Tuesday, March 27, 2007

The Science Of Pranayama

The Science Of Pranayama Cover

Book: The Science Of Pranayama by Sri Swami Sivananda

It is needless for us to stress on the merits of the subject or its author, Sri Swami Sivanandaji Maharaj. Sri Swamiji already lives in the hearts of the people of the world as an ‘unfailing saviour’. The Swamiji’s method of presenting such intricate Yogic subjects in an inimitable, simple style with convincing assurances in unique and unrivalled. It is authoritative, the more so, because of Swamiji being a combination of an experienced medical practitioner, a full-blown Yogi and a Jivanmukta.

The practice of Pranayama has been viewed with fear in certain quarters on account of certain limitations, viz., the absolute necessity of the nearness to a perfected Guru, the dietetic restrictions and the like. Sri Swamiji has explained herein in clear terms the vagaries of such fears and has prescribed very simple and safe methods. The book contains suitable lessons for all types of Sadhakas. Those who follow the special Instructions given towards the end of the book can be sure of their guaranteed success and safety.

Pranayama is an important Anga in Ashtanga Yoga. It is equally necessary for all in their daily life, for good health, success and prosperity in every walk of life. How it is so, is explained in these pages. The science of relaxation is a very valuable gift for the readers and would benefit all. We are greatly encouraged by the warm Reception the previous editions had at the hands of our dear readers and we hope more and more Sadhakas would take up this important aspect of Sadhana in their daily spiritual practices, and feel for themselves the happiness and joy which will naturally lead them to blissful ‘Divine Life’. — THE DIVINE LIFE SOCIETY

Download Sri Swami Sivananda's eBook: The Science Of Pranayama

Free eBooks (Can Be Downloaded):

Aubrey Bell - The Magic Of Spain
Ophiel - The Art Practice Of Caballa Magic
Eliphas Levi - The Doctrine Of Transcendental Magic
Yogi Ramacharaka - Science Of Breath
Sri Swami Sivananda - The Science Of Pranayama

Thursday, March 15, 2007

Magic In The Roman World

Magic In The Roman World Cover

Book: Magic In The Roman World by Naomi Janowitz

This volume demonstrates that the word “magic” was widely employed in late antique texts as part of polemical attacks on enemies – but at the simplest level it was merely a term used for other people’s rituals.

The study begins by analysing Jewish, Christian and Greco-Roman uses of the term in the first three centuries CE. The author then turns to a series of in-depth examples of “magical” practice – exorcisms, love rites, alchemy and the Transformation of humans into divine beings – examining how such rituals were thought to work. The book ends with an Exploration of issues of gender and magic, looking at the reasons behind the over-representation of women on charges of using magic.

Janowitz’s lively and accessible work illuminates the fact that activities denounced as magical were integral to late antique religious practice, and shows that they must be understood from the Perspective of those who employed them.

Download Naomi Janowitz's eBook: Magic In The Roman World

Free eBooks (Can Be Downloaded):

Anonymous - Magic And Wyrd
Aleister Crowley - Magick In Theory And Practice
Naomi Janowitz - Magic In The Roman World

Friday, March 9, 2007

Satanism The Opposite To God

Satanism The Opposite To God Cover
If you read The Satanic Bible you will find a list of seventy seven infernal names preceded by the Four Crown Princes of Hell, including Satan, the rebel. These names come from lots of different cultures and lots of different time periods.

They all have one thing in common: They were/are seen as the primary force working against the dominant Gods within those cultures. The Church Of Satan could have been called The Church of Set (Egyptian), The Church Of Shaitan (Islamic), etc, but the most famous adjective to describe our Church is Satan. The accuser, the rebel. Given that the COS is a Western phenomenon, it is only right to adopt a figurehead of what is in the Western World the most famous symbol of anti-deity sentiment.

Satanism is a rich eclectic religion, and our figureheads a diverse and from many cultures. To fully understand what Satanism idolizes you cannot rely on merely the imagery of Satan, but on the imagery and doctrines of the Four Crown Princes and the seventy seven infernal names, both found in The Satanic Bible, along with further details than I give on these pages.

