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Revelation and Experience in Building Polytheist Myth

July 29, 2018 15 comments

After reviewing responses to Developing Polytheist Myths I felt a whole new post digging into the ideas I fleshed out there would be of use.

The focus of that post was to say that we need to be open to the Holy Powers revealing myths to us in a variety of ways, including as part of the natural landscape, or in experiences persuant to natural features like rivers, waterfalls, etc. I was trying to get that across in the Shining Lake Grove example and in the exploration of the idea of their being a potential Odin-of Michigan. What I am not saying is that we should make new myths for our Gods, Ancestors, or vaettir. Rather, we should be open to Their stories unfolding to or within us, whether through direct revelation, and/or in experience in relationship with Them.

Personal devotion, as well as going through the work of developing discernment for both laypeople and spiritual specialist alike is part and parcel of this work. Good devotion is rooted in orthopraxy and orthodoxy, both of which inform and work with each other in lived relationships with the Holy Powers. If, as I have put forward again and again that lore is the map and not the territory, it makes sense that for our own experiences of the Gods, Ancestors, and vaettir bring more details to that map.

PSVL made a good number of points that I want to expand on:

Edward Butler and I have spoken a few times about another nature of myth and mythic narrative: it can in itself be theophanic, which is to say it can reveal the nature and/or character of a Deity rather than having simply explanatory power. In other words, a given myth doesn’t just say why (e.g.) Zeus is associated with this particular mountain, or how a particular cult practice emerged, or why some aspects of the natural world reflect the Deity, but instead the story itself is a revelation (I know many people in our religious communities are allergic to that term in a spiritual context, but here we are!) of the Deity.

I agree. The stories of encountering our Gods, Ancestors, and vaettir in a place are revelations. Each time we tell the Creation Story, or one of the stories, the myths, of our Holy Powers, it is enlivened in that the story is lived through the experience of storyteller telling the story, the listener in hearing the story, and in the reaffirmation of cosmogeny/cosmology between the storyteller, listener, and the Holy Powers from Whom the story was received. New myths that result from the revelation of our Holy Powers to us also affirm cosmology, and in these revelations our relationships with Them as part of that cosmology. New myths reaffirm how the Holy Powers may relate to individuals and to our communities as wholes. There is not an ‘overriding’ in my understanding of this, but a deepening of relationships with the Holy Powers. It takes what mythology was left to us and brings it into lived myths that inform our religions, our lives, our worldview.

PSVL went on:

It’s a subtle difference, and one that gets very tricky to discuss, because for some people that can then easily lead to an even more ossified sense of myth, and–perhaps even worse–scripture and even potential literalism and bibliolatry in the way that such has occurred in certain other religions (sometimes in a more benign form…I’d say evangelical fundamentalist biblical literalism is far more pernicious and horrific in its implications than the Sikhs regarding the Shri Guru Adi Granth Sahib as a living entity and continuous guru, or Jewish people burying old Torah scrolls and dancing with them on Simchat Torah, etc.); however, that need not be the case. If we understand that there is a separation between any given myth, or even mytheme, and a text as an instantiation of such, then there’d be less problem…

Whether generally pernicious or generally beneficent, it is important that polytheism not engage in ossifying its myths and mythologies so that experience is only ever allowed in reification of what has come before. Polytheist religions need have a firm foundation while being open to a variety of experiences and understandings, including potential divergence. There is a need to be open to new expriences, including revelations while retaining the grounds of the myths the polytheist religions are built on. This ground of myths includes how the myths unfold, and includes where they unfolded before coming into our hands. It is a call to be firmly grounded in what has come before and is part of our current relationships with the Holy Powers while also being open to these relationships taking on differing forms given where we live and the desires of our Holy Powers possibly having changed since our religious Ancestors worshiped and lived in relationship with Them.

