The Importance of Being Visible

My arms are covered in Runes and I wear three necklaces, a valknut, a Mjolnir, and a stylized wolf when I am out of the house. What this has done has allowed me to connect with folks wherever I go. They ask questions, they want to know “What do these mean?” Even in the case of folks mistaking my Runes, which are the Elder Futhark, for ancient Hebrew, it is still someone saying “I see this and I want to know more.”

My necklaces and my tattoos are public invitations to have a conversation. I display them for my own reasons, namely as a form of devotion and mindfulness of my relationships with the Ginnreginn. However, I would not have a reason to display them publicly if that were the only reason. I could just as easily carry my valknut, Mjölnir, and wolf necklaces in my spiritwork bag and cover up my tattoos. I wear necklaces, rings, and tattoos to display to others. So that, in some way, what I am is seen. I could just as easily have had the Runes tattooed on my back, my upper arms, or somewhere else easily hidden by clothing. Instead, They asked, and I accepted, that They be tattooed on my lower arms.

Recently, fellow Heathens including Maleck, Snow and Gunny, both of whom are wonderful folks, have talked about aesthetic and how it relates to Heathenry, Heathens, and our place in communities. I can tell you from personal experience that aesthetic can also key into being accessible to others in our communities, both in terms of fellow Heathens and those outside our religious communities. Especially being so outward facing in our aesthetics like this, it allows us to be able to be good and approachable sources of information for those who, otherwise, may not learn about Heathenry or Heathens.

It is also why I tend to stay away from the Vikings TV show aesthetic when it comes to my regular online content. No issue with those who do it as part of their own regular content. However, the aesthetics of the show, and cosplay in general, clash with the Heathenry I want to portray, which is historically-informed and modern. What this does not mean is that I lack for ritual aesthetics, historical Nordic outfits, and only wear t-shirt and shorts to ritual. It just means that everyday wear tends to be my most common worn items because most of my rituals do not require specific ritual wear. My most frequent rituals are hearth cultus, so my ‘ritual wear’ tends to be whatever I have on at home. If I have been working out, doing yard work, or am dirty, I clean up, switch the clothes out, and then do hearth cultus.

Our aesthetics, both what we wear for everyday wear and for ritual, can say a lot about us to ourselves, to the communities we live in, and to our relationship with the Ginnreginn. Perhaps over time as we develop from just religious communities into full-blown cultures we may develop varying ways of dress. However, for the moment, most polytheists blend in to the overculture they are living in.

When we step outside of that blending that is a statement. It can be one for ourselves, our communities, and/or our Ginnreginn, but if we wear something, whether it is our hair, tattoos, or clothes that takes us out of the everyday, it is a statement. It is a powerful act, and a powerful responsibility not only for myself, it is equally so for my family, community, and the Ginnreginn. Even more so than wearing my Valknut or Mjölnir openly, my tattoos have opened a lot of conversational doors that likely would have stayed shut. They are vaettir, power, and magic, embodied in me, a living relationship. They are an invitation to others to conversation, understanding, and wisdom carved into my flesh.

What others will get from conversation prompted by the Runevaettir differs. For a lot of folks I am the first and only open polytheist they have ever met. For some folks this prompts a flood of questions, ranging from “What does that word mean?” to “How can you worship so many?” to “What are the Gods? The Ancestors? The spirits?” For others there is a few moments of contemplation, and then appreciation that lights up their face. For some, fear and apprehension strike their body like lightning, and something about the notion of living ancient Gods, Ancestors who listen and speak with them, and spirits all around absolutely terrifies them. For some, just sharing what these living Beings are opens whole Worlds to them. Others will shrink back.

My body becomes a gateway of conversation. My words become a conduit. My demeanor shares connection. Making the choice to take on the tattoos I have, the Valknut and the Runes, I am not my own, alone; I am also my Gods’, my Ancestors’, my vaettir’s. I am, in a very real sense, a vé walking in the world. That is the importance of being visible.

Wolf-skinned

I am the raised hackle and unyielding maw
I am the shredding bite and thrashing muzzle
I am the grey-fur frenzy and bloodied mouth

I am the gentle bumps and guiding nudge
I am the playful bark and the teasing nip
I am the joyful bounding and warm-hearted nuzzle

I am the resounding howl and the heaving flanks
I am the lolling tongue and the tireless feet
I am the sauntering paws and the gnashing fangs

I am the shield-biter and wound-proof
I am the sword-bearer and spear-wielder
I am the clenched fist and Óðr-wise

I am the wolfen-man and man-of-wolf
I am the forest-dancer and love’s-delight
I am the wary walker and boundless berserk

I am the boundary-keeper and sentry of sacred ways
I am the enemy-eater and scourer of poisons
I am the wolf-skinned and foe of unclean spirits

The Lay of the Ancestors in Ragnarök Time

This poem was begun March 30th, 2015, and finally, I had the inspiration to finish it.

