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The Hospital Dead

June 11, 2017 2 comments

I feel the dead and the dying press around me
A pressure at first as soon as the doors part that builds
Each step bringing more
A throng of voices, shades walking down hallways
That no longer exist
Faces contort, bodies shuffle

What is left behind is rasping breath
Pained heartbroken moments
Loneliness

It does not take long to peel back layers
To see why these ones stayed
Most aren’t lost; they’re forgotten

They cannot understand why they never came back
Why they never came
I hear their lamentations

No one has come to grieve them, none to miss them
No one to lay down prayers or a flower
No one to say “Farewell”

In every hospital the Dead stay
So many unmourned, so many bound
Laying and shuffling in every floor

There are no wasted prayers;
Lay down a flower

There are no wasted prayers;
Lay down a coin

There are no wasted prayers;
Lay down a drink

There are no wasted prayers;
Lay down a plate of food

There are no wasted prayers;
Lay down a song

There are no wasted prayers;
Lay down your tears

Do not ask “Do They deserve it?”
They are Dead
I lay down these lines
The pressure eases
Because someone remembers Them

I whisper prayers in a silent hall
The pressure eases
Because someone speaks to Them

I pour down an offering
The pressure eases
Because someone has slaked Their thirst

I lay down an offering
The pressure eases
Because someone has fed Their hunger

They do not leave
But each may do their part
To remember and honor the Dead

Responding to The Spirits, Networks, and Emergence Part 3

April 28, 2017 1 comment

One of the joys of having Nick as a friend is that his writing and his thoughts push me, myself, to think on how I view things and how I relate to things.  As I am a polytheist, and being a polytheist also an animist, I think that there is a lot that we share in worldview and the consequences of our beliefs, even if we phrase them different or some of the minutae of our worldviews differ.

Still, as an animist there is definitely a spiritual component to all the work that I do. I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

What he refers to here as ‘my spirit’ I may think of as the lich, huge, munr, and ond, along with a few other soul parts depending on the context, such as hame and hamingja.    

I take a similar view; but on a much more biological scale. My body is the collective of countless numbers of individual cells, individual spiritual persons.

I find this an interesting concept, because if this is the case there is a unification of purpose and order to the internal ‘universe’ of spirits that inhabit the body.  It also has implications for my worship of Mitochondrial Eve and Chromosomal Adam as Ancestors.  If I recognize these two as Ancestors, then it is not much of a stretch to say that my cells are each spirits in and of themselves.  I take it to mean that, in this context, that Nick is not saying that each of these cell-spirits are determinative of their own form and function on their own, but exist in a rather more restricted space than I, both in terms of their field of choices for existence, and sentience.  This does not strip them of being spirits at all; rather, that they/we are collectively ‘aimed’ towards a purpose. In the case of red blood cells, circulating oxygen so the larger spirit-driven flesh-vehicle can keep on living, and fulfill its own set of needs and influences on the world at large.  In the case of white blood cells, these spirit-driven little bits of me/us fight off infection for the same reason.  

 Together, they make something much greater than the sum of the parts. (We will come back to this later in this piece.) Yet there is something in there, a sum collective of all my energies and processes that is distinctly me. My body and my spirit are so deeply integrated and networked, that it’s not always clear where one ends and the other begins.

Yet, we have differentiation from Sarenth’s cells and Sarenth the person, and I think this is something to take note of.  I don’t necessarily think that Nick loses that point here, mind, I just want to be sure we do not mistake trees for forest.  My cells are prerequisites for the functions of my body, as are the networks of relationship between various cells, organs, etc.  Yet, in the Northern Tradition and Heathenry, I am not my heart metaphysically or physically.  My heart is a part of me.  I think that, though Sarenth’s cells and Sarenth the person overlap in the Venn diagram here, there is clear demarkation that I am not my cells, but rather, that my cells are my own and distinct from Nick’s cells and Nick’s person.  

Part of the reason I spent Part 1 of these posts exploring and taking apart Gleiser’s post, ‘Is Neuroscience Rediscovering the Soul?‘, is because I disagree with science communities or scientific writing taking over theological definitions when there is little-to-no reason to.  If we are describing the soul, let us describe the soul. If we are describing the mind, let us describe the mind.  Let us differentiate our language clearly, not because these realms never overlap, but so that we can be clear when they do, without muddying the specialized language and understanding of both.

