Taking Time

I have spoken here, on my Patreon, on Around Grandfather Fire, and in a lot of other places how taking your time to rest, recover, and relax are important and can be as much a part of spiritwork as doing things like divining and spiritual consultation.

Between the American overculture’s inane drive that everything be ‘productive’, even hobbies and pleasures, and my upbringing, I have found that engaging in rest and relaxation, especially ‘non-productive’ things, to be quite hard. I do not lay this at my parents’ feet, either. The same system that insists I need to be ‘doing something’ is the same one that ground them down during the time they both worked. We live in a toxic culture, one that, given my neurodivergence, seems tailor-made to fuck with my anxiety and my ADHD.

Up until recently my bull-headed response to all this was to put my head down and keep on pushing through. This works for a while. Hell, for years. For years I have had loved ones, family, friends, and tribe alike, pushing me to put things down and actually take a break.

It is a common joke in my family that we go back to work to relax. The vacation I last took from work had me doing yard work prepping raised gardens and a tiered system for growing strawberries for most of it, working with my family from sunup to sundown. We are reaping the rewards of that now, with an amazing crop of tomatoes. Not all work is bad, draining, or harsh. Hell, not all rest or relaxation is necessarily stopping doing everything. I find it relaxing and refreshing to do work outside. A lot of folks do.

What is different here is that I have been doing spiritwork without a vacation or rest for years. My daily routine would start with a 10-20 minute preparation session of cleansing, grounding, centering, and shielding, then prayers to start my day. If I had spiritwork to do I would repeat this routine with refreshes throughout the day. This in and of itself was not an issue. My routine has become a lot smaller and compact, and over time I expect it will expand again as changes are needed. What was at issue was the amount of spiritwork I was piling on top of it most every day.

I was doing what, in retrospect, is a good bit of spiritwork for other people. This includes writing on this blog and for my Patreon, answering questions as they came by email or Discord, making prayers not for my Patreon as they came through my email, scheduling then doing divination and consultatation sessions, and ongoing spiritual support work through various Discord servers. When I had time in between work and Work I was writing multiple books.

Consider all of this with being a father, huband, partner, and working anywhere from 40-80 hours a week for my job, depending on how bad mandatory overtime gets, and I was hitting burnout. Only I did not want to see it, and was powering through it.

Unlike times past, however, I am listening to my loved ones.

So, I am taking a break for a month from all spiritwork for others. Likely for myself, too. I know it is necessary to take time on occasion. My hope is by the time November comes around I will be refreshed and ready to go. If not, I will take another month. If I need to I will take time until the New Year. I hope it does not come to that. However, my Ginnreginn, my loved ones, and the communities I serve need me to be at my best. So do I.

Seiðr Takes Hold

Pulse bounding, panting

The seiðr takes hold

Shaking, rocking, snarling

Edge kissing, caressing

Urðr presses close

Tingling, vibrating, singing

Voice summoning, enticing

Varðlokkr calls vaettir

Surrounding, speaking, guarding

Hamr carving, weaving

The seiðr takes hold

Guiding, enchanting, commanding

Seiðr Song

Rocking, rocking

It begins small

In the seed, in the seiðr

It erupts from below

The power unleashed

In the seed, in the seiðr

It builds up through the middle

The being grows

From the seed, from the seiðr

It extends to the Worlds

The hamr is strong

From the seed, from the seiðr

It bears fruit to the Worlds

The megin is mighty

From the seed, from the seiðr

Its fruit leaves seeds

The cycle renews

From the seed, from the seiðr

Patreon Poem/Prayer/Song 52: For the Vanir Tribe

If 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 Vanir Tribe.


Seership and sacrifice

Seed and strength

Salve and sea

The Vanir bless the Worlds with megin

War and wound

Weal and word

Wonder and will

The Vanir shape the Worlds with megin

Art and Álfar

Arrangement and awe

Ardor and affection

The Vanir seed the Worlds with megin

Strength and softness

Supple and stalwart

Steel and stone

The Vanir guard the Worlds with megin

Burned and born

Breath and bonds

Blood and beauty

The Vanir enliven the Worlds with megin

Patron Topic 54: The Calling of Many Paths

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:

“How to handle the calling of different paths at once, especially initiated or mystery traditions. It’s often the case that people will be called to initiate into/carry more than one tradition or path at once.”

