Patreon Topic 13: Óðinn and Loki

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.

Note: Until now I have referred to folks by their level of Patreon support. For some of Patreon patrons I will now refer to them by a name I have permission to use. This makes it easier to find posts, and easier for me to organize them. Thank you to all my supporters on Patreon!

From Fen comes this topic idea:

“Inspired by your recent post, would it be possible to talk more on your experiences with the relationship between Odin and Loki?”

My relationships with every Heathen God, Ancestors, and vaettr has been mediated in some way first through Óðinn. Yes, even my relationship with Fenris. My relationship with Loki came about through Óðinn. I sometimes jokingly refer to this phenomena with the Heathen Gods as “Come meet my Family!” but as much as I find the phrase amusing, it is quite true. I came to know Frigg, Þórr, and the other Aesir through Óðinn, and through Loki I came to know His family.

When I first began worshiping Óðinn it was only Him. Then, as I began digging into the lore at the same time as I was developing a relationship with Him, I kept running into Loki whether or not I wanted to. When I sat down and read the Lokasenna and the reference to Their blood oath was made when Loki spoke to Óðinn in it, something clicked hard for me. For all that folks up to this point had made a big issue of offering to Loki to keep Him away or to stave off issues in ritual, here, through Óðinn, I was being brought into relationship with this God.

This is where things get interesting. In loving Óðinn I came to know and love His Family, and part of that Family is Loki. Through learning to love Loki, I in turn came to love His Family, despite how much Fenris in particular scared the Hel out of me (pardon the intentional pun). My portion was to wrestle with that discomfort with His Child as much as it had been to wrestle with my discomfort with Loki Himself previous.

Through all of this I understood fairly quickly that I could not indulge or entertain the idea that Jötnar = evil, because both in the lore I was studying and in my emerging relationships with several Jötun this was simply not the case. Worshiping Óðinn and Loki shattered a lot of early binary thinking that still exists in many forms of Norse and Icelandic Heathenry, something I am deeply grateful to Them both for shattering. It expanded my understanding of the Gods, of course, and it also forced me to look at the binaries of understanding around Ancestors and vaettir. In coming to understand my Gods in deeply powerful, personal, and in some cases boundary and binary-shattering ways, it did the same for my Ancestors and vaettir.

As far as understanding the relationship between Óðinn and Loki, I have gotten some flashes of brotherhood, and things more intimate than brotherhood. In other words, some of the interactions I have seen between Them point to Them being lovers. However, it has never been my interest in digging into that with Them. Not because such a thing repulses me on principle -no, I just do not want to dig into my Father’s sexual exploits with my spiritual Uncle. I’m good.

Given I am an Odinsson there’s some things about Óðinn I’m okay with not digging too deep into. I have other things and other ways of relating to these Gods in my life, and if I want advice on sex and such I would be sure to reach out to either one, but Their relationships are just that. It’s worth pointing out that I do not ask similar questions of Óðinn and Frigg of Their relationships either. It’s rude, not my business, and if They wanted me to know (for…whatever reason) I am sure They would make a point for me to know it.

Knowing both of these Gods has revolutionized my life as a polytheist and a Heathen. It has brought what had been a relatively stationary understanding of Ancestors and vaettir into a much more complex understanding. When I was primarily a priest of Anpu and devotee of Bast, while also worshiping Lykeios, Lupa, and Brighid, I did not have anywhere near the experiences I began to have with land spirits that I did when I came to understand Them through the lens of landvaettir and húsvaettir. Oh, They were there and real, that much I knew. However, despite doing regular offerings and prayers to Them I did not receive anywhere near the response I did until after I became a Heathen. Likewise, most of the spirits I interacted with at this point and time were the Dead, and most of my Ancestors were quite quiet. So in ways great and small coming to know, worship, and develop good relationships with these Gods completely rewired my spirit and relationships with everyone and everything around me.

Patreon Topic 12: Sacred Kingship and Heathenry

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.

Note: Until now I have referred to folks by their level of Patreon support. For some of Patreon patrons I will now refer to them by a name I have permission to use. This makes it easier to organize and find posts. Thank you to all my supporters on Patreon and to all of my readers!

From StreakingFate comes this question:

“For a topic idea, have you covered sacred kingship yet? Historically in Heathenry, how it is seen present day in Heathenry if it is, or both.”

