I work with people who are, pretty much without exception, radically anti-gun. I also work with people who, again pretty much without exception, have never owned nor even handled or shot a gun. Most of them are deeply committed to faith traditions that promote non-violence and most of them are very liberal. From their religious perspective, it is right and good and proper to hold an anti-gun stance. I cannot fault them there. As much as I like most of them, I wouldn’t want them at my back in an emergency. Mind you, I cannot fault them, but I don’t trust them when violence was required). They are doing as their conscience bids. So am I, which is why I stand firmly against any and all anti-gun measures.
While I don’t currently have a concealed carry permit, I do have several guns at home and a pacel of bladed weapons (among other things, I collect WWI and allied WWII knives). I don’t get to the range for practice enough to feel it proper to have a concealed carry permit and anyway, I work and teach in NYC where such a thing is nearly impossible to get. Still, from both a moral and a religious perspective, I believe it is the obligation of every right-minded adult to stand ready, willing, and able to defend their homes, their families, and themselves. When I carry a weapon, I do so in a nod to my ancestors who survived thanks to their skills with such tools (not guns specifically but weapons. With any weapon, the tech is a tool, nothing more) and in full awareness of being part of a religious worldview that values frith– right order—over peace.
After the last few days of learning about various depredations against polytheists (some historical, some happening today), I realize that I am likely moved by one other reason too: I am a Polytheist. Specifically, I’m Heathen. In both cases I practice a religion whose lineage includes being colonized by Christians, conquered, having our religious spaces forcibly violated, our holy relics destroyed, our children stolen away, and our adults murdered when they resisted forced conversion. That is our lineage. The day we forget that is the day we do not deserve to practice our faith anymore. It’s the day we spit in the eyes of every ancestor who fought and died for their Gods, for the space to practice their devotion unfettered and unharmed. I carry a weapon in part as a nod to those men and women, and a promise that should anyone step into my sacred areas with intent to violate them in the name of their God or for any other reason, they’ll very likely exit on a stretcher.
The space of my home is a sanctuary – literally given that I have multiple shrines on the grounds and inside the actual house. It is sacred space. It should be inviolable space for me and my family, just as our individual bodies should also be inviolable to outside attack. As a pious adult, I have an obligation to my Gods to do everything I can to protect that which has been given into my care. Being ready to defend those spaces and the people in them is part of that covenant. It is part of the agency involved in being a rational, right-thinking adult. For me, it is also a religious obligation.
It is foolish to rely on the goodness of strangers and it is foolish to rely on the government for our protection. No one wants violence but to live one’s life blissfully unprepared for it to occur is equally problematic. Being facile with a weapon is, to my mind, no different than knowing how to lock one’s door at night. In my perfect world, all children would be taught hand to hand fighting and how to use a gun from elementary through high school. Upon graduation, they would have the legal right to carry a gun. (If this sounds crazy, consider that through the sixties many high schools had rifle classes and gun clubs on school property and during school time. Whatever has gone wrong in our society, the problem isn’t guns. It’s just easier to demonize guns than to deal with the social and economic problems that actually lead to gun violence). There is a self-control, a sense of deep moral responsibility that comes with carrying a tool that has the immediate potential to end a life. It changes everything about the way I choose to interact with those around me and makes me far more mindful of my words and deeds. It makes me more aware of how I move in the world. It also makes me more mindful of my responsibilities to my home, family, ancestors, Gods, and community.
Many anti-gun advocates are unwilling and perhaps incapable of looking at guns unemotionally. Many things have been misused and abused in our modern culture and guns are certainly one of those things. It’s all the more disgusting how both guns and bodily sovereignty (esp. for women) have become political talking points by parties that in reality care nothing for their citizens. There is something very, very diseased with our society when young men think it ok to pick up a weapon and murder children. That is not a sign that more gun laws are needed (I think we need less laws and regulation on just about everything) but a sign that our society is sick perhaps beyond healing. It’s easier to fault the symptom than find a cure though but when in shock and pain after yet another mass shooting, I can well understand why many, many people would call for gun bans. I don’t agree, but I understand it.
