Latest / Random Heathen Ramblings / Tradition vs. Innovation: Where Is the Line? [RHR S7, EP15]

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Tradition vs. Innovation: Where Is the Line? [RHR S7, EP15] · Random Heathen Ramblings

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Hello everyone, and welcome to the Random Heathen Ramblings
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All right, everyone, welcome back.
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Sorry. For the interruption last week
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where I attempted to film a podcast and had no audible
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audio. Whatsoever on the show, which
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was beyond frustrating, especially when you know, I do
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these things every week, have been doing them this way for
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years, and then all of a sudden the.
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Software I was. Using just didn't want to work,
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and I'm still facing issues which I think I've know how to
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fix. It's just a matter of, you know,
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the old clear cache and cookies trick.
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But anyway, we're here now, and we're back.
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This week to cover. An important talk bit that I
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tried to cover last week, spent an hour talking about it.
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So it's not going to be the same episode as last week, of course,
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because I, I can't recreate something that I do without a
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script basically. I mean, I have bullet points,
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talking points, things that I refer to that I want to go over.
2:10
But in terms of what I did last week, you know, you're not going
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to get a repeat of that. But before we get into all of
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that, I just want to say a quick thank you to my Skull Tier and
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you're able or wanting to show it.
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In addition to support. Just want to remind everybody
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you on Patreon, you've probably seen it or at least for those of
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versions of this show. But this Friday, so for those of
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you listening tomorrow, that'll be April 24th.
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I believe you will. It's the last day that you can
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get the pre-order. For till the final Twilight
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May 1st. So pre-orders are 999.
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It's for digital downloads only. Once the album drops, that price
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end of April 24th. So basically by the end of that
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day. Pre-orders are done and then the
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listening party for the album's release will be on May 1st and.
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Also, by the way, real quick. Just to mention, in addition to
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getting a pre-order in what you get with that pre-order.
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So not only do you get basically the album for half the price,
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but you get 2. Early tracks.
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So you get the title track and you get Wittican Son of the
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Actually the album sent to you a week early I believe.
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That's how I have it. So anyway.
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Check the link to my Patreon. It's a public post that
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describes all of the the pre release or pre-order perks and
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what comes with that. But then going back to the pre
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release or to the release date streaming party.
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I'm going to be streaming the entire album front to back live
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on Facebook and YouTube on May 1st at 7:00 PM Central time.
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So it's going to be a live stream listening party.
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If you hadn't gotten your copy up to that point and you want to
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consider getting it, you can. Order it at that.
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Time again, it's for digital download only, so it's not going
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to be streaming anywhere and it's you once you once you own
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the tracks you you own them you can listen to them on.
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A device of your choice, you know, burn it to ACD if that's
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still your thing, you want to do that.
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But yeah, so also as far as support goes.
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You can buy my book, The Saga of the Heron that Flies to Hell.
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You can download it in a digital format, or you can buy paper
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paperback version over on Lulu. And the links for all that are
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going to be somewhere in this podcast to show notes or if
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you're watching this on Patreon, down in the description.
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So thank you all for bearing with me as I go through that.
5:56
The last thing that I'd like to talk about is that we're getting
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close. We're just a little over a month
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away from the start of my rune casting course.
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It's a nine month long course called the Living Food Arc, and
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more details for that are over at
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randomheathenramblings.com/the Living Food Arc.
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It's a lot to go into. I don't want to waste time on
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the podcast talking about it. You can head over there.
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And read all about. What I'm offering, you know,
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it's not about learning the runes, it's about learning a
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rune casting method that I have used over years of publicly,
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privately and it's worked great. So I want to teach that, but
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it's not going to be just show up, let me show you something
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and send you on your way. There's going to be 9 months of
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virtual classes, once a month, homework assignments, things
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like that to get you through this.
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So basically teaching you years of my knowledge over a nine
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month period. So again, random
6:57
heathenramblings.com/the Living Food arc so.
7:02
Now that we got all that out of the way.
7:05
The last week's episode, we were going to be talking about the
7:12
kind of. Calling out the importance and,
7:14
and, and marking importance and differences of tradition versus
7:19
innovation. And then where do those lines
7:23
sort of land? What's, you know, where is the
7:26
line between tradition and innovation, and how much can we?
7:29
Applied both things to our heathen practices in modern
7:33
time. So I think it's.
7:36
Important, you know, to realize that with any or every living
7:42
tradition, no matter what tradition we're talking about,
7:46
whether it's European traditions, whether it's.
7:50
You know, African religions, whether it's Latin traditions,
7:54
religions, whether it's native indigenous beliefs, whatever.
7:59
Every living tradition has to wrestle with change, and I think
8:07
it's important to recognize that, you know, the real danger
8:10
is not the change itself. It is forgetting what should
8:16
never be changed, things that should be preserved in
8:19
tradition, but allowing room for growth and finding how those
8:25
traditions can be. I would say leveraged or
8:28
applied. You know, in modern contexts,
8:33
one example that I can think of, you know, within the last six
8:37
years or so, right around the right around this time.
8:41
In 2020, when the world, you know, went up on its end and the
8:46
pandemic it and everybody was, you know, ordered to quarantine
8:49
and. Not meet together and gather
8:52
together and all these crazy things in the world, you know,
8:55
the the, the wider. Native indigenous Indian
8:59
communities were prevented from attending and holding.
9:04
Their pow wows. And I remember seeing this video
9:08
of these of this woman who I guess founded this organization.
9:13
I can't remember her name or the OR the name of the organization,
9:15
but it was basically allowing for indigenous people to connect
9:22
virtually. And still perform dance and
9:27
things that are important in their traditions, things that
9:30
you kind of see at powwow, right?
9:32
The being able to gather and celebrate their indigeneity and
9:38
celebrate their traditions together and with others.
9:43
But, you know, to be able to put on their regalia and to dress in
9:47
their, you know, their traditional garb, dance their
9:53
traditional dances, perform in this way and still have it for
9:57
the world to see. And it kept that tradition alive
9:59
during a time when that closeness was heavily regulated,
10:05
mandated even, couldn't happen. So, you know, there's one
10:08
example that I can think of of innovation working for the good
10:12
and kind of working hand in hand with tradition.
10:17
So what do we mean by tradition when we say it?
10:20
Now there's a famous quote. I've I've used it, other
10:23
heathens have used it. I didn't coin it.
10:26
I didn't come up with it. Believe the credit of where this
10:31
quote originates from is by a man by the name of Gustav
10:35
Mahler. And he said famously that
10:38
tradition is not the. Worship of ashes.
