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Toward an Activist Sprituality
No sane person with a life really wants to be a political activist.
When activism is exciting, it tends to involve the risk of bodily
harm or incarceration, and when it's safe, it is often tedious, dry,
and boring. Activism tends to put one into contact with extremely
unpleasant people, whether they are media interviewers, riot cops, or
at times, your fellow activists. Not only that, it generates
enormous feelings of frustration and rage, makes your throat sore
from shouting, and hurts your feet.
Nonetheless, at this moment in history, we are called to act as if we
truly believe that the Earth is a living, conscious being that we're
part of, that human beings are interconnected and precious, and that
liberty and justice for all is a desirable thing.
When we founded Reclaiming two decades ago, our intention was to
bring together the spiritual and the political. Or more accurately,
some of us for whom the spiritual and the political were inseparable
wanted to create a practice and community that reflected this
Now, with the Bush forces pushing into an aggressive war, with
horrific environmental and social problems left unaddressed, the need
for activism is stronger than ever. The stakes have never been
higher, and the sense of urgency is palpable.
Reclaiming folks have been out there -- taking part in marches and
demonstrations and protests from Seattle to Washington DC, bringing
magic and ritual and spiral dances into what sometimes seems like the
zone of battle. And doing the proactive work beyond the protest --
helping to organize our communities, provide healing, food, nurturing
for children, music, art, and ritual -- all the things that embody
the world we want to live in.
The integration of magic and activism sometimes means bringing magic
into an action -- doing a spiral dance in the midst of the tear gas
of Quebec City, or in Grand Central station surrounded by riot cops.
It might mean starting our strategic planning with a trance or a
Tarot reading, or invoking Water as we work against the privatization
of water resources.
But that integration also means that our rituals are informed by our
activism, and by the real life issues that we address. It means a
different conception of spirituality -- that spirituality and ritual
are not something removed from the world, but are deeply embedded in
Reclaiming is founded on Earth-based spirituality, which rejects the
split between spirit and matter, and claims nature and the physical,
material world as equally sacred with the spirit.
We don't ideologically believe in the separation of spirit and
matter, but in practice, we still tend to think that things that are
too material, too real-life, are somehow not as spiritual. So a
trance to Faery is perceived as "spiritual," whereas a trance to a
Brazilian favela slum is not. We can argue about the reality of
Faery, but the favela is undeniably real. If we truly believe that
our spirituality is about deep interconnectedness, maybe it's more
important for us to grapple internally with the reality of the favela
than to dance with the faeries.
Of course, visualizing the faeries generally makes us feel good,
whereas thinking about slums and wars and international trade
agreements often makes us uncomfortable. Even angry or sad or
hopeless or guilty?
Much of our magic and our community work is about creating spaces of
refuge from a harsh and often hostile world, safe places where people
can heal and regenerate, renew our energies and learn new skills. In
that work, we try to release guilt, rage, and frustration, and
generally turn them into positive emotions.
Safety and refuge and healing are important aspects of spiritual
community. But they are not the whole of spirituality. Feeling good
is not the measure by which we should judge our spiritual work.
Ritual is more than self-soothing activity.
Spirituality is also about challenge and disturbance, about pushing
our edges and giving us the support we need to take great risks. The
Goddess is not just a light, happy maiden or a nurturing mother. She
is death as well as birth, dark as well as light, rage as well as
compassion -- and if we shy away from her fiercer embrace we undercut
both her own power and our own growth.
There are times when it is inappropriate to feel wholly good. Now is
one of them. As the saying goes, "If you aren't angry, you aren't
This doesn't mean that we need to be in a constant state of rage or
irritability or guilt. It means we need to use our magical tools to
face the stark and overwhelming realities that confront us,
acknowledge our feelings, and transmute them into the energy we need
Last Fall, before the Spiral Dance [Samhain ritual in San Francisco],
we received a letter strongly objecting to an invocation from the
year before, when we had staged a mock march to invoke Water,
complete with a river of cloth and chants that began, "No FTAA, NO
WTO, No Privatizing, Let the river flow!" The writer objected to the
ritual being turned into a "pep rally."
I never had time to reply to her letter, but I was grateful to the
writer because it stimulated a lot of thinking for me. Everyone has
the right to their own opinion about a ritual, and to their own
aesthetics. There's generally at least one invocation in every
ritual that I could personally do without. But what interested me
about the letter was her unspoken assumption that an issue such as
the privatization of water was somehow an extraneous element that
didn't really belong in ritual, and turned it into something else.
