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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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A Prayer of Praise to Holy Healers

July 29, 2018 2 comments

Hail Mengloth, Jotun Goddess whose hands heal and wisdom preserves health of body, mind, and soul!

Who knows the ways to knit flesh and bone

Who knows the ways to bring vitality and vigor

Who teaches those who listen in the holy arts of healing!

Whose work staunches the blood of wounds

Who guards the lines of the heart so all is kept free from infection

Whose skillful hands knit the skin and flesh that every wound may become a scar

Whose wisdom of herbs and medicine makes every illness become renewed vigor

Thank You for blessing the doctors, nurses, techs, and healers with wisdom, skill, care, and prudence!

Hail Mengloth!  Ves ðu heil!

 

Hail O Eir, Aesir Goddess of the healing hands!

O Wise Goddess who teaches the eager to learn how to heal!

O Battle Medic whose hands have tended the flesh from the bite of wood, bone, bronze, iron, steel, and powder!

O Careful One who brings the healing teams together in purpose!

Thank You! You have blessed the doctors, the nurses, the techs, the healers with care, caution, wisdom and skillful work!

Hail Eir! Ves ðu heil!

 

Io Asklepios, Divine Physician!

Io to the Son of Apollon and Koronis!

Io Kheiron’s Son!

O Wielder of the Serpent-Staff

Whose hands have healed holy and mortal flesh alike

Whose lessons have instructed the countless lines of doctors, nurses, techs, and all those who heal

Whose work has saved the lives of countless people

Whose wisdom has been preserved that the work and art of healing has continued

At Whose side stands Telesphorus that health and recovery are one in healing

Thank You for blessing the doctors, nurses, techs, and staff with knowledge, skill, care, and wisdom!

Io Asklepios! Khairete!

 

O Imhotep, Divine Physician

Whose words and works have blessed the world

In whose hands and heart Thoth worked good blessings

In whose mind and heart was brilliance and its blessings shared with every doctor and physician, every surgeon and assistant

O Wise Teacher, thank You, for Your lessons and writings that taught all who followed and read of You how to heal!

O Divine Physician, thank You, for your skill has blessed the harmed and sick with health and vigor!

O Divine Surgeon, thank You, for Your skill has delivered life from death!

O Supreme Magician, thank you, for Your Words and Works yet give wisdom, yet give insight, yet strive out sickness, and yet heal!

Em Hotep, Dua, Dua Neter en-ek O Imhotep!

Developing Polytheist Myths

July 10, 2018 18 comments

I love audiobooks, particularly The Great Courses series. They get my gears turning, and sometimes provide inspiration and fodder for ideas I explore here. In listening to Great Mythologies of the World, Chapter 2, I ran across an excellent statement that got me thinking on the role of myths in modern polytheism:

We tend to think of myths as springing fully formed into specific cultures, and most of us think of the ancient Greek myths, as well, Greek. But the Greeks drew heavily from their predecessors and neighbors just as later cultures, especially the Romans, would draw from them. Because of this it is best to think of mythologies as living entities, always on the move, shapeshifting as they pass from culture to culture.

This last sentence is especially important in the context of modern polytheism. It is not enough that we have good translations of our sources for the religions we are reviving. We need new myths to carry us, and those who come after us, forward. We can build on what is there, and I firmly believe we should. The Greeks certainly did not wrap up writing myths after Homer, Hesiod, or Orpheus wrote. There is no reason for us to, either.

What I am proposing is both incredibly powerful and dangerous. Powerful, because we are making deep ties with our Gods, Ancestors, and spirits, and likely tying these myths right into where we live as every ancient polytheist culture and tribe did. It is also incredibly dangerous because it can lead people and communities straight into territory where power playing, delusions, lies, and aggrandizement can wrench myth-making from its holy roots.

I firmly believe that consciously engaging in and acknowledging the making of myths is part and parcel of the future of polytheist religions. We know from following various Holy Powers and Their stories through history that sometimes They accrue stories through a wide variety of ways. Sometimes it is because They tell a poet to write down their stories. Other times a writer collects Their stories into a book. Other times They gain Their stories through absorbing or syncretizing with other Gods, Goddesses, Ancestors, and spirits, and/or each Others’ stories. Any time someone says “I had x encounter with y God and this is what happened” they are engaging in living myth-making. We should not shy away from any of these. We need to actively embrace all of these ways of engaging with, and developing our myths with our Gods, Ancestors, and spirits.

