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A Springtime Prayer to Jord

May 12, 2018 1 comment

Loamy Earth, deep and rich

Full and black

Hela and Nidhogg blessed

The Dead in Your body

The soils’ life

Renewed and resurrected

 

Seeds dig tendrils and reach up

Mushrooms grow and spores spread

Everywhere is life

Bound up in Your Body and Breath

O holy Jord!

 

Life and Death unleashed

Dancing within and across Your Body

Waters fall, rivers swell

Bellies quicken, blood flows

Flesh pales, bones are cleaned

 

The Lakes yet live

The fish yet swim

The deer yet roam

The trees yet grow

The bees yet harvest

 

Sun drenched and rain soaked

Buds come forth from the trees

Grasses grow tall in the hills

Fields are carved and planted in the farms

The winds are wild and storms fierce

 

Spring has come in its riot

Frost and heat and frost and heat

So Kari’s breath finally lifts

All moist in the morning

As Sunna’s Charge drives off the cold

 

Green spears burst forth from Your ground

Freyr’s Blessings rises tall

Falls beneath Gerda’s knife to rise again

All born in and borne by You

O Holy Jord!

 

The skies fill with birds’ flight

The ground with ants’ wars and tunneling worms

The gardens and wild places with flowers

The pots and beds with herbs

The heart with renewal

 

We hail You in Your Spring, O Jord!

Your raiments of green and purple, blacks and reds

Your swollen rivers and swelling fruits

Your cool breezes and warm days

Your blessings that pour, call, and grow all around us

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Submissions to Odin’s Agon

December 31, 2017 Leave a comment

For Óðrerir’s Brewer

You kindled in me a love for brewing
Water, honey, yeast
Sacred magic, old magic

Kvasir’s brood, your spit

Relaxing and maddening

Teasing out the ties
Inspiration strikes
Fury froths

Growling forth from each sip, each gulp

May each brew be a worthy working

Each bottle a sacred vessel

Each glass a welcome offering

Alliterative Poem to Odin

Wind and wound

Scream and spell

Health and harm

Scar and sense

Wrath and release

Power and purpose

Grey and gold

Eye and iron

Hanged and hale



Making Midgard


When the Sons of Borr took up the spear

No ravens flew or wolves roamed

Nifelheim was far too cold

Muspelheim far too hot

They dreamed of more than ice and mist, fire and smoke

A World teaming with life, with warmth and with cold

A World full of flowing waters and rain

A World between the the Worlds

So when They slew Ymir

The Sons of Borr took up the best of all Worlds to make Midgard

Fire from Muspelheim gifted by Surtr

Ice from Nifelheim taken from Ymir

Fertility from Vanaheim gifted by Freya, Freyr, and Njordr

Wildness from Jotunheim made by the Jotnar

Riches from Svartalfheim dug deep by the Dvergar

Liminality from Alfaheim made by the Alfar

Death from Helheim overseen by Hela

Potential from the Ginnungagap woven by the Nornir

Within the Middle Yard each World was woven to the others

Crafted with care by the Sons of Borr

Prayers for the Harmed and Murdered of Orlando, FL

June 12, 2016 4 comments

May Eir and Mengloth bless those in harm’s way

May the healers be careful, skilled, and compassionate

 

May Thor protect those in harm’s way

May the communities be safe from harm, secured by His Hammer

 

May Loki, Angrboda, and Sigyn bring laughter, protection, and perseverance

May mirth, solidarity, and determination lift up those harmed and grieving in this tragedy

 

May Tyr and Forseti bring justice to the Dead, to the families, to all those harmed

May justice be done, lawful and swift

 

May Freyr, Gerda, and Freya bring Their love, sensuality, and vitality

May we celebrate ourselves together, and with Them, stand by those we love

 

May Odin and Frigga bring wisdom to the leaders

May action be guided by wisdom, may work be guided by insight

 

May Hela take up the Dead

May She bring Them comfort and care

 

May the Landvaettir be heard

May They, too, have justice, and may Their needs be met

 

May The Dead hear the calls of Their loved ones

May They know They are remembered, and may those They left behind be comforted

 

May the newly-Dead be long-remembered

May They be remembered for more than Their deaths; may Their lives be remembered well

