Hello Symposiast! I’m Dr. Angela Puca, a Religious Studies PhD, and this is your online resource for the academic study of magic, esotericism, paganism, Shamanism and all things occult. Today, I’m here at the University of Cambridge. I’m like super excited. I will be presenting a paper on apocalyptic visions and views in contemporary paganism, with a focus on Pagan Survivalism and Heathen Preppers. I hope you stay tuned so that you can see my paper and see how beautiful it is here. Isn’t that fantastic? Thank you all so much for being here, and don’t forget that this is a crowdfunded project. If you have the means and want to support Angela Symposium, please consider supporting my work with a one-off PayPal donation or Ko-Fi or entering my fantastic Inner Symposium on Patreon, and you will find all the options for supporting this project in the info box, in the pinned comment, in the bio, everywhere. Also, if you like this paper and if you like my work, don’t forget to SMASH the like button, subscribe to the channel, activate the notification Bell so that you will never miss a new upload from me and, as always, stay tuned for all the academic fun.

This time, it comes before the paper because I’m not sure that I will have time afterwards to film this, but yeah, thank you all for being here, and I’m so excited; I’m at Cambridge. Yay!

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So, first of all, thank you all so much for being here. I’m Dr. Angela Puca, and I’m very pleased to be presenting my paper here at the University of Cambridge for the BASR Conference. I’m a religious studies PhD, and I also have an online project to deliver academic knowledge on paganism, witchcraft, and esotericism to a wider public. In case you’re interested in checking it out, it’s called Angela’s Symposium. My paper is on Pagan Apocalyptic Narratives, with a special focus on Pagan Survivalism and Heathen Preppers. Thank you, Andrew Reitemeyer, who was my research assistant in preparing this paper. So, this is a survey that I conducted in August 2023. I will keep referring to the survey throughout my paper. So, the data was analyzed on 200 responses. I got more as time went on, but I had to decide when to stop collecting the data and start analyzing it.

So, as you can see, the significance of things in the apocalypse for pagans is not that much at all. So, in fact, it is a minority. But at the same time, it is still interesting, I would say, to look at the narratives around that and what they can tell us about paganism more generally. So, the dawn of the 21st century has been overshadowed by increasing apprehensions surrounding global environmental changes, and the apocalyptic lens through which these issues are viewed has intensified as nations grapple with the consequences of escalating climate change, a global pandemic and the deterioration of ecosystems.

Now, this paper aims to navigate these uniquely Pagan perspectives, critically exploring the alternative apocalyptic discourses found within and leveraging interdisciplinary methodologies such as textual analysis, netnographic fieldwork and discourse analysis. This research seeks to draw parallels and distinctions between Pagan beliefs and more conventional apocalyptic views. Furthermore, by delving into the Pagan understanding of the Apocalypse, I aspire to elucidate how these narratives contribute more broadly to discourses surrounding environmental crises and envisioning possible futures.

I think that understanding Pagan apocalyptic discourses is not merely an academic exercise in world-facing environmental struggles. The voices that narrate these potential endings and beginnings play a pivotal role in how humanity prepares, reacts and innovates. I think that by shedding light on Pagan narratives, I hope to endeavour to enrich the global conversation on environmental futures, offering alternative views that may inspire, challenge, and even transform the prevailing notions.

Now, as societies evolve, so do their stories of endings. Apocalyptic narratives whose kind of prophesies of world-altering climaxes are not exclusive to modern times. They have punctuated human history, and they reflect our anxieties, hopes and perennial quests for understanding of our place within the universe. At the core of many religious traditions lie tales of cataclysmic events, judgments and renewals, often intertwined with moral codes and lessons.

Within the dominant

monotheistic religions, the Apocalypse is often presented as a terminal event, a culmination of a linear progression of history. These narratives typically encompass divine retribution judgments and, in some cases, the promise of a renewed world for the chosen or righteous. Such views, which have permeated Western cultural and religious consciousness for millennia, are inherently dualistic, juxtaposing forces of good and evil in a grand Cosmic battle. Yet paganism offers a departure from this linearity: the Pagan worldview, diverse and rooted in the rhythms of nature, is often imbued with cycles rather than straight paths. Here, endings are but a prelude to beginnings, and destruction is a necessary precursor to creation. Such beliefs, anchored in the observation of natural phenomena, like the changing seasons or lunar phases, offer a distinctly different lens to view the concept of the Apocalypse.

So, this is where you will see various charts and graphs from the survey. So this is a confirmation, as I said, that most of the respondents see the Apocalypse as something cyclical. So, how do pagans envision the Apocalypse? So, there are a few elements that emerged from the survey, certain core themes that I will now cover.

First of all, spiritual transformation.

