I read a moderate assortment of blogs of various sorts, including some more mainstream religious ones. In one of those, I’ve been moderately interested in a series of posts titled “On Warfare and Weakness”, attempting to construct a progressive Christian understanding of a war against evil.
It was the eighth post, On Warfare and Weakness: Part 8, the Quotidian, that made me realise that Kemetic theologies already have this model for approaching the universe. (I suspect it was this post that tipped me off because of my personal constant harping on the theologies of a sustainable daily life.)
Most forms of polytheism do not suffer from the commonly framed concerns about how, if a god is benevolent and powerful, there is evil in the world; our gods rather tend to have limits to their benevolence and to their power and knowledge as well. We don’t have to go through the work of “limiting” our gods that Richard Beck was talking about in earlier posts in this series, as our gods are already limited in scope. (Not all polytheisms get around this problem; certain forms of emanationist polytheism, henotheism, and other theologies have a perceived all-good creative force acting ex nihilo, and thus wind up with the question of whether all-good creative forces acting ex nihilo had a bad hair day or something in order to invent suffering.)
And it struck me while reading that post that Kemetic theology is fundamentally rooted in what Beck calls a warfare model and which is at the same time fundamentally quotidian. The forces that would stall regeneration and regrowth rise up every day, in literally read mythology; in easy extrapolation their presence is mundane and persistent, and to be opposed diligently in more than the mystical experience of the midnight sun.
“You see a wile, and you thwart, am I right?”
– Good Omens, by Neil Gaiman and Terry Pratchett
This upwelling of the enemies of life cannot be put off into a posited mythologically compelled disaster area of the future; like Beck is arguing for in his warfare model, this is not a theology of apocalypse. This is a theology of struggle against that which opposes being, as part of the daily circuit of the sun, as part of the daily conduct of a life.
This struggle against the enemies of life is on my mind lately, because of ritual combat – ritual struggle – ritual naming and destruction of those enemies that I did in a recent gathering of my circle. The framework of the work I did there was largely not Kemetic, though I snagged a bit of Kemetic ritual magic for some of what I was doing, so I didn’t post about it here, but I keep coming back to it, coming back to: these are the enemies of life. Now what?
I sometimes feel that taking up the blade, taking up the wax figurine, preparing to bite, is a model that a lot of people, not just in modern paganism, are very uncomfortable with. The knife that comes to ritual has dull edges. The act of cursing and execration is eyed sidelong as something that surely we don’t need in these more civilised times. Spiritual warfare is for those people who cause problems, the one who divide humanity into the saved and the damned.
But the outer walls of ancient temple complexes were decorated with illustrations of hunting and illustrations of war.