I 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
Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
And if you like what you see, consider becoming a sponsor at Patreon.
I’ve been talking about pop culture a lot this past week on social media and there have been a few good discussions and a few not so good and I find myself moved this morning to post about it here. Two things prompted this. Firstly, I watched last week’s “American Gods” and posted the following:
“”American Gods” is beautifully shot. Parts of it are intensely profound but in the end, it is peppered with pollution, the attitude clearly stated that the Gods are dependent on us, that humans are greater than the Gods, and the typical screed of modernity. I am so disgusted. It does show the danger of modern culture but…I wonder how many people are seeing that underlying message of disrespect? The same scenes and same story could be told without the line “humans are greater than gods” and yet they just had to put that in. Gaimon et al couldn’t help themselves.”
You would have thought I’d kicked someone’s dog. Many people were deeply bothered by the fact that I criticized Gaiman and this work. Let me be clear, I enjoy the show. It’s beautifully shot and beautifully directed but, because I enjoy it, it’s all the more important to criticize it, to be critical of it, because this show like so many others, presents our Gods in ways that are deeply problematic. I’ll come back to this in a moment.
The second thing that happened today was that my friend Wyrd Dottir posted a review on her fb of the new “Wonder Woman” movie and again, apparently, the Gods are the villains. (I’m disappointed to hear this. I loved the WW television show as a child and I was looking forward to the movie but I won’t be wasting my money on it now). It was at this point that I felt pushed to write something for my blog.
I’ll state right up front that while I may abstain from media like this, I am not actually advocating not reading a book or watching a movie because it is disrespectful or impious. Everyone has to make the choice of what they give space to in their heads, what they indulge in during their free time, and what they expend energy on for themselves. I am, however, deeply concerned about how uncritically polytheists will immerse themselves in media and pop culture without giving it the slightest bit of thought.’ I enjoy it, so it’s ok’ seems to be the rule of the day.
What we watch has the power to affect us. It sets up programming in our minds, unconscious attitudes that then influence how we approach our world. It patterns us to accept or not certain things as normal. What we expose ourselves to has the power to change our inner landscape and thus the way we process and relate to the world at large. It programs us. That’s why I find the attitude (across the board in pop culture) of the Gods being less than humans, or of humans being able to defeat the Gods, or of the Gods being childish and less evolved than we so problematic. This is the attitude enmeshed in modernity and pop culture and it’s polluting because it is everywhere unquestioned. I know works like “Wonder Woman” or “American Gods” are fiction and yes, it saddens me that our cosmologies are up for grabs this way. For most Pagans, these attitudes will pass by most unrecognized and unquestioned and frankly, on a large scale, I think they pollute and entrain the mind to dismiss the Gods when they are accepted without question.
People will argue that in the ancient world poets and dramaturgists often wrote in similar fashion of the Gods but I would counter that there was a cultural context deeply rooted in piety and respect for the Powers that counter the damage this might have done (and it wasn’t accepted unquestioningly. There were discussions in the ancient world about the propriety of presenting the Gods in such a liberal fashion. Certain philosophers actually condemned the practice because of the potential for impiety). We have neither that cultural context, that embedded polytheism to shape us, nor the willingness to challenge those things we enjoy. THAT is why it is so deeply problematic.
Others argued when I first talked about this on facebook that movies and television series like this are good even if they present the Gods poorly because they might bring people to the Gods and it’s a good way to spark and interest and learn about Them and Their stories. Maybe but I would counter that there were no records when the first people honored these gods. They had dreams, visions, the gods come through in ritual. They had piety. The lore is a map, not the territory. It’s a check, a useful tool, a reference point, it can teach secrets but nothing takes the place of direct encounters with these beings and that is a thousand times harder than it has to be when we approach them with unconscious attitudes of hubris.
Someone else said that shows like ‘American Gods’ were just an ‘alternative viewpoint’. Well, how is it an alternative viewpoint when the other side is never presented? Popular media only ever seems to present stuff that minimizes and attacks the Gods and devotion to them. Show me movie or television series that has pure, clean piety. (Please…I’d love to know of one). Show me one that isn’t 80% ok but 20% crap.
I reiterate that we need to approach our media critically because this plants seeds in our heads and grows the world inside us and one should be careful of that and learn to filter out the stuff that’s inimical to piety, which we can’t do if we refuse to even recognize it.
Lykeia rightfully points out:
“In terms of pollution if we consider that one can become unclean from entertaining exposure that which is contrary to our spirituality, a case for pollution (vis a vis media) can be made. Of course it can be entertaining while acknowledging it is spiritually polluting. One can be entertained and enjoy aesthetically things while recognizing a need for cleansing if choosing to indulge in it. Myself such things tend to deter me. I prefer not having that enter my spiritual space.
In polytheism conduct towards the gods and our relationship with them is an important issue (although perhaps not to the “wider pagan community which is one reason out of many I don’t affiliate to such). It is part and parcel to proper etiquette in developing relationships with our gods. A seed planted that the gods are dependent on us and thus leaving us in a position of power taints this relationship potentially which is why many polytheists treat it so gravely. We are virtually surrounded by popular media saying our gods are weak and encouraging hubris ( a huge no no). This is not an issue to this novel only but a common trend in media and so there is a need to be mindful of it and guard against it if necessary.”
Kenaz Filan writes, “We need to figure out how to teach people that everything we are and everything around us is rooted in the Gods, not vice versa. That may be our greatest task in re-establishing a Polytheism for the modern era.” And this is true. Every single argument and controversy in some way comes down to the question of do we prioritize the Gods or man, do we venerate the Gods, or ourselves. Do we value devotion or have we eaten the poisoned fruit of modernity wholesale and without question?
