Archive

Author Archive

Patreon Topic 5: Working With Wildly Different Paths

March 23, 2020 2 comments

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Uruz or Thurisaz level or above here on my Patreon.

From my first Ansuz supporter comes this topic:

“So how might you work with a student or a client from a wildly different path? How do you, or do you at all, incorporate your own experience with Celtic deities, with Anubis, and with ceremonial magic into your current work and path? To what degree is that breadth helpful, to what degree is it harmful?”

The problem in speaking in generalities is that there’s likely to be some time down the road where something will come my way to challenge it. That being said, if someone is coming to me with a Heathen or Northern Tradition Pagan specific issue at hand I will generally stick to Heathen and NT specific responses. Likewise, if someone comes to me with Celtic or Kemetic-specific questions I will direct them to resources there. My worship of and experiences with Celtic and Kemetic Gods are part of my everyday life. I have worshiped Gods from these culture groups longer than I have the Heathen and NT Gods. My ceremonial magic background generally shows up in some forms of how I do galdr, and sometimes how I approach things relating to magic.

My experiences with Celtic Gods are primarily devotional, and except for Anubis and a little bit with Bast, so are my experiences with the Kemetic Gods. Most of my work history with Anubis is specific to the work He has given me to do as His priest. Since so much of that is one-on-one with the Dead, usually the general Dead than Ancestors, it does not come up a lot with others. Likewise, my work with ceremonial magic was quite specific to working especially hand-in-hand with Michael at first and then with planetary intelligences for the most part. Most of the things I have learned and experienced from my time before Heathenry are background now, or show up in certain ways, eg a galdr method I work with is similar to how I was taught to intone during LBRP and similar ceremonial magic rites.

The way I might work with a student or client from a wildly different path is:

1. Is the person solidly committed to learning about or committed to this wildly different path? If someone is just trying to find solid ground I could be useful to them. The person may be fully new to a given path and just need a guiding hand, even if it is to someone that isn’t me but is a good person for them within a given religious or magical community.

2. Have they followed up with a spiritual specialist within the tradition or path that they want to study? Are there any people within that tradition or path that could do this job better than me? Some folks are being put on wholly new paths and need direction from a useful source, so as a diviner sometimes I get folks who do not really have a religious, magical, or even spiritual community to interact with because building that is actually their project.

3. Do I have the information, guidance, etc that they need? “Is this actually my stuff to teach, to pass or guide them on?” is a good question to ask. I’m not a Celtic-oriented person, and while I am a priest of Anubis, most of my knowledge in Kemetic religion is oriented around Him and Bast. I have not done ceremonial magic on a regular basis in years. I know enough to know I am not an expert in Celtic reconstructionist/revivalist religions, and that so far as a Kemetic priest is concerned, I have only have expert level experience in very specific areas. My knowledge and experience has limits and I need to respect them for the good of the person and myself.

The breadth of my experience is useful in that I at least have a decent enough grasp of resources within the community to guide folks to solid sources of information. I know what I am and am not qualified to teach or give instruction on. So, in this way it is quite helpful because I know where my boundaries lie.

If a student or client in a wildly different religion or path from mine needed to work with me, specifically me, for whatever reason, it would likely be with me as a kind of helpmeet providing input as requested or needed. As a diviner I have little issue working with folks regardless of their path because the client knows going in that what I am doing is facilitating communication between them, the Runes, and Whoever the client wants information from, for, or about.

I would not really say that this is harmful from my angle, but from a student looking for a teacher to give more broad lessons it might not be as helpful as they would like. Since I generally do not teach about Celtic or Kemetic religion, or Kemetic or ceremonial magic, I do not worry too much about it. Given the divination systems I work with most are the Runes and tarot, along with the occasional other divination method, eg smoke/fire scrying, my methods are usually flexible or useful enough to other Gods that They will work with the system I am most comfortable with and give accurate and useful answers through them. The harm would be is if I misrepresented my knowledge, understanding, sources, and so on. The harm would be if I knew I wasn’t an expert or even well versed in a given subject and tried teaching on it anyhow.

