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Though we were disappointed that Atheopagan submissions for presentation at Pantheacon weren’t accepted to the official schedule this year, that’s not slowing us down! We have three events scheduled in hospitality suites this year, including the popular annual Nontheist Pagan Mixer.

Pantheacon 2019 will be held Feb. 15-18 at the Doubletree Hotel in San Jose, California.

Our events are:

Last night, 2019’s only lunar eclipse took place: a spectacular “supermoon” eclipse. We watched it from our back yard, watching the Moon slowly darken into a ruddy ball, and then, dramatically, the bright edge of ordinary Sun-lit surface burst into being and steadily reclaim it.

Lunar eclipses are really cool. Astronomical events as a whole are really cool: meteor showers, eclipses, transits, and particularly that extraordinary rarity, a prominent comet visible to the naked eye. Whenever possible, I take the opportunity to experience these phenomena, as they bring home in a visceral way that we are on a planet, in space, and there’s a lot of other stuff going on out there.

As I’ve written before, my conceptualization of Atheopaganism as a path and a tradition does not incorporate concepts of degrees of advancement or “clergy”. I just find these to be fraught with too many pitfalls, ranging from “higher-level” persons gatekeeping access to knowledge and training from lower-level ones, to those with “status” potentially being able to leverage that status in unhealthy ways ranging from minor pomposity all the way to harassment and abuse.

The whole idea of “initiations into secrets” is a holdover from secretive organizations like the Masons, with their roots in the Romantic movement of the 18th and 19th centuries. There is no longer any legitimate reason why secrecy should apply to anything that has to do with religious practice…and in the era of the Internet, frankly, in practical terms it does not.

Over the years, I've posted quite a bit about my Atheopagan Yule traditions. I thought I'd pull links to them together here for easy reference.

Yule, overlapping so heavily with the Christian/secular holiday of Christmas, is a time when many of our Pagan traditions are widespread, and with many old threads of lore and practice layered over one another. Whether your household goes all out, with a tree and gifts and parties and the Holly King in his guise as Saint Nicholas, or simply lights candles to call back the light into the world, it is a time of both hope and fear, a time for reflection on what has gone before, a time for thinking about new projects and initiatives.

It begins where the smoke hits your eyes: smouldering peat,
Mutton stew on a broad iron hook,
Deep snow. How can it ever have been summer?
Apples wrinkling and mice in the barley—
With so much to fear, thank the stars for company!
We’ll tell our tales, remember how we passed the cold
Last year, and that before. And those who couldn’t.

The grape leans across the seasons,
Clasps the hand of summer’s dried rind,
Dreaming the new fruit,
Calling the sun back,
World without end amen.

I'll cut to the chase: we're all dying. It's the only guaranteed fact of our lives: we die.

Atheopaganism doesn't promise an afterlife. There really isn't compelling evidence to support the idea of one, and so we conclude (tentatively, at least) that it is unlikely that there is one.

It is not a surprise that as it was being founded, Neopaganism looked to an imagined pastoral and pre-industrial way of life as an inspiration.

Modern Paganism's inaugural moment in the United States, about 50 years ago in the late 1960s into the mid-1970s, occurred at the same time that the Romantic idealizations of the Lord of the Rings trilogy and Dungeons and Dragons and Renaissance Faires and the newly created fantasy genre and the rosy aspirations of the "back to the land" movement were taking over the aesthetic and emotional landscape of young people: particularly smart, geeky college students of the exact demographic which eventually became the Neopagan base.