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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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Developing Polytheist Myths

July 10, 2018 18 comments

I love audiobooks, particularly The Great Courses series. They get my gears turning, and sometimes provide inspiration and fodder for ideas I explore here. In listening to Great Mythologies of the World, Chapter 2, I ran across an excellent statement that got me thinking on the role of myths in modern polytheism:

We tend to think of myths as springing fully formed into specific cultures, and most of us think of the ancient Greek myths, as well, Greek. But the Greeks drew heavily from their predecessors and neighbors just as later cultures, especially the Romans, would draw from them. Because of this it is best to think of mythologies as living entities, always on the move, shapeshifting as they pass from culture to culture.

This last sentence is especially important in the context of modern polytheism. It is not enough that we have good translations of our sources for the religions we are reviving. We need new myths to carry us, and those who come after us, forward. We can build on what is there, and I firmly believe we should. The Greeks certainly did not wrap up writing myths after Homer, Hesiod, or Orpheus wrote. There is no reason for us to, either.

What I am proposing is both incredibly powerful and dangerous. Powerful, because we are making deep ties with our Gods, Ancestors, and spirits, and likely tying these myths right into where we live as every ancient polytheist culture and tribe did. It is also incredibly dangerous because it can lead people and communities straight into territory where power playing, delusions, lies, and aggrandizement can wrench myth-making from its holy roots.

I firmly believe that consciously engaging in and acknowledging the making of myths is part and parcel of the future of polytheist religions. We know from following various Holy Powers and Their stories through history that sometimes They accrue stories through a wide variety of ways. Sometimes it is because They tell a poet to write down their stories. Other times a writer collects Their stories into a book. Other times They gain Their stories through absorbing or syncretizing with other Gods, Goddesses, Ancestors, and spirits, and/or each Others’ stories. Any time someone says “I had x encounter with y God and this is what happened” they are engaging in living myth-making. We should not shy away from any of these. We need to actively embrace all of these ways of engaging with, and developing our myths with our Gods, Ancestors, and spirits.

How do we embrace it? We engage in direct experience of the Holy Powers. We write down ours and others’ experiences. We embrace new experiences of our Gods, Ancestors, and spirits that are rooted in our communities, what lore we can trust, and engage the informed discernment available to us in our communities. We meet our Holy Powers where we are, and we go on pilgrimages when we are called. We involve our Holy Powers in our everyday lives, and acknowledge and thank and note when They come through for us, in ordinary and extraordinary ways. To do this, we need to develop better language across the board for doing that. To do this, we need to develop good discernment based in our communities, and not leave that responsibility up to academics unconnected to our communities. We need to be proactive in working to develop standards within our communities for what is accepted and what is rejected to become part of the mythologies.

I use the word gnosis to describe personal experience of the Gods, Ancestors, or spirits. I do not tend to use the term UPG or Unverified Personal Gnosis that frequents reconstructionist circles because the term is often used dismissively or insultingly, and I have never seen its opposite, VPG or Verified Personal Gnosis, used in online conversation. There is plenty of writing on what UPG is and virtually nothing on what is VPG. PCPG, or Peer Corroborated Personal Gnosis is a term I sometimes use to get it across to folks that many people, usually in separate communities, had similar experiences with a given Holy Power. A simple example of this is offering strawberries to Freya. It is something a lot of people have offered to Her well before seeing it written down, and it still surprises some folks who do run into their gnosis written down in books today. A year or two ago, either at MI Paganfest or ConVocation, I ran into a person who had no knowledge this was a generally-accepted understanding of Freya, and was shocked that people around her were nodding their heads and saying “Sounds right.”

My dear friend and Brother Jim Stovall uses a phrase that I hope is on the mind and lips of everyone interested in developing the mythology and our relationships with the Holy Powers: spiritual accounting. He laid out the idea of spiritual accounting in an episode of the Jaguar and the Owl. Jim likens spiritual accounting to a three-legged stool, with the first leg being what stories and myths are already present, and what source writings, archaeology, linguistics, mythology, anthropology, and other sciences has to tell us. The second leg is divination. The third leg is experience accounting. He has gone so far as to set up an Excel spreadsheet of experiences he has had with given Gods, Goddesses, Ancestors, and spirits for how reliable They are, what was asked, and what resulted. His discernment accounts for the understanding that spirits do lie, and we may misinterpret the meaning of a message, or it may be more or less deep than we understand it to be.

If we are to have spiritual accounting for our living mythology, then our first leg needs to first be grounded in what we do know. We need to understand what it is the lore, archaeology, and other academic fields we have available to us have to say, and what the limits of those fields are. We also need a solid foundation in our religion(s) and tradition(s) as they exist. With a basis in what has come before and is now, we can be discerning about what becomes part of the corpus of the myths we carry into the future.

The second leg, divination, requires expertise in the work. It requires the willingness to understand we may not have understood or reified our experiences accurately. A given experience may have just been for us. A given experience may need context we do not have yet, or inspiration for a poet, or another experience to tie it into the mythologies we have before us. Divination requires us to consider that what is most important is that we seek the answer and report what we find without flinching, whether it confirms or denies the entry of experiences into the corpus of myths.

