Discover Top Posts Tagged with #eusebia

Hellenic Polytheism 101: Pillars of Hellenic Polytheism

What follow is a transcript of all 7 episodes of my podcast Hellenic Polytheism 101, where I discussed the pillars of Hellenic Polytheism. There are more episodes to follow, but I figured it would be nice to have a place where all 7 of the episodes discussing the pillars were together. The series started on August 23rd and ended on Nov 1st, released on a bi-weekly basis at 8 am every Sunday. In total, it’s 12 pages long, so I’m placing it under a Read More because it is very, very long. In each episode, there is a list of resources, and each one is linked for you in the original post (just click the tag transcripts under this post, and it’ll take you to the transcripts for every podcast episode) to do your own follow up research. I hope that people will find this useful.

Pillars of Hellenic Polytheism: Technically, the pillars were never actually a “thing”. Unlike then 10 commandments, the pillars were never taught as a set of rules that everyone knew by the name “Pillars of Hellenic Polytheism”, or any variation thereof. What modern day practitioners of Hellenic Polytheism call “The Pillars” were essentially religious and cultural practices that were taught by family and friends via every day practices. The pillars were an essential part of the culture of Ancient Greece, taught to them the same way customs like tipping, saying “bless you” at sneezing, and the now-common practice of wearing a mask everywhere are taught to us today. In recreating Hellenic Polytheism for the modern age, the Pillars grew out of a need for a set of guidelines to help us recreate a very old religion.

KHARIS

Welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing the Pillar of Hellenic Polytheism, Kharis. Kharis is the reciprocity inherent in Hellenic Polytheism, a devotional act for the Theoi with hope a return favor in kind. It is also so much more than a transactional behavior. Its not bribery, its not a quid pro quo. At the same time, it is not the Christian act of praise worship.

One of the most common actions as a Hellenic polytheist is devotional acts. Whether it be offerings, prayers, hymns, or the increasingly common Devotional Actions (like beauty routines for Aphrodite, studying for Athena, singing for Apollo, housecleaning for Hestia, etc); we worship by engaging in acts of devotion. Oftentimes, that act of devotion is also accompanied by a request. This act of devotion is not a bribe. This is an offering, and a plea. The deity in question can respond or not, it won’t change the fact that we made the offering and it shouldn’t affect how we give in the future. We give without the expectation of getting something in return, as an act of worship and of thanks for everyday blessings. We give to just give, and a lot of the times, the deity or deities in question will respond. We then give in thanks, and then they give to us. We give in thanks, they give to us and so continues the circle of praise and of blessing. This circle of reciprocity is Kharis.

And yeah, I completely understand how confusing that would be, so let’s try using some more relatable examples. I know not everyone will be able to relate to these examples, so there will be a few of them, and hopefully one of them will resonate enough that the concept of Kharis will become less confusing.

The first example I will use is of a couple. Let’s call them Kate and Ashley. They are very much in love. Kate is out grocery shopping and next to the checkout line is a display of flower bouquets. One of them has roses and lilies, Ashley’s two favorite flowers. So Kate grabs that bouquet and places it in a vase on the table for Ashley to see when she gets home. Kate isn’t getting the flowers for a birthday, or anniversary, or holiday. These aren’t apology flowers. These aren’t get well soon flowers. They’re the best kind of flowers. These are “Just Because I Love You” flowers. That night at dinner, Kate asks Ashley to take the trash can to the curb before bed and Ashley does so. The flowers weren’t payment for the favor of taking the trash to the curb. The flowers and the request may have come at the same time, but one wasn’t required for the other. The next morning, Kate makes Ashley breakfast in bed and Ashley starts Kate’s car so it’s warmed up and defrosted before Kate goes to work. Both are acts of love that aren’t reliant on each other. Now, say this cycle continues constantly. They do each other favors, they get each other small tokens, for the rest of their relationship. No one but the most cynical would say that they have a transactional relationship. Their tokens aren’t required for favors, and their favors aren’t required for tokens. Their actions are out of devotion to each other. That’s an example of how Kharis works.

Another example, this time between family members. My sister, my mom, and I have lived together for a lot of our lives. As adults, we have lived together for the last 5 years. My mom has a tendency to not eat, and there have been times when I’ve sent her a pizza while she’s at work, because I know then that she will eat. The food is an act of love, a way to show I care. When she responds in kind by cooking dinner for the house the next day, it is not a payment for the pizza. It’s a continuation of the circle. When I was off work for 3 weeks, I cleaned the whole house, reorganized their closets to be easier to navigate, and cleaned out the cabinets and cupboards. Its another way I show I care. My sister usually watches the kids all summer long, and my mom and I will get her flowers, as a way to say thank you. Every day of our lives as a family, we show love by doing favors for each other and getting things for each other. The favors are not a payment for the things and the things are not a payment for the favors.

Hopefully that explains what Kharis is a little better, so we can go a little deeper into what it means as a worshipper, as someone who calls themselves a Hellenic Polytheist.

