Toward the Light

Tag: natural religion

  • “They are you and you are them” — Natural religion explained

    “They are you and you are them” — Natural religion explained


    Quote from A San elder’s lesson on humanity’s connection to the creatures of the earth.

    Post outline

    1. Benefits of religion
    2. Benefits of natural religion
    3. Natural vs ‘revealed’ religion
    4. Revival of natural religion
    5. Reasons for the revival of natural religion

    The value of religion is a deeply complex question that has been addressed from multiple disciplinary perspectives — sociological, psychological, anthropological, philosophical, and personal. Below is a synthesis of how religion’s value is understood across these domains.

    1. Benefits of religion

    • Individual-level benefits
      Provides answers to existential questions (life, death, suffering); ethical guidelines and norms; coping mechanisms during grief, illness, trauma; social networks, support systems; sense of self within tradition/community; experiences of awe, connection beyond self. These effects reduce stress and anxiety; increase identity coherence, well-being and mental health; support prosocial behavior and restraint; and provide “peak” spiritual experiences.
    • Societal-level benefits
      Social cohesion (shared rituals bind communities together); charitable work (religious organizations run hospitals, schools, aid); cultural preservation (language, art, music, traditions maintained); governance and law (religious ethics influence legislation); economic activity (religious institutions employ people, drive donations); conflict resolution (religious leaders mediate disputes).
    • Anthropological perspective
      Ritual as meaning-making (rituals mark life transitions, birth, marriage, death); myth as cognitive tool (stories explain origins, purpose, natural phenomena); sacred space/time (creates zones of contemplation separate from daily life); transmission of wisdom (oral/textual traditions preserve accumulated knowledge); group survival mechanism (facilitate trust, cooperation, coordination in groups, effective action).

    2. Benefits of natural religion

    Definitions

    • Natural religion (“paganism”) means universal religious ideas accessible through reason and observation of nature. It doesn’t require special revelation. It is nature-centered and polytheistic, e.g. Ancient Mesopotamian, Egyptian, Greek, Roman, Norse, Celtic religions; modern Neopaganism, Wicca, Hellenism.
    • Revealed/prophetic religion is faith based on ‘divine revelation’ recorded in ‘sacred texts’, delivered through “prophets.” Examples include the Abrahamic faiths (judaism, Christianity, Islam).

    Based on the scholarly research, here is a balanced comparison of the advantages that scholars attribute to natural religion compared to prophetic/revealed religion:

    2.1 Theological elasticity

    Polytheism’s “theological elasticity” reduces pressure for exclusive truth claims, facilitating interfaith tolerance.

    • Multiple truth paths. Polytheism allows multiple deities/truths to coexist without contradiction. This confers distinct advantages for pluralism, flexibility, and inclusivity.
    • No exclusive truth claims. Can acknowledge validity in other traditions without requiring conversion. Fewer large-scale religious wars historically correlated with polytheism.
    • Absorption of new deities. Can incorporate local gods from conquered/trading cultures without abandoning existing pantheon, e.g. Roman religion absorbed Greek, Egyptian, Persian deities.
    • Adaptability over time. Pantheons evolve with cultural values without requiring doctrinal revolution, e.g. Roman religion was deeply traditional and endlessly evolving.

    Pluralistic society. Natural religion is especially well suited to a diverse social system where multiple distinct ethnic, religious, cultural, and political groups coexist peacefully while maintaining their unique identities.

    2.2 Reverence for nature

    Core characteristics include nature-based worship and “sacred feminine.”

    • Sacred ecology. Natural world itself is holy; environmental stewardship emerges from reverence.
    • Cyclical time. Seasons, cycles, life-death-rebirth resonate with agricultural/observational experience.
    • Immanent divinity. Gods present in nature, not separate from it; easier to experience directly.
    • Animistic dimension. Objects, places, animals may possess spiritual agency.

    Environmental activism. Nature-centered religion (sacred ecology) is especially well suited to environmental activism.

    2.3 Reduced sectarian conflict

    This is correlational, not absolute — political factors also determine conflict patterns.

    • Fewer crusades/jihad. Historical record shows polytheistic societies had less large-scale religious warfare.
    • Coexistence with other cults. Multiple deities can be honoured simultaneously by different groups.
    • Local autonomy. Village/regional practices don’t require centralized orthodoxy.
    • Heresy less critical. Deviant interpretations don’t threaten system’s existence.

    2.4 Personal autonomy and experiential focus

    • Direct spiritual experience. Emphasis on ritual, meditation, personal connection over textual authority.
    • Flexible practice. No single canonical text constrains how to worship.
    • Individual path. Each person can choose which deities/rituals resonate.
    • Magic/ritual integration. Practical spiritual work accepted within tradition.

    Contemporary practice: Modern paganism incorporates “magic and witchcraft” with ritual, festival, and personal applications.

