Nature worship

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Nature worship, also called naturism [1] or physiolatry, [2] is any of a variety of religious, spiritual and devotional practices that focus on the worship of the nature spirits considered to be behind the natural phenomena visible throughout nature. [3] A nature deity can be in charge of nature, a place, a biotope, the biosphere, the cosmos, or the universe. Nature worship is often considered the primitive source of modern religious beliefs [4] [5] and can be found in pantheism, panentheism, deism, polytheism, animism, Taoism, [6] totemism, Hinduism, shamanism, some theism and paganism including Wicca. [7] Common to most forms of nature worship is a spiritual focus on the individual's connection and influence on some aspects of the natural world and reverence towards it. [8] Due to their admiration of nature, the works of Edmund Spenser, Anthony Ashley-Cooper and Carl Linnaeus were viewed as nature worship. [9] [10] [11] [12]

Contents

In the Western World

Paganism in Europe

In ancient European paganism, the deification of natural forces was central to religious life. [13] The Celts and Germanic tribes believed that gods and spirits resided in natural elements such as trees, rivers, and mountains. For example, Thor was associated with thunder, and his hammer, Mjolnir, was believed to control storms and lightning. Similarly, the goddess Nerthus was linked to fertility and the earth, with rituals involving plowing sacred fields to ensure a bountiful harvest.

Manannan mac Lir, the Celtic sea god, sculpture by John Sutton at Gortmore The Celtic God of the Sea and the Broigher Gold - geograph.org.uk - 4107290.jpg
Manannán mac Lir, the Celtic sea god, sculpture by John Sutton at Gortmore

The reverence for these deified natural forces was expressed through various rituals, including food offerings, sacrifices, and festivals. Sacred groves were considered the dwelling places of these deities, and entering such spaces was often restricted to priests or those performing rituals.

Ancient Greece

In ancient Greece, many natural forces were personified and worshipped as gods and goddesses. [14] For example, Poseidon was the god of the sea, controlling storms, earthquakes, and horses. Demeter, the goddess of agriculture, was believed to be responsible for the fertility of the earth and the changing seasons. Rituals dedicated to these deities often included offerings, sacrifices, and festivals like the Eleusinian Mysteries, which celebrated the cyclical nature of life, death, and rebirth in alignment with the agricultural calendar.

The deification of natural forces in Greek religion reflects the deep connection between humans and the environment, where natural phenomena were seen as manifestations of divine power that needed to be respected and honored through ritual practices.

Sun god Helios in Altes Museum, an example of Heliolatry Sun God Helios relief (Altes Museum).jpg
Sun god Helios in Altes Museum, an example of Heliolatry

Native American Traditions

Among Native American tribes, natural forces were often deified and revered as powerful spiritual beings. The Great Spirit, a central figure in many Native American belief systems, was considered the creator and sustainer of all life, with control over the natural world. Specific tribes also worshipped particular natural forces, such as the Iroquois' reverence for Thunder Beings, who were believed to bring rain and fertility to the land.

Rituals to honor these deities included dances, songs, and offerings. The Sun Dance, practiced by several Plains tribes, was a key ritual that involved fasting, dancing, and other ceremonies to seek the favor of the sun, considered a powerful life-giving force.

In the Eastern World

Hinduism

In Hinduism, the deification of natural forces is evident in the worship of gods and goddesses associated with various elements of nature. Agni, the god of fire, is one of the most ancient and revered deities, representing the vital force of life and the medium through which offerings are made to other gods. Indra, the god of rain and thunderstorms, is another example of a natural force personified as a deity, with rituals performed to invoke his blessings for rainfall and agricultural prosperity.

Agni, Hindu God of Fire, Stone statue from Pratihara,10th Century, A.D., Uttar Pradesh. Presently kept at the National Museum of India, India Agni. Stone statue from 10th Century, A.D., Uttar Pradesh. 01.jpg
Agni, Hindu God of Fire, Stone statue from Pratihara,10th Century, A.D., Uttar Pradesh. Presently kept at the National Museum of India, India

The concept of  Prakriti , or nature, in Hindu philosophy further emphasizes the divine nature of the natural world. Rituals often involve offerings to rivers, trees, and mountains, which are seen as embodiments of the divine feminine energy, or  Shakti .

Shintoism in Japan

Shinto, the indigenous religion of Japan, is fundamentally a form of nature worship where natural forces are deified as  kami  (spirits). The sun goddess Amaterasu is the most revered kami in Shinto, symbolizing life, growth, and the continuity of the Japanese nation. Mountains like Mount Fuji are also considered sacred, believed to be the dwelling places of powerful kami.

Shinto rituals often involve purification rites, offerings of food and sake, and festivals like  Matsuri  that celebrate the natural forces and ensure their continued favor.

Buddhism and Taoism

In Mahayana Buddhism, nature worship is reflected in the reverence for sacred mountains and trees, such as the Bodhi tree, under which the Buddha attained enlightenment. Taoism, with its focus on harmony with the Tao (the natural way), venerates natural landscapes and elements as expressions of the divine. Laozi, the founder of Taoism, taught that the natural world and its forces should be revered as manifestations of the Tao, leading to the deification of mountains, rivers, and other natural elements.

Criticism of "Nature Worship"

English historian, Ronald Hutton, has been critical of the antiquity of Nature Worship since at least 1998 until the present. He has argued that the gods of Ancient Mediterranean were not Nature Deities of any sort; rather, they were gods of "civilization and human activity," meanwhile the "Earth-Mother goddesses" are characterized by him as mere literary figures as opposed to deities, because he believes they lack any temples dedicated to them or a priesthood to serve them. He strongly juxtaposes this view by differentiating ancient pagans from Neopagans and Wiccans who profess to be nature worshippers as an essential component of their faith, which he believes is unlike any other in recorded history. [15] Despite having been charged by New Zealand Wiccan, Ben Whitmore, with having disenfranchised those Neopagans "who feel kinship and connection" with the gods and pagans of the Ancient World, [16] Prof. Hutton has reprised these views, virtually verbatim, in the second edition of his book, Triumph of the Moon. [17]

Forms and aspects of nature worship

See also

Related Research Articles

Kami are the deities, divinities, spirits, mythological, spiritual, or natural phenomena that are venerated in the Shinto religion. They can be elements of the landscape, forces of nature, beings and the qualities that these beings express, and/or the spirits of venerated dead people. Many kami are considered the ancient ancestors of entire clans. Traditionally, great leaders like the Emperor could be or became kami.

<span class="mw-page-title-main">Modern paganism</span> Religions shaped by historical paganism

Modern paganism, also known as contemporary paganism and neopaganism, spans a range of new religious movements variously influenced by the beliefs of pre-modern peoples across Europe, North Africa, and the Near East. Despite some common similarities, contemporary pagan movements are diverse, sharing no single set of beliefs, practices, or religious texts. Scholars of religion may study the phenomenon as a movement divided into different religions, while others study neopaganism as a decentralized religion with an array of denominations.

<span class="mw-page-title-main">Paganism</span> Polytheistic religious groups

Paganism is a term first used in the fourth century by early Christians for people in the Roman Empire who practiced polytheism, or ethnic religions other than Judaism. In the time of the Roman Empire, individuals fell into the pagan class either because they were increasingly rural and provincial relative to the Christian population, or because they were not milites Christi. Alternative terms used in Christian texts were hellene, gentile, and heathen. Ritual sacrifice was an integral part of ancient Greco-Roman religion and was regarded as an indication of whether a person was pagan or Christian. Paganism has broadly connoted the "religion of the peasantry".

<span class="mw-page-title-main">Theism</span> Belief in the existence of at least one deity

Theism is broadly defined as the belief in the existence of at least one deity. In common parlance, or when contrasted with deism, the term often describes the philosophical conception of God that is found in classical theism—or the conception found in monotheism—or gods found in polytheistic religions—or a belief in God or gods without the rejection of revelation, as is characteristic of deism.

<span class="mw-page-title-main">Wicca</span> Modern syncretic pagan religion based on white magic, occultism and paganism

Wicca, also known as "The Craft", is a modern pagan, syncretic, earth-centered religion. Considered a new religious movement by scholars of religion, the path evolved from Western esotericism, developed in England during the first half of the 20th century, and was introduced to the public in 1954 by Gerald Gardner, a retired British civil servant. Wicca draws upon ancient pagan and 20th-century hermetic motifs for theological and ritual purposes. Doreen Valiente joined Gardner in the 1950s, further building Wicca's liturgical tradition of beliefs, principles, and practices, disseminated through published books as well as secret written and oral teachings passed along to initiates.

Anthropology of religion is the study of religion in relation to other social institutions, and the comparison of religious beliefs and practices across cultures. The anthropology of religion, as a field, overlaps with but is distinct from the field of Religious Studies. The history of anthropology of religion is a history of striving to understand how other people view and navigate the world. This history involves deciding what religion is, what it does, and how it functions. Today, one of the main concerns of anthropologists of religion is defining religion, which is a theoretical undertaking in and of itself. Scholars such as Edward Tylor, Emile Durkheim, E.E. Evans Pritchard, Mary Douglas, Victor Turner, Clifford Geertz, and Talal Asad have all grappled with defining and characterizing religion anthropologically.

Earth-centered religion or nature worship is a system of religion based on the veneration of natural phenomena. It covers any religion that worships the earth, nature, or fertility deity, such as the various forms of goddess worship or matriarchal religion. Some find a connection between earth-worship and the Gaia hypothesis. Earth religions are also formulated to allow one to utilize the knowledge of preserving the earth.

<span class="mw-page-title-main">Slavic paganism</span>

Slavic paganism, Slavic mythology, or Slavic religion is the religious beliefs, myths, and ritual practices of the Slavs before Christianisation, which occurred at various stages between the 8th and the 13th century.

<span class="mw-page-title-main">Modern Finnish paganism</span> Revival of Finnish polytheism

Modern Finnish paganism, also known as Finnish neopaganism or the Finnish native faith, is the contemporary revival of Finnish paganism, the pre-Christian polytheistic ethnic religion of the Finns. A precursor movement was the Ukonusko of the early 20th century. The main problem in the revival of Finnish paganism is the nature of pre-Christian Finnish culture, which relied on oral tradition which may be subject to change over time. The primary sources concerning Finnish native culture are written by latter-era Christians.

<span class="mw-page-title-main">Ancient Celtic religion</span> Religion practised by ancient Celtic people

Ancient Celtic religion, commonly known as Celtic paganism, was the religion of the ancient Celtic peoples of Europe. Because there are no extant native records of their beliefs, evidence about their religion is gleaned from archaeology, Greco-Roman accounts, and literature from the early Christian period. Celtic paganism was one of a larger group of polytheistic Indo-European religions of Iron Age Europe.

<span class="mw-page-title-main">Aztec religion</span> Religion used in the Aztec Empire

The Aztec religion is a polytheistic and monistic pantheism in which the Nahua concept of teotl was construed as the supreme god Ometeotl, as well as a diverse pantheon of lesser gods and manifestations of nature. The popular religion tended to embrace the mythological and polytheistic aspects, and the Aztec Empire's state religion sponsored both the monism of the upper classes and the popular heterodoxies.

