A Season of Silence, and Why

My my my...How the time flies. I can't believe it has been more than two months since I have written in this blog. This autumnal season of silence came about partly for the reasons one might expect: work life very busy, leading to exhaustion capped by a touch of illness. Tra-la-la! There was also a more pleasant reason for my inability to find the time or energy to write here. I had a trip to Lithuania to participate in a project aiming at promoting inter-religious tourism in Lithuania and Latvia, both of which are lands blessed with amazingly rich histories of religious diversity, from their Pagan heritage to their long histories of Jewish and Muslim communities along with varied Christan contributions. This was a great pleasure but also quite exhausting.

There is however, another reason for my persistent silence. I am finding the current state of American society and politics so depressing, so frustrating, that I feel a growing sense of hopelessness for this country of my birth. The forces of obstruction and ignorance are so many and so immense in our declining, divided, self-destructive nation. I can only compare our situation to scenarios imagined in mythology and religious prophecy, like the Four Horsemen of the Apocalypse that usher in devastation and destruction in the Biblical Book of Revelations, or the ten plagues that descend upon Egypt in Exodus, or the dark forces that take down the world in flames and flood in Norse Ragnarok, or the dread dance of Shiva that beats out its world-crushing rhythm when humanity has become so stupid, so cruel, so lost, so impervious to guidance or wisdom that the gods decide that the world must be put out of its misery and cleared away to make space for a new world yet to come.

We today in America are facing a really sinister and powerful combination of retrograde forces. These range from carbon-based energy industries that do not want to see any movement toward a greener, healthier planet and economy, to the gun lobby that refuses to even consider very modest measures to reduce the danger of guns and gun-related materials falling into the possession of mentally imbalanced individuals who go on shooting rampages or into the hands of immature youths who are eager to settle scores with bullets. The list goes on to include the greedy, self-important minority of super-wealthy plutocrats who do not wish to see higher wages for people at lower strata of our highly unequal and unfair economy, to the Tea Partiers and libertarians who do not want the government to do anything besides putting people in prison and maintaining a grossly oversized military whose continued existence and immense expenditures can only be justified by continual conflict and crisis and propaganda inflaming our fear and hatred against whichever foreign country is now top of our enemy-of-the year list. I fear that our interlinked military-intelligence-industrial-political sectors will keep pushing us to either use or threaten to use force overseas as often as possible, even though this may only inflames others against us. Then we have the disheartening spectacle of the Supreme Court that is gutting and discarding decades of Civil Rights progress and returning us to a time when state and local politicians could enact all kinds of barriers to prevent African-Americans or other disfavored social groups from having any voice in our supposed "democracy," which the Court has also damaged terribly by allowing more freedom for wealthy individuals and corporations to dominate the political process through unlimited political advertising and financial contributions to the causes that perpetuate their interest and privilege.

In the embattled world of academia, which I know from the inside, the forces of misguided "reform" seem to be pushing us in the direction of a standardized, bureaucratized, heavily managed and number-driven form of education in which teachers will have little autonomy or job security, and in which liberal arts education, which can waken people to higher visions of life and a desire to create a more equal and less cruel society, will be pushed aside by an obsession with job-training out of a mistaken belief that training young people with the right technical skills will somehow overcome the problems of corporations seeking to send jobs overseas to lower-paid workers, or to bring lower-paid workers to America to replace highly skilled workers here, so that the majority of college graduates, even if highly trained and skilled will have to compete for low-paying jobs in corporations that refuse to share their profits with their workers. If we do not change the rules of the economic game, simply training people will solve nothing. Since the 1970s, American workers have become more and more productive, but rarely been allowed to enjoy a fair share of the profits generated by their productivity, and unless we have a revived labor movement or some other mechanism to force companies to pay better, there seems little hope for the American worker.