I for one do not believe it is morally good to put responsibility for my safety in the hands of another. As a pious woman, I cannot do that. As a woman, I would not do that (I saw a post recently that gun rights are women’s rights and I fully support this). The only regulation that I would back is one requiring training and perhaps regular recertification of that training. I belong to a God who is called weapons-wise. When I carry a weapon, I am honoring Him. Yes, bearing a weapon can be a holy act, but needs to be treated with that respect in turn. I have found nothing in the theology of our tradition that would encourage me to disarm and quite a bit that encourages self-sustainability and personal defense. I stand by that. I encourage other polytheists to do the same, in accordance with their conscience and beliefs.
I will add that for the first few decades of Paganism, there was a marked tendency of various denominations to downplay their religious practices and to present themselves to the secular and/or monotheistic world as innocuous, maybe a little quirky, but essentially harmless. It was a survival technique but at some point, that has to stop. We are dangerous. We will collaborate with each other. We will stand up and fight for the right to exist. We will demand parity in public spaces. We will not back down. We are not helpless. For those of you thinking I exaggerate, think on this: a couple of years ago, a priest of Jupiter was hospitalized when his temple to Jupiter was attacked by Christians. Last year, an elderly Greek woman was injured protecting a shrine to Demeter when again, Christians interrupted a religious rite. Temples are violated and desecrated almost weekly in parts of India. Earlier today I posted an article about aboriginal sacred objects being burned by Christians. Last year a practitioner of Candomble was murdered by Christians when he refused to desecrate his own shrine. There’s a Roman saying: si vis pacem, para bellum that I fully agree with. We cannot depend upon the kindness of strangers to protect our sacred places. If we want to have those things, to nourish those things and see them grow into the future we need to be ready, willing, and able to protect them ourselves. I’ve heard it said that people own guns out of fear. I would say that is not generally the case. People own guns because they know they have the wherewithal to protect themselves even when they’re afraid (and for those living rurally, it’s even more of a useful tool. I sure as hell wouldn’t go into the woods without a gun. I have no desire to become something’s lunch).
For all of these reasons and for the simple fact that I don’t see a gun as anything more than a useful tool, I don’t see it as something to fear in and of itself, I don’t see it as the agent of destruction (the gun isn’t doing anything on its own after all), I support gun ownership, responsible gun ownership by people who have taken the time to learn how to use and respect this tool.
To give you an example of how big the divide is on this issue, I’ll share a snippet of a conversation I had today. A lovely woman with whom I work truly, deeply believes that people own guns because they all are at heart white supremacists afraid of the modern equivalent of a ‘slave’ (by which she defined it as anyone the gun owners consider beneath them) uprising. I had to have her repeat it three times because I still can’t see her logic there but then this isn’t a subject upon which people apply logic, not when hyperbole and sentiment will do. This person (and I like her. She’s creative, interesting, and a pleasure to work with) truly believes that the world will be better if guns are banned. I very much do not hold that view. How the hell do you find middle ground there? For me, guns are like condoms and attorneys: better to have it and not need it than the opposite.
I need to post something a little more wholesome after my last post — I’m sitting here shaking still. I’ve read monastic rules, I’ve read accounts of christianization but I just never, ever connected all the dots until today and it’s nauseating. So…the cure for that is prayer, to our Gods, to our Glorious Ones, to our ancestors and all those holy spirits who sustain us. Today, for me, that is the Goddess Sigyn.
In Praise of Sigyn
by G. Krasskova
You are unyielding
You will not be moved.
Let others rant and rave and curse.
Where love has rooted itself in Your heart
even the might of the mountain is weak.
You are fierce: a she wolf defending Her own.
No one expects it of You, Sweet Sigyn.
Because You do not wear Your might
as others might wear gleaming jewels,
no one thinks You strong,
a force with which to reckon.
Yours however is the power
that grants no acknowledgment
to that which would turn You from Your course.
You are His North Star, forever constant,
a gleaming beacon, His only comfort
a whisper of half forgotten joy
in the abyssal eternity of the cave.
Your eyes are on Your task,
Asgard truly should fear,
and then pour out offerings
to whatever Powers the Powers honor
lest You turn Your heart to justified vengeance,
on the day You and Your Husband
rise from the pit.
Vengeance is rarely Your way, however,
it is often too great a luxury to nurture in Your heart
in light of the work You must do.
Some sacrifices after all must be made
and You are pragmatic.
Vengeance will not return a murdered son.
Vengeance will not remake a shattered God.
Your way is simply to endure,
which is not so simple at all;
to endure and hold in Your burning heart
the knowledge that nothing lasts for ever.
