing air and adding venom, then it's best to just remain silent. So, now I sit unraveling discussions out, I try not to take things personal, and when I contribute to any discussion, it is with respect to the other person, their opinion, and myself.

What I like most about our commandment-like scriptures--most notably the Delphic Maxims and the Tenets of Solon--is that they make sense. Following them helps you be a better person; to practice Arête, and you don't really need to study them at all to follow them. Most--if not all--made complete sense in the ancient Hellenic culture, and as our modern culture is inspired hugely by ancient Hellas, they are often still engrained within our own; if you're lucky, you are taught them at home, or in school, like to keep your mouth shut if you don't have something positive to add.

Almost all of the Delphic Maxims fit into the Tenets of Solon in some way. Take my example of keeping your mouth shut; it's the modern stating of the ancient maxim 'Restrain the tongue' (Γλωτταν ισχε). This maxim, along with  few other (most notably 'Control yourself' (Αρχε σεαυτου), 'Control anger' (Θυμου κρατει), 'Pursue honor' (Δοξαν διωκε), 'Long for wisdom' (Σοφιαν ζηλου), 'Exercise nobility of character' (Ευγενειαν ασκει), and 'Make just judgements' (Κρινε δικαια)) make up Solon's tenet of 'Make reason your guide'--or what I like to remember as the modern 'Think before you act'.

I am not an authority on ancient Hellenic philosophy, by far, but I do want to mention Plato and his student Aristotle for a moment, as we are discussing common sense. I love the English term 'common sense'. The Dutch equivalent means 'logical thought', and does not quite pack the same punch. Common sense implies that what is morally and ethically right or wrong is understood by the community which the individual is a part of; as such, actions are culturally understood to be either right or wrong. Plato believed in a Good that did not chance according to circumstances and individual folly (paraphrasing here, there is far more nuance in his actual writings). As such, the Platonic ideal is autarkia (αὐτάρκεια)--self-control and self-sufficiency--which would only be possible if we assume that our lives are under the sway of the idea of the Good that would be universal and therefore unchanged by any external circumstance.

Aristotle disagreed, saying that ethical deliberations and choices are always determined by the particular situation that we are in, where the right course of action can never be determined in advance. If human action were governed by rules--laws, maxims, tenets--then we would never have to deliberate about our actions, because it would always be clear and transparent what the correct action is. We would simply have to learn these rules in advance to be sure that we would not make the incorrect and unethical decision.

Taking an example from my more eclectic Pagan days: are you allowed to defend yourself against the burglar who enters your home and threatens to kill your family, even if it means killing him? This is why we have addendums to our laws; murder is forbidden, but if self-defense can be argued, you might walk away without (external) punishment.

The maxims and tents are guidelines, and if regarded as such, Plato's ideals of Good and autarkia are valuable, because just looking at the list of Delphic maxims, it is easy to envision these ideals were shared throughout the whole of Hellas. They even resonate well with modern society. Yet, as Aristotle points out, using maxims and tenets as laws is futile; there will always be situations where any of these guidelines will lead to an evil action, or one with great cost to the individual and those around him. Moderation is in order, therefore, and it so happens to be that that is one of the most important and well known Delphic Maxims: Nothing to excess (Μηδεν αγαν)

• Thursday, July 18, 2013
  ancient Hellenic culture Aristotle Delphic Maxims ethics Hellenismos 101 Paganism Plato Solon temperance

Live an honest life

I don't relate to a good bit of Socrates' philosophies, but I greatly agree with this one. It was written down by Plato, in Phaedo, as part of his dialogues. The actual quote is longer. Socrates has been put on trial for disrespecting the Gods and corrupting the youth. He's been tried and sentenced to die, by way of poison hemlock, which he will have to drink himself. He converses with Plato and his other pupils in this knowledge and speaks the following:

"I would not have him [Krito] sorrow at my hard lot, or say at the burial, Thus we lay out Socrates, or, Thus we follow him to the grave or bury him; for false words are not only evil in themselves, but they infect the soul with evil. Be of good cheer, then, my dear Krito, and say that you are burying my body only, and do with that as is usual, and as you think best."

