Why do people think Religion is much more than supernaturalism and superstitionism?

Damien Marie AtHope’s Art

Supernaturalism?

“Supernaturalism, a belief in an otherworldly realm or reality that, in one way or another, is commonly associated with all forms of religion. Evidence of neither the idea of nature nor the experience of a purely natural realm is found among primitive people, who inhabit a wonderworld charged with the sacred power (or mana), spirits, and deities. Primitive man associates whatever is experienced as uncanny or powerful with the presence of a sacred or numinous power; yet he constantly lives in a profane realm that is made comprehensible by a paradigmatic, mythical sacred realm. In the higher religions a gulf usually is created between the sacred and the profane, or the here and the beyond, and it is only with the appearance of this gulf that a distinction becomes drawn between the natural and the supernatural, a distinction that is not found, for example, in the classical religious traditions of Greece and China. Both the Olympian deities of ancient Greece and the Tao (“Way”) of ancient China were apprehended as lying at the center of what today is commonly known as the natural; yet they were described in language that was imbued with concepts of the sacred.” ref

“Supernatural refers to phenomena or entities that are beyond the laws of nature. The term is derived from Medieval Latin supernaturalis, from Latin super- (above, beyond, or outside of) + natura (nature). Although the corollary term “nature” has had multiple meanings since the ancient world, the term “supernatural” emerged in the Middle Ages and did not exist in the ancient world. The supernatural is featured in folklore and religious contexts, but can also feature as an explanation in more secular contexts, as in the cases of superstitions or belief in the paranormal. The term is attributed to non-physical entities, such as angels, demons, gods, and spirits. It also includes claimed abilities embodied in or provided by such beings, including magic, telekinesis, levitation, precognition, and extrasensory perception. Originally the term referred exclusively to Christian understandings of the world. For example, as an adjective, the term can mean “belonging to a realm or system that transcends nature, as that of divine, magical, or ghostly beings; attributed to or thought to reveal some force beyond scientific understanding or the laws of nature; occult, paranormal” or “more than what is natural or ordinary; unnaturally or extraordinarily great; abnormal, extraordinary”. Obsolete uses include “of, relating to, or dealing with metaphysics“. As a noun, the term can mean “a supernatural being”, with a particularly strong history of employment in relation to entities from the mythologies of the indigenous peoples of the Americas.” ref

“The ancient world had no word that resembled “supernatural”. Dialogues from Neoplatonic philosophy in the third century CE contributed to the development of the concept the supernatural via Christian theology in later centuries. The term nature had existed since antiquity, with Latin authors like Augustine using the word and its cognates at least 600 times in City of God. In the medieval period, “nature” had ten different meanings, and “natural” had eleven different meanings. Peter Lombard, a medieval scholastic in the 12th century, asked about causes that are beyond nature, in that how there could be causes that were God’s alone. He used the term praeter naturam in his writings. In the scholastic period, Thomas Aquinas classified miracles into three categories: “above nature”, “beyond nature”, and “against nature”. In doing so, he sharpened the distinction between nature and miracles more than the early Church Fathers had done. As a result, he had created a dichotomy of sorts of the natural and supernatural. Though the phrase “supra naturam” was used since the 4th century CE, it was in the 1200s that Thomas Aquinas used the term “supernaturalis” and despite this, the term had to wait until the end of the medieval period before it became more popularly used. The discussions on “nature” from the scholastic period were diverse and unsettled with some postulating that even miracles are natural and that natural magic was a natural part of the world.” ref

“Paradoxically, the most radical division between the natural and the supernatural is established by those forms of religion that posit a final or ultimate coincidence between the natural and the supernatural, or the sacred and the profane. This is true both in Indian mystical religion and in Near Eastern and Western eschatological religions, which are concerned with the last time that inaugurates a new sacred age. Buddhism, from its very beginning, established a total distinction between the realm of life and individual (saṃsāra), which it identified interiorly as the arena of pain and suffering, and the goal of the Buddhist way, Nirvāṇa, which is understood in wholly negative terms as a final and total release from saṃsāra. As Buddhism developed in India, however, and did so in part by way of making the distinction between Nirvāṇa and saṃsāra ever more comprehensive and pure, it gradually but decisively reached the point of identifying Nirvāṇa and saṃsāra, and this identification, according to some scholars, became the foundation of Mahāyāna (“Greater Vehicle”) Buddhism.” ref

“Zoroastrianism, Judaism, Christianity, and Islām, which emphasize eschatology (the doctrine of last times), posit a radical dichotomy between the old aeon and the new aeon, or this world and the Kingdom of God. While normative Judaism cast off eschatology, although it was reborn in a mystical form in the Kabbala (Jewish mysticism), Christianity arose with an eschatological expectation of the immediate coming of the Kingdom of God. Primitive Christianity identified Jesus with the eschatological figure of the Son of man, a divine redeemer whose coming would inaugurate the Last Judgment and the end of the world. This early Christian faith went hand in hand with the belief that all things whatsoever will be transfigured into the Kingdom of God. Such a form of faith refuses to accept the world as simply world or nature but rather understands both nature and history as constantly undergoing a process of transformation that will issue in a wholly new creation or new world. The secularization of modern Western civilization has created a gulf between the natural and the supernatural because of modern conceptions of the physical universe as being controlled by scientifically knowable and predictable laws and as existing apart from the influence or control of God. Hence, the world becomes a profane reality that is wholly isolated from both the sacred and the supernatural.” ref

Superstitionism?

“A superstition is any belief or practice considered by non-practitioners to be irrational or supernatural, attributed to fate or magic, perceived supernatural influence, or fear of that which is unknown. It is commonly applied to beliefs and practices surrounding luck, amulets, astrology, fortune telling, spirits, and certain paranormal entities, particularly the belief that future events can be foretold by specific unrelated prior events. The word superstition is also used to refer to a religion not practiced by the majority of a given society regardless of whether the prevailing religion contains alleged superstitions or to all religions by the antireligious. Definitions of the term vary, but they commonly describe superstitions as irrational beliefs at odds with scientific knowledge of the world. Stuart Vyse proposes that a superstition’s “presumed mechanism of action is inconsistent with our understanding of the physical world”, with Jane Risen adding that these beliefs are not merely scientifically wrong but impossible. Similarly, Lysann Damisch defines superstition as “irrational beliefs that an object, action, or circumstance that is not logically related to a course of events influences its outcome.” Dale Martin says they “presuppose an erroneous understanding about cause and effect, that have been rejected by modern science.” ref