Patreon Poem/Prayer/Song 4 -Holy Mother Frigga

March 23, 2020 Leave a comment

If you want to submit a request for a poem or prayer to be written to you privately or to be posted on this blog or my Patreon, sign up for the Ansuz and above level here on my Patreon. This song was requested from my first Ansuz patron for Frigga. When I am able to record the audio for it I will update this post.

Edit: The song is now on my Soundcloud!

Refrain:

Holy Mother Frigga

Allmother

O Allmother

Allmother Frigga!

How sweet Your heart

Fierce in love

Here we live (Refrain)

How strong Your hands

Firm in care

Here we are (Refrain)

How great Your eyes

Deep in knowledge

Here we are seen (Refrain)

How clear Your voice

Set in power

Here we know! (Refrain)

You hold us close!

You hold us tight!

You hold us, Your children, in love! (Refrain)

Patreon Topic 4: Commercialization, Commodification, and Gentrification of Magic and Spirituality

March 20, 2020 5 comments

If you want to submit a topic for me to explore on my blog, sign up at the Uruz level or above on my Patreon.

From my first Ansuz level Patron comes this topic:

“You might’ve written on this before, but I’d like to hear your thoughts on the commercialization, commodification, and especially on the gentrification of spirituality. Magic is the tool of the oppressed, what happens when that tool is turned into yet another weapon used against the poor, as I see all around me now?”

I would say that magic is not only the tool of the oppressed. It is accessible to anyone of any class. Look at ceremonial magic vs kitchen witchery, for instance. How hard is it to pick up and make the traditional materials for those workings? Brass, copper, silver, gold? Those cost a lot of money, resources, and/or training. Meanwhile kitchen witchery may need time, and training, but if the point is to do kitchen witchcraft (in my understanding) with items out of your pantry those are going to be accessible at whatever your income level is right then.

This means that certain kinds of magic, (or at least in their traditional forms) are, by dint of cost of time, materials, training, accessibility, etc, cut off from folks beneath a certain income level. For what it is worth I did ceremonial magic when I was unemployed in college. I used a lot of paper substitutes, printouts, sooo much salt, cheap incense, and the like, becauses there is no way in hell I could afford things like a magic ring or magic tools made out of copper, silver, or gold.

On the commercialization of magic: If the definition we are working with is, as the OED puts it “The process of managing or running something principally for financial gain” then I think that there can be quite a bit lost when we are talking about only working with magic to that end. That loss can be healthy connection between communities. That loss can be between a person and the Gods, Ancestors, or vaettir. That loss can be a healthy connection with money and/or the moneyvaettir itself. If the lust of result of financial gain or the desire itself for financial gain overcomes the reason for laying down a piece of magic, depending on the magic being deployed, it can be hugely detrimental to any working one does.

There is nothing inherently wrong with working or using magic to financially or otherwise benefit your community or yourself. I have a far healthier relationship with money and the moneyvaettir, and carry a good relationship with Andvari thanks in no small part to my Elder. I had no idea when Galina introduced me to Andvari what a powerful, dynamic impact it would have on the course of my life to come into better relationship with the Dvergar, let alone the moneyvaettir and through all of this, a better future for my family. I have made plenty of magical and spiritual items for money, among them bindrune mandalas burnt into leather, woodburnt Runes, and woodburnt bindrunes. I have done plenty of money workings for my family, Kindred, tribemates, and I. My family and I keep a healthy devotional relationship with Andvari and the moneyvaettir that extends into our daily night prayers and offerings that we make.

Commercialization is a problem with magic from a few different perspectives. From my perspective as an animist and polytheist when things are seen from a primarily commercial point of view it is far easier to depersonalize those we share the Worlds with. Rather than see a Being like a tree or its branches as part of a Being, commercialization encourages us to relate to Beings and things only in terms of “this branch can make me x amount as a wand, y amount as a bunch of Runes, z amount as Rune charms”. When money is the goal of holding a workshop on magic rather than teaching the magic then the Gods, Ancestors, and/or vaettir may be deeply disrespected in the process. This disrespect, not addressed and continuing to ripple out into the communities touched by it and engaging in it, can sour relationships between them and the Holy Powers.

