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

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

This request was made by Emi for The Queer Ancestors.

You were known by countless names

Spoken with awe and reverence

Respect and beloved in your places

You were and are divine

You ranged the world in multitudes

Blessing the peoples

Guiding the peoples

You were and are divine

You were feared and famed

Kings and concubines

Magicians and mystery-keepers

You were and are divine

Loving, leading, following, and fighting

Healing and helping

Sending and striking

You were and are divine

The peoples lost their ways

Denigrated and despised

Abused and abandoned

You were and are divine

In desperate times You triumphed

In death and destitution You remained

Steadfast and strong You worked

You were and are divine

We have found one another

Holding each other close and weeping

Loving boundless and raging

You were and are divine

You are known by many names

We know You, Queer Ancestors

We call You, Queer Ancestors

You were and are divine

All you have been and all that will be

Bless us and be with us, Queer Ancestors

Show us Your Working and Ways again!

You were and are divine

Ever offered and honored

We keep You, Queer Ancestors

We love You, Queer Ancestors

You were and are divine

Patreon Poem/Prayer/Song 58: For Howl, the Breath, Spark of Life

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

This request was made by Maleck for Howl, the Breath, Spark of Life.

Draw Me in

Your lungs, your diaphram expand

Let Me out, slowly

Bring Me in

Deep as you can

Then out, just as swift

Gather Me in

Hold me there

Release, and I course through you

Feel the pounding of your veins

Hear the rush of inner wind

Taste the copper of blood

Smell the ozone around you

See the breathing Worlds

I breathe and burn in you

Sing with me

There are no wrong notes

I swell and move through you

Howl with me

Let your kýn hear

I am the first and last breath

Breathe with me

I will journey with you into Silence

I Ask You

Is this how you feel

Having watch the world turned,

The Worlds burned

In vision tortured

Without distortion?

Is this how you feel,

this deep-seated pain

like a knife when you see

the cycles ’round again?

Is this how you feel

As grief heaps up

And all that lies before

and behind, your son?

Is this how you feel

That your stand still must be made,

Before the mouth?

Is this how you feel

Melancholic resolve forged in pain of love?

Is this how you feel?

Patreon Topic 60: On Cleansing Tools

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

From Lisa comes this topic:

“An idea for topic/post: if you do any sort of craft and use stuff you make for devotional purposes, what would you do to cleanse any tools you use?”

The cleansing techniques I use most often in my spiritwork also work well for my crafting tools. These are:

Cleansing by breath. Breathing in deeply, then exhaling slowly. While I do this I visualize connecting with Yggdrasil. As I inhale and exhale, I breathe with Yggdrasil. I remember my connection to Yggdrasil by our Ancestors Askr and Embla, Ash and Elm, and to the first breaths that Óðinn gave to us. When I have cleansed myself, I then breathe over my items in a similar way. By doing this I become the conduit for cleansing.

Cleansing by fire. I make the Fire Prayer, a simple prayer that goes like this:

“Hail Sons and Daughters of Muspelheim. Hail Fire Itself! Hail Sunna! Hail Loki! Hail Glut! Hail Lögi! Hail Surtr! Hail Sinmora! Hail Eldest Ancestor! Hail Eldrvaettr! Ves Þu heil!”

I then light a candle, and circle it over myself in a sunwise direction, thanking the eldrvaettr, fire spirit, for cleansing me. I then either repeat the motion over the items or pass the items through or around the fire sunwise to cleanse any items before me that need it. Fire does not have to directly touch the items, particularly if they are flammable, so raising them well above the fire or raising the candle and making three circles sunwise over the item to be cleansed will do well.

Cleansing by smoke. I start with the Fire Prayer and then, I give thanks to the vaettr of the plant or substance I am going to burn. I burn whatever is going to work with me to cleanse the item/area by smoke in a fire safe container. I make sure not to make it too smoky and make myself or others cough. I most often work with Ama Una, Grandmother Joy, aka Ama Malurt, Grandmother Mugwort. As with cleansing by Fire, I pass the smoke over or the items through the smoke three times in a clockwise manner. Be sure if you are doing this that you or others do not have allergies to the mugwort or related plants, such as wormwood, or other plants that hit on similar allergy points like ragweed, sunflower, or feverfew. If you do, working with another plant may be advised. Working with a given plant in water as opposed to burning it may also be needed for folks who are traveling, partners or pets with sensitivities, and/or a change of pace.

Cleansing by liquid. Whether this is a suspension of herbs in oil or oil on its own, a tincture, a tisane, cleaning chemicals, simply adding water and herbs together to make a cleansing holy water, or sprinkling an area/item with water after prayers, there are a variety of options to choose from. A given crafting tool may be easier to clean/preserve/sharpen with one method vs another, eg sharpening a wood chisel with a blessed oil to cleanse it and keep it well. As with the other methods I make simple prayers, thanking the vaettr of whatever the liquid is in helping me cleanse the item. I then clean or wipe the tool down as is appropriate. Depending on what item I am making and what is required to make it, I may do this process before and after the time I dedicate to crafting.

To a certain extent the limit is what medium(s) you are working in, what is most appropriate to the long-term care of your craft and tools relevent to it, and if anything, what care needs to be taken with the items you are crafting and the area it takes place in. Cleansing before and after a crafting session is highly recommended, even if all you are doing is sitting in a chair and crocheting, knitting, or beading. Keeping the process and tools clean, particularly if you are crafting items for ritual use, will keep the focus of the items and area, and can prove both powerfully meditative and connective with various Ginnreginn.

These are just a few examples of what you can do in order to cleanse and prepare tools and areas for work. A lot of what I have found works really well in both small and large jobs are the simpler ways that, if need arises, can be made more complex. Starting with simple ritual actions, like the three breaths to cleanse yourself then another object and a simple prayer, connects the dots of spiritwork you have done up to this point and the Ginnreginn you carry relationships with into the work at hand. Adding on layers, like cleansing with three breaths, then making the Fire Prayer and working with a candle as Sacred Fire to cleanse the work space, and finally, finishing cleansing and preparation by marking tools with oil to cleanse and consecrate, are ways of building up from these basic techniques that carry over into deep, good work.