There is only the wyrd woven
strand by black and bloody strand,
in the crucible of necessary choice.
There is only a strength beyond courage
and the heart and character of valor
plucked from amidst the weaving.
To You, Lady, I bow my head.
Lady of Enduring Grace,
Lady of Valor,
Lady of Victory.
(Her shrine today, with a few simple offerings)
In the 19thand well into the late 20thcentury (through the 1990s in some areas), Native children in America and Canada were forcibly removed from their parents and forced into “Indian Schools,” where they were beaten, abused, forced to give up their native language and forcibly Christianized. This was governmental policy. It was law. The primary purpose of their “education” was, first and foremost Christianization. I always thought this was an abomination that happened in the New World. Today I learned differently.
I learned that when Charlemagne (may he be damned) conquered and forcibly converted the Saxons, the same thing happened to them.
I’m still processing this. I was assigned a book to read in one of my classes and the information was there, clear as day. Children were taken away from Saxon families and interned forcibly in monastic schools, which led upon adulthood to those children being tonsured and forced to take vows. It was slavery. Make no mistake, the Saxons did not go peacefully. They did not willingly or easily abandon their Gods. They were butchered, tortured, imprisoned, and forced into conversion by Charlemagne and his successors. Sound familiar?
A hundred years later, in condemnation of a monk Gottschalk of Orbais, a man who had been committed to the monastery as a child and forced against his will to take vows and who was now seeking freedom, his abbot Hrabanus blamed his quest for freedom on an inherent Saxon hatred of Christianity in general and monasticism in particular. Hrabanus made it clear he considered the Saxons at best, a subaltern people, underserving of liberty specifically on religious grounds:
Should those who are inferior by virtue and dignity spurn those superior and more eminent than themselves, and reject them as if they were unworthy of all honor, those to whom they were rightly made subject? For who does not know, living in this region of the world, that the Franks were in the faith and religion of Christ before the Saxons, whom they later subjected to their dominion by force of arms – being made their superiors according to the practice of lords and even more by their paternal disposition—and dragging them away from the cult of idols and converting them to the faith of Christ? But now these notions are spurned ungratefully by certain primates of this very nation according to the flesh against the law of heaven and the law of the court…(emphasis mine)
Because yes, we should all be grateful when the good Christians come to burn down our temples, destroy our religion, execute the faithful, kidnap our children, and force us into servitude. Even the author of the book (and translator, I believe, of these speeches) called this one of the “most blatantly imperialist” views in favor of forced Christianization to be found in the 9thcentury. (For both quotes see Matthew Bryan Gillis, Heresy and Dissent in the Carolingian Empire: the Case of Gottschalk of Orbais,” Oxford, UK: Oxford University Press, 2017, pp. 40-41).
This is the way monotheism worked as it swept across Europe and then the Americas erasing religions and cultures. It was in every case, attempted annihilation.
This is why monotheistic colonization is so different from previous ones. The Romans, for instance conquered people and enslaved them and that was horrible but they didn’t try to completely change the internal landscape of the people, to tear away their language, to obliterate their Gods. Only with monotheism do we see this kind of conquest. It’s not a white problem. It’s not a black problem. It’s not a problem of any race. It’s a monotheistic problem, so when you ask me why I condemn monotheism so much, why I will never, EVER advocate peace with this system of corruption, take a look at our own history.
And no, not all individual Jews, not all individual Muslims, not all individual Christians – many of them are lovely people and there are many things about their traditions that are lovely as well–but the system is dehumanizing, because monotheism is not the belief in one God, it’s a rejection of all other Divinities and therefore the monotheist can never be at peace with his neighbors.
This is all the more reason why we should commit to honoring our Gods, honoring our ancestors, and rebuilding our communities always, always remembering that they can be destroyed again, if we’re not committed, if we’re not pious, and if we’re not vigilant.
In memory of the 4500 martyrs of Verdun and all those who have fought monotheistic obliteration before and since.
Today is the 3 year anniversary of my devotional book 📕 dedicated to the Norse Goddess Eir. 👩⚕️
By Scalpel and Herb, Blood and Healing Hands is a novena booklet to Eir, a Norse Goddess of Healing. It provides an introduction about this Goddess and nine days of prayers in Her honor.
Available on Amazon.
Who owns a copy?
