Tag Archives: religion

Questioning Your Way to a Solution

In terms of my religious practice, I have spent the better part of the past year aimlessly wandering. This may surprise some people (maybe?) as I’m sure that most would consider my conviction in regards to Kemeticism to be pretty rock solid. But the fact of the matter is that sometime in the past year or so, my interest in most things suddenly disappeared without a solid reason, and as a result I have been left with a void where my passion for religion used to live. This has caused me to spend a lot of my time questioning what this means and what I should do about it.

I have seen people suggest that having periods of questioning (or perhaps better referred to as “crisis of faith”) is somehow bad, as though you’re personally offending the gods by examining your place within your religion or relationship with them. However, I personally think that there comes a time in everyone’s practice where they run into a period of being lost or unsure; where they aren’t sure why they’re doing something or whether they should continue to do it. Like many topics that are considered “bad”, I find the lack of resources for sorting such a situation out to be unhelpful, not to mention that the semi-taboo nature of the topic doesn’t allow for people to openly search for answers. This is a problem.

Over on Tumblr, I will regularly get questions about how to handle situations where a god isn’t responding, where a practice is no longer fulfilling, where a person is unsure how to move forward, and each time that I receive such questions, I often tell people to self-reflect to see if they can better ascertain an answer for themselves. My logic behind this has always been a case of “how can you know what to do if you don’t know how you got here?” If the religion used to fulfill you, what happened that caused it to become unfulfilling? Examining where you started and comparing it to where you are can often times be enlightening.

That being said, I have been doing a lot of self-reflection this past year as I’ve looked for answers to my suddenly disappearing enthusiasm.

When I first noticed that I suddenly gave zero cares about Kemeticism, my gut response was to freak out. I think any of us would initially become concerned if something we used to be passionate about was suddenly of no interest to us, and I was no exception. It’s not something that usually happens overnight, but for me it felt like it did. As though one week I was interested in doing the things I had been doing for years, and the next week I suddenly no longer cared about any of it.

On the other hand, I wanted to ignore that I noticed a shift in things. I wanted to believe that it was a temporary issue that would resolve itself over the course of a few weeks. This is not uncommon for me, as I often burn out on a lot of what I do on a regular basis. However, as the weeks dragged on and nothing changed, I realized that something was definitely up. I now knew that I needed to shift gears to figure out what was causing these issues.

The Process

For me, there is a process that is involved with picking apart problems:

  • First is to notice that there is something that is off or different.
  • The next thing is to stay calm about it. This doesn’t necessarily mean ignoring the issue (as I had) as much as it means not running around like a chicken with your head cut off. Remember that these issues can happen to anyone for any number of reasons, and nothing says that the current feeling or situation is permanent or necessarily indicative of a problem. It’s easier to troubleshoot something if you’re calm.
  • From here, I recommend a potential period of observation to make sure that what you are feeling or perceiving isn’t a momentary sort of thing. Things you could think about include: What do you notice about what you’re feeling? Does it come and go with your mental health, mood, or stress levels? Or is it consistent? I always find its best to wait and make sure that it’s a long term “thing” and not a spur of the moment misunderstanding.
  • Once you’ve ascertained that the issue is not going away, then you move into the questioning phase.

It’s also worth noting that I will often switch between periods of intense introspection/questioning and observing/waiting. I don’t think it’s mandatory to do everything in one go, and I think it’s very likely that most of us won’t find all of our solutions in a singular round of questioning. Being able to pick up your “problem” and inspect it from a bunch of angles, and then set it back down for a while before coming back to inspect it again allows you to process and consider other angles you didn’t think of earlier. Just like any sort of shadow work, none of this needs to be absolutely linear; I’m just trying to give some general guidelines for those who are new to this method of working.

Asking Questions

When it comes to reflection on a particular topic, problem or situation, I don’t think that there is necessarily a right or wrong way to go about it. You can sit and mull on all of these questions at once, or you could mull on them one at a time. You could try writing down answers to these questions or simply go through the answers in your head. You could even pose these questions to a sort of divination deck to see if you’re overlooking something about the topic in regards to the situation.

This is definitely not an exhaustive list of what could be asked, but is simply a place to get started on mulling your way to a possible answer or solution to any particular situation you’re in. I have organized the questions based off of general topic, and as such, some of these questions are redundant. However, I find it easier to mull when I’m not trying to parse apart several questions that have been stacked into one.

Questioning a deity relationship:

  • What first attracted you to this particular deity?
  • What about the relationship did you enjoy? What didn’t you enjoy?
  • Has anything changed recently in your life or in the relationship that may be causing a shift in feelings?
  • How often do you reach out to this god? When was the last time you attempted to communicate with them? What was that communication like?
  • What is considered a normal level of communication with the deity? Has this changed recently, if ever?
  • Has the deity expressed any signs that would signal that there were any issues present? If so, what were they and did you ever ask for further information from the god when it happened?
  • What sorts of things are you looking for in a relationship with a god? What are you hoping to achieve by developing a relationship with a deity? If currently in a relationship, what of these things are not being met, if any?
  • What does your deity expect of you, if anything? How does this make you feel? Are the expectations realistic or feasible?
  • What feelings do you get when you think about said deity? Are these feelings different from when you first started out, or when you felt the relationship was stable (if applicable)?
  • If you could tell your deity anything about your current feelings/status with them, what would it be? Why would you wish to convey these emotions/thoughts to them?
  • If your deity could clarify anything for you about your relationship, what would it be and why would it be helpful?
  • When you think of no longer having a relationship with your god (or when you think of changing the nature of the relationship with your god), how does it make you feel? What could that indicate?

Questioning your place in a religion:

  • What first brought you to your religion?
  • What do you enjoy about your religion–whether the religious practice, community, or structure, etc.? What don’t you enjoy about it?
  • When did your feelings about your religion change? Was anything going on at the time that could have caused the shift in feelings?
  • What do you hope to get out of your religious practice? Is your current practice meeting your needs? If not, what could be done to help your needs be met?
  • Are there any external factors that could be causing a shift in feelings about your religious practice?
  • Have you talked to the gods about your shift in feelings? What have they said about it?
  • What makes you hesitant to leave or join [insert particular religion]? Why?

