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Revelation and Experience in Building Polytheist Myth

July 29, 2018 15 comments

After reviewing responses to Developing Polytheist Myths I felt a whole new post digging into the ideas I fleshed out there would be of use.

The focus of that post was to say that we need to be open to the Holy Powers revealing myths to us in a variety of ways, including as part of the natural landscape, or in experiences persuant to natural features like rivers, waterfalls, etc. I was trying to get that across in the Shining Lake Grove example and in the exploration of the idea of their being a potential Odin-of Michigan. What I am not saying is that we should make new myths for our Gods, Ancestors, or vaettir. Rather, we should be open to Their stories unfolding to or within us, whether through direct revelation, and/or in experience in relationship with Them.

Personal devotion, as well as going through the work of developing discernment for both laypeople and spiritual specialist alike is part and parcel of this work. Good devotion is rooted in orthopraxy and orthodoxy, both of which inform and work with each other in lived relationships with the Holy Powers. If, as I have put forward again and again that lore is the map and not the territory, it makes sense that for our own experiences of the Gods, Ancestors, and vaettir bring more details to that map.

PSVL made a good number of points that I want to expand on:

Edward Butler and I have spoken a few times about another nature of myth and mythic narrative: it can in itself be theophanic, which is to say it can reveal the nature and/or character of a Deity rather than having simply explanatory power. In other words, a given myth doesn’t just say why (e.g.) Zeus is associated with this particular mountain, or how a particular cult practice emerged, or why some aspects of the natural world reflect the Deity, but instead the story itself is a revelation (I know many people in our religious communities are allergic to that term in a spiritual context, but here we are!) of the Deity.

I agree. The stories of encountering our Gods, Ancestors, and vaettir in a place are revelations. Each time we tell the Creation Story, or one of the stories, the myths, of our Holy Powers, it is enlivened in that the story is lived through the experience of storyteller telling the story, the listener in hearing the story, and in the reaffirmation of cosmogeny/cosmology between the storyteller, listener, and the Holy Powers from Whom the story was received. New myths that result from the revelation of our Holy Powers to us also affirm cosmology, and in these revelations our relationships with Them as part of that cosmology. New myths reaffirm how the Holy Powers may relate to individuals and to our communities as wholes. There is not an ‘overriding’ in my understanding of this, but a deepening of relationships with the Holy Powers. It takes what mythology was left to us and brings it into lived myths that inform our religions, our lives, our worldview.

PSVL went on:

It’s a subtle difference, and one that gets very tricky to discuss, because for some people that can then easily lead to an even more ossified sense of myth, and–perhaps even worse–scripture and even potential literalism and bibliolatry in the way that such has occurred in certain other religions (sometimes in a more benign form…I’d say evangelical fundamentalist biblical literalism is far more pernicious and horrific in its implications than the Sikhs regarding the Shri Guru Adi Granth Sahib as a living entity and continuous guru, or Jewish people burying old Torah scrolls and dancing with them on Simchat Torah, etc.); however, that need not be the case. If we understand that there is a separation between any given myth, or even mytheme, and a text as an instantiation of such, then there’d be less problem…

Whether generally pernicious or generally beneficent, it is important that polytheism not engage in ossifying its myths and mythologies so that experience is only ever allowed in reification of what has come before. Polytheist religions need have a firm foundation while being open to a variety of experiences and understandings, including potential divergence. There is a need to be open to new expriences, including revelations while retaining the grounds of the myths the polytheist religions are built on. This ground of myths includes how the myths unfold, and includes where they unfolded before coming into our hands. It is a call to be firmly grounded in what has come before and is part of our current relationships with the Holy Powers while also being open to these relationships taking on differing forms given where we live and the desires of our Holy Powers possibly having changed since our religious Ancestors worshiped and lived in relationship with Them.

Ossification of myth is dangerous as it limits contact and interaction with the Holy Powers to the past. Note that this is not an attack on traditions. Rather, in order for a tradition to flourish it needs to be lived. In polytheism divination and revelation are two ways in which the Holy Powers engage in active dialogue and relationship with us. To cut out revelation and/or divination and thus, the new myths that can result, denies the Gods, Ancestors, and vaettir active hands in our relationship. It relegates our relationship to historicity, history being the sole arbiter of a lived relationship with the Holy Powers rather than being part of the 3-legged stool mentioned in the last post.

This goes along with PSVL’s point in regards to the difference between myth and mythology:

Something else that I’ve never heard discussed in a practical religious context, but which a limited number of academics do acknowledge, is the difference between myth and mythology–the latter is not simply the formalized study or collection of myths, but instead reflects a stage of a culture which indicates that the myth is no longer a living part of the culture which informs everyday understanding. For how many modern polytheists is the reality that we have mythology (as reflected in sources like Snorri, e.g.) rather than living myth? It’s an interesting question, and also an uncomfortable one…

In my experience many polytheists are reflecting on mythology and not engaging with myth. That is, for some polytheists what we have is not part of a lived cosmology but rather something abstract or “out there” being reflected on. If the myths are not informing lived relationships then the myths have already ossified or are ossifying into mythologies. When myths are not lived they become things to be studied and looked at, but no longer informing living, vibrant cosmologies. It leaves the realm of our lived polytheist religions and enters religious studies, history, anthropology, and so on.

Melas the Hellene had this to say:

I think it would first and foremost be necessary to distinguish decisively between divine myths and human/heroic myths. Myths that recount a Deity’s new actions, functions, etc. or directly relate to the nature of a Deity should (in my opinion) be best avoided.

The modern world as it stands is full of troublesome shifts and turns (some are not mistaken to call it also polluted to degree) that myth making about the Gods would only weaken the core and the original myths.

The modern world is full of troublesome shifts, but to see that all the modern world is polluted and somehow the past was not is engaging in some pretty fiercely rose-tinted glasses. Yes, there is much in the way to restoring and revitalizing our religious communities. However, what I think is a solid stumbling block to this is that personal devotion, experiences, and unfolding of relationships are often sidelined either for some nebulous idea of what is approved in the lore that remains to us, or that we lack capacity in some degree so we cannot or should not enter into new territory with our Holy Powers.

Seeing as how myths involve Gods, and sometimes Ancestors and spirits, i.e. The Volsunga Saga and Odin, and Athena with Heracles in His Twelve Labors, I would say that unless we are intentionally editing our myths rather than receiving them, we ought not aim for any kind of thing with our myths. Rather, we should receive our experiences that bring us to potentially new myths, and bring them fully and faithfully to our communities. From there we can work with discernment to determine if these are myths that are now part of our understanding of the Holy Powers. We live in the modern world. We ought to be able to find resonance with at least some of our Holy Powers within it.

Melas goes on:

One exception to this is mythical reconstruction, as for example with the Celtic tradition, where many myths are lacking; this task would be best left to a council of well-informed and well represented preisthood who can serve the Gods in question properly. In general, preserving and worshipping the Gods is what we need, and if there’s a desire to engage further, new hymns and festivals are safer and better than myths. Now, this precaution would not be needed with human/heroic myths, where the brave and renowned deeds of great ancestors among men and women would be remembered. Two important points in my opinion should be mentioned here: 1) these myths should not be the work of a particular individual (otherwise it becomes history) but rather the collective product of a community 2) the myth should be at first oral and unwritten for an extended period of time (perhaps at least a few generations, otherwise it becomes history again) in which case it would organically develop and then, if worthy, both Gods and men will allow it to survive and pass into myth. These two points are meant to protect the elevated status that a myth ought to have, rather than expose them to human ambition. Thus much I have to say for the time being.

While a council of spiritual specialists may be ideal, for a lot of communities that is where that notion will start and end. We have few spiritual specialists, let alone enough in community with one another that would be able to effectively make a council. There’s also questions of certain spiritual specialists having the ability or skillset to effectively serve on such a council. The encouragement of dialogue and discernment is the encouragement to working on these things within our community, as these issues are already being made manifest within our communities whether or not they are ready for them.

Melas’ point in the creation of festivals does not make sense to me. If a God reveals a new myth to me, I would dishonor Him to merely make a new festival or hymn rather than teach the new myth. Making a new festival in reaction to a revelation strikes me more as intentionally modifying myths to suit our needs than it does to communicate what the God has given to me to communicate faithfully. This holds the same to his views on how myths should be incorporated. If my God gives me a myth to share, whatever the medium that God gives me to give to others is the one I use. My desires, views, etc are secondary to faithfully carrying out the Work of sharing the myth.

Many polytheist communities need to incorporate new myths not only because there is a lack of primary/secondary sources, as Melas notes, but also because this is something already in progress in a variety of polytheist communities. We’re not getting out in front of anything. Rather, wrote the previous post and this one because these experiences are already happening to folks and to whole communities. Far better for us to develop discernment and means of incorprating these new myths than to dismiss them out of hand or relegate them to less than the experiences our forebears had.

He goes on later in the comments to say:

a) If there’s “a need to experience the Gods here and now” wouldn’t hymns and festivals (and I’ll music) best fulfil such a desire? The divine myths that I objected to forming recount a God’s actions. Who are we to say what the Gods do in particular communities? That’s a rather human centered approach than a divine centered one.

Ultimately it is a given Holy Power that tells us how to celebrate and understand Them. Otherwise we are doing things for our benefit and our comfort. It is not ours to say what the Gods do in particular communities. Rather, for those of us who are given experiences, it is on us to faithfully communicate them. When those experiences involve the communication of new myths, it is on us to share them as the God(s) would have us do so. To do otherwise is human-centric and not Gods-centric.

