I helped sannion with the crafting of his bullae tonight and he suggested that I offer similar charms to my people. LOL. So I am. If anyone is interested in these bullae charms, contact me at krasskova at gmail.com. I’ll charge the same as Sannion: $25 plus $5 shipping and handling. Cheers.
(oh! if you ordered from Sannion don’t order one from me! He and I worked on them together. lol)
You may have noticed that there hasn’t been much going on around here these last couple weeks beyond the scheduled daily posts for the Starry Bull pantheon; then again, you may not have.
I’ve been organizing our library in the workroom in preparation for setting up a shrine. This is kind of a big deal for me since I’ve been barred from shrine-tending and related practices for a while now. This has been a tremendously positive thing as it has forced me to explore other forms of devotional expression and I’ve developed a much greater appreciation for aniconic worship, but I am really, really happy to have finally been given the greenlight to take this practice back up. This is going to open up a lot of things for me; consequently I’m going back and reevaluating literally everything about how I worship and what I do as an Orpheotelest. It’s all up…
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Interesting. I’ve never been a fan of Jan Assman’s work. I certainly think that he has the equation flipped with respect to religion and violence. After all, one doesn’t see the type of colonization and conquest specifically in the name of ‘god’ until the advent of monotheism. This article however, takes this discussion further and highlights the inherent hypocrisy in the monotheistic argument. it’s a long article, but nuanced and worth reading.
This essay is a meditation on the second chapter of Jan Assmann’s Of God and Gods, titled ‘Seth the Iconoclast: Polytheism and the Language of Violence.’
Polytheistic societies were not peaceful, tolerant or non-violent but the nature of their warfare, intolerance and violence was political and not religious. It was required for maintaining the political order.
We have noted in a previous blog that polytheism distinguished between justice and cult while monotheism merged them and projected justice itself as the true cult. Assmann claims – a point that is not fully clear to me – that monotheism marked a separation between religion and state while they remained indistinct under polytheism. In the Egyptian case, the Pharaoh acted as god’s deputy on earth. Assuming a distinction between heaven and earth, the Pharaoh maintained order on earth, on behalf of the gods in heaven. The state thus assumes religious authority and…
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I am cleaning out my bookshelves and have several copies of my books to sell. (Normally I’d keep them, but Sannion is putting all the bookcases — of which there are many–in order by category and then within each category alphabetizing them and we need every inch of space. No room for multiple copies of anything!).
I have the following books available. I’ll sign and personalize each and include a small surprise.
- One copy of “Dancing in the House of the Moon: A Devotional for the Moon God Mani,” $10 plus $3 shipping and handling. SOLD
Two copiesone copy of “Runes: Theory and Practice,” $10 plus $3 shipping and handling. SOLD OUT Two copiesOne copy of “Northern Tradition for the Solitary Practitioner,” $10 plus $3 shipping and handling.
- One copy of “Essays in Modern Heathenry,” $10 plus $2 shipping and handling (it’s a slender book).
- One copy ‘Neolithic Shamanism,’ $15 plus $3 shipping and handling. SOLD
Contact me at krasskova at gmail.com if you are interested in any of these.
Dver has a thoughtful post on UPG up which you can read below. I think what is missing in a lot of cases within this lore/UPG debate is discernment and how to develop it. While there are serious issues with lore being used to squash gnosis and maintain a strangle hold on the tradition in ways that push the Gods out, lately there is likewise complete and utter foolishness passing as UPG in some quarters with no visible attempt at discernment. I’m really glad to see Dver talking about this. These conversations need to happen.
read the full piece here:
“I remember, back in the day, the various Recon-type polytheisms would have lots of arguments about UPG – whether it was even a real thing, whether it should be considered a valid part of a re…
click: Some thoughts on UPG
36 Adorations to Fulla
I adore You, Fulla.
I adore You, Bountiful Goddess.
I adore You, Sister of Frigga.
I adore You, Her most trusted retainer.