As I had stated above, this list of questions isn’t exhaustive, and they may not cover exactly what each person who reads this is looking for. However, I feel that they indicate the nature of the questions I typically ask when I’m trying to figure a situation out, and as such, can be used to formulate other questions of a similar nature for other situations.

I’ve answers some questions… what now?

This is the hard part, in my opinion. Its easy (sometimes) to sit around and mull on some questions, but figuring out what to do with the information you uncover is a different story. Generally speaking, I like to ask questions so that I can get a feel for my thoughts on a situation, and then use that information to make an informed decision on what to do in said situation. However, it can sometimes take several rounds of questioning and mulling before I actually arrive at a decision that I’m comfortable with. Remember that none of this has to happen all at once, and sometimes you may ask yourself a question and find that you don’t have an answer to it. The whole point of the questioning is to really get to the heart of the matter to better inform yourself on what you really think or feel about a particular situation. And then to use that information to make a better decision.

Do you find that questioning helps you arrive at a decision in a difficult situation? If so, what sorts of questions do you typically ask yourself?


Posted by on April 20, 2017 in Kemeticism, Rambles


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When One Door Closes…

I think it’s pretty obvious that I have fallen off of the wagon this year. I don’t even know if I could call it falling off the wagon, as it feels more like falling off the wagon and log rolling down the hill next to the wagon and into the bottom of the canyon that lies below. And then I fell into the river at the bottom of the canyon, and floated three states over.

I’m at that level of falling off the wagon.

As with most fallow times, I quit doing a lot of my work for the gods. I haven’t really done any work or rites since Wep Ronpet, and I’ve even gotten bad about opening my shrine so that I can at least look at the gods (and so the gods can look upon my wreck of a life house in return.) Over the course of the year, I’ve done less and less in regards to religious stuff.

So imagine my surprise when couple of weeks ago I got the urge to give an offering. It was an offering of cookies to O, and at first I thought it was more myself being petty at a past slight over cookies and Osiris, and so I ignored it. But the urge didn’t go away, and eventually after a few weeks of ignoring it, I decided to give in.


I’m sure many would expect that in this paragraph, I would talk about how I gave these offerings and suddenly felt the love of the gods. That they rushed forward to me and said “finally, you came back, we’ve missed you” or something equally pretty, but it would be a lie. Instead, I laid the offerings out, wafted the incense inside of the shrine, told them about what had been going on with me, gave well-wishes for their current affairs, and stared at the shrine box for a while before moving onto other things. I know this sounds boring, and it is. But it’s also realistic.

If I could sum up 2016 in terms of my Kemeticism, I’d say it was largely uneventful, just like my offerings above. It wasn’t uneventful by choice, but my body decided earlier in the year that it was Not Having Anything, and everything had to be put on hold in the wake of my health deteriorating. I’ve dealt with having spoon shortages in the past, having to muck through weird new health “things” while I held down a job and continued all of my extracurricular activities such as religioning, astral work, writing, etc. But this year was different. This time, my body went headlong straight into the ground and took me along for the ride.

By the time the summer hit my ability to do much of anything was gone. Not even gone like it used to be, where I mentally was ready to do everything but my body or time limits were preventing. Oh no, this is full on gone. Where even trying to construct sentences or read paragraphs of text is challenging. Where there are virtually no ideas in my head to even mull on, let alone the energy to mull upon them. Where trying to do housework is hard. Where trying to do much of anything is proving to be challenging. This is a whole new level of gone for me. This is completely unexplored territory in my life.

At first I tried to fight it. I figured I just needed to will up the nerve like in the past, and that I could push through it. “You can do things, just do them slower!” I’d tell myself. Until I found that just doing meant that I literally could barely function for a few days after the fact. “You can do things, just start the process and the rest will come!” as I try to write, but three paragraphs of barely legible sentences was enough proof to show me that it wasn’t something I could push through so simply like I could in the past. “You can still interact with the community if you just limit how often you go online!” as my eyes continued to glass over at the words on my screen, none of which were actually being processed. Every work around only succeeded in making my situation worse. Eventually, I had to give into the fact that this was my new normal for the time being, and that fighting it was doing me no favors.

They often say that when one door closes, another door opens, but that’s not necessarily true. Sometimes one door closes, and you’re left in a room with nowhere else to go. Sometimes life throws you a sucker punch, and your only option is to lay passed out on the ground for a while.

To put it in a more Kemetic context–sometimes your ma’at is running around smiting isfet all the time. Sometimes your ma’at is doing daily shrine work. Sometimes your ma’at is just surviving. Not everyone can do everything all the time. Sometimes we must retract ourselves from the world around us while we sort things out. Sometimes we need to prioritize meeting our bottom line of survival before we worry about other things. Sometimes a fallow period is very much a part of maintaining balance.

At the end of the day, this post has no real point to it other than to illustrate that “nothing” can happen to any of us. That life can throw a wrench in the works and sometimes we need to step back, and that that is okay. And further, that sometimes you will take a step back towards the gods, towards your religion, towards what you used to do before and not find an immediate reaction, and that that is okay too. A lack of response doesn’t necessarily mean that you messed up. The gods know, too, that fallow times have a place and a purpose. They know that sometimes we truly need a drop-everything-and-do-nothing sort of break.

This post is a reminder to be gentle with yourself when life hits you in the face and sends everything to a grinding halt. It’s a reminder that sometimes we have no choice but to sit down and be patient while we do next to nothing. A reminder that Kemeticism will still be here when you get back to it. That the gods will still be here when you get back to it, even if it’s not immediately apparent.

It’s a reminder that sometimes surviving the day to day is all that we can muster, and that there is no shame in that.

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Posted by on January 5, 2017 in Kemeticism


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The Internet Lacks Object Permanence

Over the years of interacting with people over the Internet, I’ve noticed that many people online seem to lack some amount of object permanence when it comes to other Internet users. Now, this isn’t object permanence in the strictest sense, obviously. I’m fairly certain that most of us have the ability to “understand that objects continue to exist even when they cannot be observed (seen, heard, touched, smelled or sensed in any way)”. But just because we get it on a superficial level doesn’t mean that it’s actually being absorbed and utilized on a deeper level.

