Legendary Icons by a Celebrated Master
VoP:
Give us a brief description of yourself and your work.
Ptahmassu Nofra-Uaa:
My life as a servant of the Gods has taken me on a very windy road. It feels like each stage of my life has witnessed the Gods calling me to another level or mode of service, and with each level has come a more wholesome understanding of who the Gods are and what They have to say to humankind. I was legally ordained as a priest of the Temple of Isis California in 2001 by the Rt. Rev. Lady Loreon Vignè, and a priest of the Fellowship of Isis by Lady Olivia Robertson. The spiritual visions of the TOI and FOI have played a significant role in the development of my spiritual work, which has become- more and more- the path of devotional service to the living Gods.
I regard myself as a devotional Polytheist, primarily in the Kemetic tradition, though there are other pantheons I serve with cultus. My direct experience has demonstrated to me that the Gods are unique and individual manifestations of the Divine. They each have Their own powers and spheres of influence, material and spiritual forms, personalities and methods for revealing Their presences to devotees. I reject entirely the rather New Age concept of the Gods as merely different faces of the same inscrutable god, and the ever popular neo-Pagan ideal that views all gods as one god, and all goddesses as one goddess. In these regards you could call me something of a hard Polytheist.
My calling to Kemetic Polytheism has found its most profound outlet in my work as a ritualist and an iconographer, both of which I see as two sides of the same coin. For me, Kemeticism is bound to our immediate relationship with our Gods, the Netjeru, Who engage humankind through the actions of cultus, which revolve around the divine presences inherent in ritually awakened images. It was through a very gradual process spanning a number of years that I was directed to use my priestly skills in conjunction with my skills as an artist and craftsperson. The result of this process is my vocation as a Kemetic iconographer, which is my sole vocation, in the place of secular work. My goal is to eventually establish a guild of Kemetic iconographers to carry out the continued revival of Kemetic ritual practices via the iconographic arts of the temple. Innate to this goal is the philosophy of Kemetic polytheism as a body of religious practices to which the living Gods are central. I want my work, more than anything, to be a voice for devotional Polytheism.
VoP:
Tell us how you came to polytheism. Which deities do you regard as your primary or patron gods?
Ptahmassu Nofra-Uaa:
Ptahmassu Nofra-Uaa: I was raised in a very strict, conservative Christian family, one in which a fairly literal, black and white interpretation of the King James translation of the Bible held sway. My siblings and I were raised to fear hell as a physical reality for the damned, that Satan and his demons were a continual threat to every Christian soul, and that even to question the infallible and inerrant truth of the Bible was to jeopardize one’s soul. But even as a very young boy I found myself rejecting the very notion that only a single god existed, and had this overwhelming sense that Christianity was wholly flawed, and wholly incompatible with my intellectual and spiritual beliefs.
My father was a student of the arts and humanities and maintained a fantastic library, and it was in his library that I found books on the Classical and antique worlds, which introduced me to the religious art and architecture of the ancient Egyptians. I was about six years old when I had my first taste of ancient Egyptian iconography, and became fixated on this idea that these people were my people, and these gods were my gods. It happened very suddenly- upon seeing pictures of Kemetic deities- that I began to pray to the Goddesses and Gods of ancient Egypt, which felt more natural to me than I had ever felt in a Christian church. There was this powerful response whenever I looked at pictures of Kemetic deities, a response that embraced and answered me, and this became a solid call to follow these Gods as my religious path.
A few years later, through a mutual acquaintance, I was introduced to Lady Loreon Vignè, founder of Temple of Isis and Isis Oasis Sanctuary in California, and began a feverish correspondence that changed my life forever. Lady Loreon and her partner Paul Ramses had established themselves as pioneers of the metaphysical community, with a strong focus on the revival of ancient Egyptian spirituality. It was through their generous guidance and tutelage that I was able to access both mainstream academic, Egyptological publications on ancient Egyptian religion, and the more esoteric materials I desired to study seriously. They also introduced me to Lady Olivia Robertson, co-founder of the Fellowship of Isis, who took me under her wing and nurtured me in my budding relationships with the ancient Gods. Lady Olivia was especially vocal concerning the natures of the Gods, that They were physically real, not simply the spiritual archetypes of New Age thought. In a nutshell, that is how I came to Polytheism.