On a Threshold

I am waiting on a threshold

The door is cool and warm

Excitement rings through me

What is on the other side?

A new experience, a new path

Out of reach and aching close

Something sings to my heart there

Beautiful tones and throbbing bass

Shaking through my bones

I am scared, thrilled, intimidated

To hear a call, a beckoning

To walk through the portal

Not yet, not yet the singers call

The iron wood unyielding

Implacable and promising

Soon, soon the singers utter

The threshold’s sentinel waits

To open its arms in invitation

I stand waiting

Eager and attentive

Ready to cross the way

I Thank You, Ancestors

I thank You, Ancestors

For all my Siblings

For all my Brothers

For all my Sisters

For all my Kyn

Ancestors by Blood and Bone

Ancestors by Adoption

Ancestors by Lineage

Ancestors by Spirit

Disir

Fedrar

Ergi

þverr

Thank You for Life

Thank You for Your Blessings

Thank You for Your Protection

Thank You for Your Power

Thank You for Your Healing

Thank You for Your Wisdom

Thank You for Your Guidance

Thank You for Your Connections

Thank You for Your Love

Hail to You All

Ves þu heil!

Patreon Topic 59: On Vanaheim

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

From Emi comes this topic:

“Do a discussion on Vanaheim.”

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

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

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

Sam Flegal’s Illustration of Yggdrasil

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

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

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

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

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

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

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

The Sun and Moon have danced with Their Wolves

Winter is behind and Spring is here

Let the Earth wake and warm

Bearing seeds to sprout

The hands have worked and the mounds are made

The land and seeds are ready

Rain falls from swollen skies

Roots hold soil steady

Root and stem and leaf wax well

Watchful eyes and careful hands

Let each be great and graceful

Living in community

The land and its spirits are hospitable hosts

Blesses seed and sower alike

Thriving in the good ground

Blessing all comers

Patreon Topic 58: On Spirit World Politics Part 3

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

From Maleck comes this topic:

“1. Concrete examples, *if* you can share them. Theoretical is great, but examples make shit real.

2. How does reincarnation (as applicable in its varied forms) and otherwise longer-than-human-lifetime-time frames play into how we can/should/do approach these politics? I’m thinking about both the pitfalls and genuine concerns about how past life and possible future lives (plus ancestors etc) show up in practice.”

Since I asked for input I received some from Grimchild, who shared this on the AGF server:

“Not to be a lurker late with Starbucks, but, I’ve been v much enjoying the SpiritWorld Politics series. A couple things I’d be interested in thoughts delving more into how things like inter-spirit politics & such can play out and affect the spirit worker, and how events in Midgard/the earthly realm can affect spirit realms and vice versa. These are things that I’ve definitely experience but not seen a lot of discussion about in a way that’s … I guess I want to say grounded in discernment.”

Spirit Politics in Miðgarðr

Given current events, I will be answering Grimchild’s points first.

In the wake of this Politico article, it should be abundantly clear spirit world politics shows up on this side of things too. Christian hegemony seeks to dominate the spiritual and political spheres together, and through this, seeks to regiment what is moral, and thus, allowed in society. It seeks to dominate and dictate what is allowed to occur in every realm of sexuality, medical rights and choice, and political thought, ideology, and action. Christian hegemony seeks to destroy other religions, and is hand-in-glove with white supremacist movements. It is important to remember even as we fight for them that they are not only coming for reproductive rights. This selfsame Christian hegemony is directly tied to science denialism of all kinds, including those against climate science, reproduction, sex, gender, evolution, and environmental science, and accordingly, all the people, communities, and things that these subjects touch on. It is directly tied to white supremacist movements. Combined with a capitalist system that seeks to turn everything into a commodity, this puts our very futures as a specie at risk.

Now, folks will say that Christian hegemony operates out of a purely political perspective. I could not disagree more. The kind of fervor and zealotry that is brought to bear is kept alive and burning hot with that of absolute conviction that is borne of a religious dogma that seeks to dominate, destroy, and convert anyone not of its ilk.

Whether or not this is a directive, obligation from, or action taken on behalf of the Christian God or that of an egregore, demiurge, or other kind of spirit is rather beside the point. Whatever the Being of the God or spirit, They have inspired a supreme amount of hate in Their followers. This hate has, in turn, spawned direct political impact on those for whom They, or Their followers, are opposed to.

We must resist this. Any Pagan, polytheist, or occultist should be in opposition to these religions, and the politics they seek to carry out on all of us. Ultimately it is our subjection that is being sought, and if we will not bend the knee, it is our lives.

Resistance

So how do we resist? We have a wider range of resources at our disposal than we may give ourselves credit for. We have the usual political outlets, including the ballot box and demonstrations. That is hardly the limit here, and it would be absolutely foolish for us to limit ourselves to these. Things like this are why I encourage folks to never take tools out of their toolchest. Situations like this are what cursing, hex work, seiðr, hamfara, niðing poles, and all kinds of magic are made for. Doing magic around these situations, whether directed at a Supreme Court justice, a politician, or towards local manifestations of the issue itself, can help.

Calling on the Gods, Ancestors, and vaettir associated with abortions, bodily autonomy, herbs, healing, and medicine in conjunction with doing magic and political work are ways of bringing our political actions, our spiritual actions, and ourselves together into the work before us. Doing blessings on food that others take to protests, colored thread with magic worked on them so marchers’ patches provide protection and courage, standing in witness with phones out, or being part of coordinating emergency response teams with BOBs (Bug Out Bags) or kits oriented around physical, emotional and spiritual emergencies, are all ways to bring these things together in political action even if you cannot make it directly to a demonstration or political rally. Buying Plan B or equivalent for others’ use, linking folks to communities and resources, and keeping an eye on local, regional, and State elections linked to these issues. Watching the kids, packing lunches, and bringing funds together to pay bonds are other ways of providing support to the front lines of demonstrations, direct action, and mutual aid networks. Mutual aid takes a variety of forms, and some of the least seen on TV are the most sorely needed.