And as for the media's favorite pipe dream that high-tech millionaires and billionaires will show us the way, let's not forget that it was great geniuses like Steve Jobs who sent so much high-tech manufacturing to countries like China and India. Entrepreneurs will never lead the way to a more equal economy. They often make their millions and billions from the hard labor of workers who are paid as little as possible. It will require some kind of external pressure to force the high-tech folks to share much with the common man and woman. The popular adulation of high-tech entrepreneurs as economic saviors is a joke. They are in it for themselves, not for us. And since our government is increasingly at the beck and call of consummately greedy and self-interested companies and corporations, not only the high-tech toy-makers but also the oil companies, the multinational banks, the pharmaceutical industry, Wall Street financial firms and so on, I find it hard to escape the conclusion that we are entering a new Middle Ages, in which a small class of ruling elite will live in splendor, in beautiful mansions, surrounded by servants and flatterers, like kings and barons living in castles of olden times--and aren't our modern gated communities just an updated form of castle fortresses?--while the rest of us will eke out an insecure living through hard labor, deeply in debt, but unable to challenge our social superiors.

I am mentally and emotionally exhausted. That is why I am not writing much these days. I look for rays of hope, but see so very few. The advent of the Affordable Health Care Act, aka Obamacare, a modest attempt to re-structure our primarily corporate health care system to provide better care to more people, has only unleashed new ferocity among the various groups who oppose any kind of government activity apart from military action, and see any kind of social reform or even the slightest effort to provide assistance to the growing ranks of poor and needy persons in our society as a foul betrayal of freedom and liberty. I see anti-government zealots ready to cut food benefits to the hungry and who smile when 800,00 government workers are cut off from their salaries for weeks on end, and who don't even care if their actions push the international economy to the brink of financial disaster. I see the President mocked when he tries to negotiate peace with Iran.

The only comfort to me right now is the election of Bill DiBlasio to the office of the mayor of New York City. At last, a leader who speak about income inequality and rising poverty as problems that all society, and especially government, must address. His election is an answer to those who dismissed the Occupy Wall Street movement nearly two years ago as a silly, leaderless, rudderless social fad that would have no effect. It was the Occupy movement elevating the issues of financial institution greed and wealth inequality in New York that lit the spark that became the bright light of the DiBlasio candidacy. No doubt DiBlasio will not be able to satisfy all the hopes and ambitions of those who supported him, but I think he will at least try to push back against the trend toward plutocracy that is at the heart of so many of our ills. I am glad to see someone, somewhere, making some kind of stand and articulating an alternative vision.

But sadly...anyone who knows America knows that New York City is an anomaly in this country. I live some distance from NYC, and I know that many of my fellow citizens here believe the old Reaganite narrative constantly reiterated by right-wing media like FOX, but increasingly in evidence across the culture, that "government is the problem" and that cutting taxes, shrinking government, and "unleashing" business and entrepreneurship are the solutions, that the military is sacred and that we must "support the troops" and never question what the troops are called upon to do and why, nor the effects of those actions, and that if you are not a "success" in America--something measured primarily, if not exclusively in materialistic, money-making terms--that you only have yourself to blame. The alternate, liberal narrative of "we are all in this together," and that we could use government as a vehicle to share out resources to create a better life for everyone, not just the elite few, is not convincing to most people.

I am facing the reality that the things I really believe in may no longer have any place,or at the very best, only a very marginal,vestigial place in this sad, misguided, self-delusional and self-destructive country, this very dis-United States of America. The pendulum may someday swing back to more equality and compassion in this country, but I don't see it happening in my lifetime.

It is these thoughts that crush me into silence. Perhaps this will spark a renewal of my spirituality; I hope so. Maybe it is time to turn inward, and to seek refuge with other spiritual refugees in this very hard and fearful time, while no longer expecting the larger society to improve or change very much, at least not in any foreseeable future. The Buddha taught that the fundamental truth of life is suffering, and that this is the starting point of spiritual insight. Perhaps that is the crossroads that I am facing. I don't know. All I know is that it seems very dark outside indeed.