“The Oxford English Dictionary describes them as “irrational, unfounded”, Merriam-Webster as “a false conception about causation or belief or practice”, and the Cambridge Dictionary as “sans grounding in human reason or scientific knowledge”. This notion of superstitious practices is not causally related to the outcomes. Both Vyse and Martin argue that what is considered superstitious varies across cultures and time. For Vyse, “if a culture has not yet adopted science as its standard, then what we consider magic or superstition is more accurately the local science or religion.” Dale points out that superstitions are often considered out of place in modern times and are influenced by modern science and its notions of what is rational or irrational, surviving as remnants of older popular beliefs and practices. Vyse proposes that in addition to being irrational and culturally dependent, superstitions have to be instrumental; an actual effect is expected by the person holding a belief, such as increased odds of winning a prize. This distinction excludes practices where participants merely expect to be entertained. Identifying something as superstition is generally pejorative. Items referred to as such in common parlance are commonly referred to as folk belief in folkloristics.” ref

“Religious practices that differ from commonly accepted religions in a given culture are sometimes called superstitious; similarly, new practices brought into an established religious community can also be labeled as superstitious in an attempt to exclude them. Also, an excessive display of devoutness has often been labeled as superstitious behavior. In antiquity, the Latin term superstitio, like its equivalent Greek deisidaimonia, came to be associated with exaggerated rituals and a credulous attitude towards prophecies. Greek and Roman polytheists, who modeled their relations with the gods on political and social terms, scorned the man who constantly trembled with fear at the thought of the gods, as a slave feared a cruel and capricious master. Such fear of the gods was what the Romans meant by “superstition” (Veyne 1987, p. 211). Diderot’s Encyclopédie defines superstition as “any excess of religion in general”, and links it specifically with paganism.” ref

“Webster’s The Encyclopedia of Superstitions points out that, many superstitions are related with religion, people have been carrying individual subjective perceptions vis a vis superstitions against one another, people of one belief are likely to call people of another belief superstitious; Constantine regarded paganism as a superstition; Tacitus on other hand regarded Christianity as pernicious superstition; Saul of Tarsus and Martin Luther perceived anything that was not centered on Christ to be superstitious. According to Dale, differences of opinion on what constitutes ‘superstition’ get apparent when one moves form one culture to another culture. The earliest known use as a noun is found in Plautus, Ennius, and later by Pliny, with the meaning of art of divination. From its use in the Classical Latin of Livy and Ovid, it is used in the pejorative sense that it holds today, of an excessive fear of the gods or unreasonable religious belief; as opposed to religio, the proper, reasonable awe of the gods. Cicero derived the term from superstitiosi, lit. those who are “left over”, i.e. “survivors”, “descendants”, connecting it with excessive anxiety of parents in hoping that their children would survive them to perform their necessary funerary rites.” ref

“In his Prelude on the Babylonian Captivity of the Church, Martin Luther, who called the papacy “that fountain and source of all superstitions”, accuses the popes of superstition:

For there was scarce another of the celebrated bishoprics that had so few learned pontiffs; only in violence, intrigue, and superstition has it hitherto surpassed the rest. For the men who occupied the Roman See a thousand years ago differ so vastly from those who have since come into power, that one is compelled to refuse the name of Roman pontiff either to the former or to the latter.” ref

“The current Catechism of the Catholic Church considers superstition sinful in the sense that it denotes “a perverse excess of religion”, as a demonstrated lack of trust in divine providence (¶ 2110), and a violation of the first of the Ten Commandments. The Catechism is a defense against the accusation that Catholic doctrine is superstitious:

Superstition is a deviation of religious feeling and of the practices this feeling imposes. It can even affect the worship we offer the true God, e.g., when one attributes an importance in some way magical to certain practices otherwise lawful or necessary. To attribute the efficacy of prayers or of sacramental signs to their mere external performance, apart from the interior dispositions that they demand is to fall into superstition. Cf. Matthew 23:16–22 (¶ 2111)” ref

“The evolution of superstitious and superstition-like behaviour: Superstitious behaviours, which arise through the incorrect assignment of cause and effect, receive considerable attention in psychology and popular culture. Perhaps owing to their seeming irrationality, however, they receive little attention in evolutionary biology. Here we develop a simple model to define the condition under which natural selection will favour assigning causality between two events. This leads to an intuitive inequality—akin to an amalgam of Hamilton’s rule and Pascal’s wager—-that shows that natural selection can favour strategies that lead to frequent errors in assessment as long as the occasional correct response carries a large fitness benefit. It follows that incorrect responses are the most common when the probability that two events are really associated is low to moderate: very strong associations are rarely incorrect, while natural selection will rarely favour making very weak associations. Extending the model to include multiple events identifies conditions under which natural selection can favour associating events that are never causally related. Specifically, limitations on assigning causal probabilities to pairs of events can favour strategies that lump non-causal associations with causal ones. We conclude that behaviours which are, or appear, superstitious are an inevitable feature of adaptive behaviour in all organisms, including ourselves.” ref

“13 Common (But Silly) Superstitions: 1. Friday the 13th, 2. No umbrellas inside, 3. Cross your fingers, 4. Make a wish on a wishbone, 5. Knock on wood, 6. “666” Three sixes, 7. Careful with mirrors, 8. Bad luck comes in threes, 9. A rabbit’s foot will bring you luck, 10. Black cats crossing your path, 11. Don’t walk under that ladder, 12. Find a penny, pick it up, and 13. Beginner’s luck” ref

“Psychology Expert Explains Why People Believe Superstitions: Superstitions stem from a misinterpretation of scientific facts or from urban legends. Some are as simple as placing trust in lucky numbers — or putting empty bottles on the ground for good luck. Jason Parker, a senior lecturer in Old Dominion University’s Department of Psychology, said the root of believing superstitions is adventitious reinforcement. Adventitious reinforcement is when a person begins to worry something bad is going to happen because of an action they took. Whatever they did beforehand is believed to be the cause of the expected outcome. Parker explained some of the most popular superstitions like Friday the 13th that have been associated with bad luck for many years. “Friday 13th actually goes back as far as ancient Norse mythology when all the Gods came into Valhalla,” he said. “The God of mischief Loki, just like in the movie Thor, came in as the thirteenth member in Valhalla and it broke the sanctity of the twelve perfect numbers and 12 constellations which was thought to be unlucky.” Another version of the Friday the 13th origin story is that Judas Iscariot was the 13th guest at the Last Supper and Jesus was crucified on a Friday. “It was reinforced in Christian beliefs because Judas was the 13th person at the Last Supper. It was connected with Friday the 13th as being bad luck. It was very much in tradition, especially throughout the Renaissance era, ships would not sail on Friday,” Parker said.” ref

Damien Marie AtHope’s Art

My response, the things I post prove my points in their thinking and believing behaviors all the time. 

