One Alternative to (Neo) Heathenism, Part 2
In the alternative to (Neo) Heathenism that I propose Norse mythology plays a different role than it plays in (Neo) Heathenism. As a result a living mythology of the goddesses and gods becomes possible again.
Norse Mythology as Source Rather than Standard
Rather than being the canon, the standard of (Neo) Heathenism’s orthodoxy, Norse mythology can be the starting point of a new, vibrant and living mythology. In this alternative view, Norse mythology is an incomplete report of the goddesses and gods as they were viewed by Christian writers about one thousand years ago. It serves as a historical resource, a starting point, background material but not a standard of orthodoxy. Goddesses and gods are free and wild. They do not have to be consistent with how they were depicted a thousand years ago.
Stories Told by Those Who Know the Goddesses and Gods
This new, vibrant and living mythology is told by those who know the goddesses and gods today rather than just read about them in the old myths and debate interpretations. They tell their stories on the internet, in blogs, chats and on-line or in-person groups. They tell their stories in audio and video recordings and in books. In their stories they share their own experiences with their goddesses and gods while others take their stories in and listen with deep respect.
The Normalcy of Diversity
This new, vibrant and living mythology is necessarily diverse. It has stories about the goddesses and gods that are difficult if not impossible to reconcile. This is how the living mythology was before it was put into writing and standardized. In so-called Norse mythology there are different, irreconcilable accounts of what folks heard from the goddesses and gods about the beginnings of this world. There are different, irreconcilable accounts of how the First War ended and what happened in the peace settlement. Such diversity is normal in a living mythology. Just as we humans reveal different aspects of ourselves and our lives to different people depending on our relationship with them, so the goddesses and gods have different relationships with different individuals and groups and reveal different aspects of themselves and their lives depending on their relationships with them.
Necessarily UPG
With this exception the new, vibrant and living mythology is necessarily what is called UPG: it does not have to measure up to the canon of Norse mythology. It other words, it does not have to pass the test of (Neo) Heathen orthodoxy and its authorities and enforcers. Rather than answering to (Neo) Heathenism, the stories of the new mythology answer to those who read and hear them with deep respect.
Natural Selection
In other words, the test of the new mythology is the judgment of those who read and hear the stories of the goddesses and gods today. Those that ring true and are well-told will survive. Those that do not, will not. Only the fittest survive.
Conclusion
Those who are true to the so-called Norse goddesses and gods (they are not owned by or limited to the Germanic peoples) have alternatives to (Neo) Heathenism. The alternative outlined above is one in which the goddesses and gods are acknowledged as being real, alive and in relationships with individuals and groups today, Norse mythology is a source rather than a standard of orthodoxy, diversity triumphs over enforced uniformity, the stories are told by those in relationships with the goddesses and gods rather than adherents of an antagonistic religion and those who hear and read the stories of their goddesses and gods today themselves judge their veracity rather than stodgy (Neo) Heathen authorities. I for one gladly embrace this alternative.
Norse Mythology as Source Rather than Standard
Rather than being the canon, the standard of (Neo) Heathenism’s orthodoxy, Norse mythology can be the starting point of a new, vibrant and living mythology. In this alternative view, Norse mythology is an incomplete report of the goddesses and gods as they were viewed by Christian writers about one thousand years ago. It serves as a historical resource, a starting point, background material but not a standard of orthodoxy. Goddesses and gods are free and wild. They do not have to be consistent with how they were depicted a thousand years ago.
Stories Told by Those Who Know the Goddesses and Gods
This new, vibrant and living mythology is told by those who know the goddesses and gods today rather than just read about them in the old myths and debate interpretations. They tell their stories on the internet, in blogs, chats and on-line or in-person groups. They tell their stories in audio and video recordings and in books. In their stories they share their own experiences with their goddesses and gods while others take their stories in and listen with deep respect.
The Normalcy of Diversity
This new, vibrant and living mythology is necessarily diverse. It has stories about the goddesses and gods that are difficult if not impossible to reconcile. This is how the living mythology was before it was put into writing and standardized. In so-called Norse mythology there are different, irreconcilable accounts of what folks heard from the goddesses and gods about the beginnings of this world. There are different, irreconcilable accounts of how the First War ended and what happened in the peace settlement. Such diversity is normal in a living mythology. Just as we humans reveal different aspects of ourselves and our lives to different people depending on our relationship with them, so the goddesses and gods have different relationships with different individuals and groups and reveal different aspects of themselves and their lives depending on their relationships with them.
Necessarily UPG
With this exception the new, vibrant and living mythology is necessarily what is called UPG: it does not have to measure up to the canon of Norse mythology. It other words, it does not have to pass the test of (Neo) Heathen orthodoxy and its authorities and enforcers. Rather than answering to (Neo) Heathenism, the stories of the new mythology answer to those who read and hear them with deep respect.
Natural Selection
In other words, the test of the new mythology is the judgment of those who read and hear the stories of the goddesses and gods today. Those that ring true and are well-told will survive. Those that do not, will not. Only the fittest survive.
Conclusion
Those who are true to the so-called Norse goddesses and gods (they are not owned by or limited to the Germanic peoples) have alternatives to (Neo) Heathenism. The alternative outlined above is one in which the goddesses and gods are acknowledged as being real, alive and in relationships with individuals and groups today, Norse mythology is a source rather than a standard of orthodoxy, diversity triumphs over enforced uniformity, the stories are told by those in relationships with the goddesses and gods rather than adherents of an antagonistic religion and those who hear and read the stories of their goddesses and gods today themselves judge their veracity rather than stodgy (Neo) Heathen authorities. I for one gladly embrace this alternative.