Now, remember how I said that the pillars weren’t exactly a thing, and instead were a modern invention to assist those who weren’t raised in Ancient Greece with learning the customs and cultural behaviors that were common knowledge in Ancient Greece? Let’s keep that in mind. On a historical note, Kharis required something real. Having faith and good thoughts was not a part of the reciprocal circle that is Kharis. It required something real, and in Ancient Greece that did not mean devotional acts like making playlists. It meant something solid, offerings, like libations, food, incense, coins, seashells, and other solid, real items. If you have an altar, think about what you leave on it. On mine, I’ve got an incense holder, coins left at the foot of the statue of Hermes, corn from the field next to us, a nature ball with acorns and leaves and flowers in it, devotional drawings, fortunes from fortune cookies also at the foot of Hermes’ statue, dried roses and lilies in an empty wine bottle, seashells, pins, a book of myths, and a plate and cup where bread, oil, seeds, fruit, wine, and other food offerings can be left. Some of these are permanent, some of them get removed as they go bad. When I light incense and pray, when I leave food, when I leave seashells or coins or fortunes, I’m engaging in my part of the reciprocal circle that is Kharis. That means, historically, offering something real that goes above and beyond simple faith.

Now, not everyone can do that. Not everyone has the ability to have an altar, and not everyone can afford to burn incense everyday, and not everyone has the time to bake bread everyday. Now, that doesn’t mean that someone who lacks those abilities, or doesn’t have that time can’t engage in the reciprocal relationship that is Kharis. Remember, a huge part of practicing Hellenic Polytheism is bringing ancient worship into the modern world. Devotional acts are something real. You can offer a devotional act to the Theoi as your part of the Kharis. I’ve seen some stunning works of art created in devotion to the Theoi. I’ve heard songs wrote in devotion. I’ve read some deeply moving poetry. And I’ve seen prayers, prayers written with such devotion and love that they could bring you tears. Those actions are fully capable of being classified as part of the circle that is Kharis.

Kharis is not just actions, its a relationship. Much like how Xenia was a way of life ingrained into the culture of Ancient Greece, so too was Kharis. All the rites and rituals, sacrifices, prayers, hymns, offerings, everything that was offered to the Theoi; it came from the understanding that a relationship had to be built and maintained. You couldn’t just say your prayers and call it a day, you lived with the Theoi, and dealt with them every single day. Everyday, you had the opportunity to build the relationship, and the expectation that you would was built into society. Indeed, the concept of Kharis was so built into society that offerings and sacrifices were a part of their stories. Examples can be seen in many myths, plays, and epic poems from them. The reciprocal nature of Kharis is shown in the Illiad, the Odyssey, and the writings of Aristotle.

I’ve learned that Kharis can be hard to understand, especially when you’ve grown up in a society where the love of a deity is just…..constantly there. Kharis is the idea that the love of our deities is not unconditional, and our love for them need not be unconditional as well. We don’t have that relationship with our gods that is bondless. We build a relationship with them, and they build one back. That, to me, is one of the appeals of Hellenic Polytheism. The relationship is a reciprocal one built up over time, using something that is definable, real, an offering that you can hold and see. So, we give, they give, we give, they give, until you’ve built a solid foundation for a solid relationship. That relationship, built out of Kharis, is what makes the worship we engage in so beautiful.

Thanks for listening to today’s discussion of Kharis. For today’s episode, I relied on the Illiad, the Odyssey, Kharis: Hellenic Polytheism Explored by Sarah Kate Istra Winter, The emotions of the Ancient Greeks: Studies in Aristotle and Classical Literature by David Konstan, and the Center for Hellenic Studies. You can always find a transcript of this and other episodes on my tumblr blog at goddessdoeswitchery.tumblr.com, as well as a link to the sources I used. Feel free to ask any questions, and don’t forget to tune in on September 6th, when we will be discussing Arete.

ARETE

Welcome to today’s episode of Hellenic Polytheism 101, where I will be discussing the pillar of Hellenic polytheism, Arete. For first time listeners, I want to mention that technically, the pillars were never actually a “thing”. Unlike then 10 commandments, the pillars were never taught as a set of rules that everyone knew by the name “Pillars of Hellenic Polytheism”, or any variation thereof. What modern day practitioners of Hellenic Polytheism call “The Pillars” were essentially religious and cultural practices that were taught by family and friends via every day life. The pillars were an essential part of the culture of Ancient Greece, taught to them the same way customs like tipping, saying “bless you” at sneezing, and the now-common practice of wearing a mask everywhere are taught to us today. In recreating Hellenic Polytheism for the modern age, the Pillars grew out of a need for a set of guidelines to help us recreate a very old religion. Now, on to Arete.

