Folcsida


Folcsida is the pan-germanic Anglo-Saxon tribal expression of Sedish belief, i.e. the traditional Germanic religion. Sedish derives from sidu, an Old English term meaning Custom, practice, or way; so, if one is Sedish, one is “of the way”. Likewise, Folcsida is derived from Folc and Sida, which together mean Folk-Ways or the Ways of our Folk; thus, providing a label for the many-godded folk belief of those who are primarily of Anglo-Saxon heritage and practice traditional heathendom. As a personal moniker, one is referred to as Folcsidish or a Folcsidishman. There are 18 Tenets defining the foundational religious philosophy of Folcsida.

The Folcsidish Tenets

  1. Sedianism embodies the traditional worldview of Germanic polytheism. Our religion manifests itself in the morality, customs, and practice of the faith as it has been handed down to us from our ancestral sources.
    • We are here to declare our faith as a central belief system of the ancient Northern European people, and that we are here as moral, religious adherents to what we know is a recognition of the divine and their holy creation. We believe in a fundamental truth that spans into ancient history, and will not compromise our views for modern interpretations. This truth exists within our lore and within our experience with the divine, and cannot be shaken. We can prove, without a shadow of doubt, that our religion is devotional, that we have a system of ethics and morality, and that our eschatology reflects this system. We kneel before our Gods, we pray to them with great reverence, and we offer to them as followers of their path.
  2. Germanic Hierology is our guiding principle of our faith.
    •  Every religion has a sacred written lore, or hierology, which forms the basis of their traditions, religion, and spirituality. Where Hindus have the Vedas and Upanishads, the Japanese Shinto have the Kojiki and Nihon-gi, the Chinese Daoists have The Way, and we have the Poetic Edda and Skaldic Poetry; from these we have developed our sacred epic. These texts were written prior to the Christian conversions and we view them as primary sources that form the basis of our methodology. The texts composed after the Christian conversions are secondary sources, and must be viewed with skepticism and handled with discernment. The Poetic Edda and Skaldic Poetry are Old Norse poems written in Iceland and Scandinavia before the coming of Christianity, and offer an insightful look into the worldview of our forebears. In light of this, these texts provide a foundation to build our traditions, religion, and spirituality and constitute an objective authority about the faith of our forebears. After these, secondary sources should be used when they don’t contradict the primary sources, e.g. the Prose Edda, Béowulf, Tacitus’ Germania, Saxo Grammaticus’s Gesta Danorum, the Norse Sagas, the works of Béda, Jacob Grimm, and Viktor Rydberg. Next, linguistics opens up a world of understanding. Our faith is encoded within our speech & examining our ancient vocabulary shines light on previously hidden understanding.
  3. We utilize the Epic Method as our principal method of reconstructing the ways of our forebears and developing a truly religious belief system.
    • Religious disciplines employ a methodology of research. Academia has brought us several schools of thought in researching the sources of our ancestral faith, with each school having been detrimental to the understanding our way of life; thus, we utilize the Epic Method, which operates from the position that the Old Norse poetic sources represent a legitimate and indigenous spirituality that is whole and contains an internally coherent narrative structure, which can be confirmed through comparative Indo-European religious studies. In gathering these indigenous primary sources, we can create a chronological timeline outlining the entire mythic narrative, from the first creation to the golden age of the Gods, and from the rise of the corruptive forces of Chaos to the final destruction at Godadómisċ and resulting new age. The Epic Method pulls from the Lore a cohesive account of how our forebears viewed the gods, the world, and themselves. This school of thought was developed in the mid to late 19th century by Viktor Rydberg in cooperation with Jacob Grimm, and was eventually acknowledged by mainstream academia as being accurate in its claims of the indigenous religious structure of the Germanic folk.
  4. We have nine unsida, or wrong actions: folklying (slander), greed, harshness (cruelty), murder, oathbreaking (perjury), theft, ungodliness (sacrilege), untrueness (treason), and wedbreach (adultery). Violate the tenets of the Gods and face judgment accordingly.
