The above picture is my art and I am going to explain some of its imagery.
* “animist” Believe in spirit-filled life and/or afterlife (you are a hidden animist/Animism : an approximately 100,000-year-old belief system Qafzeh: Oldest Intentional Burial of 15 individuals with red ocher and Border Cave: intentional burial of an infant with red ochre and a shell ornament (possibly extending to or from Did Neanderthals teach us “Primal Religion (Animism?)” 120,000 Years Ago, as they too used red ocher? well it seems to me it may be Neanderthals who may have transmitted a “Primal Religion (Animism?)” or at least burial and thoughts of an afterlife they seem to express what could be perceived as a Primal “type of” Religion, which could have come first is supported in how 250,000 years ago Neanderthals used red ochre and 230,000 years ago shows evidence of Neanderthal burial with grave goods and possibly a belief in the afterlife. Think the idea that Neanderthals who may have transmitted a “Primal Religion” as crazy then consider this, it appears that Neanderthals built mystery underground circles 175,000 years ago. Evidence suggests that the Neanderthals were the first humans to intentionally bury the dead, doing so in shallow graves along with stone tools and animal bones. Exemplary sites include Shanidar in Iraq, Kebara Cave in Israel and Krapina in Croatia. Or maybe Neanderthals had it transmitted to them Evidence of earliest burial: a 350,000-year-old pink stone axe with 27 Homo heidelbergensis. As well as the fact that the oldest Stone Age Art dates to around 500,000 to 233,000 Years Old and it could be of a female possibly with magical believed qualities or representing something that was believed to)
Totemism is less holistic and somewhat masculine in nature compared to Animism with the heavily supported taboos and clan structure (things are separated and must stay separated with sacred and profane, off-limits and allowed, or clean and unclean running one’s entire lives. Things in nature are to be controlled or feared, things in nature have danger and can be evil, but it is also can be used for good and can be helpful for protection. There are spirits that I made thinner than Animism as it has to share space with the metaphorical clan ancestor there is also supernatural beings both animal and human-like Animism, but where animisms animals are calmer less harmful like the bird that is a stork referencing life, and the shake is smiling. Whereas, in totemism, this same template is changed through similar. The totemism bird is a vulture referencing a thing of death, not life, and the snake has its teeth barred as a threat. Like Animism, there are nonhuman supernatural things or being but in general would be attributed to a somewhat nonpersonal shared clan ancestor grandmother/grandfather or great grandmother/grandfather, not as much of what we think about like a god today.
“Totemism, system of belief in which humans are said to have kinship or a mystical relationship with a spirit-being, such as an animal or plant. The entity, or totem, is thought to interact with a given kin group or an individual and to serve as their emblem or symbol. The term totemism has been used to characterize a cluster of traits in the religion and in the social organization of many peoples. Totemism is manifested in various forms and types in different contexts and is most often found among populations whose traditional economies relied on hunting and gathering, mixed farming with hunting and gathering, or emphasized the raising of cattle. The term totem is derived from the Ojibwa word ototeman, meaning “one’s brother-sister kin.” The grammatical root, ote, signifies a blood relationship between brothers and sisters who have the same mother and who may not marry each other. In English, the word totem was introduced in 1791 by a British merchant and translator who gave it a false meaning in the belief that it designated the guardian spirit of an individual, who appeared in the form of an animal—an idea that the Ojibwa clans did indeed portray by their wearing of animal skins. It was reported at the end of the 18th century that the Ojibwa named their clans after those animals that live in the area in which they live and appear to be either friendly or fearful. The first accurate report about totemism in North America was written by a Methodist missionary, Peter Jones, himself an Ojibwa, who died in 1856 and whose report was published posthumously. According to Jones, the Great Spirit had given toodaims(“totems”) to the Ojibwa clans, and because of this act, it should never be forgotten that members of the group are related to one another and on this account may not marry among themselves. Totemism is a complex of varied ideas and ways of behavior based on a worldview drawn from nature. There are ideological, mystical, emotional, reverential, and genealogical relationships of social groups or specific persons with animals or natural