Tag Archives: Monotheism

Polemical topics for polytheists (part 2): Modernity

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

Polemical topics for polytheists (part 1): Our vision and mission

Between two differing sides or two opposing extremes, there is always a balanced position to be found that mediates and reconciles them harmoniously, for the good of all parties. All sides and extremes exist for a reason and rightly claim our attention; the purpose should be to combine the beneficial points of those sides whiling avoiding the harmful. Seeing how useful this method is, I will endeavor to pursue it on this topic as well as on future ones. Therefore, to the question of “what is the current vision and mission of polytheists in the world?”, these are three possible answers,

First view: “Our mission is to embark on personal spiritual journeys and our vision is to be strongly connected with the Gods.”

Second view: “Our mission is to work together towards undermining monotheism and our vision is to rule the world”.

Balanced view: “Our mission is to work towards strengthening our general standing and our vision is the re-establishment and continuity of our religions & traditions throughout the world.”  

It is evident that none of these views are absolutely right or wrong, for that would depend on the context and circumstances of each. The third, however, appears more reasonable in a reconciliatory sense: Instead of the rather passive, solitary course of the first view, and the hostile expansionism of the second, the third view adopts a path that is both active and agreeable. We do certainly need spiritual journeys and strong connections with the Gods, as we also are required inevitably to compete with monotheism and restore our presence in the world. The true way to balance both is to re-examine our priorities and actions, according to our current situation. Comparisons with other individuals or groups is necessary and beneficial for such a task, since existence and growth depend on outer forces and circumstances. If strength comes both from inner conviction and unity of the group, what is the yardstick to measure this strength? Comparisons are necessary to determine that. So, let’s consider this question: how strongly does polytheism stand at the present time in comparison with monotheism? The answer is rather obvious and unfortunate, but it should make us think and act better, especially when the field for growth and improvement is really ripe and hopeful. Monotheism has already been declining, which is the reason why most of us are actually polytheists at the moment. We are now many individuals, with an opportunity to rise, but do we think of ourselves as a collective entity with a common mission and vision? Solitary worship and personal devotion is what we begin with, because we are forced to do so, and it is certainly good, so long as it does not obstruct unity on the ground. Fighting monotheism, on the other hand, is not really possible or reasonable, if victory is what we aim at. The means should not be confused with the end. Our end and purpose is to secure a strong framework to build our hopes upon, but like all foundations, it will require foresight, action, prudence and skill. Communities must form in order to take up this project successfully, otherwise our little structures will crumble or at least remain small and scattered in the face of powerful competitors. Can we truly have a long-lasting mission and long-sighted vision without strong communities? I think not.

Polemical topics for polytheists (introduction)

Polytheism has been undergoing a gradual revival, particularly within the last decades, while monotheism has declined.  During that time, the world has also experienced many extraordinary changes under modernity, which is still continuous. In many respects, modernism and monotheism affect the quality of our professed polytheism considerably, because we live in a world that is dominated by them. Polytheism is as much a holistic system as modernism and monotheism, extending beyond religion and belief; it is a way of thought, action, and indeed life. In the infancy of our revival, it behooves us to examine and reconsider several important points that constitute what polytheism truly is, if our intention is to bring this polytheism to maturity. Discussion is always essential at this time, and though debate and disagreement are inevitable, our attention should not be drawn away from our common vision, which is, to restore polytheism to what it once was. I hope to see the day when our restoration is fulfilled at the hands of great men and women, but in the meantime, let us advance steadily and surely, improving our capacities for spirit and learning as we go. To that end, I have laid out a plan for a new series, which I have rightly termed “polemical topics for polytheists”. There are many points of controversy and disagreement that we polytheists either avoid or wield, to serve our purposes, whatever they may be. But can the middle course of discussion be taken? I think so, especially if our purpose is to serve polytheism and the Gods. In the course of the series, I will attempt to present my thoughts on as many as 40 topics that need to be resolved, or at least understood, amongst polytheists of the present time. I don’t profess my views will be perfect or exemplary, but they will be candid and balanced, to the best of my ability; in doing so I will also take care to use ancestral tradition and ancestral wisdom as a general reference to guide me throughout my endeavors. Do please share your own thoughts, whenever you wish; I can truly discuss only when you participate, and my views can truly be beneficial only when somebody engages with them. To encourage you, I offer a short sample of the topics: education (of children), moral relativism, separatism, feminism, shamanism, philosophy, and technology. With that, let me say that part one comes out within a few days; watch out for it!

