Polemical topics for polytheists (part 8): Identity

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First view: Identity is a fully personal matter, and the modern world is improving one’s ability to embrace it. (Folks on the left incline to this position).

Second view: True identity comes from a large group (like a nation or religion), and these are wearing off in the modern world. (Folks on the right tend to say this).

Balanced view: There are identities (like polytheisms), and these are guided both by personal choices as well as the decisions of a moderate group (like a community, tribe, or local region).

 Although identity has become a topic constantly in discussion, it is also in need of an even-minded understanding of human history and societies. No wonder the modern world finds itself (yet again) troubled and disturbed because of the fierce and extreme dichotomy of the individual’s identity as opposed to that of the large group. It is necessary though to point out that the beginnings of this problem lie further back in time: Ancient empires, like modern nations, forged identities for large groups that extended beyond the natural borders of one’s distinct local group. It is true that these smaller communal identities still remained, but the larger group became increasingly important & superior because of the military nature of imperial power; the “glory” that many perceived could result from such “unity”, or the shame that they feared could come if they did not maintain it, propelled and perpetuated the concept of an ever  larger group. This is how national and imperial power (as far back as the Persians, Greeks, and Romans) began its long course of gnawing away regional identities and the unique cultures that accompany them. The concept of the unified state providing an identity for all its people (the second view above), so common nowadays, is derived from the policies that historians had always believed (till now) led to “reforms” in the Athenian government, establishing a term we take for granted, i.e. “democracy”. Under the tyrant Cleisthenes in 507 BCE, traditional tribes were stripped of their identities and people were to live now in artificial tribes (determined by localities) as designed by the state. People were now to identify themselves not by their family name, but rather by the name of their locality. The pretext for these “reforms” was to prevent inner conflict, but anyone who is familiar with Athenian history will know that such conflicts festered even worse after the “reforms”, but only in new forms—i.e. political parties dividing the nobles and common people (the prototype for today’s destructive dichotomy of left and right parties*), and imperial policies that pretended to unite those opposing forces by conquering other states (see first Athenian empire and Second Athenian Empire). Some justify these measures by citing the importance of unity in defeating the Persian invasion of Greece, but although this system did indeed contribute to protection of the “Greeks” (if we are to use that unifying term), it also led to a bloody war between the two great imperial forces of Sparta and Athens, only to be ended by the conquests of Phillip II of Macedon in preparation for an invasion of Persia, which was badly fulfilled by his son. The conclusion here is that a national & imperial identity is always a fragile, contradictory and artificial concept that drives people to larger and larger conflicts, even as it falsely attempts to unify and elevate them. The Romans went through the same journey and all modern states follow this seemingly “civilized” example without questioning it. On the other hand, it is interesting to note that the exclusive personal identity, i.e. the sort that opposes the communal group, was developed out of this bad environment of artificially collective unity. The result of removing tribal identities was only that new artificial tribal identities arose; we see this with the philosophical schools (Sophists, Stoics, Epicureans, Cynics, etc.) that flourished in Athens during the sixth, fifth and fourth centuries, schools that were later exported to many other imitators of Athens, like the Romans. The concept was then transferred to the Christians and Muslims (hence all the ideological sects) and thus still continues to this day, as the world treads blindly in the footsteps of Athens and Rome. We must oppose this dichotomy of national and personal, of huge and tiny, by seeking a balance and a moderate path. The community, tribe and local region are the natural answers to this problematic question. The model of indigenous peoples (alas, unfortunately declining) once again proves itself to be right-minded and advanced, in the true sense of the word. The modern world loves to smear the concept by calling it “tribalism”, but we polytheists, far more aware of history and the failures of “civilization”, are capable of championing a cause that will help us greatly. History must be revised and re-examined if we are ever to advance ourselves among so many competitors. If they are already declining, why should we follow their same faults? It is a dangerous humiliation to be a pawn in the hands of a large state, a piece of their machine, by making our main identity a national one, and at the same time, it is a sore deprivation to leave one’s ancestral group by pretending that personal or philosophical identity can rise above it. It is my hope one day not merely to call myself a “polytheist”, but to belong to (or at least to prepare for my future descendants to belong to) a communal and ancestral identity. Let us hope (while making a contribution) that the concept of the nation and empire will slowly wear away into confederations that are less centralized & oppressive.

 

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*The Athenian dichotomy of nobles and democrats (or sometimes, moderate & radical democrats) was later transferred to Rome, where it became the dichotomy of the optimates (patricians) and populares (plebeian middle and lower classes), a division that led to civil wars & endless problems, but has continued to this very day.