Damien Marie AtHope’s Art

My response, have you ever heard of “Fideism” religious always appeal to such thinking at some point, as they have no proof to offer only feelings about things they truly wish to be real but lack all proof, as if they have proof why have nonproof faith to offer? “Fideism – By Branch / Doctrine” is an epistemological theory which maintains that faith is independent of reason, or that reason and faith are hostile to each other and faith is superior at arriving at particular truths (see natural theology). The word fideism comes from fides, the Latin word for faith, and literally means “faith-ism.” You know the thing you appeal to when you don;t have justifiable facts but still want to believe like all religious claims of nonreality things as if they are real and then attack science and sound epistemic reasons for a given philosophy or thinking or its just blind belief built on nothing but faithism alone is it not? Think otherwise prove it, please?

My response, here are two favorite logical fallacies of religionists and fideists and their Dogmatic-Propaganda:

Complex Question Fallacy and Appeal to Ignorance Fallacy, which is often used in tandem kind of like this, the universe had a beginning, and if god was not the power before the beginning of the universe you must explain what was. So if you cannot prove that god was not the power before the beginning or that god is not needed or does not exist, that means god was the needed power to create the universe and god must exist.

*The Complex question Fallacy is roughly when someone asks a question that presupposes something (often with loaded language or questions) that is not proven.

*The Argument from ignorance Fallacy is roughly acting that something must be true because it has not been, or cannot be, proven false even if it has not in any way ben demonstrated as true.

“Thank you for committing the avoiding the issue fallacy.” – Challenger

My response, religionists and fideists promote Dogmatic-Propaganda whereas atheists and antireligionists mostly promote Disciplined-Rationality. Dogmatic–Propaganda commonly is a common motivator of flawed or irrational thinking but with over seventy belief biases identified in people, this is hardly limited to just the religious or faith inclined. Let me illustrate what I am saying, to me all theists are believing lies or irrationally in that aspect of their lives relating to god belief. So the fact of any other common intellectual indexers where there may be a right reason in beliefs cannot remove the flawed god belief corruption being committed. What I am saying is like this if you kill one person you are a killer. If you believe one god you are a follower of Dogmatic-Propaganda and can not completely be a follower of Disciplined-Rationality. However, I am not proclaiming all atheists are always rational as irrationality is a revolving door many people a believer or otherwise seem to stumble through. It’s just that god-belief does this with intentionally. Disciplined-Rationality is motivated be principles of correct reasoning with emphasis on valid and reliable methods or theories leading to a range of rational standpoints or conclusions understanding that concepts and beliefs often have consequences and thus hold an imperative for truth or at least as close to truth as can be acquired rejecting untruth. Disciplined-Rationality can be seen as an aid in understanding the fundamentals for knowledge, sound evidence, justified true belief, and involves things like decision theory and the concern with identifying the value(s), reasonableness, verification, certainties, uncertainties, and other relevant issues resulting in the clearest optimal decision/conclusion and/or belief/disbelief. Disciplined-Rationality attempts to understand the justification or lack thereof in propositions and beliefs concerning its self with various epistemic features of belief, truth, and/or knowledge, which include the ideas of justification, warrant, rationality, reliability, validity, and probability. Ref  Ref Religionists like to act as if it is they who are being persecuted when it is them forcing what and how they believe on others and asking stupid questions to atheists, such as, I do not understand why you cannot just let religion believers live and let live. I could say, I don’t understand why religious never has, nor ever will just live and let live. However, I already know why they are Dogmatic-Propaganda that wishes self-replication and oppression of those who don’t fall in line and thus every ethical rational thinker must see this as the enemy to a civil humanity that it is, has been and will continue to be if left unchallenged. Religion is Conspiracy Theories of Reality, Not Worth Believing In Religion is conspiracy theories of reality, not worth believing in. They are not harmless they are lies, full of pseudo-history and or pseudo-science. I know most know what pseudo-science is so I will just explain pseudo-history. Pseudo-history is a pejorative term applied to a type of historical revisionism. It purports to be history, and uses ostensibly-scholarly methods and techniques (which in fact depart from standard historiographical conventions), but is inconsistent with established facts or with common sense and often involves sensational claims whose acceptance would significantly require rewriting accepted history. Pseudo-historic will meet at least one of the following criteria:

• The work uncritically accepts myths and anecdotal evidence without skepticism.
• It has a political, religious, or other ideological agenda.
• It is not published in an academic journal or is otherwise not adequately peer-reviewed.
• The evidence for key facts supporting the work’s thesis is: selective and ignores contrary evidence or explains it away; speculative; or controversial; or not correctly or adequately sourced; or interpreted in an unjustifiable way; or given undue weight; or taken out of context; or distorted, either accidentally or fraudulently.
• Competing (and perhaps simpler) explanations or interpretations for the same set of facts, which have been peer-reviewed and have been adequately sourced, are rejected or not addressed, contrary to the principle of Occam’s razor which favors a simpler and more prosaic explanation of the same facts. For example, the work may rely on one or more conspiracy theories or “hidden-hand” explanations.

Not only is Religion is conspiracy theories of reality, pseudohistory, and or pseudoscience they also push pseudo-morality.

Real Morality vs. Pseudo Morality?

