Resacralizing our world

(another oldie but goodie:)

I recently read an exchange online between a polytheist (what type, I do not know) and a Heathen that to my mind, highlighted what I consider to be the biggest issue in Heathenry. The exchange was a simple one. In the course of the discussion, the Polytheist commented that he was seeing a lot of people talking about human sentiment and human feelings but he didn’t see anyone considering what the gods might want, or what They might feel about the topic at hand, one that had the potential to significantly impact ongoing religious praxis. The Heathen fired back that this errs into the realm of UPG — unverified personal gnosis– and was better left undiscussed.

I could not disagree more strongly. Those are precisely the questions we ought to be asking, ever and always: What do our Gods want. This is where divination comes into play. This is where your mystics and spiritworkers are essential. This is where we are all served by cultivating a strong practice of prayer and discernment. Whenever I hear Heathens disparaging UPG — and this happens quite a bit–I just shake my head. All religion is unverified personal gnosis, if we look at it objectively. Of course community practices evolve out of a need to find some way of approaching and engaging with the sacred as a community. If enough people are having the same experiences then we might get a common range of accepted, mainstream praxis. Those community practices, however, will only ever be the reflection of the lowest common spiritual denominator, those areas of experience where the most number of people can participate with the least effort expended. Personally, I’m deeply ambivalent about this. I’d like to see that bar held higher, but that too comes with its inherent problems not the least of which is alienating a number of otherwise good folk. That being said, personal gnosis is sacred. It’s the fuel that keeps a religion vital and alive, relevant, and sustainable. It reminds us that the point of what we’re doing is right relationship with the Holy Powers. It places Them at the center of the equation, and encourages us to fuel the fires of our own devotion.

I often think that part of the ongoing hostility toward gnosis, i.e. toward direct experience of the sacred unmediated by community ritual, is the mere fact that one person is having experiences that another isn’t. It’s often a matter of ‘you’re doing something I can’t, so you must be wrong, bad, perverse, not Heathen, or [insert epithet here]. It comes down to two equally vexing things: spiritual envy and having one’s personal prejudices and world view challenged. I tend to think that if the latter isn’t happening fairly regularly, then maybe something is amiss with the depth (or lack thereof) of our spiritual praxis; the first however, is one of the most hurtful and destructive spiritual issues that I’ve encountered; and it’s hurtful not for the one being envied, but to the emotional and spiritual integrity of the one consumed by it. Given our Protestant-influenced worldview, it seems that we all too often we ascribe moral superiority to intense gnosis, we impose a hierarchy of value where in fact, none exists. There’s a lovely story told by St. Therese of Lisieux in her autobiography that touches on this. She recounts that as a small child, she asked her sister if God loved saints more than regular people. The sister — in a moment of inspired brilliance–got a wine glass and a thimble and filled them each to capacity and asked the little Therese, ‘which is more full?’. The child got the point that we each experience the sacred to our capacity and “more” is a very subjective matter.

I also believe that part of the aversion is a problem with authority. Someone having direct engagement with the Gods is a danger to human structures of authority. A mystic, a spirit worker, a shaman, even a priest who has a strong devotional life (as all priests should ,but sadly don’t) is a specialist. A specialist is, by experience and training, an authority in his or her field and that is problematic when that field is religion, a field where we’ve been taught to eschew standards in favor of subjectivity. If something is subjective then it doesn’t really lend itself to external evaluation and challenge. Beyond your specialists, someone, — your average jane and joe– having direct engagement with the sacred has the potential to challenge the comfort of our unexamined practices, to argue for piety over dubious ‘progress’, authenticity over personal comfort, and engagement over ego. Those direct experiences upend our value system, the value system of middle working class *Protestant* America, the value system mired in its own lack of vision.

Finally, and perhaps most importantly, I think part of it also comes down to the inherent distrust our modern, post-Reformation world has with the deeply spiritual, particularly when it touches the emotions. Devotion is not only déclassé, but suspicious. We’d rather pathologies it as a culture than accept that the Gods are powerfully real and can and do interact with Their devotees in ways that mirror every bit the mysticism experienced by some of the ancients. Instead, we all too often avoid the experiential, fearing to look foolish, primitive, fearing to make the mainstream uncomfortable and the result is that we cull the depth out of our practices until what is left is at best a shallow shell.

With this restoration, we are charged with resacralizing our world. Personal experience, what Heathens call UPG and what many other religions refer to as mysticism is central to this process. An anti-experiential attitude goes hand in hand with a desire to purge every bit of mystery out of our traditions, to render them as dull, mediocre, and ultimately as shallow as we possibly can, to render them innocuous, to render them profane.(1) It is our mystics who keep the rampant desacralization of our world from devouring the budding flower of our traditions wholesale. It is those who embrace their own potential — however great or small–for experiencing the sacred who hold a line with their very minds, hearts, and spirits against this excision of the sacred.

We need our mystics desperately. We also need those who are not mystics, but who have a deep piety and desire to maintain right relationship with the sacred. We need that tension to force our own evolution and healthy growth. We need our mystics to remind us to keep the Gods central to our praxis, to ask “what do the Gods want here?” and we need our devotees, who may not be having deeply intense religious experiences but who love the Gods and ancestors, to remind us that there’s a human equation too. This organic balance isn’t happening in Heathenry. Instead, the mystics (and I’m using this term broadly as a gloss for those whose praxis is primarily informed by direct experience with the sacred) are marginalized and the human-centric raised up in place of the sacred to the extent that I’ve even seen it posited that the Gods don’t interact with us anymore, that this was something that happened only to our ancestors, long ago and far away.

