You will have to look very closely to find a common thread of thinking when it comes to the subject of the relative sanctity and importance of the human body vis a vis its spiritual counterpart, “soul,” or “higher self.”  On the one hand, you have Christianity’s admonitions against things ‘fleshly’ and its fundamental concept that ‘sin’ is something inherent within the physical form, as well as Hindu asceticism, which manifests in a disregard for bodily concerns and sensual pursuits.   On the other hand, to the Indian Tantric sects, even the act of sex itself is imbued with ritual symbolism, and they view yoga (spiritual exercise) and bhoga (physical pleasure) as equally valuable  paths leading to the same goal; similarly, spiritual significance is given to body art and decoration in certain tribal cultures (such as the Maori and other Polynesian groups.)  Modern social mores are as diverse as are the religious teachings; there is a serious difference in how behaviors and taboos are handled in regards to our bodies and sexuality in cultures as dichotomous as the Middle East, Asia, and the West.  Unlike some other issues related to spirituality and conduct, observing just how important or irrelevant, sacred or profane are these ‘earth suits’ we all wear to these cultures seems to emphasize our differences rather than to help us find common ground.

The question comes to mind how this disparity of thinking affects us modern, Western Pagans.  Claims of ancient tradition notwithstanding, for the most part we have formed our systems of morality and our attitudes toward our physical form on the basis of an amalgamation of these varying cultures over the course of our own lives and in light of our experiences.  The common mindset among most of the Pagans with whom I’ve been in contact seems to be more closely allied with those who view the body as sacred and blameless in itself: a manifestation of Deity, more than a ‘machine’ through which our spiritual ‘reality’ interacts with the other parts of the physical world, and intimately connected to that spirituality, evidenced by such things as auras, charkas, and the effectiveness of visceral inducements to ‘altered states of consciousness’ such as drumming, chanting, use of colors and scents, and even, for some, sexual activity.  As a rule, we do not view our bodies as hindrances to our spiritual journey, but rather use a variety of sensual (if not necessarily sensuous) activities to actually enhance that journey.  Many of us recognize the inestimable damage done to a person’s self-esteem, success in relating to members of the opposite (or preferred) sex, and ability to participate in a healthy partnered union when, as a child or even as an adult, he or she is continually exposed to or berated with attitudes that emphasize the body as sinful and its functions (especially those related to elimination, menstruation, arousal, and sexual intercourse) as filthy and ‘bad.’ Worse, if the person is subjected to physical or sexual abuse (that being a physical reiteration that such characterizations are true and that, in fact, the abused person has no right of control over his or her own body), he or she is likely to wind up believing this, on some level, and it’s plain to see that such a wounded soul is going to be hard-pressed to tread lightly in its ‘temple’ with such a belief structure in place.  Knowing this, I have to wonder why it is that so many of us seem to swing from that one extreme to the other, without giving thought to applying the concept of balance, which is so prevalent in most Pagans’ cosmology.  If unhealthy prohibitions can lead to insecurity and abuse, is a lifestyle completely devoid of inhibition or sensibility really the logical response?

This is, I know, a dicey subject.  A person’s body is, after all, his own; a person’s sexuality is, to be sure, her own business.  However, as the number of Pagans raising children and instructing them in their ways increases every year in the United States alone, I think it’s important for us to step back and evaluate whether the prevalent tone in our community overall is not just a tad bit reactionary, maybe even rebellious.  While a good percentage of us, myself included, would agree with the tenet that ‘all acts of love and pleasure’ can be valid and affirming rituals to attune with the Divine, such acts as cause discomfort, distress, damage, or irresponsible living qualify, at least in my opinion, as doing harm.  No one who knows me would ever accuse me of being a prude, sexually or otherwise, but I’m alert enough to realize that there are elements of our community that take this statement and run with it as an excuse, plain and simple, to do what ‘feels good’ without thought or consideration of consequences, repercussions, and long-term effects.

I was saddened and disturbed recently to discover that a popular and widely available book, one that is in fact the only book on Witchcraft/Wicca/Paganism allowed to be distributed in certain prisons to its Pagan inmates, advocates sexual practices that would be immediately recognized by most intelligent people as dangerous, damaging, and outright illegal (for good reason.)  I’m desperately thankful that this opportunistic manipulation of our beliefs in the sacredness of our body and sexuality has not been mined by the religious right and used as evidence of the ‘evil’ nature of Paganism as a whole and to further oppress our right to free practice of our religion.  I also shudder to think of the karmic consequences in store for those who propagate such blatant disregard of the sanctity of the human body by exploiting others (especially children) under the guise of religious ritual and free expression of Will.  But even those with enough common sense to dismiss such chunks of irresponsible writing often seem to miss the intrinsic meaning of the body and sexuality as sacred parts of life.