From my perspective as a (mostly) former ceremonial magician the commercialization can harm magical operations themselves. Just having the lust of result of “I need money, this needs to work” can be interrupting to good flow of magic because rather than focus on the work at hand your focus is on the need you feel to get more money. Commercialization can also harm our relationships with spirits we might work with otherwise in a ceremonial magic setting.

If, for instance, you have partnered with/summoned/compelled a spirit of Jupiter to the end of enriching yourself but do not exercise good judgment, either in the choice of the spirit you contact or the details of how the money comes to you, you can land yourself fairly deep in debt to the spirit(s). This can go to the point where you are having to do some serious work to pay back what you owe to a spirit or spirits before you can get anything done for yourself. This takes away from your magic working for you and instead, you give both your sovereignty and your ability to do work over to someone else until you pay back your debt.

Commodification and commercialization often go hand-in-hand. Commodification is “The action or process of treating something as a mere commodity.”. A commodity is “A raw material or primary agricultural product that can be bought and sold, such as copper or coffee” or more simply “A useful or valuable thing.” Commercialization then further objectifies the thing at hand by treating that useful or valuable thing as a means of “managing or running something principally for financial gain”.

Commercialization/commodification can also hit the wider community by cutting entire sections of it out, either by a company or group of people producing cheap things like charms, Runes, and the like without any attachment to the actual processes to make them empowered/useful. Commercialization of magical items, for instance, can use processes to make those items that at least do nothing to help our relationship, and at worst produce ongoing harm to our relationships maintained with/through those items. A given company or group of people only wanting to make money can mass produce Rune sets and bindrunes without thought to the materials, and without offerings to the materials on which the Runes and bindrunes are made. They may make things more cheap and so, easier to access monetarily. They may also make connecting with a given God, Goddess, Ancestors, or vaettr harder by providing a barrier by not having set up the item to be receptive, or worse, if its construction is thoughtless to the relationship, to be an impediment to the relationship

For a contrasting example: if I make a Rune set from a branch my Runes come from pieces of deadfall, generally from trees where I am living and/or from trees I have good relationships with, that I have let season. I make offerings to the tree the branch comes from, and make offerings to the Runevaettir, both before the carving/burning of the Runes into the wood, and as part of my ongoing relationship with Them. I have a living relationship with Them, and the point of offering a Rune set to someone for sale is to establish a good relationship between that person and the Runes.

As I wrote before, there is nothing inherently wrong with earning money for doing magic or making magical and/or spiritual items. I have spilled a good deal of my own blood, dedicated an immense amount of time and work in my relationship with the Runes. This deserves reciprocity on its own. By being paid or exchanging gift for a gift, requiring Gebo for my sacrifices, I also ask for exchange as an honoring of my Elder in Gebo before me, and in honor to Odin as Gebo for His. This is part of continuing right relationship with Runatýr and the Runevaettir, my Elder, and my own relationships.

I understand and know magic as an animist and polytheist as being interwoven in relationship with Gods, Ancestors, and vaettir, including our human communities. When magic and the ways we work with magic are themselves commodified and commercialized what this means is the very ways by which we may establish relationships, use power, and cause spiritual effects through those relationships and use of power, are used as sources of income. Often those income streams go out of our communities and into someone else’s pocket.

Commodifying and commercializing spiritual practices, magic, the creation of magical and spiritual items takes from the communities they come from without giving back to them or their Holy Powers. It is a lack of Gebo, of reciprocity. I have no issues at all with buying prepared magical or spiritual items. I have bought prepared Florida Water as a backup cleanser and found it very effective. Likewise, I have bought plenty of sacred dried herbs I have not grown myself. I feel very strongly that I need to mark a big clear line between engaging in trade and transactions that are respectful and based in reciprocity as opposed to commodification and commercialization. Trade and transactions can be done in a way that respects all parties involved whereas commodification and commercialization depersonalize and disrespect the culture(s), the Being(s) that is part of or is the product being sold, and disrupts right relationship.

Diviners, magic workers, spirit workers, and the like should be compensated for their work. That is precisely what I am asking of everyone who contributes through my Patreon and who asks for services through the Shamanic Services section of this blog.

There is a stark contrast between a Rune set made by a person who holds good relationship with Them and a Rune set put together by a person without a relationship with the Runes only because it will sell well. There is a stark contrast between someone who requires a set amount to read the Runes as opposed to someone who is looking only to make money off of people looking for answers. There is a stark contrast between the rootworker or other spiritual specialist charging for a service and someone who is just taking clients for a ride.

