Category Archives: Polytheism
A reader asked me recently asking whether or not it was really possible to experience the Gods through our senses, to have some type of direct engagement, where we sense, hear, or see the Holy Powers, what is called theophany (from two Greek words: φαίνω “to see” and θεοί “Gods” and meaning essentially to see or perceive the Gods). It was a very good question and forms, I think, one of the most difficult chasms to cross from 20th century post-modernism into actual devotion, and certainly to the type of devotion that informed the world of our ancestors. For our ancestors, including our medieval Christian ones, it was acknowledged that one might experience the Gods via the senses (how else would one experience Them? Our sensorium is the way that we experience every aspect of our world, after all) (1). They set up temples where one could go to pray for dreams, developed mystery cultus to allow for cathartic experience of the Powers, and worked this awareness into their philosophies and literature (2).
I will preface this by saying that I think everyone who experiences the Gods directly does so a little differently and that’s because our brains are not wired to take in something that inhuman and immense. The experience, the Being, the Presence gets filtered through our consciousness, so if person x sees but person y feels or hears that’s a matter of their own inborn facilities/predilections (some people learn better visually, some by hearing, etc.) and how their brain is processing the stimuli. One modality isn’t better than the other. Now onto the actual question!
One thing that I realized with this question is that I didn’t come to Heathenry or even to polytheism unprepared. I had a very good devotional upbringing. I was encouraged to pray, to do novenas, the idea of “God” being able and willing to engage with devotees was not a foreign one so I never self-censored there. I didn’t close that off, the idea that engagement was possible, but I think like a muscle one might work at the gym, the facility to sense the Gods was actively developed through years of prayer and meditation and later shrine work, devotional work, study, etc. Also putting myself in space where it was more likely such contact might occur didn’t hurt, and a couple of years of ritual work further developed that awareness.
I think many times the Gods show Themselves not through the raw impact of visions or direct theophany but through small graces, gifts given through the natural world or one’s daily life and that is potent and powerful too. Learning to see all things as sharing in that connection, that capacity for engagement is important because if we are always looking for the big explosion of Presence that overwhelms, we may miss the small whisper of grace that opens. Both are important and maybe, just maybe it’s the latter that prepares one for the former.
I’ve argued with other spirit workers about whether or not the capacity to experience theophany is part of one’s inborn psychic or spiritual wiring or whether it is something that can be developed through consistent prayer, meditation, and devotional work. I default to the latter and perhaps that is because I was a priest long before I became a spirit worker. It’s also though that I have seen ecstatic ritual move people away from the tightly locked down headspace of their daily lives and into receptivity toward the Gods. I also think that saying one can only experience the Gods directly if one has the inborn talent for it negates the agency of the Gods in this equation, and without that agency no one is going to be experiencing anything!
As a spiritworker I have to say, don’t be upset or discouraged if you don’t immediately receive the feedback of direct experience. You are having experience just by engaging in devotional work and there is far, far more merit in doing that work without the bold and obvious interaction/theophany/etc. than in doing it solely to receive that. Pray without expectation without preconception and you will be opening all the doors of your heart and senses to the glory of our Gods. Besides, theophanies usually come with work. The Gods are there and will usually meet us more than half way if we but start in whatever fumbling capacity we can down the road of devotion. In the end, that’s all that matters.
- Even in omens, prodigies and κληδόνες, the person receiving such a gift is experiencing that through their sensorium: sight, sound, smell, taste, touch.
- One of my favorite passages in the latter is found in the Virgil works in a powerful description of a priestess of Apollo being possessed by Her God:
“But the prophetess, not yet able to endure Apollo, raves in the cavern,
swollen in stature, striving to throw off the God from her breast;
he all the more exercises her frenzied mouth, quelling her wild heart,
and fashions her by pressure.”
At, Phoebi nondum patiens, immanis in antro
bacchatur vates, magnum si pectore possit
excussisse deum; tanto magis ille fatigat
rabidum, fera corda domans, fingitque premendo.
Virgil’s Aeneid, 6 77-83.