objects, the so-called totems. It is necessary to differentiate between group and individual totemism. These forms share some basic characteristics, but they occur with different emphases and in different specific forms. For instance, people generally view the totem as a companion, relative, protector, progenitor, or helper, ascribe to it superhuman powers and abilities, and offer it some combination of respect, veneration, awe, and fear. Most cultures use special names and emblems to refer to the totem, and those it sponsors engage in partial identification with the totem or symbolic assimilation to it. There is usually a prohibition or taboo against killing, eating, or touching the totem. Although totems are often the focus of ritual behavior, it is generally agreed that totemism is not a religion. Totemism can certainly include religious elements in varying degrees, just as it can appear conjoined with magic. Totemism is frequently mixed with different kinds of other beliefs, such as ancestor worship, ideas of the soul, or animism. Such mixtures have historically made the understanding of particular totemistic forms difficult. Social or collective totemism is the most widely disseminated form of this belief system. It typically includes one or more of several features, such as the mystic association of animal and plant species, natural phenomena, or created objects with unilineally related groups (lineages, clans, tribes, moieties, phratries) or with local groups and families; the hereditary transmission of the totems (patrilineal or matrilineal); group and personal names that are based either directly or indirectly on the totem; the use of totemistic emblems and symbols; taboos and prohibitions that may apply to the species itself or can be limited to parts of animals and plants (partial taboos instead of partial totems); and a connection with a large number of animals and natural objects (multiplex totems) within which a distinction can be made between principal totems and subsidiary ones (linked totems). Group totems are generally associated or coordinated on the basis of analogies or on the basis of myth or ritual. Just why particular animals or natural things—which sometimes possess no economic worth for the communities concerned—were originally selected as totems is often based on eventful and decisive moments in a people’s past. Folk traditions regarding the nature of totems and the origin of the societies in question are informative, especially with regard to the group’s cultural presuppositions. For example, a group that holds that it is derived directly or indirectly from a given totem may have a tradition in which its progenitor was an animal or plant that could also appear as a human being. In such belief systems, groups of people and species of animals and plants can thus have progenitors in common. In other cases, there are traditions that the human progenitor of a kin group had certain favorable or unfavorable experiences with an animal or natural object and then ordered that his descendants respect the whole species of that animal. Group totemism was traditionally common among peoples in Africa, India, Oceania (especially in Melanesia), North America, and parts of South America. These peoples include, among others, the Australian Aborigines, the African Pygmies, and various Native American peoples—most notably the Northwest Coast Indians (predominantly fishermen), California Indians, and Northeast Indians. Moreover, group totemism is represented in a distinctive form among the Ugrians and west Siberians (hunters and fishermen who also breed reindeer) as well as among tribes of herdsmen in north and Central Asia. Individual totemism is expressed in an intimate relationship of friendship and protection between a person and a particular animal or a natural object (sometimes between a person and a species of animal); the natural object can grant special power to its owner. Frequently connected with individual totemism are definite ideas about the human soul (or souls) and conceptions derived from them, such as the idea of an alter ego and nagualism—from the Spanish form of the Aztec word naualli, “something hidden or veiled”—which means that a kind of simultaneous existence is assumed between an animal or a natural object and a person; i.e., a mutual, close bond of life and fate exists in such a way that in case of the injury, sickness, or death of one partner, the same fate would befall the other member of the relationship. Consequently, such totems became most strongly tabooed; above all, they were connected with family or group leaders, chiefs, medicine men, shamans, and other socially significant persons. Studies of shamanism indicate that individual totemism may have predated group totemism, as a group’s protective spirits were sometimes derived from the totems of specific individuals. To some extent, there also exists a tendency to pass on an individual totem as hereditary or to make