Atheism and anti-theism
Atheists are opponents of gods. A god is only as powerful as its followers, and every atheist denies every god that little bit of power. A Satanist plays this game, too, and rejects all gods, including the Christian Satan, and demons as false.

So many atheists are conservative in their opinions towards gods. Not so, the Satanist. Satanists are explicit atheists, and proud of it, much like the Humanists. Being more goodevil in their approach to life, a Satanist will happily side himself with the principal and traditional enemies of the gods of the religions.

The Church of Satan is founded with mankind in mind, with the Earthly world as our guide. We do not like hypocritical white light religion. One good thing that is often found within the most hypocritical monotheistic lines of thought are the bad guys... the darker elements and characters from white light religions are useful to us as examples, heroes and pillars of strength against what are always stacked odds, and overwhelming enemies.

We are the ones who choose knowledge rather than stupidity, we choose the tree of knowledge and not innocence from it. We question anyone who suppresses the truth. We question anyone who follows something blindly. We oppose theism, we oppose externalisation of guilt as dishonest and harmful. We believe in happiness of the body and self, rather than scoring up points for the afterlife through abstinence.

"The Devil has the most extensive perspectives for God; on that account he keeps so far away from him: - the Devil in effect, as the oldest friend of knowledge."

"Beyond Good and Evil" Nietzsche p94

Throughout History every culture has had a figure which represents the carnal, The Satanic Bible lists seventy-seven of these Infernal Names, and it does not matter which name you apply to us: We are the unreligion, we are the scientists who deem ALL religious constructs to be false.

You also may enjoy this free books:

Howard Phillips Lovecraft - The Other Gods
Asbjorn Jon - Shamanism And The Image Of The Teutonic Deity Odin

Keywords: ritual magic  focus life  earth fire techniques  daily meditations  witchcraft satanism  natural table  taoism taoist  vermis mysteriis  witches misogyny 17th  elsewhere states  christianity roots  tuba venus  

Thursday, March 8, 2007

How Many Agnostics Are There In The Us

How Many Agnostics Are There In The Us Cover There are two ways of answering this question:
- The number of American adults with Agnostic beliefs: This is now accurately known as a result of the 2008 ARIS study: it is about 10% of the adult population -- on the order of 23 million. 1 It is the second largest religious belief system, after Christianity.

- The number of American adults who identify themselves as Agnostic: From the same study, this is about 0.9% of the adult population, or just under 2 million adults.

The difference is because the vast majority of adults with Agnostic beliefs either:
- Identify themselves as freethinkers, Atheists, Humanists, Freethinkers, NOTA (None of the above), skeptics, Unitarian Universalist, Ethical Culturalist having no religion, or refusing to answer a survey question, or

- Identify themselves as Christians or a member of an Eastern religion like Buddhism, Taoism, Jainism, etc. or as a followers of other religions.

The Graduate Center of the City University of New York periodically conducts a massive "ARIS" study of over 50,000 American adults. 1,2 They estimated:
- 1990 study: 1,186,000 identified themselves as either Agnostics or Atheists.
- 2001 study: 991,000 identified themselves as Agnostics.
- 2009 study of 54,461 randomly selected American adults:
- 1,985,000 identified themselves as Agnostics, more than double the 2001 results.
- When asked about the existence of God, 10.0% of adults indicated Agnostic beliefs:
- 4.3% agreed with "There is no way to know." ARIS calls this a "softer" form of Agnosticism.
- 5.7% agreed with "I'm not sure." ARIS calls this a "harder" form of Agnosticism.
- 6.1% refused to answer. Some of these were certain to have been Agnostics.
- 12.3% of American adults are either Atheist or Agnostic; 12.1% are Deistic.
- The margin of error of the surveyis less than ±0.5%

There are currently over 4 times as many adults with Agnostic beliefs than Atheist beliefs in the U.S. The number of persons with Agnostic beliefs exceeds the number of followers of each of the organized religions, except for Christianity. Agnosticism is really the second largest religious belief system in the U.S., and is growing fast.