The question raised by American Gods, the nonsense about humans being greater than the Gods isn’t something to allow to slip into our minds unchallenged. To again quote Kenaz Filan,:
“If the Gods are the wellspring and foundation of Being, we exist as part of Their plans and Their actions. If the Gods are the creations of men then they (small t) are tools by which we understand the material universe until they are supplanted by a more accurate understanding. (Once upon a time we believed lightning was Zeus or Thor throwing thunderbolts: today we know better). They are aspects of the Overmind which connects humanity together the way the Internet joins computers. They are symbols which we use like letters in algebra and calculus to answer problems. All those things are centered in humanity. By centering Being in the Gods, we move closer to a worldview where humans are not “lords over earth and its dominions” but part of an intricately connected system created by the Gods for Their purposes”
There is nothing in the community more important than developing a sense of respect and piety toward the Gods. I think we need to seriously consider what kind of foundation we want to create for our traditions. If we can watch something that presents such a skewed view of our Gods and the act of devotion itself, without critically analyzing it, without even acknowledging that it’s perhaps not presenting us with the best example (at the very least), if we can’t look at our world and see the results of such doggedly entrained disrespect, then what hope is there for the future of our traditions. I think we need to be the most critical of those things we most enjoy because it’s what we watch when we’re relaxed, what we uncritically enjoy that’s going to creep by our mental censors. It’s those things we blindly consume that will do the most damage.
For me it comes down to not wanting to give space in my head to that which does not bring me closer to my Gods. I don’t want to give space within myself to that which doesn’t enhance my devotion. I don’t want to waste time on that which doesn’t nurture my piety no matter how much fun it may be. I’m not asking polytheists to go on a social media or pop culture fast but it would be nice if people could be a little bit more critical, a little bit more thoughtful of the media they do consume. We’re bombarded every day by messages that are deeply deleterious to polytheism. These things matter.
(I know that this is going to be a challenging topic for some of you. If you are bothered by frank discussions of religion and animal sacrifice, stop reading and go watch this cat video. Here’s some pussies for you to play with. For everyone else, let’s have an adult conversation).
Years and years ago (at least fifteen if not longer) when I was still Theodish, I remember many heated discussions over the proper way to perform sacrifice. Those among us who were trained to perform this ritual were split about the proper way to dispatch the chosen animals. Some favored shooting the animal in the head first (as a mercy) and others using a clean cut at the throat. One of the reasons given for preferring the traditional method (the cut of the knife) was the story of the Thor and His goats.
Thor’s chariot is driven by two goats: Tanngrisnir (snarler, one who bears his teeth) and Tanngnjóstr (teeth grinder). When necessary, Thor is able to kill, cook, and consume these goats who will then be restored to life with His hammer provided their bones are left intact. The prose Edda tells the story of Thor’s visit to a farmer. He and Loki stop for rest, and Thor (perhaps knowing that hosting two Gods is a bit much for a poor farmer) offers up His two goats in sacrifice to provide the evening’s meal. There’s one caveat: the bones must not be cracked for their marrow. They must remain intact. The farmer’s son Thjalfi can’t resist and cracks one leg bone to suck a bit of the marrow. When Thor restores the goats to life, one of them is lame. In reparation for this, the peasant offers his children Thjalfi and Roskva to Thor as servants. It’s an entertaining tale and Loki, Thor, and the children go off to have adventures. For our purposes, however, the important point is the emphasis on maintaining the integrity of the bones.
In the Theod, we solved the initial debate by choosing to sacrifice in the traditional way (and in retrospect I’m very, very glad we did so). At the time, I didn’t see the problem with shooting the animal first. It seemed merciful and kind but over the years I’ve completely changed my position. Partly, I’ve had so much more experience with proper sacrifice and I’ve become far more confident in making sacrifice myself, and I’ve had far more exposure to other traditions where this is likewise common. I learned several things, not the least of which was that if a cut is done cleanly and correctly, it is actually all but painless for the animal. I’ve also come to realize how crucially important this story is to the ritual scaffolding in which sacrifice must take place.
When we do these ritual actions, like sacrifice, we’re re-enacting our cosmology. We’re bringing to life the communal mysteries of our tradition. A living tradition exists in those currents and it is the obligation of those practicing it to renew them regularly.
This is also largely why I no longer believe it appropriate to shoot the animal before cutting its throat. A) it’s far more humane to cut properly and B) any other method is a violation of ritual protocol. The bones must remain intact. I went back and forth on this for years and I used to come down on the side of shooting the animal first if one felt one must but now, I think that is incorrect. As we learn better, we do better. A sacrifice is more than just a collection of mechanical techniques. It is the living expression of a tradition. It is a sacrament.
For the blotere,(1) there are three parts to any sacrifice that must be carefully learned and understood: the mechanics (how to make the cut and to do it painlessly for the animal, and effectively), how to do the divination to determine how to dispose of the sacrifice and whether or not it was accepted, and the ritual itself, in other words, how to infuse the entire procedure with the holy, how to make the conscious connections between the cosmic structures in which we’re working, the ritual being done, the living tradition, and the Gods Themselves. This is a ritual process. It’s not enough to simply cut an animal’s throat, or kill it in some other way, and give it to the Gods. There is a proper ritual scaffolding for the act, an act that is our holiest and most important of sacraments.