This is where divination is hugely important. Perhaps more than any other time, when it comes to whether or not a person should initiate into a given mystery, practice, Etc divination provides the way forward. It is the way by which we commune with the Gods, Ancestors, and vaettir. It is how we have an active conversation, not only between the Ginnreginn of a given mystery, practice Etc, but with those we already hold. It is also how we have an active conversation between these Ginnreginn.

If you are being called to multiple paths at once you’ll likely have to negotiate at least some territory, such as how to handle obligations, holidays, what were things you can do with in a given system, what taboos you might hold, what things you may or may not be able to do in terms of things that you want to do. There’s really no way across the board to determine this. It is deeply dependent on each initiate and the particular requirements of each path. Especially if you’re coming into a tradition or practice, a mystery or a pathway that has been established, the expectation is on you to be able to hold to them and the obligations, requirements, and responsibilities within that way. The long story short is whether or not you’re establishing a new tradition, mystery, etc or not, generally you are bending to the requirements of that tradition, mystery, Etc, and not the other way around.

You need to figure out whether or not the various mystery Traditions are going to conflict with the current relationships you have. If you’re interested in a mystery where the god in question has an active ongoing conflict, which is something you as a follower engage in alongside them once you initiate, you need to weigh your current initiations and obligations against it. It may be with divination you can figure out ways to work with, or to avoid conflict with where you are, but it is worth understanding that there are certain relationships that might close or be diminished in the face of an initiation.

You need to determine, if you can early on, whether or not you can handle the requirements and responsibilities of the given mystery tradition, let alone walking multiple problems at once. It might be that your desire to walk multiple paths will bring conflict with one or other. You have to determine whether or not you can meet the requirements, and that you can hold to the particular path obligations within a given mystery or initiation. Far better to determine that a path is not for you then to get years into a teaching, mystery, path, etc, and find out that you cannot do this anymore, and that you have set yourself up for heartache, loss, or more than you/your loved ones can handle.

To that point, it is hugely important that if you have loved ones, whether family or close friends, community and so on, that you talk with them about these things. Your initiation and your ongoing work before, during, and after it, can bring you into serious conflict depending on what the requirements are and how they end up shaking out. This is why figuring out as much as you can in pre-initiation negotiation and conversation is vital. You need to go into the situation with your eyes fully open and rose-colored glasses completely off. It may be that if you follow a given path or tradition long enough you may have to give up things that your family needs from you in order to live well, let alone live comfortably. If you were the sole breadwinner and your path requires you at some point to engage in intentional poverty that will be a big problem. So, part of figuring out if you’re going to initiate or enter into a mystery or path is whether or not your loved ones can afford for you to engage in it, and if what you would be giving up or doing would be worth it to them as well. Now, at the end of the day you have to weigh this and what you are called to, so your obligations, and the way you feel are going to be different depending on your circumstances. In my case, I have a wife and children that depend on my primary source of income and its benefits. If, for some reason, I was called into a path where I had to give up my day job that would be a problem, and I would be far less likely to initiate or follow it. We simply cannot afford that.

Unless you’re being called into a mystery, tradition, practice, or path where refusal is a threat to your ongoing physical, mental, and/or spiritual well-being, and I would call this particular calling rare, then you have the ability to refuse. Even if refusal threatens your well-being in some fashion, you still retain the right to refuse. You just have to deal with the consequences. For some of us we are called to service, and whatever else we wanted to do is nice, but there is work to be done and it’s ours to do. Even so, some folks still refuse to call the service, and accept the consequences of that refusal. It is an option.

Once you figure out that you can meet the obligations of the given mystery, tradition, Etc and you engage in them, then you need to buckle down and do the work. Whatever the work is, depending on the particular requirements to meet the initiation, to engage in the practice, whatever is required you need to actually do it. If you’re going to engage in multiple paths at once you need to do the work of them. I would say in a way you need to take more care than a person engaging in just one path, because you need to be aware whether or not what do you do for one path translates to the other. Perhaps you can do your cleansing work of two paths together in the same rite, perhaps you have to do them separate. Maybe you can do your prayers all together at once, or maybe you have to do them at separate times, and really schedule out your life from there.