Polemical topics for polytheists (part 7): Ethnicity and “Race”

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First view: Neither ethnicity nor “race” are important in polytheism, because religion is a matter of spirit and practice and toleration

Second view: “Race” is not so much a social construct as a reality, and therefore necessary in polytheism. Ethnicity is less important and reliable, because it can change or overlap.

Balanced view: “Race” is a rather useless word, but ethnicity is an indispensable concept in polytheism that needs to be redefined* in today’s troubled, modernized and global world.

Scientists hold that people descend from a common stock that migrated from Africa many thousands of years ago. They also hold that all living things descend from a common beginning. There is a tendency to interpret these points, especially in our troubled world, as a means to attain peace and harmony throughout the earth, putting an end to ambition, greed, oppression, and injustice. Although this is a fair & honest field to tread, it requires examination to reach the correct and best path possible with the least obstacles. In my previous piece, I had already gone through the problem of colonialism and imperialism (call them the evil twins, if you will), explaining how they led to the destruction and decline of indigenous polytheisms in history. Since we are living nowadays in the many disturbing consequences of this catastrophe, it is natural that our emotions should be unsettled, in our hopes to put an end to all the misunderstanding and suffering. But if our views are already formed, and look like the first or second above, let us endeavor indeed to attain the very same peace and harmony we originally hoped to restore. A balanced view is thus necessary and I have offered my own sincere and well-meaning attempt at it. If monotheism is a global belief and polytheism a regional one, it is easy to see how badly “race”, a large ill-defined term, applies to the latter. It is also easy to guess why the term was in use from the late 18th century: European intellectuals thought they were superior to other peoples, and thus justified colonial expansion as a selfish means to profit, avoid wars in Europe, and hypocritically “improve” backward peoples. This naturally sounds like a monotheistic idea dressed in atheism and modernism. By the late 19th century, however, something changed: as with all universal ideas, divisions and factions arose to claim which part of the “white race” was the best—this was partly the reason for the extreme madness and horrors of the Second World War. But why replace one extreme with another? Monotheists do so with their endless dualisms of “good and evil”. Globalism and humanism are now held (by many) to be the solutions to the old troubles of the world—more universal terms to complicate the situation further, which we see the consequences of today. There is also a great degree of pitiable irony in it too: the ideas of globalism and humanism (because promoted, if not enforced, by a dominant European culture) are infused with the same old colonialism, only in a different manner. Intermarriage among people of distant ancestry is held to be the badge of toleration and love and harmony, and opposition to it a sign of hatred that needs to be challenged constantly. These dualisms never prosper and always fester. If there is no compromise and common understanding, the problem will persist and grow. Let me raise two simple questions: 1) What is the purpose of having distinct pantheons & cultures when a person of any ethnicity can join them? 2) What is the purpose of believing one “race” is naturally superior to another, when all peoples have Gods? By reflecting on these two simple questions, one arrives at a rather simple conclusion: Ethnicity is inherent in all traditions of polytheism because it is an ancestral mode of belief, but no ethnicity is better than another. We can thus harmonize the common with the distinct. For instance, if someone is a Celtic polytheist, it must be because of dominant Celtic ancestry, but that person should by no means look down on a Hindu polytheist. But should a Celt seek to become Hindu, or vice versa? No. Why? Because in doing so he disregards his ancestors and implicitly considers a foreign pantheon or culture superior to his own. Is it then possible to be Celtic and Hindu at the same time? I think not. Why? Because the pantheons are distinct, based on many generations of ancestors with distinct practices; besides, the Gods can be jealous and territorial, much like us. The next question is, what of the case of mixed ancestry? This is the complex business that requires most reflection, but simplicity is always possible. I can think of some convenient ways to apply mixed ancestry to polytheism, and I will distinguish these in two groups:

A) With mixed ancestry from very distant lands, one may consider one or more of the following:

1-Choose the side that resembles your features most. The human face tells a sacred and wonderful story about the ancestors that must always be embraced and accepted.

2-Men may choose the side with paternal ancestry and marry from someone within that culture. Women may side with maternal and marry accordingly.

Random example: Dwayne Johnson has mixed ancestry from Celts, West Africans and Polynesians, but he looks more Polynesian than Celtic or West African. He may thus take the side of the Polynesians, who are dominant in his features.