Krito of Alopeke (Κρίτων Άλωπεχῆθεν) was a life-long friend of Socrates, and one of his most trusted. Krito is also the person who Socrates speaks his final words to. In this quote, Socrates warns his pupils that they must not make empty promises upon his grave--because claiming to die with a fallen friend (and often fellow soldier) was a noble thing to do, and honored the dead. Socrates' words have a much broader implication, however: that speaking falsehoods corrupts the heart.

We are all capable of many lies and deeds that may or may not include the white lies we tell in order to appear socially acceptable, but they do include the big ones. Speaking them, or acting upon these deeds, marks us. Borrowing an image from ABC's 'Once Upon A Time', quite literally, in fact. Lies lead to more lies, which leads to increasingly corrupt deeds. I must comment on the use of 'evil', however, as this was not a term the ancient Hellenes would have used. This 'evil' is miasma, spiritual corruption, and remove us from the Gods, ourselves and our loved ones.

The call for honesty, and honest living is a staple of the Delphic Maxims. You can find it in:

• Be overcome by justice (Ηττω υπο δικαιου)
• Cling to discipline (Παιδειας αντεχου)
• Practice what is just (Πραττε δικαια)
• Exercise nobility of character (Ευγενειαν ασκει)
• Shun evil (Κακιας απεχου)
• Despise a slanderer (Διαβολην μισει)
• Speak plainly (Αμλως διαλεγου)
• Make just judgements (Κρινε δικαια)
• Do not abandon honor (Δοξαν μη λειπε)
• Despise evil (Κακιαν μισει)

But is also linked to many others like:

• Do not use an oath (Ορκω μη χρω)
• Be impartial (Κοινος γινου)
• Fear deceit (Δολον φοβου)
• Test the character (Ηθος δοκιμαζε)
• Be jealous of no one (Φθονει μηδενι)
• Rever a sense of shame (Αισχυνην σεβου)
• Despise strife (Εριν μισει)
• Judge incorruptibly (Αδωροδοκητος δικαζε)
• Tell when you know (Λεγε ειδως)
• Act without repenting (Πραττε αμετανοητως)
• Acquire wealth justly (Πλουτει δικιως)
• Respect yourself (Σεαυτον αιδου)
• Gratify without harming (Χαριζου αβλαβως)
• Make promises to no one (Επαγγελου μηδενι)

When I was about sixteen or seventeen, I made a vow to the Gods to never speak a concious lie ever again. I have had to break that vow on occasion, especially when younger, and I paid my dues for that. Overall, I have managed to hold myself to this vow. I remember it being very difficult in the beginning: it was hard work, it got me in trouble sometimes, and I had to learn to be silent when I knew I would have to lie if I opened my mouth. I had to learn how to practice temperance (which became another vow very soon after). I had to learn how to avoid situations where I would be forced to lie. Even a small lie. It wasn't easy, but it has led me to an honest, pure, and conscious life, influenced heavily by ethics and an awareness of self.

I admire Socrates for inspiring honesty in others, although that might never have been his intention when he spoke these words. A honest life benefits a Hellenist. It keeps the mind and heart pure, and gentile, and if this way of life is something you think you can benefit from, I would most certainly encourage it.

• Wednesday, April 10, 2013
  ancient Hellenic culture ethics Hellenismos 101 Plato Socrates Star Foster's Delphic Maxims temperance

Control anger (Θυμου κρατει)

Control anger (Θυμου κρατει) is a Delphic Maxim that seems so simple: don't get mad. But it's not about that. Controlling anger is about knowing when you can show your anger and when you can not. It means stepping back from your emotions to understand the words and actions of the other person. There is a time and place for anger, but more often, anger has no place at the current time.

Think of anger as a wildfire: once it burns, it burns everything in its path. You can try to extinguish it, but without specialized tools, stepping out of the way is better for your health. But some fires are lit and carefully controlled. The fire still burns hot, but can be guided. Their purpose is to promote life. It is this control this maxim teaches.