The third leg, experience accounting, is to be honest, truthful, and unflinching in our assessment of our signal clarity with the Holy Powers. It is to be clear in what our understanding was at the time a message was received, how it was understood, and how it was accounted for. It is to engage in active discernment with the Holy Powers we worship, and realize that sometimes information is given to us not because it may be completely truthful, but useful. It is not as if our Gods, Goddesses, Ancestors, or vaettir are not given to subterfuge, lying, misleading, or misdirection. These are part of powerful mythologies, such as the Rescue of Idunna or Thor’s battle of riddles and wits with Alsvin. The point of experience accounting is to see where pitfalls in our communications lie, to see where the Holy Powers may not be honest or forthright with us, and to understand that what we experience and/or receive may give us many windows to understand what does become part of the corpus of myths.

When I use a term like corpus of myths, the image of a great weathered book might sping to mind. That belies the understanding that, until relatively recently in time, most understood their myths orally. It is not my intent that only the written word becomes part of a corpus of myths. Some parts of myths and the practices that come from them should never be written down, such as a myth involved in a secret initiation. Some parts may be useful to write down, as with the previous example, so that those who qualify for an initiation have to know the right phrase, deeper meaning of a piece of mythology, and/or have taken in a key lesson from a myth before approaching to be initiated. Some parts of myths should be as accessible as possible, such as Creation Stories, stories of the Gods, Ancestors, heroes, spirits, etc. that give insight into Them, lessons for us, and/or how we are to relate to Them.

Developing myths, even ones that seem to clash with each other or with the previous sources, may be seen in terms of how mythologies have unfolded in living polytheist cultures. There are many Creation Stories out there, and having more than one Creator God or Goddess has never fazed me. I have space for Odin and Ptah among the Creator Gods. I have space for the four Creation Stories of Kemet and the Creation Story detailed in the Völuspá. I also recognize in the same blow that I am dealing with stories delivered through a variety of hands. Rather than seeing many Creation Stories as wrong, or only one right and the rest mistaken, I see each Story expressing its truth, its understanding, its worldview of the Gods, Ancestors, and spirits.

None of the stories as academia has handed them to us have anything to do with the construction of our religions. We have had to do that ourselves. Academics not of our communities are first and foremost concerned with academia and what each story tells us, has to say, and informs us of, what each story may hint at, and where the limits are in relation to their field of study. What differs us significantly here is that we seek to understand cosmogeny and cosmology so we may understand and live well within the worldview given to us by the cosmogeny and cosmology. Through understanding that worldview well we seek to live in right relationship our Holy Powers.

Developing myths is a process of developing theology. Myths provides the basis to understanding what our Gods are, what They do, Their place in the cosmos, our relationships to and with Them, and what offerings may be accepted by Them. Myths tell us who are Ancestors are, who and what we relate to as Ancestors, what our place as mortal Beings are in the cosmos, what offerings the Ancestors may accept, and what our relationships with Them should look like. Myths shows to us who the spirits are, what our relationships with Them are, Their varied places in the cosmos, what our relationships are, and what offerings They may accept. Again, mythology is not just the Creation Stories.

Myths are found as much in small things as great. The small myths may detail what offerings a God likes, and perhaps why. Stories written down, stories passed down, folklore, and personal experiences all may be part of mythology. A myth may be entirely wrapped up with a locale, such as Dionysus Laphystius with Mount Laphystus in Bœotia. Likewise, a part of mythology may relate to a Holy Power in respect to functions the God has dominion over or functions with/in, such as Lenœus, a name of Dionysus relating to His dominion over and function with the wine press.

For those identifying Athena as a Goddess of a war college like West Point or Athena as being a Goddess of libraries, this too is part of developing a God’s mythology. Where we find our Holy Powers and why, building up not only correspondences but understandings as to why a given Holy Power may look at a place as holy or one They have affinity for, places our understanding of our Holy Powers not only in the past, but in the immediate, the now. Looking for our Gods, Ancestors, and spirits in our modern landscapes is resacralizing our world, providing points of contact between ourselves and the Holy Powers. It also provides us unique opportunities to connect with Them in was our Ancestors may not have.

Shining Lakes Grove, an ADF grove, shows this work in practice quite clearly in their worship of Ana, the name they were given by the Goddess that is the Huron River in Ann Arbor, MI. Per their work within An Bruane they developed links with the Gods particular to their Grove and within the land they work and worship on. Were I to begin work with Ana, I would likely refer to their work and ask them questions on how to develop a good relationship with Her. After all, they have been doing this work well over twenty years. Likewise, they have developed a unique relationship with the land spirits and the Native American Gods that have called this land home.

In my recent post, Twice-Born, PSVL said:

Excellent work here! I love the series of Goddesses in the middle…that really adds a lot to this myth.

It was never my intention to add anything to the myth. I was inspired by the God to write a poem for Him telling His story. Yet, here I was adding to His myths. Every poem can build up the layers of meaning and understanding around a Holy Power, put new light to the old stories, and bring new stories into being. Writing mythology, whether through prose or poetry, is an act of co-creation with the Holy Powers. Far better for us to enter into this powerful and sacred relationship with care and clarity than to deny the connection this work forges between us and the Holy Powers.

Whether in brief or at length, each story written, each story told, each poem written, each poem spoken, each song sung, each one made for Them all build up our relationships with the Holy Powers. To be sure, not every bit of writing, poetry, or song is meant to build up myths, but all potentially may. We cannot leave our corpus of myths to the past or that is all we will engage with or understand.

Let us teach the myths that are the foundations of our religions and our communities in those conscious and sacred ways. Let us work to develop our myths with the Gods, Ancestors, and vaettir in sacred ways, with care and devotion. Let us work to teach all of our myths consciously and thoughtfully, in sacred ways that honor the Gods, Ancestors, and vaettir, that bring us, individually and communally, into sacred and good relationships with Them.

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