Before I begin to tackle this question it is important to talk about what we mean by Heathenry. There are a lot of cultural wells from which we can drink. Norse Heathenry is one, Anglo-Saxon another, Frankish another, and so on. Then there are folks that mix their paths eclectically or syncretically, neither of which are wrong, but they tend to be different approachs. Myself, I am primarily a Heathen whose sources lie in Icelandic, Norse, and Germanic sources with a smattering of Anglo-Saxon. My approach to the question of “Is Frigg and Freyja a single Goddess or separate Goddesses?” is to treat Them as separate, with Frigg an Aesir and Freyja a Vanir. This may seem like an odd point of departure, but this matters in terms of how we understand the Gods, and how we understand the impact of lore, including myth and archaeology, on our various religions.

Since I am not writing from a primarily Anglo-Saxon, Frankish, etc perspective, there are a lot of potential answers to this question. I cannot tell you what the Anglo-Saxon Heathen answer is to this question because that is not my primary framework any more than the Frankish Heathen is.

I have not covered sacred kingship much on this blog. It simply does not enter much into my understanding of my place with the Gods, Ancestors, or vaettir. I am a goði, a spiritual specialist who is both a chieftain and a priest so far as how we in Mímisbrunnr Kindred use the term.

Let us dig into what is meant by sacred kingship. The Encyclopedia Britannic has a great overview of the concept of sacred kingship, though by no means is it the most detailed or probably accurate overview specific to a given culture. In its article, the Encyclopedia lists three basic forms of a sacred kingship:

(1) the possessor of supernatural power, (2) the divine or semidivine king, and (3) the agent of the sacred.

I do not serve a sacred kingship role as it is often seen in the Fisher King archetype, and only small Heathen, eg Theodish, or Northern Tradition kingdoms, eg The Kingdom of Asphodel, as I have read and understood, hold to such ideas.

Now, if we depart from kingship and dig into sacral status, then this is something most Heathens believe in. However, it is quick to spot that in modern Heathenry that sacral status is not beholden to only a few. If anything differs greatly from historical Heathenry, it is that the goði is not the main arbiter of a community either in terms of how the community runs that they are head of, or that they have inherently more spiritual power than others who live in the community they head. Everyone has access to power through engaging in specific work, eg seið work, spirit work, working with óðr, and so on. A given person may or may not be ‘wired’ for the work, but that does not mean that you have to be born into a certain bloodline to access these spiritual techniques or engage with spiritual power effectively.

Another signficant departure, due in no small part to how diasporic the Heathen communities have become from their historical roots in America and over time from the ancient Heathen cultures we take inspiration and root in, we do not have the kind of passed-on roles that we might have if they had survived until today. Perhaps, had ancient Heathen cultures not been converted, seiðkona and seiðmaðr would have kept up their work they would have passed on the experiences and understanding they had. Had the ancient Heathen cultures not converted, perhaps spiritual techniques like the varðlokkur noted on but not, unfortunately, written out, in the Saga of Erik the Red may have survied until today. We cannot predict how these roles would have come down to us. We can look at the functions they served in the communities they were part of, look at how our own communities are organized, and whether they are still useful to us, or, even more important, if this is even something our Gods are asking to take up and if we are willing to.

From my observation sacred kingship is largely seen as something belonging to the past. This is hardly surprising given America’s history, let alone 1/3 of Americans rent their home, and many Americans who do own land do not own more than than an acre, let alone land in enough acres to justify any kind of kingdom.

Were there sacred kings in Norse or Icelandic culture? Not in the sense of a divine figure akin to a pharaoh of Kemet, no. Not god-kings. Were kings and chieftains seen as particularly spiritually powerful or potent? Yes. So the 1st and 3rd definitions in the Encyclopedia article were certainly part of ancient Norse culture. What about the 2nd? The Ynglings, Ingvaones, Skilfingar, and the Fairhairs were said to be able to trace their ancestry to Freyr, the caste system to Heimdall or Odin (depending on whether you believe Rig is the former or latter), and Frosti was said to be the legendary founder of Skjalf’s line.

Given the practical and political obstacles before it, I am unsure any beyond a few small groups are going to pick up the notion of sacred kingship.

Patreon Song/Poem/Prayer 13 -Praise of Mars

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 prayer was requested from Fen for Mars.

O unsheathed blade!

O furious reveler in battle’s shroud!

O burning pitch!

O heaving stone!

O roaring gullet!

O crushing hammer!

O stabbing spear!

O unleashed battle fury!

O peerless shield!

O unbowed helmet!

O armor-clad peacekeeper!

O ever-vigilant soldier!

O interlocked strength of the phalanx!

O ceaseless pounding of the pecker’s beak!

O ferocity of the pack’s hunt!

O sharpness of the bear’s claws!

O combat’s joining!

O warrior’s exaltation!

O the harvest’s joy!

O the founder’s friend!

O the ever-loving Father!

O the peerless Avenger!

O receiver of vows!

O fastidious preserver!

O bountiful huntsman!

O Supreme One!

O Victorious One!

