Patreon Poem/Prayer/Song 62: For Hunter, Will Made Manifest

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This request was made by Maleck for Hunter, Will Made Manifest.

I am the keen nose that tracks the scent of My Prey

I am the paws that range over the smooth snow and sucking mud

I am the heaving chest that powers the pursuit

I am the tireless legs that carry the Hunt

I am the rippling jaw that makes the kill

I am the teeth that tear the skin and rend the flesh from bone

I am the tongue that laps the blood and cleans the carcass

I am the mind that sets the Hunt in motion

I am the heart that sees the Hunt finished

I am the Spirit Who Wills the Hunt to be

I am Will Made Manifest

I am the Hunter

I am the Prey’s End and Beginning

I am the Hunt Itself

The cycles will continue

Patreon Topic 62: On Writing Prayers for the Pack Spirits

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From Maleck comes this topic:

“What has it been like, writing these prayers for the Pack Spirits?”

It has been interesting, that is for sure. It is like….touching something, Beings, who are so close and yet are far away. It is being invited into Them and They into me. When I do sacred poetry I do cleansing, grounding, centering, and shielding. Sometimes I am guided to certain songs by Whoever I am writing for, and sometimes I write in silence. Sometimes I get imagery and visual experiences that makes it into the poetry, sometimes I get feelings, sometimes I get full-body experiences, sometimes I get words, smells, sensations, and other times just a fierce, bone-deep knowing that this, this is what I have to write.

The Pack Spirits are quite close in terms of proximity but far away because I am not initiated, nor do I think that is in my wheelhouse for this lifetime. Yet there is…something there. There is connection and power, a fierce connection that I make every time I interact with one of the great Pack Spirits. There is a depth of feeling that goes into my soul and yet there is something held back. I am touching the periphery and yet I am delving deep, and that thing holding me back from fully grasping Them that also makes doing this poetry so fascinating and powerful for me is that lack of initiation.

My most recent experience with Hunter, Will Made Manifest was a full-spirit experience. He took me with Him on a Hunt, on a Hunt where we were separate and one. I was the Pack and the Wolves, I was the Hunter, and I was the Prey. Now, the line “I am the Prey’s End and Beginning” originally read “I am the Prey” but it was not right and I had to look back to my experience of Hunter to realize why. Prey is something Else and Other, part of the sacred cycle but not Hunter Itself. Mainfestly needed but also necessarily not Hunter. I felt the loping as the Hunt began, felt my lungs expand, the snarl of excitement, felt felt felt. I was. In a very real sense my sacred poem, prayers, and songs invite me into union with Gods, Ancestors, and/or vaettir I may not otherwise have the call to, and with these Spirits Who are present but to whom I am not initiated They have a powerful pull.

It has been…experiences…writing for the Pack Spirits. It has been interesting, insightful, powerful, beautiful, and familiar while also being distant. The contrast between familiarity and distance has been fascinating. In a very real sense the Mysteries of these Spirits keeps Themselves because without that inititation there are things that I cannot reach, and yet because I do not have that initiation there are thins I can reach to, express, understand, and share that initiates just…cannot. It is fascinating. It is a privelege. It is good.

Patreon Topic 61: On The Year of Aun

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From Maleck comes this topic:

“Year of Aun. What is it? When is it? Resources for folks looking to know more? What are you planning for it and how can folks join in if they want to?”

The Year of Aun 2023 Celebration designed by Ludvig Levin, used with permission from Rune Hjarnø Rasmussen

What is the Year of Aun?

The Year of Aun is a celebration of the realignment of ourselves with the world, and accordingly, the Ginnreginn (the Gods, Ancestors, and vaettir) we share it with. It is a year of healing ceremonies to bring us back into alignment with being good Ancestors with the example of the worst: that of Aun himself.

