Patreon Topic 44: On Wolf Cultus

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From Maleck Odinsson comes this topic:

“What does Wolf Cultus look like to you?”

The short answer is that Wolf Cultus looks a lot like my other cultus does. I have places set aside on our family hearth Gods’ vé for the Wolf Gods, spaces on the Ancestors’ vé for the Wolf Ancestors, and spaces on the animalvaettir vé for Wolf and wolves. They each receive offerings, usually water, and occasionally food and/or alcohol like our other Ginnreginn.

I wear a large necklace of Úlfr, the Old Norse word for Wolf and a Míkilvaettr (Big/Mighty spirit) alongside my Valknut for Óðinn and my Mjölnir for Þórr. I carry representations of wolves and úlfheðinn on me otherwise, both as reminders of our relationship and as connection points with Them. I make regular prayers to Them, both in our home during our regular prayers and outside the home.

The way I engage with Wolf Cultus every day looks, acts, is lived, and is in relationship with the Wolf Ginnreginn in ways that are carried a lot like my others are. There are things that I do because of these relationships in addition to cultus. For instance, I donate and write on behalf of causes that specifically have to do with issues around wolves, such as the bullshit wolf hunts that have been called for in the Michigan legislature. A good number of the Gods that are part of my various cultus all tend to have wolf connections -Óðinn, Angrboða, Skaði, Ullr, Hela, Fenris, Lykeios, Lupa, Anpu, and Wepwawet. Small wonder that my hearth cultus does not change much then since so many are connected with or are wolves in some way Themselves!

Does Wolf Cultus involve howling? Sometimes. My son doesn’t like to, but my daughter sure does. So, when she and I do prayers specifically to the Wolf Ginnreginn on our own, we howl. A lot of the other more noticeably wolf-oriented things do not actually occur in the hearth cultus. A lot of that occurs for me in spiritual connection work, but most of that is not during regular cultus of prayers and offerings. Sometimes it occurs on its own. It might be hamfara (faring forth in hamr), or it might be some spiritual work with a group of vaettir, such as in Maleck’s own Pack Magic which you can read about here. So far as I practice Wolf Cultus it is distinct from spiritwork or magic since the point of cultus is to worship rather than to engage in spiritwork or magic.

Private Wolf Cultus rituals, though, look a bit different. I own and work with the vaettr of a wolf that was prepared by Lupa, a wonderful Pagan artist. You can find her work here, here, and here. This wolf and I have bonded on a fairly deep level over the years, and he reflects at least some my inward soul outwardly. He is in a place of honor most days underneath our Gods’ vé, and when I put him on the connection with my wolf self, the Wolf Gods, the Wolf Ancestors, and wolfvaettir is powerful, and fairly instant. Whether I am wearing him or not, when I engage in Wolf Cultus on my own we are engaged in it together. When I do not do Wolf Cultus with him present, sometimes I am engaging with one of the wolf items I carry on my person. It is sometimes hard to write about, not only because of how personal it is.

Sometimes it is hard to write about because of how visceral the connections are, how your senses light up with the power and impact of one of the Wolf Gods making Their Presence known in ways that hit you in every bit of your Soul Matrix. Sometimes it is hard to write about because you have Wolf Ancestors that you connect with, and there is such a feeling of elation, joy, pack that is hard to put into words that do it justice. Other times it is hard to write about because you really are just reaching for words to describe raw feelings, or experiences that are close to the chest and you keep private. Even here my cultus starts out the same: prayers, offerings, and a few moments to connect. Breathing slow, steady breaths at first, perhaps quickening or lengthening if getting into trance is called for. Whether the trance comes on, the Presences are felt, or if there is work to do, being thankful for the connection with Them. Then the prayers of thanks, and prepping to get on with the remainder of the day.

Patreon Poem/Prayer/Song 45: For Allmother Frigga

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

This was requested by Maleck Odinsson for Allmother Frigga.


Holy One

Who loves Her People

Who loves Her Children

Born from Her or Another

Hail to You!

Secret Weaver

Who knows Urðr’s tapestry

Who ties the warp with care

Who draw the weft with precision

Who wields the sword with skill

Hail to You!

Allmother

Whose regal bearing inspires

Whose countenance stills

Whose words are matchless

Whose power is undeniable

Hail to You!

Hail to You!

Hail to You, Almóðir!

Deity Work v Being a Polytheist

Rotwork wrote a post here exploring the idea of deity work that I will be pushing back on, and adding my own thoughts as I go.

Before I begin I want to be clear: I respect Rotwork a lot. I get that a lot of online spaces are cesspits, and produce a lot of toxic ideas that then get circulated. Those need to be pushed back on. That being said, I am going to push back a bit on some of the things they have talked about regarding deity work. There’s enough in here that I agree with in some respects that I feel like I am going to have dig into it a bit to be clear on where I disagree.

After exploring some of the ideas I posted on their Twitter feed and talking with friends, I find much of my issue is with baseline definitions. I understand deity work as any work assigned to you by a God. I often place deity work under the catchall term spiritwork, that is, work done on behalf of, for, or with vaettir (spirits), Ancestors, and/or Gods. I do not see prayers, offerings, or any of the normal praxis of a polytheist aka exoteric religion, as being deity work/spiritwork per se.