taboo the entire species of animal to which the individual totem belongs. Individual totemism is widely disseminated. It is found not only among tribes of hunters and harvesters but also among farmers and herdsmen. Individual totemism is especially emphasized among the Australian Aborigines and the American Indians. Among the Wiradjuri, an Aboriginal people who traditionally lived in New South Wales (Australia), totem clans are divided among two subgroups and corresponding matrilineal moieties. The group totem, named “flesh,” is transmitted from the mother. In contrast to this, individual totems belong only to the medicine men and are passed on patrilineally. Such an individual totem is named bala, “spirit companion,” or jarawaijewa, “the meat (totem) that is within him.” There is a strict prohibition against eating the totem. Breach of the taboo carries with it sickness or death. It is said: “To eat your jarawaijewa is the same as if you were to eat your very own flesh or that of your father.” The medicine man identifies himself with his personal totem. Every offense or injury against the totem has its automatic effect upon the man who commits it. It is a duty of the totem to guard the ritualist and the medicine man while he is asleep. In the case of danger or the arrival of strangers, the animal goes back into the body of the medicine man and informs him. After the death of the medicine man, the animal stands watch as a bright flickering light near the grave. The individual totem is also a helper of the medicine man. The medicine man emits the totem in his sleep or in a trance so that it can collect information for him. In this tradition, sorcery may also be practiced by the medicine man. By singing, for instance, the medicine man can send out his totem to kill an enemy; the totem enters the chest of the enemy and devours his viscera. The transmission of the individual totem to novices is done through the father or the grandfather, who, of course, himself is also a medicine man. While the candidate lies on his back, the totem is “sung into” him. The blood relative who is transmitting the totem takes a small animal and places it on the chest of the youngster. During the singing, the animal supposedly sinks slowly into his body and finally disappears into it. The candidate is then instructed on how he has to treat the animal that is his comrade, and he is further instructed in song and the ritual concentration that is necessary to dispatch the totem from his body. Among the Nor-Papua of New Guinea, patrilineal, exogamous groups (consanguineous sibs) are spread over several villages and are associated with animals, especially fish. They believe that they are born from totems, and they make them taboo. Children are given an opportunity to decide during their initiation whether they will respect the paternal or maternal totem. Each group of relatives has a holy place to which the totem animal brings the souls of the dead and from which the souls of children are also believed to come. Totem animals are represented in various manifestations: as spirit creatures in sacred flutes, in disguises, and in figures preserved in each man’s house. At the end of initiation ceremonies, the totems are mimicked by the members of the group. Among the Iban of Sarawak (Malaysia), individual totemism has been the tradition. Particular persons dream of a spirit of an ancestor or a dead relative; this spirit appears in a human form, presents himself as a helper and protector, and names an animal (or sometimes an object) in which he is manifested. The Iban then observe the mannerisms of animals and recognize in the behavior of the animals the embodiment of their protector spirit (ngarong). Sometimes, members of the tribe also carry with them a part of such an animal. Not only this particular animal, but the whole species, is given due respect. Meals and blood offerings are also presented to the spirit animal. Young men who wish to obtain such a protector spirit for themselves sleep on the graves of prominent persons or seek out solitude and fast so that they may dream of a helper spirit. Actually, only a few persons can name such animals as their very own. Individuals with protector spirits have also attempted to require from their descendants the respect and the taboo given the animal representing the spirit. As a rule, such descendants do not expect special help from the protector spirit, but they observe the totemistic regulations anyway. The Birhor, a people that were traditionally residents of the jungle of Chotanagpur Plateau in the northeast Deccan (India), are organized into patrilineal, exogamous totem groups. According to one imperfect list of 37 clans, 12 are based on animals, 10 on plants, 8 on Hindu castes and localities, and the rest on objects. The totems are passed on within the group, and tales about the tribe’s origins suggest that each totem had a fortuitous connection with the birth of the ancestor of the clan. The