Arete is excellence. It’s living up to your fullest potential. It’s being the best you. Arete means doing your best to become your best and to live your best life. Arete’s end goal is a life fulfilled, and happy. Arete in Homer’s works is usually associated with the person who uses everything at their disposal to do the best work, the person who is most effective at achieving what they set out to achieve. Homer applies arete to Penelope as she fulfills her role as wife. Odysseus has arete when he uses his intelligence. In the Illiad, Achilles has arete by being the best warrior. In the Tenets of Solon, Arete is achieved by being honorable, honest, intelligent, and humble. He advised the following: Consider your honor, as a gentleman, of more weight than an oath; never speak falsely; pay attention to matters of importance; be not hasty in making friends and do not cast off those whom you have made; rule, after you have first learnt to submit to rule; advise not what is most agreeable, but what is best; make reason your guide; do not associate with the wicked; honor the gods; and respect your parents.

Arete is simply being the best version of you. One of the hardest things about Hellenic polytheism is taking those ancient concepts and applying them to the world we have now, one that doesn’t call for heroes like Achilles, and one where we can’t always take the time to better ourselves because work and life can get in the way. It is important to understand that arete doesn’t always mean being number one and winning whatever contest is at hand. One thing that should be understood is that a person can be their best, give it everything they’ve got, and still lose. There will be people who are objectively better at doing what you do than you are. Someone will get a higher grade. Someone else will get the role or solo or part you’re trying out for sometimes. Someone else can have a better idea than you. Someone else will write better, or draw better, or be better than you in whatever you are trying to achieve.

The first step of applying the concept of arete to our everyday lives is to accept that your best and the best of someone else are very different things. You are you and you can only do your own best. Now that does mean that you have to apply yourself. Doing the barest minimum to get by is not a way to achieve arete. Arete means taking control of, and responsibility for, your own life. It means challenging yourself everyday to become better than you are.

Take a moment and think about things you’ve always wanted to do. A language you wanted to learn. A hobby you wanted to pick up. A project that you’ve put to the side. Something you’ve always wanted to learn about. Arete means taking the time to do that. If you have a goal, arete means doing the work to reach it. Then it means creating another goal. Plato said that arete is the ideal form of a thing, something that you are always trying to achieve. You achieve arete by always trying to reach for it, always trying to be better. This means that you won’t always be at the top of your game. You will stumble. You will fail. You will make mistakes. Arete doesn’t mean you will never be wrong, you will never fail, and you will always be perfect. It is not expected of us to be perfect all the time. What is expected is that we will try. When we fail, we learn from that failure and try again.

Now, if you’re anything like me, you’ve probably got a busy life. Between work and taking care of a household, I rarely get time to do anything for me. It is hard to take that time that I want to use to watch Netflix, or pop on a movie, or scroll online doing nothing of any real substance and put it towards something that is actual work. But I try. I read, every day. I do research for this podcast and my own growth. I do the laundry. I clean the house. I spend time with my kids, as a parent, teaching them and guiding them and playing with them. I write. I exercise. I plan and cook meals that are good for us and aren’t the easiest options. I pray. I always strive to be better at work. I’ve given my boss ideas that we’ve implemented nationwide that have made our division look good. I reach for arete every day, by understanding that it is something that I must always strive for. By always striving for it, I hope to achieve it.

One of the things that made this episode a little bit more difficult to write than the previous ones is that arete is subjective. Xenia is a set of rules. Kharis is a reciprocal circle. But arete isn’t something that can simply be memorized and put into practice as we come across situations that could use it, like xenia is. Arete is not something built into our everyday worship, the way Kharis is. Arete is something that has to be strived for every day. It is something that is work. It takes focus. It takes energy. It takes commitment. Only you can know if you’re doing your best and so no one else can come up to you and say “You haven’t achieved arete, you’ve broken the rules, you need to do better next time.” It is up to you and you alone to strive for arete. No one can coach you one it. No one can teach it to you. So, this episode will be a lot shorter than the others, because I can’t teach you arete. I can only explain what it is, explain how it has been seen historically, and let you do he work from there. Now it’s time for you to do the work. Good luck.

Thank you for listening to today’s episode of Hellenic Polytheism 101, where we discussed Arete, one of the pillars of Hellenic polytheism. Today, I relied on the Odyssey, the Illiad, the Center for Hellenic Studies, Plato’s Allegory of the Cave, Baring the Aegis, wikipedia’s page on Arete, and The Greek Way by Edith Hamilton. A transcript of this episode and all others can be found on my tumblr, goddessdoeswitchery.tumblr.com under the tag “transcripts”. There you will also find links to the sources used today to more research on your own. You can always ask me any questions there as well. Tune in on September 20th for the next episode, which will be about the next pillar of Hellenic polytheism, Sophia.

SOPHIA

Hello, and welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing one of the pillars of Hellenic Polytheism: Sophia. Sophia is wisdom, cleverness, and skill. The concept has changed and has grown over time to be more applied to wisdom and the pursuit of wisdom, especially by Plato. It might be easier to recognize Sophia in the way it was applied to Socrates and Plato and Pythagoras, as part of the term “philosophia” or, philosophy, the love of wisdom. Now, remember how I’ve said in my other podcasts about the Pillars of Hellenic polytheism being more of a way of life than a literal set of rules? Here’s another part where that really comes through. In Greek culture, wisdom and the pursuit of it were incredibly important, so much so that it was the Ancient Greeks that were considered to be the founders of philosophy; and since Greek culture and Greek religion were so intertwined with each other, we are left asking, how can we, as modern day Hellenic polytheists, apply the concept of Sophia to our everyday lives?

