The Gods We Serve
The Issue of "Lore Era" Material as Guide
Three kings, or Odin/Thor/Ingvi Freyr?
The tapestry fragment on the left, from the Skog Church, Hälsingland, Sweden, is part of a larger lore era artifact; the image links to a scholarly discussion of the the 300 year transition from paganism to Christianity in the northern European countries.
When using "lore," the written body of ancient literature bequeathed to us, it's vital to remember the authors weren't believers of the Old Ways, or were foreign invaders, or were downright inimical to the gods, or just were simply relating what they considered obsolete fictions.
Saxo Grammaticus, Tacitus, Snorri Sturluson, Adam of Bremen: a few authors of the fragmentary primary and secondary "lore" all too often quoted as the only legitimate source of inspiration for those seeking to know the gods, spiritual practices, and context. Read carefully
at the links.
If a person wanted to pay homage, or even just understand me, yet insisted on informing
themselves exclusively through indifferent-to-hostile third-party information issuing from centuries ago, I would not find that respectful or genuine. Just the opposite. Lore is one small piece of devotional resource, and frankly, the least vibrant since it's static and has ugly flaws. On further consideration, isn't according those writings the honor of greatest veracity an act of immense hubris? Man's word before god presence? Taking refuge in lore is the easy way.
Just as in human relationships, knowing a deity is an intimate unfolding over time and with shared experiences. As for deciding who is worthy of worship and who is not, that isn't my call. I'm well aware of the lines of strife surrounding the issue, and well aware of the skepticism with which "UPG", or unverified personal gnosis, is viewed in some circles. But, as a former Ásatrú kinsman once said to me, "If all there is is lore, and the gods don't speak to anyone now, then what is the point? All faith would be nothing but dead dry words. We would just be gathering as an excuse to be social and it wouldn't be about the gods any more."
It's been my experience that lore has been a valuable means of checking plausibility, as when The Young Helper and myself discovered a wild, spontaneously growing yew tree on the southern side of the Grove, and when Ingvi Freyr indicated that hauling stone for an altar was one of the tasks He would have us perform. I found Adam of Bremen's account of a mysterious tree, perhaps a yew like these, growing at Uppsala: "Near that temple is a very large tree with widespread branches which are always green both in winter and summer. What kind of tree it is nobody knows " and of stone altars (horgar) in reading Hyndluljóð. UPG compliments research, both serve a purpose, but in the end the gods themselves are sovereign and They do communicate with us. "Reconstructionist" belief disallows for UPG, therefore Breidablik isn't a reconstructionist establishment and ought not be judged by those who profess to be reconstructionist-based.
That said, the best sites for careful examination of primary and secondary source lore are the New Northvegr Center and Germanic Mythology. I strongly encourage becoming well-versed in lore. UPG needs grounding. I've seen some wild surmises especially online, where leaps of association become all too easy. I'm a firm believer in careful consideration of all material, lore or UPG and I'm very tenacious at locating sound research.
Breidablik's scope is growing with time. Other deities are asking for recognition and space. Ingvi Freyr's Jotun wife Gerda has the beginnings of a walled perennial garden, for example. Freya has two linden trees and a selection of alpine strawberries planted in Her honor, with a stone altar to follow.
If we're approached with ideas for a project, it will be considered carefully.
All of our gods have been waiting to be remembered.
When using "lore," the written body of ancient literature bequeathed to us, it's vital to remember the authors weren't believers of the Old Ways, or were foreign invaders, or were downright inimical to the gods, or just were simply relating what they considered obsolete fictions.
Saxo Grammaticus, Tacitus, Snorri Sturluson, Adam of Bremen: a few authors of the fragmentary primary and secondary "lore" all too often quoted as the only legitimate source of inspiration for those seeking to know the gods, spiritual practices, and context. Read carefully
at the links.
If a person wanted to pay homage, or even just understand me, yet insisted on informing
themselves exclusively through indifferent-to-hostile third-party information issuing from centuries ago, I would not find that respectful or genuine. Just the opposite. Lore is one small piece of devotional resource, and frankly, the least vibrant since it's static and has ugly flaws. On further consideration, isn't according those writings the honor of greatest veracity an act of immense hubris? Man's word before god presence? Taking refuge in lore is the easy way.
Just as in human relationships, knowing a deity is an intimate unfolding over time and with shared experiences. As for deciding who is worthy of worship and who is not, that isn't my call. I'm well aware of the lines of strife surrounding the issue, and well aware of the skepticism with which "UPG", or unverified personal gnosis, is viewed in some circles. But, as a former Ásatrú kinsman once said to me, "If all there is is lore, and the gods don't speak to anyone now, then what is the point? All faith would be nothing but dead dry words. We would just be gathering as an excuse to be social and it wouldn't be about the gods any more."
It's been my experience that lore has been a valuable means of checking plausibility, as when The Young Helper and myself discovered a wild, spontaneously growing yew tree on the southern side of the Grove, and when Ingvi Freyr indicated that hauling stone for an altar was one of the tasks He would have us perform. I found Adam of Bremen's account of a mysterious tree, perhaps a yew like these, growing at Uppsala: "Near that temple is a very large tree with widespread branches which are always green both in winter and summer. What kind of tree it is nobody knows " and of stone altars (horgar) in reading Hyndluljóð. UPG compliments research, both serve a purpose, but in the end the gods themselves are sovereign and They do communicate with us. "Reconstructionist" belief disallows for UPG, therefore Breidablik isn't a reconstructionist establishment and ought not be judged by those who profess to be reconstructionist-based.
That said, the best sites for careful examination of primary and secondary source lore are the New Northvegr Center and Germanic Mythology. I strongly encourage becoming well-versed in lore. UPG needs grounding. I've seen some wild surmises especially online, where leaps of association become all too easy. I'm a firm believer in careful consideration of all material, lore or UPG and I'm very tenacious at locating sound research.
Breidablik's scope is growing with time. Other deities are asking for recognition and space. Ingvi Freyr's Jotun wife Gerda has the beginnings of a walled perennial garden, for example. Freya has two linden trees and a selection of alpine strawberries planted in Her honor, with a stone altar to follow.
If we're approached with ideas for a project, it will be considered carefully.
All of our gods have been waiting to be remembered.