I maintain venerative practices, cultus, to all the Kemetic Netjeru, believe it or not. I’m very much a polytheist, and my daily life revolves around maintaining the practices of prayer and offering to the Netjeru as comprehensively as possible. There seems to be a trend among some Kemetics to choose one Netjer to whom they feel especially drawn, and focus an almost monotheistic zeal on this deity, while leaving the other Netjeru to the wayside or primarily as figments of lips service. I consider myself fortunate in these regards not to have fallen prey to this mode of thinking, which I feel is a carryover from monotheism, and is not authentic to ancient Egyptian spiritual life. I was ordained a priest of the Goddesses Auset and Sekhmet, and I have taken priestly vows to the God Ptah, Whom I regard as my patron and protector, and I am certainly faithful to the vows and levels of commitment I have made to these Netjeru as my most personal deities; however, I am a polytheist, and my
polytheism embraces all the Gods and sees offering and cultus to all the Gods as a joy and priority. I really want to emphasize that, that while my love and ties to my patron Netjeru are fiercely strong, I experience polytheism as the constant engagement of many, many gods, and perpetual service to many, many gods.
VoP:
You've often stated that your art is an act of sacred service to your gods. Can you elaborate more on how your work is an act of devotion to the Gods?
Ptahmassu Nofra-Uaa:
Service is the perfect word here. The kind of polytheism I practice- the kind of polytheism I feel compelled to share with others- is devotional polytheism grounded in hands-on and active service. For me this means the worship of the hands, which cups my vows to the God Ptah, the Creator of substance, form, and all things crafted. It is said in the famous theology inscribed on the Shabaka Stone that Lord Ptah, as the Creator of all things and all words, carved the bodies of the Gods from all manner of wood, stone, and clay, and that He created the Kas or Souls of the Gods and established Them in Their bodies.
He then organized the cults and festivals and temples of all the Gods, and because of this Ptah is known as the greatest of the Gods. Quite naturally my veneration of Ptah has called on me to use the cult of craftsmanship for divine service, to restore and perpetuate the traditional iconographic forms through which the Netjeru have made Themselves known, through which They have maintained a dialogue with the human world. Central to ritual and devotion from a Kemetic perspective is the cult of images, for it is the sacral image- sanctified and awakened to an inner spiritual life all its own- that connects us directly and immediately to the invisible world of the Gods. In essence, they, images, make the Gods and Their world visible, and establish a point of contact between human and divine. In these regards I have been called to create my own practice of iconography, which at its heart is a devotional act, a cultic act, which, like prayer or ritual worship in sacred space, draws the Gods and myself together.
Iconography is the practice of infusing material substances and forms with sacred meaning and power. It is the art that elevates human beings into the dynamic presences of the living Gods. So, as an iconographer, a craftsman of cult images, my vocation serves my personal spiritual aims of walking closely with my Gods, and at the same time fulfills part of my official duties as a priest of the God Ptah through service to His Royal Workshop. Something I feel we’ve been separated from through the corrosive authority of monotheism is the vitality and sacred power of our Ancestral God-images. We’ve grown up in a culture that teaches the falseness of all images and falseness of all gods save the one god of the Abrahamic faiths. From the religions of the book, we’ve inherited the prohibition and derision of images, and the fear of divine retribution for venerating forms crafted by the human hand.
But our ancient polytheisms were all established on the knowledge that the Sacred, the Gods and Their powers, were directly manifest in the material world- not only in nature, but in reflections of the natural world as viewed through the lens of manmade forms. God-images have a central role to play in almost every polytheistic society our planet has known, and all of them have maintained that craft fueled by human devotion is abundantly powerful and fused with holiness. Only the Abrahamic faiths- which are relatively new to our world- have disdained human ingenuity and intuition when it is expressed through the sacred arts. This monotheistic disdain has been our inheritance, and it is an inheritance I am eager to smash in its entirety.