Real Morality is behavioral and can only accrue in a social dynamic (social behavioral realm) as such all morality propositions removed from a social dynamic and which accrue only in a personal dynamic lack attachment to “Real Morality” in other words if you are by yourself and do something only to yourself it is neither moral or immoral. I hold the assumptions that to understand morality more fully we need to understand its synthesis and properties by emphasizing its relations to conceptual tools understanding motivation and behavior such as biopsychosocial model, Maslow’s Hierarchy of Needs, Bronfenbrenner’s ecological systems theory, Kohlberg’s moral development theory and formal axiology interactions across multiple levels. Real Morality is an emergent aspect limited to a sphere of social dynamics (social) result in human progress and social evolution understood in mental processes of high cognitively developed beings (biological) with developed psychological quality of awareness (psychological) and the so-called moral facts and the values that support or motivate them is limited to the realm of possible harm psychological or physical (actual external world or experiential internal world). Pseudo Morality is seen when holy books or people “cognitively reconstruct” an inhumane idea or behavior to make it into something different from then it is, to something more moral than what it actually is. Or turn something highly immoral into something highly moral. One way to do that is to cloak the behavior “in moral wrappings” or “in divine authority” such as god hates gays, gays are evil, thus killing gays is doing good by destroying evil. This thinking is obviously pseudo morality as gays are not evil but killing them is evil and inhumane idea or behavior thus very immoral. The god justified immorality into what is then called moral is some of the most common pseudo-morality though political leaders and others in power tend to employ it as well. They all are using “pseudo-moral justifications” to describe something immoral as moral. True morality is not as simply as the golden rule… Yes, you heard that right as True morality is a valued behavior we do that interacts with others; it is not really related to what we do to ourselves. Which is why I do not agree with the so-called golden rule as it is what you don’t want do to others but this fails in that its focused on ourselves which is us focused and true morality needs to be other focused on what valued behavior we do that interacts with others. I say treat others the way they should be treated. People have self-ownership, self-rights, right to dignity, freedom, and equality. True morality is a valued behavior we do that interacts with others starting with the conception that people matter, they have worth and value, It is in this way they should be treated. First, I have heard it stated that Morality does not really exist. True, it does not exist in the way that it’s not a thing, so it does not in some tangible way exist any more than the feeling of fear or love exist, it’s an emotional intelligence awareness of the sensitivity to the appropriateness of actions and their potential outcomes.

“Thank you for attempting to push your dogma on me while avoiding the problem I already identified in your very foundation. I could list a number of other fallacies in your beliefs presented, such as begging the question, presuming the consequent, and hasty generalization, but I would prefer for you to stop proselytizing and to start engaging in rational discourse.” – Challenger

My response, you have not defended religion once with a fact of any kind but say I am the one wrong I accept reality as it presents itself and others are making the nonreality claimes but you feel I and not they is the one in error? lol

Damien Marie AtHope’s Art

“Would you mind dealing with what I actually said, not what you invented?” – Challenger

My response, Here are just some of my facts you seem to ask for:

1. Jews, Judaism, and the Origins of Some of its Ideas
2. Ok, you seem confused so let’s talk about Buddhism.
3. The Evolution of Religion and Removing the Rationale of Faith
4. Did Neanderthals teach us “Primal Religion” 120,000 Years Ago?
5. Stone Snake of South Africa: “first human worship” 70,000 years ago
6. Prehistoric Egypt 40,000 years ago to The First Dynasty 5,150 years ago
7. Fertile Crescent 12,500 – 9,500 Years Ago: fertility and death cult belief system?
8. 12,400 – 11,700 Years Ago – Kortik Tepe (Turkey)
9. Pre/early-Agriculture Cultic Ritualism
10. 12,000 – 10,000 years old Shamanistic Art in a Remote Cave in Egypt
11. 12,000 – 7,000 Years Ago – Paleo-Indian Culture (The Americas) 
12. Sedentism and the Creation of goddesses as well as gods
13. Gobekli Tepe: “first human-made temple”
14. Catal Huyuk “first religious designed city”
15. The Weakening of Ancient Trade and the Strengthening of Religions?
16. Religion is an Evolved Product
17. The Evolution of Fire Sacralizing and/or Worship
18. Was the Value of Ancient Women Different?
19. 9,000-8500 year old Female shaman Bad Dürrenberg Germany
20. Kultepe? An archaeological site with a 4,000 years old women’s rights document.
21. Connected “dolmen phenomenon” of above-ground stone burial structures?
22. History of Drug Use with Religion or Sacred Rituals
23. An Old Branch of Religion Still Giving Fruit: Sacred Trees
24. Why do atheists spend so much time and energy on god and religion
25. Religion is Unwarranted Faith and Belief
26. Technological Advances in Evolution
27. Animism, Totemism, Shamanism, and Paganism
28. Paganism, Folk religion, & Ethnic/indigenous religion
29. Canaanites and Israelites?
30. Did a Volcano Inspire the bible god?

My response, And you are still ignoring my asking for your proof, so I will give mine.

“Damien, this group isn’t for blind proselytizing. If you can’t talk with me about what I’ve actually said, then you need to find another group.” – Challenger

My response, You said science cannot disprove religion but archeology does so I am proving to you my statements are not unreasoned nor without evidence, I am still waiting on anything valid from you as If you are the one right I do want to know so if you have facts for religious magic claims I am eagerly waiting.

“False. That is not what I said. If you can’t get what I have said right, why would I think you got Kenneth Kitchen right? I already dealt with your blind reliance on Finkelstein on the other thread.” – Challenger

“That is his actual statement, if anywhere wondering and I will now more directly address all of the above with my disproving facts and more facts.”

