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?
My devotional to the Greek God Asklepios (Ἀσκληπιός ) is celebrating it’s three year anniversary today!
Asklepios is the son of Apollo, and the Greek God of healing and medicine. His symbol, a snake entwined staff ⚕️ remains a symbol of medicine today.
“To Rejuvenate and Nourish” is a novena booklet to the Greek God of Healing, Asklepios. It provides an introduction about this God and nine days of prayers in His honor.
Available on Amazon: https://amzn.to/32jBPlH
So who has a copy?
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.
Don’t miss your chance to enter the giveaway and have a chance at an awesome set of Norse deity Prayer Cards. Deadline, end of day Sunday, June 30, 2019 by 11:59pm EST (New York local time). Details at the link: https://krasskova.wordpress.com/2019/06/05/giveaway-time/
For anyone interested in an autograph copy of Living Runes: Theory and Practice of Norse Divination, I have a very limited quantity available (only ten remaining) for purchase at the shop. So better act fast before they are all gone!
This is the ONLY place to get autographed copies short of a face-to-face interaction with me.
This giveaway is designed for FACEBOOK, so that means entries must happen on facebook. Here’s the direct link to the appropriate post: ( http://bit.ly/2WMLxNs ) . Deadline is end of the month, I wanted to give people a chance to get their copies in.
In case anyone is having problems viewing the image with the giveaway information above, I’m also including it below as text.
To celebrate the release of Living Runes: Theory and Practice. I’ve decided to run a giveaway. The prize consists of a set of 20 prayer cards featuring Frigga and her retinue (Saga, Eir, Gefion, Fulla, Sjofn, Lofn, Hlin, Syn, Snotra, Gna, Var, and Vor), as well as Odin and his sons (Thor, Baldr, Vidar, Bragi, Hermod, and Vali). I will select one US winner, and one International winner randomly from all valid entries. Each winner not only receives all those cards, but actually receives a duplicate set of those cards that they can gift to one very lucky friend or divvy up the awarded prayer cards to share among as many friends as they like. So, this is actually one giveaway that entering with your friends can increase your chances of coming away with something.
Here’s how to enter:
Take a picture to share of Living Runes: Theory and Practice. This can be you reading it, or for those that don’t like to post pictures of themselves you can show it on your bookshelf, in your reading nook, posed with your cat, beside a cup of coffee, with your runes–you get the idea. For those of you with ebook copies, just show the cover on your chosen electronic device. I’ll even accept pictures in bookstores, or in libraries (for bookstore and library pic entries please be sure to list the name of the establishment and the city/state/country you found it in). Once your pic is ready:
Like and Comment on this giveaway post on the Galina Krasskova – Wyrd Ways FB Page: http://bit.ly/2WMLxNs
- include your Living Runes: Theory & Practice picture
- tag at least one friend
- include the name of the country in which you currently live
Share this post on FB (toggle the “include original post” option)
Deadline: June 30, 11:59pm EST
(This rambles…a lot lol. You have been warned).
So, I’ve been in New York City the last couple of days attending a theology conference. The title of the conference is “Faith, Reason, Theosis” and so far, it’s been pretty amazing. The scholastic currents being discussed (at least in day one) are well outside of my wheelhouse so I won’t discuss them here save to say that the entire idea of theosis makes me deeply uncomfortable. I did have an interesting talk with a Jesuit professor of philosophy (I took his course on Augustine a few years ago and it blew my mind) who agreed that, at least in part, ideas of theosis for Christians were influenced by pre-Christian concepts of deification. Still, it makes me deeply uncomfortable when it’s applied as a goal of faith, especially when post-modernists remove the sacramental scaffolding and even at times “God” from the equation. Thank you, no. If I want that, I can listen to a ceremonialist drone on and on. Lol. (Granted, this isn’t my area, so I may be grossly minimalizing the issues here and I’m drawing the questions and comments below largely from only a single day of speakers – there’s still two more to go. At any rate, the focus of the conference is discussion of Orthodox and Catholic responses to the idea of theosis). I was tired when I arrived at the conference, and at first, despite excellent presentations, I was a little bored (Thomas Aquinas—not my thing) but then the Q&A started and that was absolutely fascinating. It was almost enough, almost, to make me want to hold another polytheist conference. Hah. Don’t hold your breath.
