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We Walked Among the Dead

November 5, 2019 Leave a comment

We walked among the Dead today

We walked side by side

Before, beyond, behind, with broom in hand, we walked where They still lie

We came upon the Warrior Dead, those Who held the Line

We came upon the Straw-Death Dead, who peacefully reside

Yet came we upon the Head of Graves, of this great and powerful host

What gave us pause and tears to shed were the youngest that hurt her most

She could not say why she sobbed, only that she must go

And in her face, as I kept pace, I saw the place of fear and woe

It has been said that tears are gifts unto the Dead

Each drop acknowledges the life from the mortal coil it shed

We must each take our rest deep within the Earth

I can only hope I have been an Ancestor of worth

(I began writing this September 8, 2014 and finally found the words to finish it.)

Visions of Dionysus

November 4, 2019 1 comment

Strange dreams heralded Your coming

Intense, vivid, real

Ivy and mead, yes, but more:

Drums in the distance, heavy and echoing

Spears and swords gleamed

Fangs shone

Something deeper and darker

Slather and blood dripped

Grinning

You stir them up

Drinking

Dancing

Howling

At first I cannot follow your footsteps

I cannot follow your rhythm

I cannot dance with you

I am too afraid

You stir them up with that bestial grin

That snapping of teeth and pawing the earth

That thudding of Your thyrsus

You stir them up with that roar

That shaking of Your body

That unbridled ferocity

You stir them up

You stir them up

You stir them up

How can I do other than follow my soul

As it leads me to dance

As it leads me to release

As it leads me to rage

Your wolfish grin invites

The forest unfolding

Come and be who you are

Io! Io! Io!

O Enualios!

O Holy Wild One!

O Dionysus!

Reflection on Polytheism, Tribalism, and Politics

November 4, 2019 16 comments

To hear most news and blog outfits tell it, tribal mindsets are part of the very problem which is subjecting us to such deep divides in the overculture of America and in particular Pagan communities. I would say that the exact opposite is the problem.

What do I mean by this? In the same vein that I completely disagree with folkish groups excluding people based on race or ethnicity I also disagree with the idea that any community should be open to anyone at any given time. I certainly don’t conduct my own Kindred like that. To do that would be irresponsible. You cannot just make familial relationships with anyone that happens by and expresses an interest in being Heathen. Kindreds are far, far deeper than that. These are the people you tie your orlog and Urdr/Wyrd in tight with. These are the people that rank right with your family in terms of priorities. So no, not just anyone can or should join my Kindred.

In other words, there are standards to join, and some of them are quite tangible, such as “Have you read and can you demonstrate an understanding of the lore? Have you done the work of being a Heathen and/or Northern Tradition Pagan for at least a year?” Others, such as actually getting along with current members and jelling with our structure are less tangible but no less important. Race and gender are not areas we care about. What matters to us is whether or not you believe in the Gods, Ancestors, and vaettir, if you worship Them, and if you mesh with the group and its beliefs.

We cannot be for everyone. Not even Heathenry itself is for everyone. Some folks will never want to worship the Heathen Holy Powers, and that is fine. Heathenry is not for you, then. Some folks will never believe that there are Gods, or that They, together with the Ancestors and vaettir, are real spiritual beings. Heathenry is not for you, then. To just accept that anyone who says that they are Heathen is Heathen is to make the terms Heathen, Heathenry, and the like meaningless. We are not just what we say we are. We are what we believe, and from those beliefs what we do, how we live our lives, and the worldview within which that life is lived.

Where I think a lot of folks in the Pagan and polytheist communities fall down is assuming that universal access to a given religion or tradition is, itself, a good. This is not something most religious communities hold as an expectation. Catholics expect anyone who is going to be an adult member of the Church to be a confirmed Catholic. Pentacostal Christians expect you to have accepted Christ as your personal savior. To put it simply, polytheist religions and Pagan religions are not for everyone. To expect they are or should be denies that there are rules and expectations that our Gods, Ancestors, and spirits hold for our comunities and for us as individuals. It denies that our own communities should develop our own codes of conduct, our own ways of living in reciprocity with our Holy Powers, or that we should decide who and how we should associate with. This is one of the ways in which cultures and religions are created, contained, and maintained as their own.

When it comes down to it, a lot of Pagan communities are actively cultivating their own cultures. Whether it is to communities linked to British Traditional Witchcraft, Dianic Wiccans and Neopagans, Feri, Neo-Wiccan groups, the myriad polytheist communities, and so on, polytheist and Pagan communities are right in the mix of defining for themselves who they are, what they believe, and what they do. The problem is that very few communities within Pagan communities are consciously engaging with an understanding of this or the implications it brings. The problems this brings goes both ways.

Z. Budapest was wrong to create an exclusionary ritual in the midst of a public multireligion gathering whose entire purpose is to bring together people across boundaries of religion, sex, gender, and so on. No matter how wrong-headed I find her gender politics or other views, as much as PantheaCon did not and does not owe her a venue, she has a right to her beliefs, and the right to gatekeep her community. Likewise, this right goes to anyone who chooses to join her. I can think folkish groups are as wrong as the day is long but in every case where I have spoken up and out against these policies, at the end of the day they are that group’s policies and not my own.