I am going to split up b) into sections to better tackle it.

b) To continue the point above, you give an interesting example about Odin in Michigan. I’m sorry to say that Michigan’s local/regional cultus as well as its natural landscape have nothing to do with Odin, but everything to do with the indigenous Gods that were once there, until they were supplanted by colonialism.

Michigan’s local/regional cultus as well as its natural landscape have everything to do with Odin. How we understand Him through our locally-based experiences colors our understanding and the unfolding of His relationships with us in our lives and in our community. If we understand that the Icelandic myths were influenced by the local environment, i.e. the Creation Story with Fire and Ice reflecting the landscapse of Iceland as much as the experience and understanding of the Creation Story itself, then it makes sense that our experiences of the Holy Powers and our relationships with Them are influenced by our environment as well.

There is nothing to back up the assertion Melas makes here that regional cultus has nothing to do with Odin. I am a Heathen and therefore worship Heathen Gods. When I interact with my Ancestors, I do so as a Heathen. When I worship the landvaettir I do as a Heathen. Heathenry is my primary locus. I am a polytheist worshiping many Gods from many places, and while I worship Greek Gods in Their way and Egyptian in Theirs, the way live my life is primarily carried out through being Heathen and through that Heathen worldview.

I am not a Native American of Michigan. I can firmly believe that the Manidou are as real and powerful and so on as my own Gods but I cannot approach any of these Holy Powers through, for instance, an Ojibwe or Potowatami lens. To do otherwise is colonialism. In this case, colonizing the Native peoples’ traditions and ways of relationships with their own Holy Powers. Now if, as I have been shown with some Holy Powers there are good ways of interacting, i.e. offerings, prayers, etc. by those who are Native that is one thing. However, not being Native, not raised in the Native cultures, I cannot approach things as a Native. I must approach them as a Heathen or be lying to myself and all the Holy Powers, including the Manidou and local spirits. Even in approaching the Native spirits, big or small, I come to these as a Heathen. I have to -I cannot come to these vaettir as Native. If I am taught how to interact with Them in a manner best suited to them, again, this is one thing, and where I can it is just good reciprocity to learn. That said, there’s a lot of forgotten Gods, Ancestors, and spirits for whom my approach works and works well.

I wouldn’t implicate Zeus into where I live in America in order to feel better about myself while knowing that doing so is in effect replacing and not acknowledging a God that was native here. Again, we should have a divine centered approach. Where the Gods were born and where they have always lived, that is there divine home and mythical landscape. Bringing my Zeus and your Odin arbitrarily into the local cultus of America literally makes them patrons of colonialism. The same coule be said of all intrusions on indigenous land (tribal or modern) but we all know the case is especially severe with the native Americans.

For Heathens here in Michigan understanding and relating to our Holy Powers, developing myth and understanding of Them must be done through the Heathen worldview in the environment here in Michigan. To do so is not to implicate Odin over a Manidou or spirit, but to understand that Odin is Odin and that Manidou is a Manidou, and that being distinct from one another and being a Heathen first and foremost my cultus goes to Him. If I am lucky enough to be introduced to Manidou and other Native spirits and introduced in how to respectfully engage in relationship with Them then approaching Them in the manner prescribed is important, as it is both respectful and the right thing to do.

Having a divine-centered approach means that understanding some things are not for me as much as it means respecting where I am. Some relationships with some spirits are closed to me, whether due to the Gods I worship, my Ancestors, or the vaettir with whom Iam aligned. It would be colonialist of me to assume I can or should engage with the local land spirits or the Manidou in the same was a Native. To assume that I have a right to that kind of relationship, to the sacred ways of the Native peoples, or that the Native spirits even want that kind of relationship with me is a colonialist attitude.

What kind of myth making will be used to justify Zeus or Odin intervening in non-indigenous land? The forgotten native Gods who have been torn away long for justice and for a return, and they don’t need foreign companionship or replacements to achieve that.

There’s no need to ‘justify’ our Gods being here. They are here. Perhaps we will find They have worked out agreements with the Gods and spirits here. Perhaps we will find out that we’re all together in this land with one another in these places and we need to figure out between ourselves how best to live with one another. Rather than speaking on behalf of Native Gods, forgotten or well remembered, I think it best to remember my place as a human being and not speak on Their behalf or that of my own Gods, but to do my bet to live in good relationship with my Gods, Ancestors, and spirits, and those of this land.

I do not see my Gods as ‘replacements’. Rather, my Gods are just that: my Gods. I am not Native, was not raised in Native ways, and rather than appropriate Native practices and religions I am doing what I am called to do: to worship my Gods, Ancestors, and vaettir in my community’s ways. I do not know what Native Gods need or desire until They make this known to me. I would not presume to tell Them or Their Peoples what They need, desire, or call us to do.

c) Concerning the authority of communities to make myths, I’m not very sure if we should use that term where lore is much more applicable. From what is known about ancient Greeks and their myths, myths are very old (150+ years) and the only way for communities to develop them (however the means) is after such a long period.

Whereas I think if authority is not based in the community and that authority of the community is not based in lived relationships with the Gods, Ancestors, and spirits, sooner or later these cease to be lived relatioships and ossify from myth into mythology. That’s not to say the old myths should be dismissed, ignored, or not part of the ongoing relationship of people and their relationship with myth (read: living theology) and the relationship that flows from this with the Gods, Ancestors, and spirits. If theology becomes merely academic it becomes part of the realm of religious studies. If myth becomes merely academic it becomes part of the realm of mythology, and all the academic fields connected to this.

I think there may be a point missing in this conversation in regards to the establishment of myths. Namely, in that someone had to have an experience that informed how the myth came to be. Perhaps a poet had an ecstatic experience and was given a new myth to tell from a God or family of Gods. Perhaps an ordeal was undertaken by a village of people and a unique experience of salvation or pain was inflicted on the village by a Holy Power. There is some kind of foundational story in which the Holy Powers impact a person and/or a community, and from there comes the myth.

Melas is talking specifically from his viewpoint of a Greek polytheist, as he has mentioned, what he considers a traditionalist perspective. It could be this is a key point he and I are talking past each other. Compare, for instance, the sources of Heathen lore; we don’t have the volume or the depth of primary sources or secondary ones. Consider also the archaeological finds that have been powerful in filling in a number of areas for Greek polytheists of many stripes that Heathenry yet lacks.

d) I never said that oral mythology is totally resistant to human ambition (your word “intervention” I wouldn’t use). My point was oral mythology was far more resistant because it necessitates collective participation and transmission, unlike writing.

Here Melas is correct and I agree that oral histories tend to be incredibly accurate both to the content of the story and in the integrity of the story/stories due to the various factors in communicating them, not the least including amazing feats of memorization, taboos, and respect for the sacred nature of storytelling.

e) For the reasons in (d), I would repeat the same point about individuals making myths. Orpheus is a mysterious character, but it’s possible we think of him as an individual only because he came as a stranger to a new part of Greece (he was Thracian) leaving behind his native tradition. Nevertheless, it was his followers who wrote about him, and I blame them (if he were indeed the historical character he seems to be) for elevating him to myth so suddenly. But regardless of my traditional opinion, the point remains that he didn’t make myths about himself but they collectively did of him.

I don’t understand why the need to use the word ‘blame’. If His works are correct, in keeping with good relationships with the Holy Powers, and oracles and various omens were in keeping with that (see the earlier points I have made on discernment) what would it matter if they waited five minutes after receiving his teachings or 150 years? To me this an arbitrary number that seems to pride time as an arbiter of relationships with the Holy Powers and the passing on of Their myths, teachings, stories, etc., rather than good relationships with the Holy Powers.

f) The few extant sources on the Germanic myths do not suggest that those ancient myths originally developed also out of a few individual sources. They were rather a collective tradition that had the misfortune (and good fortune) to be transmitted by a few surviving works.

My point in hammering on individuals so much is not that the collective does not matter, but that individuals at some point had to have had experiences of the Holy Powers, and had the wisdom and ability to communicate this to future generations. An entire village could have had experiences with a Holy Power and yet, the way that the story is passed on, that it becomes a living myth, is through the storyteller or storytellers. Moreover, each telling of a myth is in some way, shape, or form, reengaging that myth.

In this understanding each time I tell the Creation Story I am, with the help of the Holy Powers and my own abilities as a storyteller, bringing to life each moment of that myth. Storytelling, aka mythtelling, and relating myth to others is a powerful and sacred act. It is dangerous because, in the case of Creation Stories, you are at once telling the living myth of how the Universe and all things came to be and still operate. It is orienting the understanding of those humans listening and living in the telling our place with the Holy Powers, how we are to act rightly, what our place is in the cosmos.

These myths, these powerful and holy stories are how we come to understand and know our Gods, our Ancestors, and our spirits. To tell a myth poorly, whether to misspeak or to get something totally wrong can throw the people out of good relationship with the Holy Powers. To tell a myth well is to lay a good foundation for generations to come. If we receive myths, then we need to relate them and teach them well, that we lay a good foundation for those generations coming after us.

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On Ritual Praxis -What and Why?

March 3, 2018 1 comment

In tackling the subject of ritual praxis I think it is most useful to tackle head-on what ritual and ritual praxis is, why we have ritual praxis, and then, how and why we develop it.

According to the Oxford English Dictionary the definition of a ritual is:

1. A religious or solemn ceremony consisting of a series of actions performed according to a prescribed order.

and praxis:

1. Practice, as distinguished from theory.
2. Accepted practice or custom.

The purpose of ritual praxis is that it is an established body of beliefs and actions rooted in serving a specific end. In devotional work this is fostering right relationship with the Holy Powers, that is, Gods, Ancestors, and spirits. In magic, ritual praxis is established so that enactment of the ritual ends in the aims of the magic being attained. Generally, we will be talking about the former: devotional ritual praxis. If devotional ritual praxis is how we establish and reestablish right relationship with the Holy Powers it makes sense not to have to consistently reinvent the proverbial wheel with each new polytheist.

