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Polytheistic Voices: Interview with Ptahmassu Nofra-Uaa

PtahPortrait_2v2 - CopyI first became acquainted with Ptahmassu several years ago when I commissioned a series of icons for my prayer card series. His work was stunning and it was very clear immediately that his icons were living embodiments of divine energy. The Gods had blessed him as a craftsman and artist. He is a fierce polytheist and I am delighted that he was able to take the time for this interview.

GK:  Tell me a little bit about yourself and your work. Who are you and what do you do?

Ptahmassu Nofra-Uaa:  My life as a servant of the Gods has taken me on a very windy road.  It feels like each stage of my life has witnessed the Gods calling me to another level or mode of service, and with each level has come a more wholesome understanding of who the Gods are and what They have to say to humankind.  I was legally ordained as a priest of the Temple of Isis California in 2001 by the Rt. Rev. Lady Loreon Vignè, and a priest of the Fellowship of Isis by Lady Olivia Robertson.  The spiritual visions of the TOI and FOI have played a significant role in the development of my spiritual work, which has become- more and more- the path of devotional service to the living Gods.  

 I regard myself as a devotional Polytheist, primarily in the Kemetic tradition, though there are other pantheons I serve with cultus.  My direct experience has demonstrated to me that the Gods are unique and individual manifestations of the Divine.  They each have Their own powers and spheres of influence, material and spiritual forms, personalities and methods for revealing Their presences to devotees.  I reject entirely the rather New Age concept of the Gods as merely different faces of the same inscrutable god, and the ever popular neo-Pagan ideal that views all gods as one god, and all goddesses as one goddess.  In these regards you could call me something of a hard Polytheist. 

My calling to Kemetic Polytheism has found its most profound outlet in my work as a ritualist and an iconographer, both of which I see as two sides of the same coin.  For me, Kemeticism is bound to our immediate relationship with our Gods, the Netjeru, Who engage humankind through the actions of cultus, which revolve around the divine presences inherent in ritually awakened images.  It was through a very gradual process spanning a number of years that I was directed to use my priestly skills in conjunction with my skills as an artist and crafts-person.  The result of this process is my vocation as a Kemetic iconographer, which is my sole vocation, in the place of secular work.  My goal is to eventually establish a guild of Kemetic iconographers to carry out the continued revival of Kemetic ritual practices via the iconographic arts of the temple.  Innate to this goal is the philosophy of Kemetic polytheism as a body of religious practices to which the living Gods are central.  I want my work, more than anything, to be a voice for devotional Polytheism.

 GK:  How did you come to polytheism? Do you maintain venerative practice to any particular Deities?

Ptahmassu Nofra-Uaa:  I was raised in a very strict, conservative Christian family, one in which a fairly literal, black and white interpretation of the King James translation of the Bible held sway.  My siblings and I were raised to fear hell as a physical reality for the damned, that Satan and his demons were a continual threat to every Christian soul, and that even to question the infallible and inerrant truth of the Bible was to jeopardize one’s soul.  But even as a very young boy I found myself rejecting the very notion that only a single god existed, and had this overwhelming sense that Christianity was wholly flawed, and wholly incompatible with my intellectual and spiritual beliefs.

My father was a student of the arts and humanities and maintained a fantastic library, and it was in his library that I found books on the Classical and antique worlds, which introduced me to the religious art and architecture of the ancient Egyptians.  I was about six years old when I had my first taste of ancient Egyptian iconography, and became fixated on this idea that these people were my people, and these gods were my gods.  It happened very suddenly- upon seeing pictures of Kemetic deities- that I began to pray to the Goddesses and Gods of ancient Egypt, which felt more natural to me than I had ever felt in a Christian church.  There was this powerful response whenever I looked at pictures of Kemetic deities, a response that embraced and answered me, and this became a solid call to follow these Gods as my religious path.

A few years later, through a mutual acquaintance, I was introduced to Lady Loreon Vignè, founder of Temple of Isis and Isis Oasis Sanctuary in California, and began a feverish correspondence that changed my life forever.  Lady Loreon and her partner Paul Ramses had established themselves as pioneers of the metaphysical community, with a strong focus on the revival of ancient Egyptian spirituality.  It was through their generous guidance and tutelage that I was able to access both mainstream academic, Egyptological publications on ancient Egyptian religion, and the more esoteric materials I desired to study seriously.  They also introduced me to Lady Olivia Robertson, co-founder of the Fellowship of Isis, who took me under her wing and nurtured me in my budding relationships with the ancient Gods.  Lady Olivia was especially vocal concerning the natures of the Gods, that They were physically real, not simply the spiritual archetypes of New Age thought.  In a nutshell, that is how I came to Polytheism.

I maintain venerative practices, cultus, to all the Kemetic Netjeru, believe it or not.  I’m very much a polytheist, and my daily life revolves around maintaining the practices of prayer and offering to the Netjeru as comprehensively as possible.  There seems to be a trend among some Kemetics to choose one Netjer to whom they feel especially drawn, and focus an almost monotheistic zeal on this deity, while leaving the other Netjeru to the wayside or primarily as figments of lips service.  I consider myself fortunate in these regards not to have fallen prey to this mode of thinking, which I feel is a carryover from monotheism, and is not authentic to ancient Egyptian spiritual life.  I was ordained a priest of the Goddesses Auset and Sekhmet, and I have taken priestly vows to the God Ptah, Whom I regard as my patron and protector, and I am certainly faithful to the vows and levels of commitment I have made to these Netjeru as my most personal deities; however, I am a polytheist, and my polytheism embraces all the Gods, and sees offering and cultus to all the Gods as a joy and priority.  I really want to emphasize that, that while my love and ties to my patron Netjeru are fiercely strong, I experience polytheism as the constant engagement of many, many gods, and perpetual service to many, many gods.

 GK:  Your art is, by your own words, a powerful devotional act. Talk to me a little bit about that. This is your service to your Gods. I think that’s an important thing and one that my readers would be very interested in learning more about.

Ptahmassu Nofra-Uaa:  Service is the perfect word here.  The kind of polytheism I practice- the kind of polytheism I feel compelled to share with others- is devotional polytheism grounded in hands-on and active service.  For me this means the worship of the hands, which cups my vows to the God Ptah, the Creator of substance, form, and all things crafted.  It is said in the famous theology inscribed on the Shabaka Stone that Lord Ptah, as the Creator of all things and all words, carved the bodies of the Gods from all manner of wood, stone, and clay, and that He created the Kas or Souls of the Gods and established Them in Their bodies.  He then organized the cults and festivals and temples of all the Gods, and because of this Ptah is known as the greatest of the Gods.  Quite naturally my veneration of Ptah has called on me to use the cult of craftsmanship for divine service, to restore and perpetuate the traditional iconographic forms through which the Netjeru have made Themselves known, through which They have maintained a dialogue with the human world.  Central to ritual and devotion from a Kemetic perspective is the cult of images, for it is the sacral image- sanctified and awakened to an inner spiritual life all its own- that connects us directly and immediately to the invisible world of the Gods.  In essence, they, images, make the Gods and Their world visible, and establish a point of contact between human and divine.

In these regards I have been called to create my own practice of iconography, which at its heart is a devotional act, a cultic act, which, like prayer or ritual worship in sacred space, draws the Gods and myself together.  Iconography is the practice of infusing material substances and forms with sacred meaning and power.  It is the art that elevates human beings into the dynamic presences of the living Gods. So, as an iconographer, a craftsman of cult images, my vocation serves my personal spiritual aims of walking closely with my Gods, and at the same time fulfills part of my official duties as a priest of the God Ptah through service to His Royal Workshop.

Something I feel we’ve been separated from through the corrosive authority of monotheism is the vitality and sacred power of our Ancestral God-images.  We’ve grown up in a culture that teaches the falseness of all images and falseness of all gods save the one god of the Abrahamic faiths.  From the religions of the book we’ve inherited the prohibition and derision of images, and the fear of divine retribution for venerating forms crafted by the human hand.  But our ancient polytheisms were all established on the knowledge that the Sacred, the Gods and Their powers, were directly manifest in the material world- not only in nature, but in reflections of the natural world as viewed through the lens of man-made forms.  God-images have a central role to play in almost every polytheistic society our planet has known, and all of them have maintained that craft fueled by human devotion is abundantly powerful and fused with holiness.  Only the Abrahamic faiths- which are relatively new to our world- have disdained human ingenuity and intuition when it is expressed through the sacred arts.  This monotheistic disdain has been our inheritance, and it is an inheritance I am eager to smash in its entirety.