Reading that made my skin crawl in a rather wonderful way. I especially love the bit where he says “For the mind is embodied, the self not an isolated property of what’s inside your cranium, but an emergent property of your whole mind-body integration…”

Meanwhile reading it made my skin crawl in a rather uncomfortable way, for reasons I described previous.  Now, the idea of the mind being embodied and the self not being an isolated property but an emergent one of the mind-body integration is essentially taken as a given in the Northern Tradition and Heathenry.  Of course identity comes out of one’s selfhood as in the godhi/gydhja, Ancestry, one’s spiritual communities, one’s actions within one’s community.  The NT and Heathen religions assume an interconnectedness as part and parcel of existence, whether it is how our huge and munr develop.  Our sense of self develops out of our various Soul Matrix parts into who we are in this incarnation.  The lich lends itself to the mind-body connection as firmly as the more ephemeral Soul Matrix parts do.

The thing I refer to as my “self” is really more of a collective of individuals than a single being. All the trillions of cells in my brain and body working in conjunction across masses of networks. That is my body as well as my soul. The Norse concept of hugr, a form of the spiritual “self” is a rather nice fit here. The hugr is considered to be the sum total of the mental life of an individual, and that is exactly what I think Gleiser is talking about.

This is where Nick starts to lose me, and I acknowledge this could simply be a matter of phrasing.  I understand the lich and huge or hugr as parts of the Soul Matrix, that ‘the soul’ as a whole in the Northern Tradition and Heathenry is made up of these souls/soul parts.  In isolation, however, the huge would not be the same without a well-functioning lich to go with it.  It is not that we are fundamentally disagreeing all that much here, except in that he is using the idea that these networks are ‘my body as well as my soul’ and that the word hugr fits this idea.  It is the singular, that these networks of individuals form a single soul that is encapsulated in word hugr that I disagree with.  It reads to me like the individuals existentent within the multiplicity of the Soul Matrix are, instead, fashioned into a singularity.  It is at odds especially in regards to what I understand is a part of the Soul Matrix, itself a collection of different parts of, or different souls themselves.  To have good hugr one must also have a good lich to go with it. Certain Soul Matrix pieces are interwoven with one another, and hugr and lich are among them. Yet, hugr is still hugr and lich still lich, and it would be a mistake to say they are one in the same when they are, in actuality, connected by individual.  

An example is hamingja, what is often referred to as group luck, power, or soul. It is what we inherit from our Ancestors, by blood, adoption, and/or spirit.  We can appreciate that many, many generations worth of souls, certainly not all of them human, went into developing this when we inherit our hamingja, but it would be a mistake, I think, to look at hamingja as a singular thing given it has so many Beings that make it up.  Yet our hamingja is also our own because we are the latest iteration of the Ancestors, so there is tension of a kind between the collective and singular, places where we certainly are differentiated, but we cannot be wholly separate, as we would not be without our past.

Our stories, our environment, and our own makeup interacting and coming up with this thing we might call the spirit. That is just wonderful in so many ways.

Absolutely, this is wonderful. As with our bodies, minds, cultures, and so on are the results of a million lives before us, and is impacted by our environment, so our spirit(s) develop from those who came before us. What is more, as with our bodies and the passing on of traits, or the passing on of how we understand the world, and/or our culture(s), we impact them and those who came before us in return.  If we fail to tell the stories, they eventually fade.  If we fail to pass on the culture, eventually it dies.  If we pass these things on, they continue to live and become part of future generations.

Before I harp too much on that, I want to turn to the other article that I read recently. It is by David Haskell, and is titled Life is the Network, not the Self.  In talking about a maple leaf, Haskell says;

“By eavesdropping on chemical conversations within the leaf, biologists have learned that the life processes of a plant — growing, moving nutrients, fighting disease, and coping with drought — are all networked tasks, emerging from physical and chemical connections among diverse cells. These leaf networks are dynamic. “

In reading Grönbech’s The Culture of the Teutons and having read quite a bit of lore on ancient German and Scandinavian societies, one of the things that continuously comes up is that these are tribal societies, and that identification of and with the tribe is part of being alive.  To be outlawed is to be dead, or something worse than dead.  Within the collective society of ancient Germanic and Scandinavian tribes, it was not that the individual completely disappeared, but that all one’s decisions, all one does or is, is reflected upon because what one does affects the tribe, and likewise, the tribe affects the individuals within it. The tribe was, as in the plant example above, affected the push and pull of various decisions and needs and wants that are expressed and addressed from within the network, the network in this case being the tribe.  