To quote what I said in the Twitter feed:

When I think of ‘deity work’ I think of stuff assigned to you by the Gods. Not the basic stuff of *being* polytheist like prayers, offerings, etc. Being a spiritworker is a *job* not the baseline of being a polytheist. Hopefully I’m making sense here.

When I use the word spiritwork, spiritworker, and/or vaettirvirkr that means the person is doing work with, for, or on behalf of the Gods, Ancestors, and/or vaettir. Real simple equation to my mind. In the case of ‘working with’ a God it’s to Their end even if it does benefit us.

Even in the cases where I got ‘hired out’ by Óðinn to do things for other Gods it was still in service to Him. When Óðinn came into my life like a whirlwind I could have said no, and did not.

Here is another point of contention: deity work is dangerous. It is dangerous in no small part for many of the reasons they claim it is safe, and thinking on it in the same terms. Gods are as dangerous as They are sacred. Gods that stop plagues can start them, eg Apollo. Gods that can control whether or not you win a battle can make sure you get killed so you come to Valhöll, eg Óðinn. The Gods of Fire that warm our houses have the ability to burn down forests. Our Gods are, to paraphrase CS Lewis, ‘not tame lions’. However, that does not mean that They’re in our lives just to fuck with us or do us harm. I find that, if your life is being flipped upside down by a God entering it then it probably needed to be -though there’s exceptions to every rule since Gods are individual Beings, and so are we.

The Gods do have limits -clearly. Óðinn is not omniscient, frequently refers to other Beings in the stories we have for Their knowledge and wisdom, eg Vafþruðnir and Mímir. This does not make me a selfish asshole. Further, Óðinn is a known oathbreaker. It means that I clearly know my lore and that not every God (or Ancestor or vaettr) should have trust extended unconditionally. Some Gods have very little to do with humanity since They have whole sections of Creation to deal with, deserving no less of our respect and worship. Some Gods are not the gentlest or even the most caring towards humanity. Again, They are deserving of respect and worship even if an individual polytheist chooses not to worship Them. Maybe if you are not interacting with, say, a river God in Their river then They have no reason to really pay you mind. Again, no They are no less deserving of respect or worship. You may just not be as interested in worshiping Them, or They in interacting with you, if you do not live on or near Their river.

Now, I will heartily agree that when it comes to deity work we are not working with the Gods as equals. We simply cannot. We are working for Them, which is why I refer to being a spiritworker as a job. It’s work. However, deity work is not worship.

Worship is the baseline of being a polytheist. It is what each and every polytheist should be doing in whatever their capacity is. It is the action of being a polytheist. Belief in the Gods is the baseline choice that any polytheist should hold. Note, I am not saying perfect faith or any of the other cluttering Christian notions regarding that. Belief in the Gods is a choice, a recognition. Faith is an emotion, transitory at best sometimes. I do not always have faith, but so long as I am a polytheist I have to have belief that the Gods are real and that I worship Them.

I have no disagreement with their bullet points, excepting that the Gods are mostly everywhere. It is too wide a point for me. I do not think that Óðinn or Loki are everywhere. I have no indication They are from either the lore available or my own experiences of Them. It is still monumentally stupid to be two-faced before our Gods, though.

The next point bears some digging into.

“But how do I know if I’m contacting the right entity?”

Now when it comes to addressing prayers to Gods, so long as you’re using the correct names and epithets your prayers are very likely being heard by the God in question. Now when you’re hearing a response of some kind? When you are looking for feedback or input? This is where doing your due diligence is necessary.

I will refer to my Brother Jim Two Snakes on this one: Spiritual Accounting. His breakdown is this: (M+C³)xR = V. M is messages, C is confirmations, R is results, and V is verified. Lore, divination, and community input are the three legs of this stool. Why would we need this? Because we can be mistaken. We can think we are talking to a God and getting input back and its a sock puppet we are fooling ourselves with or a spirit using that form to get attention/energy from us. Sometimes spirits lie. Sometimes we get stuff wrong, or we are not in a good place to experience the Ginnreginn (Holy/Mighty Powers) well at that moment. Working with Spiritual Accounting is a way to make sure that we get as much as we can right.

Unless you are looking for or are getting some kind of response though, this may not even be an active concern for you. Not every polytheist is, nor should be expected to be, a spiritual specialist whether as a spiritworker, priest, or otherwise. It is perfectly acceptable to worship the Gods, Ancestors, and spirits in whatever capacity you can, and live by your life’s philosophy. You may get responses, or you may not; that is not the measure of a polytheist.

I started off my journey as a Pagan with 5 salt crystals in a thimble-sized glass jar. Size of the sacred space your worship takes place in, the offerings you make, and the prayers you make all can change over time. To my mind, these questions are key to the measure of a polytheist regardless of whether you are an individual worshiping at your hearth the size of an Altoid tin, or with a large community the midst of a stone circle:

Are you worshiping, praying to, offering to, and speaking with the Gods, Ancestors, and spirits with respect? Are you worshiping, making prayers, and making offerings in ways that are respectful and in alignment with the religion, traditions, and individual Gods, Ancestors, and spirits you worship? If you are doing deity work, are you doing whatever work you have assigned in a manner your Gods find respectful? Not respect as I understand it. Respect as your Gods, Ancestors, and spirits understand it.

