Christianity, and it is questionable to what extent the difference of traditions can be bridged with regard to the fact that Kemeticism develops in the area of Euro-American civilization. Due to its long development, moreover, one cannot speak of a purely "original" form of Egyptian religion that can be easily pointed to and reconstructed (see Reconstructionism), but only of its forms in certain historical periods. The above-mentioned interpretive tradition, beginning in the Hellenistic period, did not merely adopt Egyptian religious ideas, but also fundamentally transformed them. At the same time, these new concepts may be far from the original drafts. So in view of this, the question arises whether this "second life" of theirs and the changes brought about by it should also belong to what the Kemetists are recovering, or whether they should instead be excluded as "traditions of antiquity and not of Egypt"; the attitude towards this question is one of the fundamental differences between the various groups. An illustration of this problem is the question of whether the gods should be strictly worshipped by their Egyptian names or whether they can also be addressed by their Greek versions; its significance within Kemeticism stems from the ancient Egyptian idea of the importance of name to existence. Jeremy Naydler generally distinguishes two modes of religious reflection on the ancient Egyptian tradition: It can be conceived as a "re-stitching" consisting in "attempts to "return to Egypt" in nostalgic pursuit of a renewed state of "consciousness of the people of those times", or as an effort to "enter into conversation with the Egyptian experience" of spiritual life, by which, he argues, one can get closer to the spiritual roots of the modern world. These two points of view are hard to distinguish from each other. Religious practice The conceptual content of the principle of maat implies the necessity of ritual worship of gods, possibly a universal divine force. The most common objects of veneration from the individual Old Egyptian gods today are mainly Amon, Isis and Osiris, Thoth, Sachmet, Bastet, Hathor, but of course one can also encounter others. In defining their nature, contemporary Kemetists are fairly consistent in adhering to the ancient tradition contained in the known mythology, modern mythological and theological works are as yet rare. In particular, there is hardly any theoretical and speculative theology in Kemetism, which is understandable on the one hand given the (more superficially