- Start of Day
- 5 minutes focusing on the possibilities of the new day – based on Tony Robbins’ morning power questions (Entheos)
- What am I and could be happy about in my life now?
- What am I and could be excited about in my life now?
- What am I and could be proud about in my life now?
- What am I and could be grateful about in my life now?
- What am I and could be enjoying about my life now?
- What am I or could be committed to in my life now?
- Who do I or could I love? Who loves me or could love me?
- 5 minutes of dancing/movement to energizing/inspiring music (Pantheos)
- 5 minutes focusing on the possibilities of the new day – based on Tony Robbins’ morning power questions (Entheos)
- During the day
- Season-specific practice
- Athea – discomfort
- Enthea – creation (blog, poem, song, etc)
- Panthea – play
- Synthea – clean
- Daily improvement focus
- Sunday – spirituality
- Monday – assets/finances
- Tuesday – health/energy
- Wednesday – skills/capabilities
- Thursday – experiences
- Friday – mindset
- Saturday – relationships
- Season-specific practice
- End of day
- 5 minutes of reflection on the day – based on Tony Robbins’ evening power questions (Syntheos)
- What have I given today?
- What did I learn today?
- How has today added to the quality of my life and how can I use it as an investment in my future?
- 5 minutes of meditation (Atheos)
- 5 minutes of reflection on the day – based on Tony Robbins’ evening power questions (Syntheos)
So I’ve been asked to write about Holacracy and it’s connection to Syntheism. But in my opinion that is not the right question. Holacracy, in my opinion is, a brand name. As is my own business which is called HNO.nu. Both are forks of the same program, which I affectionately call, the Holarchy.
Holarchy comes from Holon (Greek: ὅλον, holon neuter form of ὅλος, holos “whole”), and ἄρχω (arkho), meaning “to rule or to command”).The Holon is a term coined by Arthur Koestler and describes an entity that is similarly part of a whole and the whole itself. So in a Holarchy the whole is ruled by the whole. Which means all the people in an organization are simultaneously the purpose and part of the bigger purpose.
To understand what Holacracy does I recommend this article titled: Heres why you should care about Holacracy. Which explains the practical application of the Holarchy in great detail and shows a bit of the social change that is required to let it run.
“Responsive organizations aim to distribute authority and decision-making to all of their employees — even if it makes them less predictable and efficient in the short run. The goal is to increase their capacity to learn and respond to change by empowering more of them to do so.”
A Holarchy is a fundamental shift away from the Keynesian Command and Control structure, which is better known as a Hierarchy. It is a method that helps organizations grow in the same way nature grows it’s magnificent diversity of different organisms. That’s why Brian Robertson (the founder of Holacracy) calls it an evolutionary algorithm, as well as an operating system for organizations.
And it is within these two elements that the Holarchy and Syntheism meet.
As I see it, when our linear thinking became predominant in ‘western culture’ we started inventing machines that could help us with processing ‘linear stuff’.
Which of course culminated in the modern day Computer. And Computer has gotten increasingly better at doing our (to be crude) left brain operations. Of course the brain is far to intricate to be reduced to just a left and a right part but, for the sake of argument, lets say the left part of the brain is mainly associated with rational and linear thinking, and the right part is generally associated with creative and Rhizomatic thinking. (Which is, obviously, the opposite of linear thinking.)
So having made this distinction we can now go on by imagining that Computer has taken over most of the linear left-brainish thinking. And the big difference between humans and Computer is that the latter has no ego. By which no-ego means that Computer has no motivation to manipulate the flow of information.
Because of it’s absolute rationality the computer has figured out the optimal form of processing information. Which is something that we humans could never have achieved because the processing of information is what gives us power over others.
To explain that The GNU Foundation defines software as “free” as in “free speech,” not as in “free beer”. With this you can make the analogy that: if I have beer, you can not take my beer. But I’ll teach you to make your own beer. This is the whole point of all “free” software and open-source and the opposite of Control. Because in this analogy Control means: If you want my beer you will have to pay for it, because I will not tell you how to make it. Which in laymen terms is called a monopoly.