Are you living in good and respectful reciprocity with the Gods, Ancestors, and spirits? That, in my understanding, is the measure of a polytheist. Your worship, and if you have spiritwork, your work, may not look like what others are doing. You are a person in relationships with Gods, Ancestors, vaettir, and communities. Whatever it is, however it is expressed, worship in respect to the best of your ability. If you have it, do your deity work and/or spiritwork in respect to the best of your ability. No one could reasonably expect more.

Patreon Topic 43: On Hel

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From Alexis comes this topic:

“I would really appreciate reading what you have to say about Hel, if you have cultus with her. I don’t see a lot of heathens talk about her.”

Hela is a Goddess I have worshiped for quite a while. I began to worship Her some time after I began to worship Loki, so it has been about thirteen years or so.

Most of my early exposure to Her worship when I became a Heathen and Northern Tradition Pagan was through Raven Kaldera and Galina Krasskova and their books. Few Heathens have talked about Her worship in most forms of media I have engaged with, though thankfully that is changing. Recently I saw Wolf the Red’s Youtube video on Her. If you browse the tags here on my blog you will run into no small amount of content for Her.

Given I worshiped Anpu prior to Hela, a lot of my experiences with Him prepared me for those with Her. In particular was the development of my Ancestor cultus, though that definitely grew in size and complexity when I became a Heathen. Unlike my experience with Anpu I did not become Her priest nor do I do much in the way of spiritual work with Her. While Anpu assigned me work and we still have ongoing spiritual work that I do about once a week to do with the Dead, most of my interactions with Hela are purely devotional in nature.

She is part of my family’s hearth cultus, as well as that of my Kindred so all of us make prayers and offerings to Her. Our most common offerings to Her are the same as our other Norse Gods: water, alcohol, herbs, and food. They are disposed of in the same way, which is usually under a tree, or into the sink respectfully poured out if they are liquid offerings and going outside is not an option.

She can be incredibly compassionate while also being incredibly strict, and of the two I have found that She tends to offer the Dead Her compassionate side whereas the strict side tends to be towards the living. Given Hers is the realm where most of our Ancestors end up I do not understand the aversion to Her worship. It seems to me that if Ancestors are important so too should the worship of the Goddess whose realm most of Them will be occupying.

I have had interactions with Her through other means beyond our home hearth cultus. The most frequent, even in the dead of Winter, is taking the compost to Her and Níðhöggr’s shrine. I wrote about that awhile back here in 2014. We have still kept up the traditions of making prayers and the offering of compost each time the bucket gets full.

She has featured in my adult life at every loss of a loved one. Our cats Aoshi and Kuro, my Grandpa, my Great Aunt. In times of grief I have turned to Her. She has never turned me away, as surely as She has never turned away our Dead.

She is a Goddess that receives. She receives grief, our loved ones, and in turn She gives Them a place to be, and contact with us. She is a powerful Goddess that, in Her cold compassionate ways, smooths the paths so we can heal not only within ourselves but across generations. She provides the place and time to our Dead and Ancestors necessary for Them to heal, to restore, to get ready for whatever may be next, and when They are ready to commune with us and share in our lives. Hail Hela, may You ever be hailed!

Patreon Topic 41: On Keeping Multiple Paths

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From Streaking Fate comes this topic:

“I’m not sure if you posted much about this or not, but how you keep multiple paths running smoothly without colliding (ie Anubis and Odin).”

I am not entirely sure it is possibly to keep them from colliding. Sometimes you can have obligations that reach over one another, and you will have to pick what comes first based on your priorities.

Having clearly defined priorities is the biggest way that I avoid collision in the first place: having clearly defined priorities from my Gods, my family, my friends, and for the things in my life. This can be established by direct contact with the Ginnreginn and/or divination. I need to communicate my needs fully and honestly while also fulfilling any obligations I have to Them, my family, and communities. To communicate what I need I must have a clear idea of how my days go, what I can or cannot budge on, and what needs must come first so that I can best fulfill the obligations before me and live well.

In my case Anpu stepped back when Óðinn came to the forefront of my relationships with the Gods. This made the prioritization of one God’s work over the other’s relatively straightforward. Not everyone has this, and even in my case I still have to prioritize my spiritual work.

If you are encountering a time where you need to choose what work to do when, it may be best to think of what you can realistically do with the time you have available to you. If Óðinn wants me to do a large-scale research project over the course of a year, do I have the ability, energy, resources, and time to do this? Can I negotiate on the particulars of the project? Is whether I can do the project dependent on these factors, or is it more a matter of my time-management? Can I do this work in addition to the obligations and other factors already at play in my life? If this is a high priority being put on me, what can I put on the back burner, or stop doing during the duration of the project so I have the time and energy to get it done?

How do I organize my priorities?

