Misotheism and Maltheism


In my history i have been accused of “blaming God” for my obstacles.

It´s funny how if a person thinks a supernatural entity goes out of “his” way to help a person one s considered to have faith.

If one believes in a good, benevolent God one is a beliver and if it is followed by acts, cultic or otherwise one could be considered religous.

If one belives in a bad, mad, deluded, sadistic or evil God, creating the world for his own means, going out of his way to personally sabotage one…..strange looks follows.

 

 

Yet, ideas like these are not new or unique in any way.

The Gnostics saw the creator God (or Demiurge) as evil or deluded in some of the traditons lumped together under that name (Gnosticism).

In their view the real absolute and impersonal God (The Arche, Monad, Bythos and other names) did not, and will never create anything (though there are purely idealistic emanations from him forming the “Pleroma” or “fullness”.

Creation of a material world was seen as more or less a mistake (one of the Aeons of the Pleroma creatng the Demiurge or….”God”).

However, Gnosticism being emanationistic, influenced as it often is, by Neoplatonism, as spark of the Pleroma remains in man.

Notice how many mythologes includes a theme where the Gods or the God creating and keeping the cosmic order also want to prevent wisdom and knowledge ever reaching man.

Usually there is a bad guy ruining that (Satan, Loki, Prometheus).

Perhaps there is wisdom and “wisdom” (the Divine being protective and wanting to introduce it in its own time and perhaps in reasonable portions. Or the whole thing could be part of “the plan” as some religions would hold).

 

Suffice to say that who are the good guys and who are the bad guys in mythology is not as clear as it might seem.

Let us pretend that the terms “good” and “evil” are not philosophically imbecile and use them anyway.

 

Which one represents the true nature of "God"? From: http://larrytanner.blogspot.com/2011/11/evil-god-challenge.html

 

Ancient polytheistic religions usually didnt have concepts like the Judeo/Christian “good/evil”.

Gods competed and reacted in different ways to eachother (as forces do).

Some forces where perhaps unbalanced. Some might be balanced but destructive to other forces or concepts but not “good” or “evil” in the way we usually think of it today (besides, morals differ between cultures and philosophies which ofcourse reflects in mythologies).

 

Anyway, misotheism (a dislike or distrust of Deity) or Maltheism (the belief in a malign Deity) are not stranger than the oposite and just as much part of Theological thinking as the oposite or any other viable philosophical concept of personal Divinity.

Neither Atheism, nor Satanism are escapes for the one who belives in an oppressive God.

The Devotee´s Dilemma


A problem for me with religion is that i´m actually very devout.

That means disapointment gets bigger too.

An effort to do ones best, and perhaps then some, followed by the disapointment of nothingness.

From a Thelemic viewpoint one might see this as a perfect time for preparing for the annihilation of the false soul / ego before entering the city of pyramids but my experience with life is that all acts remains unrewarded.

FAILING to kill that superflous part of self while entering the abyss would be catastrophal.

A preparatory shedding of illusion of self might however be less catastrophal.

All spiritual things are starting to leave me tired.

Yet, it is not within my personality to be totally apatheistic or atheistic.

I am a very ritualistc person.

Kränktroll – Homo Gobelinus Violata


‎”En subart till människan där det egna jaget först fixerar sig vid något meningslöst och sedan uppfylls av förvirrad vrede när andra kritiserar detta…Kränktrollens inneboende värdelöshet har lett till kompensatoriska beteenden som haft stora inverkningar på samhället i exempelvis omöjliga ordformer som “islamofobi” eller allt som yttras av Claes Borgström” Källa “Sub Humana” – Clavdio Salos

Facebook – “Friends” list or a list of faces?


There are two groups of people who ever interact with me in any way whatsoever on Facebook. 

People i know from the web that happens to share interests, religion or taste with me, but that i have never, and in most cases never will meet.

People who play Viking Clan or some similar game.

The way i see it, if you have partied with, had fun with, ate with, had romantic relationships with or lived with people for years and they no longer find it interesting to even say “hi” in five years, those relationships are over.

You no longer know eachother.