How do we embrace it? We engage in direct experience of the Holy Powers. We write down ours and others’ experiences. We embrace new experiences of our Gods, Ancestors, and spirits that are rooted in our communities, what lore we can trust, and engage the informed discernment available to us in our communities. We meet our Holy Powers where we are, and we go on pilgrimages when we are called. We involve our Holy Powers in our everyday lives, and acknowledge and thank and note when They come through for us, in ordinary and extraordinary ways. To do this, we need to develop better language across the board for doing that. To do this, we need to develop good discernment based in our communities, and not leave that responsibility up to academics unconnected to our communities. We need to be proactive in working to develop standards within our communities for what is accepted and what is rejected to become part of the mythologies.

I use the word gnosis to describe personal experience of the Gods, Ancestors, or spirits. I do not tend to use the term UPG or Unverified Personal Gnosis that frequents reconstructionist circles because the term is often used dismissively or insultingly, and I have never seen its opposite, VPG or Verified Personal Gnosis, used in online conversation. There is plenty of writing on what UPG is and virtually nothing on what is VPG. PCPG, or Peer Corroborated Personal Gnosis is a term I sometimes use to get it across to folks that many people, usually in separate communities, had similar experiences with a given Holy Power. A simple example of this is offering strawberries to Freya. It is something a lot of people have offered to Her well before seeing it written down, and it still surprises some folks who do run into their gnosis written down in books today. A year or two ago, either at MI Paganfest or ConVocation, I ran into a person who had no knowledge this was a generally-accepted understanding of Freya, and was shocked that people around her were nodding their heads and saying “Sounds right.”

My dear friend and Brother Jim Stovall uses a phrase that I hope is on the mind and lips of everyone interested in developing the mythology and our relationships with the Holy Powers: spiritual accounting. He laid out the idea of spiritual accounting in an episode of the Jaguar and the Owl. Jim likens spiritual accounting to a three-legged stool, with the first leg being what stories and myths are already present, and what source writings, archaeology, linguistics, mythology, anthropology, and other sciences has to tell us. The second leg is divination. The third leg is experience accounting. He has gone so far as to set up an Excel spreadsheet of experiences he has had with given Gods, Goddesses, Ancestors, and spirits for how reliable They are, what was asked, and what resulted. His discernment accounts for the understanding that spirits do lie, and we may misinterpret the meaning of a message, or it may be more or less deep than we understand it to be.

If we are to have spiritual accounting for our living mythology, then our first leg needs to first be grounded in what we do know. We need to understand what it is the lore, archaeology, and other academic fields we have available to us have to say, and what the limits of those fields are. We also need a solid foundation in our religion(s) and tradition(s) as they exist. With a basis in what has come before and is now, we can be discerning about what becomes part of the corpus of the myths we carry into the future.

The second leg, divination, requires expertise in the work. It requires the willingness to understand we may not have understood or reified our experiences accurately. A given experience may have just been for us. A given experience may need context we do not have yet, or inspiration for a poet, or another experience to tie it into the mythologies we have before us. Divination requires us to consider that what is most important is that we seek the answer and report what we find without flinching, whether it confirms or denies the entry of experiences into the corpus of myths.

The third leg, experience accounting, is to be honest, truthful, and unflinching in our assessment of our signal clarity with the Holy Powers. It is to be clear in what our understanding was at the time a message was received, how it was understood, and how it was accounted for. It is to engage in active discernment with the Holy Powers we worship, and realize that sometimes information is given to us not because it may be completely truthful, but useful. It is not as if our Gods, Goddesses, Ancestors, or vaettir are not given to subterfuge, lying, misleading, or misdirection. These are part of powerful mythologies, such as the Rescue of Idunna or Thor’s battle of riddles and wits with Alsvin. The point of experience accounting is to see where pitfalls in our communications lie, to see where the Holy Powers may not be honest or forthright with us, and to understand that what we experience and/or receive may give us many windows to understand what does become part of the corpus of myths.

When I use a term like corpus of myths, the image of a great weathered book might sping to mind. That belies the understanding that, until relatively recently in time, most understood their myths orally. It is not my intent that only the written word becomes part of a corpus of myths. Some parts of myths and the practices that come from them should never be written down, such as a myth involved in a secret initiation. Some parts may be useful to write down, as with the previous example, so that those who qualify for an initiation have to know the right phrase, deeper meaning of a piece of mythology, and/or have taken in a key lesson from a myth before approaching to be initiated. Some parts of myths should be as accessible as possible, such as Creation Stories, stories of the Gods, Ancestors, heroes, spirits, etc. that give insight into Them, lessons for us, and/or how we are to relate to Them.