 

 

 

To Those Who Share My Life

November 26, 2015 2 comments

Thank You

For patience in my anger

Thank You

For making me take it easy when I least want to

Thank You

For reminding me that caring for the holy includes myself, my body, a part of my own soul

Thank You

For support and comfort, care and compassion when I have had it least for myself

Thank You

For determination and strength to draw on when I was weak

Thank You

For generosity and courage when I was in despair

Thank You

For being there when I wanted no one, but needed companionship

Thank You

For all these things and more,

For Gebo between us

For those who share my life

The Gods

The Disir, the Väter, the Ancestors all

The landvaettir, the housevaettir, and the vaettir of this world

The Warrior Dead, the Military Dead, the Queer Dead, the Trans* Dead, and all the Dead who I have come to, and Who have come to me

Tribe and family of blood, lineage, choice, and adoption

Thank You

Thank You

Thank You

Coffee with the Ancestors and Gods

October 3, 2015 1 comment

Something I have not done in a very long time is sat down to coffee with my Ancestors and Gods.  I did it tonight/this morning, after taking care of the offerings and laying out fresh ones otherwise, all water, except for the stick of incense I left at the altars for the Ancestors, for the Dead and for the Gods.

I had two stools that belonged to people who are family to me, gifted to me before they took off for California.  One stool holds a Native American head carved into an arm-sized log that I give offerings to as representative of some of the Native Ancestors in the ways I have been brought into.  A while back I had used the other stool as part of an Ancestor elevation working, but it has sat in a corner since.  Tonight, I brought up some coffee my wife had brewed earlier in the day.  At first, I was going to sit on the floor at the Ancestor altar.  I couldn’t see many of Them from down there, and besides, They wanted to see me too.  So I dusted off the old stool, and sat at the Ancestor altar, lighting the candles in Ask and Embla’s tree candle-holders.

At first it was just…quiet, meditative even, serving Them coffee then myself.  I usually drink my coffee with non-dairy sweetener like Coffee Mate or something like that, but it didn’t seem right in this context.  So, I sat and drank my black coffee, and talked with the Ancestors about the week I’d been having, thanking Them for Their support, that kind of thing.  Mostly it was quiet, just being in one another’s Presence.  When it was over, and I thanked Them for coffee with me, I blew out the candles, and later lit some incense.  I walked away from Their altar with a sense of peace and being cared for.

My experience with the Gods was similar, but even more silence, being quite brief with my end of talking, mostly thanking Them for Their Presence and blessings on my family, and helping me through the last week.  It was mostly quiet, and considering the Work I’ve been doing for Them of late, I was okay with that.  I left Their altar, after lighting incense for Them, with a sense of peace, but it…was deep.  More than a sense of peace, really.  A sense of rightness, even with all the challenges I and my family are facing right now.

I got the message to clean my cups out after each time with the Ancestors then Gods, and returned the cup to the altar, my cup’s holder facing me, and Theirs to Them.   It looks like both sets of Holy Powers want this to be a more regular thing, so here’s a cup to a new tradition I’ll be keeping.  Thanks for the inspiration from a while back, Jim.  It proved a powerful, simple connection, one that I really needed.

What It Means to Place the Gods First

February 25, 2015 11 comments

Having read Galina Krasskova’s recent piece at Polytheist.com, I have to say, when people like her or myself say “The Gods come first” that does not mean that family disappears as a priority.

As head of my little Heathen household, what it means when I say “The Gods come first” is that They are the first consideration when decisions are made, when efforts are undertaken, and around whom the placement of our lives is made.  Do we ask the Gods every time we do something small, like “Oh Odin, what shall I eat today?”  No.  What it means is that when we do sit down to eat, we pray to the Gods, Ancestors, spirits, the beings we are consuming (both animal and plant) and on behalf of all of those who brought the food to us.  It means that we recognize our hamingja as a family is tied into right relationship with the Gods, Ancestors, and spirits and how we treat Them, as much as how we treat one another.  The idea that Gebo extends not only to the Gods, but to one another is one that suffuses our lives.