    2.5 Feminine divine and gender balance

    • Sacred feminine. Goddesses present in pantheons balance masculine deities.
    • Female agency. Women can access priestly/magical roles more easily.
    • Matrilineal options. Some traditions honor matrilineal descent and matriarchal cults.
    • Non-patriarchal cosmology. Creation myths may not center male authority, e.g. English pagan religion featured Earth-Goddess cults as central deities.

    2.6 Philosophical advantages

    • Tolerance. Natural religion is a universal core; particular doctrines are indifferent matters (adiaphora).
    • Civil peace. If all share natural religion foundation, civil rights extend to all faiths.
    • Moral independence. Morality is accessible through reason; doesn’t require religious authority.
    • Freedom of conscience. Individual can follow natural religion without institutional enforcement.

    3. Natural vs ‘revealed’ religion

    Core differences:

    • Authority source: Nature, reason, ancestral tradition vs ‘sacred texts’, ‘prophets’, ‘divine revelation’.
    • Divine structure: Multiple deities (polytheism) or immanent divinity vs single God (monotheism).
    • Truth claims: Pluralistic; multiple valid paths vs exclusive truth claims (typically).
    • Historical focus: Cyclical, eternal patterns vs linear history, specific events.
    • Community boundaries: Porous, can include multiple affiliations vs exclusive, often requiring singular allegiance.
    • Moral foundation: Harmony with nature, cosmic order vs Divine commandments, covenant.
    • Salvation/goal: Harmony, balance, right relationship vs salvation, redemption, afterlife reward.
    • Ritual flexibility: High; localized practices vary vs moderate to low; standardized liturgies.
    • Proselytization: Rare; not typically missionary vs common; conversion encouraged.

    4. Revival of natural religion

    Dissatisfaction with Abrahamic religions (specifically Christianity) and modern society has directly fueled the modern return to nature, alternative spiritualities, and environmentalism. The revival of natural religion includes the traditions of Heathenry (Norse polytheism revival; focused on historical accuracy; Odinism is discussed in this post), Druidry (Celtic reconstruction; emphasis on nature spirituality), Wicca (largest modern Pagan movement), Hellenism (reconstructed Greek religion; recognized religion in Greece, 2017), and Kemeticism (Ancient Egyptian religion revival; African spiritual continuity).

    5. Reasons for the revival of natural religion

    From Google AI:

    Dissatisfaction with Abrahamic religions and modern society has directly fueled the modern return to nature, alternative spiritualities, and environmentalism. When people reject traditional dogmas and modern urban isolation, they often seek meaning in the tangible, natural world.

    Here is how these two forms of dissatisfaction drive the rising interest in nature-based paths:

    1. Dissatisfaction with Christianity

    Many individuals turning to nature-based spiritualities cite specific theological and cultural friction points within traditional Christianity:

    • The anthropocentric worldview. Genesis 1:28 commands humans to “subdue” the earth and have “dominion” over living things. Critics argue this created a hierarchy that views nature purely as a resource for human consumption, rather than a sacred system to protect.
    • Transcendence vs Immanence. Traditional Christianity places God outside and above the physical universe (transcendence). Nature religions view the divine as present within the physical world (immanence), making the earth itself holy.
    • Dogma and hierarchy. Rigid institutional structures, moral dogmas, and historical exclusions have pushed seekers toward decentralized, individualized spiritualities like Paganism, Wicca, and Animism.
    • Suppression of Sacred Feminine. Historical Christianity largely replaced earth-mother archetypes with patriarchal structures. Nature religions often restore the divine feminine through earth-goddess worship.

    2. Dissatisfaction with contemporary society

    Modern secular life has created psychological and social voids that are driving people back to natural environments:

    • Urbanization and “Nature deficit disorder.” Modern concrete environments isolate humans from natural cycles, leading to documented increases in stress, anxiety, and a collective yearning for green spaces.
    • Hyper-industrial capitalism. Contemporary society prioritizes endless economic growth and consumerism. Turning to nature represents a counter-cultural rejection of material greed in favour of simplicity.
    • Digital fatigue. The hyper-connected, screen-dominated modern lifestyle causes mental exhaustion. Nature offers an offline sanctuary for mindfulness and grounding.
    • Eco-anxiety. Witnessing the ecological collapse, deforestation, and pollution induces deep existential dread. Engaging with environmentalism or natural religion provides a sense of agency and healing.

    3. The convergence: Natural religion and Environmentalism

    These dual dissatisfactions create a natural bridge where spirituality and ecology meet:

    • Spiritual ecology. The belief that environmental depletion is a symptom of a deeper spiritual crisis. To fix the planet, humanity must rewrite its spiritual relationship with the earth.
    • Secular “Nature worship.” Even for non-religious people, nature has become the new cathedral. Scientific environmentalism often takes on a deeply emotional, near-spiritual reverence for biodiversity and planetary systems.
    • Re-enchantment of the world. While modern society rationalises and mechanises everything, natural religions “re-enchant” the world by viewing trees, rivers, and ecosystems as living, interconnected entities worthy of respect.