A refrain I heard a lot when I became a Heathen was that Heathenry is “the religion with homework”. What this ends up meaning is that folks will often throw a book list at people and say “Go read and then when you’re ready to talk I’ll be here.” This approach may be keeping out a lot of folks who could be good community members if the barrier to entry was not there.

Do not mistake me, I actually employ a variation on this approach. However, the diference is that I give people interested in the Northern Tradition, especially those interested in joining Mimirsrbrunnr Kindred a book list with a mix of academic and spiritual work-oriented books rather than merely academic texts. The reason for this is to establish that the person is willing to put in work, is willing to adopt and adapt to a Heathen mindset, and to show that they are willing to put time and effort into the Kindred. In other words, show they are worthy of our time.

This is not where I have seen folks direct the “religion with homework” idea. Often, the would-be Heathen is given an exhaustive scholarly book list with little-to-no instruction on how to be a Heathen. The question is not how useful these resources are to a Heathen, but whether or not their use is to the right end. The ‘right end’ in this case being the teaching of, and eventual integration of a Heathen worldview into a Heathen newcomer’s life. It is worth reflecting on what sources we recommend to those showing interest in Heathenry. It is worth reflecting how useful our sources are to the stark newcomer so that we are not merely flinging books at people or building in an assumption that books are the best and/or only way to learn how to be a good Heathen.

I put far more emphasis in my instructions on working through the reading materials, on the doing aspect of the materials, than I do on the academics. The reason is twofold. First, I need to see that the person is actually willing to join the religion not only in mind but also in heart and conduct. Second, I know that some of the material can be damned challenging if not near-impossible to navigate. I found Culture of the Teutons to be a very useful book, one of the best exploring luck, honor, hamingja, outlawry and the like in ancient Heathen cultures. I do not assign this book in the reading list. I had a hard time working through it, and while useful, many of the concepts within it can be effectively condensed into a talk, lecture, or workshop.

The difference between doing the homework vs consistently engaging in what amounts to amateur debates is part of what I see holds Heathenry back. We have experts within our communities both academic and religious. Rather than have each and every Heathen engage in what amounts to lifetime research projects, I would rather see Heathens and polytheists in general develop materials for children and adults who are becoming polytheists. In ancient times intensive studies would have been for ritual specialists alone. Ritual praxis, meanwhile, was on everyone. Everyone knew their roles, and there was little question as to who did what because traditions, including beliefs and ritual praxis among them, had been passed down the generations. If we are to be lived religions, then this approach is the one to aim for. My long-term hope is that the approach I take to prospective members of the Kindred becomes obsolete primarily through oral teaching and intergenerational transmission of the worldview, Kindred traditions, including the Kindred’s Heathen religion and culture.

Where to Start?

The start of right ritual praxis, aka orthopraxy, is in right belief, aka orthodoxy. Orthodoxy and orthopraxy form the ground from which polytheism grows and matures. The two concepts are not in opposition, but rather, affect and inform one another. Some very basic orthodox beliefs in regards to polytheist orthopraxy are:

  • That the Holy Powers deserve to be worshiped and honored.
  • That ritual is a good way to worship and honor the Holy Powers.
  • That well-done ritual foments right relationship with the Holy Powers.
  • That there are ways of doing ritual correctly and incorrectly.

Basic orthodox beliefs of polytheism includes the baseline of polytheism itself: the belief in and worship of many Gods, and that of animism: that all of Creation is, or potentially is, ensouled. Other beliefs would includes the foundational Sacred Stories of the Gods, Ancestors, and vaettir as we have them and/or are taught them. The Sacred Stories we pass on help to inform the content of our worldview and from this, our rituals.

Right belief is vitally important. Without it ritual is rendered without meaning. Likewise, right action is important. Without it, right belief is rendered without root in the world.

This does not mean that one’s belief in the Holy Powers must forever be ironclad. One’s belief in the Holy Powers may not be very strong or well defined. What needs to be strong is the belief that the Gods, Ancestors, and vaettir (spirits), the Holy Powers, are real and deserving of good rites. In regards to offerings, the belief that the Holy Powers are real and worthy of offerings is all one truly needs to begin, or begin again, to have a strong connection with the Holy Powers. It is why I recommend making offerings and developing devotional relationships to absolute beginners fresh to polytheism. It is not that the academic background knowledge of the Holy Powers are unimportant, but a matter of prioritizing the development of relationship with the Holy Powers over the development of the person’s collection of books and book-knowledge. Ideally, I would have the two develop hand-in-hand.

Developing Rituals

So if we understand that right ritual praxis is conducted from right belief, then, how do we develop rituals? Baked into polytheism’s cake is the assumption that the Gods, Ancestors, and vaettir are real and that They are active agents in relationship with one another, the world, and with us. How do They respond to us? Through divination such as sortilege and the reading of Runes, and through spontaneous forms of communication, such as omens or direct communion.

If we accept that the ways the Gods can communicate with us are many and active then it stands that some of the ways They may choose for us to develop rites will differ greatly from one another. With that said, what I lay out here are guidelines for the development of ritual.

Step 1: Determine the basic purpose of the ritual.
What is the basic purpose of a given ritual? Is it celebratory, offeratory, or a magical operation? Is it a very formal prayer, or one given to a Holy Power extemporaneously?

Step 2: Determine what the ritual is about.
What are the specific purposes of the ritual? Is it a celebration of a cyclical harvest festival? Is it a weekly offering to one’s household Gods? Is it a magical operation involving the Runes to a certain end, such as healing of a broken limb or protection on a long journey?

Step 3: Determine if there are special considerations for the ritual.
Are there taboos to be adhered to, special needs for spiritual specialists and/or laity, or specific requirements for the ritual to be done well? Are there to be certain offerings made, or a sacrifice to be held?

Step 4: Determine the set up of the ritual’s space, including boundaries, altar(s), and so on.
How is the space to be set up? Are there certain Gods, Ancestors, and/or vaettir who need to be present? If so, how? Is the ritual area completely inviolate during the ritual itself, or are people able to come and go as needed? If there are special methods for a person coming into/out of the ritual space, what if any means are there to mark the space and tools/instruments/people to make this so?

Step 5: Determine the order of ritual and the roles of spiritual specialists, celebrants and/or operators.
What kind(s) of purifications are to be done? How are the celebrant(s)/operator(s) to be prepared for the rite? How is the ritual to be blocked, if it involves certain prescribed ritual steps or dramatic enactors? How is the space to be held, i.e. festive, solemn, silence?

Be a Good Host, Be a Good Guest

If a rite is to be more contemplative, such as a meditation space, the ritual space may be more permissive in celebrants coming into and out of space. It may need more seating space, and different kinds of seating arrangements for folks with different mobilities, and potential body restrictions. If the rite is to be festive and wild, then the considerations of places that will be accepting of louder noise, places for celebrants to catch their breath, the provisioning of food and/or water will need to be considered. It may be that some celebrants or operators wish to be part of a rite, and have need of special consideration.

Not all celebrants/operators may be able to handle hours of dancing, but may still wish to participate in a wild, festive rite. Consider this in setting up the ritual that folks with mobility issues may need areas designated for them to be safe such as space for a seat and/or mobility aid, walkways, and so on. Consider that some folks have dietary requirements or restrictions, such as needing to eat at certain times or not eat certain foods, so be sure that everything food and drink wise that you have a list of ingredients for these things on hand so all your participants may be informed and safe. Most of these seem to be common sense, yet simple set up for seating in an especially long rite can be overlooked in the early planning stages and later bring great distraction to an otherwise well-planned ritual.

Clearly laying out the expectations for the spiritual specialist(s), celebrant(s)/operator(s), and/or guests is a must. It may not prevent a disruption in ritual, yet it can help mitigate issues as they come up in a ritual. Letting people know who to turn to if they forget a step, or how to say certain ritual phrases will make the ritualists jobs’ easier and make the rite flow smoother. That said, if people become disruptive or antagonistic to the rite, it is far better to eject a person than it is to try to keep soldiering on. Ignoring a disruptive or rude person may be directly insulting to the Holy Powers, or lessen the usefulness of the working at hand. At the end of the day, for the people involved being a good host to and a good guest is key to ritual going well.

The Small Details of Ritual

If a ritual is a a ceremonial act done in a prescribed order, then it follows that as many great details to figure out, there are small details to consider a ritual ought to go. Should cleansing be done with the right or left hand? Should one enter into ritual space on a certain foot? Should an idol be approached only by an initiated priest? Are there exceptions to these rules, where an idol which is usually only approached by a priest is shown to the laity?

Notice I said these details may be small -not unimportant. Especially as polytheists develop their own traditions of worship with Holy Powers the disposition of small details may become more important to the completion of a good ritual. There may be good reasons related to cosmology for offerings to be laid down a certain way. For instance, in offering to Gods of Muspelheim one may be directed to lay them down in a southerly direction, as in lore it is said that is where Muspelheim may be located. For Gods of the Underworld, or for those spirits who are located beneath the Earth, such as the Dvergar, placing offerings for Them in an elevated place may be insulting, so you place offerings on or in the ground for Them. Rivers may be seen as running throughout the Nine Worlds, and so, disposing of offerings into running water may be seen as near-universal for the disposal of offerings, or only for certain Holy Powers, depending on one’s view and relationships with the Holy Powers. Since all the Nine Worlds hang on or are within Yggdrasil, making offerings at a special tree serving as Yggdrasil’s proxy may be a good place for offering to any of the Holy Powers.