At the end of the day these people may be Pagan (in the broadest of senses) but they are not part of my Kindred or tribe. I have no obligation to accept their points of view nor an obligation to defend them. We have no ties of community, and so, no ties of hamingja or Wyrd. Insofar as they fit the criteria to be called Pagan or Heathen or what-have-you they have a right to identify in that fashion, but I hold no desire or compulsion to defend them as members of these religions. That said, it would be dishonest of me, engaging in No True Scotsman and similar fallacies, to deny that they are polytheist or Pagan. This kind of head-in-the-sand attitude is how our religious symbols have been coopted by white sipremacists, and how so many prisons have growing populations of white supremacist Heathens.

This, however, is where I will cross a proverbial line in the sand no matter the side. Since I do not count Z. Budapest and those like her among my Kindred or within my community I see no reason to go after her. Since I do not count folkish Heathens and those like them among my Kindred or within my community I see no reason to go after them. This may seem at odds with my stance here on this blog in regards to groups like Irminfolk Kindred or the AFA. Stating my disagreements with group policies, my disgust with their criteria for entry, my disdain for their politics, etc., does not prompt me to launch doxx attacks or harassment campaigns against them. I will note that in my Irminfolk article members of the group and their supporters did come into my space to hurl insults and death threats. However, I have not come into their space, either in meat space or online space to do likewise to them.

Much of my issue with the left-leaning members of the Pagan and polytheist communities has much in common with those of the right: I disagree with the tactics and many of the aims. I dislike how call-out culture, doxxing, and harassment have replaced discourse, dialogue, and disagreement. I also dislike how, unless you have seemingly signed on wholesale to one side or the other, then you’re open season. Even more open season if you do actually subscribe to one side or another.

In American political discourse I am seen as very left because I believe that trans people are valid within the QUILTBAG community, are the gender they say they are, and deserving of equal rights. I believe in basic things like healthcare being available for free at point-of-care and college being free from up-front tuition costs. In other words, I want America to join the rest of Western industrial society in the basic services our government provides its citizens. All of these things are services well within our ability to provide far cheaper and more efficiently than through for-profit models (look at healthcare costs and tuition hikes in colleges without checks on their growth) all for the good of our country. If I were to take a step back into the wider world, though, I would hardly rate as left in most of my views. I’m center, generally, maybe even center-right by more worldly standards. I believe in weapon ownership being a right while also believing you should have training in handling the weapon(s) you bear, most especially firearms. I view this as common sense, and the onus on the individual no better or worse than being licensed and insured to drive a car. I believe in freedom of religion, speech, assembly, and of the press.

I am not anti-government. I am for sensible reforms to our government, taxes, laws, and so on that will allow us to live well on this planet with one another, within our environments, and with respect to Jordh.

I recognize that our ways of doing things in American politics is in deep need of repair and reform if it is going to be able to address the predicaments of climate change, peak oil, resource depletion, and inequality before us. I recognize American politics may not be up to the task. This is not anti-American or anti-government, but a sober understanding of were we are in reflecting on our politics, economics, priorities, and where our policies in these areas are taking us. Capitalism seems bound and determined to ravage Jordh in its quest for the unequenchable thirst for ‘more’ bound up in a monetary system that must grow exponentially in order to meet the demands of our exponentially growing debt-based systems of exchange. Yet I am also in opposition to the understanding that humanity is ‘bound to progress’, as civilizations throughout time have shown us that not only is this narrative false, but that our Western civilization may just be another civilization due for a decline. I view American capitalism as being generally late-stage and doomed to failure in its state, quite possibly within my lifetime. Only massive reforms or revolutionary change in how we engage with our resources, our monetary systems, and how we treat the environment can affect the kind of change that will stop America from a full-on decline, if not dissolution. Note I am not calling for a dissolution of the government, only that I am recognizing that, between environmental policy, resource depletion, economics, and government running as usual, the USA is headed for decline if not dissolution.

When it comes to how other Pagan or polytheist groups, communities, and venues operate, I pay it very little mind unless it somehow affects me and mine. If Dunbar’s number is right, once we get out of about the 150 person range anyway, our capacity to care for anything more than that dwindles. My reason for keeping to this is twofold: One, my obligations are first to the Holy Powers, then my family, my Kindred, my tribe, my allies, and those within our communities. Two, I have limited time, energy, resources, and care to devote to the things that matter most. If you do not fall within 1, in all likelihood you will not matter to me much. I cannot pretend to care all that deeply about the 7 billion or so that I share this world with merely because we are all human. Those 7 billion or so other people will never share in my daily struggles, my life, or ever be part of my spheres of influence or world except in the most abstract of ways. I cannot relate to an abstraction. So I will not pretend to. I can relate to those who I share community with, and even though much of the discourse we engage in online can and does have ripple effects within our communities, I cannot pretend to have anything other than a largely abstract relationship with most Pagan and polytheist communities. When it comes to many of the hot-button issues that come across my Facebook, Twitter, and other social media feeds, I often will reflect as to whether a given topic is something I should spend my time on, usually with the rubric above or these questions: Is it something that affects mine or me? Is it something that needs my attention? Could my attention be better spent elsewhere? Does my tribe, family, friends, or allies require me to voice an opinion in/on this?