Developing myths, even ones that seem to clash with each other or with the previous sources, may be seen in terms of how mythologies have unfolded in living polytheist cultures. There are many Creation Stories out there, and having more than one Creator God or Goddess has never fazed me. I have space for Odin and Ptah among the Creator Gods. I have space for the four Creation Stories of Kemet and the Creation Story detailed in the Völuspá. I also recognize in the same blow that I am dealing with stories delivered through a variety of hands. Rather than seeing many Creation Stories as wrong, or only one right and the rest mistaken, I see each Story expressing its truth, its understanding, its worldview of the Gods, Ancestors, and spirits.

None of the stories as academia has handed them to us have anything to do with the construction of our religions. We have had to do that ourselves. Academics not of our communities are first and foremost concerned with academia and what each story tells us, has to say, and informs us of, what each story may hint at, and where the limits are in relation to their field of study. What differs us significantly here is that we seek to understand cosmogeny and cosmology so we may understand and live well within the worldview given to us by the cosmogeny and cosmology. Through understanding that worldview well we seek to live in right relationship our Holy Powers.

Developing myths is a process of developing theology. Myths provides the basis to understanding what our Gods are, what They do, Their place in the cosmos, our relationships to and with Them, and what offerings may be accepted by Them. Myths tell us who are Ancestors are, who and what we relate to as Ancestors, what our place as mortal Beings are in the cosmos, what offerings the Ancestors may accept, and what our relationships with Them should look like. Myths shows to us who the spirits are, what our relationships with Them are, Their varied places in the cosmos, what our relationships are, and what offerings They may accept. Again, mythology is not just the Creation Stories.

Myths are found as much in small things as great. The small myths may detail what offerings a God likes, and perhaps why. Stories written down, stories passed down, folklore, and personal experiences all may be part of mythology. A myth may be entirely wrapped up with a locale, such as Dionysus Laphystius with Mount Laphystus in Bœotia. Likewise, a part of mythology may relate to a Holy Power in respect to functions the God has dominion over or functions with/in, such as Lenœus, a name of Dionysus relating to His dominion over and function with the wine press.

For those identifying Athena as a Goddess of a war college like West Point or Athena as being a Goddess of libraries, this too is part of developing a God’s mythology. Where we find our Holy Powers and why, building up not only correspondences but understandings as to why a given Holy Power may look at a place as holy or one They have affinity for, places our understanding of our Holy Powers not only in the past, but in the immediate, the now. Looking for our Gods, Ancestors, and spirits in our modern landscapes is resacralizing our world, providing points of contact between ourselves and the Holy Powers. It also provides us unique opportunities to connect with Them in was our Ancestors may not have.

Shining Lakes Grove, an ADF grove, shows this work in practice quite clearly in their worship of Ana, the name they were given by the Goddess that is the Huron River in Ann Arbor, MI. Per their work within An Bruane they developed links with the Gods particular to their Grove and within the land they work and worship on. Were I to begin work with Ana, I would likely refer to their work and ask them questions on how to develop a good relationship with Her. After all, they have been doing this work well over twenty years. Likewise, they have developed a unique relationship with the land spirits and the Native American Gods that have called this land home.

In my recent post, Twice-Born, PSVL said:

Excellent work here! I love the series of Goddesses in the middle…that really adds a lot to this myth.

It was never my intention to add anything to the myth. I was inspired by the God to write a poem for Him telling His story. Yet, here I was adding to His myths. Every poem can build up the layers of meaning and understanding around a Holy Power, put new light to the old stories, and bring new stories into being. Writing mythology, whether through prose or poetry, is an act of co-creation with the Holy Powers. Far better for us to enter into this powerful and sacred relationship with care and clarity than to deny the connection this work forges between us and the Holy Powers.

Whether in brief or at length, each story written, each story told, each poem written, each poem spoken, each song sung, each one made for Them all build up our relationships with the Holy Powers. To be sure, not every bit of writing, poetry, or song is meant to build up myths, but all potentially may. We cannot leave our corpus of myths to the past or that is all we will engage with or understand.