Anyway, during the opening talks, I was scribbling notes and several questions arose from the speakers. Ignoring the pages of my journal where I kept noting that “Modernity=Nihilism”, (I also made crazy little sketches of presenters – idle hands after all and all that) the relevant things I want to discuss here are as follows (I will reframe from the singularity of the Divine articulated by the speakers to a more natural and appropriate plurality in my responses):
• How can a conscious spirit be anything other than a desire for God?
• God owes His creatures grace within the terms of creation (the grace to achieve theosis) but it’s a debt owed only to His own goodness.
• How can there be “excess” in loving one’s God? Many modern philosophers/theologians seem to speak of the “excessive qualities of the cross” in ways that seem to imply that they want to erase their God from the process and goal of theosis and replace the sacramental scaffolding with the human ego.
The first question, I believe, comes from Neo-Platonic influences on religious (in the case of the conference, Christian) thought. I don’t argue that our souls and the fullness of our being should be comprised, materia prima, of longing and love for the Gods. I think it is the only part of us that truly matters. When we peel away the dross and pollution of modern living (hell, just of living because let’s face it, the ancients wrestled with these issues too), at our core I firmly believe that (when we are rightly ordered), our spirits are expressed longing for the Gods. I also think that every single thing in our current world teaches us to obscure, deny, and annihilate that longing.
I will admit, listening to this particular speaker, I did think “well, aren’t you a bit of an optimist about the human condition” lol but it’s important to remind ourselves not to mistake external ephemera for the true, essential nature of our beings. I also suspect that this statement: that at the core of a soul is longing for the Gods may make some readers angry. If so, consider why. Why would you not long for the Gods with every fibre of your being? I think the real challenge of our various spiritualities is not only the discovery of that longing, recognizing it as our essential state of being, but also cultivating it, tending that fire, stripping away the dross, feeding it, and allowing it to burn away everything else.
A day or so before I came into the city for the conference, I was watching a movie with my husband and a friend and the lead female reminded me strongly in appearance of a student – call her H.– I had over twenty years ago. This student was three or four days away from her initiation and bailed. She became pissy about it too, justifying her decision by trashing the idea of the experiential devotion inherent in the initiatory process (as being only relevant to specialists. “Not everyone needs to be a mystic” blah blah blah. No, not everyone does, but baseline devotion does not a mystic make). A friend of mine who was hanging out with us asked me why this woman would do such a thing. I said “at the eleventh hour she realized initiation would change everything.” My friend agreed but didn’t see the problem (unlike H. my friend is not a spiritual coward). I explained that “H. didn’t want to make the Gods a priority in her life. She was afraid it might interfere with her secular, job-related priorities of climbing the corporate ladder and making money. She didn’t want to become the kind of person she thought could live a devoted life and she didn’t want to have to reprioritize her life.” My friend asked the most salient question of the night, “Didn’t she realize that putting the Gods first makes everything better? On the basest most crass level, They help us in our work in the world. They fill our lives with bounty and blessings.” And that is the question. My only response was a poem by the Islamic poet Rabi’a:
O my Lord,
if I worship you
from fear of hell, burn me in hell.
If I worship you
from hope of Paradise, bar me from its gates.
But if I worship you
for yourself alone, grant me then the beauty of your Face.
(Rabi’a, “[O my Lord]” translated by Jane Hirshfield, from Women in Praise of the Sacred (New York: Harper Collins, 1994).)
I will let this stand for now and move on to the second question or comment really, since I wrote it down because I have very strong feelings that the Gods owe us nothing. They may give us everything but They don’t owe us. We ought not give sacrifices and offerings just to get things, but because it is the right thing to do, because it honors Them, because those relationships are the most essential we will ever have and it is right and proper to make windows into the world through which the Gods may walk. It isn’t and shouldn’t be about us. Yes, at times offerings and devotion may follow a do ut des model – if I need something from a Deity, I won’t approach with empty hands. It’s rude. But that is not the only nor the most essential model of veneration. To imply that it is cheapens our traditions and frankly spits in the faces of our ancestors. It shouldn’t be “I give in order to receive” but “I give because I have received” or maybe better still, “I give because I love.”
Returning to the bullet points I noted, I was struck by the idea articulated in bullet point #2 that God owes humanity His grace by virtue of the contract of creation but the debt is NOT one owed to humanity itself but rather to His own goodness. In other words, God owes Himself. It’s a nice reframing and re-articulation of an issue that plagues the Heathen community: the entitlement we all too often feel before our Gods. We are not owed a god damned thing for the paltry devotion we deign to show. We have been given everything and it is a debt we cannot hope to replay. The devotional relationships that we ought to cultivate with our Gods aren’t for the purpose of getting things, or even with any hope of repayment of a contract. It is our natural, good, and rightly ordered state of being. It is our purpose, the highest and most natural expression of our souls.
