Neopagans are distorting Hellenism

The enemies of the Hellenes continue, unswervingly and consistently, their distortion of Hellenismos, its language, history and values. 
They break into other ethnicities' houses, change their language according to their whim, cut their language precisely to their own size and turn their ancestral value system upside down.
The different branches of Christianity's religious byproducts (Neopaganism, Occultism, New Age) have joined forces in their attempt to expropriate the Hellenic people and distort our culture into themselves. Their intolerance and hybris has reached shocking proportions.
As you can see on the list in the website under the video uploaded by anti-Hellene «Aliakai», the anti-Hellenic groups are many. And as good Neopagans, they are playing on false denominations and bogus labels by presenting themselves to the public as «Hellenists.»
It seems that anti-Hellenism unifies all kinds of racists, colonialists and ethnocentrists.
And why not? 
They share the same attitude, mindset, goal, origin and the bad habit of importing their individual ideologies into alien cultures. Cultures they do not know or understand. Cultures that they, as a matter of fact, despise.
I call upon the UN, the UNESCO, the Greek State and the ECER (European Congress of Ethnic Religions) to take-up the fight against cultural appropriation.
It always leads to expropriation and genocide.
This crime against vulnerable cultures must end. 
I urge all my brothers and sisters to come out and raise their voices against this injustice. Defend your cultural heritage, fight colonialism. It is time for us to come together as one and confront the enemy. MOLON LABE!


For a new Hellenic Intellectual Resistance

It is an undeniable fact that expropriation was part of the Hellenic genocide. We can say, expropriation and appropriation marked the beginning of a period of persecution and execution. The result is well known. However, while the Christian appropriation of Hellenism's history and philosophy still goes on, new players have entered the "game" our culture has apparently become nowadays.  

Therefore, today we not only need to protect ourselves and our families against the same-old expropriation strategies carried out by some church groups, but we also need to deal with the cultural appropriation of Hellenism in Neopaganism and Nationalism, to name only two of the various byproducts of monotheism that suffer from an abnormally voracious appetite for colonization and self-staging. Monotheism happily leads the way and its various contemporary religious and political derivations obediently follow its example. 

That means, the (ab)use and distortion of Hellenism continues to this very day, both directly and through related and unrelated gameplayers. But not all of them have malicious intent. Some are tempted by the narrative of "Western civilization" that declares Hellenism to be a common legacy which belongs to everyone and thus to none. Others mistake Hellenism for "Paganism" and apply the attitude and even the vocabulary which is characteristic for Neopaganism to Hellenism, while others, again, serve one of the many secular or semi-secular ideologies of political or applied monotheism that reveal a high obsession for the reliability and validity of ancient Greece, mainly because they lack both; in any case, the damage to Hellenism is almost equally disastrous. All heads of the hydra can bite. 

Not only that, whoever studies the history of Hellenic genocide will very quickly discover that the different forms of monotheism use identical and similar arguments and rationalizations as the anti-Hellenic monotheists, past and current. This is not by chance: willingly or not, they put the same stereotypes, ideas and mental schemata in practice.  

I urge my brothers and sisters to study the Hellenic genocide against the background of today's developments. Before it's too late and we lose everything again. Learn, understand and fight back.
It is time for a new organized "Hellenic intellectual resistance."

Bryn Mawr Classical Review: Plato and Theodoret: The Christian Appropriation of Platonic Philosophy and the Hellenic Intellectual Resistance. Cambridge/New York: Cambridge University Press, 2008. Last time retrieved: February 5, 2021.

Niketas Siniossoglou: Plato and Theodoret: The Christian Appropriation of Platonic Philosophy and the Hellenic Intellectual Resistance. Cambridge/New York: Cambridge University Press, 2008. Last time retrieved: February 5, 2021.

Cultural appropriation: Make it illegal worldwide, Indigenous advocates say. Last time retrieved: February 5, 2021.

A UN Committee Is Considering Making Cultural Appropriation Illegal Worldwide. Last time retrieved: February 5, 2021.