Sometimes it’s hard to believe it’s been 11 years since this book–a joint venture with my mutti, Fuensanta–released. Focusing on the Duergar Andvari, there are many lessons in the book about having healthy relationships with money.💸
Andvari is one of the Duergar, the Dwarves of ancient Germanic cosmology, and a little-known figure in modern Northern Tradition devotional practice. Yet there are a small number of people who have experienced Him as a God of great wisdom, particularly concerning right relationships, right ownership, mindful consumption and proper utilization of resources and finances. In our age of rampant consumerism, where spirituality has become yet another commodity to buy and sell, Andvari’s lessons are needed more than ever. This devotional, the first to honor Him, explores His nature, the ways in which He may be honored, and powerful lessons for developing a honorable relationship with the spirit of money.
So what in this book helped you the most?
Sometime it’s hard to believe just how much time has passed when these bookversaries come around. It has been six years since, He is Frenzy was first published. As a devotee of Odin, I have published several books around Him through the years: my first devotional (and the first devotional in all of Heathenry/the Northern Tradition) Whisperings of Woden, followed by Walking Toward Yggdrasil, He is Frenzy and then most recently a little chap book of prayers Nine for Odin.
He is Frenzy collects all of the essays and poetry that Northern Tradition author Galina Krasskova has written to honor the God Odin since 1995. Providing a survey of His ancient and modern cultus, it is also a deeply personal exploration of devotion, ordeal work and what it takes to walk the Odinic path.
So for my loyal readers who have read these various books around Odin, what was your favorite, and why?
Our household prayer book is now available on amazon for those who might be interested. 🙂
Folks can order here.
I recently came across something I’d written awhile back, after a discussion about Odin. At the time, I was surprised at the response. It’s always interesting to see your relationship and your primary Deity through someone else’s eyes! A friend of mine, who has known me for over a decade, made what i think is a particularly powerful comment, one that moved me deeply, and I think it might also allow me to segue into some important things about my work with Odin that I’d like to discuss. For that reason, I want to quote the whole comment here. My friend F.B. said during the course of the discussion:
“I have felt, over more than a decade as your friend and colleague (albeit on a very different religious path) that your way (Odin’s way, to which you are obligated) was just so hard and painful. Most often, my thought has been, “Better you than me!” (Which, of course, makes it obvious why Odin chose you and not me.) I have felt sorry for you. You claim joy but I must take it on faith (and on my respect for you as an honest person) because, from the outside looking in (and from a drastically different faith tradition) your way seems all pain and no joy. But I know you don’t feel that way about it, so I simply accept that this is one of those things I’ll never understand. Thanks for trying to translate!”
I was really given pause by this comment. Certainly my life has been hard, brutally so at some points, but not because of Odin or my service to my Gods. They bring (sometimes vexation yes, but more often) joy. They have poured blessings into my hands. Sometimes life is just *hard* for reasons that have nothing to do with the Gods. So, I was really pondering upon reading this comment how it could possibly seem so grim. Has the work Odin has set me to do caused me pain? Yes, sometimes but that is an expected consequence of this work, both the internal work that I must do to keep my devotional relationships fit, the external ordeal that is sometimes asked, and the public work, which can be very irritating at times. The pain or difficulties are largely irrelevant. They don’t matter. They’re the terrain one must cross to get anything done.
I suppose I look at it much as I looked at the physical pain I endured when I was a ballet dancer (and a ballet career involves a brutal level of physical pain as an ongoing norm): it’s irrelevant. I loved to dance. it was my goal in life to do so professionally (which I did for a brief time), and to do it well. I knew going in that in order to reach that goal, I’d have to endure a certain level of discomfort and pain as a daily thing. It was the ground I would have to walk across for what I wanted to achieve and that end goal was one of beauty and joy. I kept that goal always in mind through the daily grind. The discipline of honing and shaping and sometimes wrenching myself into the proper shape and form necessary to achieve that goal was often grim, but it was not the point and in view of reaching that ultimate goal it faded largely away. It simply was a necessary byproduct. I think on some level I approach the challenges inherent in my relationship with Odin (and the other Gods I venerate) in much the same way.