These Christians are calling on God and engaging in spiritual warfare to enact their political and spiritual will. They are doing this as they engage the wheels of power to turn to their will. They are not shy about this. They are emboldened by it. Many operate under the lie that they are persecuted for their beliefs while openly persecuting anyone who does not believe or look like them. This is spiritual fascism. You cannot negotiate with this. This is not someone who wants to get along or live with you. They want you to bow or to die, and either way, they will feel emotionally superior while you do. Do not give them the satisfaction. Live powerfully, love deeply, and resist in every way you can.

This is how Spirit World Politics hit here in Miðgarðr. Sometimes, when it comes to powerful forces like those employed by Christian hegemony and all their backers, including evangelicals, traditionalist Catholics, and atheist and anti-theist enablers, this is what it looks like. Likewise, us calling on our Ginnreginn, our Gods, Ancestors, and vaettir to help us in these desperate times cannot help but cause ripples politically within the Spirit Worlds as well.

Inter-Spirit Politics and the Ancestors

How though? Grimchild asked about inter-spirit politics, and one way this definitely can play out is through our Ancestors. It is entirely possible that our Ancestors are going to be divided on the subject of something as emotionally impactful as abortion. In my own case I have Catholics going back a long way in my family. Some of these folks will not be behind me on abortion rights, and will still support me. Some of these folks will not be behind me on my religion, and will still support me. If the Ancestors at hand are not behind me They don’t get reverence, worship, or offerings from me, my family, my tribe, or my Kindred. If the Ancestors do not have a relationship with me They likely will have little to no influence now, because I am the only spiritworker in my family that I know of, and the only one in my family that I know of doing any kind of in-depth Ancestor work. If They do not play ball with me then They are not likely to be heard, have impact, or be instrumental in this or the next generation. Their ability to impact Miðgarðr is greatly reduced, if not eliminated.

How do I know if a given Ancestor or group of Ancestors is on my side? I talk with Them. I work with my gifts of spiritual hearing, sight, etc. I do divination to commune with Them and to discern messages, and when I am stumped or need help I go to other diviners. I begin with the powerful Ancestors whose names I know or Who have revealed Themselvs to me. I move out from there and develop more relationships. I have good relationships with a few of the powerful Ancestors, the Disir, Väter, Eergi, and Þverr. I have good relationships with Catholic Ancestors, and older ones we could call Heathen Ancestors to keep things simple. I have Ancestors I share with loved ones related to me by blood, and I have Ancestors I share with loved ones related to me by lineage, adoption, and spirit. What all Who are in relationship with me hold is that They are with me, not against me.

If a given Ancestor wants nothing to do with a political issue that is fine, but They do not get to have input when it comes to getting shit done for that topic. If They get in the way, well, I get Them out of my way either by exclusion or asking the powerful Ancestors to keep Them out of my way. An Ancestor does not have to support everything I do, but I get to make my own choices on how my megin (might) and hamingja (group luck/power) gets used. I also get to make choices on what influence They get to have on that megin and hamingja and how they are used. In turn I deal with the consequences of that choice.

Inter-Spirit Politics Between Gods

Inter-spirit politics can take a number of other forms. Some of them can be quite beautiful, and mutually build up good relationships between the Ginnreginn. Contrast this with those that exist between the evangelical Christian God and our own. A form this can take are those that exist between two different Ginnreginn of different Worlds. I will be getting into my own experiences here, with a huge caveat: this is my personal experience, and I have no doubt that they will be controversial, particularly with those who do not believe we should be worshipping Her, or Her Children. However, I have experienced Óðinn and Angrboða, very divergent Gods, reaching out to one another. In my own case, it was through direct contact between the two of Them, being fostered to Her from Óðinn.

A brief explanation: fosterage is an old practice. In the cases that comes to mind, it was most often between a man and his brother, a freeman (karl) and a jarl or góði, and similar arrangements. However, it certainly is not the only kind, and I am finding this kind of thing happening with Gods from the same culture background (Norse and Icelandic in my case), I am also finding it across different backgrounds.

What would the purpose of such a fosterage be? Sometimes to tie two families together, or for help in raising the child. Others times fosterage would be something like a political move to unite two families or work to resolve disputes between them. Looking up fosterage in the sagas, and Gisla Saga, Sturla Saga, and Njal’s come up. In my own case it seems to serve two purposes: first, to tie these two families together in a binding way, and two, as a working relationship to resolve disputes between these families. While I would say that the grievances these two Gods and Their families have with each other are not over in any final sense, that They are willing to have and are engaged in this dialogue is a powerful thing.

With this in mind we have some good reasons for such an arrangement between two Gods, particularly ones that are chieftains of Their respective tribes. Those who are utterly opposed to the Jötnar have already checked out of the conversation. What are the implications if we accept such an experience as genuine? Again, as I have spoken about in previous posts, it is not that I am inherently more holy or better than others. It is that my lot is to be a container of relationships in this way for these Ginnreginn. Potentially anyone could be put into this situation if they accepted it. What it means is that these two Gods are willing to engage in relationship-building at the least through us, the humans, in which They are also in relationship with. It does not mean we have power over our Gods. Rather, we have power with Them.

Part of the power of animism and polytheism is that our relationships can be as varied as they are many. As many ways as we have relating to and with the Gods, why should this be an area where the Gods have no care for us? Why would we seek to limit the Gods in such a way? Why would we seek to limit ourselves in how we can connect to the Gods? Monotheism’s norms should not ever have become our yardstick, and we need to discard them should we ever hope to genuinely come into our own relationships with the Ginnreginn.