Object permanence: what it is, and how I’m relating it to religion

For those of you who have never heard of the concept of object permanence, it’s basically the concept that you understand that things exist, even if you can’t see or experience  them directly. It’s something that most people develop when they’re still a toddler (there are some exceptions to this, as some disorders involve having difficulty with object permanence), and so most of you reading this probably do understand that when I place a cup in the cabinet and close the door, the cup still exists inside of the cabinet, even if you can’t see it. Your inability to experience this cup directly doesn’t make it suddenly vanish from existence.

You’d think that a group of people who spends a lot of time talking about entities that none of us can touch or see in the physical sense would have a really firm grasp of object permanence. In many ways, our entire religious experience is a drawn-out exercise in object permanence. We can’t necessarily experience our gods directly (as in: we can’t touch them, see them, or talk with them the way that we would a human), and so nearly everything that we do requires utilizing object permanence in order to be effective or successful in what we’re doing as practitioners.

However, it seems that many of us have a blind spot in our object permanence: other practices and how they are presented on the Internet by co-religionists. I think that objectively we understand that many of us aren’t talking about the entirety of our practices online, but it seems that many of us forget that on the regular. It seems that for a large portion of Internet users, if you’re not actively talking about it or posting about it, it doesn’t exist.

To use my cup and cabinet metaphor above, if I decide to keep part of my practice (the cup) in the cabinet because I don’t wish to share it with you (aka: I don’t post about it online), then a lot of people assume that the parts of my practice that are in the cabinet (the parts of my practice that I don’t openly discuss) don’t exist.

Or in other words, because I haven’t dredged up every aspect of my practice and put it on display for you, I’m obviously not doing those things ever, and those “missing” parts of my practice don’t exist.

Building roadblocks out of assumptions

This habit can be very damaging on multiple levels. First of all, it can create a very hostile environment where practitioners may use their assumptions (aka: assuming the cup stops existing because it’s in the cabinet) to berate or chastise other practitioners. This seems to manifest in a lot of ways, but the most common that I’ve seen is that people assume that because everyone only posts funny, lighthearted or “fluffy” stuff online, that none of them is actually serious in their religion or practice. This then bleeds into the belief that others aren’t historically driven enough, serious enough, or legitimate enough because they’re not seeing the “proper markers” to assume that someone isn’t making a joke of this very serious business known as religion.

These assumptions can then create a toxic environment where co-religionists have to worry about appearing “legitimate” enough to their peers in order to be taken seriously or given respect. Some members may feel pressured to over emphasize the “real” parts of their practice so that their peers will give them the time of day. Conversely, others may feel that they need to hide the “less legitimate” portions of their practice, or even stop talking or participating all together because of the pressure to meet this unstated standard of perfection that these assumptions have created for the community.

And as can be seen and witnessed in multiple communities right now, this dichotomy of “good enough” and “not good enough” creates a very large divide within a religion. It creates a divide between those who are deemed as legitimate and those who are not. You are either serious and follow a set protocol, or you are a pleeb who is “ruining our religion” and “disrespecting the gods” because we’re making assumptions about what your practice consists of based off of what you say online. The fact that you may go away from your computer where you’ve just posted 10 sparkly NTR gifs for funsies and are about to do a 3 hour long ritual means nothing if you’re not posting it online.

Destroying roadblocks by destroying our assumptions

To be honest, every time I see an instance of someone forgetting that people don’t display every aspect of themselves or their religious practice online, I get very sad. To me, it seems like such a waste to spend all of our time comparing practices and telling others that they’re doing it wrong because they don’t meet our own personal criteria for what makes a practice “correct.” It’s one thing if a community member is being problematic or hurting others with their practices, but honestly, if no one is being hurt by what they’re doing, why do we make such a big deal out of it? Why are so many of us more interested in judging how others practice or worship than tending to our own business?

I think the only way to actively work against the lack of object permanence that exists in our online communities is to actively work against our own assumptions that we make. Each of us makes assumptions about what others are doing or not doing, about how legitimate their experiences are or aren’t, and about how serious they may or may not be about their religious practice. We all do it, it’s part of human nature.

What’s important is to actively work against those assumptions, though. Even if you start to assume that someone has something wrong, maybe take a step back and ask yourself if it really matters. Does it really matter that someone sees a god with pink hair? Does it really matter that they’re offering to the gods in plastic solo cups? Does it really matter that people are joking about a god’s butt?

It’s a lot like the yardstick of dickery: is what is being said or done actually hurting anyone, or is it just bugging me? Is there any actual benefit from me saying something?

If the answer to both of these is no, then there isn’t really any need to get upset over it. And it’s important to remember that what we’re seeing online is not the totality of anyone’s practice. Just because someone might appear to be practicing one way online doesn’t mean that that is all that their practice consists of.

And as I’ve said a million times before, if the behaviour is truly damaging to the gods, we should learn to trust that the gods will handle it in their own time using their own methods.

Learning to work together with something as personal and important as religion can be challenging, but the sooner we learn to ease up on our assumptions, the better off things will get. Learning to remember that no one shows every aspect of their practice online is important, as is remembering that different deity-devotee relationships can take different forms. The more that we can work to find common ground between different methods of practice within Kemeticism, the better off our entire community will be.

Do you have issues with assuming too much about others’ practices based off of what they showcase online? Have you ever assumed something about a practitioner’s practice, only to have that assumption proved wrong later on? How do you stop yourself from assuming too much about your co-religionists?

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Posted by on June 22, 2016 in Boat Paddlers Arsenal, Kemeticism, Rambles


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Devoted without Devotion: Why?

I wrote a post last year about some of my revelations and experiences of devoting yourself to the gods even when you don’t feel a whole lot of emotion towards them. It’s one of my favorite posts, I think, because it really does sum up a lot of my experiences not only with the gods, but with life itself. Due to the broken structure of my brain, or perhaps it’s just my nature in general, I don’t base a lot of what I do off of my feelings, and ever since I wrote that post, I’ve become more and more okay with this. I have become okay with being devoted while not feeling the devotion (aka the love). In many ways, I wear it like a badge of honor that I have managed to continue to develop my relationship with the NTRW despite my emotions sometimes telling me to quit.