Look at the dynamics of the relationships here: The commodification and commercialization of a spiritual practice, item, etc requires none. Commodification and commercialization of spiritual paths, items, work, and so on is nothing less than the appropriation of these things to make someone money. Gebo does not exist here between a commodifier/commercializer and the spiritual paths, traditions, and so on they take from to make money. It is even more heinous when a person within a community goes the way of commercialization and commodification. They are participating, willingly, in the strip-mining of their own religious community/ties and disrespecting their Holy Powers only to make money.

Gentrification goes hand-in-hand with commercialization and commodification. It is “The process of renovating and improving housing or a district so that it conforms to middle-class taste.” In America the default ‘middle-class taste’ is generally what is comfortable for WASPs (White Anglo-Saxon Protestants). If the point is to sell a thing to make the most amount of money you appeal to those with the most money.

There is an additional wrinkle, at least for US citizens: In America the idea of the middle class and being part of it is so tied into ‘normality’ and ‘goodness’ that it is claimed by folks beneath the poverty line and so far above it that the very idea of a middle class is less an economic idea and more of a mutable ‘everyman’ that has served to flatten rather than serve as a useful highlight of economic/political class differences. So, appealing to ‘middle class’ in America through commercialization, commodification, and gentrification of religions, spiritual practices, initiations, spiritual and magical items, and so on, requires almost all the rough edges be scraped smooth and most of the teeth removed. Oh, there needs to be enough roughness for it to be edgy or off-center just enough so it is marketable, but not so much so that the person engaging in the religion, the spiritual practice, working with the item, etc is uncomfortable or challenged.

A gentrified spirituality is a wolf on display whose teeth have been ripped out. Robbed of its ability to feed itself, robbed of its ability to defend itself, robbed of being fed anything other than what mush it is given, producing only money or prestige for its displayer and shit otherwise. It exists to make the observer feel good about the wolf being on display, but the wolf makes no material impact in the world as it should. It is there at the whim of the displayer, and put away when it is embarassing or too much for the displayer or their onlookers.

This is not to say that a given religion, spiritual practice, or act of magic must absolutely be red in tooth and claw in all its aspects. Some of the most remarked upon forms that magic took in Heathen lore was with spinning, working with fabric, blacksmithing, things our modern society often look at as only crafts but that the home cultures understood to be sources of and ways to work with power. Some pretty famous pieces of magic involve food and drink. The seemingly innocuous or ordinary can hold great power.

When you understand things from a polytheist and animist perspective, from the Heathen and Northern Tradition Pagan perspective, the potential for magic is in everywhere and everything. That’s a pretty powerful antidote to the consumerist mindset that is encouraged by commercialization, commodification, and gentrification. When the whole world is alive with Gods, Ancestors, and vaettir, and we understand that we truly own very little of the Worlds we walk in, it is also a humbling experience. Commercialization, commodification, and gentrification require people to absolutely ignore the Gods, Ancestors, and vaettir in order for a thing to be done purely for profit. It requires a sundering of relationship, a one-sided using of a religion, religious community, spiritual techniques and/or tools in order for the profit motive to be the first priority. It is an inversion of priorities for a polytheist and animist: the Gods, Ancestors, vaettir, and the relationships in which we are all interwoven.

Hail Flame-Hair

March 13, 2020 Leave a comment

Hail to You O Flame-hair

Hail to You O Smoke

Hail to You of the Silver Tongue

Of mad laugh and the joke



You Who’s Crossed all the Worlds

Who’s crossed a hundred doors

Who’s crossed countless homes of Gods and men

With the blessing You have borne



Praise to You who raised up high the Fires in all our kin

Covered in blood, Midgard made

Who will make It once again

A Prayer to Eir and Mengloth in the Midst of a Pandemic

March 13, 2020 2 comments

Hail Eir, Aesir Goddess of health and healing!

Handmaiden Whose hands hold harm at bay

Whose apothecary keeps medicine and magic from every World!

Whose skill in assessment and swift action saves lives

Hail Mengloth, Jotun Goddess of health and healing!