Odin is a God that will challenge (as I think all Gods do in some way). He favors hard work and discipline and doing those things involves courage. C.S. Lewis wrote once that courage was the most necessary virtue–it was necessary to do all the others (my paraphrase)! He could have had Odin in mind when he wrote that. Because discipline and duty are not bad things for me — in fact, i find them very positive things and find that I tend to thrive under such strictures–I often write about them. I suppose were my personality different I could focus on other aspects of my devotional relationships but I don’t like to discuss the very personal things (they’re *personal* and I have very old-school notions of privacy), and I don’t like to discuss the blessings I’ve been given (that seems too much like bragging). What I like to talk about is the work. It defines me, not only in my relationship to Him but as a person and a human being. It is what makes me a full adult to my mind. This is a corollary to the utilitarian outlook Odin tends to hone in some of His people: we tend to define ourselves by our work. If i am not useful, I have no reason to *be.* Of course i’ve learned over the years that even the word ‘duty’ can be triggering to some.
When I was still dean of an Interfaith Seminary, all of the instructors were required to assist with an end of the year retreat for the students. Lasting for three days, it was an intensive weekend of workshops, seminars, and ritual work designed to help the students prepare for their eventual ordination. It was quite enjoyable for the most part. During one of the workshops – this one student-led—the participants/audience were asked to call out words that defined their spirituality, and what was important therein. I said “duty.” When I uttered that word you could feel the pall descend over the sweet little new agers. They were so intensely disturbed by the word that no one wanted to write it down (it carries all those nasty connotations don’t you know, like responsibility, maturity, focus, and discipline). Finally the student leading the workshop said ‘Joyful duty.’ It was my turn to be perplexed: what does emotion have to do with it? That is completely and utterly irrelevant. It does not matter if one’s duty is joyful or not, what matters is doing it. If we only did those things that brought us joy, what an insipid world this would be. It really highlighted for me the gulf between me and so many people that I meet. This is also why I dislike definitions of a Deity as “love” or of piety as ‘love.’ What happens when you’re not feeling the joy, does your practice go out the window? One would hope not. Duty is the torch that can guide one through those periods of darkness. To prioritize our emotions in the course of doing what is right is to make the process all about us and not what is right. I find little merit in doing this.
That being said, I experience great joy and satisfaction in serving Odin. I would serve Him even were that not the case. Like pain, the joy is a byproduct, this time one of His presence. The public side of my work involves many challenges, but that is to be expected when we are restoring a broken tradition. First we must restore ourselves so that we can take up those threads and neither of those things is a painless process. Sometimes I write about that aspect of the work because others need to see that one can get through such a process; sometimes because like many others, I am still finding my way in this thing called devotion. Challenge, hard work, discipline, duty, and the expected level of courage that Odin demands are good things to me. They help immeasurably with that process and in fact, I believe are crucial. Odin is a war-god, something that I try never to forget and it is through the gifts of a warrior’s mindset that one can thrive in His service. There are other ways too, but this is the way to which He has called me.
So what is the joy? I’ll lay it out in brief, broad strokes, just this once. There is having a purpose, being of use, furthering His agenda. Those things in themselves are tremendously satisfying and joyful. I don’t think I can explain how much so to someone for whom that is not a motivating factor! Then over and above everything else, there is Him, His presence, His wod (auto correct kept correcting this to ‘wood.’ No, auto-correct, not ‘wood’…that would go into that privacy place I was talking about earlier! lol). His presence is one of overwhelming terror-joy, true awe in the ancient sense, and at times pure ecstatic bliss. It drives, it hones, it motivates. Then there is the knowledge that He brings. He certainly knew what carrot to use to lure me in: teach me things, show me things, grant me knowledge. There is what He allows me to know and what He allows me to see but over and above it all, there is Him and that would in itself be blessing enough. We’re well matched, and regardless of how hard aspects of my service to Him may be, in the power of His presence, those difficulties are forgotten.
It’s the 5 year bookversary of my devotional to the Norse God of the Moon, Mani. 🌛 Son of Mundilfari, brother of Sunna and Sinthgunt, this particular God is one that is greatly beloved by me. I keep an active altar to him in my house, and I couldn’t resist having multiple prayer cards and icons for him in the Prayer Card Project either.
“Dancing in the House of the Moon” is a celebration and adoration of the Norse Moon God Mani. It is a collection of essays, prayers and poems word-pictures that summon a sense of His presence: ineffable, incandescent, and beautiful. This is a devotional for anyone wishing to know this God better, anyone who has tasted of the splendor of Mani, anyone wishing to throw themselves into His devotion. It is the expression of a cultus renewed and restored for the modern world.
So who has a copy? And if so, what’s your favorite part?