My response, Folk Logic: YOU CAN’T PROVE A NEGATIVE because you can PROVE A NEGATIVE. but from the link:  THINKING TOOLS: YOU CAN PROVE A NEGATIVE By Steven D. Hales (Professor and Chair Department of Philosophy Bloomsburg University Bloomsburg, PA) states that it is widely believed that you can’t prove a negative. Some people even think that it is a law of logic—you can’t prove that Santa Claus, unicorns, the Loch Ness Monster, God, pink elephants, WMD in Iraq and Bigfoot don’t exist. This widespread belief is flatly, 100% wrong. In this little essay, I show precisely how one can prove a negative, to the same extent that one can prove anything at all. There is also axiological/axiology (value theory/value science), a social science that does aid in morality. So science can add depth in or to the conceptions, understanding, and application of morality. Moreover, the Origin of Logics is Naturalistic Observation (like in the sciences). Prehistory of Logic? Valid reasoning has been employed in all periods of human history. However, logic studies the principles of valid reasoning, inference, and demonstration. It is probable that the idea of demonstrating a conclusion first arose in connection with geometry, which originally meant the same as “land measurement”. In particular, the ancient Egyptians had empirically discovered some truths of geometry, such as the formula for the volume of a truncated pyramid. Another origin can be seen in Babylonia. Esagil-kin-apli’s medical Diagnostic Handbook in the 11th century BC was based on a logical set of axioms and assumptions, while Babylonian astronomers in the 8th and 7th centuries BC employed an internal logic within their predictive planetary systems, an important contribution to the philosophy of science. So we have real-world origins such as sky observation in Babylonian astrology and land observation in Egyptian Geometry (from the Ancient Greek: geo- “earth”, -metron “measurement”). The field of astronomy, especially as it relates to mapping the positions of stars and planets on the celestial sphere and describing the relationship between movements of celestial bodies, served as an important source of geometric problems during the next one and a half millennia. In the classical world, both geometry and astronomy were considered to be part of the Quadrivium, a subset of the seven liberal arts considered essential for a free citizen to master. While the ancient Egyptians empirically discovered some truths of geometry, the great achievement of the ancient Greeks was to replace empirical methods by demonstrative science. The systematic study of this seems to have begun with the school of Pythagoras in the late sixth century BC. The three basic principles of geometry are as follows: Certain propositions must be accepted as true without demonstration; such a proposition is known as an axiom of geometry. Every proposition that is not an axiom of geometry must be demonstrated as following from the axioms of geometry; such a demonstration is known as a proof or a “derivation” of the proposition. The proof must be formal; that is, the derivation of the proposition must be independent of the particular subject matter in question. Fragments of early proofs are preserved in the works of Plato and Aristotle. Where do these laws of logic come from? If we want to get a causal explanation of the origin of logical laws (apart from posting them as fundamental to the universe), the proper way to understand their origin IS as derivative on rationality as developed by non-rational evolutionary means. Thus, in a way we could say laws of logic didn’t come from anywhere; these just are the rules of rationality as they can be articulated by explicitly rational beings. When rational beings came into existence by purely non-rational evolutionary processes, they came into being as following these rules. And then, at some later point in time, they became aware of themselves following these rules, and able to represent them explicitly. When we see there as being implicitly logically-governed behavior in nature, we interpret nature in accordance with the way we understand ourselves as explicitly logical. We think of the behavior of entities of nature as if they represented their rational behavior like we do, it is our way of explicitly representing the norms of rationality. These non-rational entities of nature don’t have the slightest clue what the laws of logic are. But they behave as we do, and that’s how “we” see them. We can only make explanatory sense of how “we” have become explicitly aware of logical laws by showing how we are the result of beings that evolved an implicit awareness of these laws. And yet, we can only understand our natural ancestors as having an implicit grasp of logic once we’ve garnered an explicit grasp of logic. That’s the only way we can make sense of them as actually following the laws of logic. The reason it is unproblematic for an explanation to conceptually (but not causally) presuppose that laws of logic are that we cannot hope to get out of these laws conceptually since they just are, the bounds of sense. When sense-makers like us naturally evolve this just is the way in which we must make sense of things. It’s is the essential structure of sense-making, so to speak. And since the explanation is a sense-making enterprise, and any coherent explanation will conform to sense’s bounds—the things we’ve come to describe as the laws of logic. Ref, Ref, Ref

By the way, I do wish to thank you for this discussion it is fun. 🙂

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

People don’t commonly teach religious history, even that of their own claimed religion. No, rather they teach a limited “pro their religion” history of their religion from a religious perspective favorable to the religion of choice. 

Damien Marie AtHope’s Art

ref, ref, ref, ref 

Animism: Respecting the Living World by Graham Harvey 

“How have human cultures engaged with and thought about animals, plants, rocks, clouds, and other elements in their natural surroundings? Do animals and other natural objects have a spirit or soul? What is their relationship to humans? In this new study, Graham Harvey explores current and past animistic beliefs and practices of Native Americans, Maori, Aboriginal Australians, and eco-pagans. He considers the varieties of animism found in these cultures as well as their shared desire to live respectfully within larger natural communities. Drawing on his extensive casework, Harvey also considers the linguistic, performative, ecological, and activist implications of these different animisms.” ref

Damien Marie AtHope’s Art

We are like believing machines we vacuum up ideas, like Velcro sticks to almost everything. We accumulate beliefs that we allow to negatively influence our lives, often without realizing it. Our willingness must be to alter skewed beliefs that impend our balance or reason, which allows us to achieve new positive thinking and accurate outcomes.

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

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Low Gods “Earth” or Tutelary deity and High Gods “Sky” or Supreme deity

“An Earth goddess is a deification of the Earth. Earth goddesses are often associated with the “chthonic” deities of the underworld. Ki and Ninhursag are Mesopotamian earth goddesses. In Greek mythology, the Earth is personified as Gaia, corresponding to Roman Terra, Indic Prithvi/Bhūmi, etc. traced to an “Earth Mother” complementary to the “Sky Father” in Proto-Indo-European religion. Egyptian mythology exceptionally has a sky goddess and an Earth god.” ref

“A mother goddess is a goddess who represents or is a personification of nature, motherhood, fertility, creation, destruction or who embodies the bounty of the Earth. When equated with the Earth or the natural world, such goddesses are sometimes referred to as Mother Earth or as the Earth Mother. In some religious traditions or movements, Heavenly Mother (also referred to as Mother in Heaven or Sky Mother) is the wife or feminine counterpart of the Sky father or God the Father.” ref

“Any masculine sky god is often also king of the gods, taking the position of patriarch within a pantheon. Such king gods are collectively categorized as “sky father” deities, with a polarity between sky and earth often being expressed by pairing a “sky father” god with an “earth mother” goddess (pairings of a sky mother with an earth father are less frequent). A main sky goddess is often the queen of the gods and may be an air/sky goddess in her own right, though she usually has other functions as well with “sky” not being her main. In antiquity, several sky goddesses in ancient Egypt, Mesopotamia, and the Near East were called Queen of Heaven. Neopagans often apply it with impunity to sky goddesses from other regions who were never associated with the term historically. The sky often has important religious significance. Many religions, both polytheistic and monotheistic, have deities associated with the sky.” ref

“In comparative mythology, sky father is a term for a recurring concept in polytheistic religions of a sky god who is addressed as a “father”, often the father of a pantheon and is often either a reigning or former King of the Gods. The concept of “sky father” may also be taken to include Sun gods with similar characteristics, such as Ra. The concept is complementary to an “earth mother“. “Sky Father” is a direct translation of the Vedic Dyaus Pita, etymologically descended from the same Proto-Indo-European deity name as the Greek Zeûs Pater and Roman Jupiter and Germanic Týr, Tir or Tiwaz, all of which are reflexes of the same Proto-Indo-European deity’s name, *Dyēus Ph₂tḗr. While there are numerous parallels adduced from outside of Indo-European mythology, there are exceptions (e.g. In Egyptian mythology, Nut is the sky mother and Geb is the earth father).” ref