10:41
It is the preservation of fire. I've used this term.
10:47
Give him credit. But I've, you know, it speaks
10:52
almost perfectly, I think, to what we mean by tradition.
10:56
You know, it's not that we are adoring or holding value to
11:03
something that is not vibrant, that's not even alive.
11:10
We're not holding on to these dead ashes just because they're
11:14
old, just because they're nostalgic, just because, you
11:17
know, we're doing things for the sake we're doing old things for
11:20
the because they are old. You know, we are realizing that
11:26
OK without tending to the. Fire, right?
11:30
Without preserving that fire, it will become ashes, and those
11:33
ashes will decay and and become. Forgotten about.
11:38
They serve no purpose. The fire does, so I like to.
11:43
Really keep that quote kind of in the forefront when whenever
11:47
we talk about traditions and what that is because it
11:52
historically tradition is more than just inherited habits or
11:56
ways of doing things. It's transmitted worldviews,
12:01
it's a set of values, it's wisdom, it's a pattern of
12:04
relationships right between people firstly, but also their
12:10
relationships and and our relationships as people with our
12:13
unseen forces, right ancestors, land spirits, the gods.
12:20
To whatever however you you know, describe them and and
12:24
whatever you put your you know whatever word or words you know,
12:31
however you. Assign them so it's not just
12:36
form, it is function and and it and it has meaning.
12:42
Tradition does right? And you know one maybe another
12:49
way of looking at that. As we talked about, you know,
12:55
tradition not being worshipping of ashes, it is preservation of
13:00
fire, another way that we can look.
13:02
At that or say it is that, you know, if we, if we try to hold
13:05
on to or preserve anything that is, you know, this outer form,
13:09
this, this shell even and then while at doing that we lose its
13:15
inner meaning then. All we're left with is this.
13:21
Museum piece. You know, if we change what is
13:31
from, if we if we change that outer form by preserving the
13:36
inner meaning of it. Then we still have living
13:40
tradition. We maintain that.
13:41
We preserve that that way. And it's like going to a yeah,
13:48
it's like going to a museum and just seeing these, these relics,
13:51
these things behind glass that aren't being used.
13:55
They have no meaning beyond just being cool to because they're so
13:58
old and they've, you know, that's a great pile of ashes you
14:01
have there. That's a cool bowl.
14:02
That's what you know whatever and it had a purpose at one time
14:08
even you know, it served the purpose at one time and now it
14:11
doesn't. So there's a There's another way
14:16
of. Looking at it, you know is is
14:18
maintaining those not just the form again, but the function and
14:23
the meaning of what it is so. When we go back and we think
14:29
about where traditions come from, historically speaking,
14:34
right? We have to remember that the
14:37
past, just like now, right, wasn't static People, you know,
14:43
I think maybe tend to get an idea about the old ways, you
14:46
know, and they think of it as kind of one fixed system.
14:52
And it's clear that that was not true that that that is not
14:57
accurate to of of a thing to hold on to.
15:00
That's not an. Accurate or or a correct view to
15:04
maintain? Because even within Heathenry
15:07
alone, we, you know, look at the the regional differences that we
15:14
learn about of, you know, the way the Germanic peoples
15:23
worshipped or venerated. And granted, there may not be a
15:28
lot of specifics, a lot of sources that.
15:33
Are dramatic sources, you know, because you have to remember all
15:37
of our primary sources are are either.
15:41
Second hand, you know, sometimes hearsay, but also, you know,
15:48
second hand passing of information down that you know.
15:54
Snorri Sturlsen He was. Yes, he was Icelandic.
15:56
Yes, he had knowledge of these things and he also was a
15:59
Christian. Tacitus, granted, he wasn't
16:03
Christian, he was a Roman, you know, and he was a Roman Pagan,
16:07
seeing things or hearing about things about the Germanic
16:13
tribes, but describing them only in the only way that he knew how
16:18
was, you know, using Roman gods names and, and things like that.
16:22
Or, you know, so, but like, look at what happened, you know, when
16:26
once these Germanic tribes migrated north, you know, up
16:31
until, you know, Scandinavia and you see that there are religious
16:37
practices that vary slightly, you know what I mean?
16:40
They, they are, there are, there's nuance to it all, but
16:43
there are variations across Scandinavia.
16:46
You know how things were done, you know, the Icelandic laws
16:49
and, and things that came into to, to effect to, to the factor
16:53
little bit different maybe in Norway than it was in Sweden or
16:56
even, you know, Anglo-Saxon England.
17:00
You have bead that is a very, of course, Christian source, but
17:06
but you know, talks about certain things related to
17:10
heathenry. And then you have the, the, the,
17:13
the Saxon poems, you know, we have the Halion and and all
17:16
these various things that maybe don't describe specifically how
17:20
things were done. But there are variations, you
17:22
know that you know, in some regions Thor was more important
17:25
than Freyr, than you know, there were cults of Odin and all
17:28
these. Variations, right?
17:30
And things that are needing to be understood that there was no
17:36
one fixed system, you know, they weren't all identical.
17:41
Different gods were emphasized, different customs existed,
17:44
different local traditions were were in place, and they
17:51
mattered. For those local for those
17:55
localized areas. You know, so if it didn't matter
17:59
to the, the, the Swedes, but it did to, we'll say the
18:04
Norwegians, whatever, you know, or they did things slightly
18:06
differently in those two separate regions.
18:09
It mattered to those people for a reason.
18:12
And the point of that is that if this tradition itself contained,
18:19
we'll say, variations, then variations alone cannot.
18:25
Be we'll say like the enemy or the, you know, variations alone
18:29
in something cannot be the reason why we discredit them.
18:33
And another thing that as we get through this, as we talk about
18:38
this or as you listen to this, you know, one thing I want to
18:41
maybe suggest for you to think about is, you know, sources that
18:50
say certain things that that tell us certain things.
18:53
Those sources were written down by a certain group of people at
18:57
a certain period of time, and they were.
19:00
For a for a purpose, right? For a way to preserve the
19:04
stories or or or describe things for later generations to reflect
19:09
upon. But if anything is written down
19:12
in source that that describes, you know when something was
19:15
done. Where's it was done, how it was
19:18
done right, Those things that were written down, we're at one
19:23
point in time. You know, they had to start
19:26
somewhere. So for it to become a tradition,
19:31
you know, we'll say that across all of the Germanic peoples.