The 1996 Canadian Census only counted 21,975 Agnostics. The 2001 census data showed that the percentage of Atheists, Agnostics, Humanists, adherents of no religion, etc rose from 12.3% in 1991 to 16.2% in 2001.

Unfortunately, all public opinion surveys of Religious affiliation include a significant percentage of individuals who do not reveal their religion. In the case of the ARIS 2001 and 2008 studies, this amounted to about 5% of the total surveyed, an increase from 2.3% in 1990.. We suspect that many of them are actually Agnostics.

Free eBooks (Can Be Downloaded):

Pino Longchild - Wicca Revealed A First Year Within The Craft
Emilie Kip Baker - Stories From Northern Myths
Wouter Hanegraaff - Dictionary Of Gnosis And Western Esotericism
Grey Cat - Pagan Manners Or Are There Any Dead Animals In The Soup
Lokamanya Bal Gangadhar Tilak - The Arctic Home In The Vedas

Wednesday, March 7, 2007

Buddhism And The God Idea

Buddhism And The God Idea Image
Quite contradictory views have been expressed in Western literature on the attitude of Buddhism toward the concept of God and gods [Maha Brahma and "devas"].

From a study of the discourses of the Buddha preserved in the Pali canon, it will be seen that the idea of a personal deity, a creator god conceived to be eternal and omnipotent, is incompatible with the Buddha's teachings.

On the other hand, conceptions of an impersonal godhead of any description, such as world-soul, and so on, are excluded by the Buddha's teachings on "anatta", non-self or unsubstantiality.

In Buddhist literature, the belief in a creator god ("issara-nimmana-vada") is frequently mentioned and rejected, along with other causes wrongly adduced to explain the origin of the world: for instance, world-soul, time, nature, and so on.

God-belief, however, is placed in the same category as those morally destructive wrong views that deny the karmic results of action, assume a fortuitous origin of humans and nature, or teach absolute determinism. These views are said to be altogether pernicious, having definite bad results due to their effect on ethical conduct.

Theism, however, is regarded as a kind of karma-teaching insofar as it upholds the moral efficacy of actions (karma). Hence a theist who leads a moral life may, like anyone else doing so, expect a favorable rebirth.

Is God all in our minds, or is it our misconceptions about divinity?

One may possibly even be reborn in a heavenly world that resembles that person's own conception of it, though it will not be of eternal duration as one may have expected.

If, however, fanaticism induces one to persecute those who do not share the same beliefs, this will have grave consequences for the persecutor's future destiny. For fanatical attitudes, intolerance, and violence against others create unwholesome karma leading to moral degeneration and to an unhappy rebirth.

Although belief in God does not exclude a favorable rebirth, it is a variety of Eternalism, a false affirmation of permanence rooted in the craving for continued existence, and as such an obstacle to final deliverance.

Among the fetters ("samyojana") that one bind to birth and death, theism is particularly subject to those of personality-belief, attachment to rites and rituals, and desire for fine-material existence or for a "heaven of the sense sphere," as the case may be.

As an attempt at explaining the universe, its origin, and the human situation, the God-idea was found entirely unconvincing by the Buddhist thinkers of old. Through the centuries, Buddhist philosophers have formulated detailed arguments refuting the doctrine of [an ultimate] creator god.

It should be of interest to compare these with the ways in which Western philosophers have refuted the theological proofs of the existence of God.

But for an earnest believer, the God-idea is more than a mere device for explaining external facts like the origin of the world. For that person it is an object of faith that can bestow a strong feeling of certainty, not only as to God's existence "somewhere out there," but as to God's consoling presence and closeness.

This feeling of certainty requires close scrutiny. Such scrutiny will reveal that in most cases the God-idea is only the devotee's projection of one's ideal -- generally a noble one -- and of the fervent wish and deeply felt need to believe.