It’s not just that you’re giving a life to the Gods; the act of sacrifice is an imitation of primordial creation: Odin, Lodhur, and Hoenir create the world out of the slaughter of Ymir. Sacrifice is tapping into that, recreating that act, everything that it encompasses, bringing our traditions into being again and again and again and that’s potent magic.(2) It must be approached in a proper way, with purity and focus, and attention to every detail. It’s not enough just to slaughter. We must understand what we’re tapping into and why.
This all came up recently within my lineage when one of my apprentices received inspiration for a sacrificial song. We had long felt that there should be some sort of song sung when the animal is being sacrificed.(3) In fact, it’s rather odd for our traditions not to have one; after all, the ATR have a special song that is sung when an animal is given and so did many Greek and Roman traditions. It was part of the procedure in many IE traditions and it always seemed rather odd to find the Norse and Germanic ones lacking. I was delighted when L. came to me with his song and when I did divination to confirm its appropriateness, the sense of it was overwhelming. Our tradition regained one of its songs. Think about how profound that is for a moment. When our traditions were destroyed by Christianity, our songs fell silent. Our procedures were lost. The scaffolding that supported our traditions was broken. This is one step back to full restoration and that is incredible.
It brings home the necessity, the crucial necessity of re-sacralizing our ritual procedures. It’s not enough to do, rather we must understand how to invest these actions with the sacred and why – otherwise, it’s pointless. (4) We must open ourselves up once again to awareness of the Holy. Our Gods are counting on us. Our traditions demand it.
The next time I take up the sacrificial knife and prepare myself for this ritual, I will think on this: Thor had two goats given over to nourish both Gods and man. Their bones must always remain unbroken and they will be restored to life. As I take up the blotere’s blade, with each offering, I am calling our traditions back to life again, and again, and again. May they flourish.
1. sacrificial priest
2. this article is about ritual sacrifice to the Gods only. Sacrifice for magical purposes is a different matter all together, not covered here.
3. It doesn’t matter to which Deity the animal is being given, or how the animal is disposed of afterwards: the act of sacrifice itself taps into certain cosmic grooves within the tradition.
4. and a mockery of our ancestral ways.
Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
And if you like what you see, consider becoming a sponsor at Patreon.
One of my apprentices asked me this question not too long ago. Since then the topic has come up a couple of other times and I thought I would answer it here. It’s important.
A lineage-carrier is one A) to whom the Gods have entrusted the burden and weight of a tradition and/or B) who has been initiated into the Mysteries of specific Gods within specific traditions. Initiation then carries with it certain obligations to the tradition itself and often to one’s elders as well.
Initiation moreover, brings one into the Mysteries, rewires and reworks one’s mind and soul so that one may be deeply immersed in carrying those Mysteries, and so that one may be tied into the Tradition directly, carrying both its beauty and the twin obligations of protection and transmission. Connecting to the Tradition in this way makes one a part of that Tradition’s lineage.
Before I go farther into what a lineage is, I want to first touch on what a Tradition is. I think it’s far too easy to think of a Tradition as just the particular flavor of polytheism that one might practice. Sure, it’s that but it’s much, much more. It is a living container for the Mysteries of the Gods Who Themselves shaped and created the Tradition. It is a conduit from the ancestors and from the Gods to us – to those who will take up their positions within this tapestry. It’s not inactive or static or un-alive. It is sacred, ordered space, a nexus where we and the Powers meet. It overlays our world and when thriving and strong imprints the traces of our Gods upon it. It sacralizes and shapes our perceptions in ways that continuously repattern us to receive the Gods. Even if you haven’t been initiated into any Mysteries, when you make the commitment to begin honoring specific Gods, you are entering into the outer chambers of Their specific traditions. You’re doing your part.
Lineage is what flows through and sustains a Tradition. It is the living conduits—those people who have worked and lived their lives centered within their Traditions’ borders. It is all those ancestors who venerated these Gods and carried these Mysteries, us now working to restore and properly root these things, and all those who will come after us into the Mysteries, into the Tradition, into the sphere of the Gods. (The same Gods may be part of multiple traditions, there may be regional variants…there may be multiple threads within a single tradition, as different elders initiate their students and receive different parts of the whole). None of this is metaphorical. It is a blistering, heavy, often painful reality. It consumes the entire sensorium at times. It is as palpable as the earth under our feet.
A Lineage-Carrier, particularly an elder (one who has received the push to restore a tradition, refound a tradition, who carries it, teaches it, and is authorized by the Gods and possibly other living elders to initiate) carries the tradition on his or her back, in the heart, bears the voices of the Gods and dead in memory and mind. It is not metaphorical. One in this position is directly tied into the flow of past-present-and future of the Tradition. It’s a constant companion, a mandate, and obligation. Those on whom the burden of the Tradition rests (including now the burden of restoration) are directly responsible to the Gods for planting the seeds of restoration, nurturing that seedling, for protecting the Tradition from those who are ill prepared, impious, who would twist and pervert it for personal gain, they are likewise responsible for passing it on to those who are prepared. Ultimate loyalty must always be to the Tradition itself, over and above any personal sentiments. This is something so much bigger than any individual person.
To be a lineage-carrier is to live for the Tradition: to sleep it, eat it, breathe it , to be bound to it mind, body, and soul. It is to wake in the middle of the night with the screaming of the ancestors filling your mind, shrieking in your head. It is to feel the push of the Gods constantly to do more. It is to know that your every action must be one that restores a little more, strengthens a little more, builds integrity and character – not as we think of those things today, but as our Gods and ancestors think of them. We cannot restore a tradition without also recommitting to and restoring the values and cultural awareness that shaped our ancestors who were born, lived, and died within these Traditions. It means throwing oneself willingly into a complete reordering of one’s inner life. Everything comes to serve the Tradition and more importantly to serve the Gods.