19:35
Right, if it was if it was the the way in the tradition of
19:38
Germanic peoples to observe their time through lunar solar
19:41
time, reckoning how and when the moon was falling, new when to.
19:46
Hold their holy tides when to hold their bloats.
19:49
If we know that that's a universal thing, that that's a
19:52
pretty stable way that all the dramatic people's observed time
19:58
that had to have started off at one point in time with one
20:01
person or maybe a small group of people looking up or and then
20:06
realizing this is how we're going to do things they didn't
20:08
have. A source to go by.
20:10
They had their way of doing things that made sense to them
20:13
in their relation to the land and their landscape.
20:17
So one might. Even argue that all tradition
20:21
starts off as unverified personal gnosis.
20:24
You know the infamous term UPG that gets shunned a bit even now
20:28
in in heathenry, or at least it has in the past.
20:32
You know, people that are hardcore reconstructionists that
20:38
may have a propensity to discredit UPG because it's not
20:41
in the sources. I would.
20:45
I would. Again, I'm not telling you how
20:47
to heathen. I'm not telling anybody who's
20:49
doing it one way or the other that they are wrong for being
20:53
more on the reconstruction side or less all I'm.
20:56
Saying is that it might be worth your consideration that these
21:01
traditions, these things that are historically cited and and
21:06
mentioned started off at one point in time as somebody's UPG
21:10
and then it it became the thing that worked for these people.
21:14
So kind of think think of that as as we go through this and
21:17
realize. That you know, traditions have
21:19
been established they were at one point in time probably
21:23
definitely UPG that term didn't. Exist, but we would know that as
21:28
that now. So tradition can come from your
21:34
unverified personal notice, your experiences.
21:37
Traditions can be established by these things now.
21:40
It's not to try and erase or write over existing traditions.
21:44
All I'm saying is that. Give respect to that, understand
21:50
where it came from and the reasons why.
21:51
Again, the function, the purpose.
21:55
And and realize, you know that even those old ways, even though
22:01
that. Tradition was established and it
22:05
has been, you know, it was being done a certain way for a certain
22:07
period of time that even the sources at times show.
22:11
Adaptation for things over time, the material that we have
22:16
preserved in both the poetic and Prose Edda and, and maybe, you
22:21
know, throughout later sagas written in Christian era
22:26
contexts. Snorri was a Christian scribe,
22:30
you know, Chieftain. But even though that was the
22:35
case, they're they still carried, I guess, a degree of
22:39
mythic. Memory, you know, if you want to
22:43
argue that Christian bias was. Inserted into the sources,
22:48
there's enough of that to, to, to keep us going all night if we
22:52
wanted to talk about that, about that.
22:55
But I guess my point is that you know what what what that means.
23:01
Is that the? You know, if we if we say that
23:02
materials that were preserved in the edits, let's say that even
23:05
though they were written down in Christian era context and have
23:09
more mythic memory tied to them, then it then it would probably
23:13
mean that, you know, traditions were already being.
23:20
Filtered, you know, adapted, maybe even reinterpreted
23:28
throughout. Changing worlds.
23:30
You know, I would say that the most famous example of that is
23:38
Yule right in in Haimskringla, in the Hamskringla saga.
23:42
It's talking the good. That changes the date, the
23:46
timing of when Yule is celebrated to be instead of it
23:51
being you know, midwinter, you know, 1A full moon after the
23:56
last new moon following the winter solstice, you know pre
24:00
Christian observations of Yule, you know moves it.
24:04
Back to the solstice and this, this, this is reflected.
24:12
This type of thing is reflected a lot of.
24:15
Times not just in dramatic traditions, but in, you know,
24:19
traditions across the world because kings and rulers
24:23
reshape. Public religion, you know, once,
24:26
once Hawking the good became Christian and you know.
24:29
So did Norway, and yeah, there were people that maybe privately
24:35
or whatever didn't like that. And they still, however, for
24:38
however long, held on to their old ways.
24:43
But you know, it wasn't always that way.
24:45
It wasn't always what the king says you do.
24:47
And then if you don't, whatever, he's not going to be mad about
24:50
it. You have other situations where
24:55
you know people like Charlemagne who went on a 30 year conquest
25:03
to eradicate paganism and and erase that that part of Germanic
25:10
history, that part of Germanic tradition and, and replace it
25:13
with. Christendom so religion and
25:19
cultures obviously evolve with political realities, you know,
25:24
so if, if it's going to be a politically beneficial move for
25:27
the king to yeah, I'm Christian now and so are my people, right.
25:32
That means we get food. We, we're not going to be hungry
25:36
in the winter. You know, we're going to be,
25:39
we'll have allies in, you know, in times of war and, and, and
25:43
all these, you know, political moves.
25:45
It's, it's, it's clear that those things, you know, are, are
25:52
the reason why, you know, traditions kind of adapt.
25:58
But it does again, it, it does show that, you know, the world
26:02
wasn't frozen. It wasn't static, it didn't sit
26:07
still. It it, you know, they respond.
26:11
Maybe contested at some. Point, I mean with the
26:14
Charlemagne, you know, in the Saxon, you know, 30 years wars,
26:17
30 years war, you know, Wittican fought tooth and nail to
26:24
prevent, you know, conversion by the sword.
26:27
And then he fought literally for to to maintain and preserve his
26:33
people's traditions. Yes, he ultimately did become
26:36
baptized. It was a losing battle,
26:39
unfortunately, because there was no union, you know, there was no
26:42
confederation of tribes to stand up to a force like Charlemagne.
26:46
But, you know. It's part of the part of the
26:54
process. So why, why tradition still
26:56
matters is if you know, if we, if we think about change being a
27:02
natural thing, you know, adaptation, moving with the
27:06
times, it's important to again, reel that in and go, OK, if
27:15
change is natural, we should not then just be all Willy nilly
27:20
about it and accept everything and anything.
27:23
This is one of the biggest problems that I feel has become
27:27
rampant within Heathenry in modern times is that anything
27:34
goes. You know, and that might be a
27:36
larger problem with paganism in general, but you know,
27:43
heathenry. Also true specifically North
27:45
American I know also true started started in in Iceland
27:49
and then you know the also true feeling youth is still a living
27:52
organization and it is that country's you know, native
27:57
religious organization, but also true in in North America at
28:02
least you know it. For the longest time it was
28:05
basically just Wicca with a with a Nordic or Scandinavian or
28:10
Germanic veneer. They they did the same things as
28:16
as the Wiccans do with their sabbats and following the wheel
28:20
of the year for when to hold their holy tides and and stuff.
28:25
So that's clearly not Germanic, but there was nobody there was
28:29
nobody there to check it into Indigo.
28:31
I mean, not nobody, but you know, I mean like that became a
28:34
thing and that and that's so much of of what where a lot of
28:37
modern Heathenry's misinformation comes from is
28:41
because people were just doing anything, you know,
28:44
incorporating non Germanic, non traditional Germanic practices
28:51
and just. Filling in the gaps with
28:53
anything that felt right. So the reason why tradition
29:00
matters, you know, knowing that yes, change is natural, but
29:03
we're not just going to let anything go here.
29:06
We have to have checks and balances.
29:07
Tradition matters because it gives us continuity.
29:11
It gives us a connection to ancestors and those that came
29:15
before us. It kind of puts up, you know,
29:19
like bumpers in a, in a bowling alley, you know, the IT, it or
29:23
guardrails down a highway. It, it keeps us on the road.
29:26
It keeps us on track without going off into just all Willy
29:31
nilly doing whatever we want, right?
29:33
Because not every new idea and not every new thing is right for
29:39
that tradition there. There's a reason for.
29:43
The preservation of that fire, that's how we connect with our
29:47
ancestors is by doing it this way.
29:50
This is how we connect with the gods is because we bloat this
29:53
way. At this time, for this purpose,
30:00
right gives this depth. You know our inherited symbols,
30:09
you know whether it's, you know Mule near.
30:16
The hammer of, you know, Thor's hammer, or whether it's the
30:20
runes. A lot of times, you know, these
30:24
things contain meanings that are deeper than just a modern
30:27
assumption. You know, people think of Thor's
30:30
hammer. Oh yeah, strength, protection.
30:34
And then in the runes, you know, mysteries and mysticism, there's
30:37
there's a whole lot more that than than than just those
30:41
surface level understandings of it.
30:45
And if we don't preserve the traditions, if we don't even
30:48
have, if we don't make an attempt to reclaim those lost
30:52
traditions and tried our best to reconstruct and, and bring them
30:57
back to life and, and preserve that tradition going forward.
31:02
You know, this is again, it goes kind of ties into why I'm doing
31:05
the, the living food arc course, right?
31:10
That course is 9 months long, very specific.
31:14
You know 9 is a sacred number in, in in Germanic they call it
31:18
the text. But you know, what sources do we
31:23
have about how runes were used as divination?
31:27
Not that much, if any. You know, the closest thing we
31:29
have is what Tacitus describes in in Germania.
31:34
Of the observation of how important divination were.
31:38
Or was to the Germanic tribes and he describes their method
31:43
was a method of casting lots or casting sticks with symbols
31:47
carved on them. We don't know that they were
31:50
runes specifically if it was some sort of proto dramatic.
31:55
But maybe the elder food art, whatever it was, but we know
31:59
that that's what they were doing.
32:00
They were casting. So with the Living Food arc, it
32:04
is my reconstruction, my reconstructed method.
32:12
Of using the runes as a divinatory tool.
32:17
And then teaching this. Practice.
32:19
So that way, this tradition, which again, we don't have a
32:22
specific instructions on how it was done, it's the closest thing
32:26
that I've been able to come up with.
32:28
It's worked. I want this tradition to live.
32:31
I don't want to be the last one to know how to do what I do.
32:33
I want to pass the knowledge on and keep the tradition alive.
32:37
I don't want it to have to be something that somebody has to
32:39
unbury. Again, let me let me teach.
32:42
Let me give you a skill that you can then use.
32:48
For, you know, for the good of your people.
32:52
So one of the things that tradition, I think reminds us of
32:55
is that we were not. We are not.
32:59
The first people to ask. Questions about things or to
33:03
come up with ideas, you know, about our spirituality and then
33:07
how we're going to manifest that, how we're going to live
33:08
that, how it's going to become a.
33:11
Part of our living traditions, our living existence.
33:18
So these are all ways and these are all things about tradition,
33:21
you know, from the. Past and the way things were
33:24
done, why things were done right, making sure that it's not
33:26
just form, but its framework and its function and its purpose.
33:31
And the reason why, you know, why we do the things the way we
33:36
do them as dramatic people is to preserve that tradition.
33:41
It's not to just hold on to something old for the sake of it
33:44
being old. It's because it's worked for our
33:48
people or it's been documented as this is how it was done.
33:51
And if that's how it was done and it means that's how we
33:54
should endeavor to hold on to that and preserve that and move
34:00
forward with it. Now as we move forward, right?
34:03
What where does the part of the line where the where the line
34:06
is? Drawn right between tradition
34:07
and innovation that the the whole topic of this episode.
34:12
I think that's a very important. Thing to talk about why
34:16
innovation matters, you know, We talk about why tradition
34:19
matters. Well, why does innovation
34:20
matter, you know? It matters because yes, we're,
34:25
we're talking about traditions that are from, you know, the
34:30
Viking Age or earlier Viking Age and earlier and before.
34:34
You know, so you know things back to the, you know, 6th
34:38
century, I think is is some of the earliest source material up
34:43
through the. You know, 9th, 10th centuries
34:45
and then, you know, but we don't live there.
34:47
We don't live during that time. We don't live in, you know, Iron
34:52
Age tribal communities or, you know, villages and things like
34:56
that. We live here.
34:57
And now I live in, you know, of a humble, you know, single wide
35:03
trailer in Middle Tennessee. You know you live wherever you
35:06
live, in whatever apartment or house that you live in.
35:11
In modern time here and now, so we have to as modern heathens
35:19
face realities that our ancestors from way, way, way
35:25
back, even some of our recent ancestors, you know, we have to
35:28
face realities that they didn't those things didn't even exist.
35:33
You know, they didn't have to think about how am I going to
35:36
get this podcast recorded because my technology is shit in
35:39
the bed. You know, they didn't have a
35:41
digital life. They didn't have they?
35:43
They even, they know you go back far enough, they didn't even
35:46
have global communities. They had, they had their
35:49
community that was in relation to them.
35:55
They could walk across the village and, you know, see their
35:59
members of their community and then maybe every so often if it
36:02
was a, you know, an annual gathering of some importance.
36:06
That we have to, you know, travel for it was it was
36:08
planned. But it isn't like now where you
36:10
know, all of my friends, you know, the closest friend that I
36:15
have is 30 minutes away and everybody else is hours away,
36:19
you know, or you know, 30 minutes, an hour, 2 hours, 6
36:22
hours, you know, or more away from me.
36:26
That's you get that. That's insane to think about
36:31
people knowing each other that far apart back then, you know,
36:37
so they didn't have. You know, they certainly didn't
36:41
have social media to to connect with people globally.
36:44
You know, talking to people over in real time like as if they
36:50
were in the same room with them, you know, thousands of miles
36:53
away. They surely didn't have an
36:57
interesting thing to think about.
36:58
As you know, you go back far enough and there were no
37:00
examples of interfaith families or interfaith communities.
37:06
Everything was the way they did it and that's how everybody,
37:10
that's how everybody in that family did things that, you
37:12
know, they didn't have a lot of that interfaith mingling that we
37:17
have nowadays. It's a great part of the
37:20
innovation thing. It's it's, it's how we've, you
37:23
know, grown and advanced, I think as as humans to, to share
37:27
this experience with one another.
37:32
But yeah, no, urban living people didn't live in apartments
37:35
and things. They lived in the huts and
37:37
villages and small communities. You're right.
37:43
Sure they may have. Faced, you know, hardships with,
37:46
you know, drought or floods. Or other natural catastrophes.
37:55
You know, I'm sure at, at at at times there were politically
38:01
driven problems that made their lives harder, right, Whether it
38:04
was being taxed or this or that. But, you know, look at look at
38:10
the ecological crises that we're facing now.
38:12
It was a different world back then.
38:16
And then, you know, I honestly don't think that they had the
38:21
same things that we're dealing with now then, right?
38:25
Legal and ethical frameworks of modern states.
38:27
Who you can marry, who you know what gender a person is versus
38:33
you know, what they were assigned at birth and what a
38:36
woman can do with her. You know, with her body, when
38:38
it, when it. Pertains to pregnancies and
38:41
abortions and just, you know, all of these wild things that
38:45
our ancestors didn't. Have to worry about that.
38:48
They didn't face those types of things.
38:52
But we are. So it's clear, you know, that
38:55
some adaptations are inevitable. Things are going to happen
39:00
whether you want them to or not, so you know.
39:06
Where we've where we are. Today is as a result of things
39:10
that have happened in the past and how we've evolved and grown
39:13
and adapted as as humans, you know.
39:15
So now we're having to figure out how to do a bloat in an
39:18
apartment when that was never a part of our Germanic traditions.
39:24
They didn't have that. That wasn't a thing.
39:26
So how do we figure that out? We want to.
39:29
Maintain the practices of our old ways and we don't have a
39:33
sacred growth to go to that's on our property.
39:35
We, you know, sure we can go out to nature, but how much and what
39:40
we can do in these public nature areas is limited.
39:47
So we are. Confined to you know, if you
39:50
live in an apartment, you know, even if you live in a like a
39:54
trailer park like I live in you know what I mean like it's.
39:58
Your neighbors are right up against you and you know you're
40:02
renting the space. It's not like you can just dig a
40:04
hole in the ground. And put up a 20 foot God pole
40:07
and have a big bonfire around it.
40:10
You know what I mean? Like, so there's adaptations
40:12
that have to be considered, ways to still preserve the the core
40:17
values of the traditions, but doing it in the exact way when
40:20
you're living in certain areas is a challenge that our
40:23
ancestors didn't have to, to consider.
40:26
So, you know, it's things like that that we have to face now.
40:29
What does that look like? What does?
40:30
Hospitality look like a a huge central part of dramatic
40:37
traditions is hospitality it's. All throughout our sources as as
40:43
being an important virtue and important value to hold, you
40:47
know, but so many of the people who we know we have never met in
40:51
person. It's all it's all this online.
40:55
Screen time, you know, So what does hospitality translate to in
40:59
that sort of a setting? Probably 1 of the biggest
41:04
challenges we have nowadays is how as disbanded as we are, as
41:08
as dispersed, I should say, as we are as people.
41:11
You know, like I said before, closest friend of mine is 30
41:13
minutes away and I have people spread out between an hour, 2356
41:17
hours away or longer or further. I mean, so how did the how?
41:22
How do we as dispersed people build community?
41:25
Because community is togetherness.
41:27
Community is doing things with one another.
41:31
When you're this far apart from one another, you know how does.
41:37
How do modern you know, women and men engage inherited roles
41:42
that you know how do they. Respond to those things
41:46
responsibly. Again goes back to the whole,
41:50
you know, roles and and. You know, assignments and, and
41:59
things that have become a, a social norm nowadays.
42:05
Roles were what they were. You know, the women did things
42:07
back then that then the men did things and that was it.
42:10
They were, they did their yeah, sure, they help one another.
42:12
But you know, what was man's work was man's work.
42:15
What was woman's work was woman's work.
42:18
And the whole point that I'm trying to bring up with this is
42:20
that, you know, is innovation is, is I think.
42:25
If we really look at it and peel back the layers and get to the
42:29
root of it, I think what we can come up with is that innovation
42:31
is really just often times anyway, it's just tradition
42:37
responding to new conditions. Right, It's finding a way to
42:42
preserve a traditional bloat that was done outdoors in a
42:47
sacred Grove. Inside an apartment or inside
42:53
your house or whatever, you know what I mean?
42:55
If you can't, if you don't have access to those natural
43:00
landscapes, it's responding, you know, traditions responding to,
43:07
to new conditions. So it comes down to, you know,
43:15
is it one or the other, you know, essence versus expression,
43:21
right. So I don't think that's where
43:25
the real question lies if I had to.
43:32
You know, if I had to provide my own thing, I don't think it's
43:37
AI, don't think it's a question of old versus new, right?
43:39
Should I? Do it this way or that way.
43:41
I think it's, I think it's understanding and coming to and
43:45
understanding and, and researching enough and knowing,
43:47
OK, what is essential and what is flexible.
43:50
Where do I absolutely stick to my guns, hold the line, right?
43:57
Don't budget on certain things because those are essential.
44:02
And then where is there room to be a bit more flexible?
44:06
So some examples I think of of dramatic traditions that are
44:11
essential, right? There's no wiggle room.
44:15
Is like the. Tradition and the and the and
44:17
the values of reciprocity. The gifting cycle.
44:20
This is a. Core part of Germanic heathen
44:23
values or Germanic heathen practices and traditions that
44:26
reciprocity a gift for a gift this is we can't budget on that
44:35
honor and and understanding what honor meant to the Germanic
44:40
people knowing that that's everything for you your honor is
44:47
everything and if you. Did something that you know was
44:51
was against the law? You know, your honor was at
44:55
stake, you know, and if you lost your honor, you could
44:57
potentially be cast out of the society, out of your village,
45:00
out of your safety net, basically.
45:03
And then you were outlawing. You were without honor, and
45:06
anything could happen to you. Frith is another one.
45:11
And this is a term that I've talked about often times that
45:13
gets misunderstood or misused, I should say, right?
45:18
It's not. And, and I've seen a lot more
45:20
people get it coming, coming around to understanding, you
45:24
know, that Frith is more than just peace.
45:26
It is, it is, it's reciprocity, right?
45:31
It's it's obligation. It's understanding that Frith
45:35
is, is something to be maintained.
45:37
And it's not always peace. It's not always pleasant to do
45:41
that. You can even say sometimes, you
45:44
know, like when things that are essential, that's I believe
45:46
that's an essential thing that once we should not budget on
45:49
with with how he even removes forward is we're not going to
45:52
move. We're not going to budget on the
45:54
understanding and the true understanding of what Frith
45:56
means relationships with our ancestors.
46:01
It's got to be there. Our relationship with the land,
46:07
the the the whites of the land or the Veitier right and the
46:11
gods, of course, you know, our relations, relationships and and
46:15
our reverence of those CNN unseen.
46:19
You know, our people, our ancestors, our land spirits and
46:23
water spirits, right? Very animistic kind of view of
46:26
things. If you want to get down to it,
46:32
you know, holding ourselves accountable.
46:34
God, this is one that should. Probably be like right up there
46:37
with. Frith And all that you know is,
46:39
you know, accountability for your actions, responsibility for
46:42
one's actions. Not, not, you know not, not,
46:50
not, you know, not getting drunk at a festival and wrecking your
46:56
vehicle and then lying to everybody that you were backed
47:01
into by a stranger who didn't give you their information.
47:05
And now you have to pay for all these repairs yourself, you
47:13
know? Now, those are some, you know,
47:18
those are some things I think have no wiggle room, you know?
47:23
Now expression might vary, you know.
47:28
Talking about essentials, but the expression of things can
47:31
vary quite quite quite quite a lot.
47:34
You know how a ritual is done. I'm sure you know if you visit.
47:40
Three different heathen groups in different areas.
47:42
Their ritual formats going to be slightly different.
47:46
Maybe one group uses? Old languages in their ceremony.
47:51
Maybe they use Old Saxon, maybe they use Old Norse, maybe they
47:53
use German, maybe they use Swedish, Norwegian, Dutch,
47:58
Icelandic, well, whoever. Who knows, right?
48:01
Maybe others keep it to to modern English.
48:04
They don't, they don't go that deep into it.
48:10
The structure of things, you know, how a group is is governed
48:16
is going to to vary, of course, you know, and, and how those
48:20
groups express themselves through ritual, through
48:23
ceremony, through bloat, through their their social.
48:27
Structure their clothing even right traditional garb or or
48:31
modern casual, the music that gets used the tools that gets
48:36
used technology versus non you know what I mean?
48:40
So these are these are all expressions.
48:44
That we all might have different opinions on, but they're not
48:47
essentials. They're they're not, I don't
48:48
think going to be the things that cause a tradition to fail
48:55
in its preservation. So these are areas and these are
48:59
ways that through innovation, through that, you know.
49:03
Tradition, tradition finding new ways to be adaptive, new
49:08
conditions, right? How it can manifest.
49:13
You know, principles should be harder to change than
49:16
preferences. If it's that hard to change the
49:22
principle, then. Why are we?
49:24
Trying to change it preference is one thing and and that can
49:28
that can be adjusted right? You know, a lot of times.
49:41
At least from what I've gathered, you know, from doing,
49:45
from being heathen for over 10 years and now, you know, going
49:47
on 11, well, 11 going on 12 years, you know, is that
49:56
sometimes, you know, authenticity is, is, is often
50:00
more complex than. Just trying to clone something
50:05
historical. It's more than just finding it
50:09
in the source and trying to copy it.
50:13
Right, you got to really study is important, but doing it is
50:22
important to, you know, actually performing bloat, actually doing
50:28
stumble and and observing things in a way that is.
50:31
Traditional like you got to you got to get your you got to get
50:34
your feet in the dirt, you got to get your hands, you know, you
50:37
got to touch grass. You got to do all those
50:39
practical hands, you know, hands on, boots on the ground, you
50:45
know, type of things because even the stories that we have,
50:51
the sag is the myths. All of those things arrived
50:54
through. Times of change.
51:00
So yeah, it's, it's important to know that that you know, that
51:02
exists, but it's more than just knowing it.
51:06
It's more than just, you know, something on on.
51:10
You know, in a book somewhere. So now we know.
51:17
OK, so we have some things to think about.
51:19
Right, we have, you know. The tradition side of things and
51:23
then the innovation side of things.
51:25
And now where does the line, you know, where, where, where's the
51:30
line fall? And then where do the lines
51:33
sometimes get crossed? That's part of the conversation,
51:37
You know, I mean, if we get too far on either side, you know, if
51:44
innovation crosses the line in in it can, it can become a
51:48
problem when it contradicts core values, you know?
51:55
OK, sure, maybe you're not going to, Maybe you're not going to
51:58
have an oath. Structure in your in your group,
52:01
because that just doesn't fit well for you.
52:05
But if, if, if the core fundamental values of your
52:08
heating group abandoned the essentials of Frith and honor
52:14
and responsibility of 1's actions and accountability and
52:17
all that, we have a problem, right, Houston, we have a
52:22
problem. Because if and if and if you
52:28
know through innovation, the these things, you know, these,
52:30
these preferences, these expressions become purely
52:34
personal branding, right? If it severs any or all
52:40
historical routes, got to know your sources.
52:44
You know what I mean? I I you don't have to be a
52:46
reconstructionist, but at least have a working.
52:50
Knowledge of your sources. You know, if you proclaim to be
52:54
a heathen of any caliber and, and you've been so for more
52:59
than, you know, a few years, you should be able to tell me if I
53:04
ask you, who is Emir? You know, what was he known for?
53:12
Who, you know, is, uh, who were the sons of Thor and what were
53:18
their names, you know, and, and what was Thor's mother's name,
53:22
right? Like the, the basics of things,
53:24
you should know that. And if you're getting into this
53:27
and, and you're not knowing those things, you're, you're,
53:30
that's part of the tradition. That's the stories are part of
53:34
the tradition. So knowing the myths, knowing
53:37
the lore is, I feel, an important part of it.
53:40
You know, again, you don't have to be an expert.
53:42
You don't have to be able to like, spout versus or stanzas
53:45
from the hover mall left and right.
53:47
But know your basic stuff. At least if innovation replaces
53:53
discipline with convenience, you know it's OK.
53:59
You don't have to come to. To you all this year, you know,
54:03
because you just woke up kind of cranky or, you know, it's too
54:09
cold outside. I don't want to go out in the
54:12
cold or any such thing like that, like be disciplined about
54:17
it, you know, or if there's a commitment to do something with
54:19
a group at certain sets times and you're just not disciplined
54:24
enough to do it. There's no, there's no
54:27
compromise. There's no, there's no, you
54:29
know, concern for safety or anything like that happening.
54:33
But it's just being looked at as convenience.
54:35
There is one area where innovation can become a problem.
54:39
Or another area where innovation can become a problem right if.
54:42
It treats preferences as as as law, right?
54:47
This goes into like where people become so.
54:52
Encaptured with the UPG and they place high enough value on it
54:57
that that that becomes, you know, sacred law.
55:01
This. Is how it was done in the old
55:03
ways. Well, really, Where's your
55:04
source? What what source says that this
55:07
is? That this is how it was done.
55:11
I can't remember where it was. Yeah, probably because it
55:13
doesn't exist, right. Unless you can show me where
55:17
your source what what the source is that says this thing that or
55:21
the other. Don't try and pass your UPG off
55:24
as historical fact. It's not to say don't don't
55:28
incorporate your UPG, right? That is important because it's
55:31
just why the reasons I mentioned before, but don't try and make
55:37
that part of older traditions because not everything new is
55:44
growth. Not everything that that is, you
55:49
know, shiny and fancy is to is to be used.
55:51
Sometimes it's just the drift. Sometimes it's something that is
55:56
experienced and that's it. It's doesn't have to be applied.
56:01
So conversely, right, where innovations or where innovation
56:07
can become a problem, what about where tradition can become a
56:10
problem, right. Got to talk about both sides,
56:14
got to got to got to face both sides of the coin here.
56:17
Got to take the whole of it all, not trying to favor one or the
56:23
other. We're trying to understand a
56:24
balance here. So where can tradition become a
56:29
problem like where innovation can become a problem?
56:31
Well, if it becomes your ego, if it comes in an ego identity, if
56:36
it makes or if it mistakes rather, you know, certainty for
56:42
wisdom and it and if it ignores evidence because all right,
56:47
it's, you know, it was written down in this book.
56:51
Well, what if evidence shows differently?
56:54
What if archaeological evidence, you know, what if a new
56:58
discovery confirms or denies the existence of something that was
57:03
written down in a book? We're going to stick to your
57:05
guns and die on that hill because it's in a book and
57:07
because it was said that way. While the earth shows something
57:10
else that, you know, this archaeological find shows
57:13
something else that that doesn't confirm the source material,
57:22
right? You got to be open to these
57:23
types of things, you know, and I, you know, I've, I've been
57:27
somewhat guilty of this in the, you know, of romanticizing the
57:30
past. I even had a, you know, a
57:33
pondering about this one time, you know, you read about Odin
57:37
fearing for his loss of thought, but he fears more for the loss
57:42
of memory. And why does he fear more for
57:45
his loss of memory? And you know, and I, I can't say
57:48
this for certainty, but. To me, our memories are of the
57:55
past, of course, and it's familiarity.
57:58
It's comfort, it's reminding us of a time when, you know, we
58:05
were younger, we, we maybe were less, you know, encumbered with
58:10
responsibilities or, you know, maybe it was a relationship.
58:13
Our certain loved ones were alive.
58:15
We have memories with them. So even further back than that,
58:22
though, you know, the thinking about how the oh man, you know,
58:25
I'm, I'm born outside of time and outside of that time I would
58:28
have, I would have done so much better.
58:30
You know, back then, or this or that.
58:32
Romanticizing the past can be where tradition has its
58:38
problems. You know it.
58:39
It has a place. It had a place.
58:42
And to romanticize those values or to those romanticize that.
58:48
And that can be a trap that when we fall into is.
58:52
Putting a, putting a kind of a damper on the, the, the right
58:56
application, the right function of tradition.
59:00
You know what I mean? It can offer canned responses to
59:03
reality that just aren't practical.
59:07
And it can sometimes tradition can, you know, it can sometimes
59:15
value the the, the phase of the stage of reenactment over living
59:19
practice. You know, it's like, well, I
59:22
can't be a part of this blow because, you know, I can't be
59:25
outside in a sacred Grove with blood for the sacrifice.
59:31
No, but you can be in your apartment.
59:35
Have a dedicated space or your house or whatever your living
59:39
arrangements are, right, you can have a space dedicated.
59:44
With a libation, with an offering, with your heart.
59:47
Living this practice in the best way that you can under the
59:50
circumstances that you found yourself and you, you know.
59:54
Just because it you know, you don't have a sacred Grove in the
59:59
woods, by the river, wherever. You know, like you read about in
1:00:03
Tacitus where the Germanic peoples worship the gods, did
1:00:09
their ceremonies and all that. Just because you don't have that
1:00:12
exact thing doesn't mean that you're, you know, bereft of, of
1:00:18
anything to do with your, your traditional practices.
1:00:25
If we, if we talk about preserving fire, right, what
1:00:29
tradition is, is the preservation of fire.
1:00:33
Fire without oxygen burns out. What are we?
1:00:39
What are we we we? Require oxygen to live, so
1:00:47
preservation without life becomes fossilization.
1:00:54
It's that museum piece, you know, So if we're, if we're
1:00:57
focused on preserving things again just for the sake of
1:01:00
because they're old, we got a fossil in a museum.
1:01:04
With no function, with no practical application for it.
1:01:11
Preservation. Without life becomes
1:01:15
fossilization. So, you know, I think 1.
1:01:23
As we get. Close to wrapping this up now.
1:01:25
You know, before adopting, sorry, before adopting a
1:01:30
practice or rejecting a practice it is.
1:01:33
It would be wise for us all to ask ourselves, right?
1:01:35
Does this align? With core hidden values, with
1:01:40
the essentials, the things that those traditions that should not
1:01:45
be compromised on, you know, is what this thing that I'm looking
1:01:51
at now, is it going to deepen my relationship or is it merely?
1:01:58
Going to look impressive. It's going to look cool, you
1:02:04
know? Is it rooted in thoughtful
1:02:05
understanding? Does it create a stronger
1:02:08
character for not just me, but for the community?
1:02:14
Would I still? Be doing this thing or not do
1:02:17
this thing if nobody else was looking, you know, turn the
1:02:23
cameras. Off Stop trying to record your
1:02:26
bloat. Stop making it look cool when
1:02:28
you're standing there in furs and lighting fires and incenses
1:02:31
burning and you know you're blessing the people with a flout
1:02:36
Tain and saying these great prayers that you've probably
1:02:40
practiced for hours to make sure you get them right without
1:02:43
having to look at a piece of paper.
1:02:46
Turn that shit off. Would you still be doing that if
1:02:50
the world couldn't see? If you didn't have a YouTube
1:02:53
channel or a TikTok account or an Instagram or anything to post
1:02:56
it on, would you still be doing it?
1:03:04
You know, I think I think some people will often times use the
1:03:13
word or the term tradition because it's familial.
1:03:16
Or familiar, yeah, maybe even familial too.
1:03:21
It's close, right? It's it's it's comfortable so.
1:03:26
One thing I think is is important to guard against is
1:03:32
using tradition. To avoid growth.
1:03:38
And also on the other side, you know, using innovation to avoid
1:03:45
discipline, both things can become excuses, right?
1:03:55
So I don't know, you know, every generation inherits something
1:04:01
unfinished. We.
1:04:07
Are here now and we have what we have now that was passed down to
1:04:12
us through our ancestors, through our lineage, through our
1:04:16
heritage even. And there are things about what
1:04:21
we've been given that. The previous generation did not
1:04:25
tend to. So what we are assigned now,
1:04:32
what our task is, is to not mimic the past.
1:04:38
It's not to not mimic the dead, even.
1:04:41
Right. It's also not to ignore them.
1:04:48
But it is to. Carry forward what is worthy
1:04:50
with integrity into the world that we actually live in now.
1:04:56
OK. And that means knowing what?
1:04:58
Can change and and and what things should remain the lines.
1:05:05
Usually you know, the lines between tradition and
1:05:11
innovation. I should say is it's.
1:05:13
You know, they're not found in slogans.
1:05:17
You know, tradition is the worship of ashes isn't the worst
1:05:20
of worship of ashes. It is the preservation of fire.
1:05:23
Great quote. Used it a lot.
1:05:25
And even in this episode, it bears weight and understanding
1:05:29
it and and applying it. Yeah, but you know, it doesn't
1:05:34
exist in slogans it it. Exists in wisdom, and wisdom
1:05:42
takes work. Man takes time.
1:05:45
It takes discipline, it takes dedication.
1:05:49
It you got to do the damn work. So yeah.
1:06:02
Look at the parts of your practice this week going
1:06:05
forward. I know I am right Constantly in
1:06:08
this kind of analyzing state of mind or heart even is is to to
1:06:15
look and go, OK, is what I'm doing, you know, is this is it?
1:06:18
Is there meaning here? Is it rooted in meaning?
1:06:25
Or is it just a habit that I've? Acquired from doing something
1:06:30
repeatedly the same way for however long you know.
1:06:37
Is there meaning in this or is it just a habit that I need to
1:06:40
break and then that I need to? Revisit Is it alive or just it
1:06:46
just familial? I keep saying familial.
1:06:49
Is it just familiar? Familial too, maybe.
1:06:56
Because that can be familiar. That can be very familiar.
1:07:02
So these are some things to consider guys and gals out here
1:07:05
if you. Want to share your thoughts and
1:07:07
you can comment anywhere that you're catching this.
1:07:09
I know the folks on Patreon are great about that.
1:07:12
And I do really quick kind of as like a side note because I
1:07:17
didn't post last week's episode in the frustrations and things
1:07:19
that I was feeling, you know? I had to get it out.
1:07:23
I had to really bear a part of myself in a way that was
1:07:29
uncomfortable to to do. And I I posted that video about
1:07:34
there was no podcast and so many people who support this show
1:07:39
took the time to comment and offer their.
1:07:43
Words of support. Suggestions, advice, all of
1:07:48
which I greatly appreciate. So thank you guys and gals out
1:07:52
here that saw that. From me that kind of, you know,
1:07:57
behind the scenes. Raw thing and and helped me
1:08:02
through it in your way it it did not go unnoticed.
1:08:05
It was very much appreciated. So thank you for that.
1:08:10
But yeah, now that we've got this out, now that I know the
1:08:13
audio is working, I'm excited to hear what your thoughts are.
1:08:16
So if you can comment wherever you catch this, I know Spotify
1:08:19
offers that. Leave a comment, but if you
1:08:22
can't comment where. You listen to this and you want
1:08:24
to share your thoughts, you can write into the podcast that
1:08:27
emails midgardmusingstn@gmail.com or
1:08:30
you can call the podcast hotline and leave a voicemail and that
1:08:34
number is 615-671-9832. Yes, it's a domestic US number,
1:08:42
but it's a Google Voice number. So I don't know, you know, if
1:08:46
your carrier rates, if you're international outside of the US,
1:08:50
if anything like that applies, you know, rates and such.
1:08:53
But anyway, you have multiple ways of getting in touch,
1:08:56
sharing your thoughts and I would be eager to hear what you
1:09:00
thought about this episode. So let me know in the comments
1:09:02
or share them however you can. And even if you don't and you
1:09:06
enjoyed this, just give it a thumbs up.
1:09:08
All right, download it, save it, whatever the platform that
1:09:11
you're catching this on allows you to do share it around in
1:09:15
your spaces to gain some traction, maybe drum up some
1:09:18
conversation with your communities.
1:09:23
So I appreciate everybody's time and patience for getting this
1:09:26
episode out here. Looking forward to hearing what
1:09:28
you think. Check out all the links in the
1:09:30
show notes for things that I talked earlier about with my
1:09:34
book. Hope to see you on the live
1:09:37
broadcast, live listening party of till the final twilight dies
1:09:41
Again. That's on May 1st, 7:00 PM
1:09:43
Central. Links for that event going to be
1:09:45
posted down below too. And my Living Food Arc or the
1:09:50
Living Food Arc Rune course that I have open enrollment is, is
1:09:54
going on now. First course starts in June, so
1:09:58
details for that are at randomheathenramblings.com/the
1:10:03
Living Food Arc. I appreciate all of you.
1:10:05
Again, thank you so very much for your support.
1:10:08
And until we see each other again or talk to each other
1:10:11
again, may the gods continue to notice you and may your
1:10:15
ancestors smile upon you. See you in the next one.
1:11:30
None.