This is not the only reason, there’s a lot. I don’t believe that one has to turn the other cheek, or treat others how he wants to be treated. You should treat others the way you want, because they don’t care and will do the same. A man needs to have a conscience, but the latter should not be forced by a jewish prophet.
Maxim Tesak
Maxim Tesak
Forwarded from Pagan Revivalism
Media is too big
VIEW IN TELEGRAM
A lot of folk aren't ready for the axial-age rabbit-hole. It challenges the assumptions made about history, and reveals the precise origin for the ideas which have lead to: post-humanism, the multicult, globalism, communism, enlightenment, islam, neoplatonism, judeo-christianity, judaism, platonism, buddhism, the hindu synthesis and uppanishads and so on.
All of this is the consequence of a single man angry about the toil of a post 'bronze-age collapse' world. The threats we faced in the past as well as those today are a culmination of zoroaster's ideas, and those influenced by him. Therefore it is a folly for Pagan Revival to adopt any of these ideals, for it is said, "those that don't learn from history are doomed to repeat it."
Therefore, if we want Pagan Revival to survive and thrive, like it did in antiquity, it is imperative to shed anything related to the axial-age. The ideas which created and paved the way for abrahamism to destroy our folk and civilization.
All of this is the consequence of a single man angry about the toil of a post 'bronze-age collapse' world. The threats we faced in the past as well as those today are a culmination of zoroaster's ideas, and those influenced by him. Therefore it is a folly for Pagan Revival to adopt any of these ideals, for it is said, "those that don't learn from history are doomed to repeat it."
Therefore, if we want Pagan Revival to survive and thrive, like it did in antiquity, it is imperative to shed anything related to the axial-age. The ideas which created and paved the way for abrahamism to destroy our folk and civilization.
Forwarded from Aryan Paganism, Traditions and Art (APTA)
Art by Svyatobor
Forwarded from The Frithstead
Where Does It Say It’s Wrong?
Sometimes, when we present a traditional practice, like red attire for the folk and white for the Goðar, we hear replies like:
“When someone can show me a source that says we’re going against the faith, then I’ll consider it.”
This statement commits a logical misstep. It misunderstands how ritual tradition works, because it confuses law with rite, and moral command with sacred pattern. In other words, it makes a category mistake by demanding legal proof in a context where rituals are not based on legal prohibitions, but on traditional practice.
In the lore, we find many things that are clearly prohibited, such as:
• He who desecrates a sacred stead shall be declared Vargr í véum (an outlaw)
• One is outlawed whosoever speaks blasphemy against the Gods (goðgá)
• Every man should pay a toll to the Hof
• It is not the custom to bring weapons into the Hof, and you will turn the wrath of the Gods against you; such a thing is impossible unless it is atoned for
These are moral and social boundaries, laws codified for the protection of the folk. They define justice and maintain frith amongst the folk.
Ritual is different. It is preserved by memory, structure, and affirmation. Sacred practices are passed down by showing how it was and is done, not by listing everything one must not say, wear, and do verbatim.
So when one asks, “Where does it say I can’t wear white as a layperson?”, he or she is not just asking a question, but making a illogical argument from silence and assuming that the absence of prohibition implies permission; however, ritual tradition doesn’t work like that. Silence isn’t consent.
Furthermore, that question shifts the burden of proof. It demands that tradition justify itself to innovation, rather than asking innovation to account for its divergence from attested pattern. That’s not how traditional religion operates, especially one rooted in reconstructed mythos and ancestral memory.
The sources don’t say “the folk must not wear white”, but they do show the red and white pattern.
… and that pattern matters. In Sedish Heathenry, we follow the Epic Method, a process that reconstructs the original faith through mythic structure, converging sources, and liturgical continuity. We don’t invent rules to control people, but recover ancient form and patterns to preserve meaning, ancestral, divine, and cosmological meaning behind everything we do, say, and wear. Methodology determines proper thinking, which in turn shines light upon the legitimate and illegitimate.
So when someone says, “There’s no source saying it’s wrong,” the real answer is:
In the instance in which you’re asking, does there doesn’t need to be?
There are many things within the faith that show us what sacred is and what tradition is. To insist on an explicit prohibition is to apply the wrong standard; again, to commit a category mistake by expecting laws where there are sacred patterns. In our lore, we use theological reconstruction to pull from our faith what lies hidden in plain sight, as not everything is neatly tied into a package of “Thou shalt” and “Thou shalt not.”
Sacred tradition is not a loophole game. If a practice doesn’t grow from the myth, doesn’t align with the roles, and doesn’t match the pattern, then it doesn’t belong in sacred space. Law guards the boundaries of the tribe. Ritual guards the bridge between us and the Gods.
… and that bridge is made of memory, shown through attested patterns; not personal preference.