The result is that this changes everything about the way a lineage-carrier moves in the world. It changes everything about how he or she prioritizes interactions and the things of this world. We become connected to the flow of the Tradition itself and that has a tremendous impact on how one prioritizes. There is always something bigger like a cosmic sword of Damocles hanging over one’s head: how is an action taken today furthering the Tradition tomorrow, or a week from tomorrow, or a year, or ten years, or twenty? We have to see that.
It’s dizzying after an initiation to be dropped into this. Suddenly ‘lineage’ isn’t just a word. Suddenly there’s a palpable sense of thousands upon thousands of people, a whole tribe at one’s back and they may or may not be happy with you (the paucity of values and foundation and comprehension that we have as moderns is often quite vexing to them. There was a basic foundation that even the most ill prepared person coming to a Tradition in the ancient world had, by virtue of growing up in a polytheistic culture that we lack and this is a real problem). What they definitely are is there. Likewise, for those who had the Gods drop a lineage on their backs with the mandate to see it flower, there is a constant awareness of that weight. Eventually that weight might be shared as others become lineage-carriers but even then, for those who are by default elders the fire of having one’s world remade by that living ordered space into which one has been tied can be overwhelming. Those of our lineage living before our traditions were destroyed (by monotheists) lived in cultures that to some degree or another support these Traditions and all that they teach. That is not the case with us today. In fact, it’s quite the opposite.
This is how it was put to me a very long time ago: We are pearls in a gleaming thread that stretches behind us as far as one can possibly imagine and before us also as far as one can possibly imagine. We hold that space and hold that space and hold that space. In aeternum.
Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
And if you like what you see, consider becoming a sponsor at Patreon.
My morning began with the following question, which got me out of bed faster than any alarm could have. After responding and going back and forth with my correspondent a bit, I asked permission to share the question and my response here.
My correspondent begins:
“Hi I’m sorry to bother you. I’m just struggling to figure out what this movie character Loki marrying all these really lonely, isolated women is.
I could see taking advantage of the films to get followers but I’m not sure if what clients are dealing with is a deity.”
My correspondent then goes on to describe behavior of this wight that her friend is describing as Loki in ways that are bizarre, violating, and manipulative.
…(I’ve made some edits for privacy, even with permission to share.)
“He wanders around my room looking at my stuff and doing dramatic David Bowie poses.
The “wife” never promised to be his wife forever, just until she finds a human. “Loki” doesn’t like it and says, “We’ll see.” She can’t worship Set because Loki is scared she’ll fall in love with Set. There’s a spirit “Green” who comes (and was coming before the movies got her into the Northern Tradition) and makes love with her, especially if she feels neglected by Loki.
Loki dresses up in clothing from her favorite TV show and they act it out.
She’s never had friends because illness hit young so she’s been living with her parents her entire life without any relationships like friends, boyfriends, work, and she’s socially delayed, like a child I think from it. She’s completely alone aside from her mother and “Loki.”
At this point I was seriously alarmed. This is not Loki. This is not Loki. I’ll say it again for those who may find this difficult: This is not Loki. If this is what is happening to you in your relationship with what you think is a Holy Power, you may want to consult an elder or specialist. This is not the way a God behaves. Godspousery is a thing, a binding, lifelong commitment (that may or may not rule out human relationships) but it does not function in any way, shape, or form like what this person is describing, nor do healthy devotional relationships.
Part of the problem is pop culture specifically how it teaches us to view and approach the Divine and what it teaches us to expect from such exchanges. It opens a door toward incorrect behavior with the Gods and spirits, in ways that seriously and negatively impact discernment. There is an undertone in so many movies, television series, comics, books, etc. of the Gods being childish, vain, immature or otherwise behaving in ways that allow for the human characters to gain the upper hand in relationships, to put Them in their place, most of all to dismiss Them as Powers in favor of human supremacy in the grand cosmic hierarchy. The cultivation of this attitude is bad enough but what is worse is that it entrains us to think that Gods will behave this way, and the way described above – They don’t—which in turn opens the door for any bottom feeding, parasitic hanger-on spirit to masquerade and someone raised on a steady diet of pop culture pabulum all too often lacks the discernment to tell the difference.
At any rate, my morning’s email continued:
“I wonder if she made it up, but I’ve experienced him, this spirit she calls Loki, as how she described. My health gets much worse after reading for her every time.
I’ve never done spirit work where they’ve ever behaved like this, especially deities. Usually they are more … dignified and have meaningful messages that the client needs. “Loki” just tells her what he wants her to do and offer to him. It’s a very sulky bitchy vibe.”
Folks, read that last paragraph again please. It’s right on the money. This is simply not how Deities generally behave and that includes Loki. This is one of the key things to watch for in certain interactions: are you being told only what you want to hear? It’s a huge red flag.
My client continued:
“So something IS there, but I think it’s something else (abandoned thought form by some coven, incubus, I have no clue). When I said I couldn’t work with them anymore, “Loki” immediately jumped on me, trying to stimulate every “You’re my true love, 100% perfect” sexual thing. I ended that in a second. But if this thing is giving “You’re perfect, dedicate your life to me” romance novel intensity to lonely, kinda imbalanced women – it feels dangerous. It’s taking advantage of the movie Loki form.
Maybe. I don’t know. Freya and divination say I’m right, it’s a low level predator spirit preying on vulnerable Pagan women.
But you know the real Loki and I think I recall you had opinions about this. I rarely know what pop culture or Paganism (another pop culture too much of the time to get anything of value from it) is doing, so I didn’t pay attention. I had no idea Loki was in movies and people were worshipping movie characters and saying it’s the deities.