One thing we can be sure of is that a person doesn’t need to be a world class philosopher like Plato to be a Hellenic polytheist. What we should be aiming for is the ever-present pursuit of wisdom. We should always be trying to learn, everyday. It doesn’t have to be a huge undertaking. Read a book. Watch a documentary. Read a scholarly article. Listen to a podcast. And if you come across something you don’t quite understand, research it. One of the best ways to pursue wisdom is to fight ignorance. There will be many times in your life when you are faced with something you don’t have any experience with, something you know nothing about. Living with the pillar Sophia means taking the time to learn and battling your own ignorance. In today’s world, I know how hard that can be. You can’t do a google search without their predictive algorithm doing some serious confirmation bias. Living with Sophia means taking the time, in pursuit of wisdom, to do it right.

Now, I love learning. I’m one of those people who, if given an unlimited supply of money and an eternity, I would be a student forever. But Sophia doesn’t necessarily mean learning in a classroom environment. Think about your last week. Did you come across new information? Did you read an online article that broadened your world view? Did you learn something new? Did you gain a deeper understanding of something you thought you already understood? Did you discover something that mostly everyone you knew was aware of, even something as simple as the fact that if you roll up the deodorant, you can take the plastic cover off without having to struggle with it? If so, outstanding! You battled ignorance in some small way this week.

Battling ignorance and pursuing wisdom also means battling the ignorance of others. If you’re hearing and listening to this, or reading the transcript, then it means that you’ve entered the online world in some way. That means you’ve also come across ignorant people, who seemed perfectly gleeful to remain that way. It also means you’ve come across people who were ignorant, simply because they didn’t know any better, and they needed someone to point the way. Anecdotal story break time: I’ve got a cousin who is a senior in high school. She plays a lot of different instruments and she’s very, very good. She has practiced, a lot, and has put some serious work into it. I’ve also got an uncle who is on his 4th or 5th black belt. He has put some serious effort and a couple decades worth of time into varying forms of Martial Arts. My sister’s friend is an artist, and an incredible one. She has more followers on her Instagram and tumblr and devian art pages than I care to count, and she’s graduating college as a graphic designer with job offers from some very big names. All 3 of these people are outstanding in their field. Now, to get to the why I brought them up: All 3 of them have told me, in some way, that once they reached a certain point in their skill level, the best way to get better was to start teaching. As they taught others, their own skill increased. I believe the same applies to everyone. So, one of the ways you can apply Sophia to your life is to teach those who don’t know any better. You will come across people who are resistant to fixing their ignorance but more often than not, people are willing to learn. That means you can take the time to teach them.

Sophia also means cleverness and skill. In fact Homer applies to the term with the meaning “skillful in handicraft and in arts” towards both Athena and Hephaestus. Now, I would never suggest that we, as Hellenic polytheists, can be as skillful the Theoi in any way. We should all know why that’s a bad idea. However, we can become skilled in our own handicrafts and arts. That is another way to practice Sophia. Now, I know not all of us have something we can reasonably point to and say “That’s an art”. There are artists and musicians and weavers and seamstresses and poets among us, to be sure. But we also have writers. We have readers. We have spellcrafters. We have engineers. We have software coders. We have jewelers. We have homemakers. Sophia means cleverness and skill. That means there are many, many ways you can apply it to your daily life. Everyone has something they can do with skill. Sophia means practicing that skill and utilizing it.

To me, Sophia is one of the easiest pillars of Hellenic polytheism to bring into my every day life. Pursuing wisdom, battling ignorance, practicing a skill, these are all things that we are doing every day. And Sophia is as simple as that. Thank you for listening to today’s episode of Hellenic Polytheism, where we discussed the pillar Sophia. Today, I relied on the notes from one of my college courses, Intro to Philosophy, and the Homeric Hymns. As always, you can find links to the, well, one source that is linkable this time around, on my tumblr page at goddessdoeswitchery.tumblr.com, where I am also always free for discussions and questions. Coming on October 4th, the next pillar Sophrosune. I look forward to seeing you all then.

SOPHROSUNE

Hello and welcome to today’s episode of Hellenic Polytheism 101, where we will be moving onto to the next pillar of Hellenic Polytheism: Sophrosyne, which is, essentially, moderation, prudence, self-control, self-discipline, or temperance based upon thorough self-examination. Since we are coming up on a holiday season in the US, this seems like the perfect time to focus on Sophrosyne, and to remember it’s opposite, hubris, and how to avoid it. It is also important to remember that even in Ancient Greece, it was well understood that Sophrosyne could be taken too far, something we also understand still today.