Which is the same control that institutionalized religion uses.
“Somewhere there is a god, and the only way to get to god is through me.” So the church has the monopoly on the way to god. Which is only to be understood from an ego perspective. And by ego this time we mean: The ‘I’ that identifies with objects. Which is a major flaw in societies throughout history. Right now it would sound something like this: “That is my car, it is part of my identity and status. So if you scratch my car you scratch me.”
Ego is tied to identity which, when tied to the external, has to find a unique position in society to experience a sense of importance. So the priest controls the-way-to-god and that gives him his status. If you know how to get to god without his ‘guidance’ he would lose his sense of meaning and purpose in society. This, by and large, is the turmoil we experience in society today. The old control system is losing it’s control to the new ‘Network Society’. But they will fight tooth and nail to keep it. Even though they can never win from entropy. By which I mean that everything in nature wants to go to it’s least structured state.
“Naturally control is impossible, because it is the opposite of nature which is inherently chaotic and complex.”
We who see the future realize that we don’t need anyone to get to god. But we need each other to get ahead.
We are not the center of the universe. We are human beings with very special capabilities. But in the end we are part of a very intricate and complex network of life. And that network of life is part of a bigger network. And it is this network that we recognize as God.
To respond to an earlier post, there is meaning to being part of this intricate network of God. Which, ultimately, is to be part of it and expand on it. In other words, which resonates throughout our human existence, we live to enjoy life and add beauty to it.
Our ‘Network Society’ is looking for more natural ways of living. Because it is becoming increasingly clear that the contemporary way of organizing ourselves is very unnatural. And if we don’t change we will cause so much damage that it might exterminate all human-life.
One of those changes is to copy the ego-less way of processing information that Computer shows us. And use it to organize ourselves in accord with nature and God. However you imagine it/her/he to be/not-be.
So What is the connection between Holarchy & Syntheism?
The Holarchy is a comprehensive and natural way of working together. It defines a clear and natural structure with which we organize ourselves. The method is like a game that we can play to find our place in any organization without the need for an ego identification with the external. That’s why we separate “role from soul”.
As ‘human gods’ we have created machines. And the machines invite us to look at ourselves and see our true place within creation. And the Holarchy is a method that has grown by doing just that. We are first people in society, and next to that we perform certain roles. The roles we have are, ultimately, the ones we choose to take. You are not your role, just like you are not your car. It is a mere tool in our endeavor to become more human. And right now, it seems that the best way to do that is to share part of our being with our creation.
So we have to become more like the machines we have built. Our rational mind has given us a perfect image of how we could be. Which means that we leave the rational and linear to the machines that can do it far better then us, which is Computer. And we start being what is left right. Which is to be connected to everything with our Rhizomatic creative right brain. Because that is the part that makes us unique. And it’s the part that can conceive the beauty that is abundance in our society.
Everyone can add 1 + 1,
but expressing yourself through creativity is what makes you a unique node in this great network we live in. And it is that same realization that Syntheism tries to invite us to.
Both The Holarchy and Syntheism show us that we are nodes in a network of many different nodes. Syntheism tries to give us a ‘spiritual’ story to cope with that fact and is thus ultimately subjective. The Holarchy is ruthlessly objective, a method with a rulebook that anyone can follow. But the rules are not there to hinder your progress. They are the game-rules with which we can organize in a truly equal way.
But to do that we will have to let go of a lot of programming; The Newtonian world view, that we are all particles who never connect, has to be updated to the idea of a network-universe. We are connected to everything and everyone. And the ego-anthropocentrical idea of human beings being separate from the network-world has to go. As does the idea that, to be somebody, you have to have a lot of stuff because that somehow makes you a ‘better person’. These things have to change. And working with Holarchy can help by making that change manageable. Because it is like a program, it sets you free to work with purpose and a sense of direction and belonging. It is not a way of controlling, it gives clear structure to cope with chaos. As does Syntheism.