I have a community here in the flesh to be part of, to build up, to help, to support, to tend to. Things that get in the way of that tend to get set aside. The other side of the calculation of “Is this thing worth my time?” is the flip side of Gebo -namely, “Does this thing make itself worth my time?” Does the wider Pagan community contribute to my tribe, my Kindred, my innangard, my family, or to me? Generally speaking, no. While articles and blog posts, Facebook threads and Twitter exchanges may make me think or engage my brain in considering where I stand on things, generally speaking where I stand on things was long decided before I came into these conversations or dove into dialogues going on.

Generally, Pagan and polytheist communities I am not personally part of take far more than anything they give back. Part of this is due to a lack of coherent theology most Pagan groups have. Why? A coherent theology gives structure to a religion, and in organizing and structuring its religion, gives structure to its adherents. Without clear structures within and for understanding one’s religion, let alone one’s place in it, one’s political and/or personal proclivities become the deciding factor on what behaviors and views are correct for one’s religion and conduct. In other words, the religion and all structures change to fit individuals rather than individuals fitting a religion when theology lacks, or when religious structures are ignored or eschewed. From religious structure comes the basis for how we live in the world, and every single religion that I know of sets up in its basic foundation what right relationship with the Holy Powers, and from that with one another, looks like. When theology and resulting religious structures do not form coherent narratives, structures, or stories, I often see that non-religious elements are incorporated, whether that is from politics, science, or whatever interest the group or person holds.

Gipt fá gipt (gift for a gift in ON) exists as a given with the basic structure of Heathenry. It is in how we conduct ourselves with our Gods, Ancestors, vaettir, and with one another in communities. It is how we understand and set up all our relationships. When someone lacks this basic understanding it becomes painfully clear how one-sided a relationship is, and unless the other party is willing to do some values-adjusting, there can be no useful relationship.

Another major stumbling block I am finding of late is that much of the Pagan and polytheist communities are mixing morals and politics in a way that is utterly toxic to discussing either subject. Morals are “Concerned with the principles of right and wrong behaviour” and “Holding or manifesting high principles for proper conduct“. It is important to note the key term here: principles. That is, “A fundamental truth or proposition that serves as the foundation for a system of belief or behaviour or for a chain of reasoning.Politics, meanwhile, are “The activities associated with the governance of a country or area, especially the debate between parties having power” and “The principles relating to or inherent in a sphere or activity, especially when concerned with power and status”. Morals and politics are two separate spheres that, when blended, can and have turned exceptionally ugly. One needs only look at the Moral Majority and the knock-on effects it has had since the 80s to see how it deeply impacted the political situations of their time, and how that movement still drives a good deal of political dialogue and situations now. Similarly, one can look to the Communist Revolution in several countries, such as the Soviet Union and China, and its destruction of religious structures, identity, etc. In a sick twist, these nations then twisted the kinds of symbolism and fervor from those often reserved for religion and into adoration for the State and its leader(s).

This is not to say religions should not hold religious morals with political outlook, or even that political/moral principles should be absent from religions. One of the two definitions above for politics is “principles relating to or inherent in a sphere or activity, especially when concerned with power and status“. A given religion may be very egalitarian, with moral reasons grounded in its theology for being so; its political principles, then, are founded in egalitarianism. Likewise, a religion with a defined hierachy grounded in its theology is founded in a hierchical political view. In this relationship the morals inform the unfolding of politics rather than the other way around. I have yet to find a religion that says one must be, for instance, a registered Democrat or Republican. Many Heathens tend towards conservative agendas and candidates, yet in American politics I tend to skew left. Nowhere, as a religious grouping nor in my Kindred nor my allies are we required to be part of a political outlook or party. We hold principles from which our political values are informed and flow, but our religion does not dictate to us our politics nor do our politics dictate to us about our religion.

I see politics informing religion as utterly dangerous. Anyone who proposes mixing their religious morals with political agendas needs to only look at the Moral Majority of the 80s or the Army of God type movements in the example of Joel’s Army, The Family, and similar groups which wield disproportionate power now in the Republican Party. Look at the countless dead of the AIDS epidemic as those who suffered and died were blamed for their condition, their ‘sin’.

Today, there are calls from within Pagan and polytheist communities to unite under various political banners such as communism, anarchism, communitarianism, monarchism, primitivism, socialism, capitalism, and individualism, among others. Rather than Pagans and polytheists coming together and finding common cause in these various political views the shift has gone from “Pagans and polytheists tend to hold these political views in common” or “these groups hold these political views in common” to the implication, if not the outright statement, that to be a Pagan or polytheist (or at least a ‘good’ one) you need to subscribe to a certain worldview and/or set of politics. This is not a viewpoint limited to any one political camp; I have seen leftists, liberals, centrists, conservatives, and rightists all make similar claims. It is poisonous and dangerous because it ascribes religious authority to political theories.