The human form is invested with divinity, and we have the capacity for this expression through sexuality; I believe this to be true.  However, I think it’s important for us to keep in mind that our bodies are temporal; they are not immutable, nor will they follow us into the next cycle of life.  Therefore, it logically follows that while the rituals we use to heighten our experience of the Divine may be useful and beneficial, our Spirits are not restricted to the physical plane.  It is not ‘necessary,’ nor is it even needful, for us to engage in any physical activity, be it sexual or otherwise, for us to progress on our spiritual path.  If it were, there would be no hope for the quadriplegic, that ascetic Hindu, or any number of other people who aren’t comfortable with or interested in mingling the mystical and the mundane.

Beyond the fact that I have a deep mistrust of those would would insist on an unbalanced view of sex and sexuality within the context of our lives as a whole, viewing such things as intrinsically linked to a spiritual path run another risk.  So you think the Great Rite should be more than just a symbolic one?  Where does that leave gay and lesbian Pagans?  The union of the ‘male and female’ aspects of divinity aren’t going to be enacted with any degree of direct accuracy there, now, are they?  Should gay or lesbians be expected to participate in, view, or otherwise consider giving up their natural inclinations to satisfy some arbitrary mandate?  For all that women seem to enjoy a more equal footing with men in Pagan spirituality and culture, insisting on such a thing (and even, perhaps, on a symbolic rite that is rather blatantly male/female oriented) could easily be a first step down a path of returning misogyny.  My husband and I were handfasted by a lesbian couple; one took the part of the ‘priest’ and one the ‘priestess.’ They are comfortable with the associations, and view the gender-specific attributes as being present in all people, regardless of their physiological sex.  However, if they were to be told that in order for their daughters to be initiated into ‘real’ Wicca, they will need to have their maidenheads broken, I think you would see a wholly different side of their loving, compassionate natures.  If you told them that to be part of a ‘real’ Wiccan coven, it was going to be required of them that they have sexual relations not only with other members of that coven outside their own, monogamous union (they consider and expect themselves to be considered a married couple, regardless of any outmoded laws preventing the legality of such a marriage being in some county’s registry) but with male members of that coven, as directed by the HPS… well, I wouldn’t want to be around to see their reaction.  Imposing mandates of sexual conduct on others in the name of  Wicca, whether prohibitive or prescriptive, is presumptuous and ridiculous, and it goes directly against the concept of the sovereignty of an individual’s True Will.

Sexuality is a vibrant and important part of most people’s lives.  Unmolested, it is a beautiful, affirming, and edifying part.  Allowed expression within the confines of each person’s life, individually, without harm or interference from or towards others, it can enhance everything from self-esteem to connection with Divinity.  The physical ‘machine’ can be a vehicle for progress on the path towards enlightenment, whether it is through sexuality, celibacy, signifying adornment, ascetic denial, or other physically-oriented practices.  In the end, however, it is the spirit that drives this vehicle, and those unbalanced enough to forget this or shallow enough to allow a physiological need for gratification to take precedence over a balanced perspective, especially when they get public, vocal, and dogmatic about it, are hurting not only themselves, but every other Pagan who chooses or even desires to live their faith openly in modern society.  They can do whatever they want behind closed doors, but they really need to check their priorities and motivation before espousing (or publishing) their private fetishes as representative of the Pagan community as a whole.

I don’t agree with much of the modern Christian church’s interpretation of the Bible’s teaching about sin and the flesh, however, there is one verse in 1 Corinthians that is worth consideration.  In it, Paul talks about keeping his body under control, so that he will not be ‘disqualified for the prize.’  In the context of the the surrounding passages, it seem to me that it’s talking about the responsibility of living a life characterized by freedom; if that freedom becomes a ‘stumbling block’ to others, Paul is saying that those freedoms should be exercised with discretion and restraint.  This makes sense to me.  To make an analogy, if you’re 21 years of age, you’re ‘free’ to drink alcoholic beverages.  However,  bringing home a fifth of scotch when your spouse is struggling to overcome alcohol addiction would be irresponsible and uncharitable.   And even outside the purview of strictly ‘allowed’ activities, how does it make the Christian church look and feel when one of their public leaders is found to be engaging  the services of prostitutes?  If someone wants to form their own coven and make up any number of ‘rules’ that establish control over the minds, bodies, and rights of any weak-willed enough to submit to them, fine.  But don’t cause the rest of us to appear to be as obsessed with carnal activities, when to us the ‘ghost’ is the driver of our own ‘machine.’