Greet the morning sun
In whatever way you Will
Every time you wake
Research has shown that our brains are predisposed for belief in god(s) . Stephen Pinker’s theory is that it’s an unwanted side-effect of our instinct for grammar . Richard Dawkins theorises that it’s genetic drift, ie the mutation(s) that led to the survival benefit of brains capable of symbolic thought is greater than the cost of an erroneous belief in deities .
Now when we understand this we can stop this childish nonsense of belief in god(s). Can’t we? No. For all our capacity of rational thought, we’re still fundamentally emotionally driven beings. No matter how much you understand why you are sad, this fact alone won’t dispel the sadness. Just wanting to be happy, however rational this may be, doesn’t necessarily make it so. Understanding that there is no god doesn’t magically fill in the empty god-shaped hole in our atheist’s brains.
If we’re stuck with belief in god(s), we might as well pick a god or gods that work for us. Since we, Syntheists, are aware all gods are invented, and are therefore infinitely malleable, they can take any shape or form we desire or need. With one minor caveat. We can’t make them actually exist.
How about an infinitely loving god, who listens to us, and cares and wipes our tears when we’re sad. A god who we can turn to for protection in times of need? But love has a physical manifestation. Yes, it’s an emotion. It’s a very strong emotion. Of all our emotions, love is maybe the strongest emotion that has been programmed into our genes. It’s the emotion we’re genetically predisposed to yearn more than any other. Love isn’t only kind words and a pat on the head. Love is among other things altruistic acts and for people to go out of their way to help each other. Not just kind words. An imaginary god, no matter how hard we believe in it, won’t do shit for you. It really doesn’t matter how much in pain you are or how afraid you are, apart from kind words, no god is going to come and help you.
If you think I’m only having a go at monotheism. I’m not. The same criticism can be made against most gods humanity has ever created. We’re all insecure to some degree. We all have an urge to be taken care of by somebody who understands us. But this type of god will turn you into a passive child, unable to help yourself. And if your passivity ends up ruining your life, it’ll turn you into a victim. No matter how common it is, I think faith in this type of god is wholly destructive. It’s painting over the cracks instead of fixing the underlying emotional problems in your life. Faith in god can only positive if that faith motivates you and give you the strength to fix what needs fixing.
“God helps those who help themselves.”
-Sophocles (409 BC)
How about gods that are facets of your personality. These are the types of gods found in Buddhism. When you want to be more decisive and aggressive you worship the god of that type. . It relies on identifying with the deity and taking on their facets. And in effect bringing out those aspects in ourselves. To aid the worshipper they’ve been given names, clothing, personalities, specific prayers and so. A plethora of tactile and mnemonic aids in reminding the worshipper who they now are. The handy thing about these is that it’s thousands of years of Buddhist tradition and ritual to draw upon. Even though our modern world is much different from the world of Gautama Buddha, our brains are the same. And we have the same emotional needs as they did. Whether the Buddhist gods really exist out there or are only figments of our imagination, Buddhism is silent on. But does it really matter? Does the fact that us atheists use a god that other people may actually believe really exists take away from it’s usefulness? Of course it doesn’t. Please, feel free to use these if they work for you. Or use them as templates and change them. Wouldn’t it be fun to worship a god of initiative and action called Sparky?
I’ve played around with the idea of god(s) and have come to use a very rudimentary type of god. I’ve found they help me the best in times of mental weakness. They’re a kind of imaginary parent. Or to use Freudian terms, they’re facets of my super-ego I’ve broken out and made into concrete mental images.
I only have two gods in my life at the moment. Treating them as sacred is the key to their success in helping me. The first is the god of silence. I allow this god to fill me when I need to sill my mind or just relax. Without this god I have trouble winding down. I’m not naturally inclined for lying back and relaxing. For me I have to force myself. Therefore I need this god in my life. By keeping it sacred I refrain from pushing it away and filling my mind again. This god works for me because this is something I need in life.