It would be one thing if, say, a given polytheist community had a ruler as part of its religious makeup. Those who chose to be part and remain in that religious kingdom would still retain their political rights and freedoms, even should they choose to subsume them beneath this ruler. If all must be free to choose their own way religiously and politically then this freedom must continue to be held even if it means that a person willingly gives power over themselves to another person. Many Protestant churches operate in just such a fashion with de facto kings, we just know them as pastors, reverends, or bishops, operating within variously-sized kingdoms. Examples of famous figures would be Joel Osteen, Creflo Dollar, and Joyce Meyer. The Catholic Church and its various offshoots have never dropped their own hierarchy, with church leaders at varying times wielding different amounts of temporal authority over the centuries.

Some might say this is splitting hairs and any talk of people making religious kingdoms or the like are engaging in religious politics. They would be right, but the implication that this difference is unimportant is a wrong one. Any tribalist Pagan or polytheist group operates under the assumption of a religion having political roles. I have said many times here and elsewhere that Mimirsbrunnr Kindred operates under a tribal worldview and organization. I am the godhi of the Kindred. In this tribe I am the chieftain and its head priest. I am trusted by the community with the power invested in me as a chieftain and a priest. I am leader of the community and the Kindred’s representative to the Gods under the authority of the Gods, Ancestors, and vaettir, and under the consent of those part of Mimirsbrunnr Kindred. Should the Kindred decide to do so without me, the Kindred could disband at any point in time. In doing so we accept the consequences for doing so to any Holy Powers or fellow community members they have made in regards to oaths, promises, and so on. Ties of hamginja and megin are not easily broken, so anyone choosing to go this route thinks not only of themselves, but of the whole group collectively and each member individually. This is also true in regards to our regular choice to stay as an active Kindred. We choose each and every day we remain to tie our hamginja and megin tight, to live in good community with one another, in good Gebo with our Holy Powers and with one another. Our morality informs our political structure and how we conduct ourselves within and without the sphere of our own Kindred.

This understanding that religions engage in the political sphere in both the worldview and structure of the religion, as well as its intersections with larger society, does not stop with tribalists in Heathenry with polytheist and animist spiritual worldviews together with chief or similarly-organized group structures, nor Catholics with canon law and heavy hierarchical structures with Supreme Pontiff being among the Pope’s titles in Catholicism. Any religious group that comes together has a spiritual worldview from which its organizational and political worldviews (which may or may not be exclusive from one another) are derived. Whether the structural model for how leadership, decision-making, and other necessary aspects of organization are made is egalitarian, strictly hierarchical, or some other way, the foundation and structure of organization are in the foundation of the religion.

Folks are utterly right in this sense that it is impossible to separate politics from any thing because politics feeds into and touches all things since it is how we organize ourselves and our societies. On the other hand I would argue that if, as a polytheist, your aims are not for the worship, reverence, and living in relationship with the Holy Powers first, but rather for the attainment of some end that benefits humans or human society for its own sake then you are engaging in some form of politics. This is easy enough to see with Christians who are called on to leave the jugment of souls up to God and to take care of the poor, yet worship in megachurches while members of their own congregations face death penniless. This is easily seen when those same communities provide so little support for mothers and children within their communities while going on about how abortion needs to be stopped. Political activism and political organization, restructuring, etc., may be borne out of one’s religious convictions and calling, but we need to be cleaner and clearer when one is one and one is the other.

This seems to be less clear for folks when looking at the left. In part this is because the left is far less organized and codified than a lot of the right is. The left tends to have a problem with hyper-specialized language, the priding of obscure and/or academic minutae in both the forming of and keeping of left-oriented political communities and thought, and being far less accessible to the average person as a result. A favorite saying among many left and left-leaning folks is that it is not their job to educate, while in direct contrast the right and right-leaning folks produce pamphlets and media that easily and effectively educate others on their ideas, aims, structure, and goals. Where there may be differences in the details of structure, most right-leaning and right-wing religious groups follow top-down hierarchical models almost exclusively with cis heterosexual men in leadership positions. Because it is better organized and has been covered better, both by mainstream media and by what Pagan and polytheist media there is, I would argue that the right in general is far easier to see, and so, its excesses far easier to diagnose right now. Because many of the positions of the left are those many in Pagan and polytheist communities at least sympathize with if not actively embrace, there is less focus on groups being founded in left-oriented politics and philosophy. When leftists are calling for people in Pagan and polytheist religions to tear down or remove hierarchies from their organization they may not only be attacking organizational and political structures of a religious community. They may indeed be attacking a community’s religious worldview or structure that holds certain positions needing to be fufilled. Certainly a tribalist Heathen group needs a godhi or gydhja to lead it, if for no other reason than to fulfill the tribe’s need for a ritual specialist.

I am not a communist, Marxist, or anarchist. I find that Marxist and anarchist philosophies engage in no small amount of thought stopping in their engagement, whether it is the supposed Worker’s Uprising Marx believed was coming, or any number of utopian fantasies where the common people take over and all ends in mutually beneficial distribution of resources and labor. I have little hope such atheist salvific fantasies will come to light, and little hope that even stepping stones to more equitable distribution of wealth such as Universal Basic Income will ever come to the USA’s shores. Anarchism on its own is so bogged down in infighting, minutae, and ways of organizing (or resisting organization) that I find it hard enough to talk about in any meaningful sense, let alone engage with any of the particular sets of philosophies the different ‘camps’ engage in.