The Wikipedia entry on Aun the Old is not bad. However, it is not as deep as the sources and interpretation provided to us by Rune Hjarnø Rasmussen and Jósúa Hróðgeir Rood, the latter of whom coined the term Year of Aun. So, what are our sources? Thankfully, when I asked him, Rune provided me these:

Thietmar of Merseburg:
“Because I have heard marvellous things about their ancient sacrifices, I will not allow these to pass unnoticed. In those parts, the centre of the kingdom [of the Danes] is a place called Lejre, in the region of Seeland. Every nine years, in the month of January, after the day of which we celebrate the appearance of the Lord [6 January], they all convene here and offer their gods a burnt offering of ninety-nine human beings and as many horses along with dogs and cock – the latter being used in place of hawks. As I have said, they were convinced that these would do service for them with those who dwell beneath the earth and ensure their forgiveness for any misdeeds.” Thietmar of Merseburg, Book 1: 17. Here quoted from: Ottonian Germany. The Chronicon of Thietmar of Merseburg. Translated and annotated by David A. Warner. Manchester University Press 2001, p. 80

Adam of Bremen:
“For all their gods there are appointed priests to offer sacrifices for the people. If plague and famine threaten, a libation is poured to the idol Thor; if war, to Wotan; if marriages are to be celebrated, to Frikko. It is customary also to solemnize in Uppsala, at nine-year intervals, a general feast of all the provinces of Sweden. From attendance at this festival no one is exempted Kings and people all and singly send their gifts to Uppsala and, what is more distressing than any kind of punishment, those who have already adopted Christianity redeem themselves through these ceremonies. The sacrifice is of this nature: of every living thing that is male, they offer nine heads with the blood of which it is customary to placate gods of this sort. The bodies they hang in the sacred grove that adjoins the temple. Now this grove is so sacred in the eyes of the heathen that each and every tree in it is believed divine because of the death or putrefaction of the victims. Even dogs and horses hang there with men. A Christian told me that he had seen 72 bodies suspended promiscuously. Furthermore, the incantations customarily chanted in the ritual of a sacrifice of this kind are manifold and unseemly; therefore, it is better to keep silent about them.”

These are Rune’s own thoughts on The Year of Aun through his website on Nordic Animism. You can read the full post here. I have reprinted the bullet points and the thrust of why we celebrate it with his permission.

“• We are Aun as our economic order is based on camoflaged, structural violence against other humans in other parts of the world.
• We are Aun as our endless consumerism reduces us to paralyzed captives of luxury and indifference.
• We are Aun in our acceptance of the gruesome and life-annihilating behaviour toward the non-human or other-than-human beings that give us life by becoming our food.
• We are Aun in our complicity in the omnicidal attack on all life by which Western civilization is mercilessly driving us towards the biggest collapse in the history of life for 66 million years.
• We are Aun in our loss of social connectedness to the people closest to us, as our social instincts are being hacked by synthetic systems that enclose us in algorithm-generated mirror cabinets that enhance our stupidest and basest sides and erode the political and social debates that should hold our societies together.
 We are Aun as we are the worst imaginable ancestors.

The Aun year is about acknowledging that we are Aun and calling on the healing of those pathological and abusive patterns with which our society and social order is predicated on violence and mistreatment of our world and of others in our world. That is why we will recover and celebrate the ancient tradition of the octennial celebration in “the Aun year of 2023”, a term coined by Jósúa Hróðgeir Rood as a call for the whole of 2023 to be a year under the theme of healing the rupture.”

When is the Year of Aun celebrated?

Per Rune on Nordic Animism: “We therefore call on you to participate in the ways that you find meaningful, both on the specific days that mark the octennial celebrations in 2023 and throughout the year (January 6 in Lejre and March 6 in Uppsala).”

Rune suggests we celebrate in these ways:

“Make Aun-themes for your 2023 celebrations. Make pilgrimages to regional sacred sites. Celebrate this year of Healing: make rituals for it, pray for it, dance for it, dialogue about it, celebrate it in your gatherings and festivals, call for the cyclical healing of the Aun year. Sacrifice elements of your life ways that derive from the abusive aspects society. Make oaths under the rune of Aun to change life ways that are predicated on destruction.”

Rune for the Year of Aun used with permission from Rune Hjarnø Rasmussen

My plans for the Year of Aun 2023

I plan on following in the steps that Rune has laid out here. Starting with the Yule celebration December 21, 2022, and continuing it in 2023 starting on January 6th. These first rituals will lay the groundwork for a series of both personal and communal rituals that will be oriented the work of healing our relationship with and to Jörð, and being better Ancestors. The pilgrimages I take will be oriented around sacred places where I live in Michigan, such as my local stream, rivers, and the Great Lakes. I began a pilgrimage working several years ago, starting with Lake Superior in which I was inspired to make a Heathen poem for the Great Lakes.