“Earth shaker, you would not consider me sophrosyne if I were to fight with you for the sake of wretched mortals” Apollo says this to Poseidon in the Illiad, as Homer brings us a look at what Sophrosyne would mean to the same deity who brings us the Delphic Maxims, such as know know thyself, know by learning, exercise prudence, praise virtue, nothing in excess, know who is the judge, keep secret what should be kept secret, take sensible risks, be well behaved, be self disciplined, be sensible. This is not the only example in Homer’s work of Sophrosyne. In fact, there are a really a lot of them. I would definitely suggest you read both of them and look closely for examples of sophrosyne. Homer was very sensitive to the need for Sophrosyne in society and in an individual. On an individual level, sophrosyne prevented people form getting into serious trouble, both with themselves and on a religious level. After all, someone exercising sophrosyne would be very unlikely to become a spider after being cursed by Athena, right? On a modern level, someone exercising sophrosyne is less likely to face personal problems as well. You won’t wind up drinking to excess and getting into a car accident. You won’t find yourself challenging someone better than you to a fight. You won’t find yourself taking on more tasks than you can manage. You won’t find yourself spending more money than you can spare on things you don’t need. By exercising sophrosyne you can avoid a lot of trouble. On a societal level, we should try to exercise that same self control and temperance. After all, there is no reason for any country to spend more than 56 countries combined on defense spending. There is no reason for a city to cut taxes and not invest in repairing roads or assisting those who need it the most. There is no reason for a group of friends to go out in the middle of a pandemic to a bar just to have a good time. We can bring the ideals of sophrosyne to our own lives and encourage others to do the same, through voting and talking to others and being an example.

When we do not practice sophrosyne, we tend to fall victim to hubris. For someone who has spent any sort of time practicing Hellenic polytheism, we should all know exactly how bad hubris is. We’ve all probably seen it or heard it online. Recently, there was a lot of talk of witches online cursing the moon, specifically aimed at making Artemis or Apollo angry. Now, in the end, it was revealed to be some big hoax, a lie they told to make other witches start saying things about how they could tell someone had hexed the moon because their own spells weren’t as effective. Then the original hexers could say “Ha! We told you witch craft and the gods weren’t real, see? These guys said they noticed a change but we didn’t do anything, so clearly they must be faking!” The whole ordeal was a perfect example of what could happen if people fell victim to hubris, and many more sensible folks online pointed out that it was hubris, believing anyone could have an affect on a deity by cursing the moon. We’ve all seen other examples of hubris. Hellenic polytheists who say that Artemis would never let a man worship her, or a straight woman, or a woman who has had sex with a man. People who gatekeep, projecting their personal bigotry onto the Theoi. We’ve all come across. Hopefully, most have us have rolled our eyes and ignored it.

Even in mythology, hubris is painted to be among the worst things a person can be. Niobe lost her sons and daughters to Artemis and Apollo after she bragged to Leto that she was better than Leto for having more children. Arachne, turned into a spider for daring to compare herself to Athena. Antigone’s father, who lost his son and his wife for believing that his life was higher than the law of the gods. Oedipus refuses to accept his own fate and wound up falling victim to it because of his hubris. Ajax, believing he was entitled to the armor of Achilles and being driven mad and eventually killing himself. Icarus, flying to close to the sun, too prideful to listen to his father’s warnings. Orestes taking it upon himself to avenge his father by killing his mother and being driven mad. Greek stories are teeming with examples of people who have fallen victim to hubris. In many of these stories, sophrosyne is pointed to as a virtue to aspire to strictly to avoid it’s opposite, hubris.

And yet, we can also take sophrosyne too far. For example, in the Bacchae, Pentheus holds himself as a champion of sophrosyne, as fails to understand that by being overly self-controlled and self-discplined and holding himself up as the model of sophrosyne, he ignores the moderation and temperance part. He tried to force everyone listen to him, to oppose the Bacchic rites, and, in the end, his obsession with only a part of sophrosyne causes his own death. The Ancient Greeks understood that there was such a thing as being too controlled. There was such a thing as a fatal exaggeration of one side of the many-sided virtue of sophrosyne. Thus one of the biggest keys to sophrosyne is moderation. Nothing in excess says one of the Delphic Maxims, not even self-control and self-discipline.