My general impression of anarchy is similar to that of communism: both have good critiques of the shortcomings of capitalism, especially modern/late capitalism, but both are utterly inept at providing workable solutions to the problems and predicaments they identify. Between the infighting I have been privy to from each group of communities and to the inability to organize people, let alone build solid foundations of community, I have no hope any of the camps of these two political philosophies will ever gain a foothold or provide useful ways forward to tackle the predicaments ahead of us. Further, both sets of these communities are generally atheist, and directly opposed to many of the major things I believe in as a Heathen, including my Holy Powers as real Beings worthy of worship, and the Heathen tribalism that is my worldview.

It is worth pointing out that I started writing this post in August of 2018 and it has gone through at least eleven revisions in that time. As I came back to it in the time since, I reflected on the things that I have written, and that have grabbed my interests in the fifteen years I have been a Pagan, about twelve of which now I’ve been a Heathen. Something I keep coming back to again and again is foundation.

Understand that I was a devout Catholic when I converted. I firmly believed in God the Father, God the Son, and God the Holy Spirit. The Nicean Creed was not a mouthed thing to me; it was the organizing principle of my life. I went to church and took Communion. Prayer was (and is) a vital, powerful part of my life, as were mystical experiences as a Catholic. My faith community was not lacking in many of the regards that I have heard or read for why folks become Pagan. I was called by Gods that I could not ignore as I had when I was a young teenager, and I finally made a firm break with God, Christ, and the Holy Spirit first, and then the Catholic Church.

I gave up salvation. Let me empasize that: I walked away from the Savior first, and the salvation His sacrifice offered me. I was choosing to walk into the fires of Hell when I walked away from that relationship. I was walking into the arms of my Gods, yes, specificially first into Brighid’s at the time, but understand what a leap of faith that is for a person raised in and firmly committed to the Catholic Church. I walked away from everything I knew because my body, my heart, my soul was being called by Someone Else; it turned out over the course of time to be a lot of Someone Elses. I walked away from the church I had attended since I was a kid, giving up fellowship with the hundreds of people who I had shared Holy Communion, devotion to God, devotion to Christ, and devotion to the Holy Spirit with. I gave up my relationship with the support of the Church itself and the billion or so members it has throughout the world. I was very conscious my choice could, and almost did, cost me my relationship with my family.

I walked towards the Gods because They called me. Who and what I am, the course of my life, all of it was changed because of who and what They called me to be. With all that I have given up, risked, and done to be a polytheist, a Heathen, a Pagan, it should be of little wonder that I believe, strongly and fiercely, that our communities need to be strong in our theology and theological convictions, orthodoxy, and the actions and work that come from them, orthopraxy. Understand then that when people attack the idea of theology, religion, polytheism, or say we should “set aside” our theology or the structures, hierarchy, and so on that follow on from them, or when the idea of worshiping Gods, Ancestors, vaettir or Gebo and reciprocity itself is attacked, you are attacking the very worldview polytheists live. In doing that, you are attacking us as polytheists. The foundation of my life and that of my coreligionists is bound up in this worldview and our place within it.

People will ask, sometimes horrified, if this worldview and foundation takes place prior to human concerns. It has to. One’s culture, one’s religion, one’s worldview is the very foundation of how one relates to everything. This is as true of polytheists as it is of atheists, as true of naturalists and humanists as it is of Platonists and Stoics.

If one’s culture, one’s religion, and one’s worldview is the foundation of how we relate to everything, then it follows we need to build and maintain solid foundations for our communities and their worldviews. We have people becoming polytheists who need that foundation. We have second and third generation polytheists coming up now who are living within these worldviews and who will build on these foundations. We cannot build these up if we are constantly ripping them up or modifying them for political expediency, whims, or convenience. I would see polytheists build for our communities, whatever their size, what we are called to by the Gods, Ancestors, and vaettir to build. I would see polytheists build for the needs to meet these callings and the needs of the communities themselves. Whether we are before our altars and shrines alone, or gathered in hearths, Kindreds, tribes, or other groups, whatever our organization I would have us build and grow like Yggdrasil: deep roots, able to weather storms, with plenty of space for all the Beings under and above Its branches.

The overculture of America is divided, as are Pagan communities, but this is not inherently a bad thing. Monocultures suffocate pluralism, ossify and become brittle. America’s overculture is grappling with a few monocultures coming under pressure from within and without. Certainly so is America’s Pagan overculture. It is not unlike someone planting a forest of a single tree. Tribal mindsets are healthy growths from different trees rooted in different soils. This tree is not less of a tree for not being that one. We do not need to draw from the same roots to share the forest.

