
Despite being an atheist, perhaps Nietzsche had what is sometimes called a “God-shaped hole” in his being; perhaps he experienced God, not as the absence of a presence, but the “presence of an absence”. Have you ever felt something like this?
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At a certain point, I leave the theological wrestling behind. I focus on technique and what works. Singing works, drumming works, chanting works, dancing works. Trance language works. And story works, every time. Whether I believe they are gods or just old stories, it doesn’t really matter. The stories themselves drive us and inspire us; always have, probably always will.
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I believe that we cannot encompass the whole of the divine, and our story-loving minds not only want to tell stories about what we see and make meaning out of it, we also tend to work better with concepts we can wrap our brains around. When we think of gods and spirits that look like us, perhaps that’s just a way that we can more easily connect to that larger divine. Perhaps we need that mirror, that gateway. Perhaps the larger divine around us is just too huge to encompass, so we shape it into a face we know well—our own.
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I do believe in the larger divine, in that something else, in that energy beneath the surface. I just don’t believe that it takes much of a direct hand in our lives. It’s just love…energy…something that doesn’t fit well into words.
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To re-sacralize our natural world and to turn it into a “Thou” rather than an “it”, Dionysian Naturalism hopes to develop spiritual practices, including rituals and ceremonies, liturgies, and mythopoetic narratives. We need to discard the hierarchical schism between human beings and nature. Humans are a mere part of nature and not the center of the universe
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