Birhor think that there is a temperamental or physical similarity between the members of the clan and their totems. Prohibitions or taboos are sometimes cultivated to an extreme degree. In regard to eating, killing, or destroying them, the clan totems are regarded as if they were human members of the group. Moreover, it is believed that an offense against the totems through a breach of taboo will produce a corresponding decrease in the size of the clan. If a person comes upon a dead totem animal, he must smear his forehead with oil or a red dye, but he must not actually mourn over the animal; he also does not bury it. The close and vital relationship between the totem and the clan is shown in a definite ceremony: the yearly offering to the chief spirit of the ancestral hill. Each Birhor community has a tradition of an old settlement that is thought to be located on a hill in the area. Once a year, the men of each clan come together at an open place. The elder of the clan functions as the priest who gives the offering. A diagram with four sections is drawn on the ground with rice flour. In one of these, the elder sits while gazing in the direction of the ancestral hill. The emblem of the particular totem is placed in one of the other sections of the diagram; depending on the circumstances, this emblem could be a flower, a piece of horn or skin, a wing, or a twig. This emblem represents the clan as a whole. If an animal is needed for such a ceremony, it is provided by the members of another clan who do not hold it as a totem. The Birhor show great fear of the spirits of the ancestral hill and avoid these places as far as possible. Among the Kpelle people of Liberia there is not only group totemism but also individual totemism. Both kinds of totems are referred to variously as “thing of possession,” “thing of birth,” or “thing of the back of men.” These phrases express the idea that the totem always accompanies, belongs to, and stands behind one as a guide and warner of dangers. The totem also punishes the breach of any taboo. Kpelle totems include animals, plants, and natural phenomena. The kin groups that live in several villages were matrilineal at an earlier time, but during the 20th century they began to exhibit patrilineal tendencies. The group totems, especially the animal totems, are considered as the residence of the ancestors; they are respected and are given offerings. Moreover, a great role is played by individual totems that, in addition to being taboo, are also given offerings. Personal totems that are animals can be transmitted from father to son or from mother to daughter; on the other hand, individual plant totems are assigned at birth or later. The totem also communicates magical powers. It is even believed possible to alter one’s own totem animal; further, it is considered an alter ego. Persons with the same individual totem prefer to be united in communities. The well-known leopard confederation, a secret association, seems to have grown out of such desires. Entirely different groups produce patrilineal taboo communities that are supposedly related by blood; they comprise persons of several tribes. The animals, plants, and actions made taboo by these groups are not considered as totems. In a certain respect, the individual totems in this community seem to be the basis of group totemism.” ref
* “totemist” Believe in spirit-filled life and/or afterlife can be attached to or be expressed in things or objects (you are a hidden totemist/Totemism: an approximately 50,000-year-old belief system (though it may be older as there is evidence of what looks like a Stone Snake in South Africa which may be the “first human worship” dating to around 70,000 years ago) (possibly extending to or from Neanderthals Likewise a number of archeologists propose that Middle Paleolithic societies — such as that of the Neanderthals — may also have practiced the earliest form of totemism or animal worship in addition to their (presumably religious) burial of the dead. Emil Bächler in particular suggests (based on archeological evidence from Middle Paleolithic caves) that a widespread Neanderthal bear-cult existed. Animal cults in the following Upper Paleolithic period — such as the bear cult — may have had their origins in these hypothetical Middle Paleolithic animal cults. Animal worship during the Upper Paleolithic intertwined with hunting rites. For instance, archeological evidence from art and bear remains reveals that the bear cult apparently had involved a type of sacrificial bear ceremonialism in which a bear was shot with arrows and then was finished off by a shot in the lungs and ritualistically buried near a clay bear statue covered by a bear fur, with the skull and the body of the bear buried separately. 100,000 to 50,000 years ago – Increased use of red ochre at several Middle Stone Age sites in Africa. Red Ochre is thought to have played an important role in ritual. 