N.B. People of such mixed ancestry may still worship the ethnic Gods of both sides, but a gradual transition into a dominant culture and pantheon is always more convenient. It is no secret that the vast majority of people with mixed ancestry from distant lands suffer more or less from a confusion about their identity.

B) With mixed ancestry from lands not very distant, one may do the same as above, or additionally:

1-Choose a middle ground or culture to approximate your two sides.

Random example: Myself! I have ancestry from Hellenes, Southern Illyrians and Northern Egyptians. My dominant side is Hellenic and my face says so. I have chosen the side of the Hellenic pantheon and culture only, while maintaining a very considerable interest and great reverence for the Illyrian and Egyptian pantheons and cultures, which were historically quite approximate to the Hellenic.

Let me conclude this long post by saying that I know very well and by personal experience how a mixed ancestry can be problematic in many ways. Even though my ancestors are not too far apart, the cultures sometimes (for various historical reasons that one can’t change suddenly) can clash here and there. There can also be contradictions: The Greeks nowadays are known to admire Egyptians far more than their nearer kin, the Albanians. Once we understand and experience the ease and comfort of being at home, and indeed at one home, the current absolute view towards intermarriage will change. We need to regionalize and re-indigenize everything, including marriage. Intermarriage looks pretty and interesting in the beginning, but it usually leaves behind a trail of confusions and misunderstandings, sometimes with irreconcilable problems and regrets. My now separated parents could tell a fine story as to why this is indeed the case!

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*The word ethnicity is derived from the Greek εθνος (ethnos) which anciently meant people or nation, and by extension, also custom. It is easy to misunderstand “nation” here as alluding to a large number of people, whereas in ancient times the notion was synonymous with “large tribe”. It would be useful to steer away from huge concepts as much as possible and embrace regional identities, which would be consistent with polytheism. An idea of the “nation” will inevitably exist, but it should not prove at the expense of regionalism. In the case of Greece (for example), the Cretans have their ethnos, the Macedonians the same, the Peloponnesians likewise, etc. They may all be Greek, but they are Cretan, Macedonian and Peloponnesian first. These distinctions are necessary for indigenous polytheism, the revival of traditions, and indeed necessary for avoiding the nationalism and globalism (either material or ideological) that are plaguing the world’s cultures and stability today.

 

Polemical topics for polytheists (part 6): Indigenism

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First view: The indigenous people of the world are faring very well and are part of modern society, therefore they don’t need our help

Second view: The indigenous people of the world are in great misery and they need to be championed by everyone born with privilege (i.e. people descended from European colonists)

Balanced view: If we all think of ourselves as indigenous to a certain part of the world, and act accordingly, the problem will be solved.