So, my work as a priest-iconographer is that of reintroducing the sanctity of our Ancestral God-images as the foundation of a living service and cultus to our Gods. Prayer, meditation, offering, sacrifice, ritual dance, the recitation of hymns and chants; these are all modes of sacred service that revolve around the holy presence of cult images, which are much more than symbols or reminders. Cult images that have been ritually awakened and received by a deity become part of the Gods they represent, and therefore have the power to listen, speak, and intercede for us. We have a persistent idea imposed upon us by monotheism that manmade images or idols are inert and powerless representations of false gods; and yet for thousands of years human beings have known through their intuitive faculties that our Gods have the power to transform inert matter into something living and vital, infused with a sacred life force that answers prayers and dispenses boons. This
feeling is much older than monotheism, and my belief is that the history of God-images in polytheism discounts the prohibitions of monotheism absolutely.
VoP:
What advice would you give to newcomers to polytheism? What aspects of polytheism do you feel are most important for one's praxis?
Ptahmassu Nofra-Uaa:
We’ve inherited so much spiritually obstructive baggage from monotheism, that my first and biggest piece of advice to polytheism newcomers is to avoid- at all cost- falling into monotheistic patterns of thought and belief, and projecting these onto the polytheisms they are trying to adopt. I see this happen so often. A person fresh out of monotheism comes to Kemeticism or Hellenic Reconstructionism or Polytheism in general, and instead of embracing the experience of pluralism that Polytheism is, they extract one deity in a pantheon and focus the bulk of their energy on worshipping that one deity. People do this for one big reason, in my opinion; they do it because although they’re unhappy with the concept of monotheism, and although they may sincerely wish to leave that way of thinking behind, it’s still what they’ve always known, what they’re surrounded by in the families and society in which they’ve grown up, so in a sense it’s what they’re most *comfortable* with.
The concept of Polytheism is no longer part of our social nature, because monotheism has overtaken our awareness of our own history and cultural identity and erased any sympathy with other modes of thinking or belief. We’re automatically conditioned to believe that monotheism is intellectually and spiritually superior to any other form of belief; in fact, we’re taught that monotheism and veneration of the singular (of oneness) is the only valid perspective to have. Because of this preconditioning, people have a really hard time accepting the actual practice of Polytheism, despite their intellectual willingness to belong. My strongest advice is to begin with a clean slate. Come to Polytheism prepared to abolish the entire framework of religious beliefs you’ve been conditioned to believe are valid and open your mind to the vast experience that worship of many deities provides. Somehow people expect that if religion is overwhelming or uncomfortable or unfathomable, it isn’t good.
Something you learn very early on when you adopt an ancient Polytheism is that the Gods are overwhelming and unfathomable and mysterious, and that a certain amount of bewilderment and discomfort comes with the territory. Don’t expect an easy ride, when you’re rejecting your monotheistic upbringing and adopting a very foreign spiritual framework.
Pluralism and multiplicity are by their natures overwhelming because they present us with unlimited possibilities of experience and interpretation simultaneously, and in our predominantly monotheistic society we’re used to the concept that ultimately there is and can be only one right way to believe, cupped by one right way to express that one belief. Polytheism presents us with the exact opposite; it shows us not only thousands upon thousands of deities who each have their own unique personalities and powers, but also, and perhaps even more overwhelming, the truth that truth itself is plural and vast, and cannot possibly be boiled down to only one point of view or creed. Polytheism is vastly flexible and fluid. It isn’t static the way monotheism can be. It bends and grows and demands a certain kind of resilience in our manner of expressing its many and imaginative forms.
What I advise any newcomer to polytheism is to avoid the monotheistic pitfall of choosing that one deity you feel closest to in a pantheon and stopping there- simply because it softens the edge of Polytheism and makes it more comfortable. In the end, this will only wind up cutting you off from the richness of Polytheism and the limitless blessings of its many Gods. I say dive right in, introduce yourself to your pantheon and ask the Gods to introduce Themselves to you. Don’t be afraid of feeling overwhelmed because feeling overwhelmed is actually part of the mystery and majesty of the Gods; a certain feeling of awe, and even terror, is part of what the Ancients experienced through the Mysteries, the process of initiation, of being adopted by the Gods into Their community of celebrants. Some awe and fear and bewilderment is good, because it means you’re connected to the sensation of feeling the Gods, instead of just parroting a belief in Them. Explore the presences of a number of Gods at the same time, and always resist the temptation to settle back into any monotheistic tendencies you may still be carrying with you.