Many respondents to the survey view the Apocalypse as a spiritual event leading to either unification with divine powers or an awakening of spiritual energy. This is often related to ideas about personal transformation and growth.

The second theme is the cyclical nature of the Apocalypse.

A substantial number of respondents allude to the cyclical nature of apocalyptic or transformative events. This could be in a cosmic sense, a social sense or tied to individual spiritual development.

The third is moral and social decay.

This kind of surprised me, but there’s a recurring notion that moral or social degradation will lead to an apocalyptic event. Some respondents view humanity as being on a path of increasing depravity that could end in destruction.

Then we have diverse cultural and religious interpretations because, really, many respondents discuss the Apocalypse in the context of their own traditions. So, of course, there are variations, and some have an approach that is more linked to Norse mythology, others more linked to Eastern philosophies. Each tradition seems to have its own interpretation of what the Apocalypse looks like and what it is.

Then, we have environmental concerns.

Several responses make a direct connection between the current environmental crisis and apocalyptic outcomes, suggesting that the degradation of the natural world could lead to a catastrophic event.

Then there’s the personal experience and individual interpretation because some respondents view the Apocalypse on a personal and individual scale, and it’s not as if these grand events are going to affect everybody. So, it is more focused on the idea that the Apocalypse can be an internal journey or even an internal state of realization.

Then, we have the uncertainty and the multiple possibilities because many respondents note that the exact form an apocalypse might take is unknown and open to interpretation. So, they offer various possibilities ranging from natural disasters to spiritual revelations to the effects of war. So many things were brought up. So these themes collectively illustrated a diversity of perspectives on the concept of Apocalypse, drawing from a wide array of cultural, spiritual and personal beliefs.

Now, let’s talk about pagan survivalists and Heathen Preppers.

So within the Pagan Community, there is a subset of individuals known as Pagan Survivalists or Heathen Preppers but also Pagan Preppers, who engage in so-called doomsday prepping. These individuals believe in the possibility of a catastrophic event or societal collapse and take proactive measures to ensure their survival. So, I will now explore this phenomenon. So, people, as I said, this is a sort of a subset within paganism, so it is really a minority but still interesting to look at. They are present within the broader Pagan community, and they emphasize the preparedness for various forms of societal and natural catastrophes. While this is not universally accepted or practised across the Pagan Community, Pagan survivalists focus on self-sufficiency and traditional skills and often espouse a formal spirituality that emphasizes the earth and nature as central elements for survival and ethical living. And like other forms of survivalism, pagan survivalism may include preparing for scenarios like economic collapse and societal upheaval or natural disasters; the distinctiveness lies in its integration of pagan beliefs and practices, basically, such as rituals or nature-based spirituality in this preparation for the doomsday prep.

For the Heathen Preppers, this is a term that can refer to individuals who identify with Heathenry, a modern Pagan religious movement that is inspired by the beliefs and practices of pre-Christian peoples in Northern Europe. These individuals combine a hidden spiritual outlook with a prepper orientation, preparing for various types of societal or natural crises. Their preparations might include stockpiling foods, learning ancient crafts, practising traditional combat skills or other activities aimed at self-sufficiency and survival. Heathen Preppers may have a particular focus on ancestral traditions, valorizing the skills, wisdom and resilience of past generations and seeking to apply them to potential future scenarios. Their preparations are often imbued with spiritual or religious significance, seen not just as practical measures but as forms of spiritual discipline and even devotion. So it should be noted that both Pagan survivalism and hidden prepper orientations are diverse, really, and can vary widely in their beliefs, practices and motivations. Some may emphasize environmental sustainability and harmony with nature, while others may focus more on self-defence and autonomy.

Now, let’s look at the historical and mythological perspectives. To understand the origins of Pagan Survivalism, it is important to examine the historical and mythological perspectives that shape Pagan beliefs about apocalyptic events.

In ancient Greek mythology, the Titan Prometheus stole fire from the gods and gifted it to humans. These acts of defiance against divine authority and the subsequent punishment by the gods can be seen as a precursor to the idea of challenging established systems and preparing for survival in the face of adversity. Furthermore, indigenous cultures from the Pacific Northwest have their own narratives of fire being stolen and gifted to humans. These mythological stories highlight the significance of fire as a symbol of survival and resilience, which is very much used by Pagan Preppers, by the way. And most of them, at least the respondents of my survey, I should mention, are from the US. That’s why I’m mentioning indigenous cultures from there. In Western religions, fire is often associated with destruction and apocalypse, shaping modern perspectives on fire management. However, in paganism, fire can be seen as a tool for transformation and renewal, which may influence the beliefs and practices of pagan survivalists.