The healing work with the land we have already begun in our home will continue, as will my work with Crossing Hedegrows Sanctuary and Farm and the powerful work we as a community do with the land there. Crossing Hedgerows itself is a sacred site, and so the rituals I do there will be oriented around the healing work we do with the land. I invite folks of good will to contact us and work with us at the Sanctuary in good Gebo with the landvættir.

What does this healing work with the land look like? Something Jean of Crossing Hedgerows has taught me in my years of working with her is to just sit with the land and watch what it does already. That is how they began to heal the land they live on and with. It was severely abused farmland. I remember the land before they moved into their home. It was a monocrop farm operation being seeded, sprayed, harvested, and sprayed again year on year in a vicious cycle. They let the land rest, recover, and watched. They observed the first year. Over time they encouraged the land through berms, swales, the erecting of a hoophouse, and partnering with their chickens to do what it wanted to do, growing food forests alongside everything else. Crossing Hedgerows Sanctuary and Farm is a living example of partnering with the landvættir in healing.

My family and I are taking these lessons in healing and applying them with our relationship with the landvættir we live with. This first year we have planted a small garden in the garden plot the previous owners made, letting the strawberries and various plants they left here grow. Aside from this, and one shave of the land with a lawnmower, we have left the land be. We are letting Them show us what is here, what They want to do, and then we will assess in the early Spring with Them what to do next.

How can folks join in celebrating the Year of Aun with me?

Join the work with my community at Crossing Hedgerows. Reach out and develop rituals for persona and communal healing. Develop mutual aid networks in your own communities and between ours so we rely less and less on the capitalist systems ravaging not only Jörð, but our landvættir and our communities. Share places of pilgrimage with one another.

An idea I have had that has resonance with ancient Scandinavian rituals is the idea of the procession wagon. In those days a wagon with a representation of Freyr would go around to the various towns and bring blessings and healing. Celebrations would be had, and armed conflict would cease while Freyr was present. We could do this in the modern age, with a person or group bringing representations of the Gods, such as Jörð, Freyr, Freyja, and Njörðr, to folks in our area interested in receiving Them. With the return of Their representations being done in a sacred place by the communities They have touched. We could partner with Crossing Hedgerows and/or with interested people and their communities in their sacred places to bring this sacred procession in the Year of Aun to various places.

The Year of Aun is calling us to bring the beauty and power each of us can to the Work of this Year. Each of us who dedicates their time, power, beauty, and work to this Year of Aun helps carry on that healing work with our Ginnreginn to future Years. Each of us has something to contribute, to bring to bear. Each of us has our own work to do. Each of our communities their own work to do. All who celebrate the Year collectively have their work. Each of us contribute to the healing between ourselves and Jörð and our Gods and vættir of the Earth, the betterment of ourselves as Ancestors, and good Gebo with our Ginnreginn.

 

Patreon Poem/Prayer/Song 59: For The Queer Ancestors

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This request was made by Emi for The Queer Ancestors.

You were known by countless names

Spoken with awe and reverence

Respect and beloved in your places

You were and are divine

You ranged the world in multitudes

Blessing the peoples

Guiding the peoples

You were and are divine

You were feared and famed

Kings and concubines

Magicians and mystery-keepers

You were and are divine

Loving, leading, following, and fighting

Healing and helping

Sending and striking

You were and are divine

The peoples lost their ways

Denigrated and despised

Abused and abandoned

You were and are divine

In desperate times You triumphed

In death and destitution You remained

Steadfast and strong You worked

You were and are divine

We have found one another

Holding each other close and weeping

Loving boundless and raging

You were and are divine

You are known by many names

We know You, Queer Ancestors

We call You, Queer Ancestors

You were and are divine

All you have been and all that will be

Bless us and be with us, Queer Ancestors

Show us Your Working and Ways again!

You were and are divine

Ever offered and honored

We keep You, Queer Ancestors

We love You, Queer Ancestors

You were and are divine

I Ask You

Is this how you feel

Having watch the world turned,

The Worlds burned

In vision tortured

Without distortion?

Is this how you feel,

this deep-seated pain

like a knife when you see

the cycles ’round again?

Is this how you feel

As grief heaps up

And all that lies before

and behind, your son?

Is this how you feel

That your stand still must be made,

Before the mouth?

Is this how you feel

Melancholic resolve forged in pain of love?

Is this how you feel?

On a Threshold

I am waiting on a threshold

The door is cool and warm

Excitement rings through me

What is on the other side?