Speaking of scheduling, you may need to develop ways of interfacing between your paths so that you can get all of your work done. To that end I highly recommend getting familiar with the Google Calendar and similar apps. Between Google Calendar and Google Keep these have been life-saving and transforming tools for me. The spirit work I do tends to be scheduled well in advance, so that both I and my family know what kind of time I have coming up. This is why I release my monthly reminders a few days before the new month: so folks can get topics, Q&As, and spiritwork requests to me.

I am very lucky in that the initiation work that I have done as a Heathen spiritworker and as an initiate of the Toys of Dionysos have not conflicted with each other. If I had to choose between one or the other, I already know it would be the Heathen spiritwork. Knowing this, I have a clear hierarchy of obligations between various Gods, Ancestors, and vaettir, and a clear distinction between what paths and requirements are non-negotiable to my life, and will have the greatest bearing on it. Rather than taking time away from one another, both paths have built on the experiences of one another. Sometimes folks will have that happen, and it is my fervent hope this happens with more folks than it does not. These can make our experiences more rich because we can apply lessons we’ve already learned, deepening our understanding and experiences from them.

Walk into a given initiation, path, mystery, etc with as much information as you can possibly get. Do as much preliminary divination as you are capable of, ask folks who are already in the path as much as you can if possible, and talk with your Gods, Ancestors, vaettir, and community members. Especially if you were initiating into many paths do as much research as you can, and be sure of what you do and do not want to sign up for. Be sure of what you were willing and are not willing to give up in order to follow a single path, let alone many. Negotiate within the bounds of what is yours to negotiate if you are going to follow a path. Be very clear on what obligations, responsibilities, and work is yours, and be very clear on what is other people’s.

Be very clear if you are initiating into a path with spiritual specialists like priests, spiritworkers, or any other hierarchy, what your role is, and what their role is. Is the spiritual specialist a container of the mystery or merely a transmitter? Is the spiritual specialist expected to take on certain roles within your training, or up to a certain point are they to provide guidance of a kind? If so what are their obligations to you, and what are your obligations to them? Are you willing to accept these agreed upon upfront? If the spiritual specialist is at all vague about this I would reconsider that spiritual specialist, and perhaps any teachings, initiation, etc they purport to have. They should be able to tell you in clear language what their role is, what they do, and what their obligations are to you and vice versa.

If you are initiating on your own, you need to be especially careful that you are not crossing boundaries by trying to initiate it with system you are unqualified to enter. This is, of course, part of doing your own research and due diligence, but it’s worth repeating here. If initiating on your own, then divination and checking in with peers, colleagues, spiritual specialist, and trusted members of your communities is vital. If you are doing all your own divination, all your own preparation work, you could end up hurting yourself, or overextending yourself unnecessarily. Having a spiritual support network, especially for new initiations and paths is needed. Far better for you to be over cautious than not, especially because you might be the first person to see different mysteries and traditions interacting in this brand-new way. Walking carefully can be a huge bonus for anybody following after you because you have blazed this trail successfully and avoided enough pitfalls to spare people coming after you a lot of hurt.

Whatever your calling, take yourself and your paths seriously enough to fully consider the implications of walking them together. Think hard about what obligations and complications can come out of each. Be careful and considerate to the paths, your communities, your loved ones, and yourself. Do the as much as research, divination, and negotiation as you can. If you accept multiple paths, then do your best to walk them well. Good luck and blessings to you.

Cutting Ties Pt. 2

There are two parts to this. The first is a copy of the email I sent to Galina Krasskova and Sannion so that everyone knows what I have said and there is no mistaking my stance on things.

The second, this post, is my reflections on things.

I am going to ask everyone who is going to comment to fully read these posts first. Know that I do not delete posts unless they are spam. I also make frequent backups of this blog. None of the conclusions I have reached or the actions I have taken or will be taking in the future were arrived at with haste. If anything, this has been a long time coming where I have ignored my internal compass for too long, and I have hit my limit. Now, on to Part 2.

It has been a year since I reached this decision, and I have not regretted my decision to cut ties whatsoever. It does not feel like a year, though. It feels like a lifetime ago.