My Problem with Polytheism

Today I want to take a break from politics. A number of things going on in America these days, from the Trayvon Martin-George Zimmerman case to the the Supreme Court's attack on the Voting Rights Act to banks and financial institutions only being punished with fines and fees and settlements even though they have wrecked the lives of millions and are continuing to do so... All of this is just too depressing for me to find words to respond with just now. I think America is going so far right and so far wrong that I am starting to wonder if I will even see it turn around in my lifetime,or just get worse and worse.... ever more cruel and unequal. And no, technology alone won't fix it.... If you believe that, you have been watching too many advertisements from the tech companies. If you persist in this belief, at least you will make THEM happy.

Let us speak instead of the spiritual and the mystical, in Paganism and beyond. Putting aside the various pejorative and negative meanings of the term "Pagan" stretching far back into history, for those who see Paganism in a positive light, Pagan/ism is generally defined as having to do with nature worship and polytheism. Let me admit something that some readers may find strange or disconcerting: I have a bit of a problem with polytheism.

This is something I have been thinking about for a long time. My problem is, in a sense, a variation on the classical philosophical dilemma of "The One and the Many." When Pagans respect or worship nature and also respect or worship multiple gods and goddesses, are we talking about ONE thing, nature, with multiple manifestations personified as gods and goddesses, or is nature one thing, and the gods and goddesses separate things and beings? How do these things all relate and connect together? Is nature the fundamental thing, the foundation of all existence, and the gods something on top of that or secondary to that?

I cannot accept the proposition that the gods are real and separate, and that they are the highest reality. There has to be something that connects us all together, a common ground to all that exists. The monotheists call this common ground "God," but we Pagans prefer to have multiple gods and goddesses. I like the multiplicity of Paganism and polytheism for representing a diverse, many-faceted existence in a dramatic, relatable, personified manner, but I am still left scratching my head, and wondering, what is the underlying linkage connecting everything, the foundation? In this respect I like the idea of God, but I don't feel any need for a Santa Claus figure to watch over me and dispense rewards and punishments. I like a more impersonal idea of God, closer perhaps to the Ein-Sof of the Kabbalah, the Tao of Taoism, the Brahman principle of Hinduism or the Sunyatta Void of Buddhism, or the god beyond form and image and word in Islam and Judaism. This is definitely part of my personal spiritual kit.

Where the multiple divine beings of Pagan polytheism become important to me is as ways of representing human psychology, our needs, our emotions, our experiences, our instincts and drives. A god of anger and destruction? I feel it. A god of wisdom and knowledge? I seek it.A god who plays tricks and is untrustworthy? I know that god! A goddess who represents the peace or the wildness in nature? I feel it. The dark god or goddess of death and nothingness? I fear it. A goddess of love and desire? I WANT to feel Her! However, I cannot take any of these gods literally as actual beings up and about in the world who I might bump into on the street or in the forest. I see them in a more psychological sense, as something like Jungian archetypes. Enormously meaningful as dimensions of life, powerfully real as expressions of psychology, but literally, physically real? No....not for me.

For me, I have to combine the multiplicity of polytheism, as a means of relating to and respecting the many aspects of human and natural existence, with the philosophical grounding of monotheism or monism, to provide a foundation and a connection between all the diverse elements of our world. I also believe that the essence of spirituality is to seek both encounter with deeper dimensions of life--a polytheistic impulse--as well as some kind of unity and integration--the monistic or monotheistic impulse. If polytheism just means everything scattered and separate forever, a glorious, roiling disunity, I don't want it. I seek something further: some kind of bringing together, binding together, connecting together, integration and unity at a higher level. However, I would never accept the suppression of many-ness and diversity that some monotheistic religions tend towards. I am therefore seeking a form of religion or spirituality that both acknowledges diversity and many-ness and also leads to some kind of integration and unity. I know this is not for everyone, but I wanted to express this point of view.

I do think that Pagan traditions contain glimpses of what I am talking about, and I will discuss this in future. For now, I would be interested to know if others have reflected on the issues I have raised, and what their thoughts are.