Although it was my intention to consider ethnicity and ethnic religion, it is impossible to do so without understanding indigenism and its integral place within the system of polytheism. In ancient times, the various peoples of humankind spread themselves through the Earth gradually and accidentally in the course of many tens of thousands of years. When these journeys ended, and most lands were inhabited, peoples diversified further within distinct territories to form distinct cultures, practices and languages. It is difficult to determine when exactly this permanent or regional settlement occurred, but it seems to have been (in general) hardly later than the past three thousand years ago. However, with the rise of population (mainly because of agriculture), states arose and battled for wealth and power, and before long, the vile spirit of imperialism was born, and its lust for absolute domination, false glory, and unjust expansion began. As shown in the previous series (good and bad polytheists), we see it occurring throughout the world where agriculture was adopted along rivers, even (though to a lesser degree) in South America with the Incan Empire. It is thus easy to understand how indigenism lost to imperialism and its twin colonialism.  After  extended periods of growth (following fall of the Roman Empire) an absolute tragedy occurred in Western Europe: Ethnic groups on the margins of national empires, formerly indigenous Celts, who were now oppressed and disliked by the new dominant cultures based in the capital cities, undertook to colonize actively (as if in escapism) the New World. It is no secret that most settlers in the New World were poor, scorned and therefore hungry for some sort of wealth or acknowledgement— the Spaniards on the fringes, the Northern & Western English, the Welsh, the Irish, the Scots, the Portuguese, the Scots-Irish, the Hugenots of France, the Southern Germans, etc. These people had been oppressed by an inner colonization & imperialism in the form of nationalism, and now they were tempted to help themselves, not knowing that they were also feeding the same oppressive system of nationalism, and this again at the expense of other indigenous people. Thus, by a most unfortunate twist of fate and conspiracy on the part of the theocratic & national forces, the marginal groups of Europe, formerly indigenous, founded their own theocratic & national systems throughout the New World, in order to prove themselves and put an end to their former oppression, as if in defiance of the native countries that had scorned them. The obvious observation here is that imperialism and colonialism cause destructive cycles that expand and diversify themselves—the very definition of a disease. But since this is not a conclusion, we must answer the question, what is to be done nowadays? Although I am somewhat biased to the second view above, it seems to imply (ironically) that people of European descent will be committing only another sort of colonialism by championing and speaking on behalf of indigenous peoples. The solution? Leave. Yes, leave however and whenever you can to rediscover and resettle your indigenous homeland. This is already a time in history during which people are travelling more than ever and changing their residence constantly, because it has never been easier; this is likewise a time when several parts of the world, especially Europe, is declining in its birth-rates. As polytheists, it is furthermore impossible to overlook we are rebels and more or less distant from our families. So, what can be the excuse? Say what you will, but I’ll maintain that the Hellenic Zeus has no place out of the original lands inhabited by Greeks, nor do the Celtic or Germanic Gods belong to America, Canada, Brazil, Australia, or any part of the New World. By worshipping them there, we commit a sort of absurdity, and above all, we disappoint our Gods by alienating them from their original holy areas and at the same time, we anger them by allowing them to encroach on the lands of other Gods. Now, if you ask me, how can Gods own lands? The answer is quite simple: Since every indigenous people has their pantheon, the Gods preside as patrons of the land and all that belongs to what we call nature. What makes us different from monotheists is that we don’t believe there is one supreme, omnipotent, omnipresent (aka imperial) deity ruling over all peoples and all parts of the Earth. Gods and cultures and peoples and lands in polytheism are all connected within distinct groups, which all have the right to remain and continue, with neighborly exchange and sharing, otherwise we commit imperialism and colonialism. Another difference from monotheists (and their descendants the modernists) is that we don’t misuse the universal term “humanity”, as if to show we are all happily united as one people on one earth*. If Zeus can exist within Ireland, it can only mean he is appropriating the thunder of Taranis. If Taranis or Odin can exist within America (with a majority of people as descendants of colonists), it can only mean they have overthrown the realm of the Great Spirit, and therefore they are superior to it because of current supremacy. If this seems wrong, it is because we are too accustomed in our thinking to the transcendent immaterial side of divinity only, as practiced by monotheism, while forgetting of the solid material side. Let us therefore no longer be tokens and playthings in the hands of colonialists and imperialists. Let us do our part to end the problem of immigration by replacing its false economic purpose for a real cultural one. Let us then return to our own ancestors and Gods in the true sense and spirit of the word, by returning to their lands.

 Please visit this website, if you are interested in learning more about an ambitious project & discussion of unsettling America and re-indigenization begun by a fellow polytheist. N.B. The author uses the term “whiteness” in the sense of “westernization”, not in the sense of “race”, and she explains this under the section “heal whiteness”.

*Humanity is a generic term that really bears no significance as a united and universal concept, except when monotheism is applied (or its descendants: atheism and modernism). One god leads to one people, doesn’t it (just as atheism leads to people vs god, ironically)? But this only means that imperialism is in force by one culture over all others. Notice how the language of “humanity” is English nowadays. Surely that has a connection with British and American imperialism? And surely that extends to cultural values also? This is by no means a coincidence.

 

 

 

Polemical topics for polytheists (part 5): Community

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First view: There is a growing community of polytheists, who happen to be active individuals online

Second view: There is really no community at all for polytheists, but they pretend there is

Balanced view: We should use our groups and communications online in order to make a transition towards communities on the ground