Looking back, if I regret anything, it is that it took me this long to make the choice to cut ties. In the last few years I knew them, both besmirched anyone even a bit to the left of them, which is fairly far right. For awhile I thought perhaps they were both centrist. In my early friendship with her, Galina and I held a lot of similar views in regards to universal healthcare, the right of a woman to choose, civil rights for LGBTQIA+ folks, civil rights for BIPOC, and on many other issues. Towards the end of our relationship I had a sinking feeling when they both made fun of or criticized pronouns, particularly the use of they and the use of differing pronouns such as that of Spivak, or neo-pronouns. Likewise to their denigration of the Left in general, Black Lives Matter, and social justice in general.

There were a great many red flags that I ignored for a long while. Their insistence that the Gods were either above political machinations, something I have only ever heard when folks want you to ignore the political implications of their positions, or the over-focus on miasma were warning signs. Something Galina said towards the beginning of our relationship, and that I still hold quite true, is that polytheism itself is revolutionary. It is. To then insist, especially as loudly as she and Sannion did, that the Gods are “above” politics, is to completely ignore the history of how enmeshed the Gods have been in them, and quite firmly are. If someone insists that the Gods are above politics, do not just question it. Demand they explain themselves. While a given God or Goddess is not likely a Republican or Democrat, a socialist or a capitalist Themselves, polytheism, and the Gods from whom these religions are devoted to and rise from, have definite leanings, if not views.

The over-focus on miasma is something that I should have understood as a red flag. It is one thing to wish to be clean, but to insist on it, in all areas? It becomes Puritanical. Taken to the extreme it becomes the fascist idea of rooting out all that is unclean and purging it. This is different from being sure to cleanse oneself before ritual, before divination, before hearth cultus, and so on. The focus on miasma and cleansing it that marked their writing before I cut them out of my life had, at that point, reached something of a fever pitch. Ironic, considering that Sannion picked up and wore one of the most contaminated symbols he could possibly have, and that Galina then defended this decision.

There were a lot of red flags otherwise. Red flags that I set aside, and ignored my own internal compass on. I gave passes when I should not have. To be sure, I argued with Galina and Sannion in private, especially with regards to how they spoke about Black Lives Matter, their hatred towards Islam, antifa, and other subjects. I could have and should have been much more public in my pushback. I thought, given we were colleagues and friends, and I was initiated under both of them, that maybe I had more pull with them than what I did. Had I pushed back earlier the letter I wrote would have been different, and written much earlier. I cannot undo the choices I made that led me ignoring my internal struggle with their rhetoric and harm, nor the choices that led me to separating from them in the way I did.

I cannot tell you what has happened to either of them in the interim beyond a few scant details, and I have no big desire to hear, read, or delve into gossip about them nor to be updated on them. I have avoided their media presences, blocked every method of contact, and have not written or spoke about them much until this post. I needed the time to grieve as they are both dead to me, whatever their physical status is.

This amount of separation has given me time to think on Galina’s role in my life as a Heathen. She came into my life not too long after I became a Heathen. At the time there was a fierce divide in the Heathens and Heathen communities I encountered between folks who were more experiential and those who weighed everything by “The Lore”. It was a fierce one too, one I found fairly inhospitable as a good chunk of the latter were composed of ‘blood and soil’ types, Neo-Nazis, and white supremacists. Galina’s books at the time, and Raven Kaldera’s too, opened up my Heathen exploration to experiences with the Gods in dynamic and powerful ways that still affect me to this day.

When I cut Galina and Sannion out of my life I questioned everything. I asked questions like “Is everything I experienced complete and total bullshit? Do I actually have skill with the Runes? Am I really an Odinsson? Am I a spiritworker? Am I a good Heathen?”

Again and again I parsed those questions and those like them, sometimes at intrusive times. They would pop up when I was trying to sleep or relax. When I was in the shower, about to pray, before divination sessions. I could put them aside for awhile, and they would still be there. Eventually, I came to my understanding in conversation with dear friends and in self-reflection.

Galina was my Elder, mentor, and for most of the relationship after the first four years or so, a colleague to me. We knew each other since about 2007. However, she was not the container of my relationships with the Gods, Ancestors, and vaettir. She was a bridge in them, but she did not contain them. She did not make me a spiritworker any more than she made me a child of Odin. Being a child of Odin was a revelation I came to well before I met her, and being a spiritworker is something I have always felt called to in some fashion or another. Whether it was through her, another teacher, or just my interactions with the Ginnreginn I was likely going to be doing something like what I am now whatever else I did. It is clear from my experiences with and feedback from others that I am a good Heathen, a skilled spiritworker, and skilled in working with the Runes. Looking over my experiences, and the effects they have had on others, most of what I experienced as Galina’s apprentice, student, and colleague was genuine. I have enough people in my life who live genuine, good lives who were willing to call me on my bullshit if I were anything else.