Tutelary deity

“A tutelary (also tutelar) is a deity or spirit who is a guardian, patron, or protector of a particular place, geographic feature, person, lineage, nation, culture, or occupation. The etymology of “tutelary” expresses the concept of safety and thus of guardianship. In late Greek and Roman religion, one type of tutelary deity, the genius, functions as the personal deity or daimon of an individual from birth to death. Another form of personal tutelary spirit is the familiar spirit of European folklore.” ref

“A tutelary (also tutelar) in Korean shamanism, jangseung and sotdae were placed at the edge of villages to frighten off demons. They were also worshiped as deities. Seonangshin is the patron deity of the village in Korean tradition and was believed to embody the Seonangdang. In Philippine animism, Diwata or Lambana are deities or spirits that inhabit sacred places like mountains and mounds and serve as guardians. Such as: Maria Makiling is the deity who guards Mt. Makiling and Maria Cacao and Maria Sinukuan. In Shinto, the spirits, or kami, which give life to human bodies come from nature and return to it after death. Ancestors are therefore themselves tutelaries to be worshiped. And similarly, Native American beliefs such as Tonás, tutelary animal spirit among the Zapotec and Totems, familial or clan spirits among the Ojibwe, can be animals.” ref

“A tutelary (also tutelar) in Austronesian beliefs such as: Atua (gods and spirits of the Polynesian peoples such as the Māori or the Hawaiians), Hanitu (Bunun of Taiwan‘s term for spirit), Hyang (Kawi, Sundanese, Javanese, and Balinese Supreme Being, in ancient Java and Bali mythology and this spiritual entity, can be either divine or ancestral), Kaitiaki (New Zealand Māori term used for the concept of guardianship, for the sky, the sea, and the land), Kawas (mythology) (divided into 6 groups: gods, ancestors, souls of the living, spirits of living things, spirits of lifeless objects, and ghosts), Tiki (Māori mythology, Tiki is the first man created by either Tūmatauenga or Tāne and represents deified ancestors found in most Polynesian cultures). ” ref, ref, ref, ref, ref, ref, ref

Mesopotamian Tutelary Deities can be seen as ones related to City-States 

“Historical city-states included Sumerian cities such as Uruk and Ur; Ancient Egyptian city-states, such as Thebes and Memphis; the Phoenician cities (such as Tyre and Sidon); the five Philistine city-states; the Berber city-states of the Garamantes; the city-states of ancient Greece (the poleis such as Athens, Sparta, Thebes, and Corinth); the Roman Republic (which grew from a city-state into a vast empire); the Italian city-states from the Middle Ages to the early modern period, such as Florence, Siena, Ferrara, Milan (which as they grew in power began to dominate neighboring cities) and Genoa and Venice, which became powerful thalassocracies; the Mayan and other cultures of pre-Columbian Mesoamerica (including cities such as Chichen Itza, Tikal, Copán and Monte Albán); the central Asian cities along the Silk Road; the city-states of the Swahili coast; Ragusa; states of the medieval Russian lands such as Novgorod and Pskov; and many others.” ref

“The Uruk period (ca. 4000 to 3100 BCE; also known as Protoliterate period) of Mesopotamia, named after the Sumerian city of Uruk, this period saw the emergence of urban life in Mesopotamia and the Sumerian civilization. City-States like Uruk and others had a patron tutelary City Deity along with a Priest-King.” ref

“Chinese folk religion, both past, and present, includes myriad tutelary deities. Exceptional individuals, highly cultivated sages, and prominent ancestors can be deified and honored after death. Lord Guan is the patron of military personnel and police, while Mazu is the patron of fishermen and sailors. Such as Tu Di Gong (Earth Deity) is the tutelary deity of a locality, and each individual locality has its own Earth Deity and Cheng Huang Gong (City God) is the guardian deity of an individual city, worshipped by local officials and locals since imperial times.” ref

“A tutelary (also tutelar) in Hinduism, personal tutelary deities are known as ishta-devata, while family tutelary deities are known as Kuladevata. Gramadevata are guardian deities of villages. Devas can also be seen as tutelary. Shiva is the patron of yogis and renunciants. City goddesses include: Mumbadevi (Mumbai), Sachchika (Osian); Kuladevis include: Ambika (Porwad), and Mahalakshmi. In NorthEast India Meitei mythology and religion (Sanamahism) of Manipur, there are various types of tutelary deities, among which Lam Lais are the most predominant ones. Tibetan Buddhism has Yidam as a tutelary deity. Dakini is the patron of those who seek knowledge.” ref

“A tutelary (also tutelar) The Greeks also thought deities guarded specific places: for instance, Athena was the patron goddess of the city of Athens. Socrates spoke of hearing the voice of his personal spirit or daimonion:

You have often heard me speak of an oracle or sign which comes to me … . This sign I have had ever since I was a child. The sign is a voice which comes to me and always forbids me to do something which I am going to do, but never commands me to do anything, and this is what stands in the way of my being a politician.” ref

“Tutelary deities who guard and preserve a place or a person are fundamental to ancient Roman religion. The tutelary deity of a man was his Genius, that of a woman her Juno. In the Imperial era, the Genius of the Emperor was a focus of Imperial cult. An emperor might also adopt a major deity as his personal patron or tutelary, as Augustus did Apollo. Precedents for claiming the personal protection of a deity were established in the Republican era, when for instance the Roman dictator Sulla advertised the goddess Victory as his tutelary by holding public games (ludi) in her honor.” ref

“Each town or city had one or more tutelary deities, whose protection was considered particularly vital in time of war and siege. Rome itself was protected by a goddess whose name was to be kept ritually secret on pain of death (for a supposed case, see Quintus Valerius Soranus). The Capitoline Triad of Juno, Jupiter, and Minerva were also tutelaries of Rome. The Italic towns had their own tutelary deities. Juno often had this function, as at the Latin town of Lanuvium and the Etruscan city of Veii, and was often housed in an especially grand temple on the arx (citadel) or other prominent or central location. The tutelary deity of Praeneste was Fortuna, whose oracle was renowned.” ref

“The Roman ritual of evocatio was premised on the belief that a town could be made vulnerable to military defeat if the power of its tutelary deity were diverted outside the city, perhaps by the offer of superior cult at Rome. The depiction of some goddesses such as the Magna Mater (Great Mother, or Cybele) as “tower-crowned” represents their capacity to preserve the city. A town in the provinces might adopt a deity from within the Roman religious sphere to serve as its guardian, or syncretize its own tutelary with such; for instance, a community within the civitas of the Remi in Gaul adopted Apollo as its tutelary, and at the capital of the Remi (present-day Rheims), the tutelary was Mars Camulus.” ref 