Finally, one of the issues that kept coming up in post-modernist pushback against scholastic and pre-scholastic ideas of theosis was this language of “excess” in devotion. One source talked about the “excess of the crucifixion” rather the excess of devotional response to it. I see this in some modern Catholics. Case in point: I recently gave a Catholic relative L. Montfort’s classic devotional text on Mary and while she is very devout she really struggled with it, because it wasn’t Jesus focused in the way that many Protestant “devotionals” might be. The idea of giving reverence and specifically heart-felt devotion to the Mother of God—in the way that was traditional, licit, and universal within her tradition for generations– was uncomfortable (and I blame Vatican II and its bullshit for a lot of this but, not my circus, not my monkeys. I do find it complicated though. Gods know that the weakening of the organizational Catholic Church is not a bad thing for growing polytheisms, but then on the other side of that, I think that any weakening of devotional fervor is a win for evil and doesn’t serve us in our devotions either so …my response to that all is rather complicated). It seemed “excessive” to her. Post-moderns would, I believe, cast any devotion as excessive. This is problematic.
Personally, I do not believe it is possible to be too excessive in one’s fervor and love for one’s Gods. That is exactly what ought to fuel our soul’s longing, feed it, nourish it, encourage it. Whenever I hear Pagans or Polytheists (and especially Heathens) talk about how one is too excessive in one’s devotions (and it happens, less now than a decade ago but it still happens) I really just want to laugh in their faces and tell them they are theologically unschooled. Not today, Heathen child, not today. This is a bullshit free zone. Still, I think it’s important to think about what it is in our culture (that has seeped into our traditions) that would teach us that devotion, any devotion particularly the messy, emotional, embodied kind is ‘excessive.’ What does that mean? When loving the Gods is our souls’ reason for being, how can there be any excess?
This last question I’m going to explore more fully and hopefully will have time to do so over the next couple of days. Right now, I’m going to bring this to a close since it’s running rather long and I actually need to get my butt up and get out the door for day two of this amazing conference. Enjoy your day, folks.
Living Runes: Theory and Practice of Norse Divination releases today! 🥳🥳🥳
*As a reminder, this is a re-release under a new name of my earlier work Runes: Theory and Practice.
Find it June 1, 2019 wherever books are sold.
Please feel free to share.
Last week an academic friend and colleague, who is soon to be teaching a class on Pagans and Christians in the Roman Empire, asked me a rather complicated question. My friend L. plans to include a brief survey of contemporary Pagan and Polytheistic religions as part of the course, to show that these traditions did not completely disappear but continue to have import and impact in the modern day. As prep for the course, L. asked me, “What is the difference between Pagan (or Neo-pagan) and Polytheist?” I had previously mentioned that use of these terms is somewhat political and charged in our communities.(1) Here is what I told my colleague.
“Oh, it’s such a mess.
The two words, in my opinion, should be synonymous but in today’s communities, they’re not. Polytheist means someone who believes in and venerates the Gods as individual, Holy beings. The logical and necessary corollary then, is the rightness of regular devotion and cultus. One would think this is self-explanatory. The meaning, after all, is embedded in the etymology of the word itself: πολύ (many) θέοι (Gods). We have, however, had atheists who call themselves “Pagan” try to claim the identity “Polytheist” on occasion, but for now, every time they crop up, we manage to beat them back (rather like a demented game of whack-a-mole). It’s almost as though the moment the devout make space for themselves, it comes under attack, and this isn’t just an issue in polytheism (2).
While the definition of ‘Polytheist’ is self-explanatory, ‘Pagan’ is more complicated. Some polytheists will use the term. But maybe four years ago there was a huge inter community explosion over it.(3) There were growing attempts A) to allow for “Pagan” to include non-theist, anti-theist, atheists, etc. as well as pop culture ‘pagans’ who can’t tell the difference between fiction and devotion and other questionable um…characters (Mind you, L., I’m hardly unbiased in this and I was right in the middle of these arguments.) and B) to force polytheistic traditions under the “Neo-pagan” umbrella, which at its core was an attempt to erase our traditions, esp. the piety of our traditions, and to force them to open their boundaries to anyone and anything.(4) The “battle” raged over blogs and newsgroups and finally many leading polytheists (against my better judgment) decided to yield the term ‘Pagan’. So now anyone who has any connection to any god or goddess (regardless of whether or not they believe in Them to be archetypes as opposed to reality, or this nonsense about all deities being one, or whether they are only interested in nature or whether they’re Marxists interfering in our communities for their own political agenda, or whatever kind of trash you may have) can claim the word without having a core of any type of tradition or devotion. So, ‘Pagan’ has become a catch all term.