This gets to the another side of inter-spirit politics, and that largely starts in our realm and what we limit or open ourselves to. If all we ever accept is a relationship with the Gods like that which was modeled for us in Christian homes and churches then we necessarily limit ourselves as well. I am an Odinsson, and that brings with it obligations and political meaning. Accepting this brings power. It brings power through hamingja, and through all the relationships Óðinn has ever touched for good or ill. Without Óðinn I would not have gotten to know or love Loki. Without Him I would not have a relationship with the Runevaettir. Without Óðinn I would not have touched all the lives I have through those relationships with the Runevaettir, here through this blog, the Patreon, and all the shows I have been a part, including The Jaguar and the Owl, Around Grandfather Fire, and 3 Pagans on Tap, would not have happened. If I had limited myself to what was acceptable as Catholicism had taught me or as later examples in my own Pagan, polytheist, and Heathen communities had taught me, I would not be here doing and writing these things.

Reincarnation and Spirit Politics

Now, to Maleck’s questions. I will be writing on the second question first. “2. How does reincarnation (as applicable in its varied forms) and otherwise longer-than-human-lifetime-time frames play into how we can/should/do approach these politics? I’m thinking about both the pitfalls and genuine concerns about how past life and possible future lives (plus ancestors etc) show up in practice.”

My first question would be: is the life in question relevant? For instance, if you made a deal for multiple lifetimes of service to a God then that would definitely be relevant. However, I think the majority of our lives are just lived through, and while their influences may still be felt on us, such as guiding our actions, our past lives are not any more in the driver seat than our Ancestors are. There is the idea of karma as found in Dharmic traditions. This Buddhist Centre article goes over it from one point of view. To briefly sum up, karma has knock-on effects from past lives to future ones. Your choices affect how you do things as you go on to different lives.

A pitfall here can be to try to ‘make up’ or atone for the actions of your past selves. To a certain degree, particularly if you did some horrible stuff in a past life, that is laudable. However, as with a lot of things to do with past lives, it is far too easy to get sucked into those as opposed to living this life the best way that you can. You cannot change the past. However, you have immediate power with how you respond to the örlog of this life.

I do not worry much about my past lives. I am pretty busy living this one. I will not say there is nothing useful in them, though. They can be a source of power, of obligation, and healing. They can also be a source that you can tap to look for direction in this life. After all, if you can look back and see the bigger patterns or figure out where certain connections have come from, why not work with that?

Just because I do not work much with my own past lives does not mean that they are not of concern to spirit politics. To that point, it may mean quite a bit in what spirits are willing to work with you, what you örlog looks like on this go-around, and what situations in this life may be open to you. It can be worth investigating to see what you have going on, with the caution towards getting sucked into just swimming in the waters of all those past lives vs the one being lived now.

Examples of Spirit World Politics in My Life

Now, to Malek’s first question: “1. Concrete examples, *if* you can share them. Theoretical is great, but examples make shit real.”

Some examples of spirit world politics in my life:

Being the only spiritworker in my family, I get to be the point of contact. Few folks in my blood family are paying any attention to our Ancestors. Fewer still would heed Them if they were. If our Ancestors want to be heard, want a voice, or want Their descendents to listen to Them, I am more or less it. They can disagree with my choice of religion, my queerness, my relationships, all of it. They do not get to disrespect me, my partners, my Gods, my vaettir, or my other Ancestors and still have a seat at the table. Does this cause some chafing? Absolutely. However, the powerful Ancestors are also there to help sort this, so, by and large we have.

In Their turn the Ancestors get to ask things of me. So, the Catholic Ancestors had Their own section on our home Ancestor stalli in my folks’ home, and when we set it up again They will have Their own section for that as well. We have different sections for different Ancestors because folks wanted Their own space. Since our home layout is completely different it is taking a bit of time to find stalli that will work with the layout of our hearth. In the meantime we honor Them on our home’s hearth.

The wearing of the Runevaettir as tattoos on my forearms is in part a political message. It is first about my living in community with the Runevaettir. They are so important to me that I wear Them on my skin and I display Them every day since I seldom wear a long-sleeve shirt. Displaying Them this way is a signal to others that the Runes do not belong to white supremacists. It is also an open invitation to anyone to talk with me about Them, which is part of why the Runes held me to the oath to get Them tattooed onto my body, and chose the location They did. I talked about this at length in The Importance of Being Visible.

Being an Erilaz and being vocal about working with the Runes as vaettir is part of being political. It would be very easy to just shut my mouth and nod along when folks say that They are nothing more than writing. I think, though, that there is a lot to be gained and not just in terms of having solid spiritual relationships with the Runes Themselves. When you understand a Rune as a vaettir They are a whole Being unto Themselves. If we understand our writing, our systems of divination, and one of the ways in which we Heathens bring magic and power into the world as being vaettir, the political implications are enormous. The worldview brings with it an entire wealth of relationships to be considered when we want to do anything from galdr to making bindrunes to reading Runes in divination. It brings Their considerations and insight to the table, not merely what we memorize of the Rune Poems or the meaning of the words that make up Their name. It takes power out of the hands of academia to dictate the bounds of our relationship and puts that power into that of these vaettir.

Think about this. When you start to listen, really listen to these vaettir, Hagalaz is no longer just hail or destruction. They are hail and all the things that brings. They are the destruction that will be wrought, the waters that hail will melt into, and the benefits that brings. They are noted in the Icelandic Rune Poems as being the sickness of serpents, and serpents (attor) are noted in the Merseburg charm as being carriers of disease. Hagalaz can be worked with to destroy disease. Likewise, if we look to Lacouteaux and his examination of serpents in protecting the home, such as in The Tradition of Household Spirits, Hagalaz can also be worked with to destroy protection. So, while Hagalaz does not lose Their aspects of hail or destruction, They cease to just be that.