Let us teach the myths that are the foundations of our religions and our communities in those conscious and sacred ways. Let us work to develop our myths with the Gods, Ancestors, and vaettir in sacred ways, with care and devotion. Let us work to teach all of our myths consciously and thoughtfully, in sacred ways that honor the Gods, Ancestors, and vaettir, that bring us, individually and communally, into sacred and good relationships with Them.

Twice-Born

July 8, 2018 7 comments

The God caught Himself in the mirror and stood in awe

Absorbed, never thinking

That behind Him stalked His killers

 

Torn limb from limb

Body boiled, limbs roasted

 

The wine stained eyes fell from His mirror

Rolled up to His Father, whose wrath blazed

The furious bolt crashed

 

Dead fell the feasters

Dead fell the God-hungry

Living fell the beating heart of Lenaeus

 

Taken up by Athena it was blessed with knowing

Taken up by Demeter it was blessed with vitality

Taken up by Rhea it was blessed with purification

Taken up by Zeus it was blessed with power

Devoured by Semele, Dimetor came forth

 

The ivy-haired God shone forth

Twice-born of Semele learned again

To crawl, to step, to walk, to dance, to sing, to rave, to fight

 

He took up His gifts and power in glory

His sword felled every foe before Him

His thyrsus struck frenzy into His followers

His grapes crossed the world and brought wine to all peoples

His wine poured and dythrambic verse fell in power from His mouth

His ivy marked His paths and ways for worshipers and pilgrims

To follow Him where He would lead

 

O Zagreus Dimetor, O Reborn One! You show us the Ways!

O Isodaetes, You give free that we may give!

O Mighty Dragon, Your jaws have torn the foe!

Io Dionysos!

On Ritual Praxis -Divination

July 1, 2018 1 comment

Before digging into hearth cultus it occured to me that writing on divination first would be ideal. Given how often I referenced its use in previous posts and how much it is coming up in the hearth cultus section as I write it, divination needs some exploration. This post will dig into what divination is, divination’s place in Heathenry and the Northern Tradition, some simple methods of how to perform it, and how to put divination into practice.

Divination is a form of active engagement, of ongoing conversations and development of relationships with our Gods, Ancestors, and vaettir. It is how we come to know the will of the Holy Powers in a given matter, how we affirm whether an offering is acceptable or not, and how we should proceed at times in our lives. In this, we are not altogether different from the ancient cultures we relate to.

The way that modern divination is done spans a gamut of arts and techniques, among them sortilege, omens, dreams, trance states, meditation, and the use of books, poems, and songs. Again, as with ancient polytheist cultures, we are not so different here. Ancient polytheist cultures engaged in all of these things and more, including some divination methods our modern societies would find illegal.

What information we have indicates that, according to Tacitus, ancient German cultures had many ways of divining, including using twigs and/or strips of wood marked with signs, cups and dice, and divination by omens such as how a sacred horse raced. Ancient Icelandic cultures would have used what was called a blotspann or sacrifice chip among their forms of divination. Scholars are uncertain as to whether this indicates that either ancient German or Icelandic cultures used Runes in divination. For at least the ancient Icelandics there was also spá, a form of ritual prophesy. It is unknown if Tacitus’ sources point to spá being performed by women in ancient German society, though in both cultures women were renowned for their arts of prophecy and magic. Dr. Jackson Crawford gives an excellent, brief overview of this here.

Ancient cultures valued divination for the same reason we do, and performed them for the same reasons. Whether or not our modern divination methods match theirs, what I believe to be more important is that it works. In this, I set aside whether or not reading the Runes is historically attested. What matters for my Kindred and I is that it works. Likewise, tarot may have started as a card game but the use of games for divination is historically attested to, namely in terms of cups and dice as mentioned above. Again, in the end, we use what works.

The Place of Divination

A member of the Kindred asked a powerful question: if we have the Nornir who weave Wyrd, then what is the point of acting? If all things have their stories written in the web of Wyrd then isn’t doing one thing vs another pointless? My response was that we are weaving Wyrd along with all the other threads in the warp and weft of Wyrd together, including with our Gods, Ancestors, and vaettir. Divination directed towards the future gives us a look at how the threads are coming together, and gives us information that we might act in anticipation of, or in reaction to those threads. Divination directed to our Holy Powers invites conversation with Them, giving Them a way for us to hear Their response. Divination directed to ourselves gives us insight into how our Wyrd may be weaving, its direction, or how we can act to better the way we weave.