But why make the Gods the top priority above all, even family?  Because if the Gods are indeed the Gods, then They affect the forces of the world.  In ancient times Thor and Freyr were prayed to for good rains or Njord for good fishing.  Given many of the ancient Germanic and Scandinavian peoples were farmers and fishers, the idea that the Gods with whom these people were interacting with every single day were not at the forefront of their lives does not make sense to me at all.  If the Gods are the forces that help bring the rains so the crops would grow or the fish that keep your people fed, the Gods as the center of one’s life is not just a feel-good notion.  It is survival.

My family and I pray to Thor for good rain and to Freyr for the good growth of our garden, among many prayers we make to Them.  While we do not depend on the food in our gardens for survival, we are not cut off from the natural cycles of the Earth even if these relationships are no longer immediately evident as they would have been to our ancient Ancestors.  We do not husband, feed, slaughter, or butcher cattle on our land, but my wife and I make the effort for our son to understand where his meat comes from.  He has grown food in the garden, and we have farmland all around us.  Even if the cycles of life that sustain us are further from us, we cannot be separated from them.  If we are not separate from the cycles of life, and if we believe the Gods to be real, and not some vague notion we pay lip service to, then we are not separate from the cycles of life They affect, or help to keep moving.

When someone puts the Gods first, does that mean the needs of one’s family are ignored?  That the ties that bound a community are ignored?  Absolutely not.  What it means is that my family recognizes the Gods at the center of our lives.  It is not an either/or thing, here.  I do not love the Gods and ignore my family.  In loving and serving my Gods, I love and serve my family as well.  In separating one from the other is where error comes from.  If the Gods are in (or are) the Air, the Water, the Fire, the Ice, etc., then it is impossible to escape Them and foolish, if not hubris, to ignore Them.  Far better to partner with Them in good Gebo than to pretend we are somehow separate from Them.

When people hear the words “The Gods are first” I would imagine the notion may strike people in the same manner as when they hear reports of people beating the devil out of their kids, or giving all their money to a church.  In other words, devotion of this kind is conflated with monotheist extremism, abuse, and victimization from predatory religious apparatus.  Yet that ignores the monotheists who are well adjusted, utterly normal modern people who put their God first, and the helpful, vibrant communities that help them to do so.  It ignores the polytheists who are well adjusted, who put their Gods first, and the helpful, vibrant communities that help them to do so.  It conflates both of these groups of people: devout, pious monotheists and devout, pious polytheists with people who are dangerous and deadly, exploitative and exploited.  It also, in the bargain, casts those suffering from mental illness or exploitation as dangers and things to avoid in and of themselves, which is heinous as as it casts people needing help and victims of abuse as the ‘other’ to be avoided at all costs, and places them as the black to the white in binary religious discourse.  It places the idea that the Gods coming first into these extreme situations while divorcing both of these painful scenarios from their humanity and the humans involved in them.

The Gods coming first means that the priorities of one’s life are built on the Gods.  That is, not only are the Gods of one’s religion at the center of one’s life, in addition the values of and the requirements of one’s religion are at the fore and the guiding force of one’s life.  This is why divination can be so powerful a guiding force in polytheist religions.  It is one of the means by which we can understand, personally as well as communally, the desires, will, and sometimes the directions of the Gods.  It is one among many tools for understanding Them and the messages They have for us.  It helps us move forward when change comes to our lives personally and/or communally.  Divination no more takes choice from our hands than worshiping the Gods takes will from us.  They are still there, but placed into a living context between ourselves and the Gods, Ancestors, and vaettir.  Given these are living relationships, that means that all of our choices, our exercise of choice and the use of will have consequences in our lives and in the relationships we share with the Gods Themselves.  So sure, we can ignore divination, the will of the Gods, all of of it.  Those are choices to polytheists, even ones like me with a collar to a God on.  Poor ones, in my view, but choices nonetheless.