Ossification of myth is dangerous as it limits contact and interaction with the Holy Powers to the past. Note that this is not an attack on traditions. Rather, in order for a tradition to flourish it needs to be lived. In polytheism divination and revelation are two ways in which the Holy Powers engage in active dialogue and relationship with us. To cut out revelation and/or divination and thus, the new myths that can result, denies the Gods, Ancestors, and vaettir active hands in our relationship. It relegates our relationship to historicity, history being the sole arbiter of a lived relationship with the Holy Powers rather than being part of the 3-legged stool mentioned in the last post.

This goes along with PSVL’s point in regards to the difference between myth and mythology:

Something else that I’ve never heard discussed in a practical religious context, but which a limited number of academics do acknowledge, is the difference between myth and mythology–the latter is not simply the formalized study or collection of myths, but instead reflects a stage of a culture which indicates that the myth is no longer a living part of the culture which informs everyday understanding. For how many modern polytheists is the reality that we have mythology (as reflected in sources like Snorri, e.g.) rather than living myth? It’s an interesting question, and also an uncomfortable one…

In my experience many polytheists are reflecting on mythology and not engaging with myth. That is, for some polytheists what we have is not part of a lived cosmology but rather something abstract or “out there” being reflected on. If the myths are not informing lived relationships then the myths have already ossified or are ossifying into mythologies. When myths are not lived they become things to be studied and looked at, but no longer informing living, vibrant cosmologies. It leaves the realm of our lived polytheist religions and enters religious studies, history, anthropology, and so on.

Melas the Hellene had this to say:

I think it would first and foremost be necessary to distinguish decisively between divine myths and human/heroic myths. Myths that recount a Deity’s new actions, functions, etc. or directly relate to the nature of a Deity should (in my opinion) be best avoided.

The modern world as it stands is full of troublesome shifts and turns (some are not mistaken to call it also polluted to degree) that myth making about the Gods would only weaken the core and the original myths.

The modern world is full of troublesome shifts, but to see that all the modern world is polluted and somehow the past was not is engaging in some pretty fiercely rose-tinted glasses. Yes, there is much in the way to restoring and revitalizing our religious communities. However, what I think is a solid stumbling block to this is that personal devotion, experiences, and unfolding of relationships are often sidelined either for some nebulous idea of what is approved in the lore that remains to us, or that we lack capacity in some degree so we cannot or should not enter into new territory with our Holy Powers.

Seeing as how myths involve Gods, and sometimes Ancestors and spirits, i.e. The Volsunga Saga and Odin, and Athena with Heracles in His Twelve Labors, I would say that unless we are intentionally editing our myths rather than receiving them, we ought not aim for any kind of thing with our myths. Rather, we should receive our experiences that bring us to potentially new myths, and bring them fully and faithfully to our communities. From there we can work with discernment to determine if these are myths that are now part of our understanding of the Holy Powers. We live in the modern world. We ought to be able to find resonance with at least some of our Holy Powers within it.

Melas goes on:

One exception to this is mythical reconstruction, as for example with the Celtic tradition, where many myths are lacking; this task would be best left to a council of well-informed and well represented preisthood who can serve the Gods in question properly. In general, preserving and worshipping the Gods is what we need, and if there’s a desire to engage further, new hymns and festivals are safer and better than myths. Now, this precaution would not be needed with human/heroic myths, where the brave and renowned deeds of great ancestors among men and women would be remembered. Two important points in my opinion should be mentioned here: 1) these myths should not be the work of a particular individual (otherwise it becomes history) but rather the collective product of a community 2) the myth should be at first oral and unwritten for an extended period of time (perhaps at least a few generations, otherwise it becomes history again) in which case it would organically develop and then, if worthy, both Gods and men will allow it to survive and pass into myth. These two points are meant to protect the elevated status that a myth ought to have, rather than expose them to human ambition. Thus much I have to say for the time being.

While a council of spiritual specialists may be ideal, for a lot of communities that is where that notion will start and end. We have few spiritual specialists, let alone enough in community with one another that would be able to effectively make a council. There’s also questions of certain spiritual specialists having the ability or skillset to effectively serve on such a council. The encouragement of dialogue and discernment is the encouragement to working on these things within our community, as these issues are already being made manifest within our communities whether or not they are ready for them.