I love this description of possession because it so aptly depicts the partnership required and, while it’s been awhile since I’ve read the Aeneid in Latin, I believe in at least one other place, it’s actually described with vocabulary that conjures up the horse and rider paradigm that is used in modern Afro-Caribbean religions to describe the process of Deity possession, a metaphor that many polytheistic traditions use as well.
Note that the word that is here translated as ‘raves’ is ‘bacchatur’ and means to ‘behave in a bacchic manner,’ i.e. to be taken over completely in divinely inspired ecstasy, possibly violent ecstasy. It may also be translated accurately as ‘rave’ or ‘rant’.
I could have translated ‘fingit’ more as ‘tames’ rather than ‘fashions’ though either is an accurate translation. (this isn’t my translation — I’m not sure whose translation this is, but I liked it. I would probably translate it this way: “But, not yet fully opening to Apollo (or enduring Apollo, or allowing Him in, but the sense is that Apollo has not yet seated Himself fully on the prophetess because she is instinctively resisting), immense (vast) in the cave she raves, trying to drive out the great God from her breast; He exhausts her mad fury, taming her wild heart, instructing her by seating Himself fully (this is one of the possible poetic meanings of premendo).
So, just looking at this quickly before I hit ‘post’, I could make several choices in the translation and I’d probably have a half page of footnotes lol.
Wynn recently asked, “Generically, what are the general requirements to handle sacral tools? Piety, cleanliness, and the ability to shield oneself from the tool/the tool from oneself?”
I love the way this question is phrased: “generically.” Why? Because the “requirements” will change depending on the Deity or Deities involved, the tool, the tradition, and even the person doing the handling (and their headspace, talents, etc.). The question also acknowledges that if there is an issue, that issue might just as easily be with the person handling the tool as with the tool itself. This too, is significant.
Now, I try to avoid handling my sacred tools indiscriminately. They are reserved for sacred work and as with all things that come into contact with the Holy, may carry that type of spiritual contamination. That’s an odd word to use with something holy, right? It is such a negative term in English but I don’t mean it to be so here. It simply is. When a person, place, or thing comes into contact with the Holy Powers in some way, I was taught that this effects an ontological change in that person, place, or thing. It changes them in a way that can affect others. As with any contact with the sacred, one should be prepared before that engagement.
This contamination carries over into spiritual technicians – spirit workers and shamans, orpheotelestai, etc. They carry the contagion of the holy. That’s a good thing, a renewing thing, but something that may have significant consequences as well. This is the first reason that a specialist’s sacred tools need to be carefully maintained and cared for (the second being simple respect for the Holy Powers). If someone is mentally or emotionally unbalanced, if they’re avoiding dealing with themselves, if they are going through a tumultuous patch, if they have hurts that they aren’t yet ready to examine…well, such contact as I was taught, can force the issue all by itself. It can destabilize, open everything up, force the addressing of things, and hopefully bring one through to the other side. This isn’t something a spiritworker, et al does consciously but rather a direct result of that sacred contamination. The goal of such a process is healing and coming into better, cleaner relationship with oneself and with the Holy Powers but I’ve seen it in action and it is … quite remarkable to see unfold. So, being picky about who might handle one’s tools is just a good best practice (1).
It’s important to recognize the sacred and its boundaries. That presupposes piety and respect, of course, but also an understanding of protocol and procedure and a willingness to follow it to the letter. Also, these are sacred tools (or regalia). They belong to the Gods and spirits in question and are used by the specialist. That warrants a bit of respect. They are extensions of the Holy Powers and Their sphere of influence, Their territory. That’s not something to mess about with lightly.
One thing to note as well is that you must be properly centered, grounded, and preferably shielded before you handle any of these tools. I have known people to become dizzy, nauseous, headachy, and even to slip deeply into an altered state just from being in physical proximity to a spiritworker’s tools and/or regalia. I make sure that my ground crew runs through these basic exercises thoroughly before we get to work for just this reason. I’d also have khernipsor Florida water, or some type of cleansing and purifying substance (2). It can help you, the spiritworker, and may be needed for the tool itself. I’d also recommend having silk gloves. I have found that silk insulates to a certain degree from these energies. I also keep organic linen on hand to wrap tools and regalia up in for the same purpose.