Whose mountain home holds every healing herb

Whose hands have healed every harm

Whose knowledge and wisdom is wide as the Worlds!

Holy Ones, help the medical teams to be careful in their work

Holy Ones, help the analysts to be diligent in their work

Holy Ones, help the communicators to be clear in thought, message, voice, and words

Holy Ones, may each person remember and be able to tend to their health

Holy Ones, may all who can help take care of one another’s health

Holy Ones, may we be cautious as we go forward. Let neither panic nor apathy rule us. Bless us that we may use our wits well, let us keep ourselves and one another safe, and let us make the changes we must make so we may each be healthy and whole.

Hail Eir!

Hail Mengloth!

Ves ðu heil!

Patreon Poem/Prayer/Song 3 -For Loki

March 10, 2020 3 comments

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon. This prayer was requested from my first Ansuz patron for Loki.

I am the biting fly, hovering at your ear and reminding you I am still here

I am the lusting horse, dragging you from your work to have some fun

I am the writhing serpent, protecting you from the plague bearers

I am the barking seal, diving into waters you fear to see

I am the grinning fox, teasing you to remember there is always beauty and laughter to be had

I am the wise salmon, showing you the way to twist so you understand

I am the little flame, warming your heart when it grows cold

I am the inventive spider, showing you how to knot so nothing escapes your grasp

I am the gentle breath, stoking the embers of your heart to bright flame

I am the Shapeshifter, for every shape is open to Me

I am the Many-Skinned, for I have shared skin with many

I am the Walker Between the Worlds, for I have walked them all and will again, always, forever!

I am Loki!

I am Loki!

I am Loki!

Patreon Topic 3: Jötun Worship

March 10, 2020 Comments off

If you want to submit a topic for me to explore on my blog, sign up at the Uruz level or above on my Patreon.

From my first Raiðo-level Patreon supporter: “Jotun worship and how it is reviled by the heathen community at large.”

Jötun worship is, so far as how I practice, the same kind of cultus I give to the Aesir. Offerings of water, food, wine, sacred herbs, and so on as appropriate to the God.

How that cultus is expressed depends on what the context is. For our family prayers, we do not separate between the Aesir, Vanir, and Jötnar except that we tend to pray to Gods of the same tribe one after the other, and do not put Gods who are known to have animosity close together. For example, Loki is nowhere near Heimdall on our vé, though we worship both Gods. Neither are near each other in our rote prayers, either.

I think that, for a great many American Heathens who take issue with worship of Jötnar, there may be some basic issues at root. Keep in mind my views on things come primarily out of Norse sources with some bits from Anglo-Saxon and ancient Germanic. An Anglo-Saxon or Friisian Heathen is likely to have a very different cosmological outlook and placement for the Jötnar. Etin in Anglo-Saxon Heathenry, from what I gather, are looked at only as destructive or damaging. That being said, some of the roots at folks’ issue with worship of the Jotnar are:

1. The Jötnar are seen as enemies of the Gods. Jotnar, for those who see Them this way, are utterly opposed to cosmic order.

2. The Jötnar are looked at as agents of or embodying chaos, cosmic disorder, upon whom the Aesir and Vanir wage war to keep that at bay.

3. The Jötnar are believed to be too wild, raw, or alien to us to be trusted to be worshiped, honored, or proptiated.

For those for whom these root issues apply it follows as a matter of course you would not wish to worship, honor, or propitiate Beings opposed to your Gods not only in terms of allegiance, but existential threat to Them and thus, to humankind.

Given what we know of the Jötnar from the sources of lore we have Jötnar were at times openly worshiped. Even if They were not historically worshiped it would not be outside of reason to begin to worship Them. Many of the named Jotnar are or carry some aspect of the natural world with Them, while others are understood as rivaling the Aesir with Their power. Skaði, for instance, single-handedly marched on Asgarð to demand weregild for the death of Her Father Thjazi -and got it. She became part of the Aesir’s council and was wed to Njorðr. She is a Goddess who is Her own.

My view is that to not engage with the Jötnar is to completely cut out a third of the Gods. My life has been deeply blessed to have these Gods in my life and that of my family, Kindred, tribe, and people.

%d bloggers like this: