Those who pay attention to the Waincraft model may notice that, while there is the compendium listing many of the faces each of the Waincraft Powers have shown throughout pre-Christian Europe’s history, the actual beings themselves do not have any specific names other than epithets, invocatory phrases and archetypal titles. The purpose of this is two-fold, which I will explain below.
First, releasing the essence of the Powers from their prior European faces enables us, as worshipers, practitioners, and/or followers, to connect more deeply with the Powers that call us without much of the baggage that can often accompany prior associations. For example, though I originally encountered Her in the form and mask of Hertha/Nerthus, I found my relationship with and understanding of my Mother grew to a whole new level once I worked with her as simply Earth, because I could experience parts of Her that were not relevant to the Nerthus mask. Naming a thing gives it an identity, a place, a purpose, but it also limits that thing’s power, potentiality and relevance. An object can be anything your mind can imagine, but once a name starts being applied, suddenly that object is a broom, a stick, a human, a cat, and can never again be anything else. The more specific the name, the more limited the potentiality. Bob and Sue can both be human, but they can never be Larry*, can never fill the unique place in existence that was made for Larry, and if they attempted to, they would be failing to honor their own unique places, their own orthopsychies.
Second, the lack of definitive connections to specific cultural pantheons enables a follower to adapt the Waincraft model to their own cultural and geographic backgrounds. If the aforementioned Bob wanted to work with the Lord of the Mountain in a Gaelic context, he could seek out the Storm Lord in his mask of An Dagda; he could also work with Thor in a Norse context; or Perun the Russian, Ukko the Finn, Tiermes the Sámi, or even just his closest major mountain (if he lived in Washington state, for example, he might call upon Talol [Rainier/Tacoma], or Loowit [St. Helens]). Each of these would necessarily flavor the interactions Bob has with his Storm Lord according to their mask.
Thus, the intentional lack of naming in Waincraft is a vital part of its framework. What names are given the Powers are purposefully vague and archetypal in the recognition that every person’s need and experience of the Powers will vary as they embrace their own orthopsychy.
* I am not referring here to persons who may experience or prefer different genders, identities and/or social niches from those assigned to them externally, but to the internal essence each individual carries. A tree may dream of growing legs and traveling the world, but its options are limited by its essence, and, to a lesser extent, the form that essence creates.