On rites, terms and the tradition

Many people, who understand Greek, may have noticed that the Hellenes don't use the word «rite» when it comes to religion, even though the correct execution of the sacrifices constitutes the actual core of our ancestral cults. The reason for this is simple: we don't have a word for «rite.» 
«Telete,» the word we use in contemporary Greek, just means «to accomplish, complete, end» something; it is only used in order to facilitate communication with the non-Hellenic world. Orthopraxia or orthopraxy, on the other hand, is simply a verbal expression of the fundamental principle of correct practice. But it gets even harder: many of us don't even use the word «threskeia» (religion), when we communicate internally. Not to mention «faith,» a word we don't use at all, since Hellenismos has nothing to do with «faith.»[1]

So what words do we use?
We have two basic terms for the ancestral cult, and both of them are very difficult to translate correctly: «ta patria» (pl., ancestral customs, ways, what has been passed down by the ancestors) and «ta nomizomena» (pl., customary practices, notions, conventions, the norms we uphold when it comes to worshiping the gods, daemons and heroes).
Beside these, there also three other terms: «eusebeia» (Latin: pietas, piety), the Greek word for «religion,» «latreia» (cult, worship), and «ta eiothota» (pl., conventions, customs, what is done or carried out customary = the sacrifices), which is used very rarely.

«There is no ancient Greek word for ritual; the closest equivalents are perhaps ta nomizomena (customary things) and ta patria (ancestral customs). The basic components of Greek ritual practice include various forms of sacrifice, libation, and the offering of gifts to the gods; purifications, processions, dances, and competitions held in festival contexts; hymns and prayers; and divination.»[2]

«Ta patria» is by far the most common and popular term.
It may also be interesting to know that «ta patria» involve the concept of orthopraxia; the correct practice is not engraved in stone tablets or written in holy scriptures, but passed down from generation to generation. The correct practice is the practice «kata ta patria» (in the ways of the ancestors or according to the ancestral custom, or tradition, as we may say today). Honoring the gods means practicing «ta patria.»[3]
But «ta patria» are not the same for all Hellenes; it depends on which tribe (phyle) and clan you belong to.
Therefore, «ta patria» of the Athenians differ from those of the Spartans, thus we have cults practiced only by certain tribes, clans or families. «Greek religion» is the sum of all these cults, the sum of the religious practices and ideas of the Hellenes. In ancient times, there were only a few cults common to all cities or Hellenes. What contemporary historians of religion say about the Roman religion is in a certain sense also true for Hellenismos:
«The Roman world had neither a single Roman religion nor a single central religious authority but a multitude of authorities, rules and concepts that formed a global whole which, however, was not amenable to one and the same authority.»[4]
However, Roman religion and Hellenismos are no exceptions in this point.
All or almost all ethnic religions are structured on a local and regional basis, and only then on an ethnic basis (= concerning all members of an ethnicity), all or almost all of them are inhomogeneous because the ethnicities themselves are inhomogeneous, for they are composed of many tribes, clans, families and other cultural or linguistic subgroups (such as the Hellenic phratries).

I encountered people who don't recognize the ethnic religions as «real religions,» precisely for this reason, their natural diversity, which, we have to say, is not the result of personal likes or arbitrariness, but historically grown conditions. People tend to associate polytheism, as ethnic religions are also referred to, with arbitrariness or «whateverism.»
Nothing could be farther from the truth.
Tradition has in Hellenismos a totally different status and meaning. It is connected to our very being, our history and language, customs and political institutions, the way we live and the way we die. What the West calls «tradition,» «religion,» «culture» and «identity» is combined here into a single unit («ethos»).
We don't change tradition on a whim just as we wouldn't cut off our hand without a very serious reason. Anything else would be dangerously arrogant and intentionally nonsense.[5] Even Epicurus, the philosopher who taught that the gods do not reward nor punish man, sacrificed to the gods, in order to, among other things, uphold the tradition.[6]
In ethnic religions, especially in Hellenismos, everything has a concrete symbolic or physical meaning, everything is inextricably bound up with everything else; outsiders may not be able to see or understand that. The members of the traditions concerned, on the other hand, are aware of the meanings behind the symbols, gestures and words. They speak to their psyche. (We all have such experiences. We see something and know immediately what it means or what we should do, without the need of explanation.
It is the internal perspective.)