The Runes as vaettir, as spirits? It made sense to me, and given the experiences I had of Them before I ran into her work, it hit me like a bolt of lightning. I have no doubt the Runes are vaettir, powerful ones at that. When you cut someone this meaningful to your spiritual journey out of your life, though, you question everything.

Though far less involved than Galina, my experiences and studies with Sannion occupy a similar place. The experiences and initiation I had with the Toys of Dionysos were genuine. The experiences I had with Dionysos were genuine.

Looking back, I think the biggest tragedy between the both of them, and those who have similar stories to them, is the incredible amount of good they could have done. Through their actions they have tainted their work, probably irrevocably. Their work helped provide firm foundations from which others grew. It could have informed many generations of polytheists.

Equally important as the time I have taken to grieve and reflect in the last year is the time I have taken to heal and empower myself. I have kept a regimen of regular cleansing, grounding, centering, and shielding. I partnered with Water in a lot of this work, under guidance from a dear friend and spiritworker. I have done ongoing spiritual work for myself and for others in the community. I have kept up my devotions to the Gods, Ancestors, and vaettir, my Ginnreginn. My ties with my Ginnreginn and communities continues to deepen. The cutting of ties with these two has not dampened my desire to do this Work; if anything, it is invigorated in the face of it. It is clear we need more people public-facing willing to talk about, and especially, to do the Work.

To that end, I will continue to offer my services as a spiritworker, which can be found on my Spiritwork Services page, and through my Patreon. I will keep up my fulfilling work with Crossing Hedgerows Sanctuary and Farm. I will continue to write here on my blog, which you can support through my Patreon. I will continue to make and hold workshops. I will continue to make videos on Heathenry and other topics on YouTube, and engage with folks on Twitter, Instagram, and TikTok.

I am also working on revamping my first book, my anthology Calling to Our Ancestors. I will be removing everything Galina gave to me for the book. In addition to reformatting it, I will be putting in new work so that the book serves two purposes: as a guide on how to do Ancestor veneration, worship, and work, and as a devotional. It is slow going. After all, it took about 4 years to put this book together the first time, and I have many more irons in the fire now than I did then.

I apologize to my loved ones, my family, my friends, and my community for holding my tongue when I should have spoken out. I apologize to the Heathen, Pagan, and polytheist communities for actively promoting Galina and Sannion’s work over the years. I apologize for defending and going to bat for people I should have recognized as actively harmful and toxic.

I am not who I was. I made my mistakes, and I own them. I will keep on doing the Work that is mine to do. My Work is not here to make amends. My Work is here for the Ginnreginn, and if amends are part of that, then that is what it is here for. All I can hope is that my Work shows my worth and my quality.

The Importance of Being Visible

My arms are covered in Runes and I wear three necklaces, a valknut, a Mjolnir, and a stylized wolf when I am out of the house. What this has done has allowed me to connect with folks wherever I go. They ask questions, they want to know “What do these mean?” Even in the case of folks mistaking my Runes, which are the Elder Futhark, for ancient Hebrew, it is still someone saying “I see this and I want to know more.”

My necklaces and my tattoos are public invitations to have a conversation. I display them for my own reasons, namely as a form of devotion and mindfulness of my relationships with the Ginnreginn. However, I would not have a reason to display them publicly if that were the only reason. I could just as easily carry my valknut, Mjölnir, and wolf necklaces in my spiritwork bag and cover up my tattoos. I wear necklaces, rings, and tattoos to display to others. So that, in some way, what I am is seen. I could just as easily have had the Runes tattooed on my back, my upper arms, or somewhere else easily hidden by clothing. Instead, They asked, and I accepted, that They be tattooed on my lower arms.

Recently, fellow Heathens including Maleck, Snow and Gunny, both of whom are wonderful folks, have talked about aesthetic and how it relates to Heathenry, Heathens, and our place in communities. I can tell you from personal experience that aesthetic can also key into being accessible to others in our communities, both in terms of fellow Heathens and those outside our religious communities. Especially being so outward facing in our aesthetics like this, it allows us to be able to be good and approachable sources of information for those who, otherwise, may not learn about Heathenry or Heathens.