This is how I lay out my months: I start with my day job which has a set schedule and the overtime I have preplanned for it. Then, I lay out what days I have regular spiritual work engagements such as divination, workshops, and the like. In between all the time where I have the spiritual work I regularly do is when I have my work as a father, husband, community member, and then, me time. Sometimes the me time gets sacrificed, and sometimes it is my time in the community. I try to hold back as much time as I can for being a father and husband, yet sometimes I need to give that time to spiritual work so it gets done. I am lucky that I have family, friends, and community that understands this and supports me, both in our collective outlook and in direct support of my work. I would not be able to do it otherwise.

Within that broad category of spiritual work will be the things I do for folks on my Patreon, blog, Around Grandfather Fire, 3 Pagans on Tap, Crossing Hedgerows Sanctuary and Farm, and any personal spiritual work that needs doing. When I am negotiating with the Gods on priorities, I am negotiating on things that are not as scheduled out in my personal spiritual work time. If a God or Goddess comes forward with work for me to do I weigh it against the work I am already doing. Why did I list all that out? Because if I am going to come to the negotiating table with any God, Ancestor, or vaettr I need to clearly account for the obligations I already hold before I take anything else on. I need to be sure that what I am negotiating for or against can realistically fit into my life.

Even with all of this work to prioritize and plan collisions still happen. How do I negotiate that? I apologize and, where I can, work to do better in the future so it does not happen again. Maybe I know a piece of work leaves me with little energy, or I have a double to work every week so certain days will not be possible for me to make offerings. If I need to I negotiate these things out with the Ginnreginn. Then, I do whatever work that I can do. Sometimes what is easier in the moment gets done first, and sometimes it is what is harder. I do the work at hand, even if it is piecemeal.

Without going into disaster thinking, explore what a collision of paths looks like well before you get there. In all likelihood it is going to be something simple, like “I have X amount of energy to do Y and Z. This thing I agreed to do with/for Deity A and Deity B requires that X to do, so I have to choose one or the other today and do the other tomorrow.” Does it radically harm your relationship(s) to do this? In all likelihood, no. However, at least for me, it does head off anxiety at the pass so rather than overfocusing on what I cannot do I focus on what I can, and then get what I am able done. If you know you have weekly offerings and time can slip you by easily, making reminders in calendars, set alarms, and work with any housemates you have so you remember to do them promptly. If you need to buy offerings setting reminders in your calendar a day or two ahead, and always setting them in the same spot not only breeds familiarity with the routine, it gives the offerings a place to be, and less likely to be misplaced.

Everyone’s priorities and spiritual work is different, and each person’s way of avoiding collisions in their life will be as well. What matters is that when you do have collisions, and you likely will, you do whatever is in your ability to do. Then, when you can finish the work at hand, you do that. Do your best and relax. We are weaving Urðr with our Ginnreginn; They have vested interest in each person doing their utmost to weave well.

Patreon Topic 42: On Godspousery

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From Maleck Odinsson comes this topic:

“Godspousery.”

Of the topics I could talk about this is one of the most fraught in Heathenry. There are fierce opponents to the notion of Godspousery. There are those who are fierce proponents of it. I am neither. Godspousery is a real spiritual phenomena and relationship, and whether or not it is modern in origin is beside the point. Far too often in Heathenry whether something ‘has pedigree’ in the lore dictates its acceptance in our communities. I would far rather we accept that our relationships come through a myriad of ways, and that, though rare, Godspousery is one them.

Godspousery is what it sounds like: a God takes a human consort. This has plenty of precedence throughout human cultures, and the one most people look to when they think of this as an example is that of Catholic nuns who take an oath to be a Bride of Christ. In my understanding of Godspousery this is one example of many, but probably the most accessible so folks can gain an understanding of the phenomenon. For another Heathen’s exploration, Erin Lale wrote an excellent piece posted here in Eternal Haunted Summer that is both accessible and a non-judgmental exploration of it.

What are we to make of this as modern Heathens? Godspousery is a real spiritual phenomena. Like a lot of spiritual phenomena and initiation, it should only be entered into after a lot of thought, prayer, personal exploration, divination, and conversation. That conversation should not only be with the God in question, it should be with the communities that person has ties with. Why?

An oath to a God or Goddess of marriage is perhaps one of the most serious that could be made with the most dire of consequences for a person and their community should that oath be broken or harm made to the relationship. Ties of hamingja, communal luck/power and the ties that bind a community, and the expression of megin, personal luck/power are bound up in the oaths we take and keep. It is not to be made lightly. Dependent on the community a Godspouse may or may not take up a unique role within that community. In such a case there are responsibilities and demands as a change in relationship also turns into a change in their job within their community.

Being a Godspouse takes a lot of forms, and rather than exhaustively go over every iteration, suffice it to say, they are relationships that develop over time. Unlike a Catholic nun, a Godspouse in Heathenry may have changes in how their relationship expresses itself. The relationship in its youth may be like a new fire, blazing and passionate, and over time this transforms into a bed of embers, warm and comfortable. The relationship may be quite regimented and become less so over time, or vice versa. It may remain the same throughout a person’s life. For whatever reason a God has chosen a human to be Their consort, and at least a portion of that person’s life is given over to that God.