The consideration of the small things may be the entire point of a given ritual or magical operation. If the small things are unattended to, the rite may be spoiled or the operation fouled. Something as seemingly small as not setting down an offering in an exact order, or circumambulating with a censer or blessed water may seem minor to us. If our point is to worship and honor the Holy Powers, then even our small things need to be oriented towards this.

It is worth remembering that in many of our rites we are reenacting cosmological principles in even the small gestures we make. Going sunwise, then, is not just something we do in many of our Heathen rights because it is something we brought in from Wicca. The Sun, through Sunna’s chariot, brings the blessings of warmth, growth, and life through Her cycles. By not following Her rhythm in a ritual, say, to bless a garden, we may be bringing in other cosmological influences that are not in accordance with the rite. In this instance, by passing our hand over the garden against the sun or counterclockwise, we may be asking for Mani and the Moon’s blessing or Nott’s influence in darkness to vegetables that need a great deal of sunlight. The symbolism we employ, whether or not we realize it, is alive with meaning and import to each ritual, even, and sometimes especially in these small gestures.

The Roles of Divination

Divination and other forms of spiritual communication are a good part of how the balance of orthodoxy and orthopraxy is kept in polytheist religions. It provides direct communion and feedback with and from the Holy Powers. The methods of divination available to a diviner are likewise hooked unto orthodoxy and orthopraxy. On a basic level, the orthodoxy of divination, and divine communication in general, is that the Holy Powers are real, and can and do commune with us. The basic orthopraxy, then, is that in the act of divination we are open to change as well as reaffirmation of what has come before, both in terms of our orthodoxy and orthopraxy.

Divination serves a number of functions in the creation and execution of ritual. Among the uses for the creation of ritual itself are:

  • The creation of a ritual calendar/cycle.
  • For whom a given rite may be dedicated.
  • The timing of a ritual/series of rites.
  • Determining the proper order of a rite.
  • Determining the sacrifice(s) for a rite.
  • Who should be doing what before, during, and after the rite.

Among the reasons one may wish to divine during a ritual are:

  • That the set up for a ritual is good and acceptable to the Holy Powers, that things are in order for the rite to begin.
  • Checking in when an incident or accident occurs during the rite, such as someone being burnt during the rite to see that it is merely an error/accident and not a response by the Holy Powers to the occurence.
  • That the offering laid down are accepted.
  • That any messages the Holy Powers have for those gathered are received.

Divination itself is beyond the scope of this post. Like ritual craft, divination is a craft unto itself. Like ritual craft, divination requires you to do it to learn how to do it better.

Bringing the Rites Home

Generally speaking, a good chunk of ancient polytheist religion was lived in the home every day. It makes sense that the majority of polytheists today are in a similar boat. While folks may read everything above and think of it in terms of larger group ritual, such as a Kindred or similar group getting together, it matters just as much, if not more so, to the people in their homes. After all, if the majority of polytheist religion is practiced in the home, thinking about why and how we approach ritual has immediate impact on how we relate to our home cultus.

So why do rituals in our home? It’s where we live when we’re not working or running errands. It’s where our roots are set. Our Gods, Ancestors, and vaettir, then, should be where the roots of our lives are set. Many of us live in places where going outside to do ritual is impractical, lack an outdoor space which would be undisturbed and kept sacred to the Holy Powers, and/or lack a temple space outside the home. By necessity then, the home is where most modern polytheists do ritual.

For my family the rituals we do as a family the most often are prayers to our Gods each day, each meal, and each night. We have rote prayers we have memorized for these, both because when we started to do them it was far easier to teach than how to do extemporaneous prayers. Doing things this way provided a set of common prayers for how to address our Holy Powers, a common well that we draw from in all our home rites. We do weekly offering rites which incorporate prayers, gestures, and the giving of physical offerings, usually water, food, and/or alcohol. We may celebrate the seasons and holy days doing much the same.

The beautiful thing about polytheism is that no one’s home cultus has to look like another’s. The how of how we do ritual in our home’s is individual. While my Kindred and I share similarities in home cultus, it is unique to each of our families. For instance, our altar setups are different. We use resin statues from Paul Borda of Dryad Design for many of our Gods, whereas another family uses statues from Unicorn Studio. Many of our offering vessels are clay, wood, or glass from garage sales and thrift shops. Our representation of Gerda is a corn dolly that came from a thrift shop with a wooden rake in her hand.

We also place different emphasis on different Gods depending on the household. In our home Odin and Frigga are the head Gods we worship and offer to, and then we offer to the others. Thor and Freyr may be the first Gods in other Kindredmates’ homes. Even between members of our family we have different emphasis on different Gods, even though we collectively worship the same Gods. Our son, for instance, has an altar to Thor and the housevaettir in his room that he takes care of on his own, while I emphasize Odin in my own practice and time where we do not worship as a family.

What unites us as a family and a Kindred is a shared worldview where the Gods, Ancestors, and vaettir are to be honored and worshiped, and shared ritual structures. What each of our Kindredmates does in our own home will have variations from each other depending on some combination of our relationships with the Holy Powers, what we have to carry out our rites with, and what we are able to do.

The Unfolding is Ongoing

As Heathenry and the Northern Tradition Pagan religions are lived through, rather than merely being set down in a book or series of books, orthodoxy and orthopraxy are continuously unfolding. Sometimes certain orthodoxy are held throughout one’s life and continue on through the generations, such as the Holy Powers being real and worthy of worship. Likewise, orthopraxy such as the giving of offerings for the Holy Powers are held right along with them. Some orthodoxy, such as the belief it is wrong to offer certain things may come to fall away with orthopraxy of divination to determine what are good and right offerings.

In the polytheist understanding of orthodoxy and expression of orthopraxy is that we are in living relationships with our Holy Powers. There is reciprocity consistently between ourselves and Them, lived in every thought we give to why and how we do what we do, and in the doing of the thing itself. There is reciprocity in the asking of “what should we do and how?” and following up on those questions. Why we do this is to live in good relationship with our Holy Powers. How do we do this? Eventually, all comes down to our relationships with the Holy Powers and Their impact on and in the lives of our communities, our families, and ourselves. As our relationships unfold with the Holy Powers, so too will our orthodoxy and orthopraxy, and along with these, our worldview and ritual praxis unfold.

We will explore how one can start to worshiping the Holy Powers in the next post.

Reflecting on Media and Raising Polytheist Children 

June 1, 2017 12 comments

I am a pretty big fan of American Gods.  I read the book having come to Odin about a year beforehand.  Having worked my way through the first three episodes, and a good way into the fourth, I can say that Starz has outdone themselves with their portrayal of the book.  There is much that I think polytheists can get out of reading Neil Gaiman’s book or seeing it brought to life on the small screen.  There are aspects of the book that I hope do not make it at all into polytheist discourse, namely the central conceit of the book and show: that the gods need human beings to exist, and exist because of our faith and/or prayers.  I think placing ourselves so centrally would be a grave error.  By placing humans at the center of the universe, so to speak, the Gods are thus removed from it. 

I think that wrestling with media is something, at least as American polytheists go, is something we may have to do for quite a while.  Certainly, before we saw the Marvel Thor movies when my son was younger, I had to do a lot of work to put down firm boundaries so he did not mistake our Thor for Marvel’s.  In raising the next generation, we will encounter issues that are essentially no different than those anyone else will. How much media will we expose our kids to?  What kinds?  What will be off-limits until a certain age?

Our son Kiba has enjoyed Marvel movies and comics during most of his young life.  We have always placed the Sacred Stories and our beliefs before the depictions of Marvel, providing clear guidance on what is and is not Thor.  I think, especially for our youngest, this is important because we are providing the baseline understanding they are building for the Gods.  If we build up Thor alongside His depiction in Marvel, we are doing our Gods, our children, and future generations a disservice.  Being able to discern true signal from noise begins early.  By allowing that signal to be muddied we are allowing things into the lives of our children that should not occupy the same space.

It is not that any particular media, even if it features our Gods, is in and of itself a bad thing.  I think that media can be an excellent bridge for ideas.  For instance, ideas of animism clicked for our son when he was younger after watching My Neighbor Totoro.  We pray and offer to the treevaettir, the tree spirits, because They live here, it is Their home and They guard it.  There are landvaettir who depend on these trees as homes, as places to receive their own offerings, and so on.  The movie provided us touchstones for moving forward in his understanding of how we relate to landvaettir.

Media is not an enemy in and of itself.  D’Aulaire’s Book of Norse Myth remains a staple in our home of telling the stories of our Gods to younger people, providing a steady bridge from child to youth.  Rather, we need to be careful that our children do not mistake the entertainment that features our Gods, whether it is a depiction of Thor in Marvel comics or D’Aulaire’s Book of Norse Myth for our Gods.  That we clearly define what media, whether it is book, comic, movie, cartoon, etc. becomes the maps for the next generation is part of our responsibility.  Likewise, it is our responsibility that we exclude as much as possible from our maps the media that has no place with them.   

When I last wrote on this topic I noted then how I still have difficulty seeing Thor as a redhead because of depictions I have seen of Him growing up were always displayed with blond hair.  I am relatively lucky in that Thor was not a favorite comic character of mine growing up. No, for me that was Wolverine and Spider-Man.  Not a lot of deprogramming needed to happen when I became a Heathen, and this depiction of Thor with blond hair is one I still cannot shake.

So should I shake the imagery of Thor with blond hair?  Not necessarily.  As I have said before, if people look at the image of the Joker as a useful image to approach Loki through I do not take issue with it so long as it is quite clear they’re not worshiping the Joker, but Loki.  I think that where I run the deepest issue is when pop culture becomes a substitute for our Gods.  In other words, it would be an issue if the image of Marvel’s Thor overcame who and what Thor is, and likewise, Joker over who Loki is.  When the God is mistaken for, or taken for a media image.