By far the most important point I can make is praxis, that is, establishing a regular daily practice of offering and veneration of the Gods. One of the most common things I notice in contemporary Polytheist and Reconstructionist communities is an over emphasis on theory, on research and reading and intellectualizing the Gods, while seeing actual ritual, worship, and offering as somehow less vital than cerebral engagement. Yes, it’s important to study and embrace philosophy, to understand the roots of our ancient Polytheisms and strive to honor the Gods through the art of learning; especially in Reconstructionism, where the intention is to recover authentic texts and modes of worship via the historical, Ancestral record. I embrace this and understand its vital role. However, I see a less balanced dialogue taking place today between theory and practice in many Polytheist groups and individuals, and I think this needs to be addressed by our priesthoods and clergies. At the end of the day living religion means direct experience, not mere theory or book learning.
No amount of study or research can replace the actual presence of sacred relationships as the fulfillment of our spiritual life. This means we have to open up our intuitive, emotional faculties to the existence of the Gods, which in devotional Polytheism is awakened and enhanced through cultic acts, praxis- ritual worship, offering, sacrifice, sacred dance, and the recitation of hymns or sacred texts.
Offering and sacrifice are what I regard as the key ingredients of cult and praxis. Truly, they are two sides of the same coin. Offering has to be a root part of how we establish active relationships with our Gods and cultivate those relationships continually. Without offering, there is no energetic link between our human nature and the immortal natures of the Gods; offering provides the link of communication that ties us to the Gods, from which we give, and They give in return. Our relationship with Them is based on reciprocity, and this exists in every single mode of Polytheism I have ever studied. All Polytheisms maintain this awareness that our Gods give because we give, and that They engage us because we engage Them, and that this cannot be taken for granted.
So, I tell all my students that the first framework we put into place is the devotional framework constructed through daily offering, which flows from the notion of sacrifice. Sacrifice is the offering of that which we hold most valuable, which can be our time, energy, and material resources.
Our time is certainly, in the modern world, one of our most valuable commodities, so this is something we need to be prepared to give to our Gods. When we give up something that is precious to us, something it pains us to give, then we are performing sacrifice, and this is the holiest form of offering that exists. When we pour out a libation of wine or beer on the shrine, or make a presentation of food and flowers, we are creating an energetic bond between our Gods and our human life, and we are asking the Gods to enter into that life and partake of its essence. Without offering, without sacrifice…without this vital exchange of energy and intention, there is no connection between our life and the Divine world, and we cannot hope to benefit from it.
Since we as Polytheists are most often coming out of monotheistic families and monotheistic preconditioning, it’s often hard for us to feel *rooted* in our ancient Polytheisms in the modern world. It’s sometimes hard for us to maintain that feeling of immediate connection with very ancient traditions from which we have been separated through our upbringing in predominantly monotheistic modes of thinking and behaving; so, there is a need now more than ever for Ancestor veneration practices that bring us back into the framework of a daily experience of walking with our Gods. So, what I recommend is an investigation into the individuals and communities that have served the same Gods and traditions we are now striving to serve, and creating a regular practice of prayer and offering in order to generate the blessings of souls who have the advantage of being directly in the presences of our Gods, who can help us bring through those blessings more easily.
Secondly, I think it’s vital for us to establish some kind of Ancestor veneration, some legitimate recognition of those who have gone before us to pave the way for our sacred life and relationships with our Gods. This is another of the practices monotheism has stripped from our life in the contemporary west; but in all ancient Polytheisms, recognition of the Dead, the Ancestors, and the Forebears of the tradition forms a most significant part of daily spiritual life. I think this comes in two parts. The first is honoring ones’ immediate blood family and personal relationships with the dead, which is done through offerings and prayers, and actually talking to the dead through the medium of sacred space- a shrine, a photograph, or visitation to a gravesite or memorial. The second form of Ancestor veneration, and the one which for me is most powerful in my Kemetic practice, is veneration of the Ancestors of one’s faith line, that is, the people who have served the same Gods you are serving now.