It is also why I tend to stay away from the Vikings TV show aesthetic when it comes to my regular online content. No issue with those who do it as part of their own regular content. However, the aesthetics of the show, and cosplay in general, clash with the Heathenry I want to portray, which is historically-informed and modern. What this does not mean is that I lack for ritual aesthetics, historical Nordic outfits, and only wear t-shirt and shorts to ritual. It just means that everyday wear tends to be my most common worn items because most of my rituals do not require specific ritual wear. My most frequent rituals are hearth cultus, so my ‘ritual wear’ tends to be whatever I have on at home. If I have been working out, doing yard work, or am dirty, I clean up, switch the clothes out, and then do hearth cultus.

Our aesthetics, both what we wear for everyday wear and for ritual, can say a lot about us to ourselves, to the communities we live in, and to our relationship with the Ginnreginn. Perhaps over time as we develop from just religious communities into full-blown cultures we may develop varying ways of dress. However, for the moment, most polytheists blend in to the overculture they are living in.

When we step outside of that blending that is a statement. It can be one for ourselves, our communities, and/or our Ginnreginn, but if we wear something, whether it is our hair, tattoos, or clothes that takes us out of the everyday, it is a statement. It is a powerful act, and a powerful responsibility not only for myself, it is equally so for my family, community, and the Ginnreginn. Even more so than wearing my Valknut or Mjölnir openly, my tattoos have opened a lot of conversational doors that likely would have stayed shut. They are vaettir, power, and magic, embodied in me, a living relationship. They are an invitation to others to conversation, understanding, and wisdom carved into my flesh.

What others will get from conversation prompted by the Runevaettir differs. For a lot of folks I am the first and only open polytheist they have ever met. For some folks this prompts a flood of questions, ranging from “What does that word mean?” to “How can you worship so many?” to “What are the Gods? The Ancestors? The spirits?” For others there is a few moments of contemplation, and then appreciation that lights up their face. For some, fear and apprehension strike their body like lightning, and something about the notion of living ancient Gods, Ancestors who listen and speak with them, and spirits all around absolutely terrifies them. For some, just sharing what these living Beings are opens whole Worlds to them. Others will shrink back.

My body becomes a gateway of conversation. My words become a conduit. My demeanor shares connection. Making the choice to take on the tattoos I have, the Valknut and the Runes, I am not my own, alone; I am also my Gods’, my Ancestors’, my vaettir’s. I am, in a very real sense, a vé walking in the world. That is the importance of being visible.

You Cannot Eat Theory

I just read an amazing quote that sums up my feelings on so much: “You cannot eat theory.”

This goes for leftists, polytheists, environmentalists, for damned near anything. You cannot FUCKING eat theory. If your response to someone struggling is to say ‘read theory x’ or ‘read this book/book list’ you are lost.

A popular saying in polytheist circles, especially Heathen ones, is that ‘we are people of the library’. What this has increasingly come to mean to me is ‘I am going to make information as intentionally hard as possible to find and integrate into others’ lives.’ Folks who trot this line out often miss the point of what a library is: it is an open access point for information and education for all age levels, all experience levels, and all people. If we truly are a people of the library then where are the accessible resources for Heathens?

The predominant attitude in polytheist circles still tends to be that you should have your head buried in a mound of books at any given point in time as opposed to living the religion. Mercifully, community expectations in Heathenry and other polytheist religions are changing. It is a slow change, though. I have watched no small amount of people throw their hands up in frustration as so many resources are out of reach, whether by price point or education. I have invested no small amount of money myself in books, both written by academics and fellow polytheists. I am deeply grateful for open, free-at-access projects such as TheLongship.net for existing -and we deeply need more.

Reading theory is not going to impart or teach polytheist religion. Nor will it teach a living leftist philosophy, a living animist/polytheist worldview, or a living relationship with Jörð. It can intellectually bolster a person, but without the lived component those books and those theories are empty air and a waste of time. You cannot teach mutual aid merely by talking about it. You have to do it. You cannot teach polytheism merely by talking about it. You have to do it.

You cannot feed a person in body, mind, or soul merely with theory.

