There is a basis of interest and inspiration which always begins somewhere. Nearly a great majority of people who seek their own spirituality with any involvement or knowledge of the Otherkin community place degrees of affection to Mythology (ranging from personal enthusiasm to general interest(or study) in regional(or worldwide) concepts of Mythology.
While Otherkin is often described as all non-human souls in a human body, the popular majority of Otherkin communities remain as the epidermal impact upon people who are new and highly influential. Often times those membranes of the Otherkin community do a lot of damage to newcomers. Those membranes are general groups or categories such as elves, dragons, hobbits and furries. They either draw from mythological rewrites or adopt generalizations from regional folklore to define one's belief in personal framework. For instance the assumptions that all elves have pointy ears, all dragons eat humans, all hobbits were too fat to descend into the faerie burghs, or all furries are creatures which have a propensity for "shifting" into other two or four legged anthropomorphic (or therianthropic) creatures.
It is argued that mythology, worldwide, is riddled with flaws and other erroneous details about specific kinds of cross-cultural legendary figures - somehow known to the inhabitants of Earth. At the same time it has been argued that among certain cultures, mythology was recorded by sources who were still close enough to days recently passed that such information crossed their paths in oral tradition. Interestingly enough, cultures who have not been exposed to classical romanticization have managed to retain some remnant of authenticism.
In the East (particularly China, Korea and Japan), Mythological figures such as kumiho and dragons have managed to retain their mysterious qualities and have not been completely forgotten or transformed into popularizations, as has been done in other regions pertaining to mythological figures. Conversely, Western mythology on the Sidh have become so romanticized that it has nullified a great deal of abilities to draw from ancient sources in order to determine the differences between Sidh and Faerie (if any exist at all). Serpent mythology parallels from Australia to Africa; Draconian and Starseeds from Africa to South America; and creatures with a propensity for stealing life energy (perhaps Vampires) from Europe to Australia.
After a while, generalizations become the herald of descriptive declarations to describe the characteristics and ways of a race - often misleads newcomers (to a community of like mentality) that because they exhibit the same characteristics as that of a certain 'kin type it becomes absolutely certain that they must, without a doubt, also be a part of that 'kin group. Not only does it lead to the detriment of the group which influences this sort of mentality but also to the detriment of the individual who, if s(he) does not maintain balanced in the search, is likely to become complacent in said community and lose sight of his or her original purpose.
Another potential issue which leaves the question in disarray is the adoption of ideas and concepts stylized in gaming manuals (which shall be further discussed in RP'Kin. The "surface layers" of Otherkin have been more likely influenced by pantheons in games and gaming manuals as suitable for the generalized schema of 'kin. While such manuals have been known for brief snipets of truthful and relative information, the majority of information provided is stylized in a manner very symilar to Mythological pantheons and codexes. Which again begs the question, "Are 'Kin phenotypes destroying Mythology?"
Anything which blindly takes from sources without further analysis and introspection as these 'kin phenotypes often do, sets a perpetual problem in motion. If after analysis and introspection a conclusion is made which includes parallels as well as general (or specific) comparison and contrast between the Mythological basis and findings of the specific 'kin tye then its all well and good. However the comparison and contrast somehow seems the least important aspect of the discovery of one's self.