Let me see ….last time a had a phone call by a non family member was……never.

Last time i had a private e mail was….perhaps a year ago.

Last sms….something along those lines too.

I´m just not interesting enough.

As soon as i´m out of sight i´m forgotten.

Hey, if people dont want to be with me they dont have to. I can always buy new ones.

But they shouldnt give off the impression of still knowing, or wanting to know me either. Life moves on, i get it.

some seven years of intence “hanging” is no guarantee that they should continue to have an interest in me.

Neither should they flock around me when i´m no longer alone ( = lives in a place with people ).

They should call it “Followers” like Twitter does.

Just more honest.

Is there any such thing as total freedom?


Source: The Liberated Mind

http://aliberated-mind.blogspot.com/2010/07/is-there-any-such-thing-as-total.html

 

Is there any such thing as total freedom? And of far more significance, are we aware that the very answering of this question is a form of bondage? That is, upon looking at this question does one see the fact that any movement of mind in a particular direction creates an illusion of arriving somewhere, in this case, arriving at an answer? Generally speaking, if the answer is: ‘yes, there is such a thing as total freedom’ then it is implied that I somehow know what that freedom is, what it looks like, or where it can be found. All implies a place in the mind where I am to arrive at an answer, a place of security, stability, knowing.

And if one were so convinced that they found the answer one would also be convinced that they could show others, teach others, bring others, convince others of this truth. This, of course, is nothing other than bondage, nothing other than the conditioned movement of mind, that of knowing, that of certainty, that of authority and enslavement to that authority. And if I say: ‘no there is not such a thing as total freedom’ then the question dies, the inquiry ends, and I am left with a purely mechanical life of habitual mind movements, psychological insecurity, and the consequences of such a marriage.

Of course, as we’ve said, which ever answer sways me I can convince myself of its truth and therefore attempt to convince others, defending this unconsciously manufactured truth as if it were an aspect of my very being, which inevitably leads to one or another forms of violence, seeing as my fixed position puts me in conflict with the opposite position, which is equally as fixed. So how about the perspective, the middle path, which says ‘there may be such a thing as total freedom but I do not know what it is’. All I know is that I am currently bound, i am currently not free. I’m bound by my body, its physical capabilities and limitations, I’m bound by the conditions of my life, my culture, my upbringing, my experiences, the power of my capacity for memory, the way my mind moves, my constitution, the period of time I live in, etc. I know that I am bound in these ways, and many, many others. So what? Where does this leave us?

Doesn’t it leave us with exactly what we presently are, and we therefore have the possibility of looking directly at what’s left, all that I am, all that I am currently aware of, looking at my current state of being bound? And in this alternative position of not knowing we all share an equal ability and understanding, don’t we? We are each bound and we can each share with one another the ways in which we are aware of being bound and how we experience that bondage. There is no longer an authority, inside or out. As we share in our common experience we learn to understand one another, our perspectives and how they bind us, our opinions and how they bind us, our conditions and how they bind us, etc. In this sharing there is no conflict between me and you because no one is trying to convince the other of anything, none of us are trying to manipulate the other or get them to change themselves, their perspective, or mind, because again, we are not pursuing an ‘answer’ nor are we convincing one another of a ‘correct’ or ‘superior’ position.

We are only collectively, passively watching the movement of mind as it clings to varying positions due to its particularly conditioned, momentarily relative, mental landscape. We are simply discovering, together, the limitations/boundaries/bondage of the mind and the lives we share, hence we are sharing in the experience of mind and body, and the limitations of each, as one body and one mind. We are sharing in observing, and discovering together, the accumulating movement of mind as it operates without distortion or resistance. And as this inquiry continues we share in the realization that we can, without compulsion or conflict, be aware of an ever widening understanding of the ways and means of our own bondage, the nature and movement of mind and body. And as this network of bondage comes into clearer and clearer view, as the interrelatedness of all matters of life, mind, and bondage to them, reveals itself, there is the possibility of discovering that this very seeing, this very observation, is the other, is total freedom.