Household deity (a kind of or related to a Tutelary deity)

“A household deity is a deity or spirit that protects the home, looking after the entire household or certain key members. It has been a common belief in paganism as well as in folklore across many parts of the world. Household deities fit into two types; firstly, a specific deity – typically a goddess – often referred to as a hearth goddess or domestic goddess who is associated with the home and hearth, such as the ancient Greek Hestia.” ref

“The second type of household deities are those that are not one singular deity, but a type, or species of animistic deity, who usually have lesser powers than major deities. This type was common in the religions of antiquity, such as the Lares of ancient Roman religion, the Gashin of Korean shamanism, and Cofgodas of Anglo-Saxon paganism. These survived Christianisation as fairy-like creatures existing in folklore, such as the Anglo-Scottish Brownie and Slavic Domovoy.” ref

“Household deities were usually worshipped not in temples but in the home, where they would be represented by small idols (such as the teraphim of the Bible, often translated as “household gods” in Genesis 31:19 for example), amulets, paintings, or reliefs. They could also be found on domestic objects, such as cosmetic articles in the case of Tawaret. The more prosperous houses might have a small shrine to the household god(s); the lararium served this purpose in the case of the Romans. The gods would be treated as members of the family and invited to join in meals, or be given offerings of food and drink.” ref

“In many religions, both ancient and modern, a god would preside over the home. Certain species, or types, of household deities, existed. An example of this was the Roman Lares. Many European cultures retained house spirits into the modern period. Some examples of these include:

• Brownie (Scotland and England) or Hob (England) / Kobold (Germany) / Goblin / Hobgoblin
• Domovoy (Slavic)
• Nisse (Norwegian or Danish) / Tomte (Swedish) / Tonttu (Finnish)
• Húsvættir (Norse)” ref

“Although the cosmic status of household deities was not as lofty as that of the Twelve Olympians or the Aesir, they were also jealous of their dignity and also had to be appeased with shrines and offerings, however humble. Because of their immediacy they had arguably more influence on the day-to-day affairs of men than the remote gods did. Vestiges of their worship persisted long after Christianity and other major religions extirpated nearly every trace of the major pagan pantheons. Elements of the practice can be seen even today, with Christian accretions, where statues to various saints (such as St. Francis) protect gardens and grottos. Even the gargoyles found on older churches, could be viewed as guardians partitioning a sacred space.” ref

“For centuries, Christianity fought a mop-up war against these lingering minor pagan deities, but they proved tenacious. For example, Martin Luther‘s Tischreden have numerous – quite serious – references to dealing with kobolds. Eventually, rationalism and the Industrial Revolution threatened to erase most of these minor deities, until the advent of romantic nationalism rehabilitated them and embellished them into objects of literary curiosity in the 19th century. Since the 20th century this literature has been mined for characters for role-playing games, video games, and other fantasy personae, not infrequently invested with invented traits and hierarchies somewhat different from their mythological and folkloric roots.” ref

“In contradistinction to both Herbert Spencer and Edward Burnett Tylor, who defended theories of animistic origins of ancestor worship, Émile Durkheim saw its origin in totemism. In reality, this distinction is somewhat academic, since totemism may be regarded as a particularized manifestation of animism, and something of a synthesis of the two positions was attempted by Sigmund Freud. In Freud’s Totem and Taboo, both totem and taboo are outward expressions or manifestations of the same psychological tendency, a concept which is complementary to, or which rather reconciles, the apparent conflict. Freud preferred to emphasize the psychoanalytic implications of the reification of metaphysical forces, but with particular emphasis on its familial nature. This emphasis underscores, rather than weakens, the ancestral component.” ref

“William Edward Hearn, a noted classicist, and jurist, traced the origin of domestic deities from the earliest stages as an expression of animism, a belief system thought to have existed also in the neolithic, and the forerunner of Indo-European religion. In his analysis of the Indo-European household, in Chapter II “The House Spirit”, Section 1, he states:

The belief which guided the conduct of our forefathers was … the spirit rule of dead ancestors.” ref

“In Section 2 he proceeds to elaborate:

It is thus certain that the worship of deceased ancestors is a vera causa, and not a mere hypothesis. …

In the other European nations, the Slavs, the Teutons, and the Kelts, the House Spirit appears with no less distinctness. … [T]he existence of that worship does not admit of doubt. … The House Spirits had a multitude of other names which it is needless here to enumerate, but all of which are more or less expressive of their friendly relations with man. … In [England] … [h]e is the Brownie. … In Scotland this same Brownie is well known. He is usually described as attached to particular families, with whom he has been known to reside for centuries, threshing the corn, cleaning the house, and performing similar household tasks. His favorite gratification was milk and honey.” ref

Damien Marie AtHope’s Art

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“These ideas are my speculations from the evidence.”

I am still researching the “god‘s origins” all over the world. So you know, it is very complicated but I am smart and willing to look, DEEP, if necessary, which going very deep does seem to be needed here, when trying to actually understand the evolution of gods and goddesses. I am sure of a few things and less sure of others, but even in stuff I am not fully grasping I still am slowly figuring it out, to explain it to others. But as I research more I am understanding things a little better, though I am still working on understanding it all or something close and thus always figuring out more. 

Sky Father/Sky God?

“Egyptian: (Nut) Sky Mother and (Geb) Earth Father” (Egypt is different but similar)

Turkic/Mongolic: (Tengri/Tenger Etseg) Sky Father and (Eje/Gazar Eej) Earth Mother *Transeurasian*

Hawaiian: (Wākea) Sky Father and (Papahānaumoku) Earth Mother *Austronesian*

New Zealand/ Māori: (Ranginui) Sky Father and (Papatūānuku) Earth Mother *Austronesian*

Proto-Indo-European: (Dyḗus/Dyḗus ph₂tḗr) Sky Father and (Dʰéǵʰōm/Pleth₂wih₁) Earth Mother

Indo-Aryan: (Dyaus Pita) Sky Father and (Prithvi Mata) Earth Mother *Indo-European*

Italic: (Jupiter) Sky Father and (Juno) Sky Mother *Indo-European*

Etruscan: (Tinia) Sky Father and (Uni) Sky Mother *Tyrsenian/Italy Pre–Indo-European*