These projections are largely conditioned by external influences, such as childhood impressions, education, tradition, and social environment. Charged with a strong emotional emphasis, brought to life by mankind's powerful capacity for image-formation, visualization, and the creation of myth, they then come to be identified with the images and concepts of whatever religion the devotee follows.

Sakka is Indra and Rudra, the King of Kings (in "Catumaharajika") and Lord of Lords (in "Tavatimsa"). From these ancient beginnings, Sakka became Zeus, Thor, YHWH, and many others in many religions.

In the case of many of the most sincere believers, a searching analysis would show that their "God-experience" has no more specific content than this.

Yet the range and significance of God-belief and God-experience are not fully exhausted by the preceding remarks. The lives and writings of the mystics of all great religions bear witness to religious experiences of great intensity, in which considerable changes are effected in the quality of consciousness.

Profound absorption in prayer or meditation can bring about a deepening and widening, a brightening and intensifying of consciousness, accompanied by a transporting feeling of rapture and bliss.

The contrast between these states and normal conscious awareness is so great that the mystic believes the experience to be manifestations of the divine. And given the contrast, this assumption is quite understandable.

Mystical experiences are also characterized by a marked reduction or temporary exclusion of the multiplicity of sense-perceptions and restless thoughts. And this relative unification of mind is then interpreted as a union or communion with the One God.

All these deeply moving impressions and the first spontaneous interpretations the mystic subsequently identifies with a particular theology.

It is interesting to note, however, that the attempts of most great Western mystics to relate their mystical experiences to the official dogmas of their respective churches often resulted in teachings which were often looked upon askance by the orthodox, if not considered downright heretical. MORE>>

You also may enjoy this free books:

Kathryn Rountree - Embracing The Witch And The Goddess
Rw Rogers - Adapa And The Food Of Life

Keywords: gods and goddesses names and meanings  very easy love spells  the satanic rituals  fertility gods and goddesses  charmed book of shadows  voodo love spells  history of the freemasonry  block candles  old witchcraft  cast love spells  austin osman spare prints  

Essential Sufism

Essential Sufism Cover

Book: Essential Sufism by Robert Frager

A welcome addition to the literature on Islam, this small volume offers sayings, religious quotes, poems, aphorisms, and prayers from many Sufi masters. Reading through the many entries, one gets a feeling for the beauty and deep wisdom of the Sufis, the mystics of Islam. The book includes the necessary discussions of the major Sufi teachers, history, culture, and beliefs to aid the reader in Understanding the vitalness of the sayings and meditations but is not meant as a fully encompassing investigation of Sufism. Instead, it is a wonderful appetizer that tantalizes the reader to seek other works that further celebrate and elucidate the relatively obscure world of Sufism.

This book does an excellent job of explaining the Sufi path. Prior to reading this book I knew literally nothing about the subject. Now I understand Sufism to be a deeply personal path and one that is based on love of God, a dedication to service, a search for spiritual knowledge, and uncovering one's pure self. The wisdom of Sufism is learned through art, prayer, poetry, stories, readings and rituals, all of which is guided by a Sufi teacher.

The history of Sufism is traced in this book and the beliefs and path of the faith are thoroughly explained. Discussed are: Sufism's four great books (Jesus' Gospels, the Quran, Moses' Torah and David's Psalms), the Five Pillars of Islam, the four stages of Sufi practice, transforming the self, the importance of a Sufi teacher and much more. After reading this book I feel I have a sound knowledge of the basics of this faith and an Understanding of why my friend has found such peace in following it. I highly recommend this book to anyone wishing to learn about Sufism or who is on a Spiritual Path that is open to new discoveries.

Sufis are celebrated in the West for their joy, humor, and devoted worship. Two students of Sufism, James Fadiman and Robert Frager, have collected some of the jewels of Sufic literature, polished them up a bit, and organized them for ready contemplation. Rumi's poems, Attar's stories, Mohammed's terse sayings, and even some moving pieces from contemporary Western devotees make Essential Sufism a treasury of Sufic literature. The extensive introduction provides practical context, and preambles to each section set the tone for what's to come. If you haven't encountered the wisdom of Sufi mysticism, the material in this book is a good place to start; if you have, it's a comfortable place for return.

