Hail Holy Vanir of Fertile Fields
Whose Cart carries blessed seed and soil
to whoever’s home it visits
Hail Holy Vanir of Fertile Fields
Whose Bounty bring virility to Vanaheim
shared selflessly with kith and kin
Hail Holy Vanir of Fertile Fields
Whose Hands have graced our gardens
through Your reach, the roots grow deep
Hail Holy Vanir of Fertile Fields
Whose Body rides upon the roads;
Your veiled visage a holy Mystery
Hail Holy Vanir of Fertile Fields
Whose Ways wend to beauty and blessings,
let all live with You in good Gebo
The loamy earth that welcomes the seed
The black soil that bursts with life
The tree who overgrows the bones
The ground who eats the bodies
The inundated ground that bears the rice
The sandy ground that bears the spears
The grove where the deer mate
The fields where their young are born
The ever-breathing forests
The ever-teeming swamps
The ever-eating earth
The ever-giving earth
All these things You are
Hail to you, O Nerthus!
They sank down into the waters
Held down by iron grips
A sacrifice for seeing Your holy Face
They sank down into the bog
Their blood reddening the waters
A sacrifice for keeping the community clean
They were offered to You
O Holy Nerthus
That the ways between us
May be kept well
So now I am inspired to do a month of devotional poetry and song for Gefjon. I am counting the two prayers I last posted for the start of this project. This is the prayer I wrote for Her yesterday. I will have another prayer for Her later today.
Charming of the Plow Prayer to Gefjon
If any know how to Charm the Plow, it is You
If any know the work of claiming land, it is You
If any know the work of tilling the darkness of Jörð, it is You
If any know how to carefully cultivate the grove, it is You
If any know the work of bringing in a hearty harvest, it is You
If any know the work of a well hewn hall, it is You
If any know the work of a healthy hof, it is You
If any know the sacred work of the gyðja’s charge, it is You
Inspired by Galina Krasskova’s Agon dedicated to Gefjon, I wrote these two poems.
A Hailing Prayer to Gefjon
Hail to Gefjon, Far-seeing Goddess!
Hail to Gefjon, Who knows Her own Worth!
Hail to Gefjon, Who shapes liche and hame!
Hail to Gefjon, Who drives hard Her Oxen!
Hail to Gefjon, Who plowed and claimed Zealand!
Hail to Gefjon, Who claims Her own pleasure!
Hail to Gefjon, whose halls house the virgins!
Hail to Gefjon, Ásynja!
Hail to Gefjon, Mother of Jotnar!
Hail to Gefjon, Whose Consort is Skjöldr!
Hail to Gefjon, Whose Plow is Mighty!
Hail to Gefjon, Whose Courses are Swift!
Hail to Gefjon, Whose Lands are Fertile!
Hail to Gefjon, Whose Ways are Wise!
Land-finding Prayer to Gefjon
We seek, we seek land of our own
Growing green and good
We ask Gefjon to lend us your aid
So we may settle soon!
We ask for land for orchards
We ask for land for grain
We ask for land for goat, hive, and lamb
Whose harvests shall be great!
We seek, we seek a place to build
A hof to call our own
Where we can raise a horn to You
Within our hallowed home!
Our son wanted me to share his prayers for Sunna and Mani here. He wrote the prayer to Mani first. When he wrote it, he surprised me. When he had finished that, I encouraged him to write a prayer for Sunna the next day, but aside from that, I had no input on them. I got to let him be while he wrote them. I’m very proud of him. ^_^
Prayer to Mani by Kiba
Guider of the moon’s path
Rider of the moon-cart
Drawn by Your large dogs.
Hail Mani! God of the moon! Light our path
While shining on even
The darkest of nights.
My prayer to Sunna by Kiba
Melter of the thick ice
Evaporator of streams and lakes
And rivers and oceans too.
Today is one of many days
In the season where you
Shine your light upon us humans.
Hail Sunna! Goddess of the
Light that helps our food grow.
Thank you for the life that you have given us.
They call Him grizzled; His hat hangs low over an eye.
They call Him one-eye ’cause one is elsewhere.
They call Him bear-father and wolf-father ’cause the berserkers and ulfheðin are His.
They call Him eagle-head ’cause He is one.
They call Him bear ’cause He is one.
They call Him battle-wolf ’cause He is one.
They call Him a rogue ’cause He’s sly.
They call Him silver-tongued ’cause He’s talked His way out of death.