I told you we would come back to emergent properties and networked integration. When we consider our own bodies, we see huge networked complexes working together in both conflict and cooperation. Bacteria in our guts are working to help us digest our food, networked neurons are working to process the information from our senses, our heart muscles are working in a constant beat to keep the blood, nutrients and oxygen moving through our bodies.

I think it is important to discern, though, that networked tasks and networked things, in this cases leaves within a plant or bacteria within the gut, does not make the leaf the plant nor the bacteria the gut.  They are pieces of a whole that helps the whole to function, is indeed necessary for the whole to function well in their contexts.  If we agree that a leaf and the cells that make it up are each souls within souls, that the soul of the leaf is made up with the cells that make that leaf up, with each leaf itself a part of the soul of the plant, at some point the collective emerges around forms and functions.  It is at this point that the ‘leaf cells’ become leaves, and that leaves become part of the plant.  Necessary to the plant being alive and propogating, but not the plant as a whole.  The leaves emerge from the plant, and the plant from the seed.  

As Haskell points out, this kind of integration expands well beyond the individual human, but to maple trees, ecosystems, and the entire biosphere of the planet. Every collective being on this planet is networked, and from that networking new and fascinating forms emerge. Over the long course of evolution, individual cells have been experimenting with different collective networks, and that has given rise to every single living thing on this planet.

‘Collective networks’ functions well as a term if we’re just talking physical realms.  There’s a word for this in the Northern Tradition and Heathenry, this tapestry of networked beings in the lattice work of all reality.  It forms the ground of how we view ourselves, so that this idea is hardly alien.  This is wyrd.  Yet, unlike the networked beings and individuals described here, wyrd also takes into account spiritual impacts and phenomena.  This is one of the places where I see the Venn diagram between science and religion crossing in terms of understanding some ways of interconnectedness.  

As Haskell says;
“Living networks are ancient, perhaps as old as life itself.

Given our understanding of how life began, whether looking at this through the scientific lens of the Big Bang or through wyrd and the Creation Story, with the unfolding of Creation through the emergence of Muspelheim, Nifelheim from the Ginnungagap, I’d say that networks of interrelationship are older than life itself. That the building blocks of our reality rely on series after series of things relating between one another, whether in opposition, tension, or in concert.  

 The fundamental unit of biology is therefore not the “self,” but the network. A maple tree is a plurality, its individuality a temporary manifestation of relationship.”

Interesting.  In my exploration of ancient German and Scandinavian cultures, the fundamental unit of how we understood ourselves as people began in the plurality of tribe, clan, and/or family.  The individual tribe/clan/family members were a temporary manifestation of relationship, carrying and passing on hamingja, for instance. This understanding of ‘network’ could easily be replaced with the word ‘community’, ‘tribe’, etc.  The tribe is a plurality, and each person part of it.  We invididually exist within it, functioning separately, yet together form a collective identity and being.

If we consider the soul to be the sum total of all these connections, in our bodies and with our environment, something rather fascinating and terrifying starts to emerge. 

As a polytheist and animist with a particular worldview, I see that what Nick has laid out is quite well along my own lines of thought.  Where I keep getting myself hung up is in disagreements with particulars, such as considering the sum total of a soul to be all of/in this world.

So I have some questions for Nick, and I’m curious to see how he answers given what he said earlier in his post:

I do think I have a spirit, a life essence, a life force; if you will. But I don’t think that my spirit is at all separate from my body. In some cosmologies, the spirit is not one piece, but a whole collection of different “spirits” in one body.

and this later:

As I have explained many times before, animism is concerned with life living in relationships with each other.

So if you think you have a spirit, a life essence, a life force, what is it? What forms does it take?  Where did it originate from? Does it have a finite existence?  If you do not believe your spirit is at all separate from your body, does it die along with your body?  In other words, how would ghosts and spirits-after-death fit, if at all, into your cosmology?  How does this fit into Ancestor worship and/or veneration (i.e. if the spirit dies with the body why rever/worship the Ancestors)?  