Energy is such a nebulous term in this context. When I use this word, what I mean is that through use, consecration, blessing, etc., the tools or regalia in question have become imbued with a tiny, infinitesimal rhythm/pulse/force/flow of the Deity’s Presence/power. As I noted above, it becomes an extension of Them, Their territory, Their sphere of influence (3). It is precisely for this reason that one cannot and should not treat sacred tools and regalia as one might regular clothing. Those things no longer belong solely to the practitioner.
So, when you are going to handle sacred tools, I would suggest praying, centering and grounding, and fully cleansing yourself first. This is good protocol for any ground crew. Remain mindful that you are dealing with sacred things and stay focused and you should be fine. This is part and parcel of what a ground crew does. After tending to the spiritworker, one of their main responsibilities is care for gear, tools, and regalia.
Aside from that, just being respectful and organized will go a long way.
- One thing that I have rarely seen or heard discussed as a spiritworker is what to do with sacred regalia and tools after one’s death. I strongly advise every spiritual technician to put in his or her will clear instructions detailing who should receive those things, or what should be done with them. This may take a significant amount of negotiation and divination on the spiritworker’s part before this can be clearly worked out but not doing so can be disastrous. The numen contained within working tools and regalia can make non-spiritworkers ill if they are unprepared for it. The last thing you want is your sacred regalia turning up at a yard sale after your death. You’re responsible for any harm incurred from that, because it is within your power to make appropriate plans while alive.
- Khernips is a type of holy water used for purification and cleansing in Greek polytheisms. It is easy to make: take good, clean water and a bay leaf. Light the bay leaf on fire and douse it in the water. I usually offer a prayer to Apollo asking that through this union of opposing forces, fire and water, mediated by earth (the leaf), this substance be granted the power to purify.
- The same might be said of the specialist. They too become extensions of the territory and sphere of influence of the Gods they serve while in active service.
Given the last few [moderated] comments I’ve had to delete from my blog here, I would like to make something clear: those who denigrate the Gods will not be given a voice here. Take your pollution somewhere else.
If you don’t actually believe in and venerate the Gods, if you believe it right to reduce Them to manifestations of human consciousness, to processes and thought-forms, if you are practicing a mish-mash of traditions from which you have excised the Holy Powers you have nothing to say that I wish to hear. Take it somewhere else. This is polytheistic space.
After reading my last practicum post, Chase from Nevada asked a really good question and I said I would touch on it here. Chase asked, “Quick question for you regarding the conversion from Christianity to Heathenry: what are some of the key things one is able to do to make that transition a bit smoother?”
This is a great question, but one that doesn’t have a single clear cut answer. Firstly, understand that it is a transition. Conversion is a process. It doesn’t happen all at once. It’s not a matter of waking up one day deciding that today is the day and from now one you’re Heathen. Even if you are deeply devoted to your new Gods, even if you have committed to practicing your new religion and are doing your absolute best to learn what you need to learn and to root yourself in the practices that will serve you best from the get-go, problems –issues—may still arise. Truly changing everything from one religion to another can take years of careful, mindful work. There’s a deconstruction mentally that has to occur. Give it that time! It’s important to do this carefully and cleanly because it can be a messy and painful process sometimes. Now, this is an intense and weighty topic, too much to cover in one blog post, but I’m going to hit a couple of what I consider to be key points here. There is a good deal of literature on the psychology of conversion and it’s worth checking out. The one thing I would emphasize is this: be certain that you are running to the Gods, not away from the God of your birth religion. That can change everything.
Most importantly, understand –because this can really trip one up unexpectedly—the way we were all taught to see “God,” our expectations of “God,” and of “liturgy” were formed by our birth religion. Moreover, we learned how to be in relationship with our Gods, what it means to be in “right relationship” with the Holy from those self-same birth religions. That may or may not be congruent with what those things mean in Heathenry. This can lead to moments of intense discomfort, unexpected anger, and cognitive disconnect: our ingrained and unexamined expectations aren’t matching up with the reality of our new faith.
There can often be sadness or grief, not just at losing one’s religious community but at the loss of those things familiar and comforting. It’s ok to mourn your birth religion. It’s quite natural, actually and you may find yourself mourning different things at different times. That process isn’t necessarily one that will be completed all at once. You may feel incredible guilt at times, particularly if you converted from an evangelical branch of Christianity. Those fears are normal too. Just sit with it, talk about it with a supportive network of friends, journal, and most of all pray about it. Eventually, you will work your way through.