This book takes qoutations from many different sufi "dervishes", some are ancient and some contemporary. Nonetheless the wisdom in this book is largely timeless. From Sheik Muzaffer and Rumi and as far back as Muhammad himself. this book does not limit its spiritual wisdoms to only muslims (I am not really a muslim) but to any person who seeks the spiritual side of themselves. These wisdoms are arranged in short quotes and small fable-like stories making it extremely easy to read. In short, it is a very interesting and enlightening book. The broad spectrum of material in this book ranges from such lofty concepts as spiritual experience, contemplation and knowledge, love, God and Satan yet also has such worldly concerns as Sufi humour. Even the sections not directly concerned with humour show that the Sufis have always been masters of irony and mirth. The one thing I think impressed me the most about this book was the incredibly intricate and beautiful calligraphy. The readability of this book is excellent. All these "Essential..." books are great, read them.

Buy Robert Frager's book: Essential Sufism

Free eBooks (Can Be Downloaded):

Roger Whitaker - Antinomianism
Reynold Nicholson - The Mystics Of Islam
Al Selden Leif - Pagan Oils Essential Oil Magic
Benjamin Rowe - The Essential Skills Of Magick

Friday, March 2, 2007

About Polytheism 2

About Polytheism 2 Image
"Many neo-pagans advance the claim that there should not be a single world religion with a single deity or set of deities to be worshiped by all mankind, but rather each group should worship the gods of their ancestors or of their preference."

To be more specific, neopaganism asserts that there is plainly not a single deity or set of deities that is worshiped by all mankind. Simple observation of the human interaction with the divine shows that the divine always manifests as multiple persons, forms and beings. In the same way, the core and universal principles of physical nature always produce multiple physical entities. As always, neopagans look to the facts of nature as a model for what the facts of spiritual existence will be.

The plain fact of the multiplicity of divine manifestations has led monotheism into some pretty wild assertions. The notion that all forms of the divine except those described in whoever's revealed scripture are either simply fantasy or demons has been the traditional resort of the argument. Again, observation fails to support this idea. Descriptions of human relationships with the many-armed, skull-wearing deities of India, or the Gods of Voudoun and West African religion, or the still-simmering Neopagan relationships with the Deities all make it clear that such beings bless and aid their worshippers as surely as the deities of the Bible or Quran ever have.

When we look at material nature, we see a nearly infinite variety of forms and local expressions. In the same way the spiritual world has a riot of gods, local spirits, flows of energy and sacred potentials, which are expressed locally.

"This claim creates a problem for the neo-pagan understanding of the gods, and it is fair for the Catholic apologist to point it out. Consider the implications that arise, depending on how the gods were interpreted. There would seem to be four basic ways of making sense of the claim that different people should worship different pagan pantheons: 1. The gods of different peoples really aren't different but should be identified with each other (e.g., Zeus = Jupiter = Odin). 2. There are a great many individual gods governing different peoples. 3. The gods are projections created in some sense by the peoples that worship them. 4. The gods are merely symbols or aspects of something else."

These questions were examined by the ancients as well. It's worth pointing out that neopaganism, like its ancient models, does not depend on or require doctrinal unity for its cohesion. Pagan ways depend on ritual, vision and myth to produce experiences that are plainly true at the time. These experiences are not required to fit neatly into a doctrinal structure, and doctrine is more likely to be shaped by such experiences than the reverse. Paganism spends a great deal of time teaching how to achieve these experiences, and rather less time on apologetics and doctrine.

Devout Pagans are not all expected to believe the same things about the Gods, though we are expected to be willing to join together around the traditional forms and practices. So in any Pagan congregation (or party...) you will be likely to find folks with any of the above opinions, and lots of folks who haven't decided on any one opinion about what the Gods are. There might be rather more agreement about what the Gods do - provide blessings of bounty, love and wisdom, open our hearts to the spirit, help us grow closer to the spirit of the world we live in, etc. 1. If the gods of different religions are to be identified with each other, then it would not seem that there are meant to be different religions among peoples but only different rites used to worship the same set of gods. This would be especially problematic for Asatruers, who often wish to view their gods as distinct from the gods of other people. A problem for all neo-pagans would be that it is highly implausible that the deities of many pantheons can be identified with each other."