I am proud of the fact that I can see something through, even when that something becomes frustrating, difficult, or mundane.

Despite that pride in my acceptance of myself (and to an extent, my limitations), there seems to be an awful lot of confusion about why someone would bother to do work for the gods even though they don’t seem to love their gods (this, of course, is all dependent upon how you define love). When this came up on Tumblr (because it’s always Tumblr, amirite?), the confusion seemed to largely come from non-Kemetics. However, I think this is something worth talking about, so that maybe we can reach a better level of understanding about different methods and reasons for different practices styles. So in that spirit, I’m choosing to go a bit more in-depth about the misconceptions of what a somewhat “emotionless” relationship/practice might entail as well as the why behind the continued devotion despite the lack of feelings.


“It’s a job, therefore you don’t like it”

I think one of the biggest points of confusion about my lack of love for my gods is the idea that viewing my work for them as a job, combined with a lack of perceived love for the entities I am doing the work for, inherently means I don’t like it. Now don’t get me wrong, there are days when I definitely don’t like doing this work. Days like when tumblr explodes because Kemetics were talking amongst themselves. Days like when I have to deal with drama within the community or on one of the boards I admin for. Days when people are being particularly mean to one another, or I see back-biting occurring.

Even in the best of jobs, relationships, and life–there will be bad days.

And due to having depression (and I’m in a fallow period that is coupled with a really bad stretch of depression right now, for context), there are often more days where I dislike doing the work than not. That doesn’t mean that I don’t always like the job, though. And calling something a job doesn’t necessarily mean that I dislike it, either. There are certainly people who love what they do for a living. Jobs and enjoyment aren’t mutually exclusive. You can call something a job, and still get enjoyment out of it. I just happen to be the kind of person who will take something more seriously if I call it a job. For me, calling something a job reflects how serious it is for me. It’s more than a hobby or something I do when I happen to have time. And that’s part of why I call it a job–because it keeps me serious about getting the work done.

Of course, that doesn’t answer why I continue to do the job despite it’s bad days. Unlike a bad day job, I don’t get paid for this, so I can’t cite that. Surely there has to be some reason, right? (the answer to that is yes, and I will get into that in a minute.)


“There are other people who can do the work”

Another misconception that I saw thrown around was that there are certainly other people who love the gods more, and surely they can do the work instead of a negative nancy like me, right?

Perhaps in other religious groups there are enough devotees to spread the work around (I disagree, but maybe I’m wrong), but Kemeticism is not one of those religions currently. As small as we still are now, there was a time when we were even smaller. In the time when I was first contacted by Set, there was very little to speak of in regards to an online Kemetic community. Nearly everything was KO driven, and there were only two small groups that existed outside of KO (Children of Kemet and eCauldron’s SIG). So the assumption that there is enough people doesn’t really work for our community.

To build off of that, even if there were enough people to spread the work around, it’s entirely possible that the gods might have felt I could do this particular job better than another person. I think that many times the gods hand us work based off of what we are good at doing, not necessarily what we want to do (which is why I didn’t get to be a priest, I assume). So to that end, it’s worth remembering that sometimes the gods don’t really care about what we want. They care that we get the work done.

There are also other factors including having enough time to get the job done, having the resources and tools to get the job done, beyond the basics of how effective you are at the job. In the mundane world, we say that love doesn’t pay the bills. In the Unseen, love can certainly be a useful tool or asset, but it doesn’t necessarily mean that it’s going to get the job done that needs doing. I may not have a heart overflowing with love for my gods (though I think I might have once upon a time), but I certainly did get the work done.

And that is a sort of love, in a way, is it not?


And now we get to the part that everyone is actually interested in- the big fat “why” behind why weird ol’ me continues to do this work despite breaking the holiest of holy commandments, which is not loving my gods. This list is not exhaustive (I could probably give you a solid ten, but then this post would be really long), but I think highlights the top three reasons behind why I stick around.

Reason 1: I said I would

One of the first things you have to understand about me is that I place a lot of value in my promises and my word. I don’t sign up for projects and then drop them. I don’t start stuff and not finish it (although sometimes it can take a long time to finish a project, due to life getting in the way). And that is the same for this situation, too. Set found me, and told me that he wanted me to help build a thing (and later to do other things). I agreed to help because I was starstruck and naive.

However, just because I am less naive and a bit more jaded now doesn’t mean that I’m going to revoke my agreement. I said I would help with what he wanted to build, and I aim to see that through.

I recently saw someone say that devotion is a series of choices, and I have chosen to stick this out even when every part of me wants to quit.

Reason 2: It allows me to help people

One of the biggest things I love about the work that I do for Set is that it allows me to help people. While I may not always love Set, and I may not always love his methods, I do have a love for what his methods and direction have created. Yes, it sucks that a large portion of my life is spent dealing with drama. Yes, it sucks that I’ve made enemies along the way that I probably could have avoided otherwise. Yes, it sucks that there are days when I really want to be lazy, but instead need to get something done because he told me to.

But when I get anons telling me that my posts have helped them, all of that becomes worth it. When people tell me that I’ve made a difference in their life, that makes all of the hell worth it.

I once equated myself to a guinea pig for Set. That he would throw me in front of a bus so that I could document it and pass the information on to the rest of you so that you wouldn’t have to be hit by a bus like I was. I go into situations knowing this, and willingly doing it anyways because I know that it could help someone. For me, helping others is one of the main reasons I continue to stay alive. For someone who is a proud nihilist, one of the biggest achievements you can make in life is to help others–it’s the best way to leave a lasting impact that could persist beyond my short lifetime.

Set knows this, and he uses it to his advantage. I let him because it’s one of the only things I’m truly passionate about- helping people.

Reason 3: It serves a purpose (tw suicide mention)

Another reason for why I continue to serve despite not feeling the love sadly comes down to my survival. This isn’t the “woo” spirit worker kind of survival that you often hear about- where the spirit worker has to continue to do the work, lest the spirits kill them. Oh no, this is far more mundane.