I have not given this god a name. Which in itself is a mnemonic as to what this god is for. It’s the opposite of the god of labelling, understanding, thinking, controlling, manipulating and so on. This is the god of letting go. It’s possibly also the god of deep breaths. I discovered this god when writing this article and has been with me since .
The other god I have found I call “get on with it”. When my dead gaze stares back at me from the monday morning mirror, this is the god that appears. This god often pops up when I’m doing everything else but what I’ve set myself as a goal to do. This god is impatient and usually rolls it’s eyes at me. Each time he appears I know it’s right. And keeping this god sacred has helped me with, among other things, getting to work on time.
These little friends are always with me nowadays. And they truly have been like friends to me. Imaginary friends. Much like I imagine a Christian feels when they feel the presence of God. But it’s not like I have conversations with this god. All conversation with these gods has always been decidedly one-sided. Which of course is only to be expected of a wholly invented god. But they have, in spite of their non-existence, still managed to make my life better and have helped and guided me to be a better person.
Another member of the Stockholm congregation, Joel Lindefors, also has been experimenting with using gods. He has found other gods than me useful to him.
His first is a god he calls, Pantheos or Amor Fati, the god of acceptance. To understand one’s own little part in it all. To look up at the sky or out over the ocean.
The god of strength. To use when Joel feels small, worthless and in the grips of overwhelming fear. He calls this god Entheos or Syntheos. Syntheos is the god that is evoked when among other people. While Entheos is the god of renewal and change. To find the strength within to grow and adapt, to beat one’s demons. These are two aspects of the same god Joel uses.
If you have gods that have helped you that I haven’t thought of, please feel free to add them in the comment section below.
I’ll end this with saying a prayer to the god of coming up with clever endings to articles. Let’s just call her Fluffy. Yes, I invented her just now. I will no doubt invent more as needed.
This is just one example of many
There is a stone I wish to throw in the pond, wondering what ripples will be brought back to me.
Concerning the surface tension of names and the depths that rears beneath them, the trinitary concepts of Being, Nothing and the movement of Difference are standard, easily hooked up onto the traditions of philosophy from Parmenides to post structural process philosophers. The point where there is a storm brewing is Utopia – the Kingdom Come – whose injunction has found a peculiar home on the horizon, exactly by being both obscured by the cynicism of our age fueled by the doubt that makes us question the very goodness of our place in the world, but also by being this ephemeral thing over on the edge of possibility. Here the concept is actually mysterious and not clear-cut while its name is temptingly and trickingly clear.
Here the concept cannot be contained by an abstraction as its content wanders towards the very possibility of community and asks for a concrete realization of exactly the space in between being and its possible not-yet future that hovers over and beyond it. It is exactly in case of Syntheos/Utopia that we can fathom the risk involved, as the idea or fantasy of the possible has been for millennia distracting communities from the here and now as they attempt to reify their fantasy, obscuring contact with being through their single minded focus on a specific mode of the possible future.
Naming these ‘gods’ and worshipping them is such a small step, compared to the problems that hover above us in the task of actually plotting the complex reality of the intricate communities that are motivated by myriads of vectors of desire that are implanted by the ancient regime of hyper-capitalism, and the question of how they can be inverted/converted/ecoverted into Utopia.
The congregation and mass itself plays on the surface tension wrought by the rearing depths of our mind and the spirit machines that fuel our desires. Utopia itself being the remnant of a promise intrinsic to the Abrahamic religions that made us forgive the problems of the current in expectancy of the kingdom come that would baptize reality in the injunction of the deluge of grace. In this sense Syntheism is formally identical to this grand historical movement of expectation for the future.
But how exactly is the waiting converted into action instead of pacifying us like it has done throughout the ages?
Syntheism in its co-creative rituals and Bacchanals have got the first miracle of Jesus down: turning water into wine, bringing people together in a new way, high on the contemplation of the possible. But what about kicking the money lenders out of the temple? A sermon on the mount? Shaming the Pharisees by revealing their fetish of law? And the longwinded battle of conversion through letters akin to the apostle Paul? These moments brought down a spiritual empire and instated a new one, pointing to the revolutionary character of the movement. It brought with it a concrete dialectic that charged the fort of the old, and converted it.