Between

October 8, 2019 Leave a comment

Empty lungs and full heart

Fluttered eye and grasping hand

Straining throat and bent spine

 

Taut skin and scraping bark

Quivering stomach and leaden feet

Croaking voice and sucking ground

 

Parted ribs and empty stomach

Open ears and iron tongue

Howling mouth and yawning void

A Prayer to the Starry Bear

September 6, 2019 2 comments
This came to me as I was listening to UruR and Isa by Wardruna. The experience I got as I was writing this was a combination of a skull and skin of a bear in a tree overlooking people in a thick forest praying to it, a bear on land walking in the forest, and a bear in the stars.

O mighty Bear Who looks upon us from the Tree!

O Starry-Eyed Bear Who gazes upon us from the Stars!
Praise to You, slain upon the Tree!
Praise to You, glory in the Stars!
Praise to You, Slain and Ever-living!
Your teeth tear the evil spirits!
Your claws carve mighty Runes in oak, ash, yew!
Your breath and roar cleanse and consecrate!
O Sky-Opened Skull, whose mind is full of spirits and stars, hear our prayer:
May our offerings be well received and may we follow you well in Earth and in Sky.

Thinking on Modern Concepts of Money and Fehu

September 1, 2019 2 comments

Something that is a current in many of the documentaries, blogs, and YouTube videos I watch is our modern society’s relationship with money. Money as we generally experience it in modern society is through the lens of fiat currency. This is true whether we are talking about the US dollar, kroners, or cryptocurrency. As I began to think on these things the Rune Fehu came to my mind.

Before I get into where Fehu gets into all of this, let us look at how modern currencies operate.

The US dollar ceased to be on the gold standard June 5th, 1933. On August 15th, 1971 dollars to gold ceased to be converted at a fixed value. What tethered the modern world’s reserve currency to any notion of physical boundaries disappeared a long while ago. Fiat currencies are the majority of the world’s currencies. So if there is no way that currencies are bound to physical things of value, where, then does our money come from?

All money is loaned into existence.

Both Investopedia and Chris Martenson of Peak Prosperity have explanations that agree on this. What does it mean for us that all money is loaned into existence with no backing to the currency by a physical object to which the value of money is tied?

As Michael Ruppert pointed out in the documentary Collapse:

Before the great growth of populaton which occured with the advent of oil came this revolution in the monetary system as well. There was a time when a pound sterling actually meant a pound of sterling silver. There was only so much silver out of the ground. You couldn’t print silver, it was something real. You cannot print any more money than there is energy to back it up.

That last point is deeply important especially since the banking sector relies on fractional reserve banking. Again, quoting Michael Ruppert:

Then there is Fractional Reserve Banking. If you brought me $10 deposit I could make $90 worth of loans just based on having that $10 in my drawer. It is all calculated that not everyone is going to come in and want their cash all at once -that’s a called a run on the bank. When I lend now a total of $100 based on that $10 deposit that is more money I create out of thin air. Well gee, that means that in order to pay off whoever gets that money [that person] has to make more money still to feed in at the bottom so that the banks can create still more money.

Because all money is loaned into existence at interest this means that the economy as a whole is constantly having to produce money, and thus, all those things tied to the economy have to keep on producing things that make money to keep up with the demand of the economic system. When a company goes under, unable to pay back its debts and defaults that money entirely disappears from the economy. Likewise, when I pay back a loan. This encourages debt to a degree heretofore unseen.

This kind of thing simply does not exist in nature. You cannot take any more carrots out of the ground than there were carrots growing to harvest. You cannot take any more milk from your cow than she is able to give. You cannot pull any more oil out of the ground than there is to be had.

The Rune Poems are quite simple and profound in what they have to say about Fehu. These translations I found on The Ragweed Forge. Fé, Fé, and Feoh are the respective Rune to each poem.

From the Icelandic Rune Poem:

Wealth
source of discord among kinsmen
and fire of the sea
and path of the serpent.

From the Norwegian Rune Poem:

  1. Wealth is a source of discord among kinsmen;
    the wolf lives in the forest.

From the Anglo-Saxon Rune Poem:

Wealth is a comfort to all men;
yet must every man bestow it freely,
if he wish to gain honour in the sight of the Lord.

The first two poem sources note that wealth is destructive among kinsmen, while the last calls it a comfort. Fehu, the proto-Germanic reconstruction of the root to the Rune in these poems, translates to cattle. Fé and Feoh are both related to the word cattle and the concept contained within it: mobility, wealth, and mobile wealth.

It makes sense that Fehu is related to cattle. Cattle are a significant source of wealth in Proto-Indo European cultures for a few reasons. First, maintaining any size of herd is expensive due to their need for pasture. The land, the ability to hold it securely, to staff it, and to care for it need resources all their own to work allow for this. Second, cattle produce immense amounts of milk from the cows and any cattle slaughtered for meat produce a lot, as well as a lot of skin, fats, and bones, all useful for an incredible varied amount of foods and goods. Third, they produce incredibly useful manure that returns vitality to the soil and allows fields to grow green and tall. Cattle, in turn, require healthy places to range, protection, and care from those who raise them. There is reciprocity bound into the relationship as a mandate for animal husbandry to work -at all.

