Some people have suggested that polytheism is endangered by archetypalist, non-theist, monist, and/or non-theist world views (especially those who would claim that somehow it’s all the same really, or that they are actually polytheists). The word polytheist means believing in many gods. If you want to add any more definition to it, I think you need a qualifying adjective.
Monotheism and Pantheism
I stopped being a monotheist in 1985, when I was 17. The reason for this was that I couldn’t see how an all powerful God could allow suffering and horror on the scale of the Holocaust and other horrors. I reasoned that if God was all-powerful, then “he” would prevent such horrors (free will notwithstanding) and therefore there must be many deities, none of whom were all-powerful.
Later, I discovered pantheism and monism, the idea of an all-pervading immanent deity. For me, this doesn’t stack up alongside the fact of the infinite universe. If the pantheist’s deity is the mind of the universe, it must be either so huge that it can’t be aware of our tiny consciousness, or it can’t be conscious in the same way that we are. So it would be difficult (as far as I can see) to have a personal relationship with it.
An excellent novel by Rebecca Goldstein, 36 arguments for the existence of God, disproves every single one of them except Spinoza’s view that the universe itself is God, which is completely different to the conventional monotheist view. Nothing is said about the existence of many gods, however, and in my view, the idea of many gods is in a completely different category to the idea of a single all-powerful deity.
Interestingly, some Christians I’ve talked to seemed to assume that I’m a pantheist, as they seemed to assume that the advantage of Christianity was having a personal relationship with Jesus. But I don’t actually like Jesus (and don’t believe the gospel accounts are reliable). So for me, the advantage of polytheism is that you can have a personal relationship with a huge number of different deities, with different perspectives on life. There’s Mercury and Athena for intellectuals, Cernunnos and Artemis for those who like forests, Odin and Bragi and Brighid for poets and bards, and so on. I think this is why the Catholics found they needed to have the idea of patron saints – but I find most saints pretty uninspiring and insipid. Pretty much everyone has difficulty relating to the idea of the ultimate divine source, or to an infinite being – so people need to relate to something smaller. To paraphrase some famous French bloke: if the gods didn’t exist, it would be necessary to invent them.
What is a deity?
There are many different types of deity: personifications of natural phenomena (winds, storms, trees and rocks and water), deified humans, patrons of arts and crafts, city goddesses, river goddesses. In my opinion, they are immanent in, or emergent from, the physical universe, in the same way that human consciousness emerges from the complexity of the human brain. Why shouldn’t other complex systems give rise to consciousness?
There is currently some discussion about what “real” means when we are talking about deities. No one has offered a definition of “real” in this context (or if they have, I missed it). My definition of a deity is a being with consciousness. A deity’s body (if they have one) is the natural phenomenon from which they emerged, if that’s how they came into existence. Or if they are a deified human, then their body is the etheric body (or whatever is divine in us that survives death). It’s also worth pointing out that love is real even though it doesn’t have either a body or consciousness – but that’s why a discussion of what “real” means is a distraction when it comes to deities: because being “real” applies to a lot of other things that aren’t deities. So it doesn’t matter so much what people think deities are, as that they think you can interact with them – that’s the point of relating to them and/or being devoted to them.
There also has to be room for honest doubt – we do live in a culture where most people deny the existence of multiple deities, so if someone has a wobble or a dry season where they have difficulty relating to deities, or if they have a different view of what deities are, then that is a natural fluctuation in belief that is difficult to avoid. Even when I had doubts that deities were conscious beings, the “many” part was never in doubt. And if you try to restrict access to polytheist ritual on the grounds of belief, then you will never give anyone the opportunity to encounter deities – though of course you might want to develop some sort of initiatory pathways to assist people to develop deeper relationships with deities. Or perhaps there might be open access rituals for everyone, and other rituals specifically for devotees.
Why duotheism is not polytheism
Some Pagans are duotheists (the idea of one Goddess and one God who may or may not be emanations from a single source). I have difficulty with this idea because I don’t see the universe in binary terms, but rather as a multiplicity. The major attraction of polytheism for a genderqueer and/or LGBTQ person is that there are multiple expressions of gender and sexuality among deities. And the idea of duotheism has the same problem for me that monotheism does: how can there be anything that big that perceives existence on the same scale we do?
As to the idea that all deities are emanations from an underlying substrate of energy or consciousness, I can’t see why this is a problem for polytheism as long as the deities are viewed as distinct beings, and humans are also viewed as emanations from that substrate. I can see it could be a problem if the emphasis was more on the divine source than the individual deity – because then we’re back to monism again.
Polytheism is the “default setting”
Interestingly, if you look at Hinduism, you can find monism, polymorphism (the idea that deities are forms of the ultimate divine), and polytheism all co-existing within the Hindu dharma. And if Buddhism is included as part of the same dharma (some Hindus view itthat way), then non-theism also exists alongside these other beliefs. Henotheism (devotion to one deity, acknowledgment that others exist) is also found within Hinduism.
I think it is worth clarifying terminology and describing clearly what we are doing, mostly in order to make the path easier for others to find. But I don’t feel that polytheism is endangered. I think it is pretty much the “default setting”, to which all religion will gravitate in the end. Christianity tried monotheism, but it gradually introduced saints and a goddess (the Virgin Mary is a goddess in all but name). Buddhism moved the focus of religion away from gods towards personal enlightenment, and ended up introducing Bodhisattvas. Even Islam has 99 names of God, and Sufis and Shi’ites have saints. In Judaism, God has aspects (especially in Kabbalah). So even in monotheist and non-theist religions, the multiplicity keeps re-asserting itself. You can’t keep a good deity down.
Even if the archetypalists succeed in convincing everyone that gods are only archetypes, people will still have real experiences of the gods.
It’s not so much that polytheism is under siege from monism or non-theism or monotheism – on the contrary: they are constantly on guard against the emergence of polytheism and animism. Everyone knows there’s a spirit that lives in the photocopier which must be propitiated. That’s why atheists are constantly on guard against “woo”. Everyone needs a personal deity to relate to, which is less than the Great All. If they happen to be a monotheist, they invent a smaller god of their own devising, whether that is saints, Jesus, the Virgin Mary, or a more manageable version of Yahweh. It’s a very rare person who feels they can relate to a completely impersonal deity.
And the final reason that I don’t think polytheism is under siege is the deities themselves. They survived for centuries with hardly any worshippers, and that didn’t finish them off: so a few people claiming they are just archetypes is pretty small beer. They have the power to communicate with humans and they do use it. I think we and they will be just fine.