Tag Archives: symbols

Uncategorized

Polytheistic Theology: Avenue of Avenues

4 Comments

When we think of theology, we typically think of monotheistic theology, especially the structures found within Abrahamic faiths. But theology itself is not inherently monotheistic – in fact, theology is simply the study of deity. Because most polytheistic faiths are inherently pluralistic, it is safe to say that it is impossible to identify a single theology that unifies polytheistic belief. That’s part of what makes polytheistic faiths so beautiful.

It’s easy to prove how impossible it is to identify a single theology for polytheistic faiths. Take Hinduism, for example, and examine the way many sects of Hinduism base their faith around the idea of a unified plurality – there are multiple deities, but those deities are all aspects of the greater whole. Then take another polytheistic faith, like Asatru, that bases faith around the concept of multiple distinct deities, all separate and completely unique from one another. While there are certainly connections between polytheistic faiths like Hinduism and Asatru, the way that deity is approached is distinct between them.

Because of that distinction, a singular approach to theology – the study of deity – is impossible. However, I do think that it is possible, within each polytheistic faith, to approach deity through multiple strands of exploration. That is what I propose is the best way to approach the study of deity through polytheistic faiths, and I am proposing a framework for a polytheist to use in their own study of deity within their own religions, rather than proposing that deity can be understood the same way through all polytheistic faiths.

Note: When I say deity, I mean the essence of deity or what makes a god a god (what makes gods gods).

I believe the following components can be explored through all polytheistic faiths:

  • Cosmogony
  • Cosmology
  • Theogony
  • Sacred Calendars, Rites, and Practices
  • Eschatology
  • Axiology
  • Pneumatology
  • Psychology
  • Semiotics & Symbology
  • Sexology
  • Sophology
  • Occultology

Cosmogony is the study of the creation of the universe (or multiverse). Studying how the cosmos originated in accordance with a particular polytheistic tradition through myths and legends allows us to begin to develop a framework with which to approach deity through our respective faiths.

Cosmology is the study of the universe (or multiverse). Different faiths propose different models of the world. For example, in many shamanistic traditions, there are three worlds while in the Norse view, there are nine worlds. Understanding the cosmos is a necessary foundation before exploring what deity actually is can really get underway.

Theogony refers to the lineage of the gods. Every pantheon has a unique structure and hierarchy (though it can be argued that some pantheons aren’t hierarchal). It seems self-evident that the pursuit of theology requires the understanding of theogony.

Sacred Calendars, Rites, and Practices. This particular component is really three-in-one, but every polytheistic faith has a calendar of sacred rites and practices. Since most (if not all) polytheistic faiths are orthopraxic (focused on right practice), this is the most direct route of exploring theology – again, when I say theology here, I mean the pursuit of the understanding of deity.

Eschatology is the study of death, judgment, and final destination. In essence, it is the study of the afterlife. Every faith has an idea of what happens to a person after they pass from this world. Not all polytheistic faiths believe in a final judgment, but some do. This is an area where the greatest discrepancies between faiths exist, and it may also be an area where the greatest insights into the nature of deity can be found.

Axiology is the study of values and ethics. In other words, the study of morality. At first glance, it may not be obvious what this has to do with theology. However, the myths and legends of each tradition shape the morality of the people who follow those traditions. Understanding the ethics held by a particular culture can enhance the pursuit of theology.

Pneumatology is the study of spiritual beings and phenomena. Beliefs about mythical creatures like dragons, sirens, mermaids, brownies, kelpies, the Fae, ghosts, landvaettir, etc. This is where understanding the cosmology of a polytheistic faith comes into play as well, as some traditions have worlds set aside specifically for certain types of entities.

Psychology is the study of the soul, and it is the closest term I could find to describe what I actually mean. When I say psychology here, I don’t mean the traditional Western version of the study of the human psyche. I wish there were a better term (so if someone has an idea for one, I’m all for suggestions). What I mean is the study of the constructs of the soul-the parts of the soul. Many polytheistic traditions propose that the soul is not a singularity but a plurality, constructed of a myriad of parts that are meant for particular purposes. Understanding the way in which the soul is viewed is vital in the pursuit of theology, as the soul is the expression of the most inherent divinity a living being has in its possession.

Semiotics & Symbology is the study of signs, symbols, and their interpretations and uses. This includes things like the study of divination and omens. While some symbols are fairly universal – like the serpent that represents wisdom – others are not as clear-cut. Understanding the way that a particular tradition utilizes semiotics & symbology helps create a clearer path towards the understanding of deity.

Sexology is the study of sex. Each religion approaches sex in different ways, and in many traditions, the act of sex is one the most powerful ways to experience divinity. There aren’t many polytheistic faiths that view sex in a negative light, and I say that simply because there may be a few that do – I do not proclaim to be an expert on all the polytheistic faiths that exist, and I do not wish to potentially exclude even one.

Sophology is the study of wisdom. Defining wisdom is a very difficult thing to do, as it is a very abstract concept. Generally speaking, it is the ability to take acquired knowledge and put it to good use. In many polytheistic traditions, the study of wisdom is equated with the study of the myths and the cultures with which the traditions started. But because wisdom relies on application, it assumes that a person will take the myths and cultural learning they have developed and will incorporate it into their own practices. Applying the knowledge gained of deity through the myths is, perhaps, one of the most direct ways to approach theology, although it is by no means the only way.