As things stand, it is a ripe time for the growth of polytheism in many parts of the world. Various freedoms, a quick access to learning, and the decay of monotheism encourage us to go forward and seize the day. But while we are enjoying these fruits while going forward, should we not also look forward and plant the seeds of our fruits? We all know the consequences of a lack of foresight and an attachment to the present only—add to that our individual concerns and comforts, which we often place above all other things. Polytheism is not a fashion that we put on and display, to share with others on social media, or to stand out in a crowd. It is rather an organic and structural entity that is only nourished and managed—no, kept alive—with proper care and collective effort. I wish I were sitting at the moment around a campfire sharing stories with fellow polytheists, rather than writing this piece alone. There is a question to be reflected on seriously: how do we define community and how do we wish to see the future condition of polytheism in the world? Here I recall my thoughts and the discussion I had with my kind readers in the first part of this series, regarding the common vision and mission of polytheists. The necessity of a community on the ground is one that can never be emphasized enough. Planting the seeds of the fruits we enjoy is one good step, but scattered individuals can only serve themselves and a few others by doing so. The next step, which determines whether we will enjoy the fruits for many generations to come, is to come together in order to survey, build, till, sow, irrigate, and harvest.* This is not so much a project, as an extension of a simple notion—that of settling. Why do people tend to marry and settle in a certain place with their children? Because that is what leads to a more convenient life of sharing and caring. Many families of a certain culture and belief make up a community. I am biased towards the second view, from time to time, because I hear the first view too often. But why not combine them rather than make a dualism out of it? We can and should exist in local and distinct communities, while participating in the modern world. There is much room for variation in this, and a pluralism of communal models can be considered and accepted, according to the needs and opinions of each community—which is the case with monotheists today. We can certainly discuss and differ on such models, but we can’t let individual comforts & opinions delay the formation of lasting communal structures for our future generations. I would dare say it is not even acceptable to the Gods that people should worship too much individually, so long as we are able to get together. As much as we seem comfortable, we are actually in a state of survival and self-preservation, if our numbers and the competition is taken into consideration, much less the dangers we could face one day, if monotheism rises up again to a state of fanaticism. There is one community of polytheism I can think of which has undertaken the project (i.e. Asatru), but I have a disagreement with their method—I can’t understand why a northern Germanic tradition would accept all “European” people. This leads to another consideration about “race” and ethnic religion, which I will look into in the next topic, because it is almost inseparable from the same discourse of community or at least inevitably connected to it. Meantime, let us look into community and the necessity of it for our preservation and continuity. Are any of you fellow polytheists comfortable enough with knowing a few people like yourselves, either family or friends online? Surely you must be lonely as I am, more or less, and in need of many more people like you within your life daily and in person. 

 

*The metaphor of the farm and agriculture is perfectly applicable, although I don’t mean extensive or intensive agriculture, but one that supports a community of a modest number with as little interference with nature as possible.

Polemical topics for polytheists (part 4): Monotheists to learn from?

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First view: Since monotheism is opposed to polytheism, we can learn nothing from monotheists

Second view: Since monotheism is another system of belief & culture like our own, we can generally learn as much from monotheists as polytheists

Balanced view: What we can learn from monotheists is limited, but it can be of great importance for our successful competition

If there is no question that monotheism has brought much detriment to the world, there is also no doubt that its adherents exceed our own (at least nowadays) in resolution, unity, and action. The many centuries that separate us from our pious and powerful ancestors should make us far more active and concerned for the welfare of our ancient ways and beliefs than we have been. It is excellent for us to teach or remind ourselves of the good (or indeed bad) examples of famous ancient polytheists—that is a sacred duty. But if this brings us inspiration or admiration, we are still not prompted to action and energy as much as we would be by the example of a monotheist. Be it from shame or jealousy or both, when we see our rival successful or powerful, we seek to do something similar with far more passion and concern than if we see our friend in the same situation. Even the Gods themselves underwent and undergo such emotions. It need not be shown how this is not only natural, but also necessary and useful. And since our world today is still dominated by monotheists, we must act accordingly and beat them at their games. For this purpose, we can learn from several ancient and modern examples. Moses is said to have suffered and sacrificed his high position in order to save his people from bondage in foreign lands by rebellion and then given them laws in their native lands. Although this is largely false propaganda, it remains a powerful story for monotheists and in our own case, it suggests that we need similar leaders who will rise up and inspire us all to action and unity. Paul of Tarsus is regarded as a Christian saint because he traveled and preached zealously throughout the Roman Empire; he wrote letters to existing congregations, established new communities, and is said to have been crucified for it. We polytheists don’t lack ancient martyrs, but where is the one today who can approach such piety when it is needed most? There were many Christian apologists who wrote tracts and engaged in debates with polytheistic authors—the disputation must return in public. Just as Christians attracted new followers because they were a “counter-culture” against Roman hegemony, we can and must do the same against Christian dominance! Next, where is a rich Hindu or capable polytheist who can rival Louis IX’s zeal, give up several years of his or her life, and return victorious after an ideological and cultural campaign, not a military one? Who among us polytheists can do what Loyola accomplished, in establishing a new movement of education and schools for youth that spread very quickly throughout Europe? Give me a polytheist, who like Eliezer Ben-Yehuda, can reinvent and re-establish an ancient language for a new people like the Jews in Israel! Show me the polytheists ready to match with the unyielding zeal of the Jehovah Witnesses or the noble patience of the Amish—Rise polytheists to greatness, while you may!