I adore You, Keeper of the All-Mother’s secrets.
I adore You, Keeper of treasure.
I adore You, cunning and wise.
I adore You, Friend of Nanna.
I adore You, Friend of Baldr.
I adore You, most honored One.
I adore You, Keeper of secrets.
I adore You, friend of Sunna.
I adore You, Singer of charms.
I adore You, of the Gold circlet.
I adore You, of the unbound hair.
I adore You, Shining One.
I adore You, Who misses nothing.
I adore You, Golden Goddess.
I adore You, Bringer of Fullness.
I adore You, Goddess of plenty.
I adore You, well-versed in intrigue.
I adore You, Deluder of Geirrod.
I adore You, Who works Frigga’s will.
I adore You, Who bestows Frigga’s blessings.
I adore You, warder of Frigga’s treasure-box.
I adore You, Keeper of Frigga’s shoes.
I adore You, Keeper of mysteries.
I adore You, protector of resources.
I adore You, Pale One.
I adore You, Bountiful One.
I adore You, Consiglieri of Frigga.
I adore You, skilled in trickery.
I adore You, Goddess of the well-stocked larder.
I adore You, Who brings prosperity.
I adore You, Noble One.
I adore You, Fulla.
“Holy places are dark places. It is life and strength, not knowledge and words, that we get in them. Holy wisdom is not clear and thin like water, but thick and dark like blood.”
— C.S. Lewis, “Till We Have Faces”
There’s an article coming on this soon but I right now I’m working up a presentation and paper for school so it’ll have to wait. In the meantime, I’m going to be brief:
Devotion is not just for clergy. Devotion, deep, fervent, passionate devotion that consumes one’s whole being is for lay people too.
I keep seeing this idea coming up that the building blocks of our traditions, of faith, of devotion are things that should only be reserved for clergy and that’s just nonsense. Clergy are important but a devout, on fire for the Gods laity is even more so.
The deadline approaches for issue 5 of Walking the Worlds. If you’re thinking about doing an article or essay, please contact me at krasskova at gmail.com. This topic for this issue is ‘ecstatic practices.’
This is not a topic I expected to write about but it came up in conversation today and this gave me a chance to organize and articulate my thoughts on the topic. A couple of days, a colleague sent me this article about a Catholic woman who has formally taken vows as a sworn, consecrated virgin. This is the second woman this year that I’ve read about making this commitment and while I have my own thoughts on being so public about such a personal devotional act, it did make me think.(1)
Now this isn’t something that the average Pagan or Polytheist has to worry about. For the most part, we don’t have requirements of celibacy for our priests, shamans, holy people, and certainly not for laity; in fact, I’d say the opposite was almost expected.(2) Still, it’s an interesting topic and one that provides a jumping off point for a meditation on the discipline of devotion.
I say this because the Gods can ask all sorts of things of us to deepen our devotion, and for mystics, spiritworkers, et al, it can be more grueling still. Celibacy can be one of those things. So how does one do that? It’s a horrible thing to demand of a person. It really is. I have several academic colleagues who are Catholic seminarians and they have a hard and possibly lonely road ahead of them. It is a very demanding thing to give over the pleasures of sex, eroticism, intimacy (no, one doesn’t have to sacrifice intimacy but sadly in our culture, we all too often tend to reserve intimacy for sexual situations). I’ve known my share of spiritworkers who had this particular taboo as well and it’s painful, not because one is forbidden for whatever period of time from having sex, but because if one isn’t having sex or behaving in an outwardly sexualized manner in our culture, one may be treated as strange, backward, or other. It can be very alienating and unless one is living in a monastic community (which none of us in our communities are) where everyone is fighting the same battle, it can be very, very isolating. I have heard people of all genders complain that after a certain time it’s damned hard to be single in this culture without being looked at like a ‘freak,’ but celibate? That’s beyond the pale for most. In many respects, the same can be said of many taboos and religious restrictions. Many of them set one apart or they’re inconvenient or, in the case of something like fasting, impact one’s energy levels.