Do you believe that the spirit is one piece, or that it is a whole collection of different ‘spirits’ in one body?  I’m intensely interested in your cosmology, especially because if spirit is bound to body, then if something does not have a body, then, does it not have a spirit?

If animism is concerned with life living in relationship with each other does that preclude the numinous, or less body-bound realms of things?  How does animism unfold as a, or part of, a religious point of view for you?  What does animism of a worldview include, for you?  What does it not include?

Consider our relationships well beyond ourselves. Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

I am deeply curious to see how Nick would answer these things as well.  I will below.

In considering our relationships well beyond ourselves, I think we first need to think of what things are actually within our spheres of influence.  If we think of our ability to impact the world as represented by bubbles, with the further out we go having more and more reach, my bubble would be quite limited to those in my immediate surroundings, those in my family, my religious communities, and communities otherwise.  Even in how I buy and consume things, my impact as such is quite small in scale compared to a large corporation or the collective impact of the US government.  

After a while I stop considering relationships well beyond myself and the bubbles I can affect.  My relationships with those outside of certain circles gets so tenuous and abstract that the ties I have to others are miniscule.  In others they are nonexistant.  This is one of the reasons I’m not as into Big Tent Paganism as others.  It’s much like my view of being a US citizen. As with Pagans and issues particular to the communities we/they are part of, I care about the rights of all US citizens, but I’ll likely never interact with most of the folks out in California.  I certainly won’t develop or keep up meaningful relationships with them.  While my words may carry impact out there, I have only so much capacity within myself to develop meaningful relationships with those outside of my family and friends.  I only have so much time to keep the relationships I do have.  Since my energy and my attention are things that I have less and less of, between work, religious obligation, family obligations, and local community obligations, there’s not much time left over to develop deeper connections with folks outside of a couple of my bubbles where my time and attention goes.

Think about the sum total of all of our technology and the natural world around us. Take a look at our cities from space and ask yourself, what is emerging from our relationships with other beings on this planet?

The sum total of all our technology and the natural world is deeply out of step with one another.  Our technology allows us to do amazing things, from the interconnectedness of the Internet to the generation of power so countless people have electricity, heat, and water, to beautiful pieces of art.  Yet, I see so much technology now as being obsolescense for its own sake, or to increase someone’s bottom line at the expense of great swathes of this world, Earth, animal and plant alike.  I see devices intentionally built to break. I see technology taking jobs once held by great swathes of people with nothing to replace them, leaving great stretches of this country destitute.  I see great and small bodies of earth, water, and air poisoned by oil and gas, the production of our computers and cell phones.  I see a world we will have a harder time living on and with because of the production and industries that bring up that oil and gas to burn so our electricity flows, the lights stay on, and our economies continue to be productive contributes to the very things that are rendering our planet less habitable to us. 

Looking at our cities from space I see systems that have deep need of repair, both in terms of how they function internally and how they relate to the natural world.  I see great swathes of resources going to these places; we can see the light of them in space from the photo Nick has provided.  As a whole our relationships with the Earth through cities have become fraught with taking increasing amounts of dwindling resources, whether that be water, oil, or gas.  The growth of cities has been useful in allowing us to live on less land, but we have not fixed fundamental problems with how we, especially in America, deploy ourselves in the land.  If the supply lines get cut off for 3 days LA essentially starves. Now, thankfully, there are people who are opening up places in LA and Detroit to community gardens and community agriculture.  However, we have basic problems with infrastructure that must be addressed if cities are to continue to remain viable places to live.  We operate our cities on incredibly complex, but very, very brittle systems of transport that are, increasingly, operating with less and less support for the infrastructure that makes them possible.  I have serious doubts as to how long our cities will be viable in how we have developed them.

In my own case I am developing good working relationships with my local earth, the earthvaettir, and landvaettir, vaettir otherwise, as well as the Gods and Ancestors.  I am living as a good member of my society, providing for my family and developing ways to live in better concert with the Earth.  I am doing all I can to be a living example in how I live with Her.  I am pushing my local governments and cities to do more to get off of fossil fuels and generate our own energy through less environmentally destructive mean. I encourage people to explore their own local options, especially where their impact can be felt keener and firmer.