Anger can be a very constructive emotion. Just look at Ares: Ares is a warrior, a Theos driven by the fires of passion. He is unconquerable on the battlefield and if you're favored by Him, you will be unbeatable yourself. Yet, even Ares can halt Himself enough to accept input of the other Theoi. He has the skills to guide His anger and passion into a form which benefits Him and the Theoi.

This maxim reminds us that emotions are powerful influencers in our lives. It is easy to be ruled by them, but an angry heart is a closed heart. Anger closes you off from the outside world, and the Theoi. An angry practitioner will never be able to see the influence of the Theoi on their life, and this is why the Oracle of Delphi urges to control your anger. An angry practitioner can not serve the Theoi, yet, one who feels no passion can not serve the Theoi, either. It's the balance, this maxim urges you to find.

Anger is a hard emotion to fight. It comes from pride, insecurity, desperation and frustration. All are sources which are hard to control. I think the key lies in the acceptance of yourself and the world around you. If you accept what comes on your path with piety, optimism and temperance, you have the ability to master your anger. I've been at this for a long time but there are still times when my boundaries get crossed so dramatically and suddenly, the only thing which prevents me from exploding is leaving the situation. I haven't mastered this maxim yet, but I try.

• Sunday, September 16, 2012
  Ares Star Foster's Delphic Maxims temperance

Hate and tolerance

When I first placed myself under the Pagan banner and started coming out, I had already gotten a good couple of coming outs about my sexuality under my belt. The process of tap-dancing around the subject, broaching it casually and then saying the actual word was not unknown to me. Not one to back down from any challenge, I have held some sort of presentation or talk about Paganism in front of my school classes since highschool. I was always more of a 'lets-get-this-over-with-so-we-can-all-go-back-to-our-lives'-kind of girl.

Because I have always been outspoken about my religion, I have lost the company of a good few I would have loved to call friends. Because of this, I tend to come out as a lesbian and a Pagan in the first five meetings with a person. That way, we both know the score and it saves me a lot of heartache. So far, people have been incredibly understanding about both. Highschool was a bit of a mess but mostly about the gay thing. The Pagan thing, they didn't understand, didn't know how to tease me with and thus ignored. When I got older, 99 percent of the reactions ranged from excited to intrigued. That one percent of negative feedback is completely neglectable to me.

I am incredibly sad to say that most flack I have ever gotten about my religious believes has come from the Pagan community itself. When I was Neo-Wiccan, I was 'fluffy', when I was a Technopagan, I was 'disrespecting nature' and 'angering the Goddess' for accepting technology in ritual. When I was a Hedge Witch, I 'didn't know enough about herbs' to be one. When I was an Eclectic Religious Witch, I was 'lazy' and 'a pick-and-choosing thief'. Now I'm Hellenic, I'm 'elitist' and 'in disrespect of nature' again. Honestly, I can't win. Whatever I do, for the majority of Pagans, I will never be 'Pagan enough'.

For those wondering, I have been a practicing Pagan for twelve years, thirteen if you count my 'year and a day'. I started at thirteen. I was young but not stupid and what I was looking for was religion, not spirituality. From there on, I progressed a lot in the search for something to bring me closer to my faith, to a point where I honored the Gods I knew to be there in a way that worked for me. I was always aware that the way I believed was my way, and there was no one who was obligated to believe the way I did. As such, I have bit my tongue on more occasions than I can count. But I believe in temperance. I believe that everyone has his or her opinion and is entitled to it. It's our divine right; not even the Gods can make us do something we don't want to do. Then why is the Pagan community trying to make me?

The Pagan community at large preaches tolerance a lot but because it's a religion of individuals, tolerance is a hard thing to practice. There is a deep seeded hatred against Christianity in our collective hearts. It's clearer within some than in others but it's there. I guess it's because some came from a Christian background, because some blame Christianity for the oppression of Paganism, because Christians killed nine million Witches or because Christians are preventing us from practicing our faith. Of course, all of that is a matter of perspective, some based on falsehoods.

The early Christians were persecuted. They were hunted and sometimes killed for their faith in a 'false God'. The odds of any of the millions killed in the Burning Times being Witches, as we understand the term, is incredibly small and the only ones preventing us from practicing our religion are we. Of course, no one's experiences are invalid. I am simply saying that there is another side to every single coin.