    “Only when the last tree has died and the last river been poisoned and the last fish been caught will we realise we cannot eat money.” — Cree Indian Prophecy

  • The Code in wine

    The Code in wine

    Post outline
    Introduction
    Wine and Space
    The Spirit of Place
    Divine Feelings
    Wine and Truth
    Conclusion

    Introduction

    The Anunnaki civilization of humans (discussed in the posts Family from afar — link to follow) would have likely included teaching us to ferment alcoholic beverages. Perhaps our ET creators and educators were involved in the earliest known instances of wine production on Earth, including that of the Caucasus region (today’s Georgia) 6,000 BCE, Persia (Iran) 5,000 BCE, Armenia c. 4,100 BCE, and Sicily c. 4,000 BCE (Wikipedia). As evidence (discussed in the posts Family from afar — link to follow) shows that the Anunnaki civilized the people of Sumer (c. 4,500 – c. 1,900 BCE, in southern Mesopotamia — modern-day Iraq), and Mesopotamia generally, they would have certainly been involved in developing the beer and wine culture of that region.

    The remainder of this post is based on The Wine Culture of Mesopotamia by Oleg Cherne (2023) of Code de Vino (Spanish: The Wine Code).

    Wine culture started in about 2,600-2,500 BCE in Sumer, the first country in which wine became an important part of social life. Previously Sumerians knew how to make beer, which played a similar role to that which wine later adopted. Wine was seen as a gift from the gods, a materialized divine substance, a divine entity itself, a natural force to be worshipped, a sacred drink.

    Evidence on clay jars found in the Tigris Valley dated 3,000 BCE, indicates that Sumerians mixed wine with beer, honey and apple juice. Further, an alcoholic beverage of wheat and grape is referred to in the epic of the Sumerian king (‘ensi’, Sumer.) called Bilgamesh or, in its Akkadian (Semite) variant, the Epic of Gilgamesh (written c. 2,100–1,200 BCE ). The story of Gilgamesh also mentions the search for the drink of life, which was apparently wine.

    Wine and Space

    Sumerians perceived space according to horizontal, vertical and tangent planes. This concept of three planes seems consistent with the structure of the universe (Twelve Parameters in Four Fabrics of Three Parameters each) according to Wilbert Smith based on his communication with ETs (see the Family from afar posts for details). The horizontal and vertical planes:

    • The horizontal plane is connected to water, including underground water, which is the force that nurtures plants including wheat and grapes. As the Sumerian god of liquids among many things (including creation, wisdom, farming, art, crafts, healing), Enki was associated with making and drinking fermented beverages. More specifically, for Sumerians the goddess Geshtinanna (‘vine of the sky’, Sumer) expressed the force of wine.
    • The vertical plane is connected to planets and stars, regulated from top to bottom according to their frequency of perception. There are seven frequencies, the top of which is An (the sky), or the god of An (Anu, subsequently known as Odin / Wotan in European paganism).

    Note: The significance of the above-mentioned numbers 3, 7 and by implication 4 (3 + 4 = 7) and 12 (3 x 4 = 12) is discussed in the Family from afar posts, including the beautiful correspondence between structures made by human/oids on Mars and Earth.

    In Sumer and subsequently Assyria (c. 2,025 – 609 BCE), the main purpose of wine was to create a connection with the Divine. Sumerians and Assyrians consumed wine to tap into a certain frequency of the vertical plane for Divine power and connection to gods. It is perhaps for the purpose of accessing different frequencies that Sumerians mixed wine with other liquids. This interpretation of the beverage mixing seems plausible as each deity had its own corresponding frequency.

    The Spirit of Place

    Wine did not express just any power. It specifically expressed the power of a certain place — the association of that location and its characteristics with cosmic forces.

    Divine Feelings

    Sumerians valued wine for its enrichment of feelings. These feelings were Divine revelation, sacred, and had a special power to help build an empire.

    Wine and Truth

    Connection to the Divine was the supreme value. As it enables this connection, wine was the supreme truth.

    Conclusion

    1. Beer and wine are sacred drinks.
    2. Since the beginning of civilization these alcoholic beverages were used to create a connection with the Divine.
    3. To experience the cosmic power of a certain place, we would consume beer / wine from that place.
    4. As per the meaning (a dynamic relationship with our Creator in all aspects of the natural world for the purposes of love, health and humanity) of the D&M pyramid on Mars (discussed in the Family from afar posts), beer / wine enables a connection to our Creator via aspects of nature (fluids, plants, the cosmos) for the purposes of love (reverence for the Divine and its creations), health (the life force of beer / wine) and humanity (including the social / religious context of beer / wine consumption).
    5. The recovery of our natural religion and spirituality includes culturally-informed production and consumption of beer / wine.