What I mean by survival is that it often keeps me from contemplating ending my life.

Yes, there are several other things besides Kemeticism that I use as leverage to keep myself alive in a tough spot. But this whole community shtick is still a pretty hefty thing that I use on the regular. Having something to do with my time that I can convince myself as being bigger than myself, and therefore more important (see reason 2), often keeps me feeling like my life isn’t a complete waste of time. It gives me something to direct my energy at. It gives me something to work towards, even when I don’t feel like working towards anything except a 6 foot hole in the ground.

In that same vein, it’s worth bringing up that many of the people who chose to go after me for my lack of love for the gods seemingly ignored the ties that this has to depression. The implication was that if you don’t love it, you shouldn’t do it–especially if there are many other people who could possibly do it better, and be happier in the process. If I, a depressed person, took that attitude towards everything, I wouldn’t be alive. While I’m sure that there are readers who will disagree with me, in my opinion it’s not a far jump for someone who has problems with suicidal ideation to take that mindset and go “well I don’t love my life or myself, and there are other people who could fulfill the same job and functions that I do, so I should just call it quits.”

For those of us with damaged brain chemistry, listening to our brain every time it decides something isn’t worth doing can become a matter of life and death. This is also another reason why I don’t place so much emphasis on how I feel, because if I based everything off of my feelings, I’d likely not be here to type this out. Kemeticism and all of its trappings has helped me to not take drastic measures during low points in my life.


So to sum up everything above (because creating a nice, succinct outro was not working):

  • There is nothing wrong with calling your devotion a job. There are several reasons why one may choose to do that, and those reasons may have little to nothing to do with their feelings (or lack thereof) towards the job or role they are fulfilling. Much like with “work with”, let’s quit attaching baggage to words.
  • You can still have a job that is fun. They are not mutually exclusive.
  • There isn’t always enough people to go around to fulfill a function. We should stop assuming that there are enough people to go around. I think there is a reason so many polytheists end up with 3893756 gods knocking on their door. It’s likely because they’re short-staffed.
  • Even in cases where there are enough people to fulfill a role, that doesn’t mean that those people are the best choice. Strong feelings, while nice, don’t instantly make you proficient at a job.
  • The number of devotees available to perform a job also doesn’t invalidate someone else trying to fulfill a role. You can still perform a job, function, or role well while not feeling super awesome about it (and to bring this into a mundane sphere, there is even a ruling that an employer can’t force you to be happy while performing your job, which should further reinforce this point), and the fact that others might be able to do the same stuff as you doesn’t make your actions any less valid. Another person’s success doesn’t inherently mean you’re a failure.
  • The reasons why I continue to stick around and perform my role for Set include:
    • I told him I would, aka I’m loyal
    • It helps me to fulfill some of my own personal ideals for a well-lived life (aka helping people, trying to leave a positive impact on the world around me)
    • It’s one more thing in my arsenal to use against my depression
    • It allows me to learn and grow as a person, while also fulfilling the above

Hopefully this helps to clear up some of the miscommunications that were occurring earlier this month. If anyone has questions, I am more than willing to clarify and explain a bit more about anything listed above.


Posted by on May 19, 2016 in Kemeticism, Rambles


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Not All Polytheists

This past weekend I noticed a thread on tumblr circulating about a new post over on Gods & Radicals about extreme-Right politics and it’s appearance in Paganism/polytheism. When I first saw the thread, I skimmed through the post, shrugged my shoulders and moved on. To me, there wasn’t anything particularly earth-shattering written in said post. It discusses some of the hallmarks of authoritarianism, and how it can manifest in people’s ideals, and then goes over some people and groups that have been shown to have these ideals and/or purport them. It then discusses how the New Right might be influencing certain groups, which groups are possibly more at risk than others, and then discusses some ways to (possibly) combat Fascism in our communities.

I don’t know that I agree with all aspects of the post and I don’t know that I would have written about the topic in the same way, but there was nothing that was particularly interesting in said post to me so I closed my browser and moved on. (ETA: There has been an update to the original post called “The Uncomfortable Mirror”)

But then I realized that everyone seemed to be in a huff over this post. Some people are calling to boycott G&R. Some people want to even boycott people who support G&R. I was so confused by the backlash that I had to go and read the post again. And again. And again. And then I had to ask some other people to read the post as well because I honestly couldn’t see what the big deal is. The only problematic thing I could find was that HUAR was listed as a resource when it’s been proven to be a problematic place in the past.

I then logged into WP and found that several people have also written responses to this post (links at the bottom), and only through reading those posts have I begun to get an idea of why everyone is so worked up. To put it very succinctly, the overall reason why people are upset is basically this: “How dare you lump People Like Me in with people like that!” With a hint of “hierarchies are not always bad” and “quit mixing your politics with my religion”.

That’s it. That’s all it seems to come down to. Here are a few snippets to highlight this if you don’t feel like reading the posts in their entirety:

This article associates many of our most meaningful and vibrant traditions with some of the most vile ideologies lurking at the edges of our community. It’s no wonder many Pagans and polytheists who have read this piece are upset. (Beckett)

It’s also not ok to claim that those who do not automatically share political ideology in common with those particular individual religions are somehow flirting with some form of light fascism—this is a silencing tactic. Given the current climate of anger and fear (both in the US and abroad), it’s a powerful silencing tactic. And it’s wrong, devastatingly wrong. It’s a wrong thing to do to associate others with different political or economic ideologies with vile things such as racism, sexism, and totalitarianism, and a destruction of diversity. (Dawson)

I guess my point here is that I too am concerned about right-wing influences creeping into devotional polytheism, but the way that Gods & Radicals has chosen to express this sentiment is extremely problematic. Making sweeping statements like the one I quoted above will only serve to alienate those devotional polytheists who, like me, side with the Left. (Marian)

Now I can sorta get where people are coming from. It’s frustrating when you feel like you and your co-religionists are not really a Thing, and someone is claiming that you are all this Thing. Trust me when I say that I know exactly how that feels as it is a very constant problem over on Tumblr. It can be frustrating and invalidating, especially if you are trying very hard not to endorse or be the Thing that someone is saying or insinuating you are participating in. This is further compounded by the possibility that someone could read the list on the original post and ignore the disclaimer, and instantly assume that everyone in that group is Bad News (which would encompass nearly every part of the Pagan/polytheist community, since the groups listed pretty much includes all of us in some way or another).