A "Normal" American Massacre: Gun Violence in America

Another hellish shooting in America, this time in Aurora, Colorado. Another mass murder by a deranged gunman, the 24 year old James Eagan Holmes, this time in a movie theatre. Another round of speeches by politicians deploring the loss of life and calling on us to pray for the dead and for their families. This time, Obama and Romney making the usual robotic-compassionate speeches. It's all become so very normal in America, as we seem to have these explosions of gun violence on a horribly regular basis. The news media will be all abuzz for several days with coverage of the tearful survivors and their families.

One thing likely to be missing: any rational discussion of the need for more gun control in this country. We might not be able to prevent all dangerous individuals from getting guns and wreaking havoc, but doesn't it make sense that if we reduce the supply and ease of access to guns in this society, we might see less of these awful events? I fear that our public officials are too afraid of the NRA (the politically powerful National Rifle Association) and the gun lobby to engage in any such discussion. We can look forward to the next massacre, more politicians calling for prayers for the dead and their families, more media stories about pathetic victims, tearful survivors and traumatized families, and nothing will be learned. This country is brain-dead when it comes to the issue of gun violence. It is one of the saddest things about America. As far as I can tell, the Zombie Apocalypse is already here.

As a Pagan, I see all the more need to focus our spirituality on peace and reconciliation, not fetishes about weapons and fantasies of violence. We do indeed have in Pagan mythology gods with weapons and there are indeed tales of wars. Let us make sure to interpret these things metaphorically and spiritually so that the weaker-minded who are among us now or who may come after us later do not see these elements of mythology as literal instructions for what to do in society today, like right-wing racist nuts such as Anders Behring Breivik who blend in the mythical scenario of Ragnarok from Norse mythology with their own hateful fantasies of "race war." We can be fighters for peace and justice. We can look to smash intolerance and inequality, not the skulls of enemies. We can use the sword of intellect and understanding to cut through ignorance, like the thunderbolt-weapon (vajra) that symbolizes the Vajrayana school of Tibetan Buddhism. In fact, there is much for thoughtful Pagans to consider about how Buddhism put a psychological spin on gods of anger and war and used them as tools for meditative self-transformation.

Above all, let us refrain from glamorizing violence and weapons. In our world today, there are simply too many things going on in our culture that point us toward violence, and so very few that point us away. Let's be on the right side of that equation.

Gloom and Doom in Historical Perspective

The problems in American society are deepening and multiplying. Saturday's New York Times observed, "Feeble Job Numbers Show Recovery Starting to Stall." Today's (Monday's) paper helpfully adds, "Economy Faces a Jolt as Benefit Checks Run Out." That is to say, the economy is NOT reviving, jobs are NOT available for those seeking them, and those now depending on government assistance such as unemployment compensation are about to lose their last means of survival. Meanwhile, the President and congressional leaders are debating how much to cut back government spending and services, out of a belief that all that matters is the deficit: not people, not people going hungry, not people losing their jobs, not people losing their homes. Meanwhile, the wealthiest one percent of Americans are controlling more wealth than every before, and corporations are reporting record profits. Perhaps the wealthy and the corporations, patriotic citizens that they are, could be asked to contribute a bit more to help their fellow countrymen in their hour of need? Of course not--THIS IS AMERICA. Land of the greedy, death to the needy. And make no mistake: cuts in aid to the growing millions of desperate people will mean deaths, deaths from malnutrition, deaths from stress caused by financial anxiety, deaths from inability to pay for medical care, deaths from suicide, deaths from stress-provoked violence, deaths from blazing heat and freezing cold for the homeless, whose ranks are sure to grow, and also deaths from pollution-related illnesses should the Republicans succeed in blocking new regulations on toxic emissions.

It is a cruel and heartless horizon that we are facing. An influential chunk of Americans,including the President, are willing to allow these deaths to happen, rather than raise taxes even one cent on people who have much more wealth than they need. The ridiculous idea that the only way to help people is to pamper the super-wealthy in hopes that they will create good-paying jobs for the less fortunate, the old "trickle-down" theory, has now become sacred gospel among Republicans, despite little proof that it ever has worked, and the counter-evidence of times such as the Eisenhower presidency and the Clinton era that periods of higher taxation and higher government spending are times of greater prosperity. In our current sad state of decline, if government remains set on its current course of cutting back rather than creating jobs, as could be done with a massive, and much-needed, public infrastructure program, we are looking into the maw of a new Dust Bowl.