Since I had someone else contact me who also became a Loki wife where he always treats her like a queen and it sounds like escapism – the opposite of every deity or ancestor or land spirit I’ve met and all their messages and none wander my space, terrible with boundaries and then wanting me in the exact same time of relationship – all consuming love/lust – I just want to know if there’s something like this people are experiencing. It’s like a … virus. A needy virus who takes over people’s lives.
Sorry to bother you again about this. But in a world of Loki wives this is obviously going to be happening more.”
My response was rather terse:
I think that what you’re describing is, on the part of your friend, delusional. In many of the cases where one sees this, it’s fanfiction gone awry. I think it’s a case of people who want the Gods to be their best friends instead of the Powers that They are. Can Loki choose to take the image of Marvel Loki? Yes, absolutely. He is a God and this can be a doorway for Him. However, the behavior that you’re describing is simply not how Loki is, not how any Deity is. It is, however, precisely how certain bottom feeding spirits behave however.
What you’re describing is concerning, and I would be more inclined to say this is someone who A) needs to get off tumblr or other social media and B) needs good firm spiritual direction and possibly C) Therapy. Lots and lots of therapy.
I would agree with you actually: it’s very likely a low level predator spirit but I also don’t think your friend is going to hear you. She’s most likely too invested in it being Loki. You describe it like a ‘virus’ and I think that is an apt metaphor and the virus is going to defend itself. I don’t think your friend is going to be willing to have her delusion challenged because it makes her feel good (despite what you’ve told me – which for privacy reasons I did not quote the specifics here—about it damaging her health).
I detest the Marvel movies. I find them deeply impious (which doesn’t mean that the real Loki can’t use that image– i do not want to sound as though I am limiting the power of a God!). 99% of the people that I see claiming their Loki looks/acts like Marvel Loki have one of the following happening: 1. low level predator spirit fucking with them, 2, they’re delusional and incapable of telling fiction from reality – or unwilling to do so– (and often live more of their lives online than in actual in-person social interactions 3. they’re deeply confused. In all cases they lack spiritual discernment. The desire for it to BE Loki and for themselves to be special is the only thing driving the interaction.
I have seen devout Lokeans put an image of that character on their shrines for Loki because it is a pop culture representation of Him but in those cases, there’s a clear understanding that “this is something that reminds me of Loki as trickster” not “this is Loki and he’s dancing around my bedroom.” I am always deeply suspicious when Gods no longer behave as gods but are reduced to being someone’s playmate or best friend — unless that someone is a child in which case I’ll make allowances though even then I would do serious divination and investigation.
I know very devout Loki’s wives. I don’t know a single one of them who can’t tell the difference between the fictional marvel Loki character and Their divine husband.
I’m sorry but your friend is either being harassed by a low grade spirit or delusional. The behavior you describe from the thing when it jumped out at you is NOT Loki, and yes, I think your comparison of it to a virus is very apt.
To get rid of a bottom feeding spirit, you’d have to cut the cord it has with your friend — it’s probably feeding on her– cleanse her, shield her, and banish it, warding her home. Then she has to not invite it back. She’s not going to cooperate with that. I would instead make offerings to the real Loki and your own patron Goddess Freya and maintain continued prayers for your friend’s well-being and protection. I think, however, that she is far too deeply invested in the emotional umph she gets from these encounters to listen to you.
I do rather consider it a collective insanity.
I would, by the way, given the interactions you describe with your friend and this wight, suggest major cleansings for yourself. If you don’t know how to ground, center, and shield, I recommend learning. The book I usually recommend for my students is Sophie Reicher’s “Spiritual Protection.” Understand that when you are in your friend’s presence as she is now, and when this wight is present, you are engaging someone and something deeply polluted spiritually. You will need to cleanse yourself so that you do not become impacted by it or open to its influence.
All of this, my readers, highlights the importance of proper spiritual discernment. There is a difference between engagement and wish-fulfillment and it’s important to know the damned difference.
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In a private discussion, a colleague told me that someone argued against the need for cleansing on the basis that Gods like Hela and Ereshkigal were Gods of rot and corruption and decay. Another person brought up compost heaps, where decay fuels further growth, all apparently (unless I misunderstood what my colleague was saying) in order to object to the idea that cleansing pollution is fundamental to healthy spirituality (you know, like bathing is fundamental toward not smelling like a dung heap).
This is going to be short and sweet. I have neither the time nor the patience for a long article breaking this down so allow me to get right to the point.
The Gods of the Underworld are not Deities of corruption. They are Deities that guard and nourish the dead. They are often likewise Deities of initiation, and/or Deities that in some way govern the mysteries of the earth and its wealth. It is true that in some cases the Heavenly Powers may not be able to cross into the dwelling of the Underworld Powers (Odin, for instance, cannot cross into Helheim though His sons can. Minerva cannot cross the threshold of the Erinyes’ dwelling. Inanna must undergo purification and ordeal to cross into Ereshkigal’s realm). This is largely because the positions and the power Each holds is so different. To maintain proper boundaries and proper functioning of Their respective realms, there can be no breach of protocol. It would upset the natural order of things.
Corruption is likewise different from rot. Rot is a natural part of the cycle. It is that which allows substance to be repurposed by nature. In this way, yes, I would say that some of these Underworld Deities like Hela are Gods of rot, but not in a way that transcends the need to be mindful of miasma. They allow for the transformation of souls, for the earth to receive what it needs from the rotting bodies of the dead. In its own time and place, that is good and holy. For us, being neither Gods nor dead, contact with that process is miasmic. It is not however, bad or corrupt.
