I Believe Archaeology not Myths

The value (axiology) of archaeology (empirical evidence) is knowledge (epistemology) of the past adding to our intellectual (rational) reality of actual events. On the other hand, myths (collection of stories) inaccurate accounts of the past or tails to establish thinking or behaviors, supporting faith (nonrationality) in some unreal belief, behavior or creative fiction of non events or actual events. All religion and the theorized deities or supernatural elements they support are but a spectrum of compiled and accepted unfounded myths. These compiled and accepted myths often try to give made-up answers or arbitrary methods to many questions humanity has about the WHO, WHAT, HOW of life or death acting if only they know the WHY. Archaeology involves a wide range of rational or partial methods and can be considered both a science and a humanity striving to accurately answer the WHO, WHAT, HOW of prehistoric and historic life only the WHY is not always known or only partly understandable. Religionists/fideists truly believe their myths and religions are highly important and are the only thing that can give answers to our many questions believed necessary to humankind. However, is it necessary to humankind to believe their myths? If your beliefs were built on prehistorical or historical reality and not myth, it would be able to be substantiated by archaeology and only then hold warrant to justify the belief as true and not require faith. If its myth and can be debunked by archaeology why would you still believe it as true rather than symbolic or metaphorical even if you still value it?


What is in the term “religion?”
 When some anthropologists or archaeologists use the term “religion,” they usually do so in a broadly inclusive manner and I often do the same. The one question between religion and cultural relationships is one of whether various people distinguish between the natural and supernatural claims or beliefs. Though some groups may not distinguish between natural and supernatural realms or that they regard spirits as a part of the “natural” world, I still consider all not scientifically real things in the natural world to be supernatural claims. If religion is relatively found in all human societies today, to some extent answering if this was always so has been answered in the previous chapter. Religion, as we think of it now, was not always there but has evolved greatly and it would seem from its earliest point there was a common theme involving some sort of distinction between the natural and the supernatural. Although, not always developed, the distinction between the natural and the supernatural is there to a point, even if they wish to blur the lines. In religion, as it is today, a distinction between natural and supernatural may be limited or not there at all and wishing to add credibility to cultural or religious believed supernatural claims. Religion is a created belief information product that seems to contain some amount or kind of faith in supernatural, non-natural, beyond natural, or outside of natural: agency, causes, powers, beings, or other worlds.

Religion Progression
 
1. Animism (belief in a perceived spirit world) passably by at least 100,000 years ago “the primal stage of early religion”
 
2. Totemism (belief that these perceived spirits could be managed with created physical expressions) passably by at least 50,000 years ago “progressed stage of early religion”
 
3. Shamanism (belief that some special person can commune with these perceived spirits on the behalf of others by way rituals) passably by at least 30,000 years ago
 
4. Paganism “Early organized religion” (passably by at least 13,000 to 5,000 years ago):
 
*primal stage of organized religion is 13,000 years ago.
 
*proto stage of organized religion is around 10,000 years ago.
 
*progressed stage of organized religion is around 7,000 years ago.
 
*developed stage of organized religion is around 5,000 years ago.
 
Therefore, let me sum it all up from its earliest beginnings:
 
*Primal superstition starts around 1 million years ago with. Then the development of religion increased around 600,000 years ago with proto superstition and then even to a greater extent around 300,000 years ago with progressed superstition.
 
Around 100,000 years ago, is the primal stage of early religion, the proto stage of early religion is around 75,000 years ago, or less, the progressed stage of early religion is around 50,000 years ago and finally after 13,500 years ago, begins with the evolution of organized religion. The set of stages for the development of organized religion is subdivided into the following: the primal stage of organized religion is 13,000 years ago, the proto stage of organized religion is around 10,000 years ago, and finally the progressed stage of organized religion is around 7,000 years ago with the forming of mythology and its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism. I will now give offer my rough outlined four stage hypotheses, which use the reference of a house, in order to help to explain way how that house (modern religions) fully developed packet of wishful thinking nonsense, in order to assist in grasping the relative big picture of both the origin elements that are involved in what often became a variety of nonrealism/unrealistic faiths or beliefs around the world. Moreover, this relative compiled set of nonrealism faith or belief components (animism, totemism, and paganism) are often still found in almost all religions today. My hypothesis with an explanation of this house (modern religions development).
  1. First, there is the foundation: Superstitionism and Symbolism/Ritualism.
  2. Second, is the frame and walls: Supernaturalism and Sacralizism/Spiritualism.
  3. Third, is the roof and finishing elements of the structure: Dogmatism and Myths.
  4. Fourth, is the window dressing and stylings to the house: decorated with the webs religious Dogmatic-Propaganda.

In the stage of organized religion, one important aspect that is often overlooked because of male only thinking or by some over emphasized because of extreme feminism is gender. There are some obvious gender associations in artifacts and possible gender involved religious beliefs but thoughtful feminist archaeologists do not pounce on every representation of a woman and pronounce that it is a goddess. Around 5,000 years ago there are the full elements seem to be grouping together with its connected set of Dogmatic-Propaganda-Closure belief strains of sacralized superstitionism that took different forms of behavior in different areas of the world.