I do think that media can touch our Gods.  Certainly, I felt that Gaiman and the show of his book both get really powerful, even deep aspect of Odin.  Something his character says in the show got me, something he says to Zorya Vechernyaya, is that above everything he seeks knowledge.  Fits pretty well alongside to His seeking power in my experiences of and knowledge of Him.  Likewise, the first scene we see Anubis in was very powerful for me, and it was everything I could do not to weep at the beauty I saw Him and His Work conveyed with.

It is not that I think we should cut ourselves off from all media.  I think we should be careful and discerning about how much we let it influence us.  At the end of the day comic books are meant to see just as much as books are.  I think that placing anything of our religion into a medium whose primary concern is making money first and foremost, and not on the increase of knowledge, experience, and so on of our Gods, needs to be treated with suspicion.  If we can draw connections, metaphors, and understanding of our Gods from the many sources of media about us, I think this is all to the good.  If our media, rather than our Gods, becomes the object of our worship is where the problem comes.

Media in American Gods actually is quite a good depiction of worship-as-consumption and replacing the Gods with media as the object of our worship.  If media becomes what we worship, then all that time spent in front of televisions and handheld devices replaces devotion.  It renders religion as vacuous a question as “So you wanna see Lucy’s tits?”  If religion becomes the mere process of consuming media or simply being in a place exposing ourselves to media then we’re not practicing religion, but ritualized consumption.  This is another area that I think Gaiman actually nails very, very well on the head.  For some spirits that kind of attention could easily turn into food.  It’s so seductive because that kind of passive consumption-as-doing is built into our society.  It has been for awhile, but I think I really saw it in full, naked vileness when, instead of calling Americans to do anything useful, President George W. Bush essentially called on the country to go shopping after 9/11.  Rather than, say, plant a victory garden or otherwise put that anxiety, pain, and frustration to something community-oriented and useful, the one person whose voice was supposed to call out the clearest and provide good leadership essentially said “Fall back asleep, get back to shopping.”

It’s part of why I think we need to be careful of how we depict our Gods, teach about Them, and teach discernment on whether we are praying to or offering to our Gods.  It’s why a grounding in the lore, without turning the map of that lore into territory of the Gods, is important.  It is why being clear on what our entertainment is, and what we worship is so important. We could well be feeding a spirit that has nothing to do with our Gods.  It’s not that every offering we make needs to come with tons of divination to figure out if we’re offering to the right Being.  I think, rather, that it is about keeping clean headspaces about the Gods and any media representations so we do not mistake one for the other, and seek to develop a relationship with a modern adaptation or interpretation of Them, rather than the Gods Themselves.  In regards to Ancestors, this would be like developing a relationship with Uncle Joe only through the stories his wife told, and being unwilling to relate with as his own person. 

Beyond what I have spoken about here and before, I do not have hard and fast recommendations with how we raise the next generation of polytheists.  I do know this, though: it is our responsibility to raise our children.

When he is in our presence, Sylverleaf and I are totally responsible for what Kiba gets sat in front of, or doesn’t, for what he learns or doesn’t.  How could we cede so much power to the overculture that our own kids would become beholden to those things, rather than what we teach him and how we raise him?  To raise him otherwise would be abdicating responsibility for raising our child to the overculture, which is very sick and very deeply needing to change.  The next generation cannot make those changes if we continually cut them at the knees, demanding to know why they never learned to stand.  

Responding to The Spirits, Networks, and Emergence Part 1

April 28, 2017 3 comments

I want to thank my good friend, Nick, who inspired me through his post hereon how networks and the self emerge. When I first began writing my response to his article I did not think it would unleash the torrent of writing it has. So, there’s going to be at least three parts to my reaction. The first will be a reaction to the article he cites, the second to thoughts on interconnection and the Soul Matrix inspired by the NPR article and his post, and the third will be a response to his post itself.

It got me thinking on how I relate to these things as a Northern Tradition and Heathen polytheist.

To go into the first part where he explores NPR’s 13.7 Cosmos and Culture Blog article,“Is Neuroscience Rediscovering the Soul?” I can tell you that, no, neuroscience is not rediscovering anything. Further, there is nothing adverse or knee-jerk about presupposing that the soul, or as in the Northern Tradition, parts of the soul are numinous. If anything, I find it deeply irritating that a science blog would lead with such a clickbait headline.

Neuroscience is not really here to tell us anything in regards to spiritual experience or spiritual phenomena. The science is not equipped to. It can test claims and show what spiritual experience and phenomena express in terms of our reactionto them, but until and unless there is a method and way to measure, say, spiritual force or a way that science may identify the soul or soul parts, there’s not much use in this article using the word soul itself.

Now, to be sure the questions the article raises are worth thinking about.

But what if we revisit the definition of soul, abandoning its canonical meaning as the “spiritual or immaterial part of a human being or animal, regarded as immortal” for something more modern? What if we consider your soul as the sum total of your neurocognitive essence, your very specific brain signature, the unique neuronal connections, synapses, and flow of neurotransmitters that makes you you?

However, I see no reason to revisit the definition of the soul. There are plenty enough words within our language to express and understand what it is that neuroscience is digging into without muddying theological orscientific waters with the understandings we have emerging from current scientific research and thought. To abandon the notion of a soul as something other than physical is not a threat in and of itself. My hugr, or thought, the part of my Soul Matrix that will stop upon my death because my thoughts will stop, will cease to be. However, my hugris not all I am.

Certainly, if we consider the the soul “as the sum total of your neurocognitive essence, your very specific brain signature, the unique neuronal connections, synapses, and flow of neurotransmitters that makes you you?” then my hugr, my munr (memory)and possibly my lich, my body,would beall that I am. It denies the other parts of the Northern Tradition and Heathen Soul Matrix.

This boils down the soul itself to a purely materialist concept, dispensing entirely with the numenous. It may make the concept of the soul more palatable to ‘modern’ people, but it is poor theology. It is like saying “All I am is my cells.” While strictly true in a physical, materialist sense, it belies the creativity with which I write, the life I lead. “What of my mind and my individual will?” for example, is a concept poorly explained in such a system. If indeed we have any notion that we are other than living in a mechanical, purely material universe, then this notion ignores our will, and the mind itself. If the concept of the soul merely boils down to “You being you is merely the result of your genetics, and the way your brain is formed and wired”, then it not only neuters the understanding of the soul, it outright destroys it. What use is the word soul at all if the meaning behind the word is rendered other than what it means?

The author of the piece goes on to think about aging and the prolonging of life through the uploading of the ‘soul’.

Can all this be reduced to information, such as to be replicated or uploaded into other-than-you substrates? That is, can we obtain sufficient information about this brain-body map so as to replicate it in other devices, be they machines or cloned biological replicas of your body?

These questions are among many thatscience fiction has explored and looked into for quite a while. The anime classic The Ghost in the Shell explored the implications of these questions quite well, as did The Matrix.While we may not be able to do so now, soon or even in the far future, I think there are a set of powerful questions that we ought to ask, among them being “Should we?” and “What do we potentially lose in such a process?”

This would be, if technologically possible, the scientific equivalent of reincarnation, or of the long-sought redemption from the flesh — an idea that is at least as old as organized religions in the East and West

Again, this is the problem of science trying to take over ideas in religions. If science fields want to take words or concepts from religion, or if science bloggers want to take religious concepts out of their element and try to apply them to science, then there needs to be a clear reason to do so. The author’s assumptions only work if we accept the notion of the soul purely as a result of physical, material phenomena. Since I do not accept a purely material view of the soul, and the use of the word soul has no place in the field he’s talking about, then thinking about the soul in this manner, and reincarnation or redemption from the flesh simply does not make sense. What he is describing is transference of consciousness from one mode of life/living to another. There is no need to try to take the word soul, no need to grasp for religious words and concepts. There’s plenty that work for the phenomena he wants to talk about without appropriating religious words.

Further, he is not even accurate. The redemption of the flesh is a Christian concept because Christianity views the body as being full of, or potentially full of sin. Transfering one’s spirit into another body would not stop such a theological view, nor would it resolve the sin the Christian is hoping to remove through accepting Christ as their Savior.

However, it becomes pretty clear to me why he is using this kind of language, and trying to twist religious language to suit these concepts, as soon as the next paragraph comes up.

Well, depending on who you talk to, this final transcendence of human into information is either around the corner — a logical step in our evolution — or an impossibility — a mad dream of people who can’t accept the inevitability of death, the transhumanist crowd.

Transhumanism is “The belief or theory that the human race can evolve beyond its current physical and mental limitations, especially by means of science and technology.” Many of its central features sound a lot like Rapture-based Christianity: there is a coming moment or series of moments where we will Transcend this flesh, but through Science rather than Jesus. All ills can and will be cured, but instead of through faith in God, it is faith in and access to the right technology.

Transhumanism is essentially as close to a salvation-based religion one can get while being devoid of religion. It is a secular, generally atheist view of the world while retaining a salvation/Rapture narrative. It is one of many secular worldviews that have emerged from Progress-based narratives, which themselves by and large have emerged out of Protestant theologies, such as Calvinism and Prosperity Gospel movements. Writing on transhumanism and similar outlooks from my view as a polytheist would be a whole other blog post on its own, so I’ll leave critiques and thoughts on transhumanism for another post.

As the article goes on, it talks about two initiatives that Google is developing:

Google’s company Calico states right upfront thatits missionis to tackle “aging, one of life’s greatest mysteries.” The company’s approach is more one of prolonging life than of uploading yourself somewhere else, but in the end the key word that unites the different approaches is information.

and

Another Google company, DeepMind,is bent on cracking AI: “Solve intelligence to make the world a better place.” Google is approaching the problem of death from both a genetic and a computational perspective. They clearly complement one another. Google is not alone, of course. There are many other companies working on similar projects and research. The race is on.