However, if you are so put out by the notion that other people in your religion and/or community are not exactly like you, and may not be supporting the best of ideals, then that is an issue and you really need to look closer at your religious community. Every group has problematic members. Every single one. Quite honestly, I consider the list that was placed in the G&R post a little useless, because nearly every. single. religious community has problematic people- including those who are very right leaning. Even in cases where a religion is set up to be equality-driven and very left leaning (such as Kemeticism and Shinto), you’ll find folks who manage to skew it to serve more extreme agendas and needs. Hell, even the cultures who practiced these religions had a tendency of doing so. You can find ways to make any religion be extremist, and/or extremely damaging to its people.

The more responses to the G&R post that I read, the more I felt like I was trapped in a #notallmen discussion, or even an #allivesmatter discussion. That is to say, it felt like people were blatantly missing the point because they were too wrapped up in their personal discomfort to even consider if the points being raised were valid or useful. If all you got from the article is “how dare you lump me in with them”, I feel like you’re missing the point. I get that some people believe that their religious category or community shouldn’t be lumped in with Fascism (this seems to be especially true of those who are from the Devotional Polytheist group/community), but the truth still remains that every group has problems and we should be having discussions on how to combat these problems. Even if you haven’t seen the problematic members, that doesn’t mean that they aren’t there or that they don’t exist. I feel that when someone is raising concerns about a community or group, the answer isn’t to put your hands up and say “don’t look at me!” because you don’t think you’re part of the problem. This is such an important conversation to have, and it’s all of our responsibilities to keep our communities safe, and to make them unwelcome to people who are hurtful to other community members.

I had made a post a few years ago about how branding is everything, and I feel that it’s relevant and apt for this conversation. If your community has shitty people in it, even if they’re fringe, give them enough time and they will begin to effect whether people want to join your religious community or not. We can’t combat these issues and problems by sticking our fingers in our ears and screaming “that’s not me, quit lumping my group in with that other group that has nothing to do with me” because eventually that fringe group can and will become too loud to ignore, which in turn means that they will eventually become your problem, too (as can be seen in US politics right now). The act of calling attention to problematic behaviours and trends within the larger community is not the same as saying everyone in the community is bad. We need to learn to understand that calling attention to a problem (even if the wording or method leaves some of us wanting), and stating that there is a problem isn’t the same as saying that everyone is problematic. Just like with women raising awareness about how sexism makes them uncomfortable around men doesn’t inherently mean that all men are horrible. Just like when the black community says that black lives matter doesn’t necessarily or even inherently mean that other lives don’t matter either.


Now don’t get me wrong, as I said above I don’t necessarily agree with all aspects of the G&R post (the wording isn’t the best, I don’t think that the list of possible vulnerable groups was useful because we’re all vulnerable in some way or another, the inability to comment and discuss on the page is not helpful and can give the wrong idea about the nature of the post, and the lack of author, date, etc. is confusing and frustrating), and quite frankly I find that this article does a much better job at explaining how modern authoritarianism takes form and how otherwise ordinary people can turn towards authoritarianism under certain circumstances. It also goes over what people who tend to learn towards authoritarianism tend to look for in ideologies (whether political or religious, hint: reconstructionism would be a huge draw to authoritarianism types based off of the findings in this article). I also don’t necessarily disagree with every point raised in the counter posts that I pulled quotes from above (f’ex: I don’t find hierarchies inherently bad, depending on how they’re used, which was a concern raised by Beckett. I agree that the wording in the listing wasn’t the best, and the disclaimers might not be enough in some situations). The truth is that I’m rather ambivalent about the G&R post all together, and I thought it was common knowledge that we’ve got problematic people in every community (hence my confusion at why people are so worked up). However, I still can’t agree with the idea that the G&R post is entirely out of line simply based off of the notion of “how dare you lump me in with them.” We can’t fix the problems we won’t acknowledge. We can’t acknowledge problems if we can’t get past our own discomfort long enough to even consider that there is a problem. And we can’t fix the problems we acknowledge if we don’t actively work against said problems.

It’s everyone’s responsibility to help make our communities safe for everyone, and if we’re all too busy going “that’s not me, don’t lump me in with them” instead of discussing how to actually deal with the problem at hand, how on earth are we going to get anywhere? Instead of wasting time going back and forth on “who is really the Fascist here because it’s not me”, how about we focus on ways to get crappy people or ideologies out of our communities so that more people can safely enjoy the religions that we all support and love?

Relevant Posts:


Posted by on March 28, 2016 in Kemeticism, Rambles, Uncategorized


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A Religion of Boredom

Religion is great, right? You get to learn new stuff. You get to develop a personal practice that works well for your needs. You get the opportunity to develop relationships with the gods. You get the chance to give the gods cool stuff, and sometimes they give cool stuff back. You get to try new things, and many times you get to work on your personal stuff, too. It’s a never-ending trail of “where the hell are we going, again?”

But the truth of the matter is, no matter how much religioning you do, religion can be incredibly boring from time to time.

You know the kind I mean. It’s the kind where you wake up one morning, and you’re preparing your offerings for shrine, and you realize “Wow, I’ve done this same ritual for 6 months now. And I haven’t heard a single peep from the gods in almost the same amount of time. And I think I’ve offered them the same basic offerings for the past two weeks. And wow this is boring- why am I doing this again?” And then once you’ve hit that point, most of us get this rush of fear and anxiety. We begin to wonder if we’re doing it wrong. “Is it okay to not hear from the gods for 6 months? Is it bad to offer the same exact thing day after day? Oh no, maybe they’re not talking to me because I’m doing it wrong!” And so everything rushes down the gutter as the waves of inadequacy wash over you.

But like I said above- religion is sometimes boring. For everyone.