The devotional ritual for Syntheos should thus be (r)evolutionary in action, not merely some formal procession where attention to an abstraction is enacted.
It is these questions that lurk beneath the surface, fueling the storm that is brewing around the world. It is pointing us towards an meteorology of the spiritual-political-industrial complex and the search for the butterfly that is able to flap its wing in exactly the right way to make the Storm come.
Image: The Spiritual Form of Nelson Guiding Leviathan in Whose Wreathings are Enfolded the Nations of the Earth, circa 1805-9, William Blake 1757-1827.
You may already be familar with the Syntheist concept of The Infinite Now – the idea of a transcendental experience within which all of time and history seems encapsulated into one single moment and place in passing. While The Infinite Now is of course the name of the Syntheist baptism act, and as such a both dividual and communal event of immense importance, the concept also refers to kairos, the classic Greek concept of time as a short moment when everything happens at once, as distinct from kronos, time as pure duration.
An interesting and highly recommended online participatory art project with a similar theme is Hourtopia. Please feel most welcome to check it out at the Hourtopia web page or on Facebook and make your own artistic contribution.
Where and when does all of history seem encapsulated into a short time span and at a specific place in your own life? Would you even like to contribute to Hourtopia with a picture of your own Syntheist baptism act?
“Focus attention on the feeling inside you. Know that it is the pain-body. Accept that it is there. Don’t think about it – don’t let the feeling turn into thinking. Don’t judge or analyze. Don’t make an identity for yourself out of it. Stay present, and continue to be the observer of what is happening inside you. Become aware not only of the emotional pain but also of “the one who observes,” the silent watcher. This is the power of the Now, the power of your own conscious presence. Then see what happens.”
― Eckhart Tolle (the power of Now)
All religions have identified the need to artificially introduce introspection into our lives. Modern man has a way of keeping the mind busy. Either working toward a goal or distracting ourselves, to take our mind off all our hard work and other worries. When we’re not doing either of these we too often feel stressed, as if we’re wasting time. All religions seem to agree that we all need to take time out of our busy schedules regularly to stop and think. To explore our minds to see whether we are in fact headed in the right direction in life. If the goals we have set for ourselves are the correct or worthwhile goals. Or just to let feelings stirred up throughout our day sink in and get processed. Introspection, contemplation, prayer, meditation, reflection and self-examination are all names of the same or very similar activities. The oh-so-popular-of-late Mindfullness probably belongs in this category as well.
“If you do not know to which port you are sailing, no wind is favourable.”
/Seneca the younger (Stoic philosopher)
I’ve identified two general themes of religious introspection. One is directed introspection; the practitioner is asked to meditate on specific topics, or ask certain questions. The other is to calm one’s mind and open it to whatever thoughts pop up and refrain from judging. The expressed goal of the second is often to be able to clear one’s mind entirely of thoughts.
The Zoroastrian credo can be summed up as right thoughts lead to right words, lead to right actions. Much of the Zoroastrian scriptures are composed in verse and in the form of a mantra. Mantras are insightful thoughts; thoughts for reflection, contemplation and meditation on the universe, personal spiritual growth, introspection and commitment to the principles of the faith, as well as formulation of one’s personal goals. Here is a Zoroastrian morning meditation.
I pray for the entire creation,
And for the generation which is now alive
And for that which is just coming into life
And for that which shall come thereafter.
I pray for that sanctity which leads to well-being
Which has long afforded shelter
Which goes on hand in hand with it
Which joins it in its walk
And of itself becoming its close companion as it delivers forth its bidding,
Bearing every form of healing virtue which comes to us.
And so may we be blessed with the greatest, and the best,
And most beautiful benefits of sanctity;
Aidun bad – so may it be.