As for the cultural influences, culture really plays a significant role in shaping how fire is perceived and managed in society, and the increasing risk of catastrophic wildfires has led to a shift in attention towards this indigenous farm management as an alternative to the common fire suppression paradigm. These types of practices, which are rooted in indigenous knowledge and traditions, emphasize the importance of controlled burns and sustainable fire management techniques. Pagan survivalists’ major inspiration from these indigenous practices, which they sometimes actually openly mention, recognizing the value of traditional ecological knowledge and the need to develop skills for self-sufficiency in the face of environmental challenges by incorporating elements of these indigenous practices into their survivalist strategies. So, Pagan Preppers really try to create a more sustainable and resilient future in their view.

Now, let’s look at the motivations and beliefs. The motivations behind Pagan Survivalism can vary among individuals, but there are some common themes that emerge. One such theme is a deep connection to nature and a desire to live in harmony with the earth. Paganism often emphasizes the secretness of the natural world and the interdependence of all living beings. So, for Pagan survivalists, the connection to nature may drive their desire to prepare for potential disasters and protect the environment.

Another motivation for Pagan Survivalists is a sense of self-reliance and empowerment by acquiring survival skills, stockpiling resources, and forming community networks. They aim to regain a sense of control over our lives in this uncertain world. This self-reliance is often rooted in a reduction of mainstream consumer culture and a desire to live more sustainably.

And that’s for the apocalyptic narratives in paganism. Let me see, yes, and as for the apocalyptic narratives in paganism, they are not really unique to paganism, and not all pagans subscribe to apocalyptic beliefs. In fact, as I saw from the survey, the importance of apocalyptic beliefs is very, very low. It’s not as important; really, it is a very small minority within paganism. However, for those who do, apocalyptic narratives can serve as a source of spiritual meaning and guidance. So, in paganism, apocalyptic narratives are often intertwined with concepts of cyclical time and the cycle of nature. As we saw, the idea of an impending Apocalypse can be seen as a metaphorical representation of the natural cycles of birth, death and rebirth. Pagan Survivalists may interpret apocalyptic events as opportunities for personal and collective transformation, aligning with the cyclical worldview of paganism.

Pagan survivalism or Pagan prepping is a phenomenon within pagan communities that reflects a belief in the possibility of catastrophic events and a proactive approach to ensure survival, and, as we said, it is rooted in certain historical and mythological aspects. But it has a strong, empowering nature to it. So, let’s discuss that as well. One of the most compelling aspects of pagan apocalyptic narratives lies in their capacity to inspire change. It’s not something that is meant to sort of drag you down; it’s something that is meant to empower you and allow you to learn new skills. Far from evoking despair or fatalism, as some stories often instigate, like a sense of disempowerment, these stories and these views tend to inspire a sense of action and responsibility. This is particularly evident in Pagan Survivalism and Heathen Prepper orientations because they are rooted in paganism’s inherent reverence for the earth and nature. Hence, these groups see challenges like climate change as an opportunity to embrace self-sufficiency, reconnect with natural cycles and prepare for any eventuality. So, the notion of preparedness in these subcultures extends beyond mere survival; it embodies a spiritual duty to protect, restore and harmonize with the environment.

It, therefore, shifts the lens through which we view environmental challenges, seeing them not as insurmountable or as obstacles that we cannot overcome but as opportunities for renewal and reconnection.

Let’s see the implications of pagan survivalism. So, the intertwining of pagan apocalyptic narratives with environmental activism is particularly noteworthy because, as we mentioned, it is something that can really inspire change. It’s not something that is meant to drag people downwards or inspire a sense of fatalism. It is not something that is meant to say, “This is going to happen, and then you are doomed.” The apocalyptic views within paganism are something that is meant to inspire change.

So, the pagans are able to live more sustainably and to live in connection with the earth and with nature and the environment in a way that is not destructive towards the environment. And also to prepare in a way that allows you to still live in harmony with the natural environment., but that allows you to develop the skills necessary to live, thrive, and survive, even if the worst-case scenario were to happen.

Another thing that is quite interesting is that in Pagan views of the Apocalypse, you don’t have a metaphysical. There are some traditions that tend to have a more metaphysical idea of the Apocalypse, but even in those cases, contemporary paganism; contemporary pagans tend to interpret them in a more metaphorical way; the way pagans see the Apocalypse is very material is very rooted in what’s actually happening around us and the potential consequences of what’s going on and what we’re moving forward. So, this is another interesting aspect, I would argue, about paganism.

So, in conclusion, as the world teeters on the edge of environmental change, the narratives that we propagate about our past, present, and future are extraordinarily powerful. So, Pagan apocalyptic stories, enriched by the contributions of Pagan Survivalists and Heathen Preppers, provide a vital counterpoint to the often fatalistic dialogues dominating today. So, I hope that this paper contributes to a wider understanding of how diverse religious traditions intersect with, inform and inspire viable solutions to global challenges.

Thank you.