What this does not mean is that theory is useless. Armchair theories, inapplicable and without access? Those are. Pieces of cloth are not joined without the sewing, knitting, crocheting, nalbinding. There are many ways of joining cloth and what they all share in common is that each requires you to apply the theory of their craft. You do not need to understand all the ins and outs, all the history, or all the whys even, though these are fine and good things to know. What you need to know is if this stitch or bind will work for the cloth at hand, and then to do it.

I can go on at length about the beauty of regenerative agriculture or the wonderful things that can be done with permaculture -or I can show it to you in action. I can literally eat the results of the work I have done with my fellows at Crossing Hedgerows Sanctuary and Farm. So many people who talk a good game about solidarity and community cannot eat or share their results because there is nothing to eat and nothing to share. The food I have put into my mouth at potlucks was because of the hard work started and sustained by the Cavanaugh family. This was work that they allow me, and others they invite to Crossing Hedgerows, to do. Living reciprocity.

If our polytheist communities are going to live, let alone thrive, we have to take the steps necessary so that they are nourishing communities to be in. This means we do need to have standards of behavior, work, and study -especially for spiritual specialists and leaders- and that we also need our resources to be accessible for a range of education and experience levels. For this to happen there needs to be a serious reckoning with reciprocity in polytheist communities for this be done.

It should not be an expectation that community leaders, administrators, writers, spiritual specialists, supporters, and others who are integral to getting polytheist communities started and continuing to function should give away their labor without reciprocity. “You should write a book on it!” is a refrain I have seen more than a few times in regards to my own work and that of others. So, will the community support me so I can do that? Will the community give me and other writers, presenters, etc the resources so it is worth writing the books they want in the first place?

There is no doubt that there are efforts where resources being free at the point of access is needed. The community needs to support that necessary work being done. Whether it is a larger community pillar like a library, community garden, or smaller, such as one’s personal Kindred or other group, without community support each will fail and shut its doors. Likewise, if the needed resources to help folks learn and grow are exclusively kept behind paywalls then that harms the community in kind. Our communities, then, need to be places where our theories, values, ideas, and work are living, vibrant, and engaged with. They need to be lived spaces where reciprocity is not something we talk about, it must be something we do.

We cannot eat theory. What we can do is eat the results of that theory put into practice. What we sorely need in both leftist and polytheist communities are folks who are living examples of good Gebo with one another, who do the necessary work so that theories can be developed and put into action. The beauty of this course of action is that it is immediately accessible to everyone. Whether you are looking locally or online, see what you can do right now for the folks in your community. See in turn what your community can do for you. Talk with those in your community, and make concerted effort to making the bonds of reciprocity in your community better for everyone in them.

Patreon Topic 53: Using Tools in Magic and Spiritwork

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:

“Can you talk about the use of tools in Magic and spirit work? Pros, cons, appropriate vs inappropriate use?”

Tools can be damned useful -until they get in the way or become an impediment. A hex head screwdriver is only really useful for taking care of hex screws and the like. A claw hammer’s primary purpose is to hit and remove nails from wood pieces. If I try to use a screwdriver to drill a nail it can get the job done, with a great deal more effort, but it likely will not do the job as neatly or as well. A tool becomes a pro so long as it is an asset to the work or working at hand, and a con when it is not. If the only tool I have ever used is a screwdriver then I will need practice to get good at driving nails, but this is a far better use of my time than to get good at driving nails with a screwdriver.

Appropriate tools in magic are those that are useful to the task at hand, do not detract from the working, enhance the working itself by their presence/use, and deliver the best results with appropriate experience and training. Inappropriate tools in magic are those that are not useful to the task at hand, detract from the working, disempower or impede the working itself by their presence/us, and block the best results through overcomplication or by requiring such a high degree of training/work needed to use it that it becomes impractical to work with/use. An appropriate tool for divination could be something like a deck of tarot cards. It could also be used as an appropriate tool for magic.

Let us say you wish to enhance your physical strength, and are doing spellwork to help with this. Now, the first step should be to decide on what exercises or work is appropriate to building your strength. When you select exercises appropriate to your level of skill, understanding, and time, then I would include spiritual work. A simple way to do this with tarot is to combine the imagery in a particular deck with the purpose of a working. In a traditional tarot deck you would work with Strength to this end. If you were to incorporate spiritwork, you might put the card on an altar made specifically for the working as the centerpiece focus, and every time you go to work out you make an offering of water, ask a God or spirit to bless your pre-workout drink, and then go do your exercises. Just working with the tarot alone, perhaps you carry Strength or a copy of the card in your wallet and sing or chant the name three times. Just like reps in a workout routine the chanting builds up your spiritual strength and resolve to do the physical work over time.