Why might a God take a spouse? Because They are fascinated, attracted to, and/or find a useful quality in/of a person’s Being. To bring a person into deeper mysteries, magic, and/or power. To solidify an alignment with humanity in a given community. To bring together disaprate groups of Gods a given community worships together. To bring a teaching or technique to a person/community. They may have simply accepted the proposal from a worshiper out of love, and the acceptance is an honoring of that proposal. It could be all of these things, none of them, or more. I am not the Gods, and it is up to anyone called to such a thing to figure this out.

While Heathens should not be uncritical of Godspouses, we should do more to support them. By this I do not mean we put them on pedastals, allow poor treatment from or to them, or to treat them as wholly separate members of our communities. If anything, this status requires they be under more scrutiny for their actions, as their actions can have wide ripples in the communities they are part of. I would have the wider Heathen communities give space for Godspouses because an accepting and warm community can help folks weed out genuine experience from sock puppets and assumptions, and help the person as well as the community develop good discernment. More community support would also cut down on the number of cultish behaviors we see when folks pop up claiming power and relationship with Gods. These steps could easily be taken with anyone engaging with the Heathen communities in a spiritual specialist role, not just Godspouses.

When legitimate spiritual experiences and expressions are denigrated, called fake or unreal, it pushes those experiences down in the community, but it does not eliminate them. It pushes them underground, and at least this makes them go quiet. At most, this can cause the communities to splinter or break apart entirely. Without oversight or support it has allowed for some truly toxic behaviors from folks posing as Godspouses. Now, if for whatever reason you/your community absolutely refuses to engage with or accept a given spiritual phenomena and it keeps coming up, one of two things are happening: a) you are right and all these folks are merely engaging in some delusion or deception even if they are reporting their genuine experiences, or b) you are wrong and these folks are reporting genuine experiences that are true.

Given that so much of modern Pagan religions, Heathenry included, is built on so much of b) that it is part of most of our formal theologies, this puts folks denying the reality of Godspousery on some fairly shaky ground. Heathen religions are revivals or renewals, with reconstruction being a methodology and not a religion unto itself; it is a tool of our religions. There is a lot of our own gnosis, understanding, and beliefs we have to put into practice in order for Heathen religions to make any kind of sense, let alone have cohesion, create communities, develop cultures, and pass them on to others. Gnosis is the glue that makes Heathen religions work. It is no less a valid and understandable a religious phenomena than that of seiðkona, spiritworkers, or goðar.

If folks commit to ‘only what is sourced in the lore’ as our standard for acceptable practice in Heathenry we are going to have precious little available to us. Healthy, vital, and vibrant Heathen communities requires us to be open to new, or, at least, new-to-us experiences and understanding. It requires lived relationships with our Gods, Ancestors, and vaettir. Some folks will be called one way, and others another. It does not make us any inherently better or worse than one another, it just makes our pathways in Heathenry different. It is with this understanding that I believe Heathens should embrace Godspousery as a real and a vetted phenomena within our communities. It is far better for all of us to provide welcome, supportive environments for religious growth, discernment, understanding, and expression.

Patreon Poem/Prayer/Song 42: For Angrboða

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

This was requested by Maleck Odinsson for Angrboða.


The air is crisp in Jötunheim’s air

The mountains behind the forest ahead

Silver trees mark the boundaries

Ancient, arching to greet Sunna

The first thing heard is the quiet

The still

Then You are there

Great and seething with Power

Your grey-flecked fur ripples in the evening sun

Your jaws slather with invitation

I am so small beside you

Yet, we speak

You wield the great spear, knife well-adjusted on Your hip

A wolf’s grin as I am weighed under Your gaze

A movement, a bark, and Járnviðr comes alive

Teeming with Your clan

Your Wolf children

Your Snake children

Your Troll children

Your Jötun children

Countless, chaotic

Mother of Monsters

Mother of Many

Chieftain of the Ironwood

Hail to You

Thank You for the invitation

Climate Change, the Myth of Progress, and Telling New Stories

This is an old post from December 1st, 2018 that has been lingering in my drafts folder. Seemed a good time to upload it.

Climate change and peak oil are predicaments. Problems have solutions. Predicaments are states of being to be lived through.

Digging deep into the climate science or studies on the fossil fuel industries is fine and all, but doing that does not address the situations that have lead us to make the very choices driving both of these predicaments. Something I have gleaned from years of reading up on both predicaments and watching responses to the challenges they raise is that each and every time a presenter finishes speaking on climate change or peak oil is that the story we tell ourselves needs to change. It continuously comes back to this. It does not matter how compelling the science is, it does not matter how detailed the arguments are. If you cannot tell a story the audience is lost.

Many peak oil folks who have given lectures will talk about a moment where someone, especially in the Q&A section, will say something about a technological fix to peak oil and hold up their cell phone as if it provided proof. Some seem to use the phone as a talisman against the notion that we cannot just ‘tech our way’ out of the problem. We have told ourselves that we are so clever and so good at using technology that we just have to design a new gadget to fix the situation.