My relationship with many of the húsvaettir and landvaettir of my parents’ home has continued in my new home. When we moved we made the offer that any who wanted to come with us could. Sometimes vaettir leave a place because of neglect, abuse, or wanting to get away from a toxic situation. In this case, the reason many vaettir came with us, is that while my folks take good care of their house and land they do not offer cultus to the vaettir. To be sure, the landvaettir and húsvaettir that have stayed are happy, and so are the vaettir that came with us to the new home. Not all separation of vaettir from a place need ly to horrible, traumatic, or anything beyond wanting to stick with folks that treat you right.

This kind of positive relationship building with the landvaettir keeps up whether we are talking of my work at Crossing Hedgerows Sanctuary and Farm or at my own home. The landvaettir talk. They share news as surely as nutrients are shared through the soil and mycelium networks. As sure as connections on the wind. Those political dimensions, including the little things of what I put into the soil, they feed that soil that in turn feeds those relationships. I am showing the landvaettir that They matter by what I put into the ground, how I grow what I grow, and by listening to Them on how They want things to be grown. I am putting my spiritual politics into practice by putting my hands to work in and with the ground beneath my feet as surely and concretely as I am when I make prayers or offerings.

Thank you to everyone who submitted responses, especially to Maleck for getting this series of posts started, their ongoing questions, and to Grimchild for their contributions. I am not sure if there will be a Part 4, yet, without folks submiting questions or ideas on what to cover. So, if folks are interest please let me know what you want me to cover in the comments section, in my email, or on the Around Grandfather Fire Discord server.

Patron Topic 57: On Spirit World Politics Part 2

In Part 1 we went over some of the basic ways that politics interact and intersect with the spirit world. Now, I would like to explore the Spirit World and politics from my perpective as a spiritworker.

Political Implications of Spirit Travel

Humans are, in a very real sense, spiritual Beings. We have a Soul Matrix and a way that expresses and exists here. It is not unreasonable for us to understand that other vaettir also have a Soul Matrix, however close it does or does not match our own. This adds a very interesting spiritual-political dimension to travels we may make to other Worlds. The one that I am thinking of here namely being that we can have some form of what could be termed material impact on Them just as They may us here in Miðgarðr.

If we understand other vaettir as being able to have interaction and impact on us in our World then we, as visitors to other Worlds, can have impact on vaettir in other Worlds in no less wise a way. This makes spiritual tourism as a concept even more fraught with danger because we have the ability to harm and help in Worlds other than our own. Certainly, if we accept that various vaettir can cause help and harm in our own Worlds it follows we can have similar impact on Them in Their own Worlds even if it follows on different lines than we may expect. Anger the Álfar and you may receive elfshot. It occurs to me, especially having recently visited Álfheim, to wonder if there are similar stories about us humans who visit the Álfar there.

If we can have this impact then how we arrive to a given World matters. Since our souls can take flight, and depending on your understanding of the Soul Matrix, this can happen in sleep as well as with determined effort eg journeying, or hamfara (journeying forth in one’s hamr) it is not something limited to just spiritworkers. However, I think what marks the difference here is expertise. A competent heimrgangr, spiritworker or not, will journey with intent to where they wish to go. Most folks who wander around the Worlds in their sleep do not do it with any effort, it just happens.

My general advice to folks looking to do spirit travelling is to first have at least one or two competencies in divination systems down. This means being able to do these divination systems for yourself without worrying you are messing with the results of the reading. The divination itself can be simple, such as a special coin you flip or dice, three stones assigned as Yes/No/Indicator, tarot or an oracle card set, the Runes, or some sort of sortilege. I favor systems where randomization is built into the answer, rather than something relying utterly on your translation, such as with scrying in fire or a pendulum. While these can be useful tools, I find for my own work I need that random factor to reassure that I am getting good and accurate responses from the tools, and not get in the way of them. These divination methods serve as helpmeets in communication and interpretation. As examples, divination can help you see in clear terms if a request to enter a World has been accepted, help you understand a message that you cannot interpret at the time of a journey, or can be used to see if an offering idea would be good, and whether an offering was received well or not.

We need to be able to travel to and return in ways that do not harm ourselves or the places or people we wish to visit. We need to be able to communicate, or at the very least able to effectively and accurately interpret our interactions. We need to understand how we take in and interpret spiritual information, and be able to assess it. Why? If we understand that our impacts on other Worlds carries real benefits and harm not only to ourselves, but to the Beings of those Worlds and the Worlds Themselves, we have a responsibility to be competent in our traveling and in how we conduct ourselves. If we understand that there are political dimensions to these interactions then it should underpin the importance of being able to do these things well.

I generally advise anyone looking to do spiritual travel to be sure that, whatever your destination, to get the consent of the Beings of that World to enter. On the one hand, it is plain rude to show up unannounced when there are means to send a request to enter and get a clear response. On the other hand, it is disrespectful of the sovereignty of the various Beings if you gatecrash Their home. I am working with the Nine Worlds model in Nordic Heathenry. Most any World I can think of has at least one, if not many Gods, who call it home it in some way. Many of these Gods rule the Worlds we would visit. It’s hardly in my best interest to offend those Gods. Then there are the various vaettir who will likely be as displeased to find an invader in Their midst.

It is worth noting that our cultural and ethical frameworks may not be compatible with the Beings of the places we are seeking to interact with. A given Jötun in Jötunheim is probably not going to have my political outlook, and what is rude in a given context with Them is likely to differ from that of an Álfar in Álfheim. Likewise, that same Jötun may not share Angrbóða’s cultural or ethical frameworks. If we treat the Beings in other Worlds as Beings unto Themselves then we need to acknowledge that They will likely differ from us and each other in many ways. Then again, you may find that many of Them hold to some of the same views as we do. Ideally, you ask questions before you set out so you know as much as you can. Either way, if you are able to visit, ask questions.