Placing the Gods first means, though, that we accept the Gods as the center of our lives, as the forces with which we ally to bring good to our lives and the lives of those we touch.  As my family understands and lives this, it means that family is second to the Gods because without a good relationship with the Gods, we do not have good relationships within our family.  Practically speaking this means that every Thursday my son and I turn off the video games or put up the books half and hour or so early, before bedtime, to do cleansing work, and pray to the Gods, Ancestors, and vaettir when we could be doing other things.  It is why we take time in the morning to pray to Sunna and Daeg, thanking Them for a new day and a fresh start.  It is why we pray to Mani and Nött at night for the he light of the Moon and the blanket of darkness.  It is why we pray at every meal in thanks to all our Gods, to the Ancestors, the vaettir, and all those who made our meal possible.  It means that we take time out and give that time for devotion as a gift to the Gods for all They do for us.  It means we look at offerings we pay money for not as waste, but as gifts given to Those who share, bless, and walk with us in our lives.  It means that when we go out to a park that we make offerings at trees as thanks for walking on Their land and in Their home.  It means we make offerings not only to the landvaettir on the land we live on, but the vaettr of the house itself.  It means that when we pass graveyards we salute and hail the Dead and Warrior Dead.  It means that our Ancestors are never gone, but walk with us in this life.  That when we work with people, we understand the work to not just be work, but Gebo and the building up of maegen and hamingja between us. It means that the religion we live carries weight in our lives, and ripples out into how we relate to one another, and to all things.

In placing the Gods first, we can relate to all things in sacred manner.  In placing the Gods first in good Gebo, we can then relate to all things in good Gebo.  In placing the Gods first, we orient our lives around those Beings and the things They teach which matter most.

Living Religion

January 6, 2014 5 comments

On days like today I make prayers and offerings not only to the Sons and Daughters of Muspelheim, but the Sons and Daughters of Nifelheim.  I smoke to the Gods, Ancestors, and spirits to keep me safe as I go to work.  To keep me on the road.  To keep me safe from harm.  For the snow to be gentle with me, to work with my car.  I smoke for my car, that it carries me well, and gets me safely to my destination.

This is where my metaphoric rubber meets the road.  When I engage with the world I engage with the Gods, Ancestors, and spirits.  There is no, can be no separation.  If there was, then the cold Ice around me as I walk to my car would not touch me nor inspire equal worship to the Fire I cradle in my hand as I light my pipe when inside it.  If there was truly separation the cold could not touch me in heart, or body, inspiring words that praise the pristine beauty and fierce bite, and the heat would not inspire words or prayer to praise the warmth in my hands or the small flame I put to tobacco to say my prayers.  There can be no separation because the Gods, Ancestors, and spirits are all around me.

Yes, even in something so mundane as starting my car there are spirits: the spirit of my car, the spirits of all those that fill its tank, the spirit of Fire that makes the engine go, the spirits of Earth that form the car, the spirits of Water that lubricate the car, the spirits of animals whose bodies line the cars’ various innards, the tires themselves made from rubber with spirits of their own, the spirits of Ice that keep the car cool in the summer, and the spirits of Air that help to warm my car.  There are Gods and spirits of roads and crossroads, local and large, great and small.  There are Gods to pray to, to worship everywhere one turns, if one but pays the mind and chooses to.  I could split myself into a million millions of me and still not have enough of me to pray to, offer to, worship all the spirits great and small that surround me.  So, I do what I can.  I light the tobacco after a prayer to It and Fire, and smoke and pray to all Who wish to hear to my words, praying to my Gods, Ancestors, and spirits, speaking to the breathing, living Jörð and all Who share this time and space with me upon Her.  I pray to Odin, my Father, through His heiti Gangleri the Wanderer and Traveler to help keep me safe and keep me keen, first among the many Gods I will pray to quickly before I pull out of the drive.

There are the landvaettir all over, some I would call local Gods, such as the rivers that run near town, and Others that live in the heart of parks and Others that live with humans, landvaettir and housevaettir.  There are spirits, vaettir, all around, and though I may not worship Them all (how could I, They are so many?) They all are due my respect as I pass through Their homes, territories, holy places.  I pass what I view as a herme each and every day on the way to work; one of my neighbors has 3 large stones set one upon the other, and there is a spirit there that, when it catches my eye, I nod to in respect as I drive past it.  The ground I walk on is full of life, covered in snow.  The sky is alive with little spirits that twinkle in my headlights, some landing on my windshield, melting from the heat of my car.

There is no place I, or anyone can go where the spirits are not.  I am truly blessed.

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