42,000 years ago – Ritual burial of a man at Lake Mungo in Australia. The body is sprinkled with copious amounts of red ochre. 40,000 years ago – Upper Paleolithic begins in Europe. An abundance of fossil evidence includes elaborate burials of the dead, Venus figurines (depiction of female) and cave art also involving red ochre. Aurignacian figurines have been found depicting faunal representations of the time period associated with now-extinct mammals, including mammoths, rhinoceros, and Tarpan, along with anthropomorphized depictions that may be interpreted as some of the earliest evidence of religion. Many 35,000-year-old animal figurines were discovered in the Vogelherd Cave in Germany. One of the horses, amongst six tiny mammoth and horse ivory figures found previously at Vogelherd, was sculpted as skillfully as any piece found throughout the Upper Paleolithic. The production of ivory beads for body ornamentation was also important during the Aurignacian. There is a notable absence of painted caves, however, which begin to appear within the Solutrean. Venus figurines are thought to represent fertility. The cave paintings at Chauvet and Lascaux are believed to represent religious thought. The oldest cave art is found in the Cave of El Castillo in Spain, in early Aurignacian dated at around 40,000 years, the time when it is believed that homo sapiens migrated to Europe from Africa. The paintings are mainly of deer. The next oldest cave paintings are found in the Chauvet Cave in France, dating to around 37,000 to 33,500 years ago and the second from 31,000 to 28,000 years ago with most of the black drawings dating to the earlier period. Chauvet Cave appears to have been used by humans during two distinct periods: the Aurignacian and the Gravettian. Most of the artwork dates to the earlier, Aurignacian, era (30,000 to 32,000 years ago). The later Gravettian occupation, which occurred 25,000 to 27,000 years agoThe paintings feature a larger variety of wild animals, such as lions, panthers, bears and hyenas. It’s strange to think that these animals were roaming around France at that time. There are no examples of complete human figures in these cave paintings. ref, ref, ref, ref, ref
Ps. Progressed organized religion, to me, starts approximately 5,000-year-old belief system)
Anthropomorphism is the attribution of human traits, emotions, or intentions to non-human entities. It is considered to be an innate tendency of human psychology. Personification is the related attribution of human form and characteristics to abstract concepts such as nations, emotions and natural forces like seasons and the weather. Both have ancient roots as storytelling and artistic devices, and most cultures have traditional fables with anthropomorphized animals as characters. People have also routinely attributed human emotions and behavioral traits to wild as well as domestic animals. From the beginnings of human behavioral modernity in the Upper Paleolithic, about 40,000 years ago, examples of zoomorphic (animal-shaped) works of art occur that may represent the earliest evidence we have of anthropomorphism. One of the oldest known is an ivory sculpture, the Löwenmensch figurine, Germany, a human-shaped figurine with the head of a lioness or lion, determined to be about 32,000 years old. It is not possible to say what these prehistoric artworks represent. A more recent example is The Sorcerer, an enigmatic cave painting from the Trois-Frères Cave, Ariège, France: the figure’s significance is unknown, but it is usually interpreted as some kind of great spirit or master of the animals. In either case, there is an element of anthropomorphism. This anthropomorphic art has been linked by archaeologist Steven Mithen with the emergence of more systematic hunting practices in the Upper Palaeolithic (Mithen 1998). He proposes that these are the product of a change in the architecture of the human mind, an increasing fluidity between the natural history and social intelligences, where anthropomorphism allowed hunters to identify empathetically with hunted animals and better predict their movements. The Upper Paleolithic (or Upper Palaeolithic, Late Stone Age) is the third and last subdivision of the Paleolithic or Old Stone Age. Very broadly, it dates to between 50,000 and 10,000 years ago (the beginning Holocene), roughly coinciding with the appearance of behavioral modernity and before the advent of agriculture. Anatomically modern humans (i.e. Homo sapiens) are believed to have emerged around 200,000 years ago, although these lifestyles changed very little from that of archaic humans of the Middle Paleolithic, until about 50,000 years ago, when there was a marked increase in the diversity of artifacts. This period coincides with the expansion of modern humans throughout Eurasia, which contributed to the extinction of the Neanderthals. The Upper Paleolithic has the earliest known evidence of organized settlements, in the form of campsites, some with storage pits. Artistic