Obama has really broken my heart and caused me to lose hope for the future of this once-great nation. Instead of "hope and change," he has delivered compromise and cowardice, caving into the anti-government Republicans on almost every occasion. If he would just once FIGHT for something. Well, to be fair, he does fight, but for one thing only: COMPROMISE. He apparently wants to go down in history for two great accomplishments: being the country's first African-American President, and the winner of the "most eager to compromise and appear reasonable" award. And yet, when he came into the office, the country was READY for some bold and forceful leadership. He could have revived a liberal era of active government, but he chose to concentrate on being Mr. Reasonable and Rev. Compromise. I think he is now going to end up Dr. Death, and he will deserve that title if he sticks on his present course. He may manage to be reelected President, but to preside over what, exactly?

I take some weary comfort in the old, old message of many religions, from the Bible to the teachings of the Buddha to the myth of Ragnarok in the Eddas that our human world is essentially hopeless and corrupt, human beings fatally flawed with greed and blindness, more likely to die of gluttony than lift a finger to help others, more enthusiastic about war than anything else. It is a bit of a relief to ponder that the incredible, brain-hurting stupidity and short-sightedness of our current situation is nothing new. It is what the sages, prophets and poets of the past have always warned us against.

To take an example from Norse mythology, when Balder,the most gentle and beloved of the gods was killed, the word went out that if all would weep for him, he would be restored to life. This almost succeeded, as there was nearly universal love for this god, but there was one being who would not grieve, and so Balder was lost forever. There are always those with hardened hearts who justdo not give a damn for others. Many are now employed in our government and on Wall Street, which increasingly seems to be the REAL government of the United States. Presidents are just their errand boys, helping clean up their messes and then letting them get back to their important business of laying off millions and laying up billions.

So what to do? I think the power structure in America is beyond hope. I take refuge in the teachings of most religions of the world that we should practice kindness and compassion, without hope of reward, and understand that the powers of the world are against us. That is to say, the ultimate "Fuck You" is actually "Let me help you, you are my brother." There is nothing else that makes sense in a senseless and mendacious world. Create beauty and compassion where you can, even if no one seems to notice.

The world is wrong, so try to make yourself right.

Looking to the East

Friends, isn't it true that we are all divided beings? Don't we all have internal conflicts, mixed loyalties, inner contradictions? I have been reflecting on some of my own, and this is leading me to a new course of action. Over the last twenty or more years, I have been a student of Norse, Celtic and Baltic mythology, also of Eastern religions like Hinduism and Buddhism. Born in the USA, I have lived in Iceland and Lithuania, and also in Japan. I see value in the nature-centered spirituality of the Western Pagan traditions, but I am also drawn to the search for higher levels of consciousness and a deeper understanding of the nature of reality in the Eastern traditions. Sometimes the pendulum swings one way for me, and sometimes it swings the other. Just now, the East is calling me.

This is partly because I have been feeling so disenchanted with what I know of American Asatru. I don't mean to stereotype or throw everyone into the same pot under the same lid, but my experiences have led me to believe that what most--not all, but most--American Asatru followers are most concerned and motivated about is preserving an idealized version of European ethnic heritage, reaching back to a fabled time when, in the Republican Senator Trent Lott's words, "we didn't have all these problems" about diversity, multiculturalism and the mixing of races. A nice white Viking society, pure as the driven snow in whichever Germanic country you prefer.

I have been feeling queasy for a long time about how this comes way too close to comfort to the very ugly tradition of racism and white supremacy. Now I just want to get away from this. It's not what I have known as Asatru in Iceland or Sweden or with German Heathens that I have met along the way. This is not to say that there are no racists in those lands, which would be a ridiculous statement, but simply that in those places, I have met a good number of Asatru followers with a clear, analytical, comprehensive understanding of the need to completely renounce anything that approaches racism. For knowing such people, I am grateful. I just wish there were more like them in the USA, but I think American Asatru is on a somewhat different track, certain clear-minded exceptions aside. And of course I don't like the implicit or explicit militarism in much American Asatru, the "worship of the war god" as discussed in past postings.