Melas’ point in the creation of festivals does not make sense to me. If a God reveals a new myth to me, I would dishonor Him to merely make a new festival or hymn rather than teach the new myth. Making a new festival in reaction to a revelation strikes me more as intentionally modifying myths to suit our needs than it does to communicate what the God has given to me to communicate faithfully. This holds the same to his views on how myths should be incorporated. If my God gives me a myth to share, whatever the medium that God gives me to give to others is the one I use. My desires, views, etc are secondary to faithfully carrying out the Work of sharing the myth.

Many polytheist communities need to incorporate new myths not only because there is a lack of primary/secondary sources, as Melas notes, but also because this is something already in progress in a variety of polytheist communities. We’re not getting out in front of anything. Rather, wrote the previous post and this one because these experiences are already happening to folks and to whole communities. Far better for us to develop discernment and means of incorprating these new myths than to dismiss them out of hand or relegate them to less than the experiences our forebears had.

He goes on later in the comments to say:

a) If there’s “a need to experience the Gods here and now” wouldn’t hymns and festivals (and I’ll music) best fulfil such a desire? The divine myths that I objected to forming recount a God’s actions. Who are we to say what the Gods do in particular communities? That’s a rather human centered approach than a divine centered one.

Ultimately it is a given Holy Power that tells us how to celebrate and understand Them. Otherwise we are doing things for our benefit and our comfort. It is not ours to say what the Gods do in particular communities. Rather, for those of us who are given experiences, it is on us to faithfully communicate them. When those experiences involve the communication of new myths, it is on us to share them as the God(s) would have us do so. To do otherwise is human-centric and not Gods-centric.

I am going to split up b) into sections to better tackle it.

b) To continue the point above, you give an interesting example about Odin in Michigan. I’m sorry to say that Michigan’s local/regional cultus as well as its natural landscape have nothing to do with Odin, but everything to do with the indigenous Gods that were once there, until they were supplanted by colonialism.

Michigan’s local/regional cultus as well as its natural landscape have everything to do with Odin. How we understand Him through our locally-based experiences colors our understanding and the unfolding of His relationships with us in our lives and in our community. If we understand that the Icelandic myths were influenced by the local environment, i.e. the Creation Story with Fire and Ice reflecting the landscapse of Iceland as much as the experience and understanding of the Creation Story itself, then it makes sense that our experiences of the Holy Powers and our relationships with Them are influenced by our environment as well.

There is nothing to back up the assertion Melas makes here that regional cultus has nothing to do with Odin. I am a Heathen and therefore worship Heathen Gods. When I interact with my Ancestors, I do so as a Heathen. When I worship the landvaettir I do as a Heathen. Heathenry is my primary locus. I am a polytheist worshiping many Gods from many places, and while I worship Greek Gods in Their way and Egyptian in Theirs, the way live my life is primarily carried out through being Heathen and through that Heathen worldview.

I am not a Native American of Michigan. I can firmly believe that the Manidou are as real and powerful and so on as my own Gods but I cannot approach any of these Holy Powers through, for instance, an Ojibwe or Potowatami lens. To do otherwise is colonialism. In this case, colonizing the Native peoples’ traditions and ways of relationships with their own Holy Powers. Now if, as I have been shown with some Holy Powers there are good ways of interacting, i.e. offerings, prayers, etc. by those who are Native that is one thing. However, not being Native, not raised in the Native cultures, I cannot approach things as a Native. I must approach them as a Heathen or be lying to myself and all the Holy Powers, including the Manidou and local spirits. Even in approaching the Native spirits, big or small, I come to these as a Heathen. I have to -I cannot come to these vaettir as Native. If I am taught how to interact with Them in a manner best suited to them, again, this is one thing, and where I can it is just good reciprocity to learn. That said, there’s a lot of forgotten Gods, Ancestors, and spirits for whom my approach works and works well.

I wouldn’t implicate Zeus into where I live in America in order to feel better about myself while knowing that doing so is in effect replacing and not acknowledging a God that was native here. Again, we should have a divine centered approach. Where the Gods were born and where they have always lived, that is there divine home and mythical landscape. Bringing my Zeus and your Odin arbitrarily into the local cultus of America literally makes them patrons of colonialism. The same coule be said of all intrusions on indigenous land (tribal or modern) but we all know the case is especially severe with the native Americans.