As we go through this holiday there a lot of ways you can apply sophrosyne to your life. One of the dangers of the holidays is becoming over-extended. For example, I have a large family. Like…..over 100 people kind of large. So large that we could probably fill a high school basketball stadium kind of large. It’s also got a lot of different branches. Mom’s side, which has dad and mom in separate houses. My ex-stepdad, whose family we still see. My dad and his family. My dad’s ex wife and her daughter and her kids, who I’m also close to. My girlfriend. My kids’ dad and his family. I always joke that we’ve got our own little 12 days of Christmas skit between grandpa jones, grandpa long, Uncle Cody, Uncle Andrew, my dad, his ex wife’s house, my girlfriend, the kids’ dad, his family, and we’ve still got to squeeze out time for our own holiday celebration too. Factor in the fact that, like most customer service based companies in the US, my job doesn’t allow us to take more than half of Christmas Eve and all of Christmas day off. Sure, we’ve got the Sunday before and after when I’m off as well, but that’s barely 3 days for 4 states and 10 places to visit. Factor in the budget for all those places and all those gifts, not to mention the drama that comes around when we decide where we’re having Thanksgiving at and you can understand why I bring up being overextended as a danger of the holiday season. Now, maybe that isn’t a problem for you. Maybe you become over extended by volunteering to work too many hours to help your more Christian friends have time off. Maybe you offer to do too much during Thanksgiving and wind up having to wake up at 5 am to get started on a meal that you can’t believe you promised to cook. Maybe during Halloween, you spend too much time focused on parties or trick-or-treating and realize that you would have had a much better time sitting at home, watching Halloweentown with a bowl of candy and some friends. Either way, we all tend to push ourselves too hard, especially once the holidays roll around and we start wanting to do everything so we can get every experience. We need to remember sophrosyne during this time. Exercise self-control and stay home when it’s something you want to do. Exercise self-discipline and avoid getting gifts when you can’t afford it, there is no shame in saying “Look, finances are strapped and I can’t manage more than X”. Exercise moderation and remember that you can’t actually do everything. Be prudent and accept the reality of whatever situation you are facing. Practice sophrosyne.

Thank you for listening to today’s episode of Hellenic Polytheism 101 where we discussed another one of the Pillars of Hellenic polytheism, Sophrosyne. Today, I relied on the Odyssey, The Illiad, Sophrosyne: Self Knowledge and Self-Restraint in Greek Literature by Helen North, A Period of Opposition to Sophrosyne In Greek Thought also by Helen North, Mythology of the Greeks by George Grote, and the Wikipedia entry for Sophrosyne. Remember, all links to the resources I used can be found on my tumblr at goddessdoeswitchery.tumblr.com, along with a transcript of today’s episode under the tag “Transcripts”. I look forward to speaking with you all again on October 18th, where we will be discussing Eusebia.

EUSEBIA

Hello and welcome to today’s episode of Hellenic Polytheism 101, where we will be discussing, Eusebia, or reverence and duty towards the gods. Now, keep in mind that Eusebia was so revered, so vital to the worship and religion of the ancient greeks that she became a personified spirit, who was married to Nomos, the Law, and had a child, Dike. This already sets aside this particular pillar from the others. As a being, Eusebia was the personified spirit of piety, loyalty, duty and filial respect. However, we are not yet at the point for deities or personifications, so mostly all of today will be focused on talking about what Eusebia is as a concept and how we can practice it as a modern worshipper. Now, so far we’ve talked a lot about our relationships with the many deities we worship. We’ve talked about offerings and Kharis, we’ve talked about the humility we should approach them with, and we’ve talked about the respect we should bring with us whenever we approach them. All of that goes into Eusebia.

Eusebia is about reverence towards the Theoi. That reverence is where, I’ve noticed, a lot of modern worshippers tend to falter. There is nothing wrong with making a joke about some of the Theoi. I don’t know if all of you have heard the one about Hermes being the only god to pay his worshippers for their worship. It’s fun to joke about that. I always like using Hermes as an example of a deity that a lot of worshippers are fairly causal with. He is, in my experience, one of the most easy going deities. He’s the type of god that puts a train on every track between your home and work on the only morning you’re running late for the last 6 months, just to get a message to you. He’s a prankster, a jokester….and still deserves the same degree of reverence as every other deity. Just because you can laugh with him doesn’t mean he is not revered by you. After all, he is also the shepherd of the dead, the one who guides their souls. He is the god of travel, of languages, of luck, of communication, and like 1000 other things.

It is not reverent to attempt to speak for the Theoi. It is not reverent to make up bullshit facts about a specific goddess to say that she would be on your side of an online discourse. It is not reverent to leave a deity out of your worship because you don’t like how one interpretation of one of the myths portray the deity. It is not reverent to drag the Theoi down to the level of an online personality. They are gods and goddesses and they deserve to revered as such. By virtue of what they are, they deserve the worship, offerings, and the rituals that we engage in. Impiety was frowned upon by the ancient greeks and should continue to be frowned upon today. It has never been acceptable to treat the Theoi like accessories, to be tried on and discarded whenever you don’t have enough time to engage with them. You find time, you make time, in whatever you can. And it doesn’t have to be a big thing. A prayer. A lit candle. Some incense. A quick offering. The Theoi deserve worship.

But, just like with some of the other pillars, the people of ancient Greece knew that there was such a thing as being too pious. There were people who spent too much time praying, too much time fearing the Theoi, and were constantly sure they had something to offend the Theoi and so spent even more time praying and offering and attending to the temples. This excessive fear, or deisidaimonia, was a sign of taking Eusebia too far. It was understood that a person should be mindful of the Theoi, and take an appropriate amount of time and give the appropriate offerings. This also included attending and participating in the appropriate rituals and festivals.