There will always be times when your gods don’t hang around much. There will always be times when you’re not asked or required to do a whole lot in terms of service to the gods. Even the priests in ancient times had breaks in their service. And even when you are being asked to get things done, there will always be times when you still feel pretty bored or inadequate. There will always be lulls in what you’re doing.

I think that the idea of boredom having a place in religion is foreign to us because so much of the media that is out there for us to consume about religion (and paganism specifically) purports this idea that there is always something going on. It’s been stated in many places that people rarely write about when nothing is happening. It’s hard to make posts out of literal nothing, and many of us don’t bother to write about the day to day, more mundane aspects of our practices. This is a great disservice to the wider community, because I think that many newcomers assume that once you start running down the hill into paganism, that you never stop running.

But if you never stopped running, your legs would get awful tired. If you don’t stop going full steam ahead, eventually you will tire out. In that respect, we need some aspect of boredom in our practice. We need to have times where nothing major is going on, so that we can recuperate and gather up our energy for other things.

For a comparison, think of your daily life. Do you ever take time to rest or wish that you had time to rest? Do you have a job that is non-stop go go go go go go GO GO GO? And if your job is like that, do you ever wish that there was a brief point in time where you could just sit at your desk and simply be for a few minutes? If your religion ran you ragged, you’d feel the same way. Even in our current society (speaking for the US), you are legally entitled to two breaks per day, because it’s well known that rested workers work better.

If we apply those same concepts to religion, I think that it would make sense that the gods would step back from time to time to allow us room to breath. If we are constantly running all the time, we will burn out. We need time to go through the basic motions without anything additional thrown onto the pile. And in turn, it’s very likely that the gods need their own time, too. Even if a deity only has about 50 devotees- imagine how much time must be spent giving daily attention to each and every individual, on top of whatever the deity is already working on. The gods have a lot going on that isn’t centered on us or our shrine and offering habits. It makes sense that they won’t always be around.

Okay, so boredom is normal, and sometimes necessary. What do I do about it?

If you google “relationship boredom” you will find that there are thousands of hits talking about nearly every aspect of relationships and how people react when they become normal (read: boring). Out of all of the angles that could be covered about relationships and their normalcy, you’ll find the most common topic is “how to make your relationship exciting again”. There are posts that are similar to that in the religious community, too. If you read through the KRT topic on Fallow Time, you’ll see that many people give some suggestions for how to break out of a fallow period and restart your religious practice again. However, being bored isn’t quite the same as fallow time. Fallow time usually involves a complete breakdown or degradation of your religious practice. Boredom is usually a sign that things are becoming normal or stable.

Speaking as someone who has been in a relationship with the same person for about ten years now, I can assure everyone who is reading that boredom is part of every solid relationship. There are some days that my SO and I don’t hardly talk at all because there is so little to talk about. We sit at our respective computers and work on our personal endeavors. We get up and spend a little time together, and then go back to doing our own thing. This isn’t a sign that we’re dysfunctional as much as it is a sign that we’re comfortable.

You can’t expect each day to have new and exciting stuff. When you live a relatively repetitive life (which most of us do), you’re going to have days when nothing exciting is going on. This isn’t necessarily bad, it’s simply a part of life. By trying to fight this regularity, you’re creating unnecessary stress for yourself that needn’t be there. Don’t be afraid of consistency or the boredom you may initially feel when you realize things have become somewhat wrote. You’re not doing anything wrong. Surely the priests in antiquity got bored with the same daily rituals that would be performed day after day after day. And when that boredom struck, I’m fairly certain the temple didn’t up and decide to spice things up by changing the structure of the shrine rituals. I’m fairly confident that the gods are used to the daily grind of consistent rites and offerings because that’s how it was done “back in the day”. If anything, its we modern practitioners that need to learn to become more okay with consistency and repetition.

So instead of telling you how to make your practice more exciting again, I’m going to recommend something very different. I’m going to suggest that you learn to become okay with the feeling. Remind yourself that this is part of the process of something new becoming something normal, and that the rites and offerings in antiquity rarely changed, so it shouldn’t be a huge deal if you do the same rites and give the same offerings day after day after day. When the first wave of “oh no, I’m messing up” hits you, take a step back and tell yourself that it’s okay. Push through the feelings as best as you can and keep performing your rites as you normally would and see how the feeling shifts or changes over time. Odds are you’ll find that everything becomes more okay as you continue your practice.

Have you ever felt bored with your religious practice? How did you handle these feelings? Any advice for anyone experiencing boredom in their religious pursuits?

Related Posts:


Posted by on February 15, 2016 in Kemeticism


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KRT: Kemeticism is a Journey

how has your practice changed since you started out? How did you find your place within the Kemetic sphere? Are there things you do now that you didn’t then? Things you weren’t expecting? What have you learned through trial and error that newbs may find helpful or useful?

In a lot of ways, this KRT topic is a culmination of a lot of past KRT posts and then some. I’ve talked a little bit about how I got into Kemeticism, and I’ve also mentioned that my practice is not what I expected it to be. Truth be told, I don’t think anyone really knows what to expect when they first enter into the Kemetic arena, and it’s very hard to really know which way is up once you’ve started to drink the Kool-Aid and eat the candy that the gods hand out. In many ways, religion is very confusing and stressful- especially if you’re going it alone or trying to piece together a practice from historical texts and dry Egyptological papers.

When I first started out in Kemeticism, I’d say that I was a lot… fluffier than I am now. I don’t necessarily mean fluffy in the sense of willfully ignorant, but I was a lot less discerning in my commentary on my practice, and my posts were all over the board and disjointed. I sometimes go back and look through my old LJ, and I hardly recognize the posts- and odds are you wouldn’t recognize them either. You’d probably look at them and think that I was completely making things up or that I was way too exuberant about everything and anything. Like many newcomers, I saw the gods in everything around me, I waxed on and on about what to offer them and what I spoke with them about and what I thought they might look like or be thinking and I often found myself thinking that nearly anything and everything could be from them. I also had a bad habit of posting 948346 times per day and I had virtually no filter on anything that I posted. I also had no real basis for some of my early discussion about groups within the Kemetic community, and I was a lot less open in a lot of ways when I first started out.

