Contemporary paganism: rediscovering the spiritual connection with nature in today’s world
In the current context of religious and spiritual diversity, there is a growing fascination with so-called contemporary paganism, also known as neopaganism or simply paganism. Today, at a time when people are looking to redefine their spiritual beliefs and practices, it is spreading primarily across Europe, the United States and, more recently, in Latin America. It is a heterogeneous movement that advocates the revival of ancient pre-Christian traditions, some of which are regarded as having been lost for centuries. But what really characterises this phenomenon? And why are we hearing more and more about it?
A renaissance of ancient cults? Understanding contemporary paganism
In order to understand this religious movement, it is important to remember that the term “pagan” has had different meanings throughout history. It comes from the Latin word paganus, which was first used during the early spread of Christianity in the major cities of the Roman Empire to refer to people living in rural areas (or pagus). Unlike in cities, rural areas still maintained local popular cults rooted in nature, which were often polytheistic. In this context, the word “pagan” was used to refer, often pejoratively, to people practising these forms of worship and, by extension, to those who did not embrace Christianity.
For this reason, the concept of “paganism” is used to designate pre-Christian religions. However, the term has come to be associated with any practice that is not monotheistic or, ultimately, Christian. It has also even been associated with atheism, agnosticism and indifference to religion.
Today, the term has been reclaimed and redefined by people aiming to reconstruct ancient pagan beliefs and rituals in a modern context. In this sense, contemporary paganism seeks to reconnect with nature, drawing inspiration from various pre-Christian traditions, mythologies and deities. It originates primarily from Europe, but the attempt to recover ancient native traditions in Latin America is also considered part of the movement.
Depending on which specific traditions they refer to, there are various currents within contemporary paganism, and the beliefs and practices are interpreted and adapted based on the group or individual practising them. Among the best-known is so-called modern witchcraft, mainly prevalent in Europe and the United States. As the name suggests, modern witchcraft aims to revive the practice of witches, whom it considers and advocates as wise women and figures of female empowerment. Their groups are often called “covens", drawing inspiration from the common beliefs surrounding ancient European witchcraft. Wicca and the Goddess Movement are two of its most popular and widespread manifestations. Wicca typically emphasises the balance between the God and the Goddess, deities understood as complementary energies, masculine and feminine. The Goddess Movement, also called Goddess Spirituality, worships the deity in its feminine form. An example in this country is the Templo de la Diosa or Temple of the Goddess.
Another major current within contemporary paganism is Norse and Germanic paganism. This is commonly referred to as Odinism (in reference to the god Odin) or Ásatrú (which means “faithful to the deities of the north”). It follows the traditions attributed to the ancient Germanic peoples, and among its best-known deities are Odin, Freyja and Thor. Today it is one of the most significant religions in Iceland and is also very popular in European countries such as Denmark, Lithuania, Hungary, England, Ireland and Sweden. In Spain, paradigmatic examples include Forn Siđr Iberia and the Temple of Freyja.
Another well-known pagan tradition is Druidry, which aims to restore what is conceived as an ancient Celtic religion. It takes its name from the Druids who, according to archaeology and history, were the main custodians of worship among Celtic peoples. Some of the best-known deities are Brigit, Lugh, Dagda and Morrigan, whose names vary depending on whether the group or individual practices Irish or Gallic Druidry. The Celts were a very diverse people who spread across much of Europe during the Iron Age, both on the continent (what is today France, northern Italy and northern Spain) and across the islands (Ireland and England). The Dun Ailline Druid Brotherhood, for example, practices Irish Druidry. The Druuidiactos Rectos Uindonos (Fintan Druidic Order), on the other hand, practices Gallic-Breton Druidry.
Common characteristics of contemporary paganism
Despite the great diversity of beliefs and practices among pagan movements, they share characteristic traits. One of the most significant is the belief in multiple deities and supernatural beings, although these may vary depending on the pantheons and mythologies each current is based on.
Some of these beings are conceived as personifications and attributes of the natural world, of which they are a part. Thus, for contemporary paganism, nature is sacred. So much so that great importance is given to the spiritual connection with the natural world. It is really about reclaiming the connection that humans have lost with nature, from their perspective. They believe there were more sustainable and egalitarian models of relationships with nature in the ancient cultures they draw inspiration from. For this reason, they often criticise the excessive models of production and consumerism that have existed since the time of the industrial revolution.
In this sense, they seek to celebrate and honour natural processes following a lunisolar (both lunar and solar) liturgical calendar called the Wheel of the Year. It is based on the ancient Celtic calendar, for which there is archaeological evidence, such as that found in Coligny (France). As its name implies, it understands time and natural rhythms in a cyclical sense, in contrast to the understanding in our cultural imagination, which sees time as an ascending linear progression.
The Wheel of the Year is shared by most contemporary paganism, although its eight festivals may be given different names depending on the specific current. Below are the approximate dates (in the Northern Hemisphere) and some of the names these festivals receive:
- Samhain, Samonios or Freysblót (31 October - 2 November)
- Winter Solstice, Yule, or Jól (20 - 23 December)
- Imbolc or Oimelc (31 January - 2 February)
- Spring Equinox or Ostara (19 - 22 March)
- Beltane, Beltaine or Walpurgis Night (30 April - 1 May)
- Summer Solstice, Litha or Midsummerblót (19 - 23 June)
- Lughnassadh, Lammas or Freyfaxi (1 August)
- Autumn Equinox, Mabon or Haustblót (21 - 23 September)
Samhain and ancestor worship
According to this liturgical calendar, Samhain marks the end and beginning of the year because in the ancient Celtic calendar on which it is based, the New Year occurred on these dates from 31 October to 2 November. It marked the beginning of the "dark part" of the year, referring to autumn and winter, as the days were shorter, as opposed to the "light part" of the year, corresponding to spring and summer. Indeed, it was a very important festival among Celtic peoples, especially those from the area of present-day Ireland. It has been celebrated in Irish folklore for centuries. This period of transition between years is considered the perfect time to contact supernatural beings because time is "suspended" during the three days of Samhain until the start of the following year. A liminal phase occurs where the threshold separating our world and other worlds is thinner and, therefore, easier to cross. For this reason, according to Irish folklore, beings from other worlds, including the souls of the deceased, often visit humans during this period. Taking advantage of their visit during Samhain, homage is paid to ancestors and, above all, to deceased family members.