work blossomed, with cave painting, petroglyphs, carvings and engravings on bone or ivory. The first evidence of human fishing is also noted, from artifacts in places such as Blombos cave in South Africa. More complex social groupings emerged, supported by more varied and reliable food sources and specialized tool types. This probably contributed to increasing group identification or ethnicity. By 50,000–40,000 BP, the first humans set foot in Australia. By 45,000 BP, humans lived at 61° north latitude in Europe. By 30,000 BP, Japan was reached, and by 27,000 BP humans were present in Siberia above the Arctic Circle. At the end of the Upper Paleolithic, a group of humans crossed the Bering land bridge and quickly expanded throughout North and South America. Both Homo erectus and Neanderthals used the same crude stone tools. Archaeologist Richard G. Klein, who has worked extensively on ancient stone tools, describes the stone tool kit of archaic hominids as impossible to categorize. It was as if the Neanderthals made stone tools, and were not much concerned about their final forms. He argues that almost everywhere, whether Asia, Africa or Europe, before 50,000 years ago all the stone tools are much alike and unsophisticated. Firstly among the artifacts of Africa, archeologists found they could differentiate and classify those of less than 50,000 years into many different categories, such as projectile points, engraving tools, knife blades, and drilling and piercing tools. These new stone-tool types have been described as being distinctly differentiated from each other; each tool had a specific purpose. The invaders commonly referred to as the Cro-Magnons, left many sophisticated stone tools, carved and engraved pieces on bone, ivory and antler, cave paintings and Venus figurines. The Neanderthals continued to use Mousterian stone tool technology and possibly Chatelperronian technology. These tools disappeared from the archeological record at around the same time the Neanderthals themselves disappeared from the fossil record, about 40,000 years ago. Settlements were often located in narrow valley bottoms, possibly associated with the hunting of passing herds of animals. Some of them may have been occupied year round, though more commonly they appear to have been used seasonally; people moved between the sites to exploit different food sources at different times of the year. Hunting was important, and caribou/wild reindeer “may well be the species of single greatest importance in the entire anthropological literature on hunting.” Technological advances included significant developments in flint tool manufacturing, with industries based on fine blades rather than simpler and shorter flakes. Burins and racloirs were used to work bone, antler, and hides. Advanced darts and harpoons also appear in this period, along with the fish hook, the oil lamp, rope, and the eyed needle. The changes in human behavior have been attributed to the changes in climate during the period, which encompasses a number of global temperature drops. This meant a worsening of the already bitter climate of the last glacial period (popularly but incorrectly called the last ice age). Such changes may have reduced the supply of usable timber and forced people to look at other materials. In addition, flint becomes brittle at low temperatures and may not have functioned as a tool. Some scholars have argued that the appearance of complex or abstract language made these behavior changes possible. The complexity of the new human capabilities hints that humans were less capable of planning or foresight before 40,000 years, while the emergence of cooperative and coherent communication marked a new era of cultural development. In religion and mythology, anthropomorphism refers to the perception of a divine being or beings in human form or the recognition of human qualities in these beings. Ancient mythologies frequently represented the divine as deities with human forms and qualities. They resemble human beings not only in appearance and personality; they exhibited many human behaviors that were used to explain natural phenomena, creation, and historical events. The deities fell in love, married, had children, fought battles, wielded weapons, and rode horses and chariots. They feasted on special foods and sometimes required sacrifices of food, beverage, and sacred objects to be made by human beings. Some anthropomorphic deities represented specific human concepts, such as love, war, fertility, beauty, or the seasons. Anthropomorphic deities exhibited human qualities such as beauty, wisdom, and power, and sometimes human weaknesses such as greed, hatred, jealousy, and uncontrollable anger. Greek deities such as Zeus and Apollo often were depicted in human form exhibiting both commendable and despicable human traits. Anthropomorphism in this case is referred to as anthropotheism. From the perspective of adherents to religions in which humans were created in the form of the divine, the phenomenon may be considered theomorphism, or the giving of divine qualities to humans. Anthropomorphism has cropped up as a Christian heresy, particularly prominently with the Audians in third century Syria, but also in fourth-century Egypt and tenth century Italy. This often was based on a literal interpretation of Genesis 1:27: “So God created man in His own image, in the image of God created He him; male and female created He them”. Ref