People who are intent on venerating the Powers and on active, experiential engagement have the potential to be living windows through which the sacred may seep back into our traditions, and ultimately into our world. Not only is it important to ask, as we go about restoring our traditions, what the Gods want, it’s crucial; and if that upends the world of many gnosis-phobic Heathens out there, then so be it.

1. I use the term profane in a similar way to Mircea Eliade: as the mundane balance to the sacred.

About ganglerisgrove

Galina Krasskova has been a Heathen priest since 1995. She holds a Masters in Religious Studies (2009), a Masters in Medieval Studies (2019), has done extensive graduate work in Classics including teaching Latin, Roman History, and Greek and Roman Literature for the better part of a decade, and is currently pursuing a PhD in Theology. She is the managing editor of Walking the Worlds journal and has written over thirty books on Heathenry and Polytheism including "A Modern Guide to Heathenry" and "He is Frenzy: Collected Writings about Odin." In addition to her religious work, she is an accomplished artist who has shown all over the world and she currently runs a prayer card project available at

Posted on July 24, 2016, in Heathenry, Polytheism,, Uncategorized and tagged , . Bookmark the permalink. 4 Comments.

  1. I really enjoyed the common sense of this article. I do not consider myself one who follows one religion or another, rather I venerate all for their own value. I consider personal gnosis very important in that it both validates and enhances traditional faith; without the visions of the preceding generations the faith would not hold the mysticism it holds, and would not evolve with humans in the needs of their generations. Without shared personal gnosis I would not have validation of some of the visions I have received and learned from. The Gods and Goddesses are very real. I was Christian until the Norns and Hela appeared to me, and later Odin… I am both blessed and magnified by these events. The Divine are a very real presence in human life, and if people were more open to allowing their own gnosis, they would receive some very profound realizations on how both humans and the Gods/ Goddesses evolve together. I believe that what gets in the way is the human ego and that inner voice that says, “Damn! I want that for myself, but I am afraid, so how dare she receive a gift I want but am too afraid to take up!”

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  2. I find it sad that a group who claims to hold the Norse Gods in such high regard, also keeps them shoved into the old battered box known as “Lore”. As if the ONLY way to truly experience them is through Lore.

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  3. As someone who tends to hold her Lore and myth in high regard, and UPG as a secondary and personal supplement to a practice (it is not a term or phenomena exclusive to Heathenry) I find this idea you mention during your commentary about mysticism somewhat concerning.

    This issues behind UPG or people gaining directed access to a deity in a mystic sort of sense if not one of an authority issue or a rejection of something that conflicts to the lore: It’s the dangerous idea that someone outside of a trained clergy operation gains the ability to place themselves in a position of unearned authority. Not everyone is intended to be a leader, and certainly not everyone is capable of being a good one. This is why UPG takes a back seat or at least becomes a pillar for an individual.

    My gnosis isn’t the same as someone else’s, and I’m taking dangerous steps by forcing someone to take what I believe as true. Especially if my “gnosis” is that I’m some sort of priestess or authority and have the ability to speak on behalf of a deity in concerns to someone else’s life. It’s just arrogant, in my opinion, to ignore this reality and suggest that people have issues with UPG just on the grounds of it “scaring” their work-up of the order we perceive it to be.


    • ganglerisgrove

      I have actually seen this idea of authority come up. I recall when I was in a Theod, I overheard one of the leaders lamenting that I was involved so with Odin since if i really could engage with Him, then what chance did any human authority have to compel me (and they were correct, the answer being zero). That being said, it’s a chance one takes and one that is equally present with reification of “lore.”

      What I see is far more troubling is leaders in the community who either have no direct engagement with the gods, are afraid of direct engagement with the gods, or simply don’t care — or worse, subordinate their awareness of the Gods to human things. The problems that you point out, while potentially significant, may be mitigated by a cohesive a community of elders and a a strong sense of one’s tradition as a living, breathing thing worth nourishing and protecting. It may be mitigated by your specialists like diviners — ancient polytheisms were largely religions of diviners just as many indigenous traditions are today. UPG never stands on its own. There are checks, balances, and discernment. All three things: your sources, your elders/specialists/teachers/community, and UPG are vitally important and work together. I actually think pitting one against the other is unwise, but that is the lay of the land at least in Heathenry — less so now than 20 years ago but still enough that it’s problematic. I think that your response though shows a certain tension around the idea of specialists (teachers, leaders, clergy, specialists like spirit workers) and the direct knowledge that they presumably can access.

      I do have to laugh though when no one seems to consider the problems around what you’re calling “lore.” At least for Heathens, almost none of it is religious and much of it was written well after conversion and bears obvious hallmarks of Christian influence but few want to address that.

      Nor do I think that UPG is something reserved only for leaders in the community, very much the opposite in fact. It is essential to the devotional experience. I think it is at the heart of every faith and if I wanted at religion that relied solely on the written word I’d be a fucking Protestant

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