Occultology is the study of the occult, meaning mystery or secret. It is generally associated with magic, and there are several polytheistic traditions that incorporate magic into their practice. There are many different types of magic, but the one that deals most directly with deity is Theurgy, which is magic done with the aid of deity.

Many of these components, on their own, require extensive research, and many of them weave in and out of one another. These are the strands that I see throughout every polytheistic faith – though each faith has its own unique set of these strands.

I’ve read multiple books on polytheistic theology, and every time, I see the same problem arise – there is no unified set of principles that underlie every polytheistic tradition. Some polytheistic traditions venerate ancestors, others don’t. Some believe in pluralistic deities, others in unified plurality.

So this is my attempt to address that issue – rather than looking for underlying principles that exist in all polytheistic traditions, I decided to look for the categories of principles that weave through all polytheistic traditions. Sometimes, to simplify, you have to complicate, and looking at categories instead of principles isn’t an obvious thing to do. The stark truth is that we still live in a predominantly monotheistic culture, and we all often fall into the trap of trying to collapse things down into smaller parts.

As polytheists, we need to work on expanding outward, breaking things into larger pieces rather than collapsing things down into smaller ones. So what I have done here is propose a framework, an avenue of avenues of exploration for those who are interested in the pursuit of theology from a polytheistic perspective.

Uncategorized

Archetypes are Idols, not Gods

Leave a comment

In Pagan traditions, idols are common. We use symbols, statues, candles, and a multitude of other items as stand-ins for the Gods. There is a difference, however, between using an idol to forge a connection with a deity and viewing that idol as the actual God being represented. Properly used, idols are tools that help strengthen the connection between the human realm and the divine realm. Improperly used, idols become the focus of worship.

Every religion uses idols, even those faiths that forbid idolatry. For Christians, the most common idol used is the figure of Jesus on the cross. Even without Jesus on it, however, the cross is still an idol. Christians may argue this and say that the cross is symbolic, but a symbol is an idol. A symbol is used to forge a connection between the symbol and the meaning it projects.

In Wicca, it is common to use God and Goddess figurines during rituals, or, barring that, candles to represent the God and Goddess. And rituals generally take place within a circle, tools being placed at the correct corner directions – if done correctly, and viewed from the outside, the ritual itself takes on the shape of the pentacle (a pentagram enclosed within a circle). The ritual serves as a conduit from the human realm to the divine realm.

In Heathenry, there are similar practices. Blots are generally opened with the hammer rite,hallowing the ground. The connection between the human realm and the divine realm occurs at the moment a libation is poured onto the ground. First, the ground is hallowed, and then an offering is made, rendering the offering sacred and forging a divine connection.

There are other types of rituals within Pagan practices, each imbued with unique purpose. The end goal, however, is a sacred connection. And that is how idols are meant to be used. To help forge those connections.

For some, visualization techniques don’t work. Some people need the visual aid an idol offers in a ritual in order to create the connection. Once the connection is made, however, the work of the idol is finished. I suppose a good way to look at an idol would be to view it as a bridge constructed over a creek. You can walk over such a bridge and avoid getting your feet wet, or you can slosh through it. Either way, you will reach the other side.

Idols aren’t necessary to form a sacred connection, but they do make the task easier. There is a danger in using idols, however, and that danger is, perhaps, the reason certain faiths condemn the practice (even whilst unknowingly engaging in it).

The danger of using an idol is the danger of coming to see that idol as a sacred being in and of itself. Instead of using the idol as a bridge, there are some who will come to worship the bridge itself. As an example, say you are standing on side of the creek and one of the Gods is standing on the other side. To get to that God, you can use the idol – you can take the bridge. But as you cross over that bridge, you become so fascinated with the architecture that you forget all about the God waiting for you on the other side of it.

That is the danger inherent in using idols. Idols are symbols, and there are some out there who would turn symbols into deities. An example of this would be viewing the archetypes developed by Carl Jung for use in analytical psychology as gods. The archetypes are psychological constructs, fluid and fleeting. There are Gods out there who operate the way that certain archetypes do within the psyche, but, unlike the archetypes, which are fluid and can blend with each other, the Gods don’t blend. Each God is always uniquely Himself or Herself, not a mix between two or more Gods.

That is the problem I have with the concept of Jungian polytheism. The archetypes were never intended to replace the idea of divinity – Jung himself stated that they were to be used solely as a method in analytical psychology. Jung was not a theologian, and he never set out to replace religion. In fact, he said that it would be absurd for someone to only view the divine spark within and deny the divinity without.

I think that the archetypes themselves are fascinating concepts, fascinating constructs that occur within the psyche of every human being. That doesn’t mean the archetypes are gods or should be treated as such. Choosing to worship an archetype is choosing to worship the idol, and doing so will rob a person of their ability to forge a strong connection with the divine realms.

For this reason, I cannot support the idea of a polytheism that centers around Jungian archetypes as Gods. A polytheist who views the archetypes as ways of accessing the Gods of their tradition – that, I can support. That is using idols the way they are meant to be used, as tools to forge a connection. But to worship an idol is to worship a tool, and tools are meant to be used, not prayed to.