Also, sometimes there are things that we don’t want to leave behind. Prayer, for instance, doesn’t belong to any religion. Polytheists have always prayed so when people tell you that it’s Christian behavior, you can dismiss them as simply not knowing what they’re talking about. Maybe a particular prayer still resonates – that’s fine. Rework it so you can still use it. Maybe you have a devotional relationship with one of the Gods or Holy Powers of your birth religion. It’s ok to maintain that. It doesn’t make you a bad polytheist. In fact, it makes you very surely polytheistic. It can, however be awkward and there are those in our community who may shame you for it and you may end up with conflicting religious requirements that need to be carefully navigated. In those cases, seek out a specialist. Polytheists have done this for millennia.
It’s a sad reality in contemporary polytheism in general and Heathenry in particular that spiritual direction is sadly lacking. This can lead not only to fumbling during dark nights of the soul – which are a perfectly normal part of any healthy spirituality – but also to incredible isolation and loneliness. You may have to struggle to find community but it is out there. The internet has really transformed this and made it much easier to connect with like-minded co-religionists. Don’t let anyone bully you. The most important thing you can do is to take the time to develop a clean devotional relationship with your Gods. That happens through prayer, meditation, offerings, shrine work. Even if you fumble (and you will. We all do.), have courage and do your best to begin some type of consistent practice. I always tell people to “start where you start” because people will struggle inevitably with different things but everyone can do something and then you build on that. New converts often get caught up in one of two things, both of which are terribly damaging to one’s spiritual life: perfectionism (what Christians termed ‘scrupulosity’) and fundamentalism. The first involves becoming obsessed or obsessively worried with getting every little thing perfectly correct and with never making a mistake. You won’t always get things perfectly correct, and you will make mistakes and you have to in order to learn anything. Almost everything else can be sorted out with a diviner or specialist if need be. Scrupulosity can destroy a person. It is right and proper to be concerned about miasma and to approach the Gods reverently but scrupulosity will cause your love and devotion to wither because all you will be worried about is whether or not you are making errata. If this starts to be an issue, change up your practices. Change your routine, your rhythms, even the way you pray. There is a spiritual discipline inherent in carefully training yourself to avoid scrupulosity but to cultivate piety, and it’s something that you can develop over time with practice. The Gods will not hate you when you make honest mistakes. You will not be a bad Heathen.
Many converts also become very fundamentalist in their new religion. They want one way of doing things and it is the only correct way ™ and if you don’t do it that way, you’re wrong/evil/deluded/insert term of choice here. This isn’t a Heathen specific thing, though Gods know we see enough of it within Heathenry (lore thumping anyone? We get a great deal of our converts from Protestant Christianities, especially the evangelical varieties, and this has had a tremendous influence on mainstream Heathen ritual structure and the obsession with lore and having something analogous to scripture.), but common with new converts to any religion. Don’t do this. Polytheism is ontologically different from monotheism. There are so many different ways to honor the Gods within various traditions. While each tradition will have its rules, when it comes to personal devotion, and what we call “hearth cultus,” or household worship, it is as manifold and varied as there are Gods and ancestors.
One thing that converts should be aware of is possible hostility and pressure from families. I have found that parents and relatives can take it very personally when a child converts. I can understand this. Were I a parent, I wouldn’t take it well should my child convert away from polytheism. It strikes at core values and there can be a deep concern for the well-being of the child. I have no answers on how to deal with this. Truthfully, each situation is different, but just be aware that it can become an issue. It helps to be mentally prepared.
Far more difficult are the tensions that can arise when one converts as a married adult, particularly if there are children involved. I think that it is crucial that we raise our children as polytheists, but if you are married to a non-polytheist and then convert, this may create significant problems. Hell, even converting may be an issue depending on the religious persuasion of your spouse. You’ll need to figure out your priorities and what you can compromise on and what you absolutely will not. This can destroy marriages, I won’t lie. It doesn’t have to though, because polytheism can encompass Christian (or other) cultus. It cannot, however, encompass monotheistic exclusivist claims and that is usually where the problems arise. If custody becomes an issue, get a damned good lawyer because it is almost inevitable that your new religion will become an issue. We shouldn’t have to fight these battles in 2020 but they’re hardly the only battle we still have to fight. Again, be prepared. This may seem harsh, but that is not my intention. I am trying here to be as realistic as possible.