/Avesta, Yasna 52.1-3
Yoga is another form(s) of directed introspection. This will be an extremely condensed introduction. Originally Yoga was a collection of meditative techniques within Hinduism, Buddhism and Jainism intended to help the practitioner (yogi) attain Enlightenment. But now in the modern world it is very popular primarily as an exercise technique. Yoga operates on the assumption that the mind and body are connected. To relax the mind, the body needs to be in “harmony” and “balance”. For example, anxiety and negative thoughts often lead to shoulders being pulled forward and up, as well as a general collapse of the bodies posture. This is bad for all manner of things, especially circulation and just keeping the brain oxygenated. The reverse can also be true. An unfit body can lead to soreness and ache, which in turn leads to negative thoughts. The idea is to work on creating a posture and muscularity of a happy and healthy person with the hope of the mind following and leading to a person who is actually happy and healthy. Mind and body in connection.
There is a vast variety of ways to practice yoga, but a general theme is that the physical exercise forms of Yoga places emphasis on keeping one’s mind focused on one’s body and on how muscles and bone interact in physically taxing positions.. Partly to block unwanted thoughts, and partly to increase the stretch. In all Yoga one of the most important factors often missed when looking at it at a glance is the great stress on the controlled and slow Yoga-breathing. When oxygen is constricted in the way it is in Yoga it acts to calm the mind of the practitioner further allowing them to “be in the moment”.
Christian prayers are also directed meditation, and places great focus on letting go of the ego (which is good) by completely focusing on Jesus and God (which I fail to see would in any way is beneficial to the practitioner or anybody). But just because I don’t understand something doesn’t make it wrong.
Now and again the Catholic Pope makes decrees. They come in the form of letters to the bishops. In 1989 the “Letter to the Bishops of the Catholic Church on some aspects of Christian meditation” was distributed. It warns against New Age practices which they say risk “degenerating into self-absorption” or “into a cult of the body”. It also warns that if “euphoric states” are attained this is not proper Catholic meditation. I tried my best to find some positive take-away from this. Here is the complete text if you wish to give it a shot.
The Trappist monk Michael Keating has created a system of meditation he calls Centering Prayer which is liberally based on the Catholic system and borrows heavily from Transcendental mediation. Here he describes it.
Buddhist meditation is the other type of meditation aimed at clearing the mind of thought. The trick to them is to allow thoughts come crowding in and resist to urge to act on them or flee from them. Just let them wash over you. Open up your heart and feel them, but only observe. Just let them swirl around and hover in your mind. We (humans) have very well developed methods of self-deceit and self-denial. We are good at finding ways to avoid having to look at ourselves critically. We’re good at finding ways to mentally flee. The goal of this meditation is to stop fleeing. To accept yourself.
A simple guide to Buddhist meditation:
1. Find something soft to sit on.
2. Find a reasonably quiet room or outdoor space.
3. Sit comfortably. Preferably with a straight back. But if that is too taxing, feel free to slump forward. The point is physical comfort without allowing you to fall asleep. We’re aiming for relaxed yet focused.
4. Let your hands rest one in the other on your lap, palms facing upwards, or place your hands palm up on your knees with your thumb touching your second finger.
5. Close your eyes and start to count your breaths. Count on each breath in…breath one, breath two, breath three… Try to breath deeply and slowly. Relax your face and jaw. Relax your hands. When you get to ten, start again at one. If you miss ten and find yourself at 12 or 13, don’t worry; just go back to one. With each breath out, feel your tension going out as well.
6. When thoughts come into your mind, try not to follow them. Just identify them and let them go. The same with sounds and sensations. “I just thought about my car” “That was a dog barking” “I am hungry”. If you simply identify thoughts and distractions and don’t follow them or focus on them, they will begin to just pass by you.
7. End the meditation by beginning to move slowly. Open your eyes slowly, let your hands fall to your sides, stretch your toes, feet and legs.Come to your feet slowly. If you immediately hop into full-on action you’ll most likely lose the benefits.