There is a widespread belief that Samhain is the pagan predecessor of the Christian celebrations of All Saints' Day (1 November) and All Souls' Day (2 November), as well as the festive American celebration of Halloween (31 October) which was brought to the United States by Irish immigrants. According to this belief, the fact that these celebrations share the same dates and pay homage to the dead is not a coincidence. On the contrary, it is the result of a common origin in the Celtic festival of Samhain, from which these elements have been retained.
Paganism in Barcelona
Barcelona is a city with a rich history, concealed within and beneath its streets and in its buildings. The city we know today is the result of the legacy left by the Iberians, Romans, Jews, Visigoths, Muslims and Christians over the centuries. Its origins can be traced back to the Iberian town of Barkeno, according to available archaeological and historical data. Iberian settlements were established on the Montjuïc and Turó de la Rovira hills and the plains. The Llobregat River allowed the Iberian people here to connect with inland territories and its mouth opening into the Mediterranean became a crucial meeting point and trading port with other cultures.
During the time of the Roman Empire, an imperial colony named Barcino was founded in the 1st century BC. It was primarily established in what is now known as the city's old quarter, in the Vila Vella district, an example being Plaça Sant Jaume. Elements and structures from this period, such as the Roman wall, baths, water channels, parts of the Roman road and two aqueducts, can still be found today. Archaeological remains from this period in history have also helped us understand how paganism was practised in the city. One notable example is the Temple of Augustus, located on Carrer del Paradís and dedicated to the worship of the Roman emperor. Moreover, some tombs recently discovered in different parts of the city, such as in Can Batlló, La Sagrera, Mercat de Santa Caterina and on Via Laietana at Plaça d'Antoni Maura, show that there were pre-Christian funerary sites on the outskirts of Barcino. In fact, a tomb discovered in February 2023 revealed a pagan funeral rite following Roman and Greek traditions of the placing a coin in the mouth of the body of an adult as an offering to Charon to enable the deceased person to travel to the afterlife.
Today, the presence of contemporary paganism in Barcelona is becoming more and more noticeable. The Dun Ailline Druid Brotherhood has its headquarters in the city, and other pagan groups such as the Temple of Freyja, Forn Sidr Iberia and Temple of the Goddess, despite having their headquarters in other cities, often organise meetings or joint rituals at various locations in the city. A recent example is the participation of the Temple of Freyja and Forn Sidr Iberia in the seventh Night of Religions organised by AUDIR in 2022. Moreover, several of the annual events for pagan practitioners on Paganism Day, organised by the Temple of the Goddess, have been hosted in Barcelona.
“Samhain in Catalonia. Veneration of the dead and seasonal rituals” round table
On the occasion of Samhain, on 8 November, the Research Group on Religion, Ritual and Power (GIRRPO) of the Catalan Institute of Anthropology (ICA) organised the round table debate “Samhain in Catalonia. Veneration of the dead and seasonal rituals”. The event took place at the Institute of Catalan Studies (Barcelona), with the aim of providing a space to foster dialogue about contemporary paganism and seasonal rituals. We had the pleasure of welcoming pagan practitioners from various traditions (Druidism, Asatru, Wicca and the Goddess Movement), as well as the Religious Affairs Office.
In a relaxed setting, the practitioners explained that their beliefs are integrated into their daily lives. Despite living mostly in urban environments, some even in the city of Barcelona, they perform seasonal rituals to connect with deities and nature, either individually or in groups. They prefer to travel to natural places considered sacred to carry out rituals, as it allows them to connect with nature and its beings more easily. Especially in natural surroundings such as mountains, natural parks and even beaches. Some well-known examples include Vallvidrera, Collserola and Montjuïc.
It is worth noting that, except for the Temple of the Goddess, pagan groups do not have their own centres of worship. They would like to have a stable space to hold their rituals. However, in line with their beliefs, these would be in the open air and not in buildings, unlike other religious traditions, and surrounded by trees and plants. For this reason, up to now they have had to adopt different adaptation strategies to achieve this connection with nature. For example, celebrating festivals together in nearby natural places or performing rituals at home by creating altars or a sacred space for the occasion.
They also expressed their desire to raise awareness of pagan traditions to combat the stigma they believe their practices face as a religious minority. In this regard, they mentioned their disagreement with how pagan communities and practices are portrayed in some audiovisual productions such as TV series, films and video games. They believe that these representations negatively influence the social perception of paganism. Precisely for this reason, they have advocated the legalisation of their groups, which has finally been achieved in recent decades. Pagan associations like those that made up the round table: Dun Ailline Druid Brotherhood, Forn Siđr Iberia, Temple of Freyja and Temple of the Goddess.
In conclusion, and as mentioned above, the event showed how various pagan practices are seeking to revitalise ancient traditions in a world that increasingly values religious pluralism, connection with cultural roots and respect for the environment. In this way, paganism offers one of the many and renewed ways of relating to the sacred, constituting an indispensable part of contemporary intangible cultural heritage.