Finally, converting is not just a matter of replacing one God or no Gods with many. It involves a total shift in worldview, in values, ethics, and in one’s way of being in the world. It is often quite a cognitive shock to realize for the first time the degree to which one’s polytheism is incompatible with the values of the modern (or post-modern) world. Realizing that we live in a “world full of Gods” as the philosopher Thales wrote, changes everything. It eventually transforms our values, our priorities, and the way that we ourselves choose to be in the world. Like coming out of Plato’s cave, there’s no going back to the state one was in before, and that can be very uncomfortable. One area where I have seen people really struggle is understanding that morality/ethics and religion were not yoked in ancient polytheisms. This is a really big issue. Abrahamic religions (Judaism, Christianity, and Islam) draw their morality from their religion, specifically their holy books. This is not the case in polytheism. The position of religion is very different. Here’s how it breaks down:
- Religion is a set of protocols for engaging with the Holy Powers (Gods, ancestors, spirits).
- Philosophy, custom, culture, and civic engagement were ways of developing virtue, morality, and an ethical sense.
- Soteriological concerns fell under the warrant of various mystery cultus.
Abrahamic traditions tend to roll all those things into one (I’m not sure why. I’ve never thought about it from their perspective). We do not. Religion is restricted to the Gods, the Holy, the Powers. So, when we have sacred stories that present the Gods in ways we find less than stellar, they’re not meant to be read as literal necessarily, and they’re not meant to serve as the Ten Commandments or a similar ethical guide. They are meant instead to give us windows into the Mysteries of a specific Holy Power. They can be read in multiple ways, but their purpose was never to teach ethics or virtue. That’s what philosophy was for.
So, when you run across people who say “I would never worship a God who does X.” or “If my God told me to do X I would cease worshipping Him” you know you’re dealing with someone who has no idea of how to engage with the Holy Powers, and certainly no idea of how to engage with surviving lore. Instead of squawking like rabid marmots about how the Gods don’t live up to our standards, we should instead be concerned with venerating Them. It is for us to live up to Their standards not the other way around, because whatever standards They have are not necessarily presented through the cosmological stories, but rather through the intricacies of personal engagement via devotion (also because we are not ontologically on the same level as the Gods and our purpose is Their veneration). We are tasked with undoing two thousand years of terrible propaganda directed toward polytheism, starting with dubious claims that our Gods lack virtue, claims that were made precisely because of our cosmological stories (1).
Finally, (for real this time), it can take a while to learn to be proudly polytheistic. That’s ok. If you have moments of doubt, it doesn’t make you a bad polytheist, a bad Heathen, a bad [insert polytheistic tradition here], it makes you human. If you sometimes find yourself feeling awkward when talking with relatives or colleagues and slip and use the singular when referring to the Gods, that’s ok. Note it and do better next time (if it is safe for you to do so). I find that there can be terrible pressure to hide one’s polytheism, curbing our language to reflect monotheistic mores and/or to make those around us who are not polytheist comfortable. I think it is beneficial to train yourself out of this. They will not curb their monotheistic language for you and really, neither side should have to do so. Our religious reality is different from that of a monotheistic interlocutor and that’s ok. If they are not big enough to handle that, such a thing is on them. Of course, I have flat out been asked, “You are so educated…do you really believe in Gods?” I’ve taken to responding, “Of course. It is because I am educated that I believe in Them.” This is facile though – yes, it is the most sensible thing in the world to recognize the Holy Powers, but …it is simply reality and a reality that will not be denied. Falling into linguistic patterns or marking yourself as a polytheist publicly in other ways may feel awkward at first, especially if you don’t have a support network of co-religionists, but it’s never good to pretend to be something or someone that you are not (2).