    • Our moral framework is built upon extensive research and understanding of the offenses committed against our faith. In ancient lore, the Gods established a sacred gathering, known as the Þing (Thing), to address these transgressions. Termed unsida, these acts are disgraceful offenses against the Gods and the community. Individuals who engage in such acts are labeled as níðings, devoid of uprightness. When people yield to chaotic impulses, forsaking a code of conduct, they commit acts driven by passion, personal gain, or deception. They break oaths and violate the sanctity of marriage through wedbreach, breaking their commitments of trueness. Coveting what they lack, they succumb to greed instead of celebrating others’ accomplishments. Through false testimony, they undermine trust and cause harm to others. By committing acts of untrueness, they betray their own folk, disregarding the consequences their actions impose. They exhibit harshness, showing callous disregard for the suffering inflicted upon others. These transgressions, collectively referred to as the nine unsida, carry severe consequences. Violators will face judgment from the gods for their immoral and ungodly conduct.
  5. We have Nine Thews, or right actions: godliness (piety), guestliness (hospitality/generosity), kindness, mettle (courage), selfdom (independence), truthfulness (honesty), trueness (loyalty), uprightness (honor), and wisdom. We acknowledge these thews as holy and beloved by the Gods.
    • As people of high culture, we continually strive to be the best we can be and rise above the mundane and mediocre. We achieve this by setting before us a standard and code of conduct, which defines our uprightness. In all that we do, we remain upright and strive toward a relationship of truthfulness and integrity. We seek to obtain knowledge and when understanding comes, we measure our actions with wisdom, thus ensuring the integrity of the code and of ourselves. As a godly folk, we recognize that the Holy Powers are deserving of our worship. As a proud Folk of strong stock, we are mettlesome; for without mettle, we lack the strength to uphold the code. To our kin, clan, tribe, and folk, we pledge trueness, yet maintain our selfdom as free men and women. In all things, we build up our folk through guestliness and freely giving, within our means, to those in need. Whether they are innanġeard or útanġeard, we treat all people with kindness, respect, and compassion, unless given a reason to act otherwise. These thews are an inversion of the nine unsida, which gives us a foundation as to how we shall strive to live our lives in accordance to the will of the Gods.
  6. Sedianism is the modern expression of our faith, and adapts itself to the present of the modern world, while still respecting the authenticity and authority of our fore-elders.
    • Our role as guardians of our rich religious heritage extends beyond mere preservation; it necessitates an active and profound understanding of its vital significance. We seek to uphold the wisdom of our forebears while navigating the realities of the modern era. It is within the framework of the Sedian path, that we find a harmonious balance between tradition and adaptability. Our quest for harmony between the past, present, and future of our Folk is driven by a deep-rooted reverence for our ancient ways. We honor our forebears through steadfast adherence to their teachings, finding solace and inspiration in the rituals and customs that have withstood the test of time. However, we also understand that progress and growth demand fearless exploration of new pathways that resonate with our ancestral faith. In our unwavering commitment to the delicate balance between tradition and adaptability, we ensure that our Folk remains deeply connected to its roots while embracing the transformative potential of the present age. By doing so, we forge a spiritual path that resonates with the challenges and aspirations of our time, creating a vibrant and meaningful heritage that will guide and inspire generations yet to come.
  7. We are Polytheists, and as such, we believe in the Gods and Goddesses as actual Powers within the natural universe.
    • At the core of our faith lies a deep-seated belief in the existence of multiple Gods and Goddesses, as depicted within the hierology that encompasses our spiritual tradition. We embrace the doctrine of Polytheism, which asserts the belief and reverence for numerous deities. This fundamental principle sets us apart from monotheistic belief systems, such as those centered around the concept of a singular Godhead, the One, or Brahman, which we consider incompatible with the tenets of Germanic belief. In our worldview, we discern the inherent diversity and multiplicity of all creation. We reject any form of Universalism that seeks to unite all deities under a singular umbrella or to impose a homogenous belief system upon mankind. Our rejection of Universalism is not born out of a sense of division or exclusion, but rather an acknowledgement and celebration of the rich diversity extant within the cosmos. As strict Polytheists, in accordance with Natural Law, we recognize that there is no unity, only multiplicity.