Good and bad polytheists (part 20): Conclusion

Papyrus scrollAfter presenting various historical characters and stories from a range of almost 4000 years, a conclusion is needed to put an end to the series. After the 13th century, polytheism declined gradually throughout the Old World, surviving only in the Indian and Far East, as well as in other isolated places where some traditions have endured even to this day. At the end of the 15th century, as we know, the New World was linked to the Old, and the indigenous polytheism of those lands began a decline also at the hands of the Christian conquerors, though not without their own instances of bravery. When we polytheists of this day look back, we marvel at the changes that the world has gone through at the hands of mankind, and we forget the many stories and lessons about our ancestors that have long since past. Of the great and known personages that history has left us with, we find that not all of them were exemplary and good; indeed, in some cases, they contributed, by means of their selfish actions (knowingly or unknowingly), to the rise of evils and misfortunes that still plague the world.

The question remains, how exactly can a good polytheist be known then, and distinguished from a bad? Part of this answer is obvious to all, because the good and bad has certain universal standards. Generosity, courage, fidelity, humility, magnanimity, piety, prudence, honesty, justice, etc. are examples of virtues that are known to be good throughout the world and have been held as such throughout history. The other part is more particular to culture and the circumstances of the times. A good polytheist will always endeavor to respect his own culture as well as others, not setting one at the expense of another, and will be active in promoting the good within his community, even if the times tempt him with rewards for a bad and selfish endeavor. And when circumstances or times are otherwise bad and dangerous, he will also attempt to turn them as much as possible to a good direction, for the benefit and protection of his people, yet without excess. In the meantime, he will not forget of the Gods, nor insult them directly. Furthermore, he will not act with the pride of false piety, by pretending to act as if in their company.

The earliest bad polytheist we know of is King Sargon, falsely (like several others) called “the great”. As the founder of the very first empire*, he established the horrible precedent for uncontrolled expansion and conquest, which never since ended. Imperialism is a condition that has always plagued polytheism, and in some respects, it could very well be said that it gave rise to monotheism and atheism, which are imperialisms, only in ideological form. If Abraham flourished at the period the biblical scholars agree upon, i.e. about 1900 BCE, then this was about 5 centuries after Sargon. Likewise, Akhenaten propagated his idea of monotheism during the New Kingdom, a period during which Egypt made foreign conquests and assimilated foreigners. This is also about the same time Moses is said to have lived. The exclusive and hostile monotheism of a sect of the Canaanites (said to be descendants of Abraham and followers of Moses’ commandments), commonly called the Jews, developed in a region and during historical ages that were plagued by continuous imperialism; the Jews were pressed from the east by the Egyptians, from the north by the Hittites, and from the East by the Babylonians and Assyrians. Is it any wonder then that they came to hate foreigners so much and make themselves differ from them in every way? If Judaic monotheism was an evil idea, it arose within an evil environment. The same could be said of the far more dangerous religion of Christianity, which arose during the unprecedented hegemony of the Roman Empire.

If there is any way to sum up this series of good and bad polytheists, it cannot be better done than by means of this theme of imperialism and the resistance to it. Abrahamic monotheism has attributed the source of evil to the pride of the Devil and his defiance of his master, causing an eternal battle in which man must resist evil or be punished by it and for it. Although this is a horribly poisonous view of the world and universe (since it presupposes that Abraham’s people are the only good ones, against the rest of the world), it has its advantages in directing the masses and gaining power. Polytheists must study history and learn from this lesson; it is possible to adjust and apply it in a good way, with a good intention. Imperialism is to us, what the Devil is to Abrahamic monotheists: it is a perfect an embodiment of most of the overgrown evils that have plagued the world. I say overgrown because we polytheists don’t believe in pure dualism or the eternal war between the good and evil. Imperialism is therefore the condition (ideologically and materially) that aggravates, multiplies, and propagates injustice, impiety, slavery, destruction of nature, genocide (cultural and ethnic), high ambition, universal war, and many more. Imperialism is the greatest false promise the world has ever known; it has promised people eternal happiness, protection, glory, and prosperity, but has given them only the shadows and shells of those blessings. After 4500 years since Sargon, with a continual series of empires, this is too evident already to need further explanation. If there is one thing that should be remembered then after this long series, it is the horror of imperialism and the nobility of resisting all its forms. Our present battle against monotheism and atheism verifies that truth beyond any doubt.