There is so much more that I could discuss about this topic, but these are just a few key points that I think particularly relevant. Also, if you have just converted: welcome. This is a glorious time to be a polytheist.
- While examples abound in early Christian writing, a brief perusal of Augustine’s De civitate dei (City of God) will provide plenty examples of this. It’s filled with purposeful misrepresentation of indigenous polytheisms and co-opting of Neo-Platonism to some degree, something that Christians continued doing well into the modern period. Augustine really set the stage for later scholastic appropriation of ancient philosophy.
- Take the time to develop a support network, of polytheists if you can, but at least of supportive, understanding friends. It is a godsend, as friends always are, and can do wonders in helping you through the rough times spiritually.
One of my publishers, Red Wheel / Weiser Books is having a sale of 30% off their entire inventory, plus free shipping for those in the continental United States. So for those who like a deal and who have been waiting to pick up Living Runes, or a Modern Guide to Heathenry, now is your time to act and increase your book hoard. Better act fast if you’re interested, the deal expires on April 14, 2020.
So, already the stupidity has started. This time around the idea of a tradition and what it is. I’m not sure why this is difficult but I do know that it was one of the issues that predicated the online schism c. 2012 leading to many Polytheists refusing to use the word “Pagan” (even though the two words should be synonymous). It would be comforting to simply dismiss it as “stupidity” of this group or that, but to do so is simply not accurate, and more and more I realize that when we speak with those who are not polytheists (and sometimes, sadly, even with those who are) we’re simply not speaking the same language.
This is particularly true when discussing “tradition.” It was this word and the argument around it that really drove home for me today the huge disconnect between those of us who value this as polytheists and those coming from other, less structured traditions. “Tradition” is a key word for us, a highly-charged word, and it denotes something extremely sacred (1). We use this word differently. When I speak about a tradition, I am speaking about a careful scaffolding passed down from the Gods and ancestors, protocols for engaging with the Holy Powers, a way of doing things that is licit, clean, that creates reverence by its very structure. It does not come from us, though we are tasked with maintaining and preserving it; it will pass on after us and it is our sacred obligation, our duty to pass it on to our students and our children in as clean a way as possible. This understanding of tradition draws on the Latin etymology of the word as something that is passed down from one generation to another.
A tradition however is more and it’s that more that I find really difficult to articulate. There is more to it. There’s the Mystery element, there’s the unchanging, eternal element, there is that which it is not in our remit to alter at our whim. It is not transient. Tradition is eternal, a thread in the skein of a people’s wyrd, protected, cherished, that is essential to the expression of piety and reverence for specific Gods in specific ways. It involves lineage because it is a living thing, passed from elder to student, parents to child, teachers to neophytes and before all that from the Gods to the people They cherish. It is a language, a dialect, a grammar, a syntax of the sacred. It defines us in our interactions with the Holy. We enter into it and it changes us, it changes our grammar of the sacred. It changes the very language we speak. It becomes the lens through which every single part of our world is filtered and articulated.
Neo-Pagans have never experienced this level of tradition (2). Trying to explain it to them is like trying to explain the color “blue” to someone who is blind. I don’t say this to be nasty. I say it because over and over again, this is precisely the disconnect I have experienced in inter-religious dialogues (or let’s be honest, arguments). I think this is why so many of them see nothing wrong with coming into our spaces and attempting to define our traditions for us, or dismissing our traditions’ requirements with things like, “there are no rules,” or “just do what you want,” or “there’s no right way to practice.” Well, within a tradition yes, actually, there is.
That doesn’t mean that it’s static and unchanging. A tradition is a living thing and each generation adds to it by their piety and their presence. There are protocols within traditions to allow for necessary change, the thing is, what drives a tradition is the Gods from Whom it comes, not us.
I’m still not capturing everything inherent in that word ‘tradition’. I could write a dissertation on the subject and I would still not be able to capture everything. “Tradition” is something that has been imprinted on our souls. It is like the walls of Asgard that the Gods spared no expense defending. It is our job to upkeep it and see that it is not breached. Understanding that comes with terrifying obligation. Maybe that right there is the problem and why so much is “lost in translation (3).”
- There is a difference between “I have a tradition of lighting candles every New year’s eve” and “my tradition dictates that we approach sacred space in this way…” or “within my tradition, we have x protocol for approaching this Deity for the first time.”