Hellenic/Greek: (Zeus) Sky Father and (Hera) Sky Mother who started as an “Earth Goddess” *Indo-European*

Nordic: (Dagr) Sky Father and (Nótt) Sky Mother *Indo-European*

Slavic: (Perun) Sky Father and (Mokosh) Earth Mother *Indo-European*

Illyrian: (Deipaturos) Sky Father and (Messapic Damatura’s “earth-mother” maybe) Earth Mother *Indo-European*

Albanian: (Zojz) Sky Father and (?) *Indo-European*

Baltic: (Perkūnas) Sky Father and (Saulė) Sky Mother *Indo-European*

Germanic: (Týr) Sky Father and (?) *Indo-European*

Colombian-Muisca: (Bochica) Sky Father and (Huythaca) Sky Mother *Chibchan*

Aztec: (Quetzalcoatl) Sky Father and (Xochiquetzal) Sky Mother *Uto-Aztecan*

Incan: (Viracocha) Sky Father and (Mama Runtucaya) Sky Mother *Quechuan*

China: (Tian/Shangdi) Sky Father and (Dì) Earth Mother *Sino-Tibetan*

Sumerian, Assyrian and Babylonian: (An/Anu) Sky Father and (Ki) Earth Mother

Finnish: (Ukko) Sky Father and (Akka) Earth Mother *Finno-Ugric*

Sami: (Horagalles) Sky Father and (Ravdna) Earth Mother *Finno-Ugric*

Puebloan-Zuni: (Ápoyan Ta’chu) Sky Father and (Áwitelin Tsíta) Earth Mother

Puebloan-Hopi: (Tawa) Sky Father and (Kokyangwuti/Spider Woman/Grandmother) Earth Mother *Uto-Aztecan*

Puebloan-Navajo: (Tsohanoai) Sky Father and (Estsanatlehi) Earth Mother *Na-Dene*

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Sky Father/Sky Mother “High Gods” or similar gods/goddesses of the sky more loosely connected, seeming arcane mythology across the earth seen in Siberia, China, Europe, Native Americans/First Nations People and Mesopotamia, etc.

Damien Marie AtHope’s Art

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Hinduism around 3,700 to 3,500 years old. ref

 Judaism around 3,450 or 3,250 years old. (The first writing in the bible was “Paleo-Hebrew” dated to around 3,000 years ago Khirbet Qeiyafa is the site of an ancient fortress city overlooking the Elah Valley. And many believe the religious Jewish texts were completed around 2,500) ref, ref

Judaism is around 3,450 or 3,250 years old. (“Paleo-Hebrew” 3,000 years ago and Torah 2,500 years ago)

“Judaism is an Abrahamic, its roots as an organized religion in the Middle East during the Bronze Age. Some scholars argue that modern Judaism evolved from Yahwism, the religion of ancient Israel and Judah, by the late 6th century BCE, and is thus considered to be one of the oldest monotheistic religions.” ref

“Yahwism is the name given by modern scholars to the religion of ancient Israel, essentially polytheistic, with a plethora of gods and goddesses. Heading the pantheon was Yahweh, the national god of the Israelite kingdoms of Israel and Judah, with his consort, the goddess Asherah; below them were second-tier gods and goddesses such as Baal, Shamash, Yarikh, Mot, and Astarte, all of whom had their own priests and prophets and numbered royalty among their devotees, and a third and fourth tier of minor divine beings, including the mal’ak, the messengers of the higher gods, who in later times became the angels of Judaism, Christianity and Islam. Yahweh, however, was not the ‘original’ god of Israel “Isra-El”; it is El, the head of the Canaanite pantheon, whose name forms the basis of the name “Israel”, and none of the Old Testament patriarchs, the tribes of Israel, the Judges, or the earliest monarchs, have a Yahwistic theophoric name (i.e., one incorporating the name of Yahweh).” ref

“El is a Northwest Semitic word meaning “god” or “deity“, or referring (as a proper name) to any one of multiple major ancient Near Eastern deities. A rarer form, ‘ila, represents the predicate form in Old Akkadian and in Amorite. The word is derived from the Proto-Semitic *ʔil-, meaning “god”. Specific deities known as ‘El or ‘Il include the supreme god of the ancient Canaanite religion and the supreme god of East Semitic speakers in Mesopotamia’s Early Dynastic Period. ʼĒl is listed at the head of many pantheons. In some Canaanite and Ugaritic sources, ʼĒl played a role as father of the gods, of creation, or both. For example, in the Ugaritic texts, ʾil mlk is understood to mean “ʼĒl the King” but ʾil hd as “the god Hadad“. The Semitic root ʾlh (Arabic ʾilāh, Aramaic ʾAlāh, ʾElāh, Hebrew ʾelōah) may be ʾl with a parasitic h, and ʾl may be an abbreviated form of ʾlh. In Ugaritic the plural form meaning “gods” is ʾilhm, equivalent to Hebrew ʾelōhîm “powers”. In the Hebrew texts this word is interpreted as being semantically singular for “god” by biblical commentators. However the documentary hypothesis for the Old Testament (corresponds to the Jewish Torah) developed originally in the 1870s, identifies these that different authors – the Jahwist, Elohist, Deuteronomist, and the Priestly source – were responsible for editing stories from a polytheistic religion into those of a monotheistic religion. Inconsistencies that arise between monotheism and polytheism in the texts are reflective of this hypothesis.” ref

Jainism around 2,599 – 2,527 years old. ref

Confucianism around 2,600 – 2,551 years old. ref

Buddhism around 2,563/2,480 – 2,483/2,400 years old. ref

Christianity around 2,o00 years old. ref

Shinto around 1,305 years old. ref

Islam around 1407–1385 years old. ref

Sikhism around 548–478 years old. ref

Bahá’í around 200–125 years old. ref

Damien Marie AtHope’s Art

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Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope’s Art

Damien Marie AtHope (Said as “At” “Hope”)/(Autodidact Polymath but not good at math):

Axiological Atheist, Anti-theist, Anti-religionist, Secular Humanist, Rationalist, Writer, Artist, Jeweler, Poet, “autodidact” Philosopher, schooled in Psychology, and “autodidact” Armchair Archaeology/Anthropology/Pre-Historian (Knowledgeable in the range of: 1 million to 5,000/4,000 years ago). I am an anarchist socialist politically. Reasons for or Types of Atheism

My Website, My Blog, & Short-writing or Quotes, My YouTube, Twitter: @AthopeMarie, and My Email: damien.marie.athope@gmail.com