This, I think, is a lot of where polytheism and animism meets our proverbial road in life.  In how we live our lives.  In our daily interactions with our Gods, Ancestors, vaettir, and one another.  The worldviews of polytheism and animism informs how we understand ourselves in the world, how we identify within our human communities, and how we live our lives accordingly with the values we live by.  The foundations of our worldviews tells us what we consider ‘alive’ and ‘ensouled’ how we live well with all that lives and souls within us, and around us.  

For Nerthus

April 8, 2017 1 comment

Prayer 1

Hail Holy Vanir of Fertile Fields
Whose Cart carries blessed seed and soil
to whoever’s home it visits

Hail Holy Vanir of Fertile Fields
Whose Bounty bring virility to Vanaheim
shared selflessly with kith and kin

Hail Holy Vanir of Fertile Fields
Whose Hands have graced our gardens
through Your reach, the roots grow deep

Hail Holy Vanir of Fertile Fields
Whose Body rides upon the roads;
Your veiled visage a holy Mystery

Hail Holy Vanir of Fertile Fields
Whose Ways wend to beauty and blessings,
let all live with You in good Gebo

Prayer 2

The loamy earth that welcomes the seed
The black soil that bursts with life

The tree who overgrows the bones
The ground who eats the bodies

The inundated ground that bears the rice
The sandy ground that bears the spears

The grove where the deer mate
The fields where their young are born

The ever-breathing forests
The ever-teeming swamps

The ever-eating earth
The ever-giving earth

All these things You are
Hail to you, O Nerthus!
Prayer 3

They sank down into the waters
Held down by iron grips
A sacrifice for seeing Your holy Face

They sank down into the bog
Their blood reddening the waters
A sacrifice for keeping the community clean

They were offered to You
O Holy Nerthus
That the ways between us
May be kept well

Gefjon Project Day 2

February 3, 2017 Leave a comment

So now I am inspired to do a month of devotional poetry and song for Gefjon.  I am counting the two prayers I last posted for the start of this project. This is the prayer I wrote for Her yesterday. I will have another prayer for Her later today. 

Charming of the Plow Prayer to Gefjon 

If any know how to Charm the Plow, it is You

If any know the work of claiming land, it is You

If any know the work of tilling the darkness of Jörð, it is You

If any know how to carefully cultivate the grove, it is You

If any know the work of bringing in a hearty harvest, it is You

If any know the work of a well hewn hall, it is You

If any know the work of a healthy hof, it is You 

If any know the sacred work of the gyðja’s charge, it is You

Hail Gefjon!

Prayers for Gefjon

February 1, 2017 Leave a comment

Inspired by Galina Krasskova’s Agon dedicated to Gefjon, I wrote these two poems.

 

A Hailing Prayer to Gefjon

Hail to Gefjon, Far-seeing Goddess!

Hail to Gefjon, Who knows Her own Worth!

Hail to Gefjon, Who shapes liche and hame!

Hail to Gefjon, Who drives hard Her Oxen!

Hail to Gefjon, Who plowed and claimed Zealand!

Hail to Gefjon, Who claims Her own pleasure!

Hail to Gefjon, whose halls house the virgins!

Hail to Gefjon, Ásynja!

Hail to Gefjon, Mother of Jotnar!

Hail to Gefjon, Whose Consort is Skjöldr!

Hail to Gefjon, Whose Plow is Mighty!

Hail to Gefjon, Whose Courses are Swift!

Hail to Gefjon, Whose Lands are Fertile!

Hail to Gefjon, Whose Ways are Wise!

 

Land-finding Prayer to Gefjon

We seek, we seek land of our own

Growing green and good

We ask Gefjon to lend us your aid

So we may settle soon!

 

We ask for land for orchards

We ask for land for grain

We ask for land for goat, hive, and lamb

Whose harvests shall be great!

 

We seek, we seek a place to build

A hof to call our own

Where we can raise a horn to You

Within our hallowed home!