- Which I understand; what I don’t understand is why, just like so many anti-theists, they think nothing of coming into our spaces and conversations with words about how traditions have no rules, but when we call them on it, they inevitably lose their shit and accuse us of being angry, judgmental, Christian, etc. The thing is that for us, “tradition” does have rules. It has requirements. It has a governing, sovereign power because it is that which the Gods have given us to allow for clean, healthy communication and gnosis. The problem that we as polytheists face then is different from that of Neo-Pagans but no less vexing: we have to restore threads that a generation of our ancestors cut, dropped, or had torn away from them with the spread of colonizing Christianity (or in some areas Islam). This is also a problem and one that complicates our understanding of what it means to live in a lineaged tradition, that weight and responsibility and moreover how to do that cleanly and well.
- Way too many people want the benefits of what tradition has to offer without the obligations. Tradition is a loaded word, it’s powerful, sexy, it can make one seem “better” than other people but in reality, it comes with responsibility and duty to preserve and maintain and pass it on; and we live in a world that for a very long time has been very hostile to any kind of responsibility, even in the most mundane sense. If we can, after all, shirk even our responsibilities of being competent, adult men and women why wouldn’t we shirk this too? That’s the lesson that we’ve been taught in our modern world: that we don’t need to be responsible for anything. That this is a lie that diminishes us each and every day we let it take up space in our mental worlds doesn’t change that it defines the field on which we live and breathe and fight.
At long last A Modern Guide to Heathenry: Lore, Celebrations & Mysteries of the Northern Tradition officially releases today from my publisher Red Wheel / Weiser Books in the US & Canada (sorry UK readers, you’ll have to wait until January).
The book takes what I created in Exploring the Northern Tradition: A Guide to the Gods, Lore, Rites, and Celebrations from the Norse, German, and Anglo-Saxon Traditions (2005) as a foundation and significantly expands upon it with more than 70,000 words of new material especially on devotional work, honoring the ancestors, and theological exegesis. It’s basically twice the word heft of its predecessor!
What the Back Copy Says:
An accessible yet in-depth guide to this increasingly popular pre-Christian religious tradition of Northern Europe
Heathenry, is one of the fastest growing polytheistic religious movements in the United States today. This book explores the cosmology, values, ethics, and rituals practiced by modern heathens.
In A Modern Guide to Heathenry readers will have the opportunity to explore the sacred stories of the various heathen gods like Odin, Frigga, Freya, and Thor and will be granted a look into the devotional practices of modern votaries. Blóts, the most common devotional rites, are examined in rich detail with examples given for personal use. Additionally, readers are introduced to the concept of wyrd, or fate, so integral to the heathen worldview.
Unlike many books on heathenry, this one is not denomination-specific, nor does it seek to overwhelm the reader with unfamiliar Anglo-Saxon or Norse terminology. For Pagans who wish to learn more about the Norse deities or those who are new to heathenry or who are simply interested in learning about this unique religion, A Modern Guide to Heathenry is the perfect introduction. Those who wish to deepen their own devotional practice will find this book helpful in their own work as well.
US & CANADA ORDER LINKS
- amazon: https://amzn.to/2wMnVtt
- barnes & noble: http://bit.ly/2IziCU0
- Indie Bound: http://bit.ly/2Rcy4ZV
- Target.com: http://bit.ly/2C1jM7I
- RedWheel Weiser: http://bit.ly/2Nup3LG
UK PRE-ORDER LINKS
- Amazon UK: https://amzn.to/2WxU6cr
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This is one of my lesser known devotionals, but the content is a solid foundation for exploration.
In the Northern Tradition, the Sun is represented by the Goddess Sunna, and the Moon by her divine brother Mani. They give their names to two of the days of the week, and their rays shine down upon us, giving life and inspiration. This devotional is dedicated to them, and to their family. They are more than mere personifications; they bring joy and peace to every day of our lives. We saw them first in the sky as children, and now we can understand and reverence them even more fully with the help of this book.