I think that it is a powerful thing when we give ourselves over to reverence in this way: by doing what the Gods ask of us in demarcating our lives as being in devotional service to Them. It can open us up, draw us deeper into communion with the Holy, and elevate us spiritually. It can also be damned hard and confusing and sometimes that which brings us to the point of despair. As someone who carries numerous religious taboos, (not celibacy these days, thank the Gods! – though that was not always the case) I want to share something I’ve found helpful when it becomes really, really difficult and that how one’s mindset toward these restrictions (often willingly promised restrictions) can dramatically help in dealing with the bad times. Recontextualize the problem.
Think of it this way: maintaining one’s taboos each and every day gives one the chance to reconsecrate oneself to one’s Gods every day. Every single day again and again. It’s a process of making an ongoing offering, of giving something difficult and valuable every single day of your devotional life. That’s pretty cool.
The first article to which I link above actually talks about that a little bit:
“Sometimes people think of consecrated life as saying no to something – saying no to sex – but actually it’s saying a huge yes to a much richer life,”
I agree with that, and it’s something to remember when the dark times come. And they will come because no matter how willing we are to give our best to the Gods, to commit fully each and every day, we’re human and we have needs, wants, and desires that sometimes conflict with our best attempts at devotion. So it begs the ongoing question: why are we doing this? What do we hope to gain from it? What is this all about? The answers to those questions are one of the things that enables the devotee to stay the course, hopefully joyfully but if not joyfully then at least fiercely.
Of course, to bring this back to the article that prompted this train of thought, celibacy is a particularly difficult path to walk. For someone bound to celibacy whether permanently or for a specific period of time I’d offer the following thoughts. It’s ok to fall in love. It’s ok to love. This is normal and human and you will be the better for it. Closing yourself off to the possibility of love will harden your heart and I don’t think that’s what the practice of celibacy is about. Allow yourself the joy of natural human feelings. The caveat is that if you’re sworn in this way, you have to choose very carefully how to act upon that love and if, like the Vestal Virgins of old, or Catholic priests today, you’re sworn to celibacy then sexual activity is not within the scope of possible choices.
Also, find ways to get human touch. Even if it is a massage once a month, find an outlet because this is a human need without which we aren’t healthy. There have been studies that show that babies die if they don’t get enough human touch. Why should adults be any different? We may not die, but I think lack of intimacy can warp us in very problematic ways. It’s ok to be bound to celibacy and to be affectionate, in fact it might even be healthy and necessary.
I don’t know what promises my readers have made to their Gods, or what the Gods Themselves have asked of Their devotees. I do know something of the ferocity with which taboos can descend upon shamans, spiritworkers, mystics, and godspouses, so if any of this is a help to those you reading, then I am very, very glad.
- My colleague had sent it to me because I’m a godspouse, but I’ll be the first to admit that celibacy is not required for every godspouse, nor even always permanently for those who do walk that road. The first article that I read about Catholic consecrated virgins may be found here. The article, linked in the body of my post, actually points out that consecrating one’s sexuality in service to the Gods did not originate with Christianity. It was found in polytheistic cultures too.
- Save in particular cases of individual godspouses, spiritworkers, et al.
I owed Apollo a prayer — He did me a service a couple of months ago and this is part of my promised thank you.
Prayer to Apollo Klarios
You come with blinding light,
a Presence like resounding song
Vibrating, pulsing, BEING,
filling the space around me
driving back all miasma.
In You there is clarity.
In You, I can see sharply
and with wonder.
In You the scars of my soul
The noise in my head
I am lifted up
to the places of the Gods.
You raise me up, Lord Apollo,
and You are mighty.
My tongue longs ever for the sweetness
of Your prophetic touch,
a single blessing,
finger to lips –mantic caress,
kindling a fire that burns all who hear,
fire that purifies
All who carry it.
So easily might I be lost in You.
The ecstasy You bring is surprising
Hail to You, Apollo.