The study of mythography and lore is pretty specialized in Paganism, as the province those few who really concern themselves with it. Most Pagans are concerned with their relationship with specific personal and local forms of the Gods. In ancient days even the deities with broad cultural presence were usually addressed in their specific and local forms, often involving attaching a place-name to the big name - Diana of Ephesus, a figure quite different from the 'Diana' one might read of in a primer of Greek myth, is an example.

There are some schools of reconstructionist Paganism that try to find in local deities specific and distinct individual deities in every case. There is little reason, in examining the scraps of thought we have from the ancient Pagans, to agree with this notion. The ancients clearly speculated on how many Gods there might be ('one' wasn't on the list of options), and whether (for example) the Gods of Rome were the same persons as those of the Gauls or Germans. Since Paganism does not depend on having proven answers to such questions, no great attention was paid to reaching agreement on the answer." For example, in Greek and Roman paganism, the kings of the gods (Zeus and Jupiter) are in control of thunder, but the thunder god in Germanic paganism is Thor, who is not the king of the gods (that would be Odin). Similarly, in Indo-European paganisms, the sky god tends to be masculine and the earth goddess feminine, but this is reversed in Egyptian mythology. It seems impossible to establish a universal paganism treating each individual pantheon as merely a different expression of the same set of independently real, non-symbolic beings.

Conveniently, the closer together peoples dwell, the more likely their Gods are to resemble one another, both individually and in organization. So, among the Hellenes and Latins, whose histories were entwined so tightly, we find the thunder-king; while in the north, among the Celts and Germans we find the power of magic and wisdom - in Wodan and Lugos - on the throne. It is these very differences that have lead Pagan thinkers to suspect that the Gods are very numerous indeed.

The desire for 'universal' religion is a monotheist thing. In Neopaganism, no deity is or can be universal - divinity's manifestations are local. The Earth and the Sky are not the same around the world - one place moist, another dry, fertile or barren, safe or dangerous. There is no reason to think that divine manifestation would be any more homogenous. 2. If the gods of each paganism aren't to be identified, then there would seem to be multiple deities for every aspect of nature."

There are multiple material manifestations of every aspect of nature. Why wouldn't there be multiple spiritual ones as well?

"Each people will have its own thunder god, its own vegetation god, et cetera. This leads to an implausible situation in many cases."

Implausible compared to what? It is only the rote assumption that 'spiritual' reality must transcend the local that brings up any problem.

"If Thor controls the thunder in Scandinavia, why should neo-pagans of Norse descent in America pray to him? Why shouldn't they pray to an American Indian thunder deity who controls the local thunder? Further, our solar system has only one sun. Just how many sun gods can there be?"

All these questions have been asked by ancient Pagans as well. Again, observation shows that it is simply so - explaining it is an ongoing task.

One of the core principles of Pagan theology is that spiritual reality is symbolic reality, by definition. Truths about spiritual things are seldom, maybe never, literal truths. All spiritual manifestation is symbolic - it can vary at the will of the being involved, or vary depending on the ability or inclination of the human who perceives it. So, whether the deities are vastly many or fewer, they will appear in local fashion as proper to the time and place.

"3. A theory advanced by some is that the gods are in some sense projections of or creations of their worshipers. If the gods were projections, then today of all days the gods would seem to have only tiny power because of tiny number of their followers. It would be difficult to imagine such beings as worthy of worship."

Any being that blesses us is worthy of worship. The conceit that worship is to be reserved for the highest and mightiest is one of the great failings of monotheism.

The time of the Gods does not seem to be the same as mortal time. The ancient Gods, and the land-spirits and ancestors, were worshipped for many millennia. A break of one millennium is hardly enough to make them unavailable to their modern worshippers.