It is worth pointing out not every tool need be physical. You can get the effect of ‘reps’ I wrote above regarding Strength by just imagining the card, or even going so far as to incorporate a telesterion working with it. However, I find physical tools tend to have a grounding presence in this world. Not every tool is a tool for grounding excess energies, mind you, but every physical tool grounds the work and working in this world by the act of working with it. It actually pushes us to incorporate more of our souls this way, by not leaving out the lyke, the body, of our souls from spiritual workings. That is a huge pro. It takes it out of ‘upper head’ or thought experimentation. By making gestures with a tool, even a hand, I should be talking actions that carry meaning and add to the work.

An excellent place to talk about the usefulness of tools in magic and spiritwork is the use of staves in seiðr. If I am working with a staff in a seiðr context then the staff occupies a place of invitation, coercion, and/or calling to spirits, as well as directing energies during these and any other magic work that can occur during the seiðr session. Ornamentation, such as metal rings, animal representations, and Runes carved into or attached to the staff can add to its versatility.

The vaettir are not only ‘out there’; with the invitation or compulsion of the staff, They are very much here, perhaps even entering the staff and/or the seiðmaðr. Is the staff strictly speaking necessary for good seiðr work? No, but it helps.

Whether or not a tool is necessary in magic or spiritwork depends on the kind being done. If you are doing sympathetic magic you cannot do it at all without at least one piece of representation for the thing being worked on. Tools are, potentially, both containers and directors of magic and spirits. Staves, distaffs, string, carving tools, weapons, and so much more can not only be a medium for magic, they can be repositories of it. The tools can, themselves, be enlivened by a vaettr or be full of vaettir. Tools can have personal bonds with their owners. Tools can be ongoing conduits of connection between a God, Ancestors, vaettr, and the owner.

Even stripping out every single physical tool from a magical practice and wholly relying on techniques like visualization, song, telesterion/memory palace, and/or astral work, we still use tools. The telesterion/memory palace is a great big damn tool if you think about it. Its original function was to be an imagined mnemonic device, and it has immense spiritual applications. In visualization we still have to use the imagination to link concepts, ideas, and abstraction into more concrete steps and actions. A lot of times visualization uses objects, areas, concepts and the like, that are grounded in our experiences, such as the tree meditation in Trance-portation by Diana Paxson. Our popular culture through Star Trek and Star Wars provides us with examples of what shielding may look like. Likewise, our auditory landscape is shaped by what we put into our minds through our media, and this is true whether the medium are binaural beats, a drumbeat, or something from Heilung.

I think it is pretty hard for us as humans to completely dispose of the idea of tools. They are such a part of our imaginal and personal landscapes that there are very few places I could see where tools themselves would be inappropriate, just inappropriate to a given situation. Perhaps with Pack Magic there is less overt need for physical tools, yet many of the techniques that bring us into better trance states or the like are made easier using tools such as cellphones and headphones.

The biggest con to a tool is it being necessary to the work you want to do, magical or spiritual, and/or not being able to get it or use it effectively. The pro, though, is our tools can make every aspect of the work we have to do easier, more effective, and more thorough. The less work my hugr or hamr has to do, the more I can concentrate on doing the work rather than setting up for it.

Patreon Poem/Prayer/Song 51: For Tobacco

If 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 Tobacco.


Hail Tobacco

Called Asemaa by the Ojibwe and Séma by the Potawatomi

Sacred plant, sacred Being

Eldest Herb of Turtle Island

Whose body is a blessing

Whose body is a blessed offering

Whose body is heilagr and brings blessings

Whose smoke is cleansing

Whose smoke cleanses, opening the ways

Whose smoke is heilagr and good Gebo

Whose abuse takes breath

Whose abuse takes breath, bringing death

Whose abuse is unheilagr and hurts the heart

Hail to You, Holy One

May we be friends

May we walk well together

May I always treat You well

Ever-mindful You are Sacred

þu est heil, Míkilvaettr Tobacco