A lot of these points may seem obvious, except I have seen folks stereotype all Jötnar as beastial or out of control, and Álfar as aloof and completely alien. To be sure, some Jötnar I have the pleasure of knowing are more beastial and some Álfar are aloof. I do find some Álfar completely alien. Some of those same Jötnar are also some of the wisest and most powerful Beings in the Nine Worlds. Those Álfar likely have damned good reasons for being aloof.

As relationships develop with Ginnreginn the varying bonds of politics we can experience between Them and the various Worlds can begin to pull and tug on one another. As an Odinsson I can feel this pretty keenly. There are some relationships that will be limited or simply never form due to being who I am to Óðinn and vice versa. Those might be open to others. Then again, I have had doors open that may not have otherwise, or not in the ways that they did, because of Óðinn and I’s relationship. This is part of why I advise Heathens, especially those wanting to get into spiritwork, do so with their Ancestors being among the first Ginnreginn that they develop relationships with. The Ancestors have a vested interest in you doing well and keeping safe. Most of your Ancestors are likely to remember being alive, and collectively have generations worth of experiences to tap. As many of your Ancestors may have pissed off a random Álfar, They may also have had good relationships with others. They can be a great source of contacts, influence, power, and wisdom. You are likely not the only spiritworker in your Ancestors, and tapping into these Ancestors can be especially potent in bringing your own spiritwork along.

We live here in Miðgarðr. We are visiting there. Even if the framework for what constitutes a good guest differs, it is still on us to put our best foot foward as a good guest

Magic in Other Worlds

When it come to magic in other worlds, all the ethical considerations I have covered in previous posts, namely Ethics in Animism and Polytheism Part 1 and Part 2, and On the Ethical Use of Magic can apply here. The long story here is that we are ultimately responsible for what our magic does in other Worlds whether or not it does what we intend.

An aspect of using magic in other Worlds few think about is that we can do it at all. Think about the many effects magic has the potential to enact in our world. Now, apply this thought to the Worlds of other Beings. When we read stories of elfshot for those who angered the Álfar, we can clearly see these Beings from another World can affect us in our own. Are there similar stories of humans in Álfheimr? To deny the possibility that we can have similar effects, among many, seems to place us lower than other kinds of vaettir. It makes the point that we are less magical, spiritual, or capable of committing harm or help. I find this notion false.

Rather, I think the opposite is true for folks who have any modicum of skill in hamfara, or magic in general. If we understand magic as the affecting of Urðr to achieve an end, then a given magician or spiritworker can present even more of a threat to themselves and others. If we understand a part of our Soul Matrix, eg the hamr, has the ability to get up and go walking about in other Worlds while our lyke (body) is asleep, then even if, say 10% of the estimated 7.8 billion person population of humanity did so, that would be about 780 million people. If only 10% of this estimate can effectively do spiritwork and/or magic then that still leaves 78 million people. That is not a small number.

When we apply this understanding to other Worlds, then, an intentional journey to another World is not a small thing even when the mechanism for the journey itself may be relatively simple. If magic can and does affect the patterns of Urðr, then its effective application can do active and ongoing harm or good, just as when other Being apply Their magic to us or our surroundings here in Miðgarðr. How does this aspect of the use of magic play into spiritual politics?

In a number of ways. For myself, the reputation the Álfar carried with Their use of magic and overall demeanor that I saw in the sources made it so I wanted as little contact with Them as possible. For a lot of folks, they carry this same idea with regard to the Jötnar. The very way we form relationships with vaettir, then, can be informed by how we, or our fellows, undertand and use magic.

The way we use magic can have an impact on how things come around politically. For instance, we have the varieties of seiðr. One of the things I understand that differentiates seiðr from other forms of magic is that seiðr works with vaettir to get things done. So, what vaettir are you working with to get the thing done? What are you having Them do? Are you asking Them at all, or have you enticed Them with a song and now you’ve roped Them into doing things for you? If you primarily work with landvaettir in your seiðr here in Miðgarðr, what do you do in other Worlds if you work seiðr there? How you interact and treat these vaettir can (and I would argue likely will) have direct impact on whether or not vaettir from other Worlds will want to treat with you.

There is a similarity between armchair occultists and 2nd Amendment fans here in the United States. Both are not very likely to have actually done their homework, and both talk a good game without actually engaging with the topic they will very loudly ‘debate me bro’ about. America’s total gun ownership rests around 37-40% if the Gallup polls are any accurate indication, though that number includes those who “own or live with someone who owns a gun”. Gun ownership, though, is one thing. Competency in their use is quite another. See also armchair occultists vs operant magicians.

When you first learn to shoot you do it with targets. Targets that are not shooting back, and that, so long as you are actually practicing safety with your weapon, you are not going to hurt yourself or anyone else. You learn discipline with the weapon and its use, how to take the thing apart, clean it, and how to put it all back together safely. Training for scenarios and the like come later once you have developed core competencies with the weapon. This bare minimum for weapons is similar for anyone who wants to use magic. Cleansing, grounding, centering, shielding, warding, and being able to do divination and some basic forms of magic for safe spiritual journeying. You need to be able to competently and effectively use this tool at hand with a minimum of damage to yourself and others.

All of this is not to say “Don’t use magic!”. Rather, it is to really push folks to think through what magic they use and how they do it. It is a push for folks to think through how magic and its uses can affect the relationships they hold, and to weigh the political consequences of their actions. It is to consider that your actions have political dimension, especially when you are journeying to and/or are affecting other Worlds. Since magic is a form of power through affecting Urðr, and doing magic in others Worlds can have consequences deep consequences, it is another way through which we express ourselves, and our political allegiances. We cannot detach magic and its use from ourselves as though it is not real. After all, magic requires many parts of the Soul Matrix to be done. If you’re going to commit so much of yourself to doing somthing that can have such profound consequences, it seems to me it is worth doing well and with forethought.