Ancestors ancient! Askr and Embla!

Shoulders supporting the feet of your son

Hear my words as I wander

Sarenth seeks your counsel!


Gebo’s ways are woefully wended

The Lakes lay lacquered with rot;

How to heal the horrors of humans

Between the spirits and society?


The forests find the foe fierce,

Blood-embers eager to eat;

How to end the hunger

When the mouth may never close?


Thus the Disir directed:

Ally where one can find,

and stand strong upon the shore;

Galdr and growl, giving no peace


To the mouth give mending

Bind its baleful maw

Never will it quit its need

To eat seed, soil, and tree


Grow well and wise with work

Spirits will show the steps to strength

Listening, learn the lay of land

Whispers come the ways of waters


Hearths are hallowed in holiness

Eldr held whole in every home

The binds bite bitter the breaker

When the ways are walked well

Patreon Topic 32: On Skaði

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 Elfwort comes this topic:”Can you discuss Skaði?”

Sure. A look around my blog yields a lot of older posts where I talk about Skaði, mostly in the role of assigning me work to do. She is a powerful Goddess, one I have worshipped throughout a lot of my time as a Heathen. I started writing that I was not very close to Her, but then, I don’t think closeness is necessarily a goal to have with all of our Gods. She has treated me well, and the relationship we have is friendly. She is among the Gods we honor every day during our family prayers and make offerings to at our Gods’ vé.

She is a Goddess associated with hunting, skis, survival, the cold, and implacability. She brooks no bullshit, and when She showed up in Her war gear demanding weregild for the death of Her Father Þjazi, She got it. She is fierce, powerful, and yet there is a coolness, both of personality and of purpose, that I feel with Her.

I took some time getting to writing this because I wanted to sit down with the sources and reread things, but to be honest, like a lot of jötnar and Asynjur, there is not much on Skaði. If you want to learn about Her from the literary sources She is found in the Gríminsmál when Óðinn is talking with Agnarr, and especially in the Lokasenna when She and Loki have words. Perhaps the most we know about Her are from this section of the Poetic Edda and that of the Gylfaginning and Skáldskaparmál in the Prose Edda. She is noted in the Ynglinga saga as having married Óðinn and having children with Him. I could not find much at all that was conclusive with regards to Her and archaeology.

My dear friend Nick has many blog posts on Her, all of which can be found here, including passages I mentioned above, and his experiences with Her. In it, he notes that there are rock carvings of skiers found in Bola at Nord-Tondelag, but again nothing conclusive or anything regarding Her or Her cult. Could it, and other rock carvings and finds he notes relate to Her? Sure, but again, nothing to where we can say “absolutely!'”

Something Nick notes and that I will pick up on is that Skaði starts off utgard, a word meaning ‘outside the walls/enclosure’. She starts off as an outsider and is brought into Asgarðr. However, as Nick has pointed out, She never loses this wildness.

My first experience with Her came when I was handed over to Her by Óðinn during a nine day ordeal. She taught me quite a bit, meeting me in Niflheimr, and afterward gave me work to do. Among these was learning survival techniques such as making fire, learning how to hunt, and first aid/first response. She also had me take up learning how to shoot a bow and a gun. Of these I have learned how to make fire with flint and steel, and hope to do more with firebow or friction firemaking, have yet to have a succesful hunt, have learned how to shoot a bow and a gun, and have first aid/first response training. So, I still have work to do.

When I go to shoot my bow or my gun I make prayers to Her. When I shoot I offer each shot to Skaði and to Óðinn. I find both of Them have a kind of calm or cold to Them when in this zone.When we were in the Porcupine Mountains in Northern Michigan a couple summers ago, I felt Her presence quite a bit. When I have wandered in the forest behind where our home will be built, I feel Her. Especially as we have come into Vetr, I have felt this connection get ‘louder’. As to where it will go, who knows?

Hail Skaði! May She ever be hailed!

Patreon Song/Poem/Prayer 32 -For the Vetrvaettir

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 by Elfwort for the Vetrvaettir.

Hail Vetrvaettir

Hail Íss and Snær

Hail Frost and Kaldr

Hail Kala and Hagall

Hail to the frost jötnar

Hail to Kari’s kin

Be gentle with us

May we be safe in the home, the forest, the vé

May we be safe on the roads, the fields, the waters

Spare our kith and kin your harshness

Help us to appreciate the quiet, the dark, the silence

Help us to appreciate this time of rest

Help us to live with vigor this Vetr

Hail Vetravettir!