I will say again, as I have many, many times before (perhaps pretend a man is saying it and then it might make more sense to some of you, hmm?): Miasma is not necessarily bad. It is a neutral thing. Sometimes miasma happens as a natural result of coming in contact with something that in and of itself is good (cemeteries, weddings, babies for instance). That doesn’t mean that we don’t need to cleanse. Rotting for instance, is a natural process. One would not, however, (I hope) stick your hand in a rotting piece of road kill and then eat finger foods without a serious engagement with soap and water first. This is no different.
I think to honor the Gods of the dead with the rituals of the Heavenly Powers and vice versa would bring miasma, because that is twisting things out of their natural order, but those Gods Themselves are not “concentrated miasma” as one critic averred. That which is Holy is not miasmic. That does not mean that we might not be rendered miasmic by contact with certain Beings, holy or no. The Holy carries with it a contagion. It marks us and changes us and we have to be careful bringing that back into everyday space. Sometimes it is appropriate to do so, but sometimes not.
We do, in the Northern Tradition have a Holy Power that is fully focused on transmuting Rot, Nidhogg, the great dragon. She takes in rot (like the compost heap) but it doesn’t remain ‘rot’. It’s transmuted, just as purification transmutes.
To quote Kenaz Filan: “Even rot and decay are not in themselves miasmic. A compost heap is a fine thing. But when you put a compost heap in the dining room you have miasma.”
In the end, polytheism is large and flexible enough to contain exceptions such as sin-eating and working with spirits of decay, but these exceptional things don’t invalidate the general need for purification. It is unfair to apply the standards of a rare form of devotion (like sin-eating) to every single polytheist out there. Because that transgressive work, and the necessary flouting of conventions and precautions which doing so requires takes a tremendous and sometimes devastating toll on the devotee. Why should Jane Heathen, who just wants to make offerings to her household Gods, have to endure those problems, which is what you’re advocating when you suggest casting aside ancestral tradition and things like purification rites? Way to shoot yourselves in the feet, folks.
(Piety Possum, walking away from all your bullshit)
This is a brilliant article by Kenaz Filan over at PolytheismUncucked. It’s the culmination of several days worth of conversation on the predation of cultural marxism, modernity, and monotheism (#evilms) on our communities and their religious awareness.
I think this is a really important piece. go and read.
Disgust is an instinct which saves us from eating contaminated foods and poisons. We feel a sense of revulsion upon seeing vomit, rotten meat, excrement — all things which would sicken and kill us should we consume them. As Daniel Kelly, author of Yuck! The Nature and Moral Significance of Disgust says:
You have this quick, reflex-like tendency to move away from whatever you find disgusting. You might not actually move, but you’ll have this flash of motivation to jerk away from it. Some of the really interesting things about disgust are the more psychological components of it. When you’re disgusted by something, it captures your attention. It seems offensive and tainted in some way, and we think about disgusting things as though they have the ability to contaminate other things. So, if something we find disgusting touches another object, that object becomes disgusting as well. We track where the…
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(This is an old post I made several years ago. I’m recycling it to give some preparatory food for thought as I work on my next piece dealing again with pollution, piety, and maybe, just maybe right behavior. I’m closing this to comments – tomorrow’s article will not be—so that I actually have time to work.)
Modesty is such a troublesome concept, at once somewhat nebulous and yet highly charged. I have seen both men and women become rabidly angry at the mere mention of the word, particularly when it was noted as a virtue, and moreover, as something worth cultivating. I would go so far as to say that there’s probably no other virtue so prone to misconception, misapprehension, and deep seated ambivalence. For all that, I do very much believe that not only is modesty a particularly polytheistic virtue, but it is one that both men and women would indeed do well to cultivate.
Let me take a moment to discuss precisely what I mean when I use the word ‘modesty.’ Being lazy today, I went to the dictionary and looked up the word. It comes from the Latin modestia and I’m going to get back to that in a moment.(1) For now, suffice it to say that the given definition (drawn, or so dictionary.com says, from Collins English Dictionary) is as follows:
- the quality of being modest; freedom from vanity, boastfulness, etc.
- regard for decency of behavior, speech, dress, etc.
- simplicity, moderation. (2)
Perhaps there are different types of modesty. It is predominantly a cultural convention and construction after all, and standards of modesty are culturally determined. Regardless, it’s primarily with the second definition, that of regard for decency of behavior and deportment, that I am primarily concerned. I want to be clear about one thing: I do not think that modesty necessarily has anything to do with one’s attire. Appropriateness of dress is a matter of context. One may be half naked and completely modest, or wearing full hijab and completely immodest. It’s a matter, to my mind at least, of personal integrity and integrity of behavior.
I look at modesty as a way of interacting with others in our world, a way of presenting ourselves. Whenever discussions of modesty come up, two aspects seem to garner the most attention: physical dress and sexual behavior. Certainly no less a personage than Honore de Balzac called modesty the ‘conscience of the body’ and British essayist Joseph Addison referred to it as ‘a guard to virtue.” While I don’t disagree with that necessarily, I think we do this virtue a disservice by relegating it solely to the realm of sexual mores. We diminish the quality of modesty when we focus solely on sexual expression. Certainly in the polytheistic world, it meant much more (and this holds true for Greece and Rome but also for Germania. Read your Tacitus, folks).