However, during my bout of therapy a few years back, it was suggested that I take my writing more seriously, and with that, my practice began to shift. When I first came into Kemeticism, I practiced largely for myself. But as I progressed in my path, my role and views on everything shifted, and my blog became less about me and more about everyone else. As I mellowed with experience I began to push against more difficult topics and my practice became more rooted in history and text books while simultaneously abandoning history all together. My practice became something of a dichotomy, and in a lot of ways, my practice formed into a sort of “test kitchen” for the rest of the community.

By taking on this role, I found myself trying to learn more about other people and other experiences. My older, more rigid views about what was ‘proper’ and what wasn’t fell away to the wayside because I could no longer push a platform of community-wide respect as well as ‘live and let live’ while drawing arbitrary lines in the sand with other practitioners. My practice became less about gods and more about people, and I’d probably say that in many ways, my practice no longer looks like anything like what it originally did. Honestly, the only consistency between then and now is probably Set. He is still here and I don’t imagine he’s going anywhere anytime soon.

My shrine setups have shifted from larger, more artsy shrines to something more simple (read:boring) and streamlined. My rituals became more polished and structured before disappearing almost entirely (the only consistent rites I do now are execrations). I focus less on various things for the gods such as statues, stones and doodads, and I focus more on actions and words for the gods instead. I became less physical in the trappings of my practice and more metaphorical and abstract in the way that I approach Kemeticism. I might even go so far as to suggest that my practice exists more in my walks to work and my blogging activities than in my actual shrine box.

There are days when I miss the practice I used to have. When I first came into Kemeticism, I was in love with the idea of doing rituals and honoring the gods daily. I wanted to be a priest back then, and I was trying to find any means possible to help scratch the itch that was gnawing at the inside of my head. Even now, I find myself pining over the practice that I thought I wanted- the one where I perform long, thought out rituals. The one where I still sit in front of my shrine every night and talk to the gods. The one where I was a little less jaded and a little more hopeful and excited about everything.

The truth is, I think there is a lot of opportunity when you’re first starting out. Your whole potential practice is in front of you, and you can technically “choose” to go wherever you want with your practice (I place choose in quotations because gods are meddlesome and sometimes they won’t let you go where you want). There is a lot of power in that, and I think it can be important to sit down and think about not only where you want your practice to go, but also where your strong suits lie when it comes to a practice focus. I’m not sure how many people actually work towards honing in on a particular area when it comes to their religious practice, but I’ve noticed that a lot of people have niche interests or projects that seem to place them into certain foci or categories in Kemeticism. And for anyone starting out, I would recommend thinking on that a little bit. Figure out where you’d like to go, and then test the waters to see if its actually for you.

I also think it’s important not to latch too tightly onto the idea of whatever you think will be super cool. I will always be at least somewhat in love with the idea of doing rituals every day. I will always be at least somewhat in love with the idea of being a priest that places their gods above all. I will always be at least a little in love with the idea of what I thought I wanted to be when I started off with Kemeticism. But age and experience has taught me that the idea of is not always what Becomes, and focusing too heavily on what you wish you had vs. what is actually in front of you can be detrimental in a lot of ways. While you think about where your practice could grow, it’s equally as important not to get too dead set on a particular “end goal” for your practice, because it might not be where you actually end up.

And in terms of an end goal, I think it’s important to remember that there is no such thing as an end goal with religion. I think for a while I thought there would be a time when I felt truly established in my practice. I’d know what was what and I’d feel comfortable with what I do and how I serve the gods and community. But the truth is, there is no such thing as comfortable or established. Every time I reach a plateau, the gods move the goal posts and I fall backwards again. Religion is a never ending cycle of growth and learning, and if you’re waiting for a time when you think you’re “good enough”, you’ll probably be disappointed, because I don’t know anyone who is 110% secure in what they do, believe or practice. Everyone, to some extent, is stuck in a never-ending Kermit-flail. Balance is not static, and so our practices will never be entirely static, either. If you begin to feel super relaxed and comfortable in your practice, I’d suggest taking a second look at what you’re doing to ensure that you’re not sliding into stagnation.

When it comes to stagnation, the other thing that I think is important for newcomers to realize is that we all hit points of stagnation. All of us. Every. Single. One. Of. Us. Fallow periods are normal and can be very healthy depending on the circumstances. Just because you’re stagnating or falling off the wagon doesn’t mean you’re a failure. It’s a normal part of life in general, and that includes religion. Whenever this happens, it’s best to just get back up on the horse and keep trying.

Another thing I would recommend to newcomers is to not be afraid to try whatever you feel drawn to. I think it’s scary for a lot of us to move into uncharted territory, but sometimes wandering off into no-man’s land is the most rewarding adventure of all. Much like in my mention of finding a focus above, you never know where different paths will lead, and while you may not recognize the scenery- sometimes that’s where the best things lie in wait for you. To cite my own path, while I didn’t end up where I thought I was going to end up, or even where I thought I wanted to end up, there have been many things I would have missed if I hadn’t of gone the route that I have. It hasn’t been all sunshine and daisies, and there will always be things that I ponder, miss, or regret not being able to do, but at the same time I don’t think I would have ever imagined the stuff I have been able to do because I was open to moving off of the map. Keeping an open mind about where your practice can go can lead you to some really cool stuff. It’s just really important to make sure that you don’t inadvertently close any doors of opportunity along the way.

And in that same vein, I think the most important thing I can recommend to anyone who is new to the community is to think critically about your practice, and to think for yourself. I’ve always pushed for people to figure out the ‘why’ behind what they do, because I still think it’s the most important aspect of creating a religious practice. Don’t necessarily buy into what everyone says is necessarily “correct” or “the only way to do XYZ thing” because there is always more than one way to approach everything in life- religion included. Over the past 5 years of being in the Kemetic community, I can tell you that there have been huge shifts in what people deem “proper”, “suitable” and “good enough” which highlights that a lot of what is considered acceptable is really all about perspective. Keep a discerning eye on what you feel is best and don’t be afraid to use your own judgement when dealing with gods, religious practices and community interactions in general. Figure out what works best for yourself and let everyone else do the same for themselves.

To read other responses to this topic, check out the KRT Master List


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