Rather than in a singular place, divination sits at many crossroads. In crafting a rite, divination can provide guidance on how it is to be done. Before a ritual, divination may guide us in the selection of offerings for a Holy Power. During a ritual, divination may instruct those gathered as to the acceptance of an offering. After a ritual, divination may guide those gathered to the next steps to deepen a relationship with the Holy Powers. On and on, divination provides ongoing conversation and interaction with the Holy Powers.

It is important to note we humans are not the only ones who do divination. It is noteworthy that in the lore our Gods also divine. In taking up divination a Rune reader is not only following Odin in His journey in taking up the Runes, but also in His work as a diviner. Likewise, we are also taking up following our human Ancestors who divined. Divination’s function, cosmologically, keys us into the active weavings of Wyrd. It indicates where we may move the threads in our power to affect change, and it may show us some of the effect that change can make.

Divination does not replace our need to know what is ours to know. Lore and archaeology are maps, not territories, but they can give us indications on what roads to take. It would be foolish to take a road trip without checking the maps, developing familiarity with the route, and planning for stops and needs along the way. Before one does a rite to a Holy Power, getting to know that Holy Power is paramount. Before one asks a question before a life event, possessing as much information as one can is paramount. When asking a question in divination phrasing the question carefully, and really getting to the heart of what you want and/or need to know is paramount.

The place of divination is to help us live our religions well. It helps us to know the will of the Holy Powers. When we are stuck, it can help us find a way forward, or what to do.

Divination engages us in active communication with our Holy Powers. Its place is to help us develop, keep, and further our orthodoxy and orthopraxy, as divination provides some of the places we can hear Them the clearest on these things. It helps us to do our best in weaving Wyrd together with our Holy Powers. Divination helps us to establish and keep right relationship with the Holy Powers. Divination’s place is at the crossroads of our lives, the events within our communities, and our relationships, communally and individually, with the Holy Powers. Divination’s places lies in all the between spaces where we can seek guidance if we just reach out and work with it.

Learning is Doing

There is an Estonian proverb: “The work will teach you how to do it.”

Divination is a form of work whose expertise cannot be taught out of a book. Divination is a profession of study and especially experience. As divination is a profession learned by doing, the best way to begin to do divination is to start small. Far better to start small, say with a Rune or card pulled a week, or starting with small-impact questions from friends before a big question comes.

In regards to Rune divination, knowing the Rune Poems, the Havamal, and what other lore and archaeology we have that tells us about Them is useful to have and know, but this is where scholarship leaves off and the work of religion begins. None of the Rune Poems, the Havamal, or our other sources of lore are religious texts and should not be treated as such. I keep referencing them as guideposts because that is what they are. How we relate to the Runes and divination, however much these are informed by the past, are a largely modern phenomenon and there is no problem in that.

It is controversial in many Heathen circles to suggest that folks read the Runes, to recommend modern Heathens’ books on working with the Runes and doing divination and/or magic with the Runes. As I mentioned above we have only suggestions in our sources that the ancient Germans read Runes for divination, and so anything we have extracted from this and other sources are based on people’s own exploration of the resources and with the Runes Themselves. The books I recommend are Runes: Theory and Practice by Galina Krasskova, and Taking Up the Runes by Diana Paxson. Both are books I have worked through and would recommend for those looking to get into working with the Runes.

No matter which divination system(s) one goes with, it takes time to develop competency and expertise. In time, even with relatively simple binary divination systems, i.e. yes/no, one can get a lot of information depending on how a question or series of questions are phrased. Certain divination systems may be able to be used at any point, whereas others may be restricted to certain settings for their usefulness, i.e. outdoor omens like the flight of birds. Certain divination systems may be tabooed for a diviner to be used only in certain rituals, or a divination tool may be dedicated to a single Holy Power, whereas other diviners may have free and open use for all the tools in their toolkit. What makes the difference is how each person walks their path, what taboos and tools become used during that walk, and if the diviner continues to develop their expertise.

Divination Systems Other than the Runes

Not everyone uses the Runes, and not everyone will find use in working with the Runes in divination. Going into all the ways one could learn to divine within a Heathen worldview would, I imagine, be a book unto itself. Rather than go through such an exhaustive process I am going to list three divination methods a Heathen might adopt that do not involve the Runes.

Dice

In reading Tacitus’ Germania it is noted that the Germans took their games of dice seriously, so much so that they would bet their freedom on the roll of a die. With contests such as horse-racing with sacred horses, and the nearby peoples actively practicing forms of astralogomancy, it is not a long stretch to imagine that dice could have held a similar place in German culture. In any case, simple dice divination can give quite a lot of information with the throw a single die.