  8. We do not abide pretenders within our ranks: Atheists, Secularists, anti-Christian reactionaries, or any that deny the divinity of our beloved Gods and Goddesses
    • As devoted Sedians, we hold steadfast in the belief that the Germanic faith encompasses certain core principles and standards of belief. We do not consider those who deviate from these principles as legitimate followers of our ancestral religion. Among the deviations that we identify are Atheism and Secularism, which stand in contrast to our conviction in the literal existence of our Gods as tangible and genuine deities. We firmly reject the notion that they are mere metaphors or figments of the mind. For us, our faith forms the bedrock upon which our lives are built, providing us with a profound sense of purpose and guidance. It transcends any political or philosophical practice, as it represents the very essence of our existence. We acknowledge that our faith is deeply personal and unique to us, and we adamantly distance ourselves from engaging in anti-Christian reactionism. We do not define our beliefs and values based on an opposition to Christianity, as we recognize that many traditional beliefs may share common attributes. Furthermore, we make it clear that our embrace of Germanic faith does not extend to accepting the values or practices of Satanists, Luciferians, Occultists, or any other groups that do not align with the tenets of our ancestral religion. We maintain a discerning approach, grounded in our own traditions, and honor the distinctive character and integrity of our faith.
  9. We believe in Immanent Divinity and deny the existence of the Supernatural. There is only Nature and nothing exists outside of it.
    • Within the Doctrine of Immanence, we embrace the belief that the spiritual realm permeates every aspect of our physical world. There exists a harmonious coexistence rather than a dichotomy between the natural and the supernatural. It is within this perspective that we acknowledge the inherent connection between the material world and the divine. According to our faith, our Gods hold the creative power behind the formation of the material world and the intricate cosmology that envelops it. All elements, including the Divine, exist within the bounds of logical principles inherent to this natural existence. We do not adhere to the concept of a First Cause or seek solace in explanations that lie outside the realm of reality. Instead, we find solace and understanding in the inherent rationality and logical order that pervades all aspects of existence, including what many perceive as the supernatural.
  10. The Sedian path is an ethnic path. Now and forever.
    • We firmly reject the notion that Germanic faith aligns with a Missionary Evangelical creed that seeks universal acceptance. Instead, we emphasize that it is a Tribal Religion, centered on the well-being and spiritual journey of our own people. As descendants of Northern Europeans, we proudly embrace the native culture, religion, and spirituality that has been passed down to us by our forebears. Our faith is not an optional religious system, but an integral part of our identity and heritage. The bond between our religion and our cultural heritage is inseparable. We perceive our pantheon of Gods and Goddesses as intimately intertwined with our unique cultural expression. Their presence resonates within our daily lives, shaping our values, customs, and traditions. Through the worship and reverence of our deities, we honor the sacred legacy handed down to us by our fore-elders, fostering a deep connection between our spirituality and our cultural lineage. We understand that our ancestral deities communicate with us through the very essence of our being. They flow through our blood, representing the divine progenitors of our lineage. It is through the ancestral lines, particularly the paternal lineage, that we trace our roots back to these creative forces that have shaped our existence.
  11. As an ethnic organization, we recognize that this is merely the membership requirement of our tribes, and should not reflect an obsession with these ideas, but rather should be the catalyst by which we give our people their own spirituality and tradition.
    • There are many who form judgments upon others incorrectly based upon preconceived notions, whether from their own misunderstandings or misinformation given to them. The idea of supremacy and imperialism is foreign to our creed. We, as polytheists, celebrate the diversity of all peoples and promote the freedoms of every culture and ethnicity to celebrate and practice their own heritage in whatever way suits them. Each person has their own special identity and that identity must be cherished by both those that can claim it, and those on the outside looking in. Preservation of the diverse tapestry of all cultures is what makes up the beauty of the human experience, and as such should be sacred to us all. Therefore, we do not believe that our way is the way for all, only that it is the way for us, and reject the principles of supremacist political doctrines within Sedianism.
  12. We do not accept or practice syncretism in any way, shape, or form. We have a pantheon that is of our people and thus it is disingenuous and disrespectful to devalue our system by inviting foreign elements.