Restore our families, Ye Gods of Love,
And You of War, our breasts to vengeance move!
Redeem our shame, oh raise our hearts and hands
To worship rightly, and regain our lands!
Condemn’d are they who left our ancient path;
May their invented guiles inspire Your Wrath!

Polemical topics for polytheists (part 3): Systematic “polytheism”

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First view: Polytheism is a mode of religion that governs the relations between people and Gods.

Second view: Polytheism is a mode of philosophical thought that governs how the world is viewed.

Balanced view: Polytheism is a religious, cultural, and social system based on tradition that governs our relations with the Gods, our way of life, and the world itself.

Words and terms can sometimes entrap those who think they are served by them; languages are by nature imperfect, especially when a complication arises because of time and tradition. There are also the problems of common usage, connotation, newly coined words, and mixing cultures. One thing is certain, however, within the scope of our discourse: The English language, together with probably most modern languages, does not contain a word that adequately explains “polytheism” as a concept or system. The word “polytheism” in itself is artificially constructed to provide a contrast to “monotheism”, a later system that supplanted its predecessor. Since both are defined through their differences, what we have left amounts only to “religion”, without the necessary considerations that accounts for the greater system that existed surrounding belief and worship. To think of either monotheism or polytheism merely as a religion, as many do, is to fall into the trap of modern language and its tendency to isolate or specialize terms, as well as to pretend it can encompass all ideas, beyond the confines of culture. The first and second views above are also examples of a kind of dualism that is at best unnecessary and at worst factious. Both views are correct, but they are also both partial, leaving out something greater that makes a complete whole. It behooves us in such a case to use larger words, as shown with the balanced view above. The worshipping of Gods existed amidst a cultural and social framework: There was agriculture or pastoralism to support their worldview, there was little pollution or oppression of nature to spoil it, there was oral tradition that passed through generations, there were customs that weren’t questioned or challenged selfishly within the group, there were priests or holy leaders who were revered by all (but not in a theocratic manner), there were elders and matrons who were respected by the young, and certainly there were communities of people that depended on one another. These are examples of a system surrounding the worshipping of Gods; take those all away and you are left with “religion” or “philosophy”, an isolated idea that applies to thinking and to individuals, more proper for books and discourse than as a true way of life. We should all aim at exploring and embracing all the parts within the larger system of polytheism that once existed in the better and more balanced world of our ancestors. In doing so, we will purify our worldview of the remnants of monotheism and its system, and lead a life that is more harmonious with people, nature and the Divine Beings.

Polemical topics for polytheists (part 2): Modernity

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First view: “Modernity is a blessing that should be embraced, because it has made us advance”

Second view: “Modernity is a curse that should be shunned, because it has ruined the world and nature”

Balanced view: “Although tradition is by far preferable, part of modernity is important to use for the time being”

The best way to describe modernity would be to consider Western Civilization*, which is in effect a synonym, as well as to look at the world as it stands. The systems of capitalism and globalism prevail; there is excess in everything and everywhere, because everybody tends to imitate the Western way of life. There is comfort to the degree of decadence, and satisfaction (much less true happiness) is hard to find, because society is no longer cohesive and communal. A great deal of imbalance threatens to turn a world, which has seemingly been reformed and improved, into a monster. Meantime, being trapped within this system, we polytheists can only hope and act to the best of our ability. At least modernity, through advancements in archaeology, provides us with the means to rediscover our ancient heritage, and through technology, to connect with one another quickly. It could even be said that the subversive and imbalanced qualities of modernity have allowed us to exist freely again, through the decay of monotheism. In an ideal world, the aforementioned second view would be best, but according to reality, we must carefully make use of some of the advantages of modernity (at least for the time being), if our intention is to rise again and compete successfully with our rivals. But careful we must be: modernity does not distinguish between monotheism and polytheism in its subversions and imbalances. For that reason, we’ll need to treat it like a tool and acquaintance, rather than a master or friend. When it falls to a choice between polytheism and modernity, there should be no hesitation to choose the former. And when modernity is no longer absolutely necessary, we should be the first to lay it aside in favor of an older, happier, and humbler way of life that is more balanced and more traditional, putting nature and culture above money and machine.

 

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*A very suitable acronym would be WC