within Kemeticism the prevalent, but somewhat more distant from the original ancient Egyptian conception, idea of a single universal divine force manifesting itself in various forms, which are the gods themselves, so that they are understood as somewhat separate but nevertheless mere aspects of it. In this case, the Kemetists follow the late antique henotheism as manifested, for example, in the cults of Serapis and Isis (originally the ancient Egyptian Isiss) or in the philosophical outlook in Neo-Platonism, but like other neopagan movements, undeniably also to the Western experience of Christian monotheism and its reflection in modern thought starting with the Enlightenment. Another variant of modernist Kemetism is monolatry, but based on the same sources. In these conceptions, leaving aside the external features derived from ancient Egyptian culture and the use of Egyptian mythological context, Kemetism in many respects bears a strong resemblance to, for example, the religion of Wicca; perhaps this is related to the fact that it is developed in areas with a predominantly Anglo-Saxon tradition. Given this possible dualistic understanding of the object of religious veneration in Kemeticism, it is ultimately up to the individual to decide whether to focus more on an abstractly conceived divine power in the practice of his or her religion, or whether to prefer the more original worship of individual gods. Virtually the only Czech Kemet website Temple of the Land of Kemet notes: "This does not mean that we deny that there is one universal deity, but we argue that it probably does not exist in the way monotheists imagine it, and that this does not necessarily imply a denial of a plurality of gods. Individual gods and goddesses in their multiplicity share this divinity in the same way that we humans share one universal 'humanity'. The gods ... represent certain types of energies and qualities. The universal 'one god' of the monotheists can hardly be present in a similar way." The same source elsewhere questions whether it is even possible to make this universal divine power itself an object of religious veneration, thus categorically rejecting any form of not only monotheism but also the aforementioned henotheism or monolatry. Czech Kemeticism would thus place itself in the traditionalist stream of this movement. In both basic Kemetist conceptions of god/gods, the sun usually plays a non-negligible role: Regardless of whether it is worshipped as a god by particular Kemetists or not, as