"It also should also be noted that no historic pagans seem to have held this view of their deities. It would seem to be a modern idea-some might even say an intellectually desperate, last-ditch idea-introduced to insulate polytheism from the intellectual problems that otherwise arise for it."

I agree that this is a modern idea. Many Neopagans are rejecting this, along with Jungian and archetypal definitions of deity, in favor of a more personal relationship with real spiritual beings. However one may be, in fact, a materialist and participate whole-heartedly in Pagan ways. If the Gods exist only in our minds, and religion is a structure of mind that helps us gain surprising results from our minds, then it's worth doing." 4. Finally, some suppose that the gods do not have independent, objective reality but are just symbols. The question is: symbols of what?

It is a symptom of the disease of modernism to use the phrase 'just symbols'. Symbols frequently have more objective, independent effect than trucks or stones. The Gods *are* symbols - they are persons who are symbols. Their symbolic nature is one of their great spiritual powers, and Pagans honor that, even as we work personally with the spirits. They are symbols of the highest aspects of ourselves, of the inner spiritual reality behind material life, of the inspiration from and aspiration toward the divine. On the one hand, if they are symbols of nature and natural forces, then it is difficult to see why they should be worshiped. Electricity is part of nature, but if one does not worship it when it comes from a light socket, it is difficult to see why one should worship it when one imagines and names a symbolic thunder god to represent it." Worship means ritualized respect. To learn to respect and honor the natural world that sustains and supports us seems only wise. The western idea of dead matter has lead only to ill, and neopagans hope to cure those ills with an organic spirituality that recognizes the animistic spiritual presence within matter itself.

"Further, the empirical evidence seems to show that the universe itself does not have a mind or a personality. Only by looking beyond nature-to the God who designed nature-can one find transcendent value worthy of worship." Polytheism would agree that the universe does not have a mind - it has many minds, all working together to make the great pattern that is existence. Ancient Pagan creation tales never describe one creator of all things. Even when there is a Prime Mover, that Mover is never the all-powerful owner-operator-creator of the Whole Deal. Different deities and spirits create different things, from animals to local land-features to cities and temples.

Again, the notion that only the transcendent is worthy of worship is unique to monotheism, and poisonous to a natural relationship with the spiritual world. Pagans learn to respect the spirit in all things, and the spirits of all things, and the Gods and Goddesses who are the mightiest of the spirits. It's worship all the way down...

On the other hand, if the answer is given that the gods are symbols of a fundamental spiritual reality that transcends the physical world, then it would seem (since all independent status already has been denied to the gods by rejecting the three alternatives just considered) that one is left with a form of fundamental monotheism that is only cloaked with polytheistic symbols.

Nature transcends local manifestation in some ways, but in practice it is the local manifestation of nature that we deal with. Spiritual matters are likewise. Paganism has often speculated about the Oneness of all things. However this has never lead Pagan philosophers to propose that there is only One Person who is worthy of worship. If there is an all-one reality, it transcends personhood, or good and ill, or male and female, or being and nonbeing. Such an existence is not related in any way to the monotheist notion of 'God'. That being the case, why should one use the symbols? Why not worship the Creator directly and explore the question of whether he cares for and has spoken to man, as monotheism has historically claimed?"

Mainly because the claims made for the 'creator' of the various monotheisms don't hold water. Most notably, the various monotheisms do not, themselves, agree on the name, nature, deeds or desires of their alleged 'one god'. Starting there, and with the plain failure of monotheism to describe religous experience as humans know it, there seems no reason to accept monotheism's assertions.

You also may enjoy this free books:

Aleister Crowley - Ahab And Other Poems
Howard Phillips Lovecraft - Out Of The Aeons

Keywords: egyptian gods and goddesses for kids  love spells to do at home  wicca candle magick  ture religion  the wicca  latin gods and goddesses  love spells voodoo  magic spell casting  the doors of perception  free black magic love spells  japan religion  love witch spells