Even ascribing simple meaning to the dice, such as odds being “Yes” and evens being “No” can yield a good deal of information if good questions are asked. Another method of dice-throwing may be having an individual meaning given to each number or pips on the die, such as a 6-sided die having the following:

1 = “Yes”

2 = “Unfavorable”

3 = “Neutral/Maybe”

4 = “Reconsider the subject/question”

5 = “Favorable”

6 = “No.”

It may be worth considering adopting a system besides the usual 1d6 and look at different dice, such as the 10-sided die in regards to representing the Nine Worlds. 0 could represent Yggdrasil Itself or Wyrd, with 1-9 representing each of the Nine Worlds. Questions would be asked, with relevant information coming out depending on which World, or if Yggdrasil/Wyrd is drawn, a second roll is made with the attributes of the World the die lands on being especially impactful or auspicious.

Dropping Stones

As with dice a great deal of information can be learned in a short amount of time by using dropping stones to divine. Tacitus’ Germania states that wood chips with “signs” marked on them were thrown onto a white cloth for divination. While this may work, one may also want to throw onto a printed image, such as a map of Yggdrasil or onto a cloth with words sewn, embroidered, or printed on it.

One method I have been taught that works well is a three stone divination which has a Yes stone, a No stone, and an indicator stone. These three stones are dropped onto bare dirt or onto a mat blessed for use in divination. It is simple, straightforward, and effective, and a great deal of information can be gained by being careful with a question, or series of questions.

Seeking an Omen

To seek an omen is to seek a phenomena of “Prophetic significance.” Seeking an omen has a long history with a lot of branching paths that can be taken. Among the long list of historical forms are looking at the flight of birds, astronomical events, disjointed chatter from a crowd forming a word or series of words or, as noted in Germania, the racing of sacred horses and noting the winner.

Of the ways we have explored so far, seeking an omen is the most subjective of them. As this is the case, seeking an omen needs to be specific enough that a sign can be accurately discerned. So, asking for an omen of a flight of birds may be far too broad, particularly if one has lots of birds in the area. If one is looking at the flight of birds then looking for a specific kind of bird associated with the God, Ancestor, or vaettr in question is ideal, and noting which way they are flying. While we could look at birds flying east as a good sign, as that is the direction of the rising sun, the meaning of each direction may depend on where one lives. If one lives near a body of water then a flock of specific birds flying towards or over those waters can carry different signficance than those flying towards. So, to an extent the usefulness of seeking an omen is dependent on how developed the symbol set one is working with, what lore one associates with a given sort of omen seeking, and how one integrates the knowledges one has about the subject of the omen, the object or being the omen is contingent on, and one’s expertise at discerning whether or not an omen has occured. As with the previous divination skills, I recommend starting small and working up to larger questions.

Ways to Divine with the Runes

If you are going to work with the Runes for divination then get to know as much about Them as possible. Do your research; read the Rune Poems, look at what the archaeology and lore in general has to say on Them. Look at what modern Runeworkers and diviners say about working with the Runes, and compare your understanding to theirs. It is important to point out that not every Northern Tradition Pagan or Heathen will work with the Runes, and not every one who does Runework does so to divine. The examples I have laid out here are just some of the ways in which the Runes can convey information or divination can be done with Them.

Drawing a Rune

Perhaps the simplest way to divine is drawing a single Rune out of a bag in response to a question, and exploring the answer with the knowledge and experience one has with that Rune. This method is deceptively simple. After all, the Runes represent and are a sound, a letter, and an extended meaning to the ancient Heathen cultures that They com from. There is a deep well of information that can be gathered out of a single Rune being drawn in response to a question if the person has the knowledge and understanding to get it and use it.

Drawing or dropping a series of Runes

This would be placing one or many Runes into a preset pattern with designated meanings. One method I have used is a simple North/South reading style, with the extreme North being representative of Niflheim and negative/slowing/death, while the South being representative of Muspelheim and positive/quickening/life. This is because the further North you go the colder it is, the colder it is the higher your chance of dying. The southlands of many of the ancient Heathen cultures were places where, even in the harsher climes, it was easier to grow food and raise animals. There are many nuances I found with this divination system, some of which comes from finding Runes associated with the opposite element in the two poles, or thinking on what a given Rune might mean if it is in the North vs the South.

