Pagan Bloggers with Naturalistic Worldviews
To conclude, worldview matters. It’s not all that matters. But it is part of the dynamic which drives human action, which also includes our material conditions and our social relations. If we want to effect radical change, then we must work to change all three of these, including those “interior states” like worldview or paradigm, spirituality and religious belief.
I’m no stranger to conflict in Pagan circles. Over the years, I have noticed similar themes arise when I come into conflict with other Pagans. These themes can be summarized as five lies that Pagans tell themselves.
Forget Samhain. Halloween is ready-made for Pagan appropriation.
The real danger to Paganism is not so much that our religion will be outlawed, but that there will be no reason to outlaw it. The danger is not that guardians of the overculture will go to war with Pagans in a second “Burning Times”, but that they will have no reason to go to war with Paganism, because any difference between the two will have become merely superficial. The danger is not that we will forced to consume some counterfeit experience for the genuine re-enchantment, but that we will no longer be able to tell the difference.
Aside from the fact that no one seems certain how to pronounce it, the name “Mabon” is a poor choice for the holy day. As with “Lughnasadh”, the “Mabon” is only tenuously related to the season or the Neo-Pagan mythos relating to the season. Of all eight holidays, Mabon has the worst name of all of them.
“There is nothing more radically activist than a truly spiritual life, and there is nothing more truly spiritual than a radically activist life.”
A politics without spirituality is blind, but a spirituality without politics is lame. And that is why I worry about an apolitical spirituality. I worry that individual spiritual practice in isolation from engagement with the world will never lead to real personal development and thus never lead to positive social change. And I worry about an apolitical spirituality which tells us that we need to accept the world as it is because we are powerless to change it. Finally, sitting back and practicing equanimity and a contemplative attitude is a privilege that many people do not have. It is not a option for many people of color. It is not a option for many gay, lesbian, queer or transgendered people have. It is not an option for many poor people or for many women.
It’s time to grow up Pagans. You’re not fucking Merlin or Gandalf. You’re not a reincarnated Egyptian princess or Celtic priestess. And your teen witch spells are not going to change your eye color, or make you levitate, or get you that long-desired revenge on those high school mean girls. 
The problem with the Pagan Wheel of the Year is that we are starting with a name, then working out what the day should mean from its etymology and history, and then trying to associate it with the season—which is completely backwards! We need to look at the season, work out what the holy day should mean, and then come up with an appropriate name. The year should turn the Wheel, not the other way around.
If I went to a public Pagan ritual this weekend, most likely someone would give a little homily about the meaning of the day. They would begin by explaining the meaning of the names “Lughnasadh” or “Lammas”, either etymologically or historically, and then explain how Lughnasadh is about sacrifice or some other harvest analogy. But the whole process is completely backwards. Instead of attuning ourselves to the actual cycles of nature, we end up trying to attune ourselves to an artificial cycle derived from a hodgepodge of Celtic lore and rural British customs. Rather than the seasons turning the Wheel of the Year, we are letting the Wheel turn the seasons. As a result, every explanation of a Pagan holiday has to begin with a disclaimer about why the holiday doesn’t match up with what our senses are actually telling us.