I suppose there is a physical, sexual component to modesty. I can’t help but think of a documentary about indigenous religion in the Ivory Coast that I had the pleasure of recently viewing.(3) I was struck, forcibly, by the contrast between the women who maintained their ancestral ways and those who tried to mimic western styles. The former practiced their religion, honored the gods and spirits of their land and people…they were magnificent, powerful, and respected to the point of veneration within their communities. It was blatantly, delightfully obvious (nor was I the only one to notice this; the friend with whom I was watching was also struck by precisely the same thing). The latter, largely those living in the rapidly westernizing cities, dressed provocatively, behaved outrageously and were treated like trash. It was clear that they thought of themselves as nothing more than ornamental. They treated themselves like trash. They had abrogated their ancestral connections; they had abrogated their power, and instead attired themselves in the shallowness of exploitation and mimicry of a culture that historically has brought nothing but spiritual desiccation wherever it colonized. It was exhibited by the way these women were behaving (and in turn by the way the men behaved toward them) but I think that was only the most obvious and outward expression of a deeper dynamic. The problem wasn’t their behavior; the problem was that such behavior, in this particular instance, was a manifestation of a lack of self-regard.
Whenever the discussion of modesty comes up, inevitably modesty becomes linked with feeling shame about oneself or one’s body. I can think of nothing more diametrically opposed to what modesty actually is. True modesty has nothing to do with shame and everything to do with valuing both oneself and the quality of one’s interactions with family, friends, the world at large, and most of all within the realm of one’s spiritual obligations, i.e. with the Gods and ancestors, the Holy Powers. Remember when I pointed out that modesty comes from the Latin? Well in Latin it’s primarily associated with discretion, sobriety, correctness of conduct, moderation, and propriety.(4) These were the virtues, in this polytheistic community, that an adult was expected to cultivate (likewise in many other parts of the ancient polytheist world, including Germania). Latin has another word pudicitia which encompasses the shyness – bashfulness the dictionary says – and emphasis on chastity that we so commonly ascribe to ‘modesty.’(5) Moreover, modesty in Rome was not something that women alone worried about. Most of the references that I’ve come across on my reading (in Pliny, Sallust, Cicero, and Suetonius primarily) have referred to the proper modesty of men. (Cicero does not approve of your skinny jeans. LOL). Nor did this modesty usually have anything to do with their sexual behavior. It was, however, not unusual to see it linked to piety. I’d go so far as to say that modesty in the ancient world – i.e. in many polytheistic cultures (and I know I’m focusing on Rome here largely because I’ve been immersed in that source material of late. That is not to say this idea was found only in polytheistic Rome.) went hand in hand with piety. That’s an important point and I’m going to say it again:
Modesty went hand in hand with piety for all genders.
Perhaps for this reason, authors like the younger Pliny recommend it as the most shining of virtues. (6) It has nothing to do with shame and everything to do with the acknowledgement that there is something greater (to a polytheist many somethings greater) than we out there and to whom just maybe, we owe a modicum of decorum; and behaving with that appropriate decorum enhances not just our interactions with the Holy but with each other as well. It augments who we are as human beings. An apologist for modesty would say that we enhance our lives by cultivating modesty because valuing and cultivating modesty is a way of cultivating ourselves as well. It’s a way of saying “I value the gifts the Gods and ancestors have given me too greatly to squander them for public consumption” (or by behaving like a fool). I would say that not only is modesty a guard to virtue (though what I as a polytheist mean by that term has nothing to do with sexual repression and everything to do with the development of character) but it is an essential, perhaps the most essential, component toward developing dignity and personal integrity.
Someone who cultivates modesty as a virtue would, I believe, be unlikely to behave with complete and utter disrespect in a ritual. Even if he or she did not know the proper protocol, modesty is a good teacher of behavior. The modest person is not going to rant and rave about how he or she would never, ever bow their heads before the Gods. They know better. The cultivation of modesty has taught them [not to act like they were raised in a barn]. Moreover, there are times when it is appropriate to feel shame for one’s actions. This too is a lesson modesty teaches. When we behave in a way that diminishes who we are both as human beings and as children of the Gods, as inheritors of our ancestral blessings, we ought to feel shame. It is the right and proper state of being. When we behave badly, we ought to feel ashamed of ourselves. That’s called conscience, something that I believe modesty hones. Being polytheist does not relieve us of every moral obligation after all. It actually enhances them.
In the connection between modesty and piety, one often encounters the idea of taboo: those things one is not permitted to do without violating both modesty and the bounds of proper piety. This is the reason that ancient Roman polytheists -men as well as women – would cover their heads when performing rituals. It’s the reason while certain types of priests from Egypt, to Greece, to Rome, and quite probably in the North lands as well, lived prescribed lives, lives full of ritual and personal taboos that cultivated modesty, enhanced their personal connections with the Holy Powers, and enabled them to avoid miasma.(7)
This is the reason that a growing number of polytheists today are choosing to veil themselves, to cover their heads, some only during rituals (as I was taught to do) and some all the time. It is a way of reminding themselves to behave properly, of nurturing their spiritual connections, of keeping themselves clean of the filth of the monotheistic world, and for a thousand other reasons. It cannot be denied that doing so sets the person apart, and perhaps that is part of it too: it implies a different standard of living, a different standard of behavior and as in all things that so many of us do, carries with it a certain didactic function. I’m not going to belabor the point of head-covering here. I mention it here largely because there are extant polytheistic sources that note men covering in Roman temples so this is the example that came to mind of an outward expression of both piety and modesty.
So what is modesty? It’s examining potential behavior and saying to oneself : I won’t do that. I do not believe it will do honor to me, my Gods, or my ancestors. That will not enhance me as a human being. Or maybe it’s being in a situation where you are the only one behaving respectfully and you do so because of your modesty and piety combined, regardless of what others around you might think. Ultimately, I think modesty is the choice to consciously avoid doing that which diminishes us; be it by commission or omission. Take that as you will. I believe it is an essential spiritual virtue.