~ Folcweard
thefrithstead.com
Sometimes, when we present a traditional practice, like red attire for the folk and white for the Goðar, we hear replies like:
“When someone can show me a source that says we’re going against the faith, then I’ll consider it.”
This statement commits a logical misstep. It misunderstands how ritual tradition works, because it confuses law with rite, and moral command with sacred pattern. In other words, it makes a category mistake by demanding legal proof in a context where rituals are not based on legal prohibitions, but on traditional practice.
In the lore, we find many things that are clearly prohibited, such as:
• He who desecrates a sacred stead shall be declared Vargr í véum (an outlaw)
• One is outlawed whosoever speaks blasphemy against the Gods (goðgá)
• Every man should pay a toll to the Hof
• It is not the custom to bring weapons into the Hof, and you will turn the wrath of the Gods against you; such a thing is impossible unless it is atoned for
These are moral and social boundaries, laws codified for the protection of the folk. They define justice and maintain frith amongst the folk.
Ritual is different. It is preserved by memory, structure, and affirmation. Sacred practices are passed down by showing how it was and is done, not by listing everything one must not say, wear, and do verbatim.
So when one asks, “Where does it say I can’t wear white as a layperson?”, he or she is not just asking a question, but making a illogical argument from silence and assuming that the absence of prohibition implies permission; however, ritual tradition doesn’t work like that. Silence isn’t consent.
Furthermore, that question shifts the burden of proof. It demands that tradition justify itself to innovation, rather than asking innovation to account for its divergence from attested pattern. That’s not how traditional religion operates, especially one rooted in reconstructed mythos and ancestral memory.
The sources don’t say “the folk must not wear white”, but they do show the red and white pattern.
… and that pattern matters. In Sedish Heathenry, we follow the Epic Method, a process that reconstructs the original faith through mythic structure, converging sources, and liturgical continuity. We don’t invent rules to control people, but recover ancient form and patterns to preserve meaning, ancestral, divine, and cosmological meaning behind everything we do, say, and wear. Methodology determines proper thinking, which in turn shines light upon the legitimate and illegitimate.
So when someone says, “There’s no source saying it’s wrong,” the real answer is:
In the instance in which you’re asking, does there doesn’t need to be?
There are many things within the faith that show us what sacred is and what tradition is. To insist on an explicit prohibition is to apply the wrong standard; again, to commit a category mistake by expecting laws where there are sacred patterns. In our lore, we use theological reconstruction to pull from our faith what lies hidden in plain sight, as not everything is neatly tied into a package of “Thou shalt” and “Thou shalt not.”
Sacred tradition is not a loophole game. If a practice doesn’t grow from the myth, doesn’t align with the roles, and doesn’t match the pattern, then it doesn’t belong in sacred space. Law guards the boundaries of the tribe. Ritual guards the bridge between us and the Gods.
… and that bridge is made of memory, shown through attested patterns; not personal preference.
~ Folcweard
thefrithstead.com
Forwarded from Germanic Faith (Kyle Davis)
Going live at 4:00 pm ET today!
Mark and Henirk will discuss what it means to be Sedian. This is a conversation you won't want to miss!
"We have some great guests line up on Red Ice next:
* Mark Puryear from The Norroena Society on Wednesday May 14th"
Mark and Henirk will discuss what it means to be Sedian. This is a conversation you won't want to miss!
"We have some great guests line up on Red Ice next:
* Mark Puryear from The Norroena Society on Wednesday May 14th"
Forwarded from Pagan Revivalism
"Now Garm howls loud before Gnipahellir, the fetters will burst, and the wolf run free much do I know, and more can see of the fate of the gods, the mighty in fight."
- Voluspa - 49
- Voluspa - 49
^ would look better without a Hindu shitskin, but it's an edit of one universalist's meme. He really likes it as far as I know.
Forwarded from Pagan Revivalism
Several runestones around Scandinavia have a repeated phrase:
ᚦᚢᚱ᛫ᚢᛁᚴᛁ
Thur Uiki
Thor Hallow (Bless)
In Denmark (DR 110, DR 209 & DR 220)
Västergötland, Sweden (VG 150)
Södermanland, Sweden (Sö 140), though this particular one is contested
A phase we should use more often in our grand revival for sure!
Thor bless!
ᚦᚢᚱ᛫ᚢᛁᚴᛁ
Thur Uiki
Thor Hallow (Bless)
In Denmark (DR 110, DR 209 & DR 220)
Västergötland, Sweden (VG 150)
Södermanland, Sweden (Sö 140), though this particular one is contested
A phase we should use more often in our grand revival for sure!
Thor bless!
Forwarded from Volkish Pagan vs Modernity
Most blessed items I have are all simple, not some fancy jewelry or giant carvings. My lucky charm was literally made by a child, yet it has great power. Don’t be fooled by appearances. Magic is simple.