    • As an ethnic faith, our primary focus lies in preserving the integrity and authenticity of our own belief system. We do not actively seek to incorporate or amalgamate foreign traditions, religions, or spiritual practices into our core teachings. This is not to denigrate nor disparage other schools of thought. On the contrary, we recognize and respect the diversity and value of various belief systems across the world. Human history is a tapestry woven with countless threads of cultural and spiritual expressions, each dating back thousands of years. These diverse peoples have developed intricate and multifaceted belief systems that are deeply ingrained in their heritage. They have their own pantheon of gods and goddesses, their unique systems of morality, and their narratives of the creation and destruction of the world. In this regard, we are no different. We, too, hold sacred our own set of beliefs, rituals, and traditions that have been passed down through generations. The beauty of diversification lies in the freedom it grants to each cultural group to retain and celebrate the uniqueness that defines them. It allows for the preservation of distinct worldviews, practices, and customs that have shaped the identities of these communities. By valuing and safeguarding our own heritage, we contribute to the mosaic of human spirituality, enriching the collective tapestry of belief and understanding. It is through mutual respect and appreciation that we can foster an environment where diverse traditions coexist harmoniously, promoting dialogue and understanding among different cultures. Embracing our own heritage while acknowledging the value of others’ beliefs enables us to celebrate the vastness of human spirituality, fostering a world where the richness of cultural diversity is cherished and celebrated.
  13. We recognize that the establishment of leadership must be developed by the holy laws of our faith, and that only through the institutions laid before us by Háma-Ríca will we succeed as a people.
    • Our civilization has become mired in a never-ending struggle of ideologies, all of whom seek global domination, to the detriment of all peoples and cultures. Only by reclaiming our birthright and rebuilding the institutions laid down to us by Háma himself may we again achieve the goals we have set for our faith. A ruler governed by the holy thing, while maintaining a structured hierarchy, should be our sole strategy for governance or being governed. This will re-establish our folkways as the primary culture of our people and reject the modernist ideals that have turned against us. The law of the Gods must rule our lives, and the establishment of our nobility and divinely sanctioned classes must come to fruition.
  14. Kin is the epicenter of everything we do and children are our most precious, cherished, and protected asset; therefore, as a mandate, we must always strive to grow our Folk.
    • Unless physically unavoidable, childlessness is unacceptable. Our path is one that is centered around the family, structuring our lives around the family unit. That which builds up the folk is the core of the Sedian ideal. For a society to be strong, healthy, and prosperous, there must be a solid foundation upon which to build; this is the family – consisting of a Father, Mother, and children. Each family member maintains his or her role, thus ensuring the propagation of the folk. Parentally, the Father and Mother work in unison to provide protection, give sustenance and shelter, nurturing, and the education and tools necessary to carry on the family traditions and folkways. Without the strong marriage-union of a man and woman, there would be no children, which is why children are so valuable and integral to our people. Children ensure the numerical replacement of the parents and provide for the growth of the folk, which ensures that our people not only survive, but thrive. If unable, for whatever reason, to have children, adoption is encouraged. If adoption isn’t able to become a reality, then individuals can fulfill their familial duty by actively supporting our youth in the honorary roles of Uncles, Aunts, Grandparents, etc., as well as mentors, teachers, and role models.
  15. Fatalism is a sacred tenet of our ancestral ways. As such, we recognize that law and order are the foundations of our faith, and to deny this is a rejection of the decrees of the Norns and the Gods as recorded by our hierology.
    • Fatalism holds that events are subjected to fate, i.e., actions that are predetermined. As our sacred lore records in Vǫluspá 20, the Norns “established laws, allotted life to the sons of men, and established orlæġ (fate/destiny).” As such, we submit ourselves to the will of the Norns, the Gods, and the Goddesses. The existence of fate and prophecy runs through the fabric of the Germanic religion and people, as evidenced in the poems, sagas and myths; therefore, we affirm that predeterminism and fate are critical to the faith. We reject notions of radical free will. Within this framework, the concept of limited free will, or soft fatalism, emerges from our ancient texts. In using an example of a Hnefatafl game, we acknowledge the predetermined nature of the game’s established rules and the limited choices we have in deciding which moves to make; however, despite these constraints, players retain a measure of limited autonomy and decision-making. They still possess the freedom to select moves and devise strategies based on their analysis of the board. While external factors and opponent moves may influence the game against our control, the choices and decisions made by the player carry significance and can shape the game’s happenings, despite that the final outcome is predetermined. This exemplifies how fatalistic thought allows the interplay between predetermined parameters and outcomes and the individual’s agency within the framework of orlæġ.