They call Him Hanged ’cause He hanged on the World Tree to get the Runes.
They call Him Runemaster ’cause He died to bring Them back.
They call Him Wanderer ’cause He’s seen all the Worlds.
They call Him Journey Adviser ’cause He’s who you talk to before you take one.
They call Him Monster, ’cause He is one.
They call Him God, ’cause He is one.
He’s Odin, Woden, Wodenaz. He’s Jotun. He’s Aesir. He’s a chief. He’s a shaman. He’s a wanderer. He’s a warrior. He’s a killer. He’s a maw. He’s a scholar. He’s a wizard. He’s a berserker. He’s an ulfheðin. He’s a rogue. He’s a ruler. He’s a watcher. He’s the Allfather. He’s Runatyr. He’s Fury. He’s Terrible. He’s Gallows-God. He’s Sacrificed. He’s Sacrificer. He’s Twice-Blind. He’s One-Eyed. He’s Long-Visioned. He’s Spear-God. He’s Battle-Fury. He’s Howler. He’s Odin, Woden, Wodenaz.
May Eir and Mengloth bless those in harm’s way
May the healers be careful, skilled, and compassionate
May Thor protect those in harm’s way
May the communities be safe from harm, secured by His Hammer
May Loki, Angrboda, and Sigyn bring laughter, protection, and perseverance
May mirth, solidarity, and determination lift up those harmed and grieving in this tragedy
May Tyr and Forseti bring justice to the Dead, to the families, to all those harmed
May justice be done, lawful and swift
May Freyr, Gerda, and Freya bring Their love, sensuality, and vitality
May we celebrate ourselves together, and with Them, stand by those we love
May Odin and Frigga bring wisdom to the leaders
May action be guided by wisdom, may work be guided by insight
May Hela take up the Dead
May She bring Them comfort and care
May the Landvaettir be heard
May They, too, have justice, and may Their needs be met
May The Dead hear the calls of Their loved ones
May They know They are remembered, and may those They left behind be comforted
May the newly-Dead be long-remembered
May They be remembered for more than Their deaths; may Their lives be remembered well
I love politics. I find it fascinating on an intellectual level. I also find it entertaining, probably on the same level as some of my friends enjoy the soap opera style of WWE or Lucha Underground. Hell, one of the candidates was even on WWE.
I also recognize that most politics, or what passes for it, is a complete waste of time. Most of the things I have any hope of affecting as a voter are decided at local, regional, and sometimes State level elections. Though, with the way our legislature in Michigan works, should appropriation funding be in a bill that passes there is no way for us voters to hold a referendum. This is how the Republican-led State Congress pushed through a lot of legislation of all kinds lately, and made them stick despite loud protest.
I still vote, especially in local elections and ballots, because that is where a lot of funding comes for things like our police, fire, libraries, and so on. It’s also where our leadership comes from for local boards, among others. It directly affects my family and I.
A phrase I have heard for a long time now is “Think locally and act globally”. It bothers me, because when we get down to brass tacks, my spheres of influence start and end locally. I’m only acting globally if I’m acting with enough people that our collective pull is felt in some way. A lot of the things I hope to make impact on simply don’t register all that large, even with a good number of folks interested in it. My view is that we should be thinking and acting locally, and let things develop from that. It is hardly a new view. However, rather than be in the vein of ‘you need to change yourself before you change the world’ in an abstract way, or even a psychological one, this thinking and acting locally is a tactical one. It is also tends towards the whole person rather than an aspect of them.
I have no hope of changing national policy. I may not even be able to change a region’s view of how things like environmental care, farming, local interdependence, sustainable housing, and the like could be. What I can change is how I do things. What I can change is how I help people in my tribe, Kindred, friends, and allies. What I can change is things on a very local level.
Otto von Bismarck said
“Politics is the art of the possible, the attainable — the art of the next best”.
Ideals are good things to have; they give us things to aim for, to work to attain. They help guide our decisions communally and personally. However, practical effects are what is lacking in a lot of politics lacks now, especially those that affect us locally and nationally, such as the ways we need to address environmental damage our ecosystems are taking on, climate change, and Peak Oil. Lining up on either side of an ideological divide may feel good, but ideology won’t keep your family fed or help you endure the Long Descent. If all you have is ideology, after a while all people will see you offer them are platitudes rather than something that will actually help them live differently. If you want to change the world, not only do you need to be that change, but you have to help others be able to see themselves in that change too.
