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So I came across this Onion article earlier today that gave me quite the chuckle, and yes, many of my colleagues found it entertaining as well. I love finding tiny bits of levity, especially these days, because it somehow makes everything a little bit better. It's the core reason why Saturday Night Live has been a thing since I was saying my first words.
Mom: Look, Dave, she's saying something!...
It's one of the more pressing questions of contemporary pagan theology.
What happened to the pagan gods during the centuries of the Great Interruption?
Did they fall asleep? Did they go away?
In the Baltics, the Old Ways lingered long. In Latvia, the Thunderer of the old pantheon—Perkons (= Perkunas, Perun, etc.)—came to be identified (among others) with “Saint” Martin.
“Martin carries nine Perkonses under his cloak,” was the saying.
Did the Old Gods abandon their people?
No, indeed. They've never abandoned us, and They never will.
They wrapped Themselves in other cloaks and waited.
There are no humans in my deck. Animals just make more sense. -- Emi Brady, creator of The Brady Tarot
Hello symbol lovers!...
It lies at the opposite pole from All gods are one god.
All gods are distinct.
So Thórr ≠ Perún ≠ Perkunas ≠ Zeus ≠ Jupiter ≠ Indra ≠ Ba'al ≠ Changó?
Although, in a History of Religions sense, I can see a certain merit-of-convenience to the hyper-Distinct school of thought, I have to ask myself: just how far does this extend? Is African Changó a different god from Brazilian? Is the Thunderer of my valley existentially distinct from the Thunderer of your valley next door?
If dreary monism is the danger of “All gods are one god,” is not the danger of “All gods are distinct” atomization? Personally, when I see gods getting smaller and smaller, I worry.
Looking at pagan history, I note a pronounced tendency to look for one's own gods behind the masks of other people's.
Treat others as you would like to be treated. Such a simple phrase, yet so hard to comply with when we've been hurt or wounded in any way. Our first reaction is to hurt back, to wound in return. Yet is this how we would like to be treated? What if the person who hurt you didn't even know that they had? What if it was completely intentional? Is it then justifiable to perpetuate the cycle of hurt? How do we, as Druids, work with anger and wounding in today's society? How do we work with honour?