Like a lot of things, folks recognizing climate change and peak oil as predicaments needs to be worked through through the stories we are raised on. The myth of progress is a big hurdle in most folks’ imagination. There are those who are utterly convinced that, even if the world encounters deep climate change that ‘they will figure something out’. A nebulous they, sometimes filled in by a technocrat or a scientist, an inventor or an investor; whoever the person is, they serve a messianic function. For Christians who either do not wish to deal with or actively deny climate change and similar predicaments, Revelations and the Apocalypse are comforts in that no matter how bad it gets, there is an end and it will be in God’s glory and Christ’s victory. For techno-futurists ‘The Singularity’, ‘Ascension’ and similar ideas fulfill a similar religious/spiritual/psychological impulse.

It is deeply uncomfortable for anyone in our American society to question the myth of progress because so much of the edifice of our modern understanding of who we are, what we are doing, and where we are going is built on it. The basic narrative of the myth of progress is that as time goes on everything will improve over time. Time in this myth is linear, assuming that things become more just, technology get better, knowledge improves, the economy grows, and that peoples livelihoods get better over time.

The opposite is also true in the myth of progress. As the myth is linear, its assumption is that things get better as time goes on. When it looks backward to the past it frames the past as being where things were progressively more ignorant, stupid, horrible and destitute the further back in time you go. The present in this myth is treated as the best things have been, and the future as being even better as a matter of course. It follows very similar lines of thought to the old notion of a hierarchy of religion because the central premise in that narrative was taken up into the myth of progress. The hierarchy of religion (or evolution of religion as it also has been known) is we started in an ignorant state of polytheism and animism religiously and tribal societies organizationally. It then states that we ‘grew’ into better states with monotheism religiously, empires and kingdoms organizationally. Now, it treats us as having ‘become better’ as we are. Monotheist dominance places itself at the top of this hierarchy, while more recently atheists often places atheism as the new crown in the myth religiously. Politically, superpower nations and global power structures like the UN and EU, are placed as the top of the hierarchy.

Both the myth of progress and the hierarchy of religion’s two-pronged approach defends itself by positing anyone who is other than monotheist or atheist is ignorant, backward, and against modern society, and that anyone who believes in any other organization model outside of national and global power structures we have now is seeking to plunge us back into times of want and privation. The myth has staying power for two reasons: the first being that its main source of strength is in a powerful call to the betterment of humanity’s lot through engagement with its myth, and the second being that it holds a great deal of social cache over peoples’ heads who disagree with it. In truth it is little different than Christians in the conversion periods of polytheist Germany, England, and similar with a carrot and stick. The carrot being if you wanted to trade with Christians your leader or your merchants had to be baptized Christian. The stick being if you wanted to stay heathen then they would slaughter you till you gave in or you were all dead.

Bound up with the myth of progress is that capitalism as it exists is always going to improve and is the best economic system. It states each movement forward in time will obviously, as it has brought ‘progress’ to religion and organization, will bring that selfsame ‘progress’ to the economy. As with religion, it treats looking back to other forms of economic systems that worked in the past, eg gift economies, small-scale interdependent communities, etc as harmful, ignorant, or being against prosperity, health, or the good of the humanity. Anyone who has paid attention, either to the history of economics or to the last thirty years of economic ups and downs in this country will see that money and wealth and the attendant power of both have concentrated in fewer hands while the cost of living increases for everyone. Meanwhile the majority of people in this country having falling wage levels to meet this increasing cost of living. That is, assuming you have a wage and aren’t in the so-called gig economy or bound up in contractual work.

Our entire money system is based on fiat currency that is borrowed into existence at interest. As this debt increases so too does our money supply. As this debt increases the overall ability of that money to do work goes down. There is no way, in the end, to pay our debts because there will never be enough money to pay them. The money system cannot improve over time for anyone but the most rich because anyone trying to save money (such as through a savings account) is losing money by keeping their money in the system. Retirement as a concept is vanishing for all but the most rich. With booms and busts occuring about every 5-10 years most people whose do have retirements are now predominantly bound to the stock market through 401ks, 457s, and similar market investments. Pensions and retirements were crushed in the last economic downturn in breathtaking numbers. Given the cycle of boom/bust, those who have some kind of retirement account could lose some, most, or all of what they have invested in the economy.

It is not anti-capitalist to say that things cannot continue as they are. It is self-evident to anyone paying attention that the myth of progress we have been told is not comporting with what reality is. Yet, having written all of that, I have not told a story. I have given you, the reader a great deal of information. If I reject the myth of progress and see the predicaments of climate change and peak oil will require us to tell new stories, what new stories do I tell? How?

I tell stories that come from my heart. I tell the stories of my Gods, Ancestors, and vaettir. I tell of how my Holy Powers have inspired me through their myths. I tell of how the Gods are working with us to face these predicaments, how my Ancestors faced predicaments in the past, like the Great Depression, how the vaettir ally with us when we do well by Them. I tell of how the Holy Powers are encouraging us to live better in harmony with Them. I tell of how we develop new ways of relating to our Holy Powers as we develop our approaches to these predicaents. I tell of what I find exciting about a world where we address climate change and peak oil on a local level. I share what I am most looking forward to doing to address the predicament we face as a community, of what things will need to be done so we can be more resilient in the face of the predicaments coming to bear. I inspire, speaking of how we will rise to the ocassion in the face of our country doing nothing on the national stage to address the perils facing us.