 

 

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* Although Egypt was said to have been unified many centuries before Sargon (i.e. about 3100 BCE), the circumstances were different, and did not lead to empire. Egypt had already been divided into a Northern and Southern Kingdom, not too different culturally and ethnically (unlike Mesopotamia), which were then united for reasons not precisely known. It can be observed in general that civilizations, which begin independently and accidentally along rivers (a constant source of water and hence food), are prone to growth and conflict, which often leads to centralized systems. There was what could be called temporary “proto-empire” before Sargon in the region of Mesopotamia, where city-states attempted at domination and achieved it temporarily. However, Sargon was the first to celebrate himself as a glorious conqueror who managed (in one lifetime) to conquer 34 city-states and stretch his dominions from the Persian Gulf to the Mediterranean sea, achieving therefore not only what had never been done before, but also (in his mind) what is worthy of imitation, because he falsely claimed he was inspired by the Goddess Ishtar. By this means, he added a dangerous idea to an existing (and somewhat undesirable) material condition, i.e. the glory of large conquests beyond one’s ethnic and cultural bounds. This is how the entity of empire was created and cemented in history, multiplying in an unbroken succession (see part 1) from 2400 BCE to this very day.

 

More members needed for our new FB group

To all polytheists this comes by,

About a week ago, a few friends and I founded a new group in Facebook entitled “Interethnic think-tank for polytheism“. We believe it is unique in that its purpose is to discuss all sorts of things (and agree on all sorts of active strategies) that can be done to restore and make polytheism heard as much as possible throughout the world. All members (in spite of any differences) share a powerful and common vision of strengthening polytheism in the face of monotheism and atheism. We are in need of more members with good insight and spirit, so please consider joining us!

Essential distinctions in polytheism (part 3): Nativism v.s Racism

nospin_2-lgThe word race carries great weight in modern times, but its significance is too often misunderstood, even to the degree of bare contradiction and absurdity. Because there have undoubtedly been grievances during certain periods in history from the domination of one powerful set of people over another, the term racism never fails to raise emotions concerning such events in history, and especially when an instance of it is seemingly repeated nowadays. But the notions of race and racism, since they command and induce such high emotions, have become too sacred for some to reconsider and comprehend, and hence the people who subscribe to the usual definitions and historical lessons on the subject run the risk of being employed as mere tools and servants to fulfill the interests of those powerful and hidden ones who profit or generally benefit from civil disturbances or unregulated immigration. I will attempt to explain this rather complicated case.

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Essential distinctions in polytheism (part 2): Traditionalism v.s Modernism

open hands on skySince I have named my site traditional polytheist, it remains for me to explain the choice of that particular adjective. The word tradition is derived from the Latin traditio, which signifies the action of handing over something to someone. In English, the meaning has shifted originally from something acquired from those before (as oral tradition), to custom itself. But in these modern times, the word custom has acquired a rather unfavorable connotation among many in civilized society, being especially considered as a remnant of Christian hegemony and how it imposed its ways upon the rest of the world by force. Although it is true that perhaps most customs in Europe and elsewhere today derive from Abrahamic religions, a studious eye will find that there are a great many others, practised originally by polytheists, which have escaped persecution and prohibition throughout the years.

It is necessary to make distinctions within this notion of custom to comprehend the nature of traditionalism better and pass a judgment upon it fairly. Any thinking person will agree that custom and tradition in themselves are not bad or corrupt notions, because they represents a very natural thing common to both man and animal, i.e. transferring experience or conduct from one generation to another. Even animals understand that individual experience, without a strong foundation of older experience to support it, often brings about huge dangers and failings that could lead to death. In a human case, custom and tradition are experiences and institutions that are worthy of attention and adherence, because they not only teach us lessons that prevent faults, but also elevate our condition with culture, something which animals lack the mind or means to acquire. By removing custom, we remove culture, and hence, an essential part of ourselves.

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