8, Initially it is recommended to meditate limited periods, and then gradually extend the periods. 10 minutes is plenty when you’re starting out. The key to success is doing it regularly. It’s hard. If you push yourself too early you’re likely to kill the fun and you’re not as likely to find it as beneficial in the long run.
Not only are there spiritual benefits of meditation. There are immediate and measurable gains from it. Here’s a study (done in April 2013) on the efficacy of meditation immediately preceding attending a lecture. There are no surprises here. Meditating students retain more information and score higher on tests. Here’s a similar study on yoga that reaches the same conclusion.
Here is a general summary of what science has to say about meditation. There’s a whole host of positive effects and no negative effects. It can help everything from PTSD to heart conditions to insomnia to CD4 cell counts of AIDS patients to just plain old stress management. No surprises there. So get on your knees and pray sisters and brothers. According to the science, what is of less consequence is to what you pray.
MIndfullness is so popular today that I won’t waste time describing it. There are many places to check it out. Here for example. What is relvant it that it has been proven to help all manner of mental and mood problems, like depression and anxiety. It also makes us more attentive. Which should be a pretty obvious gain. I think it is still worth noting.
Meditating Before Lecture Leads to Better Grades
Same goes for yoga
The science on meditation
Science on Mindfullness
Guides to Buddhist meditation:
Catholic directed introspection.
The Trappist monk Michael Keating’s Centered Meditation. Link
“I don’t think…” then you shouldn’t talk, said the Hatter.”
― Lewis Carroll, Alice in Wonderland
Trees are barren. Birds have flown south. Wings of insects long frozen. Crunching snow below your feet breaks the silence. When stopping to look around, to see if you are still headed in the right direction, silence.
We are now transitioning into Athea, one of the four main Syntheist festivals. We have named the period between the winter solstice and spring equinox Atheos. Atheos is the empty god. The god of nothingness. The god of not existing. The god of silence. Surely a god worthy of worship for an atheist.
We focus on darkness, moderation, introspection, solitude, stillness and emptiness.
Athea, winter solstice
All religions place emphasis on introspection, to regularly still one’s mind and explore what thoughts intrude. To force oneself to confront fears and admit our weaknesses. To resist the urge to occupy our minds with trivialities. A requirement for introspection is to have a space made available to us with few distractions. Temples have always been islands of calm in hectic cities devotees (or anybody off the street) can sit and collect their thoughts.
When was the last time you took some time out of your day to stop and reflect on your life or just observe what is around you?
Some religious devotees go one step further. The God of Silence, worshipped in silence, is a deity that has turned up in many forms widely worshipped in many cultures, for a variety of reasons. Unlike other adherents, however, those specifically following the God of Silence in its various aspects have most often been mystery cults, and therefore didn’t write anything down. We’ve had to construct them based on odd scraps found in historical texts or simply based on guesswork from archaeological digs and artefacts. Here are a few we can let ourselves be inspired by for this season:
– Sige is the goddess of silence for the Gnostics. Pagan theology has a way of letting metaphor and reality blend and mix seamlessly. Sige is the mother of Sophia, the goddess of wisdom. Sophia is locked in an eternal struggle against the Demiurge of ignorance. It’s weapon to spread ignorance is the constant babble of nonsense. Ignorance is seen as a of force of nature that constantly needs to be pushed back, or it’ll over-run us completely. There are no preserved temples to Sige. We have no surviving idols or depictions. It wasn’t until 1945 and we unearthed the Nag Hammadi cache that we got an insight into this lost cult. We know very little about her worship in practce. But we do know that devotees stayed silent and were tasked with “confronting themselves”.
– Meretseger is the Egyptian (Kemetic) goddess of silence, vengeance as well as forgiveness. She was tasked with protecting the tombs of the kings. She had major festivals to her honour and a large dedicated temple complex in Thebes. We don’t know the practicalities of how she was worshipped other than that sacrifices was made to her. During festivals she was believed to inhabit her idol and if you would admit to your sins and repent in her presence she could grant you forgiveness. Since she had the head of a cobra and was to protect the tombs she presumably bit any tomb-robbers in the face? We really don’t know.