Celebrating ethnic heritage or playing GI Joe in Viking drag is not the primary thing that I want out of religion or spirituality. I want to feel close to nature and in touch with some kind of absolute reality. Recent contact with members of the Hare Krishna-Krishna Consciousness movement and a branch of Tibetan Buddhism known as Diamond Way have made me think seriously of how these traditions all use methods of mind-stimulation to reach higher states of consciousness where they experience Something that could be called Krishna, or Buddha, or Mind, or what not, but something that gives them peace, joy and clarity. I have always been a piss-poor failure at any kind of meditation, but now I am moved to try again.

Ultimately, I would like to somehow combine these different pathways, perhaps,to put it humorously, chanting "Hare Odin" or visualizing Thor's hammer as the thunderbolt that flashes enlightenment! Or, leaning to my Lithuanian side, maybe it will be "Hare Velnius" and Perkunas as the bringer of enlightenment. Now I am really going to be on the shit list of people who are committed purists, but you know what? I don't care. This kind of mixing and matching may not be to everyone's taste, but as a person torn between East and West, it makes perfect sense to my perfectly divided self. I also know that the past history of religions involves plenty of borrowing and blending, so it's not like I am in the first person in history to have these wicked thoughts and heretical urges.

I would be interested to hear of similar thoughts,experiences or experiments that others have had.

Happy Summer Solstice!

Odin and the Buddha

Watching the fine documentary about the life of the Buddha that premiered Wednesday,7th April 2010,on Public Television (PBS.org) in the USA, I was moved by many elements of the Buddha's life story and message, but by one aspect above all: the emphasis on compassion in Buddhism. This is seen not simply as an ethical teaching--that it is nice to be nice to other people and living beings--but also as a crucial spiritual practice, that helps us to feel more connected to others in the world, and to the world in general, and to thus get beyond our egotistical selves. This spiritual dimension of connectedness and compassion is something that I find missing in most modern Norse Paganism, and I suspect that it is not well-developed in other forms of Paganism too. I see this as a failing both of Pagan spirituality and Pagan ethics, but I believe it can be remedied.

There is a lot of discussion of ethics in Norse Paganism or Asatru, but much of it revolves around the idea of warrior honor and loyalty to one's family and tribe. I don't doubt that these are good values, but I still see them as inadequate in comparison to the Buddhists' larger sense of connectedness and compassion, which is also echoed in other religious traditions, and might even be said to represent a universal human value.

Is there any basis in Norse Pagan lore for inferring anything like a concept of universal compassion? Certainly there is no direct statement of any such thing. On this basis, it might be deemed justifiable to reject this whole idea, and I don't doubt that some Norse Pagans might reach that conclusion on reading my words.

The closest direct parallel to a concept of compassion is the discussion of the importance of hospitality. There were a number of thoughtful essays on this topic in the latest issue of Idunna , the Troth.org publication. The viewpoints on hospitality in Idunna and elsewhere in modern Norse Paganism tend to emphasize being a good host to visitors and reciprocity ("a gift for a gift," as this is often expressed) in relation to others within one's own circle of close and trusted associates.

Since we live in a world where we must interact and share the common social space with many others, not only people who we know well or might identify as our "tribe," I find this interpretation of hospitality intriguing and illuminating of the original medieval context of Norse writings, but ultimately insufficient both as a moral guidepost and as a spiritual practice.

Let me therefore explain how I see other possibilities inherent in Norse Pagan lore and traditions.The Norse text that probably contains the most discussion of hospitality is the Eddic poem the Havamal. There is much here about how a person should should behave cautiously as a guest and graciously as a host. The text clearly speak to a medieval world of dangerous conditions where travelers were much at the mercy of those they encountered. The text repeatedly states how good it is to find a friend, to make a friend, to maintain friendship through mutual caring and sharing. Nowhere does this poem state that one should limit their friendships to those within one's own tribe, village or kingdom. In fact, the idea of travelers relying on hospitality suggests a larger view of human relations, with the expectation that one might easily find themselves in a larger social universe and needing to behave in that larger community in such a way as to merit respect and protection. The text also says much about the need to protect oneself in potentially dangerous situations, so this is not all sweetness and light, but the focus is on protecting oneself, not attacking or provoking others.