VoP:
In your own experience, what are the challenges facing polytheist communities today, especially in terms of restoring polytheist traditions?
Ptahmassu Nofra-Uaa:
One of the greatest challenges I see facing the restoration of our ancient Polytheisms is the currently trending notion that some way, somehow, we can circumvent the worship of the Gods and still call ourselves Polytheists or Kemetics or Heathens. The root of this issue is a heated debate over the very notion of worship and reverence, and the role the Gods have to play in our contemporary world. There is this deeply disturbing notion being voiced- especially on the Internet- that worship and devotion to the Gods is on a par with humiliation and degradation and subservience, which we as almighty, all important humans should be exempt from. Why should we serve the Gods? Why should we acknowledge the Gods, let alone acknowledge Their greatness as exceeding our own? Why should we bow to anyone or anything, since we are at the top of the food chain, after all, and see ourselves as the center of importance in the created world?
The Ancients lived in a very different world than our own. They saw the Gods as living through the natural world and its awesome powers, its life and changes and death; and the Gods were experienced through all the pangs and suffering life had to offer. There was no sense that human life was separate or could be separate from the influence of the Gods. But today we live in a very secular society, though a society still dominated by the influence of monotheism. This is a society in which human beings take precedence over all, and there is nothing so great as our mind, our ambition, and our will to control and change and harness our environment.
The restoration of Polytheistic traditions faces these attitudes en masse, and a profound part of that is this overwhelming sense of self entitlement, this sense that the human ego is matchless in the universe and deserves to take center stage. Polytheism as it was expressed for thousands of years is the polar opposite of this attitude. Ancient Polytheisms placed the Gods at the center of creation and humankind on the periphery, and urged that it was humankind’s responsibility to engage and honor the Gods, and to draw the Gods out into Their creation for the benefit of all life. The Ancients realized that humankind was in an interdependent relationship with its Gods, and one in which both sides of the equation had a vital role to play. This kind of interdependence- between Gods and the ongoing work of life as sacred creation- is the backbone of the Kemetic tradition to which I belong, but it can be seen in other ancient Polytheistic societies, where there is an acute awareness of the sacred law of reciprocity- the Gods giving because humankind gives.
But we seem to have cut ourselves off from this awareness possessed by our ancient Ancestors. We’ve replaced the Gods with ourselves, and have made giving to ourselves, and mass consumption, the modus operandi of our civilization. So, what I see happening to the discussion of Gods and devotion is more of a focus on what we- human beings- are going to get from it, and why the Gods are worthy of our worship in the first place, and even if the Gods are really necessary to the continuance of our spiritual life. What we’re fighting for right now, it seems, is the right to proclaim Polytheism as the veneration of many gods; Gods who are not only worthy of our worship but entitled to it because of Their innate greatness as gods and the gift of life They have given us. The reclamation of devotion, and of the rich thread of cultic traditions that go with it, is what I see as one of the greatest challenges facing our Polytheist communities today.
We seem to be engaged in a fierce debate over the relevance of our Gods, and even over the simple dictionary definition of what Polytheism is, when I feel we should be strengthening the training of our laypeople and clergies alike in the process of reviving our devotional cultic practices. By practices I mean everything from daily rituals, offerings, and Ancestor veneration to rites of passage such as births, marriages, and funerary rites. We need more rites of passage and empowerment for those in military service and inmates in prison, and we need to strengthen our Polytheist communities, not just through open dialogue and discussion, but through inviting one another to actively participate in holy rites that unite us in service to our living Gods. But I see these things are being hampered and set back by this ongoing debate over why or if we should venerate our Gods in the first place. It should go without saying that actual worship of the Gods is what makes Polytheism a religious experience in the first place; but we can’t take that for granted when we have voices from within our communities that are striving to dismantle our devotional relationships with our Gods. This really needs to be the focus of our efforts if our traditions are going to survive.
VoP:
Define your practice of prayer. Why is prayer so important to you?