Most devout polytheists I know, especially those who fought through this, won’t use the term “Pagan” now. The Gods and Their devotion are at the heart of our practices. ‘Pagan’ has become a term where that is no longer necessarily the case. Of course, the moment we ceded the term, the non and anti-theists started trying to claim “Polytheist” too, but so far we’ve successfully beaten them back. It’s never ending but there are those of us who will hold that line until we are all of us dust. Our Gods and traditions deserve that at least, from us.
I’d also add that part of the problem is that Polytheism involves traditions, which are closed containers. Neo-pagans scream that this is elitist and amounts to policing devotion (unless we’re talking about one of the African Traditional Religions when they are less likely to complain, because that might be construed as appropriative and racist.). Polytheists respond: that’s the way traditions work, either adapt yourself to them or fuck off. And so it goes. It’s a nasty, ongoing feud with those who care about what their Gods might require and those who barely register that Gods exist.
So, unlike in the ancient world where ‘Pagan’ referred to someone practicing their ancestral tradition and/or initiated into various mystery cultus, today it refers to someone practicing any of the many …religions…which may or may not include devotion to the Gods…that grew out of Gerald Gardner’s explorations into Wicca and occultism in the fifties and later out of the counter-culture movement in the 60s and 70s in the United States. It may also refer to those practicing and restoring various Polytheistic traditions like Heathenry, Asatru, Kemetic orthodoxy, Hellenismos, Romuva, etc. but in majority quarters, it is no longer the term of choice, particularly in the US community for such.
Heathenry, (Norse polytheism), always eschewed the term because it was always an umbrella term for a mishmash of traditions and practices, many excessively liberal, or diametrically opposed to devotion, or containing ethical standards (or lack thereof) that Heathens and other polytheists found problematic. The problem is more complicated in Europe where the various romance languages have ONLY the term ‘Pagan’ to cover a broad spectrum of traditions.
Basically, the conflict is about modernity, religious identity, and a push back against devotion and piety.
As a caveat, you will still find people who aren’t very much online using ‘Pagan’ when they are very devout…it depends on how aware they were of the online arguments. Our hashing out of orthodoxy, because of how spread out our communities are, tends to happen online but one should not think that the online world encompasses the whole of any tradition or practice. There are many devout Polytheists (and probably Pagans too) whose practice centers around hearth and home, land, community, and their Gods and whose window into the greater world of practice doesn’t necessarily come through the internet.
It should also be noted that there are Polytheists who obstinately refuse to cede the term Pagan and still use it, solely to spit in the eye of the impious. I like these folks. 🙂 And newbies coming into the communities also tend not to be aware of the political fault lines either.
It’s always worth querying when someone says “I’m Pagan,” what they mean by that. The answers might surprise you.”
- Especially now since Isaac Bonewits is the one who originally pioneered usage of the terminology “Neo-Pagan.”
- The problem isn’t atheists per se. If someone wants to attend a ritual and behaves respectfully that’s fine. The problem is ad nauseum, atheists who come into our communities, demand leadership positions, but refuse to accommodate the traditions or bow themselves to the beauty of devotion. Instead, they endlessly attempt to twist the religion to their own lowest common denominator. This isn’t a problem only in Polytheistic traditions. It’s happening in various Monotheisms as well. For a case in point see here. (I particular love how the minister in question complains her church puts theology over ethics. Um, yes. It’s a religion. Theology matters and moreover, you’ve already proven you have no ethics by impersonating a Christian and minister).
- I would estimate between 2011-2014.
- Polytheisms tend to have far more traditional values, sexual ethics, and much more of a focus on devotional piety than any generic Paganism. They also tend to encompass mystery cultus, which are exclusionary by their very nature, solid lineages, and strict ways of doing things. They are not generally religions in which “anything goes” spiritually or morally, all too often unlike their Pagan counterparts.