Shamanism is semi-holistic, between Animism and Totemism. Shamanism is somewhat neofeminine, referring to “new”‘ forms of femininistic style in nature compared to Totemism, tending to go slightly back to a more animalistic sensibility than a totemistic one. Though it has elements if totemism as well where a shaman evokes animal images as spirit guides, omens, and message-bearers including throw bones/runes. Things in nature can be accessed by a shaman who is believed to have sacred access to, and influence in, the world of benevolent and malevolent spirits. Most believe in spirits, existing somewhere on the animism/pantheism spectrum, they actively pursue contact with the “spirit-world” in altered states of consciousness by drumming, dance, or the use of sacred plants some with euphoric or hallucinatory effect. Pantheism is the belief that all reality is identical with divinity, or that everything composes an all-encompassing, immanent god. Pantheists do not believe in a personal or anthropomorphic god and hold a broad range of doctrines differing with regards to the forms of and relationships between divinity and reality. Though there are a variety of definitions of pantheism, ranging from a theological and philosophical position concerning God on one side as a religious position in this way, is expressed as a polar opposite of atheism. Whereas on the other hand, some hold that pantheism is a non-religious philosophical position that can be compatible with science. To them, according to the World Pantheist Movement, Scientific pantheism is the only form of spirituality we know of which fully embraces science as part of the human exploration of Earth and Cosmos. And, such pantheism, in general, may hold the view that the Universe (in the sense of the totality of all existence) and God are identical (implying a denial of the personality and transcendence of God). They assert that scientific pantheism respects the rights not just of humans, but of all living beings. It focuses on saving the planet rather than “saving” souls. To them, it encourages you to make the most and best of your one life here. It values reason and the scientific method over adherence to ancient scriptures. Scientific pantheism moves beyond “God” and defines itself by positives. Shamanism may have something like deities, though they tend to be more like pantheism or metaphorical deism/polytheism. Deism is a philosophical position that posits that God (or in some cases, gods) does not interfere directly with the world; conversely it can also be stated as a system of belief which posits God’s existence as the cause of all things, and admits His perfection (and usually the existence of natural law and Providence) but rejects Divine revelation or direct intervention of God in the universe by miracles. It also rejects revelation as a source of religious knowledge and asserts that reason and observation of the natural world are sufficient to determine the existence of a single creator or absolute principle of the universe. Shamanism may have many supernatural beings both animal and human-like Animism animal deities are common but the more anthropomorphic ones that are human like have a different level of power. Anthropomorphic human-like ones can be both somewhat personal and nonpersonal with a shared metaphorical ancestor grandmother/grandfather or great grandmother/grandfather deism/polytheism, not as much of what we think about like a god today. The wounded healer is an archetype, such as a shamanistic crisis, a rite of passage for shamans-to-be, commonly involving physical illness (pushes them to the brink of death, thought to give them access to the spirit world) and/or psychological crisis but can also involve a disformity or abnormality. My art of the bird could be a chicken, and the shake is viewed as dangerous but also useful, in fact, the usefulness of animals is sacralized, even including animals as a sacrificial use in shamanic rituals for at least around 5,000 years ago, using animals with great respect. ref, ref, ref
Religious Belief is Nothing Special
In general, religious belief is a geography issue and not because of any truth in the belief. This is evident in how 73% of the world’s religionists live in countries in which their religious persuasion makes up a majority of the population Pew Research Center studies show. So, stop thinking you were somehow blessed to be born into the one true religion.
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