  16. We perform blót as a sacred exchange between gást and mód. Understanding this is pivotal to our spirituality.
    • As reverent acts toward our Higher Powers, namely the Norns, the Gods and Goddesses, and the Ylfe, we perform Blóts, or ritual sacrifices, as physical manifestations of worship, allowing us to engage in a tangible and meaningful connection with the divine. The rituals associated with blóts encompass a wide range of practices. One common form involves the consecration and offering of an animal. This process involves acknowledging the sacred nature of the animal by setting it apart from the ordinary. The consecration serves as a recognition of the animal’s significance and its role in the ritual. After the consecration, the animal is sacrificed, and its meat is processed, prepared, and cooked. This act symbolizes the transformation of the offering into a communal feast, a shared experience of celebration and gratitude. The feast becomes a way for participants to partake in the divine blessings and show their appreciation to the Higher Powers. In addition to animal sacrifices, another aspect of blóts involves the pouring of a libation, the act of pouring a liquid offering, typically a sacred substance such as mead or milk over or into the sacred elements of earth, air, fire, or water. Each element represents different aspects of existence and holds its own symbolism. By pouring libations, practitioners honor and acknowledge the presence and influence of these elemental forces, seeking to establish a connection with the divine through them. In this holy act, we participate in the sacred exchange between our gift of spirit and breath (gást), given to us by Wóden, and our mind, sense, and soul (mód), given to us by Hanwer. Wóden granted us the divine essence that is within each individual; whereas, Hanwer bestowed upon us our self, that which represents our unique consciousness and identity. During the blót, practitioners activate their mód (soul) by drawing upon the inspiration and power of their gást (spirit). This activation serves as a catalyst for communication with the Higher Powers, allowing the transmission of the individual’s will and desires to be heard by the gods. In this way, the blót acts as a bridge, connecting the mortal realm with the divine.
  17. We understand that the foundation of our religion is education and will not accept leaders that are not backed by credentials from sacred learning institutions.
    • As with any philosophy, ideology, or religion, one cannot merely rely on personal gnosis alone and retain any sense of credibility. Nor can one solely rely on the information presented by mainstream scholars who do not hold to the faith to which they study. Many scholars and academics, having differing sets of worldviews from ours, interpret our lore through the lens of a foreign observer and therefore lack the ability to properly understand and contextually interpret the ancient texts. As Sedians, we believe that anyone claiming the title of a religious leader must possess a rigorous theological education as in any other religion. For this reason, to aid those seeking a higher religious position and to provide a means of manifesting their calling, the Norroena Society has Kvasir Academy, an academic institution of higher learning meant to provide education and credentials for those worthy to become true leaders of our folk. In planting the seed and fostering leadership growth amongst our folk, our descendants can enjoy an established Eorl class within prosperous Sedian communities.
  18. We recognize a Pan-Germanic interpretation of the faith and reject theological tribalism.
    • Although we recognize the rights of various clans and sects within Sedianism to operate under culturally specific tribal monikers, we would reject the notion that these constitute meaningful theological differences within the Germanic faith. We approach our religion as something which is manifestly true and of divine origin, not sociologically crafted by the hands of man and the ravages of time. Whether he is called Wóden, Wotan, Godan, Óðinn, or Odin, we know this deity is a singular being, which is true and correct for all members of the faith and in all time periods, because the Deity is himself objectively real and not based on the beliefs of man. We also respect the rights of clans to use more culturally specific languages among themselves, and recognize that all pre-Christian Germanic languages, being the languages our forebears, are considered holy and sacred.