Dropping Sticks

This takes its cue right from Germania. The method may be either an appropriate number of sticks are marked with the Runes and dropped on a white sheet to see which turn up, or unmarked sticks are dropped on a white mat and it is seen if any Runes are seen in their pattern. Either way, the effect is rather random and the answer may be quite direct or hidden, depending on if the Runes are clear or not.

Seeking a Rune Omen

This method of divination engages with the Runes directly. Generally, when I am looking for a Rune omen I will make a small prayer to Runatýr (Odin’s heiti meaning God of the Runes) and the Runevaettir. Then, I do some cleansing work, and keep my eyes peeled for something that forms a Rune. Perhaps it will be a walk in the park and fallen branches form a Rune, or a fallen branch takes on the form of Fehu or Ansuz, both of which have happened to me when I was seeking an omen.

As with seeking an omen in general, this is more intuitive and requires you to know what you are looking for. Something that may be useful for discernment is asking the Runes to show you an omen three times. As with the previous example, the placement of the Rune, what the Rune is ‘made of’, i.e. branches, shadows, flight of animals, etc. may have its own part to play in your interpretation of the message.

For example: if I asked a question like “What is the next step?” and the shape of Uruz is the answer on the ground after I have picked up trash in a park, it may be strength is required in service to the goal or for the next step at hand. If the branch came from an oak tree, perhaps I need to seek out Thor and see if He has requests of me. If a birch tree, perhaps speak with or make offerings to Frigga. The oak may also mean finding strength in deep roots of service with community, or the birch may mean that service to those healing long term. Again, as before, context and one’s knowledge of the Runes, and the mediums the Runes come in, can profoundly affect the interpretation of the omen. Double checking the omen with other forms of divination would not hurt, particuarly if you are unsure.

Engaging in Divination

Since divination is an engaged conversation between the Holy Powers and us, I approach each divination session as I do ritual. This ritual discipline orders your internal headspace, orienting it towards the divination at hand, centering it as an engagement with the Holy Powers, and entering into a sacred headspace. This is the format I will generally follow:

Step 1: Cleanse the space and those present for the session.

Step 2: Make prayers to the Holy Powers inviting Them to engage in conversation.

Step 3: Lay down offerings to the Holy Powers.

Step 4: Do the divination.

Step 5: Make prayers of thanks for the attention of the Holy Powers and make any additional prayers and offerings as needed.

A Sample Rune Divination Ritual

This ritual is designed for a one-on-one divination rite, and should be able to be formatted to whatever the situation calls for, whether it is a group ritual or at the end of a rite to see if an offering was accepted. As with other rituals, I will modify as the Holy Powers and venue require. If I am doing divination in an open space where fires are unresitricted, I will likely work with fire to cleanse. Where fires are restricted I may work with water, song, and/or Runes to cleanse a space.

I begin by making the Fire Prayer before I light a candle: “Hail Sons and Daughters of Muspelheim! Hail to Fire Itself! Hail Loki! Hail Glut! Hail Logi! Hail Surt! Hail Sinmora! Ves ðu heil Eldest Ancestor!”

I then pass the candle flame over the divination area, saying “Thank you for cleansing this space, Holy One.” I repeat this prayer for myself, the client, and over the divination tool(s) and any sacred items present. Generally I pass the flame three times in a clockwise circle over whatever it is I am cleansing.

I will then make offerings appropriate to the Holy Powers present. In the case of a Rune reading I generally make offerings of whiskey, vodka, and/or clean water. Other offerings I have made include food, coffee, and mugwort.

I then make prayers to the Holy Powers of the divination ritual. If it is a Rune divination session I pray to Runatýr and the Runevaettir:

“Hail Runatýr! Hail Runevaettir! Hail Disir! Hail Väter! Hail Ancestors all! Hail to the Holy Ones! Hail to the Holy Ones! Hail to the Holy Ones!” I will usually repeat “Hail to the Holy Ones!” as a mantra in 3s, 6s, or 9s, until I am in a semi-trance or full trance headspace.

Then I will address the Holy Powers and ask Them for me to divine well. “Hail Runatýr! Hail Runevaettir! Help me to know well, to speak clearly and true!”

Even if the client has already made the question known to me I still ask them to repeat it, usually three times. This serves two functions. One, is if the question needs clarification or refinement we can do it before the question is ‘locked in’. Two, is that the querant understands the question they are asking and is accepting responsibility for the answer.

