Hedonism and Divinity

Hedonism, the pursuit of pleasure as an end to itself, is controversial, to say the least. Whether discussing ethical or psychological hedonism, generally, hedonism is frowned upon by most mainstream philosophies and religions.    

Left-Hand Path (LHP) philosophies, which include Dark Paganism, being a heterodox system, view hedonism differently than the mainstream. Life is meant to be lived, and the physical pleasures of embodiment are to be enjoyed. Joseph Campbell’s famous recommendation to “Follow your bliss” may be described as a hedonistic statement.

The roots of hedonism may be ancient. In fact, they may date back to the oldest written story, the Epic of Gilgamesh. In the myth, the hero Gilgamesh, in his grief over the death of Enkidu, is on a quest for immortality. During his adventure, he comes upon a woman described as an “alewife” named Siduri. While there is some debate among scholars, according to one interpretation, Siduri was the goddess Ishtar. According to some later texts, Siduri is an epithet for the goddess Ishtar (Inanna in Sumerian). In the tale, Siduri tells Gilgamesh the following:

‘When the gods created humans
they allotted to them death,
but life they retained in their own keeping.
As for you, Gilgamesh,
fill your belly with good things;
day and night, night and day, dance and be merry,
feast and rejoice.
Let your clothes be fresh,
bathe yourself in water,
cherish the little child that holds your hand,
and make your wife happy in your embrace;
for this too is the lot of humans.’

Some have speculated that this is a hedonistic declaration. In this view of the myth, Ishtar, through Her manifestation as Siduri, is giving Gilgamesh the meaning of life. Death comes for us all, so life is to be enjoyed. 

 

I’m not a scholar and, therefore, not qualified to give an opinion on the academic debates about this scene in the Epic. I will say that, for various reasons, I believe Siduri is Ishtar/ Inanna in this myth. And I believe the message from the goddess is to enjoy life and the pleasures of this world.

Enjoy life.

Epicurus and Dark Paganism

In my book, The Philosophy of Dark Paganism (shameless self-promotion), I mention that Dark Paganism is eclectic in that it draws on various schools of philosophy, both classic and contemporary. One of the philosophical schools that influence Dark Paganism is Epicurus.  

Epicurus

 

Epicurus and Gautama the Buddha determined that suffering was humanity’s greatest scourge. Epicurus believed that anxiety was the primary source of human suffering and developed a four-point treatment plan.

1. Don’t fear god.

Epicurus and his followers were not atheists. However, they didn’t believe that the gods were involved in ordering the Cosmos. And the gods certainly weren’t interested in human affairs. Therefore, according to Epicurus, one didn’t have to fear a god’s retribution. One shouldn’t be anxious about being sent to Tartarus for displeasing a god or breaking some ethical rule.

Dark Paganism shares the view that most gods don’t care about humans. Occasionally, a god will develop a relationship with an individual human, but that’s the exception and not the rule. Most of the time, we don’t even show up on their radar. Rituals and offerings to gods aren’t done to avoid a god’s wrath. They’re performed to maintain relationships. 

2. Don’t fear death.

According to Epicurus, death isn’t something to fear. He pointed out that we have no memory of non-existence before our birth. Therefore, we’ll have nothing to fear of non-existence after our deaths.

But what if Epicurus is wrong and there is an afterlife? Should we worry about our fate? The answer is still no. As mentioned, the gods don’t care about us. They won’t punish us by sending us to Hell or some other place of torment. Those UPGs (Unverified Personal Gnosis) that I consider most reliable describe the afterlife as a place of contemplation, renewal, and joy followed by either rebirth or ascension. Whatever it entails, suffering and torture aren’t part of it.  

3. What’s good is easy to attain.

According to Epicurus, “good,” as used here, has a particular meaning. Typically, especially in America, “good” means expensive luxuries. However, that’s not what Epicurus meant. “Good” meant that which is needed to maintain life. Food, shelter, etc., sufficient to live are “good.” He didn’t condemn luxuries, but he did warn that they could create anxiety because they might be lost once acquired.

Generally, Epicurus was right. Most people can acquire the basic needs to live if they set their standards at realistic levels. One problem is that many of us aren’t happy living within our means. As a result, we create massive debt, which can cause us to work long hours and live in anxiety of loss.

However, reality is complicated. The truth is that even lower standards aren’t always enough in our Capitalist society to guarantee shelter and food. For example, medical care, a necessity for life, can be outlandish in cost. The primary cause of bankruptcy is the cost of medical care here in the US. 

Homelessness and food insecurity are real problems for many people. Hard work and setting realistic standards don’t always pay. These real problems inherent in our Capitalist socioeconomic system can create anxiety that Epicurean principles don’t address.

4. What’s terrible is easy to endure.

Epicurus died a painful death. Before his death, he suffered for two weeks from a kidney stone that blocked his urethra. However, he endured his pain by remembering the good times with his friends over the years. 

In this final point, we’re reminded that physical pain, even severe, is usually temporary for most people. And severe chronic pain, while horrible, is uncommon for the majority. Most of us learn to live with moderate chronic pain. And for most people, mental pain, such as fear and anxiety, can be reduced by maintaining a healthy outlook on life.

Dark Pagans accept Epicurus points on pain as a general principle. If we apply this wrong, there is the risk that we can minimize the seriousness of suffering from pain. While applicable to most people, this Epicurean principle doesn’t apply to everyone.

The Philosophy of Dark Paganism

“Deep into that darkness peering, long I stood there, wondering, fearing, doubting, dreaming dreams no mortal ever dared to dream before.” - Edger Allen Poe, The Raven

As I walked through a Halloween store the other day, I came across a placard with the above quote from Poe’s The Raven. When I saw the placard, I knew I had to buy it for it truly spoke to me. 

Several years ago, I decided to write a book. I can’t say that my dreams were like “no mortal ever dared to dream,” but they were the product of peering into the darkness of the Self. My dream of being published became a reality today with the release of my book The Philosophy of Dark Paganism by Llewellyn Worldwide.

In my book, I explore Dark Paganism as a philosophical worldview. In it, I explore self-knowledge and autonomy as part of creating a meaningful life. To aid the reader, I provide nine principles to aid in individuation and achieving a state of well-being, which the ancients call eudaimonia. 

Of my book, Raven Digitalis, author of A Witch’s Shadow Magick Compendium and Esoteric Empathy, wrote:

“Differing from ‘black’ magick or baneful sorcery, this deeply intelligent and honest book explores darker magickal elements through a lens of Neopaganism. Focused on self-development by way of shadow, the reader is given an opportunity to cohesively improve themselves and search for life’s greater purpose. I have never experienced a book like this. It is packed to the brim with educational references and citations, all of which boil down to a metaphysical perspective. The author’s refreshing approach encompasses solid academic history and philosophy alongside practical theory aimed toward self-empowerment. The shroud of darkness is enchanting...why not take a peek?”

You can purchase my book from Amazon and from Llewellyn.com.