On Being a Tribalist Heathen

June 9, 2016 1 comment

Something I have been reading quite a bit is the use of the word ‘tribal’ as a derogatory term, especially in online places and discussions on Heathenry.  Mostly, it is being used as it appears in the Oxford Dictionaries’ second definition “The behaviour and attitudes that stem from strong loyalty to one’s own tribe or social group” rather than its first: “The state or fact of being organized in a tribe or tribes.”  The word ‘tribe’ is not without its issues; tribe was a word used by colonialists to describe the indigenous cultures they saw, as the definition for ‘tribe’ notes.  That said, most people understand what you mean when you say a tribe, whether one is using it in the first or second definition.  Some folks use the word tribe when describing their indigenous communities, others do not.  It is still used to describe some indigenous groups, such as Paiute Indian Tribe of Utah.  They define tribe as “a group of people organized through kinship or family relationships.”

As a Heathen, tribe, tribal, tribalism, and tribalist as terms carry meanings more in line with the first definition and with how the Piaute Indian Tribe of Utah uses it.  I would at least like to get some dialogue started on why that is, and why I use ‘tribal’, ‘tribalist’, and ‘tribalism’ as terms to describe my understanding, and living of Heathenry.

Many of the cultures I take as inspiration and much of my understanding of my religious path were organized into what is usually referred to as tribal groups.  The Suebi or Suevi, for instance, were a recognized tribal group that was itself known to be made up of smaller tribes.  This was first recognized in what writings we have from Julius Caesar, and later Tacitus and Pliny.  Funny enough, like a lot of indigenous groups, the name Suebi may mean something to the effect of “people” or “we, ourselves”.

What Tribal Heathenry means

Tribalist Heathenry means that you worship the Gods of Northern Europe, England, France, Iceland, etc., your Ancestors, and vaettir (spirits), and that you care for and about those in your group, your tribe, first.  It means that those you count as within your walls, in your innangard/innangarðr, are within your society.  Those who are utgard/útangarðr, are outside of them.  This does not mean that those who are utgard are without meaning or not considered when looking at the impacts of a decision, but you do not owe loyalty to them as you do to those in your innangard, and they generally have far less impact and say in your life.  Rather, they are guests when they are within your walls, and given the amount of writing that exists on how hosts and guests are to treat each other, are important, but not in the same way as those who are part of your people.

There is another side to this besides the human interaction level, though.  Those one brings into their innangard, or who are brought into another’s, tie their Wyrd together far tighter than those who are utgard to one another.  We tie our hamingja, our group luck, into one another’s.  Me keeping my word is far more important for those who are within my innangard, particularly with important things like big promises to those within the community, or oaths to the Gods, Ancestors, or vaettir, because it directly impacts their hamingja, and through this it can affect their maegen, or personal power.

 

Tribalist Heathenry as it applies to my life

Friends are within my innangard, and acquaintances are utgard.  Allies are within my innangard and those without alliance to me are utgard.

This means that those I care for, am loyal to, responsible to and for those I have deep personal and/or community connections with, whether they are family by blood or choice, friends, or allies, are first priorities in my life.  Note that the way I am using the word friend does not have a thing to do with Facebook definitions of ‘friends’.  When I call someone Brother, Sister, or a term of endearment meaning equivalently the same thing gender-neutrally, such as friend, these mean very specific things to me.  The same goes with the term ally.  I have very clear lines of distinction, then, between friends and acquaintances.

If I count you as part of my tribe, family, a friend, or among my allies, generally speaking, I would take a bullet for you and, in equal measure, I would use such means to protect or save you.  This means that while I count myself as part of the Heathen communities, the communities I am not a member of mean less to me both socially and spiritually speaking than the ones I am part of.  This understanding of things is how I allocate my time and resources, and to whom I owe loyalty and make spiritual ties with.  This is discernment in action.

 

Reviving tribal community and reviving tribal worldviews

I am a tribalist, a universalist, and a reconstructionist-derived Heathen.  Being a tribalist means that I care for those within my innangard.  Being a universalist means that I believe that anyone regardless of ancestral background can come to the Gods, Ancestors, and vaettir of Heathen religion.  Being reconstructionist-derived in regards to archaeology and the texts regarding Heathen Gods, Ancestors, and vaettir means that I respect that these things can teach us information on and give some understanding of our Gods, Ancestors, vaettir, practices and beliefs that have survived the conversion periods are incomplete.  It means that I recognize some practices are unsuited or impractical to reviving a religion and culture for where and when we are, or that we simply lack the information necessary to do so, and I am willing to innovate with the help and guidance of the Gods, Ancestors, vaettir and community where needed or called.