Ptahmassu Nofra-Uaa:
I pray all the time! Prayer means many things to different people, but for me, from the point of view of a devotional Polytheist and Kemetic, prayer is a form of direct communication with the Gods. It is a vital tool for cementing and maintaining my relationship with my Gods, for keeping that channel of reciprocity open between my daily life and the boons of the Netjeru. My prayers come in many forms. There are my very personal prayers offered in front of our shrine to the Household Gods. These aren’t necessarily formal or eloquent or poetic. They take the form of whatever words I feel I need to say to my Gods; complaints and requests for healing, getting some worries off my chest, expressing gratitude, or simply calling on various deities to be present and commune with me. I come before the household shrine several times throughout my day, to light a candle and make an offering of incense or to pour out a libation. I’ll recite simple prayers during the day that are my own personal prayers, or abbreviations of the official prayers I say as part of my duties as a priest.
Of course, there are the official prayers of the Daily Ritual, which I chant in the ancient Egyptian language, and are accompanied by the formal gestures and offerings of the cult. These are some of the most ancient prayers of the Kemetic religion, which were chanted in every temple every day in ancient times. They are part of the devotional and energetic legacy handed down to us from the Ancestors of our tradition, so to speak these prayers today is to connect the actions of the present with the holiness of the past; and in Kemeticism, the past is part of an ongoing cycle of divine repetition flowing from Zep Tepy, the “First Occasion” immediately following the creation of the ordered world. Prayer can be very formal and very solemn, a means of bringing my mind and consciousness into that space of resonance with the Gods, which I feel is essential in the modern world where we are so often asked to step away from any feelings of solidarity with the Sacred, with mindfulness on the realm of stillness and power that is the dwelling place of the Gods. It’s so easy to get caught up in the problems and momentum of our daily lives and lose our grounding in the
Sacred, especially those of us serving very ancient Ancestral traditions and paths. So, my view of prayer is that it can be that tool for stopping everything and bringing ourselves back to the center of our holy practices. Through the vocalization or silence induced by prayer, we step back into the Sacred moment, imbuing the present moment with the immediate presences of our Gods. These moments of devotion are- for me- what nourishes Polytheism and makes it the richest expression of religion. Our ancient Polytheisms are rooted in communion with legions of deities and Ancestors Who are accessible to us at any time, and prayer is the instrument by which we ask our Holy Powers to step into our sphere of life and fill it with Their essence. There’s such an awe-inspiring strength in this; speaking directly to our Gods and Ancestors and sharing a dialogue with Them that gives meaning to every moment of our lives.
I think one of the reasons you asked me this question is because of the push back against prayer that is part of a larger debate concerning the essential meaning of Polytheism and its relationship with its Gods. Enter our ever-present burden of baggage from monotheism. Those of us who grew up under the influence of evangelical strains of Christianity have a rather different and sinister experience with prayer that has nothing whatsoever to do with devotion. How many readers have been told by a Christian relative or acquaintance “I’ll pray for you” or “I’m praying for you”? We all know what I’m talking about here, and it’s not the kind of concern that prompts someone to sincerely pray to their deity on your behalf. This is the kind of statement evangelicals often make when condescending and talking down to those they view as sinners, and it’s an act that implies the superiority of their god and religious system above those they are trying to “help”- or rather convert to their way of thinking.
Something I feel is vital- if we are to succeed as individual Polytheists and as communities- is for us to make a concerted effort to reclaim our Ancestral traditions and practices from the oppressive hand of monotheism, and this means taking back words, too, and refusing to sacrifice vital spiritual meaning because of associations with systems of belief we’ve experienced as being destructive. We have to take back the concept and action of prayer, if not the very word itself; because in essence prayer is the action of communicating directly with our Gods, and is an active ingredient in the foundation of cultus and praxis, these two essential components of living the Polytheist life today. All our ancient Polytheisms use prayer in conjunction with offering and sacrifice; Polytheism is inseparable from these activities, and, from my perspective, there is no Polytheism without the three roots of prayer, offering, and sacrifice. Polytheism is a living religious system grounded firmly in the worship of many gods, and it is the Gods Who give us our spiritual life cupped by the physical life in which the Spirit dwells. Our physical and spiritual lives are two sides of the same coin, and they are joined together through the marriage of belief and practice. How else can we practice, establish praxis and cultus, without addressing our Gods directly? And how else can we address our Gods if not through the medium of prayer, which itself is a form of offering and personal sacrifice?