I just returned from a conference at Villanova this past weekend. The Patristics, Medieval, and Renaissance (PMR) conference is one of the leading theology conferences held every year just outside of Philadelphia. It’s really my favorite conference, the one I really, really try to do every year. It’s a lovely group of people and I always learn so much when I attend. This year the panels were so good (they pretty much always are) and I feel I have new things to gnaw upon, so much productive feedback to integrate into my work, and so many new books to track down and read. I can’t wait for next year (and for me to say that about any conference is miraculous. I might enjoy them but they generally wear me out. This one, well, I was sorry when it ended).
This year I chaired a panel and presented a paper. Usually I work in Patristics. My ongoing area of interest is developing a cultural poetics of the eunuch, looking at early Christian sources and the way ideas of the self and the holy were mediated through the figure of the eunuch. Because this conference covers more than just late antiquity, however, I was able to present a side project, one that is rapidly becoming a major secondary area of interest for me. I first gave an iteration of this paper, titled “Ravens in the Mead-hall: Rewriting Faith in the Wake of Charlemagne and the Saxon Wars” at last year’s Kalamazoo Medieval Conference and in between then and now, I’ve tweaked it considerably. This paper discusses Charlemagne’s war against the Saxons and their consequent forced conversion through the lens of post-colonial theory. It utilizes the Heliand, the 9thcentury Saxon translation of the Gospels as a lens through which to explore the re-positioning of the Saxons as a subaltern people, and the ways in which their indigenous religious traditions remained vividly relevant within the framework of Christianity. It gets a little darker than this implies, discussing things like forced child oblation, genocide, and the erasure of indigenous religious cultures too (and these darker threads are things I intend to continue exploring with this line of research). It was remarkably well received.
This is partly my way of holding space as a polytheist for our ancestors. Yes, it is useful to go to professional conferences. It’s a chance to explore these side topics, to get valuable feedback, in an atmosphere that – at least in this case – is fairly relaxed and congenial. Yes, I really want to look more closely at the ways post-colonial theory can be applied to Charlemagne’s atrocities. The more I learn about forced child oblation, forced exile, forced conversion and all the various ways the Franks impeded on and erased Saxon religious culture, the more I’m convinced that it’s here specifically that structures were first put in place that came to be used throughout the conquest of the New World, six hundred years later. Before all of that, however, I am holding space for the dead.
This is important. This is part of our history as contemporary polytheists. This is the story of our traditions, what happened to them, and why we are in the position we’re in today of having to reclaim, rebuild, and restore. If we do not understand what happened and where we came from, then we will never truly appreciate the importance of that restoration, of holding staunchly to our traditions, of cultivating piety and respect and reverence for our dead.
Why do I do this? Let me give one small example: during the Q&A, one of the attendees, a senior scholar who herself later presented a fascinating paper on a piece of Arthurian lit., said to me very earnestly, “I think it’s important to remember that the Franks had good intentions.” When I picked my jaw up off the floor I responded, “I’m sure that makes all the difference to the five thousand plus Saxons butchered at Verden.”
I’m sure that makes all the difference in the world to the men, women, and children who fought to maintain religious and cultural independence and instead ended up exiled, impoverished, with their children forcibly interred in monastic “schools” where they were Christianized and denied a Saxon identity religious or otherwise. Are you fucking kidding me? That is like saying Hitler had good intentions too. Who the fuck says that? Yet here we are in 2019 and I’ve an intelligent, educated scholar in all earnestness urging me to remember: the Christians had good intentions. That’s why I do this, because that attitude is everywhere in academia. It isn’t genocide if it occurred before the 19thcentury and was blessed by the cross.
Of course, not everyone thinks that way and most of the scholars that I work directly with would be equally appalled by such a thoughtless comment, a comment that erases the religious and cultural genocide of a people. Still, there are enough who do not question the narrative of the goodness of conversion, of Christian expansion, who do not realize that such expansion came with a heavy price, writ in blood, who do not realize it was forcibly done against the will of numerous peoples, or who do not care, that it is important to hold the line openly and at times vociferously. The evidence is there for those scholars who care to look. It is my obligation to do so. The intentions of those who destroyed our traditions really don’t matter. The results speak for themselves.
For those interested in reading my article in full, it will be coming out in the next issue of Walking the Worlds.