For Heathens here in Michigan understanding and relating to our Holy Powers, developing myth and understanding of Them must be done through the Heathen worldview in the environment here in Michigan. To do so is not to implicate Odin over a Manidou or spirit, but to understand that Odin is Odin and that Manidou is a Manidou, and that being distinct from one another and being a Heathen first and foremost my cultus goes to Him. If I am lucky enough to be introduced to Manidou and other Native spirits and introduced in how to respectfully engage in relationship with Them then approaching Them in the manner prescribed is important, as it is both respectful and the right thing to do.

Having a divine-centered approach means that understanding some things are not for me as much as it means respecting where I am. Some relationships with some spirits are closed to me, whether due to the Gods I worship, my Ancestors, or the vaettir with whom Iam aligned. It would be colonialist of me to assume I can or should engage with the local land spirits or the Manidou in the same was a Native. To assume that I have a right to that kind of relationship, to the sacred ways of the Native peoples, or that the Native spirits even want that kind of relationship with me is a colonialist attitude.

What kind of myth making will be used to justify Zeus or Odin intervening in non-indigenous land? The forgotten native Gods who have been torn away long for justice and for a return, and they don’t need foreign companionship or replacements to achieve that.

There’s no need to ‘justify’ our Gods being here. They are here. Perhaps we will find They have worked out agreements with the Gods and spirits here. Perhaps we will find out that we’re all together in this land with one another in these places and we need to figure out between ourselves how best to live with one another. Rather than speaking on behalf of Native Gods, forgotten or well remembered, I think it best to remember my place as a human being and not speak on Their behalf or that of my own Gods, but to do my bet to live in good relationship with my Gods, Ancestors, and spirits, and those of this land.

I do not see my Gods as ‘replacements’. Rather, my Gods are just that: my Gods. I am not Native, was not raised in Native ways, and rather than appropriate Native practices and religions I am doing what I am called to do: to worship my Gods, Ancestors, and vaettir in my community’s ways. I do not know what Native Gods need or desire until They make this known to me. I would not presume to tell Them or Their Peoples what They need, desire, or call us to do.

c) Concerning the authority of communities to make myths, I’m not very sure if we should use that term where lore is much more applicable. From what is known about ancient Greeks and their myths, myths are very old (150+ years) and the only way for communities to develop them (however the means) is after such a long period.

Whereas I think if authority is not based in the community and that authority of the community is not based in lived relationships with the Gods, Ancestors, and spirits, sooner or later these cease to be lived relatioships and ossify from myth into mythology. That’s not to say the old myths should be dismissed, ignored, or not part of the ongoing relationship of people and their relationship with myth (read: living theology) and the relationship that flows from this with the Gods, Ancestors, and spirits. If theology becomes merely academic it becomes part of the realm of religious studies. If myth becomes merely academic it becomes part of the realm of mythology, and all the academic fields connected to this.

I think there may be a point missing in this conversation in regards to the establishment of myths. Namely, in that someone had to have an experience that informed how the myth came to be. Perhaps a poet had an ecstatic experience and was given a new myth to tell from a God or family of Gods. Perhaps an ordeal was undertaken by a village of people and a unique experience of salvation or pain was inflicted on the village by a Holy Power. There is some kind of foundational story in which the Holy Powers impact a person and/or a community, and from there comes the myth.

Melas is talking specifically from his viewpoint of a Greek polytheist, as he has mentioned, what he considers a traditionalist perspective. It could be this is a key point he and I are talking past each other. Compare, for instance, the sources of Heathen lore; we don’t have the volume or the depth of primary sources or secondary ones. Consider also the archaeological finds that have been powerful in filling in a number of areas for Greek polytheists of many stripes that Heathenry yet lacks.

d) I never said that oral mythology is totally resistant to human ambition (your word “intervention” I wouldn’t use). My point was oral mythology was far more resistant because it necessitates collective participation and transmission, unlike writing.

