Trow

This page is a description of my polytheistic spiritual path or trow. It is currently best described as a form of devotional Anglo-Saxon Heathenry - with an open, revivalist methodology, syncretic theology and virtue ethics driven moral philosophy or thew. All elements within this page are subject to grow and change as my path evolves.

Kenning

Kenning - often referred to as personal gnosis - is the direct knowledge one receives from the divine. Though reconstructionists often derisively refer to this as UPG or unverified personal gnosis, kenning is the foundation of genuine, intuitive spiritual practice. With kenning, deities from any pantheons - no matter how few or how many - can be honored in whichever manner the gods and goddesses deem appropriate to individual devotees. One can engage in group ritual with like-minded people, but the foundation of kenning is always the personal relationship individual practitioners have with their deities. Trusting in the kenning that the gods and goddesses grant to us is something that can be more fully explored in the freer, individualist, egalitarian, post-enlightenment era that we are fortunate enough to live in. This understanding is why - after decades of exploring polytheistic reconstructionism and the excesses of formalized, ungainly religious organizations - I am far more convinced that polytheistic revivalism is a more flexible, mature and living approach to polytheistic traditions - both for individuals and within small, informal group settings. This allows for revivalists - with an approach akin to reformism in other spiritualities - to explore the spirit of practice. Rather than adhering to strict orthopraxy, the kenning that revivalism allows can make space for pragmatic and personal adjustments - whether that's making space for water and meat sacrifices due to my own carnivore diet, or incorporating the syncretism that enriches my practice.

Thew

Ethically speaking, I derive the most meaning from virtue ethics. In much the same way that there are many gods and goddesses of value, there are also many different virtues or thew that have value in the way I lead my life. As far as I'm concerned, one's thew should ever be considered the most important. Morality should be viewed holistically like any other aspect of life. Thew does not consist of moral absolutes. Thew instead are ethical abstractions - expressed differently in each situation, and are determined by the individual above all else. An important exercise of thew, therefore, is to determine which thew or virtues are most valuable and actionable - with the guidance of the gods, wights and ancestors. I believe that one should be open to changing one's virtues over time. The good we do in the world is yet another expression of the spiritual devotion that motivates us to maintain altars and leave offerings upon them. Strong relationships with the divine should encourage every person to do good in the world. The moral goodness of thew can be as private as worship, as public as volunteering or as personal as time with friends and family.

Godlore

The divine is best understood as a sacred paradox. It can manifest as both one deity and as a divine multitude of deities - both known and unknown. The divine can manifest in a variety of ways - including through historical and personal syncretism or in forms derived from direct gnosis or kenning. This can also include deities that are lost to history or those that have yet to reveal themselves. Lesser divinities like land wights and house wights exist as well. Ancestors are also worthy of veneration. The most important focus of spirituality is cultivating strong relationships with the gods and spirits. Polytheism is meant to give a strong devotional foundation to spiritual practice - something that is severely lacking in the alternative spirituality community. As a polytheist, I am free to engage in devotional prayers or rituals with whichever deities most strongly make their presences known to me - whether they are historical, fantastical or derived from direct personal experience. The devotion I have for the gods, wights and ancestors are manifest not only in my prayers but also my altar space and offerings I leaves upon them. In my personal, devotional practice I honor my patrons in a Heathen Revivalist context. I use Anglo-Saxon names for each deity, but recognize that they manifest as other deities - both gods and goddesses - in a variety of other cultural traditions.

Rite

O Thunor - keeper of the frithyard - may you hallow my altar and the offerings upon it. Hail [gods] - keepers of the world. I invite you to attend. Hail wights and ancestors. I invite you to attend. In your most holy presence, I present this sacred offering with deep gratitude and respect. I toast to you, O gods, for the grace you've bestowed upon me - as well as my kith and kin. Hail! I toast to you, O wights and ancestors, for the guidance you've given me. Hail! I boast of my feats - both mental, physical and spiritual - for myself, my kith and my kin. With the aid of the gods, wights and ancestors, I thrive. I affirm my oaths. Hail! If it is your will, may you make manifest the unspoken desires of my heart and reveal the sacred, hidden knowledge you deem me worthy to receive. May you receive my gifts with kindness and depart in peace.