Contrast this with how our modern systems of money and value are utterly divorced from these relationships. Cattle cannot grow forever, cannot exponentially reproduce in their lifetime. They die. Like every other living being they go through a life cycle of birth, maturation, decline, and death. There is no International Bank of Cattle. To be sure, there are cattle ‘stocks’ per se, but these are based more on how much poundage a given rancher can squeeze out of their cattle. The rancher is actively encouraged by the economic system to ignore what is best for the cattle, and ultimately, their own livelihood and continued wellbeing, in order to squeeze a few more pounds onto their animals prior to slaughter. The maximization of profits at the expense of the cattle’s comfort, health, wellbeing, as well as that of the lands they graze, or in the case of CAFOs, the bare minimum square footage they occupy prior to being slaughtered. The introduction and continued use of sub-clinical doses of antibiotics, used to increase the weight of animals so they produce more meat for slaughter, now is affecting the ability of antibiotics to kill diseases. We now have diseases developing or that have developed resistance to every available antibiotic.

The way our money system works defies the value that Fehu, even on a basic reading of its etymology, presents to us. Go deeper. Fehu, in the idea of wealth, presents not only living concepts of wealth in that wealth is in the land, water, air, and our relationships with the living world. I firmly understand Fehu as living in right relationship. Cattle can only grow healthy, well, and in numbers able to keep the herd and the humans who work with it healthy in this way.

Why do both the Icelandic and Norwegian Rune Poems warn of Fé being a source of discord among kinsmen? In the Icelandic Rune Poem it is called the fire of the sea and path of the serpent. The fire of the sea is a kenning, as gold is often referred to in fiery terms and it was often raided for. The path of the serpent, in my understanding, is a direct reference to Fafnir, the dragon featured in the Volsungasaga who is slain by Sigurd. The path of the serpent is greed, hoarding, miserly behavior. Wealth accumulated for its own sake, not shared with the community, not allowed to flow, turns poisonous. What should be a healthy relationship with things of value, shared with the community, with friends and loved ones, when kept to oneself turns destructive, destroying both the ability of the hoarder to give and the community to receive. It destroys good bonds of hamingja, denies the vaettir the ability to circulate and develop relationships with those who the wealth would help, and in doing this, stops the wealth’s own ability to be a positive force. Fafnir’s lair is described as desolate, and the air and water around him as poisoned. If we understand the idea of wealth to be those things from which value is able to derive, eg good soil, clean air, clean water, right relationship with all these things, and so on, then the hoarding of wealth allows these things to be destroyed or spoiled. One could easily look to a modern Fafnir as the landowner who simply sits on land, allowing the buildings on it to crumple and blight a neighborhood. One could easily look to a modern Fafnir as the company that operates in a town for years then, once it has entrapped the local economy and destroyed local businesses, when it downsizes or goes abroad for cheaper, more exploitable labor, it leaves behind all its effluence and rips apart the town as it goes. Then it is free to do it again in whatever town it finds itself down the road.

So what of the wolf in the forest in the Norwegian Rune Poem? The wolf was a consistent source of strife for the farmers. You can invest countless hours of work in maintaining your herds of cattle, sheep, or flocks of birds, and find at least one if not many eaten. Those animals were going to help you and your family survive the oncoming harsh winter. Now, they go to feed something that neither lives in your community or contributes to it.

The wolf lives in the forest, meaning it is utgard (outer yard aka outside) to the innangard (inner yard aka interior) of the farm. When looking at the Norwegian Rune poem, the idea I get is of the outsider coming in to disrupt the right relationship wealth has among kinsmen. A prime modern example would be the Pennsylvanians featured in the documentary Gasland. The companies that came in to set up fracking sites made a situation where one neighbor who profited via their mineral rights were pitted against their neighbors who did not until towns, even neighbors, were at each others’ throats over fracking deals being made. Whereas the Icelandic Rune Poem is a caution against the path of the serpent where wealth is hoarded and poisons both the person hoarding it and those around them, the wolf in the Norwegian Rune Poem is the outsider who ravages or pits neighbor against neighbor, profiting from the discord and gaining wealth for themselves and depriving everyone else of it. Since the wolf in this case is utgard, having no bonds of loyalty to those innangard, its disruptive force is even more impactful as it breaks good, healthy bonds of hamingja as well as those of right relationship between communities and the sources of wealth that sustain them and allow them to thrive. The wolf gets its meal in the form of the broken communities it leaves behind and the community gets to clean up after the slathering wolf who bounds away from the community’s slain lambs, licking its chops.

Contrasting these two poems, thankfully, is the Anglo-Saxon Rune Poem. Where the previous two cautioned against the dangers of wealth, this Rune Poem extols its virtues. Indeed, wealth is a comfort to all. Good air, clean water, good soil, right relationship, and the ability to provide for one’s community and self through these things is a source of deep comfort. Without the ability to bestow it freely, and receive it in kind we are left either to hoard it or destitution. Which Lord’s sight would we gain in honor? In my view Odin or Freyr works here. Regardless, when wealth is allowed to flourish the good things of that wealth circulate. From here we are able to give good Gebo to our Gods, Ancestors, and vaettir. Without wealth our cup is empty. We cannot make offerings from an empty cup. The potential of wealth, and indeed money itself to do good is there. It needs to be cared for and allowed to flow to do so healthily. We must be free to care for the land, air, water, and our communities. We must be free to work with the sources of wealth, to bring up good things in it and from it, and to exchange in good Gebo with each other. Fehu’s usual entrance in Runic dictionaries of ‘cattle’ belies the deep ties and right relationships it requires.