Lately, my family and I have been doing a lot of simple wild yeast mead brewing in mason jars. We had our first batch finally finish, and it tastes great. Not only did this teach us that this is a completely viable way to make really good mead, but for our close friends with whom we are sharing this batch, it provides us a means of sharing the results, tying hamingja and wyrd closer together through Gebo, and perhaps inspiring others to take up brewing as well.
Is it a huge change? No, not on a global scale. Locally, though, it is helping Michigan bees and bee farmers, we’re reusing glass mason jars and ceramic bottles, and we’re learning practical skills, the results of which go well as gifts to our Gods, Ancestors, vaettir, tribe, family, and friends. When we grow our own food this spring and summer, will that be huge on a global scale? No. It will, however, save us quite a bit of money in food bills, we’ll be using mason jars and potentially ceramic for some, if not a good number of the food we’ll bring in, and we’ll be learning practical skills, the results of which go well as gifts to our Gods, Ancestors, vaettir, tribe, family, and friends.
Part of the thinking and acting locally is that I drop the need or, as I would have put it during my ceremonial magic days, the lust of result, to have the large, powerful impact on a nationwide scale. My worship and working with Jörð reflects this idea. I worship Her as a Goddess of the Earth, and I also relate to Her as a Goddess of the Earth where I am (without exclusion to local land/Earth Gods and Goddesses), as I am also tightly bound to my local environment as I am to the Earth. I have developed a relationship with Her in the context of where I am, where I live, and where I grow my food. How could I hope to change Her? So, I take up the space in Her where I live, where She and the landvaettir share with me, and do what I can where I am. Therefore, all of my actions take place on and within Her and alongside Her in a local context. To try to separate my understanding of Jörð from my local understanding renders my relationship with Her far less meaningful, to the point of meaninglessness in most contexts. This thinking and acting locally is often referred to as regional cultus. It is religiously thinking and acting in relation to the Gods, Ancestors, and vaettir on the local level.
The idea of thinking and acting locally is not separate in terms of religious cultus, growing food, addressing Climate Change, Peak Oil, or environmental damage. Rather, I take them as a whole, with religious regard running throughout even if addressing environmental damage is not, in and of itself, a religious ritual or act. I hold relationships with the landvaettir, and because of this relationship on a personal religious level and practical level together, I have a deeply invested interest in the environment thriving and the neighborhood we are part of together doing well. If I care for the landvaettir, I care for the wellbeing of Their body/bodies, the physical land, plants, creatures, and other Beings which make Them up, and I care for Them on a spiritual basis as well. It means helping to keep the environment clean and healthy while maintaining good relationships with Them through offerings, prayers, and actually visiting with Them.
Giving general ideas of how to interact with the landvaettir is only so useful. I can go with lists of offering ideas, but inevitably I will come right out and say something along the lines of “You will need to learn what would be good as an offering for your landvaettir.” This is part of the idea behind thinking and acting locally for the environment, Peak Oil, or Climate Change. There’s only so much I could tell you about permaculture techniques or ideas for how to live sustainably that would apply with any accuracy. Most of the permaculture, homestead, and other skills classes I have gone to have been held by and at places local to me. Their lessons are bound into how our land works. I could not tell you useful species of trees to in a Californian environment. I could not tell you what herbs are invasive, native, useful, or good to grow in that soil. It’s simply outside of my research and experience.
This is also why I talk a lot about getting to know our Gods locally. That is, if you are worshiping a Goddess who was associated with wells, maybe get to know Her with your personal well if you use well water, or develop a personal relationship with the local bodies of water where your drinking water comes from. Do research on where your water comes from, see if the Gods of waters have any association with it, or directly manifest in it. See if the waters have their own Gods, or big vaettir. Thinking locally and acting locally means taking steps to relate to this world when and where we are.
Since the body s part of the overarching soul matrix I also look at the bodies of water as the physical component of the Gods, Ancestors, and vaettir of Water. Likewise the other elements. How we treat the bodies of these Beings matters, and its impacts hit us in like fashion in our bodies and souls. If I treat the body of the watervaettir well (pardon the pun), then I am nourished in kind by the water. If I treat it poorly, I foul the water, destroy its ability to enliven plants and animals alike, and destroy the ability of my ecosystem to live healthy. If I live upon the Earth well then I am nourished in kind. It is Gebo, and its effects ripple through Wyrd. When we think and act locally we partake much more readily in these ripples, in how Wyrd weaves. In doing our part as best we can with our local threads we can more effectively weave with the larger patterns of Wyrd.