Eusebia also means understanding why we do the things we do. Why do we give these particular offerings? Why are offerings for Chthonic and Ouranic deities different? What are the reasons behind certain rituals? What are the reasons behind traditional offerings? Eusebia means understanding these things, having the answers to these questions and not just blindly following a traditional path. It’s important to understand the reason why. And so, Eusebia means taking the time to research your beliefs. If you have questions, put in the work to answer them. This can also definitely include asking others. We are a community. So, if you have questions, reach out. Ask people, “Why are coins such a common offering to Hermes?” Find a book in the library about the life of people of ancient Greece. Put in the effort to research and create your own calendar with your own rituals and holidays. Take the time to understand why, to research your deities and understand what they might ask of you, and why they would ask it. All too often, I’ve seen popular bloggers and popular authors in the community asked the same question a 100 times because the idea of taking the time to do your own research is apparently distasteful to some people.

It is important to remember, as a part of Eusebia, that the Theoi are not room mates or friends or accessories. They are deities. They are gods and goddesses and titans and by virtue of what they are, they deserve our devotion. I’ve always seen Hellenic polytheism as a simpler path than Christianity. We do not have a single, omniscient, all powerful god that offers a set of rules that must be followed or else we will suffer for all eternity. That’s not how Hellenic polytheism works. We worship our gods in our own way, at our own pace. Hellenic polytheism is a very personable religion. Everything about it, from hymns to holidays to rituals to altars to offerings, everything is unique to each individual practitioner. But, on the flip side, that means that we don’t have a holy book to draw from. That means that we don’t have a set of authority figures we have to listen to. We are responsible for our own piety. We are responsible for our own worship. We are responsible for our own research. We are responsible for our own devoutness. We are responsible for ourselves.

And that’s what Eusebia is, that’s why it is gets set up as a pillar of Hellenic polytheism. It is a vital component of our religious practice, to take the time to not only worship, but to know how and why we worship the way we do. It is necessary to show the Theoi the respect they are due, by virtue of their very being. It is necessary to speak about them with reverence, to be loyal, to not use them as talking points or spell ingredients. It is necessary to take the time, to do the research, to understand the whys, to understand the rituals we take part in when we light incense and offer up a prayer and use an epithet and recite a Homeric hymn. This isn’t a religion where we can just go through the motions. We have to put the proper amount of reverence into our actions. We have to be devout, and loyal, and have a healthy amount of respect and fear towards these beings who we worship and who take the time to guide us on our way. It is necessary to be humble, to understand that what we are doing is worshipping the Theoi. I don’t know about anyone else, but when I pray, when I let incense or a candle or wrap my hands around a set of prayer beads, when I take that time…..I’ve never felt so at peace. That feeling, that love and devotion and serenity…..that’s the feeling of Eusebia. Next time you get to that point, when you feel that, take the time to focus on that feeling and harness it. Meditate on it. That’s what you should draw on when you think of Eusebia and how to interact with the Theoi, those beings that we worship as Hellenic polytheists.

Thank you for listening to today’s episode of Hellenic Polytheism 101, where we discussed Eusebia. For my sources today, I used the book Greek Religion by Walter Burkett, found on the Internet Archive. I also used The Greek Way by Edith Hamilton. I used Baring the Aegis’ and Elanion’s posting on Eusebia as well. Remember, you can find links to the sources, as well as a transcript of today’s episode, on my tumblr at goddessdoeswitchery.tumblr.com. You can also always reach me there as well with any questions. Don’t forget to tune in to the next episode, on November 1st, which will be the last one discussing the pillars the Hellenic polytheism. I will be discussing the final pillar, hagneia. I look forward to seeing you all then!

HAGNEIA

Hello and welcome to today’s episode of Hellenic polytheism 101 where we will be discussing the final pillar, Hangeia. Now, anyone who is able to look at this word might note it bears a striking similarity to the word “hygienic” and then, you would be on to something. Hagneia is more of a ritual purity, an avoidance of miasma and cleansing oneself before you go before the Theoi, before you engage in rituals. Now, does this mean you can’t shoot off a quick prayer before you wash your hands while gardening? No, of course not, thus the “ritual” part of the “ritual purity”. Now, there is actually a lot of disagreement regarding miasma and cleansing in the Hellenic polytheism community. There are those that claim that for the most part, the average person won’t be contaminated with miasma throughout the course of an average life. There are those that believe that we collect miasma throughout the course of our everyday life. There are those that believe that we must fully cleanse ourselves before an offering. There are those that believe that a simple washing of the hands will suffice. There are those that believe the cleansing must be done with khernips, or lustral water. There are those that believe the cleansing can be done with any clean water. And there are those believe any variation of those beliefs combined. Remember one of the best part of Hellenic polytheism is that it is so personable. Therefore, most of this is going to be looking at it from how I work. As always, I urge you to do your own research on the matter.

