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 Volkism 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.
Forwarded from The Sacred Stew
Fatalism is a fundamental and core tenet of the Tuetonic belief system and spirituality. Without fatalism, there is no divination.
Forwarded from The Sacred Stew
-Rite Of Passage-
The Winnili Hammer Test
Our tribe established the rite of a knowledge test as a standard and as an honor among our peers to openly wear the mjolnir pendant around ones neck as a way to set ourselves apart from those that just wear it as a cool medallion or fashion trend.
The test is comprised of a core set of things one must know. After the person demonstrates that they know the core tenets of knowledge in front of the clan, they then undergo an open session of questions from their peers about the lore, runes, gods history etc. The clan then votes on if the individual earned the right to open wear mjolnir around their neck.
The Hammer Test
1. Name the 9 primary Gods of the Winnili, the 3 Norns and 20 additional gods/goddesses
2. Name the the 3 worlds and the 9 homes of our cosmology.
3. Name the 3 wells.
4. Write all runes in order, know how to say its name, and explain what each rune means.
5. Tell (In own words) the creation myth from Ginungagap to Ask and Embla.
6. Tell (in own words) any story of ones choosing from the lore.
7. Tell (in own words) the history of the Winnili.
8. Name the 9 codes of the Aesirian code of 9.
9. Define and explain what the Hamingja is.
The Winnili Hammer Test
Our tribe established the rite of a knowledge test as a standard and as an honor among our peers to openly wear the mjolnir pendant around ones neck as a way to set ourselves apart from those that just wear it as a cool medallion or fashion trend.
The test is comprised of a core set of things one must know. After the person demonstrates that they know the core tenets of knowledge in front of the clan, they then undergo an open session of questions from their peers about the lore, runes, gods history etc. The clan then votes on if the individual earned the right to open wear mjolnir around their neck.
The Hammer Test
1. Name the 9 primary Gods of the Winnili, the 3 Norns and 20 additional gods/goddesses
2. Name the the 3 worlds and the 9 homes of our cosmology.
3. Name the 3 wells.
4. Write all runes in order, know how to say its name, and explain what each rune means.
5. Tell (In own words) the creation myth from Ginungagap to Ask and Embla.
6. Tell (in own words) any story of ones choosing from the lore.
7. Tell (in own words) the history of the Winnili.
8. Name the 9 codes of the Aesirian code of 9.
9. Define and explain what the Hamingja is.