Patreon Song/Poem/Prayer 29 -For Cernnunos -Farewell

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 by Maleck Odinsson for Cernunnos.

You walked with me

Through the woods, the wild, the wonderful places

You showed me

The sacred places, prepared and protected me

You taught me

The holy ways, hallowing and healing

O Horned One, Torc-Bearer

Hoof and horn, claw and crushing jaw

Gentle-stepper, Silent Stalker

Hunter and Hunted, Predator and Prey

Thank You, always, for walking with me

Thank You, always, for showing me

Thank You, always, for teaching me

Cernnunos

Patreon Song/Poem/Prayer 28 -For Skínandi Freyr

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 third Raiðo patron for Skínandi Freyr.

Skínandi, Skínandi, Skínandi!

Bright shining Holy God!

Blessing borne by Sunna’s ride

Who warms the soil in Harpa

Who blesses the ground with greatness in Heyannir

Who nourishes the people in Haustmánuðr

O Ginnvanr!

Who always blesses in beauty

In Súmar the fields and Álfar rejoice

In Vetr the world waits and rests

Ever-shining, ever-holy

You dance with Jörð, with Nerðus, with Sunna

Dappled light shining down on forest, field, and fen

The seasons move beneath You, shining One

Life from death from life from death

Ever gipt fá gipt

Hail Skínandi Freyr!

Patreon Song/Prayer/Poem 26 -For Hyndla

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 Streaking Fate for Hyndla.

You can trace lines of red back

Back to where the red shifts colors

To light, syrupy sweet sap

Where the branches of lines end suddenly

Where the branches reach into the shadowy places

Where the branches curve, split, rejoin in unexpected ways

You can find them wherever they roam

No matter how hidden

No matter how lost we are

No matter how scattered we are

You, who know all the ways that Urðr has unfolded for each thread woven, each carved tile

You, who knows all the ways Verðandi is weaving now, each tile being scored

You, who cannot see all the ways Skuld will weave and carve

Hail Hyndla, Bloodwalker, Seer, She Who Knows the Lines!

Patreon Topic 24: Crafting Ritual

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 Alec comes this topic:

“Do you think you could possibly go over how you create a ritual? I understand if maybe it’s too personal but I always find myself having a hard time organizing a ritual and there’s so much confusing information I would love to know what you do, if you’re okay with sharing.”

This is something I have gone over in my blog before, but not quite in this way. The posts on ritual praxis are here: 1, 2, 3, 4, 5, 6. However, since that was covering specifically Heathen praxis I thought it was worth revisiting it here for a more general polytheist and Pagan audience.

First, to define what a ritual is. According to the OED a ritual is “1 A religious or solemn ceremony consisting of a series of actions performed according to a prescribed order.” Thankfully, this definition tells us nothing of what that religious or solemn ceremony actually consists of, only that there is a prescribed order. The fun part of being a Pagan is that your prescribed order may be entirely worked out with your Gods, Ancestors, vaettir, and/or developed on our own depending on the relationships, roles, and the reasons for the rituals we engage in. Likewise, our solemnity may follow either the first or the second definition rather than the first alone: “1 Formal and dignified. 2 Characterized by deep sincerity.”

Rituals may be performed anywhere. I mean that sincerely. We may be more or less prepared to do a ritual in whatever the ideal ways are for us are. Ritual is available to us as a way and tool of connection, power, and relationship wherever we go. They can be incredibly simple, from three deep breaths and a “Thank you” to the Goddess Sunna for shining down on us or as complex as a community-wide Haustblot (Autumn Sacrifice) with animal sacrifice and feast.

To make how I craft a ritual easier to follow I will break it down into steps.

Step 1: The Reason for Ritual

Before we begin to design a ritual we need to know why we are doing ritual, what ways of doing ritual are respectful for my Gods, Ancestors, and/or vaettir, and what role(s) are in that ritual. Is this ritual’s purpose right? That is, does a given ritual deepen my right relationship with a God, Goddess, Ancestors, vaettr, or group of Them? If it is not a devotional ritual, but something like a rite for empowerment or protection, does the ritual provide some kind of positive result for the ritualist(s)?

Step 2: The Form of the Ritual

This is how the ritual will be conducted and where it will be conducted. The language you use, the cadence, tone, and other delivery of it may change depending on if you are approaching the Gods in a formal way or an informal way, or if you are doing ritual for a group. It can also depend on the size of a give group, or the kind of emotion the ritual is supposed to tap into. In the case of a simple devotional rite, like the one above with three breaths to Sunna and a “Thank you”, it a simple ritual of thanks. With a Haustblót it can be incredibly complex, with many ritual steps including leading a group through prayers, offerings, divination, and sacrifice.