I even came across an article that says that Hellenismos has no ethical principles or religious rules. A cursory glance at our religious calendars suggests otherwise. Orthopraxy does not mean that everything else is insignificant or irrelevant.
Then again, other people refuse to acknowledge ethnic religions as religions because of their lack of «faith;» they are apparently unaware that we are dealing here with a different type of religion. Faith-based religions are only one aspect of the phenomenon we know today as «religion.» Both types of religion, ethnic and faith-based, have many things in common, it is just that they have a different understanding of these things.
For instance, in Hellenismos prayers and sacrifices are not mystical or spiritual experiences but physical acts. In Christianity, prayers are an expression of a personal devotion or «faith.»
«Real religions,» and by this they mean Judaism, Christianity and Islam, are also not homogeneous. Perhaps they would be homogeneous if they did or do everything by the book, I don't know. But the fact is they are not, they're only (more) homogeneous in comparison to ethnic religions, whose inhomogeneity reflects the polymorphy of the ethnosphere just as the polymorphy of the ethnosphere itself reflects the polymoprhy of the biosphere.
Thus, the inhomogeneity and historically grown diversity of the ethnic religions is natural par excellence.

[1] «Pistis,» the word modern Greek-speaking Christians use for «faith,» meant originally «trust.» Hellenismos still uses this word in this sense, for trust is one of the four components that govern our relations with the gods (Porph., Letter to Marcella, 24).
[2] Jennifer Larson: Ancient Greek Cults: A Guide, New York: Routledge, 2007, p. 5.
[3] Piety is to honor «god according to the customs of ones homeland» (Porph., Letter to Marcella, 16-19, 23).
[4] John Scheid, in: Gnomon 2003, p. 708.
[5] «First, then, for his attitude towards religion; his deeds and words were clearly in harmony with the answer given by the Priestess at Delphi to such questions as ‹What is my duty about sacrifice?› or about ‹cult of ancestors.› For the answer of the Priestess is, ‹Follow the custom of the State: that is the way to act piously.› And so Socrates acted himself and counselled others to act. To take any other course he considered presumption and folly» (Xenophon, Memorabilia, 1.3.1).
[6]  Papyrus Oxyrhynchus I, 215.


Η ξυλοκόπηση ενός 5χρονου και η Επανελλήνιση

 Ό,τι άχρηστο ή μάλλον επικίνδυνο παράγουν τα εκπαιδευτήρια της Ρωμιοσύνης, καταλήγει στα έδρανα της κυβέρνησης. Η Ελλάδα δεν κυβερνάται απλά από ξένο προς τον Ελληνισμό σύστημα (κοινοβουλευτισμός) αλλά, επιπλέον, από ξένους προς την Αρετή ανθρώπους που δεν διστάζουν να χτυπήσουν εκείνους που υποτίθεται πρέπει να προστατεύουν.
Το σύστημα «Χρυσοχοΐδης» είναι απλώς μία από τις πολλές εκδηλώσεις της επικρατούσας παραπαιδείας. Το πρόγραμμα εκβαρβαρισμού, που ανέδειξε το σύστημα «Χρυσοχοΐδης», δεν είναι καινούριο. Από την εποχή του Ιουστινιανού (482-565) θερίζει ό,τι αποπνέει πολιτισμό.

1500 χρόνια, λοιπόν, και δεν λέει να σταματήσει η κατρακύλα.
Το Ρωμαίικο έχει πλήθος συνωμοσιόπληκτων, θερμοκέφαλων και πολιτικά αναλφάβητων που στηρίζουν, επικροτούν και ανακυκλώνουν τη σαπίλα του.
Και όλα αυτά στους κάποτε Ιερούς τόπους των Ελλήνων.
Τέτοια τραγωδία ούτε ο Αισχύλος θα μπορούσε να γράψει.

Στη σήψη αυτή εμείς, οι εθνικοί Έλληνες, δεν απαντάμε με ιδεολογία, κόμμα ή συνωμοσιολογία.
Απαντάμε με ΕΠΑΝΕΛΛΗΝΙΣΗ, προσδοκώντας τον Ορθό Λόγο και την πολυπόθητη Αρετή.
Και για να μην παρεξηγηθούμε: η Επανελλήνιση είναι αξίωση, όχι προς τρίτους, αλλά προς τον ίδιο μας τον εαυτό, την χυδαιότητα που εμφύτευσαν μέσα μας όταν υπήρξαμε εμείς 5χρονα παιδιά.
Ώστε από την στάχτη της να ξαναγεννηθεί ο Έλληνας άνθρωπος.