Here Melas is correct and I agree that oral histories tend to be incredibly accurate both to the content of the story and in the integrity of the story/stories due to the various factors in communicating them, not the least including amazing feats of memorization, taboos, and respect for the sacred nature of storytelling.

e) For the reasons in (d), I would repeat the same point about individuals making myths. Orpheus is a mysterious character, but it’s possible we think of him as an individual only because he came as a stranger to a new part of Greece (he was Thracian) leaving behind his native tradition. Nevertheless, it was his followers who wrote about him, and I blame them (if he were indeed the historical character he seems to be) for elevating him to myth so suddenly. But regardless of my traditional opinion, the point remains that he didn’t make myths about himself but they collectively did of him.

I don’t understand why the need to use the word ‘blame’. If His works are correct, in keeping with good relationships with the Holy Powers, and oracles and various omens were in keeping with that (see the earlier points I have made on discernment) what would it matter if they waited five minutes after receiving his teachings or 150 years? To me this an arbitrary number that seems to pride time as an arbiter of relationships with the Holy Powers and the passing on of Their myths, teachings, stories, etc., rather than good relationships with the Holy Powers.

f) The few extant sources on the Germanic myths do not suggest that those ancient myths originally developed also out of a few individual sources. They were rather a collective tradition that had the misfortune (and good fortune) to be transmitted by a few surviving works.

My point in hammering on individuals so much is not that the collective does not matter, but that individuals at some point had to have had experiences of the Holy Powers, and had the wisdom and ability to communicate this to future generations. An entire village could have had experiences with a Holy Power and yet, the way that the story is passed on, that it becomes a living myth, is through the storyteller or storytellers. Moreover, each telling of a myth is in some way, shape, or form, reengaging that myth.

In this understanding each time I tell the Creation Story I am, with the help of the Holy Powers and my own abilities as a storyteller, bringing to life each moment of that myth. Storytelling, aka mythtelling, and relating myth to others is a powerful and sacred act. It is dangerous because, in the case of Creation Stories, you are at once telling the living myth of how the Universe and all things came to be and still operate. It is orienting the understanding of those humans listening and living in the telling our place with the Holy Powers, how we are to act rightly, what our place is in the cosmos.

These myths, these powerful and holy stories are how we come to understand and know our Gods, our Ancestors, and our spirits. To tell a myth poorly, whether to misspeak or to get something totally wrong can throw the people out of good relationship with the Holy Powers. To tell a myth well is to lay a good foundation for generations to come. If we receive myths, then we need to relate them and teach them well, that we lay a good foundation for those generations coming after us.

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A Prayer of Praise to Holy Healers

July 29, 2018 2 comments

Hail Mengloth, Jotun Goddess whose hands heal and wisdom preserves health of body, mind, and soul!

Who knows the ways to knit flesh and bone

Who knows the ways to bring vitality and vigor

Who teaches those who listen in the holy arts of healing!

Whose work staunches the blood of wounds

Who guards the lines of the heart so all is kept free from infection

Whose skillful hands knit the skin and flesh that every wound may become a scar

Whose wisdom of herbs and medicine makes every illness become renewed vigor

Thank You for blessing the doctors, nurses, techs, and healers with wisdom, skill, care, and prudence!

Hail Mengloth!  Ves ðu heil!

 

Hail O Eir, Aesir Goddess of the healing hands!

O Wise Goddess who teaches the eager to learn how to heal!

O Battle Medic whose hands have tended the flesh from the bite of wood, bone, bronze, iron, steel, and powder!

O Careful One who brings the healing teams together in purpose!

Thank You! You have blessed the doctors, the nurses, the techs, the healers with care, caution, wisdom and skillful work!

Hail Eir! Ves ðu heil!

 

Io Asklepios, Divine Physician!

Io to the Son of Apollon and Koronis!

Io Kheiron’s Son!