Now, the first thing to keep in mind is that Hagneia was used to mostly mean ritually pure, spiritually pure, and was understood to mean whether or not someone was fit to approach the gods. There were things you could come into contact with that would create a buildup of miasma and it was best to avoid those things when you could. However, you can’t always do so. Some of those things are death in the family, giving birth, illness (not chronic illness, but like the flu), are all examples of something that can be considered miasmic. The real question we face today is how to cleanse that miasma? Most of the time, the biggest cure for miasma was time. There was a period of time you had to wait to no longer be considered miasmic after having given birth, or after losing a loved one. You were supposed to wait until after an illness has passed. And, you were supposed to cleanse yourself. Mostly that meant washing up, getting physically clean. For today, that means wash your hands, wash your face, take a shower or a bath (especially if you’d been sick, take a shower and change into clean clothes). So that part is really simple.

Now, historically, there was also another thing that rendered you miasmic. It very likely won’t apply to anyone hearing this or reading the transcript, but it is an issue that is covered in pretty much every source I read regarding miasma and Hagneia so I am going to mention it as well. Murdering someone was very much a cause of miasma. There were very special midnight rituals one was supposed to engage in in order to cleanse oneself of the miasma caused by murder. I would say that in today’s society that if you commit murder, you’re likely to get caught and so won’t have much use of said ritual, but that’s statistically unlikely so I’m just gonna say, don’t commit murder and you won’t have to worry about what that midnight ritual is. Mostly I just figured the fact that it’s mentioned so often is an interesting historical side note.

Time to move on the things that are more likely to affect you, such as how to practice Hagneia as a modern worshipper. While I would love it if the average Hellenic polytheist could go to a temple and worship with others on a regular basis, the fact is that most of us worship and prayer and do rituals on our own, or with a very tight knit group in a personal, private space. I myself am mostly a solitary practitioner. Sure, I have my mom and my sister and my kids, and I have a community of people online; but in my daily practice, it’s me, by myself doing the offering and praying and general worshipping. That’s probably true of most of you all as well. So how does a mostly solitary practitioner who isn’t going attending a ritual hosted by or attended by a large amount of people deal with the community based concepts like miasma and Hagneia? Well, in my case it means that I tend to put holiday rituals and offerings on hold when I would be considered miasmic. It means that when a close family member died, I prayed at the funeral for her safe passage and otherwise avoided rituals for a month. It means that when I gave birth to my kids, rituals and offerings were on hold for 10 days, which was about how long it took for me to even be in the mindset to get back to daily worship and prayers. It means that when I am sick, I wait until I am recovered to engage in practice and worship. When I got the flu a few years back, (three times that year, which is what I get for not getting the flu shot, I’m telling you, I’ll never miss it again and if you haven’t yet gotten your flu shot this year, please do) I stayed in bed and rested until I was better. I may have said a few informal prayers, like something along the lines of “please let this stop, I feel like I’m dying here”, but I waited until I was well. I then cleaned my bed and my room and myself and my clothes and changed my toothbrush and brushed my teeth with the clean toothbrush and got clean again before I went back to a regular worship schedule. So, for about 5 weeks that winter, I didn’t do very much in the way or practicing. And that’s okay. That’s what practicing Hagneia and avoiding bringing miasma to the Theoi is.

So, as a modern worshipper, the best way to practice Hagneia is to stay clean. Cleanse yourself of miasma as you come across it, make sure that you are fit to approach the Theoi before you do so. It’s a very simple pillar to follow because for the most, most of us already do. The next time you feel guilty about not being able to worship because you’re sick, or have a death in the family, or a newborn at home, remember that the break you’re taking is required, and important. It’ll be okay. The Theoi will understand.

Thank you for listening to today’s episode of Hellenic Polytheism 101. This is the last one that will be spent discussing the Pillars of Hellenic Polytheism. Remember, you can always find a transcript of the podcast on my blog at goddessdoeswitchery.tumblr.com, as well as a link to the sources I used today, which were: Inner Purity and Pollution by Andrej Petrov; Shame and Purity in Euripides' Hippolytus by Charles Segal; Shame in Ancient Greece by David Konstan, The Pillars of Hellenismos and What is and Is Not Miasmic by BaringTheAegis; and finally, A Beginner’s Guide to Hellenismos by Timothy Jay Alexander. You can also always ask me any questions at any time there as well. Finally, I will also have on there a complete transcript of all 7 episodes about the Pillars in a single post as well. Right now, we’re looking at 12 pages, and 8637 words, so it’ll be a very long post, set under a read more. The post will contain links to all the sources used for these last 7 episodes as well, so please fell free to check it out and continue your own research. For the next episode, I’m going to be discussing the Delphic maxims. There are 147 of them, so don’t worry, I’m not about to go fully in depth with each one the way I did the pillars. It’ll be just a simple discussion on the maxims themselves. I look forward to seeing you all then on Nov 15th!

#eusebia

Trending Tags

Recently Viewed Tags

#eusebia