– The Greeks worshiped a god of silence and secrecy named Harpocrates. We know nothing of it’s worship today. To our knowledge there were no temples solely dedicated to Harpocrates. But his statue is very common in the temple of other gods. We have no idea what the significance might be. Apart from his image, all we know is that he’s the Greek God of Silence and secrecy. The rest is a well kept secret indeed.
During the Italian Renaissance ideas began to spread that there was some sort ancient pagan knowledge suppressed by the early Christian church that would explain some powerful ultimate universal truth of reality beyond that of what they were told by their priests. What this knowledge could be or what it would be for, or why it was a threat to the church is unclear. Secret societies were formed where these ideas were discussed. Harpocrates became the symbol for this entire movement. The members considered themselves very much Christian.
For reasons only Aleistar Crowley himself can answer, (presumably in a seance) Harpocrates also came to prominence in his movement Golden Dawn, the Thelema movement (that sprung from it) and modern occultism. Harpocrates came to symbolise “the Higher Self” and even “the god who is the cause of all generation, of all nature, and of all the powers of the elements’ and as such he ‘precedes’ all things and comprehends all things in himself”. Perhaps because these were inherently mysterious? The Sign of Silence was performed at the end of rituals to symbolise this mystery. Even though modern occultists often like to think their rituals involving Harpocrates are ancient, these should be seen as wholly modern inventions. I think it should be clear by now what Syntheists think about newly invented religions.
– The Norse god of silence, Víðarr. This is also the Norse god of vengeance. Which might explain the need for discretion since it’s never wise to announce these kinds of plans in advance. The reason given for Víðarr’s silence is that he was so focused when he killed the Fenris wolf that he was unable to speak. Either way, he was worshipped in silence. At his festivals followers would assemble and say nothing.
– Atri, technically NOT a god of silence. Rather the opposite. He is the vedic god of saving us from silence. During an eclipse Hindus were forbidden to speak. A demon had swallowed the sun. In order not to distract the demon-slayer, Atri, it was important to stay silent. Since he was worshipped in silence I think Atri qualifies for this list.
– Angerona is a Roman goddess of Silence. Appropriately for us today, she had a major annual festival on the winter solstice (they called Divalia) where her idol (with mouth bandaged over) would be placed on one of the gates leading into Rome. In the presence of her idol it was forbidden to express anguish or unhappiness. Which isn’t silence as such, but this was still her name. During this festival the ban covered all of Rome. People were then only allowed to say pleasant things to one another. She was the god who relieved men from pain and sorrow and could in certain circumstances also be the god of fulfilled desire. During this festival sacrifices were also made to Volupta, the goddess of sensual pleasure. Which I guess is the opposite of calm introspection. But who said religion always has to be serious and sombre?
– The Lord of Infinite Stillness (Silence) is believed to exist within and/or govern silence and is called on by Buddhist and Hindu adherents to assist in meditation.
– Quakers. A significant part of Quaker mass is to be spent in silence contemplating. Sometimes a Quaker mass is simply an hour of sitting in silence.They take utmost care not to disturb one another during this time.
– the Unnamed (or Unknown) God, aka Silence Incarnate. This cult is briefly mentioned by Paul in Acts 17:22-31. To its devotees it was considered the most powerful of gods, has no designated gender or personified characteristics aside from what the observer gives to it. Apart from it’s mention in the Bible this cult is lost to history.
As an ending note I should add that all religions condemn cruel gossip, obscene jests at an other’s expense, idle talk, and overly personal and curious prying. They condemn these for all the obvious reasons. It’s all about inflating one’s ego or aiming to damage another’s. Neither will aid you in connecting with those around you. Silence is always to be preferred to these.
Gods of silence
The ritual and practice described in this text is only a suggestion. There is no wrong way to do Syntheism. If you don’t like our festivals, gods, the way we use them or the names we have for them…. feel free to invent your own.