O Wielder of the Serpent-Staff

Whose hands have healed holy and mortal flesh alike

Whose lessons have instructed the countless lines of doctors, nurses, techs, and all those who heal

Whose work has saved the lives of countless people

Whose wisdom has been preserved that the work and art of healing has continued

At Whose side stands Telesphorus that health and recovery are one in healing

Thank You for blessing the doctors, nurses, techs, and staff with knowledge, skill, care, and wisdom!

Io Asklepios! Khairete!

 

O Imhotep, Divine Physician

Whose words and works have blessed the world

In whose hands and heart Thoth worked good blessings

In whose mind and heart was brilliance and its blessings shared with every doctor and physician, every surgeon and assistant

O Wise Teacher, thank You, for Your lessons and writings that taught all who followed and read of You how to heal!

O Divine Physician, thank You, for your skill has blessed the harmed and sick with health and vigor!

O Divine Surgeon, thank You, for Your skill has delivered life from death!

O Supreme Magician, thank you, for Your Words and Works yet give wisdom, yet give insight, yet strive out sickness, and yet heal!

Em Hotep, Dua, Dua Neter en-ek O Imhotep!

O Great Matronae!

September 19, 2017 Leave a comment

O Great Matronae!  Grandmothers and Mothers of countless peoples!  O Daughters, O Childless, O Guardians!  Whose tribes range the Worlds!  Whose Voices call to us!

We hear and we return!  We hear and we seek!  We hear and we exult!
O Matronae of lands, skies, and seas!  Whose blessings pour out into all the places great and small!  Whose Ways are sought!

O Grandmothers who have kept all Their ways of wisdom, help us to know Your ways of wisdom!
O Mothers who have kept all Their ways of doing, help us to know how do well!
O Daughters who have kept the fires of youth burning, help us to burn with vigor!
O Childless who have kept Their own ways in life, help us to keep our own ways in life!
O Guardians who have kept Their vigil, help us to keep our vigils!

O Great Matronae!  You have called and we answered!  Hear our voices raised!  See and accept the offerings we give!  Hear us, and know our names!

O Matronae!

September 19, 2017 Leave a comment

O Matronae!  You see Your children down, down through the ages!
You are Many, Many, O Matronae!
Glorious and beautiful, haggard and vicious!
Your hands have been set by every tool imaginable, every instrument conceived, every work designed!

Walking in places of power, You O Matronae, are there!
Waiting in the dark of mines, You, O Matronae, are there!
Sitting in the spinner’s seat, You, O Matronae, are there!
Thronging with life in the forest, You O Matronae, are there!
Resting in the silence of glacier, You O Matronae, are there!
Soaring over the spears of war, You O Matronae, are there!
Waiting for the young in the womb, You O Matronae, are there!
Gathering in the gains of harvest, You O Matronae, are there!
Holding the hallowed places, You O Matronae, are there!
Let us seek You where You are!

O Matronae! You know those who seek You!
Bless those who seek You!  
O Many, Many Matronae, help us to know You!
Help us to remember Your names and know Your Ways
That we may journey them once again!

Questions 12:  The Greatest Challenge and Reward

August 21, 2017 Leave a comment

This questions was from Susannah Ravenswing:

From one shamanic practitioner to another: what do you find to be your greatest challenge and what aspect most rewarding?

My greatest challenge as a spiritworker right now is in self-care.  Whether making myself rest and relax or to do things like working out.  I had to think over this question for quite a bit, because I kept coming to things like ‘find enough time for the Gods, Ancestors, and vaettir’, and that is not true.  They’ve let me know, again and again, I am giving Them enough time.  No, the  greatest issue I’m having right now it’s finding enough time to give myself down time. To truly take care of myself.

Modern American society doesn’t care much for self-care. Rather, working until you drop is lionized. Working until you’re so exhausted you can’t see straight or you break down is held as some kind of achievement. Yet, this ideal of burning the candle until there’s no wax left doesn’t leave us very useful to the Gods, Ancestors, or vaettir.  It is still taking me some adjustment to the notion that self-care is a form of doing right by the Holy Powers -I cannot do my job effectively if I am worn out or broken down.