Neopaganism in Europe


A study by Ronald Hutton compared a number of different sources (including membership lists of major UK organizations, attendance at major events, subscriptions to magazines, etc.) and used standard models for extrapolating likely numbers. This estimate accounted for multiple membership overlaps as well as the number of adherents represented by each attendee of a Pagan gathering. Hutton estimated that there are 250,000 Neopagan adherents in the United Kingdom, roughly equivalent to the national Hindu community.

Wiccans gather for a handfasting ceremony at Avebury in England.

A smaller number is suggested by the results of the 2001 Census, in which a question about religious affiliation was asked for the first time. Respondents were able to write in an affiliation not covered by the checklist of common religions, and a total of 42,262 people from England, Scotland and Wales declared themselves to be Pagans by this method. These figures were not released as a matter of course by the Office of National Statistics, but were released after an application by the Pagan Federation of Scotland. From a British population of 59 million this gives a rough proportion of 7 Pagans per 100,000 population. This is more than many well known traditions such as RastafarianBahá’í andZoroastrian groups, but fewer than the ‘Big Six’ of ChristianityIslamHinduismSikhismJudaism and Buddhism. It is also fewer than the adherents Jediism, whose campaign made them the fourth largest religion after Christianity, Islam and Hinduism.

The UK Census figures do not allow an accurate breakdown of traditions within the Pagan heading, as a campaign by the Pagan Federationbefore the census encouraged Wiccans, Heathens, Druids and others all to use the same write-in term ‘Pagan’ in order to maximise the numbers reported. The PaganDASH campaign actively worked with the ONS to amend the rules for The 2011 UK Census, allowing pagans to write their denomination in the form “PAGAN – path”. This was to reduce problems as encountered in the 2001 Census such as a range of Neopagan paths being counted under atheist.

Census figures in Ireland do not provide a breakdown of religions outside of the major Christian denominations and other major world religions. A total of 22,497 people stated ‘Other religion’ in the 2006 census; and a rough estimate is that there are 2,000–3,000 practicing Pagans in Ireland as of 2009. Numerous Pagan groups – primarily Wiccan and Druidic – exist in Ireland though none are officially recognised by the Government. Irish Paganism is often strongly concerned with issues of place and language.

A neopagan graveyard in Iceland

Paganism in Scandinavia is dominated by Ásatrú (Forn SedFolketro). The Swedish AsatruSociety formed in 1994, and in Norway theÅsatrufellesskapet Bifrost formed in 1996 and Foreningen Forn Sed formed in 1999. They have been recognized by the Norwegian government as a religious society, allowing them to perform “legally binding civil ceremonies” (i. e. marriages). In Denmark Forn Siðr also formed in 1999, recognized in 2003 and in Sweden Nätverket Gimle formed in 2001, as an informal community for individual heathens. Nätverket Forn Sedformed in 2004, and has a network consisting of local groups (blotlag) from all over Sweden.

In German-speaking Europe, Germanic and Celtic Paganism co-exist with Wicca and Neoshamanism. Paganism in Latin Europe (France, Italy, Spain) focuses on Neo-Druidism and Esotericism based on megalith culture besides some Germanic Pagan groups in areas historically affected by Germanic migrations (Lombardy). Paganism in Eastern Europe and parts of Northern Europe is dominated by Baltic and Slavicmovements, rising to visibility after the fall of the Soviet Union (except for Latvian Dievturība which has been active since 1925). Since the 1990s, there have been organized Hellenic groups practising in Greece.

A ceremony at the annual Prometheia festival of the Greek polytheistic group Supreme Council of Ethnikoi Hellenes, June 2006.

The Church of the Guanche People is a Pagan sect founded in 2001 in the city of San Cristobal de La Laguna (TenerifeCanary Islands,Spain). According to its followers this organisation aims to revive and spread the pagan religion of the Guanche people. It was founded by a group of Canarian citizens, devotees of the goddess Chaxiraxi. The Church of the Guanche People performs baptisms and weddings according to aboriginal Guanche forms. On December 14, 2003, the first wedding for more than 500 years was held according to the aboriginal Guanche rite on the island of Tenerife. In 2008 the group had approximately 300 members.