A new experience, a new path

Out of reach and aching close

Something sings to my heart there

Beautiful tones and throbbing bass

Shaking through my bones

I am scared, thrilled, intimidated

To hear a call, a beckoning

To walk through the portal

Not yet, not yet the singers call

The iron wood unyielding

Implacable and promising

Soon, soon the singers utter

The threshold’s sentinel waits

To open its arms in invitation

I stand waiting

Eager and attentive

Ready to cross the way

I Thank You, Ancestors

I thank You, Ancestors

For all my Siblings

For all my Brothers

For all my Sisters

For all my Kyn

Ancestors by Blood and Bone

Ancestors by Adoption

Ancestors by Lineage

Ancestors by Spirit

Disir

Fedrar

Ergi

þverr

Thank You for Life

Thank You for Your Blessings

Thank You for Your Protection

Thank You for Your Power

Thank You for Your Healing

Thank You for Your Wisdom

Thank You for Your Guidance

Thank You for Your Connections

Thank You for Your Love

Hail to You All

Ves þu heil!

Patreon Topic 59: On Vanaheim

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From Emi comes this topic:

“Do a discussion on Vanaheim.”

When we look to the usual sources, Vanaheimr is about as attested as Álfheimr is. It is explored in Vafþrúnismál, Chapter 23 of the Gylfanginning, and in the Heimskringla in the Ynglinga Saga. That’s it.

The folklore, unfortunately, tells us nothing. I have yet to find any folklore directly relevant to Vanaheimr. I also have found nothing on the denizens of Vanaheim Themselves, only the main Gods of Freyja, Freyr, Njorðr, and for those who count Her among the Vanir, Nerðus. If anyone has folklore related to Vanaheimr or the Vanir Themselves I would definitely be interested in seeing it.

As an aside, I find it rather interesting that the Nine Worlds often find themselves remarked as being, in some ways, laying in one direction or another in relation to Miðgarðr. Miðgarðr, of course, being the Middle Enclosure, is in the middle of this cosmological map. Niflheimr and Helheimr are in the North, Jötunheim in the East, Muspelheimr and Vanaheimr in the South, Álfheimr is South and perhaps above Miðgarðr, Svartalfheimr in the North and/or below, and finally, Asgarðr which is either above Miðgarðr or perhaps West. If you are setting up a stalli specifically for Beings of one of the Nine Worlds you may want to set that up in a place that corresponds to the World’s direction. There are also many beautiful artist renditions of Yggdrasil, including this one by Sam Flegal.

Sam Flegal’s Illustration of Yggdrasil

So, from here on out we are talking personal experiences.

I have only visited Vanaheimr a handful of times going on heimgang (World/Realm walking) or as it is often better known, journeying. My impression of the World is that of growing cycles. Some of the places I have gone within Vanaheim have been akin to old forests, plains stretching with animals like buffalo or aurochs and an even wider variety of animal and plant life I am sure I have only just scratched the surface on. There are places in Vanaheim that look like they have come right out of an early medieval book on the ideal farmstead, only….there is something more right about them. The wild places seem both more wild and yet also just…more. I get the sense in this World that things grow, die, and consume each other until they balance one another.

Something is just…good about the place. There is a sense of being lived-in and also that everything is going as it should, in the right season and pace. The landvaettir and various watervaettir felt extremely contented. If there are more industrial areas I have not visited them yet, and it would not surprise me if there are given Njorðr’s connection with the sea, commerce, and fishing. What I felt during my most recent visit, on invitation, was a sense of deep peace. While I am sure this World holds its dangers, I never felt under threat while I was there.

It is a World I do not have much experience with, and I will be visiting more in the future. I would be interested in readings others’ experiences with these Worlds!

Patreon Poem/Prayer/Song 57: For the Sewing/Growing/Planting Season

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This request was made by Emi for the Sewing/Growing/Planting Season.

The Sun and Moon have danced with Their Wolves

Winter is behind and Spring is here

Let the Earth wake and warm

Bearing seeds to sprout

The hands have worked and the mounds are made

The land and seeds are ready

Rain falls from swollen skies

Roots hold soil steady

Root and stem and leaf wax well

Watchful eyes and careful hands

Let each be great and graceful

Living in community

The land and its spirits are hospitable hosts

Blesses seed and sower alike

Thriving in the good ground

Blessing all comers