Relationships Found and Formed

Here is where the metal meets the meat for animists and polytheists alike, whether or not we are spiritworkers. Relationships are at the core of both these theological worldviews. How I relate to the World around me has direct impact on how I act, function, and relate to every other thing. If I understand myself as being enmeshed in a web of relationships my outlook and actions are understood and expressed fundamentally differently than if I believe I am a cog in a machine. If I understand the Earth, Jörð as a Goddess, Who Herself is and contains vast, interrelated vaettir, that is a far cry different from understanding the Earth as a machine needing to be balanced. If we understand ourselves as existing in relationships, then ‘pantheons’ as locked-down relationships taking place only within a single culture are flawed models for understanding our place in things, and especially our Gods. Even a cursory look at ancient animisms and polytheisms shows that they interrelated with one another in myriad ways, and personal relationships with Gods, Ancestors, and vaettir had the potential for immense variety even within a given culture.

Much of this post has been about relationships in the abstract, or in relation to how we use power. This is about the relationships we intentionally make or that are made with us. The Gods, Ancestors, and vaettir we make relationships with have impact on the relationships we hold, or can hold. Some relationships we hold, such as with our blood Ancestors, are a result of how Urðr shakes out as our órlög when we are born. The spiritual relationships we make as adults are, predominantly, choices -yes, including if a God comes along and takes you up.

We develop the means to meaning through relationships. For the most part we worship our Gods because we relate to Them in concrete ways. ‘God of’ as a primary model of understanding our Gods is flawed, as it is often used to box our Gods into standardized meaning and relationships. However, many of the Gods we have a cursory relationship with fall into this understanding. A person who holds no direct relationship with Þórr may only relate to Him as a God of lightning, thunder, and rains. Another person may hold a mentor/mentee relationship with Him. Even for those who have such a relationship may still hail Him as a God of storms when a storm comes their way. What matters here is the ‘God of’ model is not the only way we relate to the Gods. It is not the whole of Them. We also relate to our Gods through Their relationships with one another, eg someone who has a direct relationship with Óðinn may relate to Þórr as a God of storms and also as a Son of Óðinn, Jörð, and Frigg.

Relating to our Gods without the notion of a pantheon binding Them does not mean their myths are not relevant to understanding Them. They still exist in relationship with one another, whether that is as rivals, relatives, or some other way. Myths are a way to understand these relationships, and how we may relate to Them in kind. The binding idea as animists and polytheists in understanding myths and our Ginnreginn is relationality.

I wrote in Part 1 that “This is not to say we need to like, befriend, or worship every God to have good relationships with those in our hearths. You do not have to like or worship Óðinn to worship Frigg or Þórr. Respect, though, is important. We gain nothing by disrespecting the Ginnreginn, especially ones Who are close to those we worship.” By engaging in certain relationships we may leave others out of our lives. There is a closeness with Óðinn I have that I will not have with Fenris. My allegiances being what they are, I have forgone relationships with some Gods, such as An Mórrígan, because what They could ask of me is more than what I could give. Part of respecting the Gods is understanding where our own limits lie in Who we have time to give to. Part of respecting the Gods is knowing whether or not we would be out of our depth with Them in a working relationship, and to respect ourselves enough to not to try to take on more than is good for us.

On Spiritworkers

A spiritworker is what it says on the tin: someone who does work with and for the spirits. It may be someone who divines, does magic, heals, helps facilitate contact, does spiritual consultation, or does all these things and more. What it is, at the end of the day, is a job title. It says nothing of the individual view, expertise, or experience to be expected until and unless a given community develops those baselines.

Part of why I use the term is because it effectively captures the idea of what I am and do. It does this without appropriating the word shaman. I used to use the word to describe myself, and I no longer do. Shaman is a term that, on the one hand has become so divorced from its roots in modern Pagan, animist, and polytheist communities while being marketed so heavily on the other that it has largely lost its utility as a word. It is important to note, though, that spiritworker is being used not to imply that we are shamans, but because that word does not apply to us in the first place. There are layers of cultural meaning that has built up around that word, from its original people, from academia, New Age spirituality, and our own communities that do not convey what we do. What had been a useful word has been both stripped and overloaded with meaning. Even if that word, with all its baggage, was useful as a ‘handle’ word to carry meaning, it no longer does.

Spiritworkers may hold different roles in the communities they are part of. Some may be part of formal organizations, and others serving only a community of Ginnreginn that has called them to service. Some may serve in leadership roles, while others only serve in support capacities. Some hold formal community roles which may or may not include their job as spiritworkers. It may be worth our while as members of distinct communities to use spiritworker as a term alongside more specific ones, such as vaettirverkr, Runeworker, erilaz, seiðmaðr, and spámaðr which point to communities we serve, specialties, training, expertise, and the like.

On the Politics of Being Spiritworkers

This brings us right to the politics of being spiritworkers. We are not neutral actors, and to pretend otherwise is disingenuous both to ourselves and Those we serve. Each of us are aligned with Someone, and generally that Someone, or group of Someones, are the Ginnreginn we are closest to, work with, and/or serve. It is worth remembering when getting a reading from a spiritworker you are not just getting information from them, you are also getting information filtered through them from their Ginnreginn.

When folks get a Rune reading from me that means at least 24 individual vaettir are potentially adding Their voices to the reading, whatever the question or issue. That is not including any of the Gods, Ancestors, or vaettir on my end, or the querant’s for that matter, that would like to chime in on a given topic. It is part of why, when folks ask questions like “Should I do such and such a thing” or “Is this good for me?” I ask them Who they are asking. This is especially imporant with ‘should’ or direction-based questions. If you leave the question to the Runes you’re going to get an answer based on Them much more than if you asked, say, Freyja. The Runes will effectively communicate Her response, but if you do not ask Her, you get Their answer(s). Given I approach tarot as a single vaettr with a lot of pieces, it is a similar deal when I read the tarot.