Approaching death and aging as problems to be solved, rather than simply being part of the human condition, is one that I find worrying on a number of fronts. First among them is that I look at aging and dying as natural phenomena to be embraced among being a living being on this planet. We already see great problems with humans interrupting the natural life cycles of animals, plants, and indeed, entire interconnected systems of life through our intervention. In intervening in this fashion with our own makeup, assuming of course that we can advance our ability to age and stave off death at all, I really question what the consequences of such a thing will be.

If we are seeing the impacts of ecological collapse on a number of fronts, especially getting faster and heavier since the dawn of the Industrial Age, what would be the point of prolonging human life? We extend a human’s life, thus extending its ability to consume resources that are already dwindling to grasp at a few more years? If we accept that the world is full of Gods and spirits, at what point do the concerns and rights of the Gods and spirits to exist override the desires of some to eternal life?

Gods and spirits die. In the case of Gods of rivers, when the river dries up and disappears, that God could be said to have died. Likewise, the spirit or spirits of a river. I hold no illusions that Gods are incapable of dying and humans are indeed able to kill some of Them by our actions. An example from my own childhood is when the woods were bulldozed behind my neighborhood. Countless trees and plants, animals, insects, all dead to make room for more trailers. I have no doubt a great many landvaettir were killed. My reaction as a child to losing this place was grief, like grieving someone I lost. Because, in essence, I had. I had lost not only a safe place to explore, but I lost an entire world that I and my friends and brother had spent a great deal of time in.

How much pain and grief will we, as a species, need to inflict on the world’s environments to achieve the extension of aging and staving off of death? How much pain and grief will we, as a species, be willing to accept so that we may extend our lives on and on? The other side of this, is how few of us will be able to enjoy this at all, on base line of fairness? Will it only be those investors in companies like Calico and DeepMind? Will it be only the workers and shareholders? Or will it, as is often the case with technological advancements, only in the hands of the most wealthy or rich?

Exactly how much suffering will the rest of humanity be willing to endure so a few can enjoy an extended life? What of our leaders, and the implications for systems of democratic government in the face of what could threaten to unbalance the ultimate leveler: death? How many Gods and spirits are we willing to kill for a shot at a longer life? How much of the planet are we willing to bend till breaking so a few us can live a couple of more years?

As a Northern Tradition Pagan and Heathen polytheist, the idea of interrupting something so fundamental as death is disturbing. Death should be something we welcome and develop a good relationship with, not somethingto be conquered or overcome. We have such a horrific relationship with death in our overculture already, with treatments to prolong the life upheld at all costs, including one’s death with dignity, andour treatment of the Dead as something to be avoided or that is ‘over there’,that this looks nothing less than a continuation of stigamtizing death and dying. Rather than approaching our end with dignity, care, and honor, this approach of elongating our lives or seeking immortality looks quite desparate and utopian. We’re born to life dying. Our end happens at some point. Far better, to my mind, that we greet death and our ends with care, dignity, and respect, than to seek out every method to elongate our existence.

For Part 2 I’ll go into how this article made me think on relationships and interdependence in a Northern Tradition and Heathen view.

Responding to The Spirits, Networks, and Emergence Part 3

April 28, 2017 1 comment

One of the joys of having Nick as a friend is that his writing and his thoughts push me, myself, to think on how I view things and how I relate to things. As I am a polytheist, and being a polytheist also an animist, I think that there is a lot that we share in worldview and the consequences of our beliefs, even if we phrase them different or some of the minutae of our worldviews differ.

Still, as an animist there is definitely a spiritual component to all the work that I do. I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

What he refers to here as ‘my spirit’ I may think of as the lich, huge, munr, and ond, along with a few other soul parts depending on the context, such as hame and hamingja.

I take a similar view; but on a much more biological scale. My body is the collective of countless numbers of individual cells, individual spiritual persons.

I find this an interesting concept, because if this is the case there is a unification of purpose and order to the internal ‘universe’ of spirits that inhabit the body. It also has implications for my worship of Mitochondrial Eve and Chromosomal Adam as Ancestors. If I recognize these two as Ancestors, then it is not much of a stretch to say that my cells are each spirits in and of themselves. I take it to mean that, in this context, that Nick is not saying that each of these cell-spirits are determinative of their own form and function on their own, but exist in a rather more restricted space than I, both in terms of their field of choices for existence, and sentience. This does not strip them of being spirits at all; rather, that they/we are collectively ‘aimed’ towards a purpose. In the case of red blood cells, circulating oxygen so the larger spirit-driven flesh-vehicle can keep on living, and fulfill its own set of needs and influences on the world at large. In the case of white blood cells, these spirit-driven little bits of me/us fight off infection for the same reason.

Together, they make something much greater than the sum of the parts. (We will come back to this later in this piece.) Yet there is something in there, a sum collective of all my energies and processes that is distinctly me. My body and my spirit are so deeply integrated and networked, that it’s not always clear where one ends and the other begins.

Yet, we have differentiation from Sarenth’s cells and Sarenth the person, and I think this is something to take note of. I don’t necessarily think that Nick loses that point here, mind, I just want to be sure we do not mistake trees for forest. My cells are prerequisites for the functions of my body, as are the networks of relationship between various cells, organs, etc. Yet, in the Northern Tradition and Heathenry, I am not my heart metaphysically or physically. My heart is a part of me. I think that, though Sarenth’s cells and Sarenth the person overlap in the Venn diagram here, there is clear demarkation that I am not my cells, but rather, that my cells are my own and distinct from Nick’s cells and Nick’s person.

Part of the reason I spent Part 1 of these posts exploring and taking apart Gleiser’s post, ‘Is Neuroscience Rediscovering the Soul?‘, is because I disagree with science communities or scientific writing taking over theological definitions when there is little-to-no reason to. If we are describing the soul, let us describe the soul. If we are describing the mind, let us describe the mind. Let us differentiate our language clearly, not because these realms never overlap, but so that we can be clear when they do, without muddying the specialized language and understanding of both.

Reading that made my skin crawl in a rather wonderful way. I especially love the bit where he says “For the mind is embodied, the self not an isolated property of what’s inside your cranium, but an emergent property of your whole mind-body integration…”

Meanwhile reading it made my skin crawl in a rather uncomfortable way, for reasons I described previous. Now, the idea of the mind being embodied and the self not being an isolated property but an emergent one of the mind-body integration is essentially taken as a given in the Northern Tradition and Heathenry. Of course identity comes out of one’s selfhood as in the godhi/gydhja, Ancestry, one’s spiritual communities, one’s actions within one’s community. The NT and Heathen religions assume an interconnectedness as part and parcel of existence, whether it is how our huge and munr develop. Our sense of self develops out of our various Soul Matrix parts into who we are in this incarnation. The lich lends itself to the mind-body connection as firmly as the more ephemeral Soul Matrix parts do.

The thing I refer to as my “self” is really more of a collective of individuals than a single being. All the trillions of cells in my brain and body working in conjunction across masses of networks. That is my body as well as my soul. The Norse concept of hugr, a form of the spiritual “self” is a rather nice fit here. The hugr is considered to be the sum total of the mental life of an individual, and that is exactly what I think Gleiser is talking about.

This is where Nick starts to lose me, and I acknowledge this could simply be a matter of phrasing. I understand the lich and huge or hugr as parts of the Soul Matrix, that ‘the soul’ as a whole in the Northern Tradition and Heathenry is made up of these souls/soul parts. In isolation, however, the huge would not be the same without a well-functioning lich to go with it. It is not that we are fundamentally disagreeing all that much here, except in that he is using the idea that these networks are ‘my body as well as my soul’ and that the word hugr fits this idea. It is the singular, that these networks of individuals form a single soul that is encapsulated in word hugr that I disagree with. It reads to me like the individuals existentent within the multiplicity of the Soul Matrix are, instead, fashioned into a singularity. It is at odds especially in regards to what I understand is a part of the Soul Matrix, itself a collection of different parts of, or different souls themselves. To have good hugr one must also have a good lich to go with it. Certain Soul Matrix pieces are interwoven with one another, and hugr and lich are among them. Yet, hugr is still hugr and lich still lich, and it would be a mistake to say they are one in the same when they are, in actuality, connected by individual.

An example is hamingja, what is often referred to as group luck, power, or soul. It is what we inherit from our Ancestors, by blood, adoption, and/or spirit. We can appreciate that many, many generations worth of souls, certainly not all of them human, went into developing this when we inherit our hamingja, but it would be a mistake, I think, to look at hamingja as a singular thing given it has so many Beings that make it up. Yet our hamingja is also our own because we are the latest iteration of the Ancestors, so there is tension of a kind between the collective and singular, places where we certainly are differentiated, but we cannot be wholly separate, as we would not be without our past.

Our stories, our environment, and our own makeup interacting and coming up with this thing we might call the spirit. That is just wonderful in so many ways.

Absolutely, this is wonderful. As with our bodies, minds, cultures, and so on are the results of a million lives before us, and is impacted by our environment, so our spirit(s) develop from those who came before us. What is more, as with our bodies and the passing on of traits, or the passing on of how we understand the world, and/or our culture(s), we impact them and those who came before us in return. If we fail to tell the stories, they eventually fade. If we fail to pass on the culture, eventually it dies. If we pass these things on, they continue to live and become part of future generations.