I would therefore argue that there are thus at least two ways to interpret this text as regards social relations and hospitality. One way, which I have found often expressed among today's Heathens, is a conservative, suspicious view of the social universe, stressing the need to be on guard, ready to defend one's property, honor and person, hand on the hilt, finger on the trigger. Hospitality in this perspective is to be limited to those who prove worthy of close companionship. My own, alternative way of interpreting the text is to see it as arguing for the benefits of securing an ever-wider circle of friendly relations through behaving graciously and honorably both as guest and as host, whether at home in one's own neighborhood, or anywhere else one might travel to.

Having lived in different countries and not always been sure where I stood with those I met or broke bread with, I can certainly vouch for the practical value of this viewpoint. Beyond that, though, I perceive in this the kernel of a notion of universal compassion and self-transcendence. We are all vulnerable creatures in need of others' help from time to time; and we all have the opportunity, if not indeed the obligation, to treat well, and if possible provide assistance to those whose paths cross our own, both for the practical fact that good relations may redound to our benefit in the future, but also because it is the right thing to do by any reasonable moral analysis of the human condition that goes beyond simple selfishness and greed. Considering our mutual vulnerability and dependence can help us develop compassion, not unlike that preached by the Buddha. And, just as compassion in Buddhism serves as both moral value and spiritual discipline, this expanded sense of hospitality can connect us to a larger world that brings us beyond our everyday, limited view of who we are and who we belong to or are obligated toward.

Of course, this is just one man's view of how Norse Pagan lore MIGHT be interpreted and its meaning expanded upon in a certain direction. I would never claim this is the only meaning or "the" true meaning. We must each make of these things what we will, and I do not scorn or blame those who disagree with my thinking or sit back, shake their heads and laugh at my words. As your host on this page, I encourage you to enjoy yourselves as you see fit. Have a laugh on me if you like.

I would however offer certain additional points in favor of my "Buddhistic" version of Norse Pagan morality. It seems to me that in the mythology of Odin, there are hints that can lead us to such a broader view of morality, self and universe.
Odin is first of all a constantly wandering god who acquires much of his wisdom and abilities through interaction with other beings in the universe. He does not stay at home, sitting on his throne, safely protected behind the walls of Asgard, and close off his relations to those outside his tribe or circle of trusted associates. He is always open, always voyaging, always learning. If we take this aspect of Odin as any kind of moral signpost, it is one which points us away from closed or narrow conceptions of our place in the world.

Then there is the myth of the death of Odin's son, Baldur. Without the warrior bravado that is indeed quite common in Norse mythology, this death is presented as a terrible tragedy that is an occasion for deep mourning. Indeed, the Prose Edda version of the myth tells us that if all living beings had shared in weeping for Baldur, he might have been saved from death, but a grim giantess, the trickster Loki in drag disguise, refused to cooperate, and so Baldur stayed among the dead in hell (Hel). What is this tale if not a provocative illustration of the need for universal compassion?

Of course, the narrow-minded could argue that the myth only tells us that the death of Baldur merited widespread tears; perhaps in the case of others, their suffering or death is of no concern, and we should all just take care of our own and to Hel with everybody else. This seems to me an extremely hard-hearted, if not thick-headed view of the text, and so I prefer the alternate view, seeing this incident as another possible Norse kernel of compassion.

My third example is of Odin's shamanistic self-torture on the tree of Yggdrasil, slashing and hanging himself in nine days and nights of agony in order to receive the magical wisdom of the runes. Why does he undergo such a wretched ordeal? To get the wisdom, of course, but what, and who is this wisdom for? It is to be shared with others, to help mankind and perhaps other beings as well. Killing and then reviving himself, he transcends himself, with the ultimate goal of aiding others. This parallels both Christ on the cross, as often noted, but also Buddha under the Bodhi tree.