Step 3: Consideration for the Ritual

This is about where the ritual taking place and how best a ritual space can be accomodating to its ritualists and attendees. Can the ritual be performed as desired in that space? Is the place for the ritual accessibile to folks with mobility disabilities? Is the ritual or ritual prep going to take a long time and the ritual crew and attendants need food/drink? Are there special props, offerings, etc that must be included or excluded? If alcohol is at the rite is there a non-alcohol option for folks who do not drink it?

Step 4: Roles for the Ritual

This is about who does what in the ritual. If you have a spiritual specialist, or several, what role(s) do they serve and how do they serve it? If you are doing a solo ritual, how do you create your role within the ritual so that you can enact the ritual while also experiencing it? Are there aspects of the ritual you can ask others to perform or do you need to do it yourself, eg divination after the rite? While this step takes on a bigger function in a group setting thinking about your role as a ritualist in private rituals can be helpful in considering how a given rite might affect you, and what you need to do to be in a good mindset for each part of it.

Once these questions are answered we can get into designing the ritual itself. We will go over my basic ritual outline below.

1. Cleansing. Cleanse yourself, the area, and anything being brought into the ritual not consecrated to the Gods, Ancestors, or vaettir. Likewise, cleanse any spiritual or other tools that you bring into the space. Cleansing can be done by tradition-appropriate methods, eg khernips or reykr/recels, or by a simple blessing spoken over water and sprinkled on an area/person/item.

2. Grounding. This is letting go of any excess energy whether accumulated throughout the day or disturbed by the act of cleansing. This can be as simple as three long breaths, letting your muscles relax, and getting ready for the next step, or as complex as a multipart tree visualization where you put your ‘roots’ into the Earth and exchange energy with the Earth and/or an Earth Goddess.

3. Centering. This centering yourself in what you are doing and why you are here. For ritual work this is coming to focus on the ritual. In other contexts centering might be focusing on the hereness of your body, the next step in whatever task you have before you, or being present and acknowledging thoughts as they occur and letting them go.

4. Shielding/Warding. This is present in Wiccan traditions as casting a circle, and while most non-Wiccan polytheist religions do not normally do this, there are definitely ways in which a person is shielded or a place warded. Atropotaic symbols adorn temples as well as people the world over. We wear symbols of our Gods, which not only serve as signs of our devotion, but also may call to our Gods to protect us, and/or give us strength to protect ourselves. The bringing of fire around a space in Heathenry to cleanse a space also serves to set the sacred boundary so it is a two-in-one cleansing and shielding. I put this step here because some folks, myself included, usually have a step where a space is formally declared sacred when it is not at our home altars, shrines, or vé and we cannot use something like fire to cleanse and ward.

5. Set the Intention of the Ritual. This can be a simple declarative statement such as “Thank you, Sunna, for shining down on me. I share this coffee with You in gratefulness.” It can be as complex as “Hail to the Gods, Ancestors, and vaettir! We come together today to celebrate the Haustblót, to celebrate the Fall Harvest, and to sacrifice our offerings so that cycle of gift for a gift continues! Hail to all of our Holy Ones!” The point of Step 5 is to firmly fix what the point of it is and to get undewray.

6. Call to/invite the Gods, Ancestors, and/or vaettir. Again, this can be as flowery or as simple as your Gods, Ancestors, vaettir, tradition, or style of ritual allows for. Sometimes simple is way better, especially starting out. Be sure if you are calling to Gods, Ancestors, or vaettir by certain titles, epithets, heiti, etc that you know what they are and what calling on Them in that way means.

7. Engage in the ritual itself. Take the time you need to do it well. Immerse in the experience in the moment and analyze your experiences after the ritual.

8. Thank the Gods, Ancestors, and vaettir for Their Presence. Make offerings, prayers, and do any work needed in thanks, in reciprocity, at this point.

9. Do any ritual aftercare, cleanup, and take down of the vé, altar, etc if needed.

Especially for new folks or folks who are out of practice it may take doing more than a few to get everything down. The work will teach you how to do the work. If you have questions, comments, or thoughts leave them in the comments or email me and we can work from there.

Patreon Song/Poem/Prayer 24 -For the Huldrafolk

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 Elfwort for the Huldrafolk.

Tufted tails and heads full of flowing thoughts

Hidden among rock, stone, and river

Bright eyes and strong spirits

Between buildings and deep in alleys

Among trees and gates

You live among us

The places between, on the edges, in the depths

Guardians, keepers, protectors

Dangerous and kind, gracious and fierce

May we know you better and give better honor to you

With whom we share these Worlds

Hail the Huldrafolk!