So, my work as a priest-iconographer is that of reintroducing the sanctity of our Ancestral God-images as the foundation of a living service and cultus to our Gods.  Prayer, meditation, offering, sacrifice, ritual dance, the recitation of hymns and chants; these are all modes of sacred service that revolve around the holy presence of cult images, which are much more than symbols or reminders.  Cult images that have been ritually awakened and received by a deity become part of the Gods they represent, and therefore have the power to listen, speak, and intercede for us.  We have a persistent idea imposed upon us by monotheism that man-made images or idols are inert and powerless representations of false gods; and yet for thousands of years human beings have known through their intuitive faculties that our Gods have the power to transform inert matter into something living and vital, infused with a sacred life force that answers prayers and dispenses boons.  This feeling is much older than monotheism, and my belief is that the history of God-images in polytheism discounts the prohibitions of monotheism absolutely.

 GK:  What would you tell someone just coming into polytheism? What do you feel are the most important points of attention and praxis?

Ptahmassu Nofra-Uaa:  We’ve inherited so much spiritually obstructive baggage from monotheism, that my first and biggest piece of advice to polytheism newcomers is to avoid- at all cost- falling into monotheistic patterns of thought and belief, and projecting these onto the polytheisms they are trying to adopt.  I see this happen so often.  A person fresh out of monotheism comes to Kemeticism or Hellenic Reconstructionism or Polytheism in general, and instead of embracing the experience of pluralism that Polytheism is, they extract one deity in a pantheon and focus the bulk of their energy on worshiping that one deity.  People do this for one big reason, in my opinion; they do it because although they’re unhappy with the concept of monotheism, and although they may sincerely wish to leave that way of thinking behind, it’s still what they’ve always known, what they’re surrounded by in the families and society in which they’ve grown up, so in a sense it’s what they’re most *comfortable* with.  

The concept of Polytheism is no longer part of our social nature, because monotheism has overtaken our awareness of our own history and cultural identity, and erased any sympathy with other modes of thinking or belief.  We’re automatically conditioned to believe that monotheism is intellectually and spiritually superior to any other form of belief; in fact, we’re taught that monotheism and veneration of the singular (of oneness) is the only valid perspective to have.  Because of this preconditioning, people have a really hard time accepting the actual practice of Polytheism, despite their intellectual willingness to belong.

My strongest advice is to begin with a clean slate.  Come to Polytheism prepared to abolish the entire framework of religious beliefs you’ve been conditioned to believe are valid, and open your mind to the vast experience that worship of many deities provides.  Somehow people expect that if religion is overwhelming or uncomfortable or unfathomable, it isn’t good.  Something you learn very early on when you adopt an ancient Polytheism is that the Gods are overwhelming and unfathomable and mysterious, and that a certain amount of bewilderment and discomfort comes with the territory.  Don’t expect an easy ride, when you’re rejecting your monotheistic upbringing and adopting a very foreign spiritual framework.  

Pluralism and multiplicity are by their natures overwhelming because they present us with unlimited possibilities of experience and interpretation simultaneously, and in our predominantly monotheistic society we’re used to the concept that ultimately there is and can be only one right way to believe, cupped by one right way to express that one belief.  Polytheism presents us with the exact opposite; it shows us not only thousands upon thousands of deities who each have their own unique personalities and powers, but also, and perhaps even more overwhelming, the truth that truth itself is plural and vast, and cannot possibly be boiled down to only one point of view or creed.  Polytheism is vastly flexible and fluid.  It isn’t static the way monotheism can be.  It bends and grows and demands a certain kind of resilience in our manner of expressing its many and imaginative forms.

What I advise any newcomer to polytheism is to avoid the monotheistic pitfall of choosing that one deity you feel closest to in a pantheon and stopping there- simply because it softens the edge of Polytheism and makes it more comfortable.  In the end, this will only wind up cutting you off from the richness of Polytheism and the limitless blessings of its many Gods.  I say dive right in, introduce yourself to your pantheon and ask the Gods to introduce Themselves to you.  Don’t be afraid of feeling overwhelmed because feeling overwhelmed is actually part of the mystery and majesty of the Gods; a certain feeling of awe, and even terror, is part of what the Ancients experienced through the Mysteries, the process of initiation, of being adopted by the Gods into Their community of celebrants.  Some awe and fear and bewilderment is good, because it means you’re connected to the sensation of feeling the Gods, instead of just parroting a belief in Them.  Explore the presences of a number of Gods at the same time, and always resist the temptation to settle back into any monotheistic tendencies you may still be carrying with you.

By far the most important point I can make is praxis, that is, establishing a regular daily practice of offering and veneration of the Gods.  One of the most common things I notice in contemporary Polytheist and Reconstructionist communities is an over emphasis on theory, on research and reading and intellectualizing the Gods, while seeing actual ritual, worship, and offering as somehow less vital than cerebral engagement.  Yes, it’s important to study and embrace philosophy, to understand the roots of our ancient Polytheisms and strive to honor the Gods through the art of learning; especially in Reconstructionism, where the intention is to recover authentic texts and modes of worship via the historical, Ancestral record.  I embrace this and understand its vital role.  However, I see a less balanced dialogue taking place today between theory and practice in many Polytheist groups and individuals, and I think this needs to be addressed by our priesthoods and clergies.  At the end of the day living religion means direct experience, not mere theory or book learning.  No amount of study or research can replace the actual presence of sacred relationships as the fulfillment of our spiritual life.  This means we have to open up our intuitive, emotional faculties to the existence of the Gods, which in devotional Polytheism is awakened and enhanced through cultic acts, praxis- ritual worship, offering, sacrifice, sacred dance, and the recitation of hymns or sacred texts.

Offering and sacrifice are what I regard as the key ingredients of cult and praxis.  Truly, they are two sides of the same coin.  Offering has to be a root part of how we establish active relationships with our Gods, and cultivate those relationships continually.  Without offering, there is no energetic link between our human nature and the immortal natures of the Gods; offering provides the link of communication that ties us to the Gods, from which we give and They give in return.  Our relationship with Them is based on reciprocity, and this exists in every single mode of Polytheism I have ever studied.  All Polytheisms maintain this awareness that our Gods give because we give, and that They engage us because we engage Them, and that this cannot be taken for granted.

So, I tell all my students that the first framework we put into place is the devotional framework constructed through daily offering, which flows from the notion of sacrifice.  Sacrifice is the offering of that which we hold most valuable, which can be our time, energy, and material resources.  Our time is certainly, in the modern world, one of our most valuable commodities, so this is something we need to be prepared to give to our Gods.  When we give up something that is precious to us, something it pains us to give, then we are performing sacrifice, and this is the holiest form of offering that exists.  When we pour out a libation of wine or beer on the shrine, or make a presentation of food and flowers, we are creating an energetic bond between our Gods and our human life, and we are asking the Gods to enter into that life and partake of its essence.  Without offering, without sacrifice…without this vital exchange of energy and intention, there is no connection between our life and the Divine world, and we cannot hope to benefit from it.

Secondly, I think it’s vital for us to establish some kind of Ancestor veneration, some legitimate recognition of those who have gone before us to pave the way for our sacred life and relationships with our Gods.  This is another of the practices monotheism has stripped from our life in the contemporary west; but in all ancient Polytheisms, recognition of the Dead, the Ancestors, and the Forebears of the tradition forms a most significant part of daily spiritual life.  I think this comes in two parts.  The first is honoring ones’ immediate blood family and personal relationships with the dead, which is done through offerings and prayers, and actually talking to the dead through the medium of sacred space- a shrine, a photograph, or visitation to a grave site or memorial.  The second form of Ancestor veneration, and the one which for me is most powerful in my Kemetic practice, is veneration of the Ancestors of one’s faith line, that is, the people who have served the same Gods you are serving now.

Since we as Polytheists are most often coming out of monotheistic families and monotheistic preconditioning, it’s often hard for us to feel *rooted* in our ancient Polytheisms in the modern world.  It’s sometimes hard for us to maintain that feeling of immediate connection with very ancient traditions from which we have been separated through our upbringing in predominantly monotheistic modes of thinking and behaving; so, there is a need now more than ever for Ancestor veneration practices that bring us back into the framework of a daily experience of walking with our Gods.  So, what I recommend is an investigation into the individuals and communities that have served the same Gods and traditions we are now striving to serve, and creating a regular practice of prayer and offering in order to generate the blessings of souls who have the advantage of being directly in the presences of our Gods, who can help us bring through those blessings more easily.

 GK:  What do you feel are the greatest challenges facing our communities and the restoration of our traditions today?

Ptahmassu Nofra-Uaa:  One of the greatest challenges I see facing the restoration of our ancient Polytheisms is the currently trending notion that some way, somehow, we can circumvent the worship of the Gods and still call ourselves Polytheists or Kemetics or Heathens.  The root of this issue is a heated debate over the very notion of worship and reverence, and the role the Gods have to play in our contemporary world.  There is this deeply disturbing notion being voiced- especially on the Internet- that worship and devotion to the Gods is on a par with humiliation and degradation and subservience, which we as almighty, all important humans should be exempt from.  Why should we serve the Gods?  Why should we acknowledge the Gods, let alone acknowledge Their greatness as exceeding our own?  Why should we bow to anyone or anything, since we are at the top of the food chain, after all, and see ourselves as the center of importance in the created world?

The Ancients lived in a very different world than our own.  They saw the Gods as living through the natural world and its awesome powers, its life and changes and death; and the Gods were experienced through all the pangs and suffering life had to offer.  There was no sense that human life was separate or could be separate from the influence of the Gods.  But today we live in a very secular society, though a society still dominated by the influence of monotheism.  This is a society in which human beings take precedence over all, and there is nothing so great as our mind, our ambition, and our will to control and change and harness our environment.

The restoration of Polytheistic traditions faces these attitudes en masse, and a profound part of that is this overwhelming sense of self entitlement, this sense that the human ego is matchless in the universe and deserves to take center stage.  Polytheism as it was expressed for thousands of years is the polar opposite of this attitude.  Ancient Polytheisms placed the Gods at the center of creation and humankind on the periphery, and urged that it was humankind’s responsibility to engage and honor the Gods, and to draw the Gods out into Their creation for the benefit of all life.  The Ancients realized that humankind was in an interdependent relationship with its Gods, and one in which both sides of the equation had a vital role to play.  This kind of interdependence- between Gods and the ongoing work of life as sacred creation- is the backbone of the Kemetic tradition to which I belong, but it can be seen in other ancient Polytheistic societies, where there is an acute awareness of the sacred law of reciprocity- the Gods giving because humankind gives.

But we seem to have cut ourselves off from this awareness possessed by our ancient Ancestors.  We’ve replaced the Gods with ourselves, and have made giving to ourselves, and mass consumption, the modus operandi of our civilization.  So, what I see happening to the discussion of Gods and devotion is more of a focus on what we- human beings- are going to get from it, and why the Gods are worthy of our worship in the first place, and even if the Gods are really necessary to the continuance of our spiritual life.  What we’re fighting for right now, it seems, is the right to proclaim Polytheism as the veneration of many gods; Gods who are not only worthy of our worship, but entitled to it because of Their innate greatness as gods and the gift of life They have given us.

The reclamation of devotion, and of the rich thread of cultic traditions that go with it, is what I see as one of the greatest challenges facing our Polytheist communities today.  We seem to be engaged in a fierce debate over the relevance of our Gods, and even over the simple dictionary definition of what Polytheism is, when I feel we should be strengthening the training of our laypeople and clergies alike in the process of reviving our devotional cultic practices.  By practices I mean everything from daily rituals, offerings, and Ancestor veneration to rites of passage such as births, marriages, and funerary rites.  We need more rites of passage and empowerment for those in military service and inmates in prison, and we need to strengthen our Polytheist communities, not just through open dialogue and discussion, but through inviting one another to actively participate in holy rites that unite us in service to our living Gods.  But I see these things are being hampered and set back by this ongoing debate over why or if we should venerate our Gods in the first place.  It should go without saying that actual worship of the Gods is what makes Polytheism a religious experience in the first place; but we can’t take that for granted when we have voices from within our communities that are striving to dismantle our devotional relationships with our Gods.  This really needs to be the focus of our efforts if our traditions are going to survive.

 GK:  How do you pray? Why do you think it’s important?

Ptahmassu Nofra-Uaa: I pray all the time!  Prayer means many things to different people, but for me, from the point of view of a devotional Polytheist and Kemetic, prayer is a form of direct communication with the Gods.  It is a vital tool for cementing and maintaining my relationship with my Gods, for keeping that channel of reciprocity open between my daily life and the boons of the Netjeru.  My prayers come in many forms.  There are my very personal prayers offered in front of our shrine to the Household Gods.  These aren’t necessarily formal or eloquent or poetic.  They take the form of whatever words I feel I need to say to my Gods; complaints and requests for healing, getting some worries off my chest, expressing gratitude, or simply calling on various deities to be present and commune with me.  I come before the household shrine several times throughout my day, to light a candle and make an offering of incense or to pour out a libation.  I’ll recite simple prayers during the day that are my own personal prayers, or abbreviations of the official prayers I say as part of my duties as a priest.  

Of course, there are the official prayers of the Daily Ritual, which I chant in the ancient Egyptian language, and are accompanied by the formal gestures and offerings of the cult.  These are some of the most ancient prayers of the Kemetic religion, which were chanted in every temple every day in ancient times.  They are part of the devotional and energetic legacy handed down to us from the Ancestors of our tradition, so to speak these prayers today is to connect the actions of the present with the holiness of the past; and in Kemeticism, the past is part of an ongoing cycle of divine repetition flowing from Zep Tepy, the “First Occasion” immediately following the creation of the ordered world.

Prayer can be very formal and very solemn, a means of bringing my mind and consciousness into that space of resonance with the Gods, which I feel is essential in the modern world where we are so often asked to step away from any feelings of solidarity with the Sacred, with mindfulness on the realm of stillness and power that is the dwelling place of the Gods.  It’s so easy to get caught up in the problems and momentum of our daily lives and lose our grounding in the Sacred, especially those of us serving very ancient Ancestral traditions and paths.  So, my view of prayer is that it can be that tool for stopping everything and bringing ourselves back to the center of our holy practices.  Through the vocalization or silence induced by prayer, we step back into the Sacred moment, imbuing the present moment with the immediate presences of our Gods.  

These moments of devotion are- for me- what nourishes Polytheism and makes it the richest expression of religion.  Our ancient Polytheisms are rooted in communion with legions of deities and Ancestors Who are accessible to us at any time, and prayer is the instrument by which we ask our Holy Powers to step into our sphere of life and fill it with Their essence.  There’s such an awe-inspiring strength in this; speaking directly to our Gods and Ancestors and sharing a dialogue with Them that gives meaning to every moment of our lives.

I think one of the reasons you asked me this question is because of the push back against prayer that is part of a larger debate concerning the essential meaning of Polytheism and its relationship with its Gods.  Enter our ever-present burden of baggage from monotheism.  Those of us who grew up under the influence of evangelical strains of Christianity have a rather different and sinister experience with prayer that has nothing whatsoever to do with devotion.  How many readers have been told by a Christian relative or acquaintance “I’ll pray for you” or “I’m praying for you”?  We all know what I’m talking about here, and it’s not the kind of concern that prompts someone to sincerely pray to their deity on your behalf.  This is the kind of statement evangelicals often make when condescending and talking down to those they view as sinners, and it’s an act that implies the superiority of their god and religious system above those they are trying to “help”- or rather convert to their way of thinking.  For many Polytheists today, prayer is a dirty word, a word that carries with it an instant gut reaction of “no!”, and is synonymous with control.  For many, prayer is a tool of abuse wielded by the Christian dogma they are desperately trying to escape, and it’s a very difficult process to transform the meaning of that word into something wholesome, let alone something that comes natural.

Something I feel is vital- if we are to succeed as individual Polytheists and as communities- is for us to make a concerted effort to reclaim our Ancestral traditions and practices from the oppressive hand of monotheism, and this means taking back words, too, and refusing to sacrifice vital spiritual meaning because of associations with systems of belief we’ve experienced as being destructive.  We have to take back the concept and action of prayer, if not the very word itself; because in essence prayer is the action of communicating directly with our Gods, and is an active ingredient in the foundation of cultus and praxis, these two essential components of living the Polytheist life today.  All our ancient Polytheisms use prayer in conjunction with offering and sacrifice; Polytheism is inseparable from these activities, and, from my perspective, there is no Polytheism without the three roots of prayer, offering, and sacrifice.  Polytheism is a living religious system grounded firmly in the worship of many gods, and it is the Gods Who give us our spiritual life cupped by the physical life in which the Spirit dwells.  Our physical and spiritual lives are two sides of the same coin, and they are joined together through the marriage of belief and practice.  How else can we practice, establish praxis and cultus, without addressing our Gods directly?  And how else can we address our Gods if not through the medium of prayer, which itself is a form of offering and personal sacrifice?

So, I want to encourage people to reexamine their fears or dislike of prayer, and to see prayer very differently from the agent of control that so many of us have experienced at the hands of evangelicals.  The action of prayer predates the advent of monotheism by millennia.  Our Ancestors used it as a tool of direct communication with Their Gods, to consecrate Their physical lives to the Gods, and to invoke the Holy Powers into the material world.  We are following in Their footsteps, and we need Their guidance and empowerment if our reestablishment of Polytheism is to succeed.  Prayer is and can be that binding thread between our current lives and the ever-present sacral past inhabited by our Ancestors.  Prayer is and can be that source of divine inspiration that never runs dry or fails to revitalize; but, like anything, it takes work in order to make it grow and flourish.  The effort has to come from us, and our Gods and Ancestors will never cease to meet us half way if our effort is sincere in the things we do for Them.

 GK:  You’re also an accomplished poet. Do you feel that there is a unique connection between the Gods, devotion, and practice of the arts? If so, please elaborate.

Ptahmassu Nofra-Uaa:  For me, the practice of the arts is, quite literally, the practice of my religion, and is a direct extension of my priesthood and the expression of my spiritual life.  Since my namesake and patron deity is Lord Ptah, the consummate Creator and craftsman of the Gods, it so follows that the worship of the hands carries with it the Heka or Magick of my Netjer, Who created the very acts of sculpting, painting, and poetic expression.  It is said of Lord Ptah that He created the Gods and all living things through the profession of words, which are His craft and carry with them the magic through which all created things came into being.

When I sit down to write my verses or engage in the holy craft of iconography, I am, in fact, engaging in powerful acts of worship that are- in a manner of speaking- emulating the divine and creative acts of the God Ptah.  I am taking on myself the role of Lord Ptah, Whose actions and words wove the substance of the cosmos and gave breath to the Gods.  The Ancestors of my tradition used hymns and poetry to celebrate the moment of the Daily Ritual offered by the cult of each god, and married to these holy words is the premise that words on their own contain the vibrational potency of the creative act.  The ancient hymns are often complex poems containing elaborate descriptions of a deity’s names, epithets, and physical characteristics, which were echoed in the exquisitely wrought images of the cult in which the deity’s spiritual essence resided.  The ancient temples were themselves massive pieces of sacred art, for lack of a better word; but these expressions of art were manifestations of the impersonal Sacred, not the ego of an individual artist.  The Ancients saw all man-made artistic forms as carrying the potential for an inner divine life to grow, and when these forms were married to the ritual activities of the cult, they actually became the Gods resident in terrestrial matter.

Aside from my vocation as an iconographer, it is through poetry that I express my longing to see and experience the Gods directly.  Writing sacred verses forms part of my daily practice of prayer and offering, since my verses are being given to the Gods as an aspect of veneration.  The process of writing itself is an activity of profound meditation on the Gods, because it requires me to remove myself from the surroundings of the mundane world and enter into a frame of mind where the Gods hold sway and are the predominant reality.  The result of these sessions is a form of religious ecstasy expressed in words, which can then be absorbed by others who desire to enter into the spiritual ethos.

It almost goes without saying that I believe all the arts can bring us closer to our Gods, and can be the springboard for achieving that ultimate relationship where our Gods are revealed as a physical, tangible reality in our daily life, instead of remaining abstract or distant.  We are raised in a society where the pervasive monotheistic perspective is one of the separation of the Divine from the physical world of humankind.  Christianity especially has given us an intellectual legacy of seeing the world of sight and senses as clearly divided from the ultimate blessing of the Sacred; it teaches the fall of humankind from god.  But our ancient Polytheisms urge us into a very different understanding of the Holy Powers, one in which the Gods work directly through matter, the natural world, and the senses of the human condition.  Neither nature or the world of the flesh have fallen away from the Divine, but have instead emerged from it, and are married to the Gods through a reciprocal relationship of give and take.  It is through the arts- through painting, sculpture, poetry, music, and dance- that our senses and intellect are elevated and refined, and ripen into a deeper, more mystical consciousness of what it means to be human.  The arts can unite us with our higher selves, and, at the same time, remove us from ourselves and into the presences of the living Gods.

 GK:  What projects do you currently have in the works and where can people find your work?

Ptahmassu Nofra-Uaa:  I am currently working on a new series of smaller icon panels I am calling the Aegis Series.  These are more like *portraits* of the Kemetic Gods, whose purpose- aside from being the recipients of devotion and active cultus- is to serve as focal points for prayer and meditation on the Netjeru as personal protectors.  So, these icons are magical images linking devotees with aspects of the Gods specifically attuned to healing, personal safety, defense from diseases or external enemies, fertility and creation, et cetera.  Their main source of iconographic inspiration are the images of the head and shoulders, crown and regalia of the Gods seen on the prow and stern of the sacred boat-shrines carried in religious festivals, or worn as protective amulets.

Something I am very excited about is the idea to use the Aegis Series, together with my other icons, in a full color devotional art book being conceived by myself and Her Holiness Rev. Tamara Siuda (AUS), Nisut of the Kemetic Orthodox Faith.  Tamara approached me with an inspiration she had had to compose guided meditations for each of my icons, which would lead devotees through the symbolism and sacred meanings resident in my icons.  Her feeling is that people should experience my work not only through its aesthetic or artistic qualities, but more importantly from the perspective of going inward to meet the Gods directly, and thereby receive Their wisdom.  Her idea for the guided meditations will be paired with prayers and hymns and other devotional writings that will serve Kemetics, devotional Polytheists, and students of sacred art in their desire to understand this vibrant spiritual tradition of cult images, and experience it through the lens of its initiatory symbols.

Secondly, I’ve just finished editing my new book “Sacred Verses:  Entering the Labyrinth of the Gods”, which will be published by Asphodel Press in the near future.  I consider Sacred Verses some of the best writing of my life, and it’s certainly my most profound exploration of devotional poetry to date.  Interestingly enough, it is not entirely Kemetic in its tone or use of language, and is meant to be an experience of poetic initiation into the realm of recovering our Polytheistic memory.  The premise I have is that if we go back far enough into our family tree, we will reach the time in human history when the civilizations of humankind were Polytheistic; and it is this process of reaching back, of journeying through the sacred tree of spiritual memory, that Sacred Verses presents to its readers.  It gives us a set of keys for setting aside the paradigm of monotheism, and returning to our original and ancient spiritual traditions- which of course are those of Polytheism.

 Interested readers will be able to find my work via the following links:

Official Icons of Kemet website

Official Icons of Kemet blog

Sacred poetry and verse blog

Kemetically Speaking blog

Kemetic deities prayer cards

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Whistling Dixie While the Country Burns

So having a discussion today with someone who is very much in support of NOLA taking down any monuments of the Confederacy (according to this guy, that’s not ‘destruction’). I’m very much against removing any historical monuments. I don’t think visible erasure of our history is a way of dealing with that history or of healing its wounds and I’m sick of seeing people accommodating this PC agenda. I question what’s next: desecrating the dead by removing their monuments? oh wait, that’s already happened in Confederate cemeteries. 

Now I am no fan of the Confederacy. the history of slavery and human trafficking in this country makes my stomach lurch when I sit and think about it. it’s one of the most shameful periods of our history BUT it’s our history and I don’t think anything good ever came of denying one’s own history. We don’t learn by white washing and pretending things never happened, and we don’t learn by desecrating monuments to the dead.

I would be all for setting up monuments commemorating emancipation, the triumph of the Union, free black communities (NOLA had a thriving free black community since at least the eighteenth century) in the same locales but to erase history well, that leaves us with a generation that doesn’t know where it came from and so can be very easily led to where someone else thinks it should go. I’m never against adding more memorials. It’s the taking away that bothers me.

Someone asked me in one of these discussions whether we shouldn’t prioritize the needs of the living over the dead and I said absolutely not. The dead should and will always take precedence with me. A culture and a people’s worth is determined by how they tend their dead and here’s the thing, if you’re tending your dead rightly and well (which includes holding them accountable for the shit that they did), it will transform how you engage with the living. But in no world should the dead, our ancestors, take second place. Being a functioning human means being in right relationship with the ancestors, the Gods, and the land spirits and that impacts every other living interaction. We don’t achieve that by pandering to a group of PC fanatics who have no long term vision and preach only to sentiment and emotion.

If these monuments are being used by white supremacists to advance their agenda (real white supremacists, not people who refuse to feel guilty for being white), then address that, but don’t think it’s addressed by pretending that history never happened. If you don’t remember your history, you’re guaranteed to repeat it. We’re seeing that in the daily news. These monuments serve as much for warning as they do commemoration.

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Polytheistic Voices: Interview with Dr. Edward Butler

s200_edward.butler

This week I had the pleasure of interviewing my friend and colleague Dr. Edward Butler. Edward has been doing crucial work in reclaiming our philosophical traditions as specifically polytheistic traditions. He’s a specialist in the Neo-Platonic philosopher Proclus and also one of the editors of Walking the Worlds Journal. Thank you, Edward, for taking the time to answer these questions.

GK: Please introduce yourself, Edward. I’ve known you for years and I’m familiar with your work, but I”ll bet a lot of my readers aren’t. What is it you do as a philosopher?

Edward Butler: When I first began to study philosophy in graduate school, I’d already been a practicing polytheist for a number of years. I had a notion of the need for defending and articulating polytheism, but I was by no means certain whether my work in philosophy would serve this function directly or only in a more oblique fashion. And I was comfortable with that, because I felt a vocation toward philosophy in any case.

But I found rather quickly when I started on my own initiative studying the ancient Platonic tradition, that if I ignored what all the secondary literature was telling me, and just read the philosophers themselves, that this was a philosophy that didn’t merely accommodate polytheism, but was radically polytheistic to its core. This was a very original reading in the context of modern scholarship. As originality is one of the principal requirements for a doctoral dissertation, I felt that if I could just follow through on what would be considered by modern scholars as a daring argument I would be successful.

The idea for what would become my dissertation, “The Metaphysics of Polytheism in Proclus”, came to me as early as the first semester of my graduate coursework in philosophy, but everything I studied subsequently in the history of philosophy helped me to understand the significance of the argument, a significance beyond narrow religious interests, having to do with the most basic issues in metaphysics.

Metaphysics is a very intricate structure built up over millennia by many individual hands, and even a relatively small change in the understanding of a key concept can change the way this entire structure fits together; undoing a historic misappropriation of arguably the most important concept in metaphysics, namely the nature of unity and multiplicity, has the potential to change how a great many other pieces in this machine fit together.

GK: How did you come to polytheism?

Edward Butler: I was raised in an agnostic/atheist home, but I seem to have been on the path to polytheism already when I was very small. Two of the earliest books I remember reading, and I read them again and again, were the D’Aulaires’ Book of Norse Myths and Book of Greek Myths. When we had an Icelandic exchange student staying with us one year, I pestered her about whether people in Iceland still worshiped the old Gods (she said that some did). I also remember a book on ancient Egyptian art with images I stared at. I was fascinated with archaeology. All of these interests stayed with me, but I think that at a certain point they went into a kind of dormancy again until I was sixteen or so, when I began having numinous dreams. I was engaging in a bit of psychic adventuring, I suppose you could say, and it eventually resulted in a theophany from the deity I have regarded ever since as my patron. I’ve built up a diverse personal pantheon since then.

GK: I absolutely adore D’aulaire’s books. I think they were my introduction to both the Greek Gods and the Norse as well. I still treasure my copies! Seriously awesome children’s books aside, what are your thoughts on piety and polytheism? How does your awareness and education as a philosopher impact your devotion as a polytheist?

Edward Butler: I’ve never found piety and philosophy to be in conflict for me. On the contrary, it was engagement with the Gods that steered me in the direction of philosophy as opposed to the predominantly artistic orientation that I’d had before. And yet, at the same time, I saw philosophy as a fundamentally creative endeavor, and thus as an extension of the artistic search for expression. From this perspective, philosophy is just a unique and particularly demanding medium. One cannot simply make any moves that one likes. There is more constraint than freedom, and yet its very nature is liberating. My role as a philosopher is to seek truth; but I’ve never had the slightest notion that this would lead me away from the Gods, rather than toward Them—how could it? The notion that philosophy and piety should be in some natural tension is a product of the profoundly dysfunctional relationship established between philosophy and religion by Christianity, nothing more and nothing less.

GK: Seeing you approach philosophy as your vocation has certainly impacted my own respect for the field and my growing awareness of just how important it was to our ancestors. I know not everyone has had the benefit of engaging discussions with you so I’m going to ask: Why is philosophy so important to polytheists?

Edward Butler: Philosophy is more important for modern polytheists than it was for ancient polytheists, because there is no surviving polytheistic tradition which is not critically endangered by monotheism’s weaponization of philosophy. For those reviving sundered traditions, the need to be able to critique the intellectual legacy of hegemonic monotheism is even more urgent. People will come up against limitations in their ability to conceptualize their experience of the Gods and the nature of their relationship to Them, and that makes them vulnerable to the omnipresent dismissal of that experience in the contemporary world, the treatment of a relationship to real Gods as naïve or incoherent. Polytheists need philosophy in order to get past those bottlenecks in understanding that hinder their devotion, or threaten to undermine their worship altogether.

Philosophers were already doing this, so to speak, therapeutic work in antiquity, but it is more urgent today, where theism as such, which simply is polytheism, has been under sustained assault from what I increasingly see as a kind of atheism. That is, I increasingly see monotheism per se as atheism, because its founding moment is not any positive religious experience, but rather the moment in which that experience is understood to negate any other experience to the degree that it does not fall within certain intellectually defined parameters. This appropriation of primary religious experience makes monotheism as such distinct in a certain sense even from the actual religious experience of people in the monotheistic faiths, because insofar as they follow the logic of monotheism through to its ultimate conclusion, it will negate even their own religious experience. The proper understanding of philosophy’s purpose and implications is necessary to arrest this process.

Beyond this, however, there is the simple fact that polytheists invented philosophy, not only in Greece, but in India and in China and everywhere that we have a tradition sufficiently intact to see it. In all of these places there is a wisdom tradition that is at least nascently philosophical. These traditions were not separate from theology, but they expanded upon the basis provided by theophany, by the experience of living immortals, to perfect the arts of reasoned inquiry and to found the sciences. Polytheists must not let these traditions be alienated from them through the great historic lie that philosophy, reason, leads ultimately to monotheism. To believe this lie would in itself impair the flourishing of our traditions, and could even doom them, because it would cut us off from our own histories as well as from the innate faculties that have made humans such extraordinarily successful creatures. Polytheists have a duty, I would argue, to develop their wisdom traditions to the fullest extent possible. It’s not sufficient to worship with your heart, you have to worship with your head as well.

GK: I’ve been consistently appalled at the stripping of the Gods from the ancient philosophers, something I encounter all the time in academia. The first time I really came face to face with it in a theology class I think I walked out shell shocked. I don’t think until that moment, I truly realized what a crucial battle it was that you’re fighting. That being said, what advice would you give someone just starting out, both in exploring philosophy and in venerating the Gods?

Edward Butler: My own practice has always had an improvised quality, and so I can’t tell people that they ought to seek out a more structured tradition, but I do respect the work that people are doing to build those kinds of traditions back up, or maintain and strengthen those already in existence. Ultimately, it is one’s relationship with one’s Gods that is the beginning and the end of all practice, and so all I can really say is to pursue that with all the tools available to you and follow it wherever it leads you.

With respect to philosophy, I would say that I think it is important to be at least somewhat interested in all philosophies. You cannot say in advance what problems might end up being most important to you, and what approaches might prove fruitful. There will be plenty of time later to be dismissive of this or that approach, but it’s crucial early on to allow yourself to feel the force of arguments with which you may not intuitively agree. Have enough courage to recognize that while you may not yet have the tools to defend your intuitions to the degree you might like, you shouldn’t as a result hide from the arguments people have made. Learn to appreciate arguments for their elegance, even if you disagree. Seeing an argument in the purity of its structure, you will grasp its potential for application and transformation far beyond its nominal intent.

GK: Can you tell me a little bit about your current work? I know you have some fascinating things in the works. What projects are you currently working on and what do you have coming up?

Edward Butler: I’m currently working on a project supported by a grant from the Dharma Civilization Foundation, about ideological issues in Western Indology. It’s an adjunct to the book The Nay Science: A History of German Indology by Vishwa Adluri and Joydeep Bagchee (Oxford University Press, 2014). The short book I’m writing is designed to make that text more accessible to a wider audience, and especially for Hindus who want to be engaged in the intellectual defense of their traditions. It also broadens the perspective of the argument put forth in The Nay Science in the direction of the intellectual defense of all polytheist traditions, both continuous and indigenous as well as revived and diasporic.

In connection with that project, I’d also like to continue to deepen my engagement with Indian philosophy. I made a start of this in a conference paper (“Bhakti and Henadology”, available from my site), but there is further work I need to do in that area. A great deal of mischief has been wrought by monotheizing Western interpretations of Indian philosophy, and since these misreadings bear such close resemblance to the kinds of distortions that plague modern readings of ancient Greek philosophy, I believe that I have a particular contribution to make in disrupting them and helping to open a space for a more fruitful relationship between Indian and European philosophies. This is an effort to which polytheists of every tradition cannot afford to be indifferent; none of us can ignore the historical situation in which we find ourselves, and in which the fate of all polytheisms are bound up with one another. And in this, ideas and ideologies are as important as facts on the ground.

Other projects will, I am certain, pop up on their own. So much of my work recently has been driven by what others have asked me to do, and that will likely continue.

GK: Thank you so much for taking the time to answer these questions. Folks, you can follow Edward on twitter @EPButler or at his website https://henadology.wordpress.com. He’s also the author of two books: “Essays on the Metaphysics of Polytheism in Proclus” and “Essays on a Polytheistic Philosophy of Religion.” His academic work may be found at his academia.edu page and also in Walking the Worlds.

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Be sure to check out my other sites:

Wyrd Curiosities at Etsy

My academia.edu page

My amazon author page.

Walking the Worlds Journal

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My blog about all things strange, weird and medieval.

And if you like what you see, consider becoming a sponsor at Patreon.

Wow…Just…Wow: talk about missing the point

Someone emailed a colleague of mine out of the blue with the following question (he shared it largely out of shock at the utter obliviousness of it all):

-” What does the shaman who horses (1) deities get in return for all the sacrifice, hard work & suffering they had to endure to become a shaman in the first place?… Can the shaman expect to be a highly skilled & powerful sorcerer whose (sic) able to bring about change in his life & this world through sorcery, after horsing deities for years? Or is it dependent on the relationship that is forged with the deity?”

The question is offensive on many levels and oblivious on many others, so much so that I was left quite literally speechless when my friend emailed me. (I think I said something to the effect of ‘I don’t know quite what to say here but you do get the best questions. Damn!’).(2)

Even writing this, I’m still pretty boggled by the question. First of all, what do you get? You get a job. You get the honor and privilege of serving the Gods, a particular privilege that most people never even conceive of let alone experience.

But more to the point, it’s not about us. A shaman provides service to the Gods and to the community. It’s not self-serving. No one in their right mind would want this job and yet, it is an honor and a privilege to be taken up in this way.

I just am so boggled by the incorrect attitude displayed in the email, not just to the idea of a shaman’s work being for personal empowerment, but the idea that we can use relationships with the Gods for personal greed. It is so incredibly wrong. If you ever wanted a primer on how not to approach the Holy Powers, this is it.

There are many ways to approach the Gods but first and foremost there is a foundational commonality on those that are appropriate and that commonality is respect. These are Holy Powers. They are the Movers and Shapers of the Cosmos. We were created to exist in right relationship with Them. They do not exist to pander to the worst of our instincts and desires.

Part of regaining right relationship with the Powers involves understanding that everything is not about us. We are not the super-center of the cosmos. The universe does not exist to cater to our whims and to stroke our egos.

So to answer this fool’s question, you get to be of service. You get to go to your grave knowing you did your part to restore right relationship communally with the Gods. You get to experience specific Deities more closely than can ever be imagined. That is both a grace and a blessing. No, you cannot, as a result of horsing (or anything else we do) expect to be “a highly skilled & powerful sorcerer” capable of bending the world to his will (and if you want to study magic, that too is a lifetime’s commitment and takes sacrifice). This is not a D&D game. And everything, everything is always dependent on the relationships we forge with our Gods, and those relationships that we nurture? They’re the reward for the work.

Notes:

1. To horse a Deity is to carry that Deity via possession. It’s terminology drawn from the Afro-Caribbean traditions. The Deity “rides” the devotee as one might ride a horse.

2. I asked my colleague’s permission to share the question for this post.

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Be sure to check out my other sites:

Wyrd Curiosities at Etsy

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My blog about all things strange, weird and medieval.

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Blood is Thicker Than Mead

For awhile now, a lot of my social circle has given me flack for my friendship with Joe Bloch, some even insisting that I cut ties with him or they would cut ties with me. In the handful of years that I’ve known him, I’ve found him to be reasonable, respectful, a man of virtue and integrity, committed to his Gods and his tradition and though there have been plenty of points on which we disagreed with each other (plenty!!), his character has never been in question and in working through those disagreements, I’ve come to appreciate his perspective and gained immense respect for the lines that he holds. I have never been prouder to call this man a friend than I am today reading his latest post, in which the AFA put pressure on him to leave because they felt his trans daughter would be viewed as ‘bad optics’ for the organization.

It is unconscionable to me that this group would put its political ideology above blood and family, which is the fundamental core of any kind of Heathenry. You want family values, this is what true Heathen family values are like. I think he made absolutely the right choice and I think the AFA is going to see what an incredible asset they have lost in this man, who is a scholar, a devotee of the Gods, and a decent father. He represents the values that our traditions need, especially in such trying times.

So I say to all of you who encouraged me to throw him under the bus, to go fuck yourselves. I will stand by this man no matter what (even when we disagree, which we do plenty and will continue to do plenty but not on this issue, not when it comes to family).

 

 

On Pollution and Miasma

A friend sent me a clip from an article that had me just shaking my head. In it, a Pagan was talking about pollution and why she never “needed” to do any cleansing work. Doing so, the misguided author said, would imply that she was dirty.

Um…yes, buttercup it does but this is not a moral judgment. When you take a shower in the morning or a bath at night, is that some grave moral judgment on your inner sense of self? Or your character? Your identity? When you wipe your ass, are you saying your butt is bad? One would hope that you actually do take those showers and wipe. I mean really…and if you clean your ass, as my friend quipped, you can take the time to clean your soul.

This is going to be an ongoing theme. I’ve had a lot of questions lately about miasma. I’ve gained a few insights through my own deepening taboos around purification, been thrown for a few unexpected loops, and I’ve been seeing a lot of really screwed up pieces, like the bit I quoted above making the rounds. I’m not even sure where to begin here.

Miasma is a thing. It exists. It is not a statement about the character or worth of any given person. In fact, in most cases, it’s no more personal than spilling something on yourself and having to wash it off, or tracking mud inside, and having to clean it up. To say that one doesn’t need to cleanse is exactly as sensible as saying one never needs to bathe, that is not at all.

Miasma is a type of spiritual pollution. One can pick up miasma by exposing oneself to things that are antithetical to the Gods and Their traditions. These things can shift a person’s head and heart space out of receptivity and reverence for the Gods. They can also leave a taint. Over time, it destroys our ability not just for any discernment with the Powers and spirits, but even our ability to tell what is good and holy from that which is not. That’s one of the dangers of pollution and our world is riddled with it.

Sometimes though one falls into miasma through actions or experiences that are good: for instance there is a particular miasma associated with the dead. That’s why if one touches a dead body, cleansings are necessary before approaching one’s shrines. Well, visiting the graves of relatives is a good and pious act sanctioned by the Gods. The moment one does so, however, one is in a state of pollution and should really cleanse after returning home. Likewise, there is miasma associated with childbirth. Does that mean that everyone should stop having babies? Of course not. It means one learns the appropriate protocols within one’s tradition and uses them.

These purification rites can also be a form of psychological catharsis, helping one to make transitions back into ordinary life. Imagine how much better off our soldiers would be if they had these kinds of transitional and purifying ceremonies to guide their entrance back into civilian life? Instead, we just leave them in the gutter.

Proper piety is important. It is what enables us to maintain right relationship with our Gods. That’s a huge part of why we should want to be clean! Moreover, extended miasma can cause mental, emotional, and even physical problems, not to mention damaging one’s luck. Of course, this presupposes that one values being in right relationship with the Holy. This is where it starts. It presupposes that this is a priority, that we’re willing to examine our culture and society and interactions and influences and take action when miasma is present.

Now just because a thing causes miasma, does not mean it has to be avoided. Some things are only miasmic with certain types of worship, and with certain deities, or for roles and types of work (ancestor work vs plant work, shaman vs. seer vs. laity—there will be different taboos and requirements). Sometimes when you’re called to work with certain Powers and do certain work, that cuts off certain opportunities. That’s too bad. That’s just the nature of devotion. It’s possible to appreciate from a distance without being able to engage.

Sometimes what we read or watch may cause miasma. It affects our headspace. It puts us in headspace that’s not conducive to interaction with the Holy. This is a bit trickier. No one should tell you not to watch or read something. That’s a decision you have to make for yourself with your Gods and ancestors. Divination can help with this. We don’t want to be, after all, like the Abrahamists who fence themselves off from life and authentic experiences with all their rules and regulations, afraid to read a novel for fear it will destroy their faith. Sometimes also, depending on one’s work, one might have to read things or watch things or go places that put one in a state of miasma. Here, it’s important to sit down maybe with a diviner or priest and suss out how to cleanse oneself, what rituals and prayers to do, to restore oneself to cleanliness. (Just because a particular book or movie might put you out of alignment, doesn’t mean it’s ‘bad’. It might not affect someone else the same way, especially if they’re working with very different Powers and traditions. The key is mindfulness and being willing to consider that even things we like may be problematic and require those extra ritual steps or even forgoing gratification in service to something Higher).

Now I’ve noticed something about the people chirping the loudest about how cleansing isn’t necessary. All of the ones I’ve encountered have been anti-theist or humanist ‘Pagans.’ I think that is perhaps the key here. This is a clash of cultures and traditions. Do you serve the ancestors or political ideology? Do you want to reverence the Gods with your entire life or some human economist? Is this real or is it just something people make up in their heads? Do you value the Holy, or are you hell-bent on convincing the pious that it doesn’t exist (generally by trolling them online)? Those espousing a disdain for cleansing and purification are more often than not, those expressing a similar disdain for the Gods and everything else associated with Them. I’ll let y’all do the math. (If Stalin says that 2+2=5, the party believes that 2+2=5).

What I know is that cleansing is crucial. There is a caution here: against what Christians call scrupulosity. We should attend to all the proper rites and rituals for dealing with pollution, but not fall into obsessiveness or excessive anxiety over it—what the Greeks termed δεισιδαιμονίᾳ.

“It is apparent that superstition would seem to be cowardice with regard to the spiritual realm. The superstitious man is one who will wash his hands and sprinkle himself at the Sacred Fountain, and put a bit of laurel leaf in his mouth, to prepare himself for each day. If a marten should cross his path, he will not continue until someone else has gone by, or he has thrown three stones across the road. And if he should see a snake in his house, he will call up a prayer to Sabazios if it is one of the red ones; if it is one of the sacred variety, he will immediately construct a shrine on the spot. Nor will he go by the smooth stones at a crossroads without anointing them with oil from his flask, and he will not leave without falling on his knees in reverence to them. If a mouse should chew through his bag of grain, he will seek advice on what should be done from the official diviner of omens; but if the answer is, ‘Give it to the shoemaker to have it sewn up,’ he will pay no attention, but rather go away and free himself of the omen through sacrifice. He is also likely to be purifying his house continually, claiming that terrible Hecate has been mysteriously brought into it. And if an owl should hoot while he is outside, he becomes terribly agitated, and will not continue before crying out, ‘O! Mighty Athena!’ Never will he step on a tomb, nor get near a dead body, nor a woman in childbirth: he says he must keep on his guard against being polluted. On the unlucky days of the month– the fourth and seventh– he will order his servants to heat wine. Then he will go out and buy myrtle-wreaths, frankincense, and holy pictures; upon returning home, he spends the entire day arranging the wreaths on statues of the Hermaphrodites. Also, when he has a dream, he will go to the dream interpreters, the fortune-tellers, and the readers of bird-omens, to ask what god or goddess he should pray to. When he is to be initiated into the Orphic mysteries, he visits the priests every month, taking his wife with him; or, if she can’t make it, the nursemaid and children will suffice. It is also apparent that he is one of those people who go to great lengths to sprinkle themselves with sea-water. And if he sees someone eating Hecate’s garlic at the crossroads, he must go home and wash his head; and then he calls upon the priestesses to carry a squill or a puppy around him for purification. If he sees a madman or epileptic, he shudders and spits into his lap.” (Theophrastos, On The Superstitious Man)

Being a polytheist isn’t about having the right hashtags or even necessarily about believing in many Gods. Believing in many Gods is the baseline, the fundamental definition, but we should aspire to so much more. Being a polytheist is also about cultivating in ourselves the type of awareness and character that the Gods would find pleasing. To do that, first and foremost, we must cultivate purity and an awareness of the nature of miasma and a willingness to attend to it. Then and only then, can we begin to cleanly and properly commune with the Holy.

Nero Looked Out His Window and Watched Rome Burn

A gay, Jewish journalist gives interviews while in hiding as a rioting mob calls for his blood in the streets below.

This isn’t Berlin 1939, it’s Berkeley 2017. It’s not the Nazis we need to worry about; it’s the SJW cultural Marxists.

The social justice left is the biggest threat to freedom in the US, more than anything else, including president Trump and his cabinet. Their willingness to use violence to silence anyone with whom they disagree, their hysterical fear mongering to prevent differing viewpoints from being aired, their slander and libelous attacks on anyone who doesn’t tow their party line, their lack of patriotism, their obvious contempt for America and its constitutionally protected rights, and their obvious indoctrination with cultural Marxism make them a clear and present danger to the security of this nation. We should all be concerned about this and yet, and yet, otherwise intelligent people will look at the political violence, designed to prevent free speech and consider it a good thing. Wake up, folks.

Today there are riots in Berkeley, CA. Fires have been lit, rocks thrown, buildings looted, and an immigrant speaker had to be spirited away by a security detail because of threats to his safety. Berkeley—ironically with its history of defending free speech, you know, the right enshrined in the First Amendment that underpins all our other rights and freedoms—is now the site of riots that are making world news.

Watching this is so surreal because these are the exact same problems we’ve been dealing with in our communities for the past couple of years, just on a large scale and far more dramatically. (If you don’t know what I’m talking about, here’s a quick refresher). What’s the common denominator? Marxism, always and inevitably. It goes after our fundamental freedoms (especially religious freedoms). And given that we have a generation of students subjected throughout their entire academic career to unthinking cultural Marxist indoctrination (we let all those communists and hippies go into education…bad idea that. They shouldn’t have been let anywhere near academia), they’re ill prepared to connect the historical and ideological dots.

It’s time to get woke, as the left would say, but we need to educate ourselves and wake up to the absolutely nihilistic, ahistorical, anti-theistic, unpatriotic, anti-family, anti-tradition dogma behind their rioting. Social justice? Not hardly. Social justice is a perversion and a mockery in its name. It doesn’t seek actual justice but the enslavement of the masses and if our traditions have any hope of survival, we need to crush this now, inexorably, or they will crush us.

And if you think this is hyperbolic, consider the history of Iran. In the 1950s it was a progressive, modern culture with Western values, women in education, medicine, law and prosperity was high; they had a bright future. Then they started having protests just like this on college campuses, which turned into riots, just like this. Khomeini came to power and now they’re a backward, impoverished, totalitarian state. And the women, their future there isn’t looking so bright. (They sure don’t go around with pussy hats). I could draw similar parallels all the way back to ancient Rome but we don’t need to: this is happening here today. You can either allow it, or stand and resist it, stand in support of our fundamental freedoms as Americans. Drive this communist trash out (with your words, your humor, and your commitment and engagement with the political process – while they go around muttering about punching Nazis and the more delusional among them actually acting on it). I am so deeply ashamed to be an American right now. I have never been more disappointed in this country than I have been today.

Here’s a full news report along with one of those aforementioned interviews:

Why Couldn’t Cybele Just Restore Attis’ Dick?

Why Couldn’t Cybele Just Restore Attis’ Dick? This is an actual conversation that I’m having with a Christian relative. (#polytheistproblems). This relative asked to read the papers that I’d written over the last semester so I printed them up, per her request and sent them off. Foremost amongst them was my recent article in issue 5 of Walking the Worlds: “Ecstasy and Identity in Catullus 63. This piece talks about Attis sacrificing his manhood in devotion to Cybele and what that meant to him (her?) as a Roman.

Here is the email I received in response:

“G., I just finished reading this paper.  It is a wonderful example to everybody to avoid the occult. Messing with the so-called gods (actually demons) is dangerous physically and spiritually.  Attis totally destroyed himself in his 

ill advised “devotion” to Cybele. 

If Cybele is such a great and powerful “goddess,” why could she not have restored Attis’ manhood?  A devastating and true statement: You cannot go home again.  I believe that in many situations.”

(the rest of the email talked about another paper on Augustine so I didn’t quote it here. Nor did I point out to her that her comments about the Gods being demons isn’t even biblical. The bible after all, acknowledges other Gods.).

Now, this relative knows that I’m a polytheist but it’s like some mental tick. They just can’t help themselves from calling our Gods demons. Interfaith work at its finest, isn’t it? Interfaith work just has a polite veneer over this, but it’s still there.

So what did I respond?