This means that there really is not such a thing like impartiality to a spiritual consultation. Those I consult for have political interests, as much as their own Ginnreginn will in and for them, and the connections They have. Part of my job can be to tease those out if they come up in the reading, to figure out Who is present, and how They are affecting the answers I am receiving. Another is to have figured out as much as I can where my Ginnreginn stand on things so I can account for that in regards to the reading. Sometimes I will not be able to answer questions because I do not have certain initiations, or I do not know a given God, group of Ancestors, or vaettr well. I may be more or less suited for a given person in a reading, and may need to pass them off to someone else better qualified for their needs. The relationships we hold can bring a lot of wisdom to the work we do, and sometimes that wisdom is “I’m not right for this person”.

Spiritworkers as Extensions of Spiritual Politics

If we are aligned with various Ginnreginn and involved in spiritual politics then it also makes sense that the opposite is true: we are a way for how spiritual politics flows between and through different spaces, people, communities, and between and through different Ginnreginn. I have encountered in my time, primarily working for Óðinn as a spiritworker, and more recently as an Odinsson, that sometimes we are how different groups of Ginnreginn get to talking with each other. This is where things can get…interesting in talking with folks, because we are so thoroughly engaged at this point with personal experiences, understanding of relationships and how we interact with the Gods, Ancestors, and vaettir. It is a vulnerable place to be in, to talk from, as there are many intersecting points of personal experience. I am at pains to point out that while exploring this is necessary to understanding spiritworkers’ roles in modern Pagan, polytheist, and animist communities, it is also a place that has the potential to be rife with self-interest and delusion. Having a regular spiritual practice, spiritual accounting, discernment, and solid communities we can rely on to help keep us grounded, are needed.

To be sure, one does not need to be a spiritworker for the Ginnreginn to work with you as an extension of spiritual politics. It is something I find far more common with spiritworkers, though, since a lot of our work is networking, community building, communing, and other work that has us reach out between folks and various Ginnreginn. A really simple example of the kind of networking I am talking about came across my TikTok feed where Neomudang, a Korean shaman in America, was making offerings to various Greek Gods. Per her words “My Korean general Gods love partying with other Gods”. I asked if she would make an offering to Dionysos and Lykeios, and she did. So, in return for her offering to Dionysos and Lykeios, I will be making my own offerings to the Korean general Gods and my own, especially to Óðinn , Dionysos, and Lykeios once I get some new shot glasses and some good whisky.

Now, did the Gods need us to introduce Them? No. Not in a strict sense, eg the Gods had no other way of making connections to one another. We could be needed in other, less strict senses though. Sometimes we can make things easier. Sometimes the Gods would have no reason to interact otherwise. Sometimes we are the glue that holds Gods, who would otherwise not interact, in relationship with one another. Sometimes we can be the bridge that heals wounds. We serve as a bridge, a point of connection, one that may be more or less potent for whatever reason for the parties involved. Just as with our human communities, sometimes the Gods just need intermediaries to move things along smoothly.

We can make and sustain the bonds between the Ginnreginn, who may not otherwise have reason to interact, in bonds of relation and community. By being an ongoing intermediary we can encourage and build these ties. The bonds we carry with our own Ginnreginn may be enough for Them to build new ones between Themselves.

Spiritworkers are not themselves inherently better, able, or more worthy than others to make these networks or sustain these ties. This gets to the “Why?” of spiritworkers. Again, I am going to emphasize that spiritwork is a job. Our purpose is to have the expertise and time dedicated to the ongoing work of encouraging and sustaining good relationships between our communities, and the Ginnreginn. Our job is to help others effectively commune, communicate, build, and maintain good relations with the Ginnreginn. Sometimes we do this by divination, by starting a new cultus or sustaining them, initiations, or doing magic. Our job is to work for the Ginnreginn, and not everyone has the time, inclination, or expertise to do this.

I am an extension of Óðinn’s spiritual politics. He is the main God, Ancestor, and vaettr that I serve, and as an Odinsson I directly benefit from my relationship with Him. He also directly benefits from His relationship with and to me. There are folks who might not otherwise have connected with Him. Connections have formed between Him and other Gods through me that He might not otherwise have had. Many of my own relationships with the Ginnreginn I have in the way that they exist would not have formed without Him. Through Him I came to the Runevaettir, and all the Work we have done, and all the lives They have touched through me.

Something I think each spiritworkers comes, or at least should come to understand pretty quickly, is that even if we are serving the same Gods the politics of that service can vary significantly. Where I may serve an ambassador role, as I found with Álfheim, another Odinsson or another spiritworker may find their role quite different. We may take on different roles with with the very same Ginnreginn we serve in making ties with other Ginnreginn.

If it is so hard to say anything across the board, why say anything? Because these points and discussions need to be made. They are not part of mainstream polytheist discourse, not even among spiritworkers and yet, are part of the experience of both. We spend so much time on 101, 201, and, on occasion, 301 material exploring the basics of ideas in our various communities that discussions of these depths are hard to have in the first place. They are so dependent on our developed relationships with the Ginnreginn and the understanding we have, and the experiences that flow from them. I felt in order to effectively even start talking about the topic here required these two posts to get the basics of it down. I feel that I could keep on going, but this post is getting fairly long on its own, and a third part is probably needed.

I am interested in writing Part 3. As I have written before, this is a topic I have not seen covered much and I have enjoyed writing these two posts. Thank you, Maleck, for giving me the idea for these two posts.

I want to know what you, my readers, want me to explore in it. Do you want me to dig deeper into what I have already written in Parts 1 and 2? Do you want me to explore particular topics within spiritual politics? Let me know here, in the Around Grandfather Fire Discord, or by email.