Before I harp too much on that, I want to turn to the other article that I read recently. It is by David Haskell, and is titled Life is the Network, not the Self. In talking about a maple leaf, Haskell says;

“By eavesdropping on chemical conversations within the leaf, biologists have learned that the life processes of a plant — growing, moving nutrients, fighting disease, and coping with drought — are all networked tasks, emerging from physical and chemical connections among diverse cells. These leaf networks are dynamic. “

In reading Grönbech’s The Culture of the Teutons and having read quite a bit of lore on ancient German and Scandinavian societies, one of the things that continuously comes up is that these are tribal societies, and that identification of and with the tribe is part of being alive. To be outlawed is to be dead, or something worse than dead. Within the collective society of ancient Germanic and Scandinavian tribes, it was not that the individual completely disappeared, but that all one’s decisions, all one does or is, is reflected upon because what one does affects the tribe, and likewise, the tribe affects the individuals within it. The tribe was, as in the plant example above, affected the push and pull of various decisions and needs and wants that are expressed and addressed from within the network, the network in this case being the tribe.

I told you we would come back to emergent properties and networked integration. When we consider our own bodies, we see huge networked complexes working together in both conflict and cooperation. Bacteria in our guts are working to help us digest our food, networked neurons are working to process the information from our senses, our heart muscles are working in a constant beat to keep the blood, nutrients and oxygen moving through our bodies.

I think it is important to discern, though, that networked tasks and networked things, in this cases leaves within a plant or bacteria within the gut, does not make the leaf the plant nor the bacteria the gut. They are pieces of a whole that helps the whole to function, is indeed necessary for the whole to function well in their contexts. If we agree that a leaf and the cells that make it up are each souls within souls, that the soul of the leaf is made up with the cells that make that leaf up, with each leaf itself a part of the soul of the plant, at some point the collective emerges around forms and functions. It is at this point that the ‘leaf cells’ become leaves, and that leaves become part of the plant. Necessary to the plant being alive and propogating, but not the plant as a whole. The leaves emerge from the plant, and the plant from the seed.

As Haskell points out, this kind of integration expands well beyond the individual human, but to maple trees, ecosystems, and the entire biosphere of the planet. Every collective being on this planet is networked, and from that networking new and fascinating forms emerge. Over the long course of evolution, individual cells have been experimenting with different collective networks, and that has given rise to every single living thing on this planet.

‘Collective networks’ functions well as a term if we’re just talking physical realms. There’s a word for this in the Northern Tradition and Heathenry, this tapestry of networked beings in the lattice work of all reality. It forms the ground of how we view ourselves, so that this idea is hardly alien. This is wyrd. Yet, unlike the networked beings and individuals described here, wyrd also takes into account spiritual impacts and phenomena. This is one of the places where I see the Venn diagram between science and religion crossing in terms of understanding some ways of interconnectedness.

As Haskell says;
“Living networks are ancient, perhaps as old as life itself.

Given our understanding of how life began, whether looking at this through the scientific lens of the Big Bang or through wyrd and the Creation Story, with the unfolding of Creation through the emergence of Muspelheim, Nifelheim from the Ginnungagap, I’d say that networks of interrelationship are older than life itself. That the building blocks of our reality rely on series after series of things relating between one another, whether in opposition, tension, or in concert.

The fundamental unit of biology is therefore not the “self,” but the network. A maple tree is a plurality, its individuality a temporary manifestation of relationship.”

Interesting. In my exploration of ancient German and Scandinavian cultures, the fundamental unit of how we understood ourselves as people began in the plurality of tribe, clan, and/or family. The individual tribe/clan/family members were a temporary manifestation of relationship, carrying and passing on hamingja, for instance. This understanding of ‘network’ could easily be replaced with the word ‘community’, ‘tribe’, etc. The tribe is a plurality, and each person part of it. We invididually exist within it, functioning separately, yet together form a collective identity and being.

If we consider the soul to be the sum total of all these connections, in our bodies and with our environment, something rather fascinating and terrifying starts to emerge.

As a polytheist and animist with a particular worldview, I see that what Nick has laid out is quite well along my own lines of thought. Where I keep getting myself hung up is in disagreements with particulars, such as considering the sum total of a soul to be all of/in this world.

So I have some questions for Nick, and I’m curious to see how he answers given what he said earlier in his post:

“I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

and this later:

As I have explained many times before, animism is concerned with life living in relationships with each other.

So if you think you have a spirit, a life essence, a life force, what is it? What forms does it take? Where did it originate from? Does it have a finite existence? If you do not believe your spirit is at all separate from your body, does it die along with your body? In other words, how would ghosts and spirits-after-death fit, if at all, into your cosmology? How does this fit into Ancestor worship and/or veneration (i.e. if the spirit dies with the body why rever/worship the Ancestors)?

Do you believe that the spirit is one piece, or that it is a whole collection of different ‘spirits’ in one body? I’m intensely interested in your cosmology, especially because if spirit is bound to body, then if something does not have a body, then, does it not have a spirit?

If animism is concerned with life living in relationship with each other does that preclude the numinous, or less body-bound realms of things? How does animism unfold as a, or part of, a religious point of view for you? What does animism of a worldview include, for you? What does it not include?

Consider our relationships well beyond ourselves. Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

I am deeply curious to see how Nick would answer these things as well. I will below.

In considering our relationships well beyond ourselves, I think we first need to think of what things are actually within our spheres of influence. If we think of our ability to impact the world as represented by bubbles, with the further out we go having more and more reach, my bubble would be quite limited to those in my immediate surroundings, those in my family, my religious communities, and communities otherwise. Even in how I buy and consume things, my impact as such is quite small in scale compared to a large corporation or the collective impact of the US government.

After a while I stop considering relationships well beyond myself and the bubbles I can affect. My relationships with those outside of certain circles gets so tenuous and abstract that the ties I have to others are miniscule. In others they are nonexistant. This is one of the reasons I’m not as into Big Tent Paganism as others. It’s much like my view of being a US citizen. As with Pagans and issues particular to the communities we/they are part of, I care about the rights of all US citizens, but I’ll likely never interact with most of the folks out in California. I certainly won’t develop or keep up meaningful relationships with them. While my words may carry impact out there, I have only so much capacity within myself to develop meaningful relationships with those outside of my family and friends. I only have so much time to keep the relationships I do have. Since my energy and my attention are things that I have less and less of, between work, religious obligation, family obligations, and local community obligations, there’s not much time left over to develop deeper connections with folks outside of a couple of my bubbles where my time and attention goes.

Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

The sum total of all our technology and the natural world is deeply out of step with one another. Our technology allows us to do amazing things, from the interconnectedness of the Internet to the generation of power so countless people have electricity, heat, and water, to beautiful pieces of art. Yet, I see so much technology now as being obsolescense for its own sake, or to increase someone’s bottom line at the expense of great swathes of this world, Earth, animal and plant alike. I see devices intentionally built to break. I see technology taking jobs once held by great swathes of people with nothing to replace them, leaving great stretches of this country destitute. I see great and small bodies of earth, water, and air poisoned by oil and gas, the production of our computers and cell phones. I see a world we will have a harder time living on and with because of the production and industries that bring up that oil and gas to burn so our electricity flows, the lights stay on, and our economies continue to be productive contributes to the very things that are rendering our planet less habitable to us.

Looking at our cities from space I see systems that have deep need of repair, both in terms of how they function internally and how they relate to the natural world. I see great swathes of resources going to these places; we can see the light of them in space from the photo Nick has provided. As a whole our relationships with the Earth through cities have become fraught with taking increasing amounts of dwindling resources, whether that be water, oil, or gas. The growth of cities has been useful in allowing us to live on less land, but we have not fixed fundamental problems with how we, especially in America, deploy ourselves in the land. If the supply lines get cut off for 3 days LA essentially starves. Now, thankfully, there are people who are opening up places in LA and Detroit to community gardens and community agriculture. However, we have basic problems with infrastructure that must be addressed if cities are to continue to remain viable places to live. We operate our cities on incredibly complex, but very, very brittle systems of transport that are, increasingly, operating with less and less support for the infrastructure that makes them possible. I have serious doubts as to how long our cities will be viable in how we have developed them.

In my own case I am developing good working relationships with my local earth, the earthvaettir, and landvaettir, vaettir otherwise, as well as the Gods and Ancestors. I am living as a good member of my society, providing for my family and developing ways to live in better concert with the Earth. I am doing all I can to be a living example in how I live with Her. I am pushing my local governments and cities to do more to get off of fossil fuels and generate our own energy through less environmentally destructive mean. I encourage people to explore their own local options, especially where their impact can be felt keener and firmer.

This, I think, is a lot of where polytheism and animism meets our proverbial road in life. In how we live our lives. In our daily interactions with our Gods, Ancestors, vaettir, and one another. The worldviews of polytheism and animism informs how we understand ourselves in the world, how we identify within our human communities, and how we live our lives accordingly with the values we live by. The foundations of our worldviews tells us what we consider ‘alive’ and ‘ensouled’ how we live well with all that lives and souls within us, and around us.

Responding to The Spirits, Networks, and Emergence Part 2

April 28, 2017 Leave a comment

In thinking on Spirit, Networks, and Emergence<, it has made me come once more to appreciate how fully embraced an existence predicated on interconnectivity the Northern Tradition and Heathenry are. We are beings formed not only wholly of ourselves, but between one another. Our sense of who we are, how we are, and what we are develops by immersion in group identity, in rejection of certain group identities, and in self-identity developed through, or in the absence of, relationships. Without a sense of 'us' there is no sense of 'I'. This is made utterly clear in exploring the Soul Matrix.