Similarly, his position as the master of the warrior-hall of Valhalla is ultimately for the purpose of protecting mankind. Of course, the warriors there gathered are practicing the arts of war, not chanting Buddhist sutras, but the ultimate aim is to save the world, not to win glory or goods in war. As Odin has foreknowledge of the world's destiny, it would seem he knows that the whole enterprise is doomed to failure, Odin himself fated to fall against the Wolf, but he persists in preparing nonetheless. In this, he is like a Bodhisattva who undergoes self-sacrifice for the sake of others, even if the others may be deluded, unreasonable, or self-destructive.

And in the end, the world is miraculously renewed, but it is not restored by force of arms. The great battle is unsuccessful, the greatest warriors fail, but after all who fight have fallen and all seems lost, the world reemeerges, fresh and green. There is hope beyond war. I would argue that this sequence of events might even represent a critique of war, suggesting that war can destroy the world, for sure, but it cannot save it.

On this point, I would note that most people in the Viking period were not glorious warriors, but farmers, craftsmen and fishermen, who might well have dreaded rather than glorified war and violence. They might have enjoyed Viking war poems and myths in much the same way your average Joe today enjoys watching war movies and police programs, as colorful, larger-than-life entertainments, but not necessarily as a serious guide as to how to conduct themselves in daily life. I find it quite interesting that Thor, the most macho of Norse gods, the god who is famous for crushing giants' skulls with his hammer, is also the god who receives the most mocking and humorous treatment in such texts as the Thrymskvida . His hammer is oddly short in the handle, a little bit lacking in a way that Dr. Freud might find most interesting. Perhaps this also tells us something about alternate views of violence and war in the imagination of the authors and audiences of the Norse myths. Also, laughing is known to induce a sense of common human foibles and frailty, another step on the path to compassion.

These are just a few hints that I feel suggest the possibility of a moral system in Norse paganism that was, is and can be more than just tribal ethics or a code of warrior honor, as Norse Pagan morality is often taken to be, but include a vision of the world animated by a self-transcending sense of compassion, like other great religious traditions.

I would not deny at all that my interpretations here push Norse Paganism beyond what it is commonly thought to be. This is definitely not a strict and traditionalist reading, and I do not pretend that it is such. I believe this expansion and amplification of the meaning of Pagan tradition is, however, justifiable in light of a critical historical fact: that the natural development of Norse Paganism was interrupted at a rather early point by the rise to dominance of Christianity in Europe. I believe that the strongly martial character of many Norse texts may have more to do with the social conditions of the late Pagan age, when war with Christian forces was an overwhelming reality, than an essentially warlike cast to Norse Paganism. The points in the myths where war fails, where the war gods are ridiculous, where there is laughter and weeping, suggest something more to me. I furthermore would assert the view that if Norse Paganism had been able to survive the Christian onslaught and continue to develop in conditions of peace and tolerance, it would have taken on new forms and embraced a larger view of the world, a world beyond war and conflict, in which the more spiritual and compassionate sides would have been given greater play.

Today, we have the opportunity to undertake such further development, to start imagining further extensions and directions, including borrowing from other traditions and perspectives, possibly even Buddhism. Though the more traditional minded might find this heretical, I would point out that there is indeed precedence for such borrowing. The Germanic tribes and Vikings borrowed much from the Roman world, including the runes, which many scholars believe to have been modeled on the Roman alphabet. The gods' mighty fortress of Asgard may well have been modeled on the then-impregnable fortress of Constantinople, where King Harald served in the bodyguard of the Byzantine Emperor for a time. Most interestingly, a small Buddhist figurine was found in a Viking hoard in Sweden in the eighth century, no doubt acquired through Viking trading across Eastern Europe and Central Asia. Though it was most likely simply collected as an exotic bauble, perhaps there was something more to it than that?

Make of it what you will.

Peace.