- (modestia, ae, feminine)
- See here.
- See here.
- Langenscheidt Pocket Latin Dictionary, see entry on ‘modestia.’
- Ibid, see the entry on ‘pudicitia.’
- He goes on in several of his letters about the virtues of modesty, praising people he admires for their modesty. Letter 1:12, iirc, is a good example.
- See yesterday’s article for more information on 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.
Polytheism is the belief in and veneration of many Gods as independent, sentient Beings. Across cultures, it most often incorporates some degree of ancestor veneration and animism as well. At some point in the flow of religious history, all of us came from polytheistic traditions. Our ancestors prior to the influx of monotheistic contamination were polytheistic. The particularities of that polytheism, to paraphrase a noted anthropologist, went without saying because they came without saying. (#Bourdieu) People were raised in an entire community inculcated with the framework of polytheistic belief. It was the way people viewed the world. It shaped their values. It didn’t require self-conscious analysis. We today don’t have that.
Because of this, it’s incredibly easy for that monotheistic contamination to taint our work. It’s incredibly easy to lose our way, to allow contemporary ideas that may not be rooted in either a polytheistic world view or any sense of piety to take the place of right behavior and relationship with the Gods; (#notashamedtobepious) and because we are not just rebuilding traditions of veneration but the religious communities and cultures as well, I believe it’s absolutely crucial for polytheists to network, work together, and speak out, to take a stand, to draw a line and hold it hard and fast. I don’t mean political activism. I mean Gods-driven activity, devotion, and work. (#Kony2012) It’s more crucial now than ever before save perhaps when our traditions were first destroyed. Why? Because there is momentum behind the restoration now. We have a chance, slim though it might be, to throw open the doors of our world to the Gods again and drive back the depredations of monotheism, modernism, and Marxism (#evilms). At least a little. At least more than we have had for thousands of years — if we can haul our heads out of Facebook long enough to make an occasional offering that is. (#noevilms)
This is sacred ground. Our traditions are sacred repositories of wisdom. They are treasures passed down from our ancestors, ours to tend and cultivate. (#honoryourancestors) This goes beyond *us*. This is about the Gods, the ancestors, and restoring balance to the world. It is about rebuilding our traditions in the wake of monotheism, modernism, and Marxism and in the wake of its retainers: colonialism, racism, devastation, and genocide – its bastard spawn. We need to move beyond the models that we’ve been given. I believe part of the knee-jerk reaction against piety and belief and devotion comes from a very understandable place. I’ve seen people so harmed, so hurt, so wounded by the monotheisms in which they were raised that the word “God” causes them physical pain. I’ve seen people so hungry for spiritual connection that it’s almost a constant pain inside of them, but when it is proffered, when the opportunity is present, these same people respond with condescension and contempt, arrogance all as a protective measure because they have been brutalized by the monotheism in which they were raised. God and piety and respect and humility have become synonymous with an erasure of human potential and creativity. I’m here to tell you it was not always so. (#notalwaysso) Right relationship with the Gods, an acknowledgement that the Gods exist enhances human potential, human creativity, human joy. At its best, when we as humans don’t muck it up, it causes every other thing in one’s life to fall into glorious place. The way these things are now, twisted and maimed by centuries of monotheism, modernism, and Marxism in which “God” or celebrities or the proletariat hold goodness over our heads like a perverse sword of Damocles from on high, is not the way they always were. We need to go back and restore the original meaning of things. (That is what modernism and post modernism does, you know: it destroys meaning and value leaving us prey to predatory philosophies like Marxism. If all truth is relative after all, and 2+2=5, you have no bulwark against mental and ideological tyranny. #nothingtolosebutyourmind).
Let me give you an example. Take the word ‘anathema.’ We use that today for something awful, blasphemous, foul. Do you know what it meant before early Christians got their hands on it? It means “an offering placed before an image of the Gods.” This, when I first learned it, was a key in a lock mentally for me. There are many more words that were obviously changed but when we talk about the restoration of polytheistic devotion, we’re dealing even more, with shifts and changes that aren’t so obvious. When did humility for instance stop being associated with making fertile the mind and soul and spirit by right behavior and come to imply debasement and mental enslavement? When did piety become something perverse? When did the reality of the Gods become something to fight against? When was tumblr made? We need first and foremost to take these things back (except tumblr. They can have that cesspool. #notmycesspool).
In the long flow of humanity, monotheism is but a blip. It is a very young mutation. Our world was polytheistic far, far, far longer than most of us realize. That is important. That tells me that the way things are now is not the way they have always been. Moreover, it’s not the way they have to be in the future. Pre-Socratic philosopher Thales put it best when he said that we live in a world full of Gods (to the perplexity of modern philosophers who go through intellectual gymnastics trying to prove he didn’t mean what he said) and he was right. (#worldfullofgods) We do and when one truly realizes that, everything changes for the better and then it’s just a matter, despite our stumbling, of getting ourselves into right relationship and it’s not so hard really when that first illusion has been cracked, the illusion that we are the highest power in the cosmos. More and more I think it has to start with addressing the fundamental damage done by monotheism, damage that strikes at the heart of our collective capacity to experience a healthy devotional life.
I have no answers here. What I do have is a renewed commitment toward developing a strong and enduring polytheistic consciousness in our world. Let us aim for a post-monotheist, post-post-post-post modernist, and a world that doesn’t even know what Marxism is. We need to know the lay of the theological land and then we need to take it back. (#decolonizeyourbrain, #takeitback, #polytheistworld, #livedeliciously).