We tell stories of the animals we want to raise, and the plants we want to grow. We tell of the things we want to make, whether it is cheese or cloth, chairs or tools. We bring our stories into each thing we put our hands to; rather than a chair from a store, it is a chair I put together after learning how to do it. The tools are not merely tools, our things not merely things; they are sources of interconnection between one another. We weave the stories around the closeness of community we want to foster, and the sacred ways that will tie us all together as communities, Kindreds, clans, and groups, families, and individuals.

We are living stories. Embodied stories. Bound up and woven with our Gods, our Ancestors, our vaettir, and one another. We not only talk about how we are living in Urðr with all things, we live in that understanding consciously. Whether I am telling the Creation Story of Fire and Ice coming together so the rivers flowed and life could flourish or I am telling the story of how I made this bottle of mead, I am not only telling that story but bringing it to being again with each telling.

This is one of my living stories:

Not long ago our Ancestors dug into Jörð and brought up the Dead. Our Ancestors could not recognize the Dead, not then, but the Ancestors did recognize Power. At first it was by little bits; they used Fire, and burnt the Dead. Then the Ancestos saw the Power of the heat the Dead carried in Them allowed us to do more than we ever could by the horse, oxen, or our own hands. Generations passed. We dug and looked for more Dead, and found Them everywhere beneath our feet. We burnt the Dead for heat and for light. We were burning so much Dead there was less and less in the ground. Some said “We need to burn more!” and so they burnt more.

There were others that said “The Dead need to stay in the ground!” They had come to see that the Air, the Water, the Earth, and even the Fire Itself were being so abused by all the burning of the Dead that they could not live on Jörð and carry on this way. They could not say “You are our Mother!” and be so cruel to Her. They could not say “We need to burn more!” They could not honor the Gods right when they did not honor the Goddess on which they live. They could not honor the Ancestors as they fed the Dead into their fires to feed their want for heat and light. They could not honor the vaettir as they disrespected the Beings they shared the Worlds with. So, they resolved to change, and they asked their Gods, their Ancestors, and their vaettir to help them.

Some were told to stay where they were and work hand in hand with their neighbors, some for the first time. Some were told to move to the country and live as their old Ancestors had. Others were told to move to the city and work with those already there. Some were given set paths to follow, and some were given a field of choices. Each had their Work to do, and it was no more and no less important because it was given to them to do by the Holy Ones.

Each did the Work given to them. As each person did the Work others would see this. Each person who lived well on Jörð gave courage to another to live well on Her. Each person who did their Work gave courage to another to find their Work and to do it well.

They came to live in right relationship with Jörð. When Jörð swelled with heat and water they knew what to do because the Work had taught them how to understand Her and to prepare for these times. When the air went sharp and the ice came, they knew what to do because the Work had taught Them how to understand Her and prepare for these times. They were able to care for their people because they learned from Jörð how to live upon Her, with Her. They were able to live well upon Her because they listened to Her and did well by Her. They listened to the vaettir and became good neighbors, good relatives with Them once again. Generation on generation came and lived well because the Ancestors had taken the time to listen to the Earthmother, and worked to live in right relationship with Her.

Patreon Topic 39: Decolonizing Magical Practice vs Honoring Ancestral Traditions

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

From Elfwort comes this question:

“Would you talk about decolonizing magickal practice vs honoring ancestral traditions?”

I am going to start with the point that I do not view this as an either/or. I look at this with the perspective that this is an ‘and’ approach. In my view honoring Ancestral traditions requires we decolonize them. We also need to be clear when borrowing has occured vs appropriation. If information, techniques, or inroads into relationships were shared that would be one thing, and quite another if these were gained by pressure, stolen, or obtained under false pretenses.

Decolonizing our practices may require us to do a lot of work, including digging, soul searching, and work with our Gods, Ancestors, and vaettir. Lots of websites feature discussions of decolonizing ecology, education, and so many more ways. I like to define terms before digging into how we are going to apply them. So, what is decolonizing? To briefly summarize, it is deconstructing white Western European methods of thought, reasoning, understanding, worldview, and perspectives as the dominant and privileged ones. It is bringing in other modes and methods of thought, reasoning, understanding, and perspectives as co-equals, and centering them.

Each Pagan community and person will have its own decolonizing to do. This work, in and of itself, can have many layers. At the least we Heathens have to separate out Christian, atheist, nationalist, and racist influences on our communities. Decolonizing our worldview and personal mindset requires us to reckon with the nationalist and racist history behind modern Heathen revivals. It also requires us to approach the stories and myths we have with a critical eye, as many of these were originally written down by Christians, and later interpreted through Christian or Christian-dominated frameworks. Doing this work gets us closer to our Ancestors’ worldview, and so, doing the decolonizing work and honoring Ancestral traditions goes hand-in-hand.