“You took the article where I did not intend. I think it’s a powerful example of devotion. May Cybele be venerated forever. 

It also tells you that it’s a terrible thing to fall into the hands of a living God. 

As to why Cybele couldn’t restore his manhood: obviously She didn’t want to. That is the price of initiation into Her priesthood and Attis, despite his later existential pain, paid it willingly. 

Nor was Her religion “the occult.” It was an international religion openly practiced. It’s still practiced today — there’s a Cybellan monastery not far from me (well, three + hours). 

My article was not in any way meant to imply that She should not be venerated, but to point out that all transformations come with a price, that we must understand this when we plumb sacred Mysteries: that they transform, irreversibly.

Asking why Cybele didn’t restore Attis’ manhood is like asking why Jesus didn’t save all the martyrs. Did he not have the power to do so? Did he not care? Or was it more a case of not invalidating their sacrifice, devotion, and faith and the example they provided for the rest of their community. These are mysteries. It’s pretty foul to denigrate them.”

We disagree but I’m not going to suddenly punch this poor relative in the face. One can have decorum in such disputes. Still, this is the type of mental brainwashing with which we all must cope when we engage in interfaith dialogue. Here it is, in black and white. (#checkyourmonotheistprivilege). I have said before that I consider monotheism to be something of a mental illness. It eradicates a person’s ability to see reality and to function in a healthy society. You want to change all these problems we’re dealing with today? Reject the secular (which is really just monotheism taken to its natural conclusion) over-culture. (#fighttherealpatriarchy).

If you have any doubt about this, the situation going on with patheos right now is a good example of what happens when you’re around ‘tolerant’ Christians. They’ll keep you around so long as you’re making them money through your click bait titles and engineered community conflict but the second you turn on them and question their motives you’re gone.

It doesn’t come with a cool pussy hat, but this is the real revolution. (#makinghashtagswontbeenough)

 

 

 

 

I can’t believe I have to write this…

I am not an ethicist. Firstly, I belong to Odin; secondly, I find many of the accepted ethics of modernity questionable, so I find it rather amusing in an ironic sort of way that over the past few days I’ve found myself having discussions on just that: ethics, discussions in which I am in the position of defending Enlightenment values. Oh well, I’m sure the denizens of Hell are enjoying their winter sports.

This past week the internet has been cheering the antifa smackdown (literally) of white supremacist Richard Spencer. I’ve found myself in multiple debates with people about whether or not this was an appropriate action. Responses range from “He was a Nazi, we hit Nazis to keep the Holocaust from happening again.” To expressions of delight and the hope that this will become a thing “like the ALS challenge” to various musical remixes being made of the newsclip. Let’s be clear: however vile Spencer’s politics may be, he did not actually physically assault anyone. An Antifa protestor ran up and punched him [at least twice] without any provocation other than Spencer holding an ugly political opinion. Spencer was going to dinner with some reporters when he was sucker punched.

People are arguing that it is ok to do physical violence to those who hold different opinions. Think about that. Think about that for a very long time. That’s not only a violation of free speech, but it’s one hell of a slippery slope.

Let’s be fully honest here: that’s not a principle we should want to establish – just from a practical standpoint. I really don’t think some SJW with a pussy hat and skinny jeans really wants to go up against some average skinhead enforcers. But even if that were not the case, using violence to silence someone because you dislike their opinions is morally reprehensible. It shows the inherent deficiency of your own argument: you can’t persuade someone with your words and reason, instead you have to resort to your fists.

Let’s turn the trope around.

Several years ago, some Heathens publicly stated that I should be raped by a horse and have a gun barrel applied liberally to my temple because they disagreed with my theological opinions. Is that ok? I have opinions that are vile to them, like Loki is worthy of veneration and shamanism is a thing. Guess it’s ok for them to be heading to the stables. It’s open season on Galina. I better not go to the track any time soon. *sarcasm*

Or maybe I should run up and randomly sucker punch the next Muslim guy I meet. I mean after all, he himself may not have ever cut off a woman’s clit, thrown a gay person off a building, or driven a truck into a crowded Christmas market but plenty of his co-religionists have. So if we’re lumping people in and believing in group guilt (hey, who else espoused such a notion? Oh wait, that was one of the central tenets of Nazism) then the poor Muslim dude who just wants to go to dinner and have a nice night out with his family, who happens to practice a monotheistic religion that also includes people like Daesh, well, he’s gonna have a bad night. Is that ok? Guess I should go get my SAP gloves ready.

In case you are struggling with the answer: NO. NO. NONE OF THAT IS OK. Jesus fucking Christ.

What’s the difference in every one of these situations? Ethically: there isn’t one.

Let me now turn this on its end again and make it even more uncomfortable and require a bit of self reflection from some of my readers:

Let’s be perfectly honest here, all of you sitting there gloating and watching these videos of Spencer getting punched over and over again are no different than the Nazis who got off when their mobs would attack Jewish businesses and they would endlessly laugh about it and do cartoons in their newspapers, gloating that these people were finally getting what they deserved. (I’ve heard “well, Spencer and his ilk are calling for our extermination.” Nazis believed the Jewish people were doing the same thing with equally groundless basis and fuck it I can’t believe I’m defending Spencer. I find his politics disgusting but I find this collective madness even more revolting and dangerous).

You guys are the Nazis here, regardless of what political position you actually happen to espouse: you are behaving in the exact same manner as that which you revile. Read your fucking Nietzsche, people. If you can’t look yourself in the mirror now and change this, you’re going to be led down a much darker path in the future, when things really start falling apart. Let us not become the monsters we seek to hunt.

 

A good article on the ethics of this situation may be found here

Viva la Revolution

I hate identity politics. I find them utterly inane and it appalls me to see how much they’re seeping into the fabric of our communities. I was thinking about this today as I was studying and contemplating our communities and the Gods. Identity as anything other than a servus or serva deorum (to borrow and slightly amend a term from late antiquity) is, to my mind, both short sighted and sad. 

The only identity that should consume us, drive us, define us, envelop us is as a devotee of our Gods. Anything else is irrelevant, limiting, shallow. What does it matter what gender, orientation, race, size, etc. someone is? These things are variable in comparison with the soul. These things can change. These are things of man. The only identity that matters is whether or not we’re in clean service to our Gods. Be one laity or clergy or somewhere in between, we carry our Gods and Their mysteries with us. We are carriers of Their Mysteries. We carry Them and it’s incumbent upon us to do it well. 

I support indigenous cultures, and the right of each of us to participate in the restoration of our indigenous polytheisms because those are specific expressions of the Mysteries of the Gods. They are containers, sacred and beautiful for those things the Gods may give. Maintaining them is part of being in right relationship with our Gods. They are important but to obsess over genitalia or with whom someone might choose to partner…not so much. Those things are fluid. What do you do then if the Gods tell you to change those things? The flesh is beautiful, pleasurable, sacred, and sometimes even holy but all things of the flesh are transient. It is the Gods that are eternal and immortal. 

Our society, our world more and more is becoming narcissistic, shallow, secular, and soul-warping. Why? Perhaps because when people are like that, they’re easily manipulated. Obsession with identity politics is part and parcel of that. If you have no grounding in anything else other than your ‘identity,’ you can be sold products, you can be divided into opposing camps, you can be rendered irrelevant. Having a grounding in nothing else makes it that much easier to spit on the sacred.

I’ll give you a perfect example. A few days ago Wild Hunt posted an article about the suicide of Pagan artist and shaman Seb Barnett. A “regular commenter,” some foul piece of shit by the name Damiana decided to use this memorial piece as the venue to attack Barnett’s memory. Why? Identity politics (and apparently lack of compassion, piety, sense, and the ability to form a critical argument) to violate this memorial space. It was disgusting to read and very sad. Instead of remembering this poor kid’s death, someone desecrated and dismissed it. Their priorities were not the sacred, not remembrance, not propriety but mindlessly chanting their identity politics to the world (while challenging the opinions of those who are actually of the identity Damiana purported to be defending, at one point even questioning whether or not a commenter was actually Native…because they disagreed). THIS shows exactly what happens when you prioritize identity politics, human nonsense, anything not only above the sacred but also above common decency. One shouldn’t have to be told to respect the dead and the space in which others remember and grieve. If you do, I not only question your identity but your right to call yourself a human being.

The only thing worth one iota of our fervor is the Gods. There’s a wonderful quote by Catherine of Siena, which I’m slightly pluralizing for obvious reasons: “Be what your Gods meant you to be and you will set the world on fire.” This world of products, prefabricated identities, and gross irreverence needs to burn. Putting the Gods first would be the truly revolutionary act.