In reviving tribal community and tribal worldview associated with Heathen paths, what I am seeking is to revive the concept of the tribe itself within a polytheist Heathen context, and the attendant worldview which informs it with those in my innangard.   I do this by referencing and revitalizing the concepts that are essential to this, and where this is not possible to follow what old ways we do know about, we communicate with the Gods, Ancestors, vaettir and with one another to innovate and adapt what we can to work with us in this time and place.

Tribalist Heathenry as I understand and live it cannot be revived in full from where ancient Heathen cultures were prior to conversion or destruction of the cultures and folkways.  There is simply too much time between us and the Ancestors from which these ideas, structure, and worldviews spring.  In other words, the maps of archaeology and texts are useful to a point until we recognize it is outdated or no longer referencing the territory before us.

Given the diversity of religious/cultural paths within Heathenry, I do not expect our Michiganian Northern Tradition and Heathen tribalist religion or culture to look like another’s, even those that may be located in the same State.  I would expect our religious calendar to look different, especially from, say, a Texan tribalist Heathen’s religious calendar.  A given tribe’s worship of Gods might be very specific, i.e. only worshiping Anglo-Saxon Gods, whereas we worship Gods from a variety of culture backgrounds.  A given Heathen tribalist or their tribe may only worship the Aesir and/or Vanir, whereas mine worships the Aesir, Vanir, and Jotnar.

It is my hope this post is a gateway to more conversation, not a stopping point.  I encourage folks to post in the comments, to write their own posts exploring this, to talk with friends, family, kindred, and talk with their Gods, Ancestors, and vaettir.  I encourage us to deepen the dialogue around these things, so that our communities grow, and keep growing, strong, healthy, and well.

Making Our Own Mead

June 5, 2016 5 comments

My family has taken up brewing mead.  For us, we’re doing this as dead simple as we can, namely by using as little as we can to make as wide a variety of meads as we can.

Since we do not want to blow up to 2 lb. or more of honey and 1-3 (I usually favor 3) months of brewing just to see if a recipe works out, we are doing all of our experiments in mason jars.  Our first mason jar mead was started about 3 months ago.  All the mason jars we use for this are quart sized, the water comes from our well, and rather than buy baker or champagne yeast, we use wild yeast.  I cannot remember which websites we ended up using as our guide, so I will list our usual procedures below.  After testing samples ourselves, and especially by very dear friends, I can say with certainty that our experiments with mead have been very successful and very tasty.  We also took some samples to our local homebrew store, and they loved them, and are interested to see how the latest batch turns out!

The first thing to do when getting ready to brew mead is to figure out what kind you want.  There’s a lot of different kinds of mead out there; one of my favorite sites about mead is this one.

Our first batch of mead was made up of 12 quart mason jars.  We had Fall and Spring honey from a local grower for about half of our meads, and when we ran out of Spring honey we had a single mixed honey from this source.  These came in glass bottles which we have been reusing for holding honey from other sources.  For the rest we used Michigan-sourced honey from Meijer in the 5 lb. plastic jugs.  The honeys imparted different flavors, especially since the Spring and Fall were concentrated from their harvest times, but both the local organic Michigan honey and the Michigan-sourced honey from Meijer’s did the trick for fermentation equally well.  When I say something like ‘this was an 8oz mead’ what I mean is that the honey put in was 8oz with the rest of the quart being filled with warm water.

In the first batch we made one metheglin with 8oz of Meijer honey and one ounce of Mugwort wrapped in cheesecloth.  We made a single melomel with 8oz of Meijer honey and one ounce of organic raisins.  We made a roughly equally mixed 6oz Spring and Fall mead.  We made 4, 6, and 8oz each of Spring mead, and made the same for Fall.  The last 3 made were  4, 6, and 8oz of Meijer honey.  We also made an experiment with some of the batches: we tried doing the open fermentation for three days using cheesecloth as a cover, whereas the rest were simply opened for the three days.  We did not see a significant difference in taste or brewing between these two methods.