Within Hellenismos, there is a raging hatred against Christianity, and a disdain and anger towards Neo-Paganism, that keeps me from seeking out others of my faith. I understand where it comes from; in Greece, probably 98 percent of believers are Orthodox Christians. Being a minority of, maybe, a couple of thousand against a religious majority like that is a frightening thing. Losing your job, your friends, your family over your religious choices... I think it would harden me too. As for Neo-Paganism; there are times when I, too, want to bang my head into the wall a couple of times when I hang around message boards or Pagan festivals too long. Yet, there is beauty in these paths as well. And even if I thought that someone's path would lead to their doom or the doom of the world; who am I to interfere in their rightful pursuit of truth?

The thing is, I don't see how replacing 'One True God(s)' with another 'One True God(s)' is going to change anything. The persecution might switch for a couple of thousand years but after that, it's the same thing all over again. I wish we could all let go of 'One True'. Then there would just be God and Gods and we could finally stop trying to carve out a place for our religion from someone else's hands and focus on creating a space for ourselves separate from the religion of others. There really is no going forward if we do it by making everyone else look bad. It keeps our eyes on the past and stands in the way of moving forward, of coming into our own.

Tolerance is, and should be, a verb, a noun and an adjective. It's something active, not passive. It's a continual work in progress within ourselves. It cancels out our hate, our fear, our judgement and our ego. It's a worthy struggle and can be a glue, a bridge, between Pagans, as well as between Pagans and non-Pagans. If we let it.

• Monday, August 20, 2012
  Christianity community Hellenismos 101 Paganism temperance

PBP: 'Judge incorruptibly' and 'make just judgements'

For my first of the J's I want to address two Delphic maxims I hold very dear;

Judge incorruptibly (Αδωροδοκητος δικαζε)

Make just judgements (Κρινε δικαια)

I spoke to you earlier about my vow of temperance and what it means to me. These two maxims tie into it heavily. A large part of temperance is to refrain from judgement upon others. I judge myself heavily but try to leave another's decisions and actions to that other person. It is not up to me to influence another during their decision making process or judge them once made. 

Sometimes we do need to judge, however. Even I, who try not to. We need to decide if differences are unreconcilable,  if we can live with the choices we make, if other people are worthy of our attention and which one of our friends we'll support in case of a break-up.

Judging in objectivity is one of the hardest things a sentient being has to do. It means taking a step back from our (sometimes inflammatory) emotions and trying to see both sides of an argument. In a way, this is temperance in judgement.

Judge incorruptibly asks us to not only be above reproach when we judge but that any judgement we pass is solely based upon our own reasoning. We may listen to the words of others and take into account their behavior but in the end, we can only judge anyone if our own reasoning is sound.

Hellenismos gives us ethical guidelines to judge others by, if we are forced to do so. Yet, what these maxims mostly tell us is to become aware of how often we judge the world around us and those in it. First impressions can be deathly. In this world, people are judged on age, gender, skin color, sexual orientation and a good many other variables that we really can't help being born with. It's not constructive to society and humanity.

So keep these maxims in mind the next time you come upon someone or something new. Take a step back and find the source. You may discover a great many things about yourself, things you will need to know if you want to judge yourself or others in the future.

• Saturday, June 16, 2012
  ancient Hellenic culture Pagan Blog Project Star Foster's Delphic Maxims temperance

PBP: Fighting the institution

I am trying to graduate. So far it's been a frustrating, humiliating and painful experience. Things keep going wrong and then I have to go through the institution to get them corrected. So far it's 3-0 for the institution, no matter how far I've gone over my own limits and have groveled to get some help--any kind of help.

The banes of my existence are currently one computer program, one man and enough bureaucracy to cover everyone's ass but mine. It's beyond frustrating and we've only just started round four. If I loose this round, I'm looking at another year of college which I can not afford due to some insane fines the government has put on sixth year student--even if they are doing a second study. In short, if I fail, I don't know what I'm going to do.

