Some conversations about the balancing of “Lore vs. UPG” have been circulating around the web. I’m supposed to be editing the Book of the Great Queen, but I’m sick and feverish and footnoting is making my eyeballs cross. So instead I’m coming here to chat with you about lore, UPG, and lived devotion, because this is a topic I’ve been meaning to write about here for some time.
For some background, here’s a recent post by my friend John Beckett on balancing scholarship with UPG (unique or unverified personal gnosis): The Lore vs. UPG – A False Dichotomy. Here’s an earlier article from a Celtic Reconstructionist site that looks at this balance in a tripartite fashion – scholarship, mystical experience, and conversation/debate: Aisling, Ársaíocht, agus Agallamh: A Modern CR Triad.
These are good, helpful articles and I’m not posting to disagree with them. What I want to do is contribute some additional levels of nuance; maybe share some tools for more articulately working with these aspects of spirituality and religion.
I think that the continual framing of this as a question of “balancing” between scholarship and lore study on the one hand, and personal gnosis and mystical experience on the other, presumes that these approaches occupy ends of a spectrum. Even if that spectrum is not linear but tripod-like, with three “zones” of scholarship, mysticism and social testing (as in the CR model I linked), we are still framing this as a matter of balancing between competing modes of engagement. Which rather presupposes that as you lean toward one side of the spectrum, or lean toward one leg of the tripod, you’re leaning away from the others. Even while stating that all three modes contribute, it still sets up a subtle oppositional dynamic. You get Team Lore (“Stop trying to make the Gods into your personal fantasies! They have histories that matter!”, Team Visionary (“Stop trying to tell me my experiences are wrong! We are not a religion of the book!”) and Team Peacemaker (“Well, as long as we’re nice to each other. I don’t want to offend my recon friends or my mystical friends.”)
This is all good and reasonable, but I think we can go deeper and get beyond this idea of balancing between competing methods. I find it helps to think about these parts of our practice in functional terms: what they are for, how we use them, and how they interlock with one another. What are the flows of experience, knowledge, and opportunity between them.
Religion is relationship. That is what it means: to connect. So I’m interested in how these practices help us to connect with the Gods and with each other in spiritual community. Thinking about practice in terms of relationship clears a lot of things up for me.
Let’s try a parable. Maybe I met a mesmerizing person while walking along a road. She is all dressed in red with a long cloak, red hair and has things painted on her skin. She’s fascinating. I want to get to know her. She says something. Maybe that’s her name? Or maybe that was a greeting. Maybe it was a warning? I don’t speak her language, so all I can take away is a feeling, a memory. I might feel like we connected, but what did we share? I can go back to that road and hope we meet again, but then what? We still can’t talk to each other. I don’t even know what her gestures signify to her.
Now suppose I have a friend who has met her on that same road, and that person happens to know something more. I find out that she’s Irish, so I go and start learning Irish. Now I can talk to her. You seem really interesting, do you want to meet again? Can I buy you a drink? What’s your favorite place around here? Maybe she decides she likes me well enough to talk to me. I can suddenly learn so much more. How she came to be on this road and where she’s going. Where she was born. Why she likes wearing red, what she loves and hates and desires and remembers. What the symbols painted on her skin are for. How she spends her time. What she dreams of. We are now in relationship: I can begin to know her life story, share my own. We can become part of each other’s stories and memories. Without a common language, all I had was a vague feeling of fascination. Now, we’re falling in love with each other.
In a relationship with any being, you can only go as deep as your shared language allows. No shared language means no real ability to connect past basic first impressions, which involve a lot of cultural assumptions. Scholarship of source culture is how we learn the language of our Gods; mysticism is where that language comes into use in communication with them. It’s not that we need to balance between these two tools, it’s that we need to sort out how they assemble and use them together. I can have a meaningful and ever-deepening relationship with the Morrígan by studying Her language (the symbolic and mythic lexicon of the ancient Irish culture) and I use that language to communicate and understand Her. The repository of that symbolic and mythic lexicon is what we call in shorthand “the lore”, and it is the record of the language of Her people. Can I learn something about Her by studying the lore, e.g. learning Her language? Yes. Will studying Irish bring me into intimacy with Her if I never go back out to that road and actually talk to Her? No.
Couldn’t She learn my language if She wants to talk to me? We live in this world now, not ancient Ireland, right? Well, yes. She could. But is that any way to court someone?
So it’s not a matter of a balancing act between prioritizing my learning Irish versus talking to the woman on the road (except to the extent that I have 24 hours in a day and have to decide how to spend them). It’s a matter of HOW I bring the two together in a meaningful way. How fluent I bother to become, and how gracefully I employ Her language to converse with Her. How consistent I am in showing up for our dates and making the effort of being worthy company.
To employ another metaphor, scholarship can show me how to put together the pieces of an engine and hang it in the chassis of a car – or how to assemble a chariot, if you will. I don’t actually have to engineer that shit myself starting with inventing the wheel and the concept of a threaded bolt. Numinous experience, communion with the Gods or what we sometimes call UPG, is the high-octane fuel I am going to pour in that engine and set on fire – or the fine spirited world-walking horse I am going to harness to that chariot. It’s not so much about balancing between engineering and fuel as if I should be worried about prioritizing one or the other too much. I am getting nowhere without the both of them. What matters is that I figure out how to put them together in a way that works: get the horse into the harness, get the fuel in the tank, find the ignition switch.
Because the point of the whole thing, where the rubber meets the road, is what I do next: I am going to take my hot rod on the road and see if that amazing woman wants to go for a ride with me.