<span class="mw-page-title-main">Sacred mountains</span> Mountains central to certain religions

Sacred mountains are central to certain religions, and are usually the subjects of many legends. For many, the most symbolic aspect of a mountain is the peak because it is believed that it is closest to heaven or other religious realms. Many religions have traditions centered on sacred mountains, which either are or were considered holy or are related to famous events. In some cases, the sacred mountain is purely mythical, like the Hara Berezaiti in Zoroastrianism. Mount Kailash is believed to be the abode of the deities Shiva and Parvati, and is considered sacred in four religions: Hinduism, Bon, Buddhism, and Jainism. Volcanoes, such as Mount Etna in Italy, were also considered sacred, Mount Etna being believed to have been the home of Vulcan, the Roman god of fire and the forge.

<span class="mw-page-title-main">Wiccan views of divinity</span>

Wiccan views of divinity are generally theistic, and revolve around a Goddess and a Horned God, thereby being generally dualistic. In traditional Wicca, as expressed in the writings of Gerald Gardner and Doreen Valiente, the emphasis is on the theme of divine gender polarity, and the God and Goddess are regarded as equal and opposite divine cosmic forces. In some newer forms of Wicca, such as feminist or Dianic Wicca, the Goddess is given primacy or even exclusivity. In some forms of traditional witchcraft that share a similar duotheistic theology, the Horned God is given precedence over the Goddess.

<span class="mw-page-title-main">Mari religion</span> Ethnic religion of the Mari people

The Mari religion, also known as Mari paganism, is the ethnic religion of the Mari people, a Volga Finnic ethnic group based in the republic of Mari El, in Russia. The religion has undergone changes over time, particularly under the influence of neighbouring monotheisms. In the last few decades, while keeping its traditional features in the countryside, an organised Neopagan-kind revival has taken place.

Polytheism is the belief in or worship of more than one god. According to Oxford Reference, it is not easy to count gods, and so not always obvious whether an apparently polytheistic religion, such as Chinese Folk Religions, is really so, or whether the apparent different objects of worship are to be thought of as manifestations of a singular divinity. Polytheistic belief is usually assembled into a pantheon of gods and goddesses, along with their own religious sects and rituals. Polytheism is a type of theism. Within theism, it contrasts with monotheism, the belief in a singular God who is, in most cases, transcendent.

According to classical sources, the ancient Celts were animists. They honoured the forces of nature, saw the world as inhabited by many spirits, and saw the Divine manifesting in aspects of the natural world.

Very little is known about pre-Christian and pre-Islamic mythology in Eastern Transcaucasia; sources are mostly Hellenic historians like Strabo and based on archaeological evidence.

<span class="mw-page-title-main">Deity</span> Supernatural being

A deity or god is a supernatural being considered to be sacred and worthy of worship due to having authority over the universe, nature or human life. The Oxford Dictionary of English defines deity as a god or goddess, or anything revered as divine. C. Scott Littleton defines a deity as "a being with powers greater than those of ordinary humans, but who interacts with humans, positively or negatively, in ways that carry humans to new levels of consciousness, beyond the grounded preoccupations of ordinary life".

<span class="mw-page-title-main">Assianism</span> Modern pagan religion in Ossetia

Assianism is a monotheistic, ethnic and folk religion derived from the traditional narratives of the Ossetians, modern descendants of the Scythians of the Alan tribes, believed to be a continuation of the ancient Scythian religion. It started to be properly reorganized in a conscious way during the 1980s, as an ethnic religion among the Ossetians.

References

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  3. A Dictionary of Religion and Ethics edited by Shailer Mathews, Gerald Birney Smith, p 305
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  8. The New International Encyclopædia, Volume 14 edited by Daniel Coit Gilman, Harry Thurston Peck, Frank Moore Colby, pp 288–289
  9. Wesleyan-Methodist Magazine: Being a Continuation of the Arminian Or Methodist Magazine First Publ. by John Wesley. 1778. p. 914. Retrieved 2022-10-13.
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  16. Whitmore, Ben. Trials of the Moon: Reopening the Case for Historical Witchcraft. Aukland: Briar Books, 2010: p. 2-3.
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