We left the mead alone as much as we could, and almost every time we went to interact with the mead we would cleanse ourselves physically and spiritually.  Here’s the fun part about working with non-commercial fermentation: heads sometimes develop on the mead that is unlike what happens when I have worked with a carboy.  When they do, it is simply a single transparent layer or it is a single layer of green powder on top of a semi-transparent film.  We take this off with a clean, sanitized spoon, and have had no issues with it.

At first this threw me, and I damned near panicked and threw out the whole batch because I thought I had bad mold.  Then, I did some research online, and it turns out that racking will usually solve this. Most sources I have read recommend using 1 campden tablet per gallon at this point, but I wanted to see how the mead would go on if we merely racked it.  So, we racked it, and the substance did come back.  I believe it did this because we intentionally left the lids of the mason jars a little lifted so they wouldn’t blow up from the pressure of fermenting.  Most of the things that sources say to look for, such as sour taste, chunks in the mead, and so on, were not present.  Many of the sources said a small film, which is what developed on top of the mead in all of these cases, seems to be yeast proteins.  There have been no ill effects from myself or others, and the mead tastes quite good.  Before we tried them, we racked them again, and then put the top down tight without heating up and fully sealing the mason lid.

Steps for Making Our Mead

Please note that I am an amateur mead maker, and that this is a guide to how we have made our own mead.

Step 1
Figure out the meads you want to make.  When preparing this keep in mind the purpose of the mead.  If it is to serve a religious purpose, as the metheglin with mugwort will, make it with that in mind.  If it is to serve as a gift, make it with the person’s tastes in mind.  If it is for a God or Goddess, Ancestor(s), or vaettir, make it with Their desires in mind.  Our son has put together a mead in our new batch that I expect will be fairly alcoholic: 8oz of honey with 1/2 ounce of cherries and 1/2 ounce of raisins.  He will be sharing at least some of it with Thor.

Step 2
Source and measure out the honey and other ingredients you will need for each jar’s recipe. Especially if you are on a budget, this can help with approximating how much honey and other ingredients you are going to need to make the meads you want.

Step 3
Clean and sanitize everything to be used, and wash your hands very frequently.

Step 4
Add honey and any other starter ingredients to the cleaned and sanitized mason jars.
The proportion I make for my mead in the carboy is about 2 lb of honey to 1 gallon of water.  2lb of liquid honey equals 32oz.  1 gallon is about 128oz.  A quart is about 32oz itself.  Taking the proportion of 2lb, or 32oz of honey, to 1 gallon, or 128oz, you can develop an idea of how much honey you will need to how much water.  The ratio works out in this case to about 1:4.

A simple way of figuring out ounces is that one cup is about 8oz, so half a cup is about 6oz.  A quarter cup, then, would be about 2 oz.  A lot of Pyrex liquid measuring tools have both measurements on them, but I figured for those who do not this would be helpful.
I tend to warm the water to make it easier for the honey to dissolve in it, but I do not use boiled water.  Once the ingredients are together I will pick up the jar, and shake it until the honey is dissolved into the water, and a light white bubbling head develops on the water’s surface.  Then we take them upstairs, unseal them enough that air can get in and out, and will generally leave them be for 3 days open, or close to it.  After that we tighten the lids down a little so that escaping air can push up the lid, but not so that if we knock into one of them that they will spill.

Our latest batch we actually sprung for the grommets and airlocks for each of our jars.  Our local homebrew store drilled holes in the jar lids, and we installed the grommets and airlocks after thoroughly cleaning and sanitizing them all at home.

Step 5
Wait.  This is perhaps the hardest part for me.  After about 1-3 months I will put it through the mead’s first rack.  Racking is transferring the mead out of the old fermenting container and into a clean, sanitary new one to finish the process of fermentation.  We use a strainer like this, and if we have that film I talked about earlier, we use either a clean, old t-shirt, or cheesecloth over top of it.  It works very well.
Then, we wait some more, depending on when it was first racked.  In total I usually wait about 2-3 months for the mead to ferment.

Step 6
Bottle.  Or, in this case, jar.  If the mead has a head with filmy material like I described above, we rack the mead one last time, and seal down the new jar once this is done.

Step 7
Enjoy and share the mead.

 

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