PAGANISM GENERAL

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An ax for every tree
A paddle for every ass
This poem sucks
Fedoras and LARPagans are the same

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Hail Thunor, Ettin-Queller, Life-Protector

HAIL THUNOR!!

Also, here's an excellent site about Anglo-Saxon Paganism

https://larhusfyrnsida.com/

>2017
>Worshipping dead faggots and a tree

I'm not even Christian lmao

>>136798900
>Worshipping dead faggots and a tree
That's such a retarded summary I'm surprised even you actually believe it

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>>136797008
>tfw when your ancestors are proud of you

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Anglo-Saxons GET OUT

this is CELTIC land

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>>136799406
Make us

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>>136799616
we already did anglo-saxon boi. we bred you out. we took all the saxon women. how pic related make you feel saxon boi?

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>>136797008
>Varg
The reason why you will never be taken seriously.

>>136799846
We agree with Varg on some things and disagree on others. He's not considered a particular figurehead, just someone who produces interesting Pagan content

>>136797008
Not a pagan but I appreciate it's culture. I'd rather have people worship state-made religions as opposed to being zombified into following a literally zombie and believing a wizard magical sky daddy is controlling everything.

Innangard and Utangard

>In Germanic mythology and religion, geographical spaces and psychological states are often classified as being either innangard (pronounced “INN-ann-guard”; Old Norse innangarðr, “within the enclosure”) or utangard (pronounced “OOT-ann-guard”; Old Norse útangarðr, “beyond the enclosure”).
>A place or a state of mind is innangard if it’s orderly, civilized, and law-abiding. If, on the other hand, it’s chaotic, wild, and anarchic, it’s utangard. Pre-Christian Germanic society had an overwhelming preference for the innangard, but this preference was by no means an absolute one; it was recognized that the utangard had its place as well, as long as it could be kept in check.
>In medieval Iceland, as in other Germanic societies where the influence of Christianity was still nominal or nonexistent, the distinction between the innangard and the utangard was mapped onto a number of social/political/economic/religious customs.

>>136800166 (cont.)

>Law served much the same purpose. Medieval Icelanders referred to their society as “our law” (Old Norse vár lög), a phrase which shows that they thought of “law” and “society” as two ways of expressing the same thing. Law was a psychological enclosure that separated the social from the antisocial, the innangard from the utangard.
>This is why the punishment for especially heinous crimes was outlawry, whereby a person lost all of his or her civil rights and could be killed on sight without any legal repercussions. Through the crime, the outlaw had demonstrated that he or she was an utangard being rather than an innangard one, and since the criminal was beyond society’s control, he or she was accordingly stripped of society’s protection.

>>136800224 (cont.)

>The distinction between the innangard and the utangard was also mapped onto the Germanic cosmology. Three of the Nine Worlds have the suffix -gard in their name, and all three of these are quintessentially innangard or utangard places: Midgard, Asgard, and Utgard, another name for Jotunheim. The first two are innangard worlds – Midgard, literally “the middle enclosure,” is the world of human civilization, the realm of fields and fences, which is at least partially modeled on Asgard, “the enclosure of the Aesir gods.” These two realms must constantly defend themselves from attacks by the giants, the lawless residents of Jotunheim/Utgard.
>This is yet another instance of how the Germanic spiritual universe lies at the heart of the physical world rather than somewhere apart from it. The myths contextualize the phenomena we encounter in our everyday lives and disclose their meaning, rather than allegedly offering a means of escape from them as monotheistic religions all too often do.

Frith
>Frith is often translated as "peace". The full meaning of frith encompasses peace but extends well beyond it, to cover a large portion of the most meaningful and essential foundations of human social life, especially as it is lived in more “traditional” societies. A full understanding of the concept of frith will show that “peace” is not identical to frith; rather, peace as we understand it is generally an outgrowth of frith, resulting from the conditions of frith being met. When frith has been achieved, usually peace is there too, though that is not always the case.
>Our forebears perceived three primary focuses or centers of frith. The first -- and surely the original -- wellspring of frith was kinship and kindreds. The second was the web of loyalty created among a lord or chieftain and his (occasionally her) folk. The third wellspring of frith arose from the relationships between the folk and their gods, goddesses and other holy wights, as well as between individuals of the folk who had come together into the presence of their deities.

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>"With regard to their actual course of studies, the main object of all education is, in their opinion, to imbue their scholars with a firm belief in the indestructibility of the human soul, which, according to their belief, merely passes at death from one tenement to another; for by such doctrine alone, they say, which robs death of all its terrors, can the highest form of human courage be developed. Subsidiary to the teachings of this main principle, they hold various lectures and discussions on astronomy, on the extent and geographical distribution of the globe, on the different branches of natural philosophy, and on many problems connected with religion."

—Julius Caesar, De Bello Gallico, VI, 13