For those of us who created the invocation, the privatization of
water is a deeply spiritual issue. Because the water we hold sacred
is not some abstract image or fantasy of Water, but the real stuff
that we need to drink and bathe and grow our gardens, that provides
the crucial habitat for fish and plants and thousands of other
creatures, that is the Earth's literal life blood.
If two-thirds of the people on the Earth don't have access to the
water they need -- as is predicted within another decade or two --
and I am integrally connected to those people, that's a spiritual
crisis as well as a physical and political crisis. And if I've been
engaged with that issue, politically and magically (as we have been
in many of the actions around global trade agreements that further
the corporate takeover of the planet's water), I need my rituals to
reflect that struggle and energize my work.
Another common, unspoken assumption is that spirituality is about
calm and peace, and conflict is unspiritual. Which of course makes
it hard to integrate the spiritual with the political, which is all
In New Age circles, a common slogan is that "What you resist,
persists." Truly spiritual people are never supposed to be
confrontational or adversarial -- that would be perpetuating an
unevolved, "us-them" dualism.
I don't know from what spiritual tradition the "what you resist,
persists" slogan originated, but I often want to ask those who
blithely repeat it, "What's your evidence?" When it is so patently
obvious that what you don't resist persists like hell and spreads all
over the place. In fact, good, strong, solid resistance may be the
only thing that stands between us and hell. Hitler didn't persist
because of the Resistance -- he succeeded in taking over Germany and
murdering millions because not enough people resisted.
On some deep cosmic level, we are all one, and within us we each
contain the potential for good and for destruction, for compassion
and hate, for generosity and greed. But even if I acknowledge the
full range of impulses within myself, that doesn't erase the
differences between a person acting from compassion and love, and
another choosing to act from hate and greed. Moreover, it doesn't
erase my responsibility to challenge a system which furthers hate and
greed. If I don't resist such a system, I am complicit in what it
does. I join the perpetrators in oppressing the victims.
I am often astonished at well-meaning, spiritual people who advocate
beaming light toward world leaders, who scold activists for
expressing anger toward authorities or police, who define compassion
as loving the enemy -- but somehow lose sight of the need to love our
friends, our allies, and those who suffer at the hands of the
perpetrators. I really don't feel much call to beam love and light
at Bush or Cheney or the directors of the International Monetary
Fund. Whether or not they suffer from lack of love is beyond me.
From my perspective, they suffer from an excess of power, and I feel
called to take it away from them. Because I do love the child in
Iraq, the woman in the favela, the eighteen-year-old recruit to the
Marines who never dreamed he was signing up to bomb civilians. I
can't love them, or myself and my community, effectively if I can't
articulate the real differences in interests and agendas between "us"
and "them" -- between those who have too little social power and
those who have too much.
To equalize that power means changing an enormous system. And
systems don't change easily. Systems try to maintain themselves, and
seek equilibrium. To change a system, you need to shake it up,
disrupt the equilibrium. That often requires conflict.
To me, conflict is a deeply spiritual place. It's the high-energy
place where power meets power, where change and transformation can
Part of my own spirituality is the conscious practice of placing
myself in places of conflict. As someone in the Pagan Cluster said
after the February 15 antiwar rally in New York, which was seriously
harrassed by the police, "When everyone else was running away from
trouble, we were running toward it." I run toward it because I
generally believe I can be useful there -- sometimes de-escalating
potential violence, sometimes just holding a clear intention in the
midst of chaos, sometimes just as a witness.
Our magical tools and insights, our awareness of
energies and allies on many planes, can deepen and
inform our activism. And our activism can deepen
our magic, by encouraging us to create ritual that
speaks to the real challenges we face in the world,
offers the healing and renewal we need to continue
working, and a community that understands that spirit
and action are one.
This essay first appeared in the Fall 2003
issue of Reclaiming Quarterly, www.reclaiming.org.
Any future reprints, please credit.
Copyright (c) 2003 by Starhawk. All rights reserved.
This copyright protects Starhawk's right to future
publication of her work. Nonprofit, activist, and
educational groups may circulate this essay (forward
it, reprint it, translate it, post it, or reproduce
it) for nonprofit uses. Please do not change any
part of it without permission.
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