I will then engage in divination itself and as the answers come up and as need arises I may repreat the steps above to reestablish good headspace, the sacred space, the making of new offerings, and the introduction of new questions.

Once the divination session is over then prayers are made the Holy Powers asked to be present. In this case:

“Thank You Runatýr! Thank You Runevaettir! Thank you for providing us [answers/wisdom/insight/etc.]! Hail Ancestors! Hail to the Holy Ones! Thank You for being present, for helping us to find [answers/wisdom/insight/etc.]! Ves ðu heil!”

The Sacred space and all people and items within it are cleansed with the fire of the candle. “Thank you, Eldest Ancestor, for cleansing us within and without. Thank You to the Sons and Daughters of Muspelheim! Thank You Loki! Thank You Glut! Thank You Logi! Thank You Surt! Thank You Sinmora! Ves ðu heil!”

I will then make prayers to the assembled Holy Powers otherwise, saying “Thank You Runatýr! Thank You Runevaettir! Thank You Disir! Thank you Väter! Thank You Ancestors all! Thank You Holy Ones! Thank You for this time to divine, to know Your messages, to experience Your wisdom. We make these offerings in Gebo!” Then the offerings are usually taken to a holy tree representing Yggdrasil, and laid down there.

Divination is Change in Action

Divination is change in action because divination opens ourselves, and our communities to Wyrd’s weaving. It is direct engagement with weaving Wyrd itself. We can come into better or worse alignment in right relationship with our Holy Powers. Done well, engaging in divination enters us into a better co-creation of Wyrd, of ties of hamingja with the Gods, Ancestors, and vaettir.

Divination is engagement with our Holy Powers. Just by engaging in it divination will cause change. Incorporating the results of divination session, whether a ritual unto itself or as part of a ritual, requires us to be open to change and challenge. More to the point, it reqires us to be committed to action in accordance with the message divination gives us. This can be quite challenging, especially with a divination result that upends one’s life. This can also be quite easy, especially if good relationship with the Gods is consistently being sought and maintained. The change could be something minor, but important, such as confirming the wine you intuited the Gods might like is actually deeply appreciated. From that comes change: you trust your intuition and dialogue with the Gods deeper, and can gain a more refined sense of our intuition in this way over time and experience with this small, disciplined work. The change coul be something major, such as undertaking an initiation, sacred journey, or letting go of a dream you had your heart set on seeing through.

Divination is part and parcel of ongoing dialogue with the Holy Powers. It has the power to utterly change how our rituals are structured, how we engages with the Holy Powers, our relationships with one another, and how we live in this world. It has the power to bring insight and wisdom if done well, and if done poorly, a lack of good connection to the Holy Powers and confusion where there should be clarity. Even for seemingly minor things, divination is a holy rite of engagement and needs to be respected for the powerful place it holds not only in our own religions, but for anyone of any religion that seeks it.

As with worship, divination is understood and expressed in doing it well. As with worship, the work of divination is in doing it. As written previously: “Divination is done to establish and/or confirm that rituals, offerings, and so on are done well in accordance with the Holy Powers.” With worship, divination is the foundation of polytheism. It informs how we may live in good reciprocity with the Gods, Ancestors, and vaettir. It is how the foundation of worship may be formed and maintained, in what ways it grows and changes, and what we do to establish and maintain right relationship with the Holy Powers.

With this understanding of worship and divination we can now turn to hearth culture.

Small Prayers for Jord

May 12, 2018 Leave a comment

Regin whose body is the World

O Earthmother

Let me walk well with You

May I listen closely

In the breath of air, the song of rain, the calls of birds

For what You would have me hear

 

Bless my hands, O Jord

That their work does well to You

Bless my heart, O Jord

That it always keeps You

Bless my head, O Jord

That is always thinks on what is best for You

Bless my feet, O Jord

That they always walk well upon You

 

Mound of all the Ancestors

Please let Them hear my words

Please let Them receive my gifts

Please let Them speak to me

Please let Them give Their gifts in kind

 

Mound of all the Ancestors

May my words be heard, my gifts received

 

Whose Heart is molten

Whose body is the ground

Hear my prayer, Earthmother

 

Thank you Jord for my life, my family, my Ancestors, the Gods that live in You, on You, and with You.

 

Hail Jord, Earth Itself! Hail to the wild places and the cities, the deserts of ice and sand, the teeming forests and the irradiated wastes, the deep oceans and the height of Your skies!

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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