Like many things in my life, this is a work in progress.  It is something I am having to reaffirm as something not only that I need to do, it is also reaffirming that it carries deep value for me and my Work.  It is a daily choice to engage in that Work, and all the little bits of work that make it possible.  

My most rewarding aspect to this work is connecting with the Gods, Ancestors, and vaettir, and helping others to do the same.  One of the biggest thrills I get is when someone says something along the line of “I laid down an offering”, “I have started to worship/work with x“, or “Things turned out well in following the advice from the Rune reading; I connected with x and I’m going where I need to be”.  Whether teaching the basics of polytheism at a local gathering, doing ritual, or Work of some other kind, I find that my joy tends to come from the doing and having done the Work.

I think that my greatest and most rewarding challenges tend to be one in the same.  For instance, I worked out on a regular basis for quite a bit, and then fell off from doing that.  It is self-care, and it made me feel amazing when I was finished.  It mirrors a lot of the same challenges I am facing right now in regards to self-care: making the choice to do the work out, caring for my body, and so on so that I can do the Work more effectively.  Through the exercise I connected with my more primal self, and did a lot of internal work, as well as offering my work to Thor, Odin, Sunna, and many of my Ancestors.  

So, in making the choice to care for myself and to do the little bits of work, I make the choice to take care in doing the Work.  My little actions ripple out into larger ones just the same as I do when I make devotional prayer and offerings at my altars.  Doing a big ritual every now and again is good, but far better to do 5-15 minutes of prayer a day than one every few months.  

That choosing, again and again, to build devotion is akin to making the choice to hit the gym.  In the choosing the gym and eating healthy, it is to live a life that better honors my body.  In choosing to do regular devotion, it is to keep ways between the Holy Powers and I well.  Some days making the right choice is easier made than others, and sometimes I outright fail at it.  What matters is that I go back to making the right choice, and do all I can to live in good concert with the Gods, Ancestors, and vaettir so I can get through the challenges I face and be ready to do the Work so that the rewards can come.

Here We Have Stood, Here We Stand

August 20, 2017 3 comments

When people ask where the Heathens and  Northern Tradition Pagans are denouncing racism, I will remind folks there’s plenty of us that have been here, for years, doing just that.

Let me be clear: The Valknut is not theirs.  Mjölnir is not theirs.  The Runes are not theirs.  The Valknut is Odin’s.  Mjölnir is Thor’s.  The Runes are Their own, symbols of the very vaettir (spirits) of Creation who were in the Ginnungagap (Yawning Mouth, Primal Void) until Odin died, sacrifice of Himself to Himself, took Them up and brought Them forth.  These are sacred.  When white nationalists take up these symbols, use them to further their ideology, to further their brand of hate, they appropriate them and denigrate them.  

Fuck the racists, the Nazis, and the white nationalists who take up symbols of the Gods, the Ancestors, the Runevaettir, the vaettir, and the ways within the Northern Tradition and Heathenry.  Fuck the racist, Nazi, and white nationalist scum.

Wherever and whenever you can, deny the racists, the white supremacists, and the white nationalists these symbols as theirs.  Do not let the only time someone sees the symbols of our religions be on their flags, or in their rallies.  Do not let the only time someone hears of Heathenry or the Northern Tradition be at their rallies, riots, or press releases.  

Wear your symbols proudly whether on your neck, your arm, or your flesh.  Speak out and loud where you may.  Do what you can where you can. Be a living example of the good of our religions, our ways.  Be a living example, and let our Gods, Ancestors, and vaettir be well-represented and well-known.  

For blog posts I have made relevant to these issues, look here:

Why Racism Harms Heathenry

White Guilt is an Indulgence

The Northern Gods Are Not White

Night Prayers

May 15, 2017 1 comment

I place my hands on the glass table

I cleanse with breath, deep in and out

I am ready

We call to the Gods of our home

We call to the Ancestors of our home

We call to the vaettir of our home

Linked together, landvaettir chaining together road and wire

Linked together, landvaettir chaining together soil and root

Linked together through vaettir of arcing power, signal, and voice

We stand together though separate

In praise of our Holy Powers

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