So what of modern money and Fehu? If we understand that wealth is not money, but rather, money’s value is derived from wealth, it presents a very different understanding of things compared to how modern society operates. A fiat currency is only able to be exchanged as payment for goods and services because we, as a society, have decreed this currency is able to be used for that purpose. Untethered from any real good, such as gold, which could serve to give it a basis in reality for its value, money’s value fluctuates based on availability in the economy, at how much it is borrowed into existence, and the price of the goods it is able to buy. In the end, money in our society is backed up by the amount of energy that makes it able to purchase goods and services and to pay taxes and our faith that it is a good medium for exchange. This way of organizing how money works directly impacts how we care for all the sources of wealth, our communities, and ourselves. If the only way attain the value of a thing is to price it in terms of what x amount of dollars can buy y thing then unless the sources of wealth can be readily exploited and converted into cash they are deemed relatively worthless. This is why a single room apartment in New York City, cramped and with thin walls, can cost upwards of $2,000 a month where a two bedroom apartment here in Michigan can cost around $800 to $1,000 a month. This is why vacant farmland, cut up and parceled to sell to homeowners, can run anywhere from $1,500 to $5,000 an acre just depending on how close it is to the nearest city.

Fehu requires us to tend the things from which wealth flows. The land, air, waters all must be tended so cattle, mobile wealth, can flourish. So we need to not only protect the land, air, and waters, we need to work to regenerate them. Yellowstone found that when wolves were reintroduced it had huge knock-on effects because rivers would come back and flourish. This was because the trees which held water and held the soil together were not being destroyed by hungry animals. This, in turn, allowed more and more of the park itself to flourish. Fehu, then, requires balance and true appreciation for those things which are the very sources of life, of wealth, and of the good things we can make of this life. We must be living well both spiritually and physically with the Gods, Ancestors, vaettir, and with one another. The soil and water must be healthy so the grass is healthy, so that in turn the grass is healthy so the cattle is healthy, and we who eat the cow then are healthy as well. What we value needs to be valued in life and in death. Slaughtering a cow is still a big undertaking. They need to be cared for well, they should be slaughtered humanely, they are heavy, and their body can make a lot of food and tools. All of this requires preparation, skill, and care to be taken with each step. Even without slaughtering a cow, while the excreta of cows is a potent fertilizer and balancer to the soil, it can only be so if it is allowed to compost properly so it does not present as a vector for diseases to soil, water, to the cows, or to us.

I agree with Kelly Harrel’s point in The Runic Book of Days: as the first Rune in the Futhark, Fehu is the warming power of Muspelheim where Uruz is cold solidity of Nifelheim. Both these Runes are thethered not only to physical concepts but to the spiritual and intellectual ideas found within the Runes. Again and again, wherever I look, Fehu is homeostasis, living balance found in living with the environment one is in. It is not peace; that is another thing entirely. Imbalanced, Fehu is the out-of-control population of hooved animals eating a piece of land to death, hot manure spread over soil, but not allowed to decompose. Imbalanced, Fehu is the path of the serpent and the wolf who breaks the boundariess of the yard, leaving privation and destruction behind.

Our ideas of money, then, should be oriented towards those things which allows the wealth of the soil, the water, the air, our bodies and our spirits to be healthy. This, in turn, makes our money useful to all these things while giving it the opportunity to grow in a useful way rather than for its own sake. When we herd we place boundaries on where the herd is able to go to protect the soil, the water, the air, and the cows themselves. We need to do the same with our money so it does not all leave us, just as we need to give it room to move and be useful. For our purposes, the budget shares the same purpose as the fence with cattle, and the objectives we turn our money toward are similar to the pastures we raise the cattle on. When it comes to Fehu and money I ultimately see a regenerative relationship should we keep in right relationship. The money we ‘graze’ today as investments can come back to us as good cows whose lives we honor by using everything they give us to its best extent. Ideally, we grow our sources of wealth and our money as we would actual cows: by making strong relationships that our descendents are able to benefit from and grow long after we become part of the Ancestors.

My Roots Reach Deep

July 28, 2019 Leave a comment

My roots reach deep

Into soil and stone

To the core of Fire in Jorð

 

My roots reach deep

Into history and home

To the hearth of every Ancestor

 

My roots reach deep

Into trial and triumph

To the soul of each spirit worker

 

My roots reach deep

Into weft and warp

To every diviner’s domain

 

My roots reach deep

Into blood and battle

To the heart of each ulfheðin

 

My roots reach deep

Into Ash and Elm

To the First People

 

My roots reach deep

Into Odin’s steed

To roots entwined with Roots

 

My roots reach deep

Into Urðr’s well

To the waters shared in life

 

My roots reach deep

Into Flame and Frost

To the Eldest of our Kin

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