My lich, my body, looks and functions the way it does because of my genetic inheritance and the not-insignificant amount of time my folks spent with me in physical therapy as a young child. Had they not, I would definitely be bow-legged and far different now. My ham, my astral double or spirit form, because of the work I have done under my Gods, Ancestors, vaettir, and Elders’ guidance, as well as years of my own work. I inherited my understanding of this form first from my Catholic background and later, from my Pagan one. My litr, my health or blooming hue, my verve for life, I inherited from my folks and it grew well under their guidance. It continues now under my own care. My vili, my will, both in terms of its strength and development, was inherited through my parents, and developed throughout my life. Mod, or mood, our emotions, are interesting in this context. In many ways I have inherited our understanding of emotions, how I interact with them, and how I relate to them through my parents, Elders, and all of our cultures. Of the Soul Matrix parts, I find that my relationship with and to mod is deeply affected. For instance, the overculture of America encourages extreme stoicism or emotions like anger or rage over that of expressing annoyance, grief, pain, or horror. I have had to work through anger being a ‘safe’ emotion vs. that of, say, openly grieving or just being disappointed.

I directly inherited my ond, first from my mother, and then from anyone and everyone who comes into my life and shares the air with me. I mean this both literally and religiously, as ond translates to ‘breath’. If someone poisons my ability to gather my vitality and energies, or who is so close it is hard to breathe, that is an intrusion on my ability to live with vitality. Likewise, those who aid in my ability to breathe well can breathe well with me.

My hyge and munr, thought and memory respectively, rely on my abilities to build them up and keep them built up so that hyge flows into munr. Hyge, being connected with how I think, and munr, with how I retain information, are both deeply informed by how my family processed and retained information. As the USA is not an oral culture, much of what we do have is preserved in written records. This is a vast difference between the ancient Germanic and Scandinavian peoples my religion flows from, namely in that I, and most of my fellow NT and Heathen people, do not have the same cognitive processes and retention of information our Ancestors did. Rather than dedicating memory as, say, a lawspeaker to remembering the law, or the myths and legends to be recited as a skald, we now look to books so we can access the information. What we retain from that reading is also far less than what was expected of these Ancestors. In reconstructing and reviving our religions, the how and why we think and memorize will become more relevant. After all, if I was the head of a household leading rites, what things were assumed that I knew how to do?

What about being a priest or shaman? This plays right into the ideas of worldview. How we think of ourselves, how we relate to one another, and how we live in this world, all affect how we think and why we retain the information we do. It adjusts our internal filters for what information is relevant, what stories we remember, and how we understand our place in things.

The godhi/gydhja portion of the Soul Matrix is perhaps the one thing of the whole Matrix that is uniquely our own. Translating to priest or priestess, and historically relating to both priests and chieftains, the godhi/gydhja in the Soul Matrix is our full spiritual potential, the Higher Self. Our own chieftain, if you will. However, how we come to that chieftain is entirely dependant on those in our life, and those who help us connect well with that Higher Self. So even this portion is one that I see as very hard, if not impossible to understand, without the requisite help every other Soul Matrix part has had in coming about to us.

Fylgja are spirit guides and/or allies that may or may not be Ancestors, and can be Gods, and vaettir of various kinds, such as dvergar, trolls, jotun, etc. Kinfylgja are spirit guides or allies as well as the collective spiritual power and wisdom of the Ancestors, respectively, <requires a spiritual community. The way I understand both terms of the Soul Matrix is that these are inherited, especially with kinfylgja, from one’s blood and spiritual forebears. These terms really do not exist without community. One’s spiritual outlook either bars or includes certain kinds of fylgja, and kinfylgja is utterly reliant on one’s Ancestors as to who is part of this portion of the Soul Matrix.

My maegan, my personal luck and power was gifted to me by birth, and helped to grow through the teaching and guidance I received first from my parents, and later, spiritual elders and my own self. My hamgingja, group luck or power, likewise, was gifted to me by my folks, was helped to grow and develop through my spiritual elders, and the applications of all these things to my life in relationship with all those who are within those bonds of hamingja.

The ve in the Soul Matrix is what Raven Kaldera refers to as “your Spooky” or innate psychic ability. Ve relates to places that are sacred; the word is found in placenames that were held as such, and its etymology connects it right to the words for sacred and consecration. We develop an understanding of what is sacred together as a community. As for its meaning within the Soul Matrix, one’s innate psychic ability is inherited, and from there, it may be developed. Wod, one’s ability to enter into altered states of consciosness or, as Kaldera puts it, “merge with Divine Consciousness”, is similar to ve, in that the innate ability is inherited and can be worked with from here.

The final two parts of the Soul Matrix are orlog, meaning old law and relating in the Soul Matrix to our individual threads within wyrd, and wyrd itself, where we are in the overall tapestry of creation and our destiny within it. We cannot weave our orlog or our wyrd alone. It is an impossibility. We inherit both of these parts of the Soul Matrix from our Gods, Ancestors, and vaettir, and weave it within those of our community, and also weave it with those outside of them. Every decision we make, every thing we do is woven into orlog and wyrd’s unfolding.

With all this in mind, I’ll be heading into Part 3 and reacting to Nick’s own article.

On Purification and Cleansing

July 8, 2016 1 comment

I took a week off of social media, and I included my blog here at WordPress for that time.

It was a good time, coming right off the heels of Sacred Firetending at Michigan Paganfest.
It really made me think, though, about a lot of things.  Not the least of which is the time I waste on social media.  Now, a lot of my writing here?  That tends to be time well-spent because I am sussing things out, writing devotional poetry and other works, or otherwise devoting time to my Gods, Ancestors, and/or vaettir.

My time away made me realize just how fucked up social media is, when you get down to brass tacks.  Now, don’t get me wrong, I do a lot of networking on it that is not only useful, but downright necessary to interact with the folks in my Kindred as well as the larger Pagan community.  However, what I am really coming to grips with is how damned sick, lacking a better term, social media is.  When something takes off, it takes off like a virus.  After all, a post, a picture, a video gaining mass popularity is called ‘going viral’ for a reason.  If it is incorrect information, it spreads the wrong information and it infects all those who take it in as fact.

This is where inoculation or sanitation and treatment come in, or, in terms polytheists would be more familiar with, purification and cleansing.  We purify a space so that it is cleansed of vaettir (spirits), and likewise, any magic or spiritual force that would seek to do us harm or disrupt the ritual, ceremony, etc. we are about to perform.  We purify a space, such as a vé (sacred place; it might have an altar or be a natural thing, such as a boulder or tree, etc.), hörgr (a stone vé, sometimes stacked, or an altar of stone).  We cleanse ourselves and any objects we would seek to bring into this space so we are in a state that is clean for the same reason as purification.  If you are facilitating a ritual, it is likely you have cleansed yourself and any things that you are bringing into the area, then purified the space.

These procedures are recognizable to anyone who works in healthcare: your inoculation makes you resistant to diseases that can harm your patients and yourself, your hand-washing prevents you from spreading disease, and your personal hygiene prevents you from becoming sick.  If you refuse to do these things you are not doing your due diligence to those in your care.  That is not to say that sickness is completely unavoidable.  It is not, just as impurity in sacred space does happen.  It is also not to say that sickness is morally wrong; it is not.  It simply is.  However, it is our obligation, whether healthcare or in religious matters, for us to do our due diligence so that those in our care are as healthy as can be.  A ritual leader who refuses to do purification and cleansing work is analogous to a doctor who refuses to be sanitary.

Of course, there are folks out there who will say I am being dramatic about this.

If we take our religions, and our roles within them seriously, then this kind of preparation to erect or inhabit a sacred space should be normal.  There may be exceptions to this rule, i.e. polytheist religious paths I have not come across that do not carry out purification rites in general or for specific workings because it would be detrimental to the rite, working, etc.  I am not speaking to these.  The polytheist religions I have been in or had contact with carry similar enough ritual protocols for these to be general, such as cleaning yourself physically and spiritually before a ritual, or if you do not have time for a shower, at least doing some kind of cleansing work, whether a simple ritual of washing the hands, sprinkling water on one’s head, passing fire about the place and one’s body, and so on.

If I am to carry out a ritual, it is my Gebo to the Gods, Ancestors, and vaettir that I am a living example to those in the ritual.  I need to be clean in body, mind, and spirit.  I need to show good protocol for engaging with the Gods, Ancestors, and vaettir.  As much as the ritual actions are my role in the ritual, so too is my living example.  If someone is coming to me for divination I need to be clean and the sacred space it takes place needs to be clean.  My obligation to the shamans, diviners, Rune-workers, Runemeisters, the Runevaettir, and Odin Himself is to do the work and do it well, whether that work is the preparation before the reading, the reading itself, or any work that occurs coming from the reading.  To do this, I need to have good signal, and to have good signal I and the space need to be clean for the reading.  Whatever my role, I owe this Gebo,this obligation of doing the prequisite work well to those who came before me in these roles, to my Elders, Disir, Väter, Ancestors, and so on.  I also owe this Gebo to the Gods, Ancestors and vaettir to do this work well, not just for the work present in the moment, but to provide an ongoing living example of the work in action.  

In order to do well, to be excellent, the foundation must be cared for.  The foundation of good religious work is to do the prerequisite work well.  This includes the education one needs in order to be an informed participant in the religion, and the carrying out of one’s role in the religion that arises from that knowledge.  It is not some out-of-reach perfection I am talking about here either, nor am I talking merely about the role ritual leaders hold in being ritual pure or helping to make purified religious space.  The foundations of religious work are carried by everyone in that religion.  Purification and cleansing are part of those foundations so we enter into sacred space clean and well, so that the Gods, Ancestors, and vaettir are prayed to, offered to, experienced, and understood well.  Purification and cleansing help us to keep these things clean so that what we do and pass on is healthy for our religions, our communities, our tribes, our Kindreds, our families, and ourselves.

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