Syncretism
Versus Eclecticism
Gede Parma
I describe my personal path as syncretic rather than eclectic. I do so because I meaningfully, and with purpose, weave the diverse strands that inspire me into an aligned and conscious whole that is an expression of my unique self as a voyager through life. By identifying myself as syncretic, I believe I effectively communicate the dynamic of my personal spiritual path as holistic and impassioned with integrity and will. This is consistent with the Oxford Dictionary definition of syncretism, which speaks of the syncretic philosophy and practice as “the amalgamation or attempted amalgamation of different religions, cultures, or schools of thought.” The ultimate goal is fusion—a union of a multitude of sources and schools of thought that relate to the individual, group, or culture. This is opposed to eclecticism, which Oxford defines as a philosophy that selects “doctrines from various schools of thought,” with no aim of integration.
The ultimate goal is fusion—a union of a multitude of sources and schools of thought that relate to the individual, group, or culture.
In past Pagan civilizations, we can regard the Hellenic/Greek world as extremely syncretic. The example that bears the most relevance to our world and culture today would be the Ptolemaic-founded city of Alexandria on the banks of the Nile delta. Alexandria was not only one of the busiest and most successful trading centers in the Alexandrian-Greek and later Roman world, it was also a melting pot of cultures and customs. The Kemetic (Egyptian) traditions of the people of the two lands gradually melded with the Greek and Homeric civic-approved ceremony, theology, and cosmology to create interesting additives to the overall tradition. One example of this is the striking figure of Serapis (Osiris in his fullness) who was identified with Amun, Zeus, Apis (the bull deity of Memphis), and Hades and was worshipped as the rising and dying vital force of the Nile.* Effectively speaking, a new deity was born that both politically and culturally united the Egyptians and the Greeks. Serapis represented to Ptolemaic Egypt the overt anthropomorphism of the Hellenes fused with the grand lineage of localized spirits and cults that sustained the spiritual life of desert communities connected only by trade, whispered political rumors, and new gods. Many would consider the theology of identifying foreign deities with one’s own pantheon in archetypal/sovereign-role resonance, as was the trend of the Roman emperors, a severely eclectic attribute; however, the compartmentalization of deities as relegated by role and aspect is a personal attitude that is not confined to either syncretics or eclectics. I personally know many eclectics who consider each deity a discrete and autonomous being within the Great Web.
I must make it clear that I do not regard self-professed eclectics as lesser or misinformed than myself. Unfortunately, over the past twenty or so years, the term eclectic as a spiritual indicator in the NeoPagan world has been tarnished by the misconception that eclectics are rampant “mish-mashers.” For example, the common stereotype of an eclectic is an individual who misappropriates cultural customs and traditions and expresses that “whatever works” is the only factor for inclusion. Therefore, an eclectic may cast a Wiccan Circle, smudge with desert sage, and call upon Kali, while offering Kali bananas without concern for congruence or context, respect for cultural origins, or consideration of the efficacy of such things. While this is largely a stereotype, it is a gradual trend within NeoPaganism to casually adopt such an attitude.
All syncretists, by virtue of our nature, generally derive experience and inspiration from an eclectic framework.
Scott Cunningham first published Wicca: A Guide for the Solitary Practitioner in 1988 through Llewellyn Publications. Though Wicca was not the first book of its kind to offer an unbound and eclectic Wiccan framework, it was and is the most popular and has sold over 600,000 copies worldwide. I believe the ethics of integrity and the attitude of revolution underlined by respect found in Cunningham’s books are the true essence and purpose of eclecticism: a spirit unbound by conservative dogma and doctrine, allowing for the inclusion and celebration of personal insight and gnosis, while actively seeking out the eternal wisdom of the worlds. This is definitely my framework, and as an avowed syncretist, I make the following point: All syncretists, by virtue of our nature, generally derive experience and inspiration from an eclectic framework.
Without having first been exposed to a world of infinite possibility and plurality, we are left void of any or all external forms or forces that may inspire, move, and challenge us. We begin a journey by first looking around the place in which we stand (the formative state of mind); we cast the Circle by taking in the horizon at all four directions and gesturing to the Above and then to the Below. Only at the culmination of this do we come to the center within—the womb of gestation, fermentation, and creation. The shadow-pooled refuge beneath the mighty Tree (which is the center within all things, including each of us) that popular Pagan author Christopher Penczak refers to as the place of rotting. This is the process by which we collect all that is of, by, and through us and allow it to mold, rot, and form organic compost. From this compost, potent seeds will grow into powerful trees, reflecting back to us the unique expression of spirit that is “I.” It is here that the eclectic path becomes syncretic holism.
Those who know me personally and who have waxed eloquent with me on all manner of things relating to spirituality and magick would tend to regard me as a bit traditional, but also as a visionary who seeks wholeness and fullness in all things. My personal weekly ritual devotion is a testament and perfect expression of my spirituality and its nature.
During my devotional, I will perform a reconstructed and re-envisioned Greek cleansing of space rite; align with my ancestors and my spirits/deities of blood; honor Hekate as sovereign queen of witches and the Three