So, I want to encourage people to reexamine their fears or dislike of prayer, and to see prayer very differently from the agent of control that so many of us have experienced at the hands of evangelicals. The action of prayer predates the advent of monotheism by millennia. Our Ancestors used it as a tool of direct communication with Their Gods, to consecrate Their physical lives to the Gods, and to invoke the Holy Powers into the material world. We are following in Their footsteps, and we need Their guidance and empowerment if our reestablishment of Polytheism is to succeed. Prayer is and can be that binding thread between our current lives and the ever-present sacral past inhabited by our Ancestors. Prayer is and can be that source of divine inspiration that never runs dry or fails to revitalize; but, like anything, it takes work in order to make it grow and flourish. The effort has to come from us, and our Gods and Ancestors will never cease to meet us half way if our effort is sincere in the things we do for Them.
VoP:
Aside from being an iconographer, you're an accomplished poet. Would you please describe the connection that exists between sacred service to the Gods and the arts.
Ptahmassu Nofra-Uaa:
For me, the practice of the arts is, quite literally, the practice of my religion, and is a direct extension of my priesthood and the expression of my spiritual life. Since my namesake and patron deity is Lord Ptah, the consummate Creator and craftsman of the Gods, it so follows that the worship of the hands carries with it the Heka or Magick of my Netjer, Who created the very acts of sculpting, painting, and poetic expression. It is said of Lord Ptah that He created the Gods and all living things through the profession of words, which are His craft and carry with them the magic through which all created things came into being.
When I sit down to write my verses or engage in the holy craft of iconography, I am, in fact, engaging in powerful acts of worship that are- in a manner of speaking- emulating the divine and creative acts of the God Ptah. I am taking on myself the role of Lord Ptah, Whose actions and words wove the substance of the cosmos and gave breath to the Gods. The Ancestors of my tradition used hymns and poetry to celebrate the moment of the Daily Ritual offered by the cult of each god, and married to these holy words is the premise that words on their own contain the vibrational potency of the creative act.
The ancient hymns are often complex poems containing elaborate descriptions of a deity’s names, epithets, and physical characteristics, which were echoed in the exquisitely wrought images of the cult in which the deity’s spiritual essence resided. The ancient temples were themselves massive pieces of sacred art, for lack of a better word; but these expressions of art were manifestations of the impersonal Sacred, not the ego of an individual artist. The Ancients saw all manmade artistic forms as carrying the potential for an inner divine life to grow, and when these forms were married to the ritual activities of the cult, they actually became the Gods resident in terrestrial matter. Aside from my vocation as an iconographer, it is through poetry that I express my longing to see and experience the Gods directly.
Writing sacred verses forms part of my daily practice of prayer and offering, since my verses are being given to the Gods as an aspect of veneration. The process of writing itself is an activity of profound meditation on the Gods, because it requires me to remove myself from the surroundings of the mundane world and enter into a frame of mind where the Gods hold sway and are the predominant reality. The result of these sessions is a form of religious ecstasy expressed in words, which can then be absorbed by others who desire to enter into the spiritual ethos.
It almost goes without saying that I believe all the arts can bring us closer to our Gods, and can be the springboard for achieving that ultimate relationship where our Gods are revealed as a physical, tangible reality in our daily life, instead of remaining abstract or distant. We are raised in a society where the pervasive monotheistic perspective is one of the separation of the Divine from the physical world of humankind. Christianity especially has given us an intellectual legacy of seeing the world of sight and senses as clearly divided from the ultimate blessing of the Sacred; it teaches the fall of humankind from god. But our ancient Polytheisms urge us into a very different understanding of the Holy Powers, one in which the Gods work directly through matter, the natural world, and the senses of the human condition. Neither nature or the world of the flesh have fallen away from the Divine, but have instead emerged from it, and are married to the Gods through a reciprocal relationship of give and take. It is through the arts- through painting, sculpture, poetry, music, and dance- that our senses and intellect are elevated and refined, and ripen into a deeper, more mystical consciousness of what it means to be human. The arts can unite us with our higher selves, and, at the same time, remove us from ourselves and into the presences of the living Gods.