And so I'm tempted to turn to the Gods and magick for aid. I haven't done this before, not actively. I have asked the Gods to strengthen me and help me remember the theory and I've done magick towards the same goal but I have never implored either to influence someone who was unaware of me doing so.

The thought of it makes me nauseous but I don't see another option. I don't know if I'll be able to go through with it, mostly because I worry I might not be able to keep my anger under control and steer the Gods or the spell wrong. I know the man isn't screwing me over intentionally; he is as bound by the bureaucratic BS as I am... but taking it out on him would be so easy. I have enough anger to power some pretty desperate spells. And that scares me. I don't know if I want to take responsibility for an act like that.

Now, I am all for fighting the institution. In my second year, a teacher judged one of my reports unfairly because I stood up to him in a full lecture hall. I took that all the way to the top and got the grade overturned. He got a permanent mark on his record. I hated having to do it but I wouldn't be able to live with myself if I had let him abuse his power. But isn't that exactly what I'm proposing; using my power to screw over someone else because he's pissed me off?

As a witch, I have a lot of tools to work with. It was Ani DiFranco who said 'every tool is a weapon, if you hold it right', and she was correct. I have an arsenal of weapons to fight with and I am afraid to use them, even if it means saving my future. It's not what I do. I practice temperance. I don't enforce my will upon others. But this fight I have been put in has left me powerless and without weapons, except for the ones I am willing to bring. So I am tempted but for now, I will not cave. I will fight the institution but I will do it my way, the non-magickal way. This is my intention but in all honesty, I am not sure if I will not cave eventually. I would be ashamed of myself if I did, but it's not completely improbably it'll happen.

There is a lesson here, about Pagan ethics and the responsible practice of magick but I'm too tired and angry to write it out now. Please, draw your own conclusions from this rant. If you have any advice, please share it in the comments. I would really like to hear it as my mind won't supply me with any. I promise the G's will be happier and more Pagan-y but sometimes you don't pick your subjects, they pick you.

• Wednesday, June 6, 2012
  Magick Pagan Blog Project temperance

PBP: Education

When I was an adolescent, I took a conscious vow of temperance. I would no longer judge others, unless asked. I would remove myself from the affairs of others, unless asked. I would offer no opinion, unless asked. And I did. I have lapses, sometimes, but on the whole, I have managed to hold onto this vow. It has enriched my life in ways I would not have been able to predict when I first started out. Perhaps I will touch more upon this when I reach the 'T's.

Today I wanted to address something else; the importance of education in Paganism. There are so many ways to educate oneself and others. By reading, by listening, by watching, by trying out things and seeing what sticks. What's important, to me, is to never stop learning. I needed to write about my vow because what I really wanted to write here was: "What's important is that you never stop learning'. 

I have no say over what you do or don't do. If you want to stick with what you know, do it. If you want to study, do it. It is your life and your practice and I have no say in it what so ever. But I would like to share something I have discovered: that the more you learn, the more you challenge yourself, the easier you accept the 'Ah-ha!' moments that make Paganism so worth following. When we understand the history behind our practice, when we understand why we are taught which colors go with which elements, when we understand our view of Deity, we allow ourselves to open up to our own thoughts and experiences. It gives us the ability to assemble our own practice while letting go of some doctrine we no longer feel connected to.

As I move towards Hellenismos, I once more step into a territory about which my knowledge is limited. It's a little daunting but in a good way. It's a new frontier and I look forward to being educated, by the greats of antiquity, by others who have walked the path longer than I have, by myself and by my Gods. Once more, I get to experience the rush of knowledge. Even now, while my practice is still at its infancy, I have found connections to my life and my previous practice I would never have valued the way I do, now I learn more about my path. 

So I am going to try and work around my vow and offer some advice. If you aren't feeling happy with your practice right now: educate yourself on your path and your needs. If you doubt something you've been taught: research where it comes from and see if you can still stand behind it. Reach out and find teachers. Find friends. Talk to everyone and be open. I'm not telling you to break your Tradition. I'm imploring you to think for yourself. Because Paganism offers a kind of freedom so rare in other religions, and it would be a shame to waste it out of fear, tradition or sloth. 

• Monday, June 4, 2012
  Pagan Blog Project personal temperance