When I disclose the fact that I found long-sought-after fulfillment by honoring divinities which I perceived in my favorite childhood video game characters, people who are unaware of current trends in personal theistic practices might be tempted to dismiss me as some kind of unsubstantial outlier, as just a living anecdote, or a “weirdo”. As I’ll illustrate here, they are wrong to do so.
Even I was unaware of the aforementioned novel trends at the time that I began to embrace my video game character gods as true divinities. My decision to treat certain characters like gods arose purely from personal needs, without the prompting of any blog posts or articles concerning other theists’ similar decisions. More than a year had passed since I’d finally begun to feel at home with my gods, born of popular media, when I noticed the subject of Pop Culture Paganism being discussed on sites like Tumblr and WordPress.
Pop Culture Paganism, in its current incarnation, is very well explained in this introduction at the Pagan Study Group, written by the mod Wanderings: http://thepaganstudygrouppage.tumblr.com/post/75580019817/pop-culture-paganism-an-introduction
I’ll quote the sections of the introduction which I feel are pertinent to me, and add then I’ll my own perspective which comes from a polygnostic/secular angle.
Pop Culture Paganism is less common but gaining more and more followers each day. There is no one way to be a PC Pagan, so I’ll offer just a few methods that I’m aware of, from both personal practice and learning of the practices of others.
1. Worshiping a character as a deity: Some PC Pagans feel most comfortable worshiping their favorite character as a deity. There is no one way of achieving this, however, but the most common ways include:
- The belief that thoughts manifest themselves and one merely needs to think a character is a deity for that character to become one.
- Worshiping the traits of the character as a representation of divinity rather than the character itself.
- Belief that there is an infinite number of universes and possibilities, so it stands that there are universes where the character is, in fact, a deity.
- Believing that the character is a deity in disguise attempting to reach out in a way the receiver will more easily understand and relate to.
I am a non-believer, so I don’t talk about beliefs when I talk about my gods; I prefer to talk about experiences. The first time I felt the sensation that I was observing a pantheon rather than watching a mere cast of characters was when I played Final Fantasy IV as a child. I’ve experienced that same feeling several times since then, most recently while watching the TV shows My Little Pony: Friendship Is Magic and Community. So far my experiences of fictional characters as gods-in-themselves correlate with those same characters being a part of a pantheon.
The first times that I experienced the presence of my cherished divinity, the great god to whom I’m most devoted, were also times that I had a Super NES controller in my hand. I sensed his presence in two other pixelated characters who seemed to possess divinity all their own, apart from any pantheon. Perhaps my experiences of fictional characters as “other, bigger gods in disguise”, as it were, are more singular— those characters tend to stand out more.
2. Worshiping characters as spirits: This varies depending on who you ask. Some believe the characters are angels trying to reach out. Others believe they are ghosts, ancestors, or creatures of a different dimension trapped between the veil of our world and theirs. As I said, the different paths of PC Paganism are vast and vary greatly from person to person.
I don’t really differentiate the numinous entities I interact with as spirits or faeries, they’re mostly just gods to me. That’s just my personal gnosis, though, and everyone’s personal gnosis is different.
3. Using aspects of pop culture in prayer, rituals, etc: Pretty straight forward. An example would include calling on the three Hylian Goddesses to assist you in finding courage. This particular practice sometimes includes PC Magic as well, which is why the two are often confused for being the same thing.
I intend to use figurines of my favorite video game characters as altarpieces in the future when I have an altar set up in my dwelling, since I use idol worship as a means of divine communion, and since likenesses of video game characters are the best physical representations of my cherished divinity.
4. Allowing pop culture to shape ones perspective about existing entities: This is probably the aspect of PC Paganism that annoys outsiders the most. Our heads are filled with versions of deities, angels, demons, fairies, and so many other creatures every day. Sometimes we can’t help but allow those versions to become our versions. It doesn’t matter how much canon we read or how inaccurate certain traits or actions of the alternate version are; sometimes, the alternate version will always be our headcanon.
Believe it or not, most of us are very respectful about this particular path and understand that our headcanons may well offend long-time studiers and the canon-compliant. Yes, every once in a while you’ll see a new Avenger!Loki follower rant about how much more important their headcanon is, but you’re much more likely to find Avenger!Loki followers who appreciate Loki for who he is both in the movies, the comics, and traditional Norse history. Next time you see someone who follows a pop culture version, try listening to what they have to say before insulting their practices. By jumping the gun and thinking they’re immature or bandwagoning, all you’re doing is demonstrating your immaturity.
I’ve watched some followers of Loki embrace Avenger!Loki as a divinity, more or less, or as an authentic representation of their G/god. I can’t say I blame them, though not because I’ve watched any of the Avengers movies, but rather because I perceive so many of the qualities of my video game gods in my cherished divinity. Wherever, whenever a theist senses the divine it may very well impact their perceptions and practices.
The introduction to Pop Culture Paganism concludes with a section about worshiping flesh and blood people, which is troublesome to me. Choosing to worship other people in any way that acknowledges them as divinities can leave theists vulnerable to exploitation and abuse in religious settings. In the past I’ve expressed the opinion that it is not okay to acknowledge people as divinities in themselves, though I admit presently that such acknowledgement may be more empowering than dangerous in very specific contexts. For now in my own practice, for the sake of my own safety and sanity, I choose to perceive people with divine qualities as resembling other gods, which can be worshiped, evoked, and communed with apart from those people.
I found another piece by Wanderings on her blog chaoticpaganism, wherein she talks about what made her choose her path: https://chaoticpaganism.wordpress.com/2013/12/25/why-pop-culture-paganism/
I didn’t grow up learning about Greek Gods and Goddesses. Safe for one fluffy, inaccurate book of Goddesses, I knew next to nothing about them. Their practices and mythology were foreign to me. Every time I attempted to learn (specifically in regards to a recon path) I felt that disconnect. It eventually pushed me away, as I felt uncomfortable working with deities I didn’t know enough about (and no matter how much I learned, I didn’t feel worthy of knowing them).
Now, pop culture I knew. Pop culture gripped me tight and raised my ass from perdition. My entire life was bathed in pop culture, from my first video game when I was six years old (Legend of Zelda: Ocarina of Time) to the tv show I’ve surrendered my happiness to (Supernatural). Harry Potter, which showed me that I was never truly alone, The Vampire Diaries, which showed me that the family you choose is just as important as the family you didn’t. All these things altered my life and made me the woman I am today. For better or for worse, I am who I am and I owe thanks to the people who brought me here. As I’ve said before, it seems only fitting that I devote my life to those who have helped me so much.
Her experiences with Hellenic Polytheism resemble my experiences with Christian monotheism. I’ve mentioned before that as a child I tried to become a Christian in spite of my Final Fantasy IV gods calling to me in the back of my mind. I had to actively push Cecil and Rydia away as I was trying to accept Jesus as my only divinity. If I’d become a pagan instead of a Christian at that age I likely would have had similar experiences, unless I’d been lucky enough to meet other pagans who could have helped me to accept myself and my perceptions as legitimate.
Another account of deity perception influenced by popular fiction comes from John Halstead, self-described Jungian polytheist and blogger at The Allergic Pagan: http://www.patheos.com/blogs/allergicpagan/2011/10/20/the-storm-king/
I have a particular fondness for the Wild Hunt legend. When I first came to Neopaganism, and I was constructing my personal mythos from every readily available source, the first deity that I imagined was one I called the “Storm King”. I borrowed the name from an undead “Sithi” (Sidhe) ruler in Tad Williams’ trilogy Memory, Sorrow, and Thorn. I imagined my creation to be a cross between Michael Moorcock’s Elric and Anne Rice’s Lasher, a spirit named after the wind that “lashes the grasslands, that lashes the leaves from the trees”, like the wind that blew last night.
[…]At the time, I did not draw the connection between this character and my own psychological state, but it is quite obvious to me now. I had recently left the LDS Church and I was still raging against the perceived injustice of my situation. I was angry, so it made sense that the first Pagan god of my heart would be a wild god ofsturm und drang. The Storm King was my way of honoring my anger.
While Pop Culture Paganism today is focused more heavily on video games, TV shows, movies, and comics, any work of art or fiction can be a source of divine inspiration. Another brief account posted to Stranger Gods questions whether Effie Trinket from The Hunger Games is a guardian spirit: http://stranger-gods.tumblr.com/post/40991105626/muse-sort-of
I tend to identify strongly with fictional characters, but the day Effie Trinket showed herself to me while I was mid-blink while enjoying a cup of coffee (with her own cup of coffee, may I add!) was extra special. I have worked with her for almost a year now, but this is the first time she has done something like this. I’m new at this, so I could be way off course (advice would be appreciated), but I’m starting to wonder if she isn’t .. maybe not my guide, but some sort of assisting or guardian spirit. Anyway. True story.
The backlash against people professing stories like those above, and like my own, as genuine encounters with the divine* has come entirely from those who wish to dictate the means by which people can conceptualize and commune with the divine, be they religious people who want to characterize Pop Culture Paganism as impious, or antitheists who characterize all divine communion as toxic insanity. To put it succinctly, Pop Culture Paganism is a threat to cherished presumptions and prejudices, and that is precisely why it is so important.
Mainstream conceptualizations of the divine need to be challenged; they are too often presumed to be universal by both religious adherents and irreligious people alike. In fact, the divine is generally mischaracterized as something that is absolute by definition. Looking at the enormously vast number of divine conceptualizations spanning the world and the ages provides a completely different picture of the divine as a metaphysical construct. For the divine to be understood from a scientific perspective it must be considered through this lens: as a naturally occurring concept utilized by many, as both widely varied and thematic in its occurrences, and as something that is engaged on an individual, personal level. That is the picture of the divine that arises from the natural world, by way of the people who live in it.
Based on numerous personal testimonies, it is also sound to infer that people find fulfillment in pursuing the divine in ways which best compliment not only their needs, but also their innate perceptions. This is not merely a matter of finding beliefs that are the most comforting in a chaotic world; it is divine communion itself, direct engagement, that enables theists to feel alive and connected to the world. Professing the divine wherever and however one perceives it is one of the most radically self-affirming things a person can do.
As more people affirm their honed, unique divine conceptualizations and theistic practices, a more complete picture of the nature of divinity will emerge, and that in turn will assist other theistically or religiously inclined individuals toward embracing the paths that are best for them. Along with the potential secularization of theism and religion, this trend seems like unequivocal progress— like something that will without a doubt assist the greatest number of people to become and to be themselves should it continue its advance.
* I have no evidence that the person giving the account involving Effie Trinket actually classified the encounter as “divine”. It seems like something that many Pop Culture Pagans would classify as a divine encounter, and the term “divine” is usually a reasonable descriptor for such events. Still, I believe that self-identification of oneself and one’s perceptions is non-negotiable, and if the anonymous author would prefer a different descriptor I would retract the adjective “divine” without hesitation.