Taking off that many layers in front of our understanding of the Gods, Ancestors, vaettir, and the root culture we are reviving can seem like a lot at first. In practice we begin with the best information we have, make our cultus as good as we can, and that as new and useful information comes to light we integrate this new understanding. Not all information is useful to our endeavors, even if it is based in history. Likewise, we have to be critical with what information we take in and apply. A given author may be furthering outmoded or historically incorrect ideas, and this can be true of modern Heathen authors as it can scholars. A given author can also be speaking for or on behalf of the Ginnreginn and the information they are sharing does not apply to us, our situation, or is wrong for our relationships with the Ginnreginn.

Decolonization of our mindset also requires us to look at what spiritual tools, technologies, ideas, and work we employ, why, for what reason. If we have learned these from someone else we need to ask if they have the authority to teach it to us and we have the permission to use it and/or pass it on. For instance, I do not do smudging. It is a ritual unto itself. I have not been taught how to do it. What I do with mugwort, aka Ama Una, whether I work with Her as an offering, cleansing by reykr (smoke) as incense or by smoking Her, etc, are not a Native American teachings, rituals, or relationships. When we are firmly rooted in our own relationship with the Ginnreginn we have no need to appropriate others’ cultures, practices, relationship, ways, or spiritual technologies.

This is not to say that we should not look to Native Americans for how to live with the vaettir we share this world with. An example: I offer the landvaettir tobacco, something I picked up by observation and teaching from Native American friends of mine. However, I also offer alcohol to the landvaettir, and this is something that is generally acceptable in our relationship with Them as Heathens that would not be with the Native folks I know. So why would I offer tobacco and not engage in smudging?

Smudging is not merely the burning of herbs in a shell or other fire-safe holder. It is a ritual, one I have not been taught or cleared to do. Offering tobacco, so far as I know, is open to everyone, and a good gift to almost every vaettr I have encountered. One is a closed practice, the other is not. Smudging would be theft of a spiritual practice while offering tobacco is being a good neighbor with the vaettir. Decolonizing our ways excludes those practices that harm, diminish, or marginalize Black, Indigenous, and People of Color (BIPoC) while also including those practices that center their voices, experiences, and practices as they are appropriate for us to engage in.

Honoring Ancestral traditions can be a powerful, lived experience. Since a good many of us Heathens are reviving our own, and some of us are starting to pass on our ways to a second or even third generation, this is a huge responsibility on our parts. Decolonizing our traditions as much as we can before passing them on, and being willing to correct ourselves and our descendents when we err is our responsibility. The creation of Ancestral traditions is also very much in our hands and that of our Ginnreginn. Perhaps the older ways no longer apply because we live in radically different climates, or our relationships with Them are so different that we have to develop new traditions.

There is NOTHING wrong with developing new traditions when the old no longer can apply to us. Given how many of us are taking up broken threads across a good expanse of time in reviving our Heathen religions, there are a lot of traditions that are next to impossible to revive, and then there are traditions we cannot revive because we live in a wholly different society. We are going to have to develop new traditions in many cases, and this provides both us and the Ginnreginn with powerful opportunities to turn aside from the colonization that has marked a lot of modern Pagan religions.

One example that comes to mind is the establishment of vé, sacred space. We know our Ancestors had them outside, and given the role of hearth cultus, they likely had them inside as well. Each of us has the ability to develop family hearth cultus, and traditions that unfold from that. We have the ability to bring in old customs with respect to how to worship and treat the húsvaettir (house spirits), and together with Them, we can make new ways forward. After all, few of us live in a farm house so a lot of the ways you would build a relationship with, interact with, and/or ask for help from a tomte, nisse, etc may no longer apply. Those that we interact with might be totally different since They are likely not attached to a farmhouse, but apartments and single-family homes. Hearth cultus itself has had to change over the years since vanishingly few Heathens even have a literal hearth!

These subjects can range far and wide. Just the two websites I linked on decolonization go over education and ecology. Robin Wall Kimmerer’s books Gathering Moss and Braiding Sweetgrass are powerful explorations of her lived Native relationship with science and ecology. Erika Buenaflor covers Curanderismo centered in Mexica and Maya cultures in her book Curanderismo Soul Retrieval. Sade Musa does ongoing education and anti-colonialism work for African American diasporia, especially with regards to herbs and healing ways with her Roots of Resistance. We had both Erika Buenaflor and Sade Musa on Around the Grandfather Fire.

I cannot hope to cover all perpsectives with this post or to do them justice. Whatever our paths forward, we can decolonize our paths while honoring our Gods, Ancestors, and vaettir, and the traditions we build with Them.

Patreon Poem/Song/Prayer 38: For the Pack Ancestors

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

This was requested by Maleck Odinsson for the Pack Ancestors.

We wait at the edge

Between life and death

Between the first whimper and final breath

We wait in your heart

Between each beat

Between each joy and hurt

We wait in the stars

Between the expanse of here and there

Between air and empty

We are with you

We are beside you

We wait for you

Walk with us

Hunt with us

Howl with us

We are here