O Ever-Holy Mars!

Patreon Song/Poem/Prayer 12 -A Prayer for Dökkmóðir Nerthus

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 prayer was requested from my 3rd Raiðo patron.

  

Sink down sink down

The sacrifice

Down it goes, sinking slow

Bent and broke, bending low

The swamp swallows again

 

Look deep look deep

The soil

Beneath it sits, sifting silt

Sweet and dark, cleansing marsh

The swamp swallows again

 

The wagon is passed, the waters deep

Looming swamp

Pray to Her, Dökkmóðir

The murky depths that She keeps

Purified the waters rise

Patreon Topic 11: Venerating Linked Gods

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 my 3rd Raiðo patron comes this topic idea:

“Perhaps you could talk about venerating Deities Who are closely linked jointly, and how that can be different from worshiping a single Deity. I am a Freysman, but increasingly called by Nerthus, and I am starting to feel pulled towards venerating them jointly as Mother and Son–and how that feels like a Mystery unto itself, quite different from the Mysteries proper to a single Deity.”

In my experience and talking with other polytheists this seems to be a feature of Heathenry and sometimes Kemeticism. Generally speaking when you start worship one God They might introduce you to Their Family, and how we come to know our Gods can be keys to a Mystery or group of Mysteries as surely as beginning to know Them.

My relationships with all the Heathen Gods have filtered through Óðinn, and much of the worship and Work I have done is filtered through my relationship with Him in some way. I have seen other Heathens who came to Norse Heathenry and the Heathen Gods through Loki and it is a whole different experience than my own. It also depends on which particular heiti a God, Goddess, or other Being approaches us through. My experience of Óðinn as Rúnatýr is very different from Óðinn as Óðinn.

Worship of Óðinn alone was very focused when I first began as a Heathen. I would make offerings about once every other or every third day, and would do about 5-20 minutes of meditation on Him a day, or, if I was particularly busy, would carve out time on the offering days and dedicate more time to Him in addition to my usual prayers and offerings. I was also intensely studying the Runes, so all told I would spend upwards of an hour to two hours in prayer, offering, contemplation, meditation, and spiritual work.

When He began having me reach out to His Family, first to Loki and Frigg, then to Thor and other Aesir, it took some time to get the placement of Who to pray to first right. There were definitely Gods that bristled at the notion of being ‘next to’ each other in prayer, and others that did not particularly care. Loki eventually brought me to His Family, and incorporating Them in prayers also had to be done. I found as more Gods came into my worship and that I did Work with and for, the less time I had for the kind of intense focus as often as I did for Óðinn alone. This was not necessarily a bad thing, though. I actually needed the breathing room and was pretty bad at holding those boundaries with Him initially, something He was teaching and working on with me through this.

A Mystery that Óðinn brought me into quite early was understanding His relationship with Loki as Blood Brother. From then on I knew that not only was making offerings to Óðinn and not Loki wrong, it was something I could not do. Now, this is not to say that each and every offering I give to Óðinn is Loki’s as well, or vice versa. Each have Their own preferences of offerings as I and others have come to understand, eg Óðinn prefers whiskey whereas Loki like Fireball or ‘spicy’ drinks, and both enjoy mead and other wines. However, when it is more general offerings and prayers, such as night prayers at our Gods’ vé, They are both worshiped, prayed to, and water is offered to both of Them.

Exploring the Mystery of Their connection has deepened my relationship with both Gods, and I find that connection a beautiful and multifaceted one. Consider, too, that since we are looking at the Gods through the lens of mythic time that each event has, will, is going to, and is happening. Loki and Óðinn are slaying Ymir as recounted in the Vóluspá, and sitting across from one another in Ægir’s hall as recounted in the Lokasenna. Just thinking on and exploring Their Blood Brother connection through this understanding is powerful alone.

The Mysteries Óðinn brought me into that are His alone, such as bringing me into working with the Runevaettir, are not better or worse, just different from those of other Gods. The relationships that I have with other Gods unfolded differently when They passed through His hands vs another. This interrelationship also adds to the relationship as I experience it with Him, eg understanding Óðinn through His relationship with Frigg and vice versa.

My relationship with Frigg developed out of my relationship with Óðinn. I had a mix of formal and informal relationship starting with Óðinn, but with Her much of my relationship has been quite formal, especially when I worship Them together as the Chieftains of Asgarð. My address to Them is quite similar, usually something to the effect of “Hail, Chieftains of Asgarð, I make this offering of mead to You!” and many of the offerings are the same, eg water, mead, beer, wine, and the like. Worshiping Them together is different from worshiping Them apart. I tend to use more personal appelations and heiti with Óðinn, while I tend towards more formal address even in personal worship with Frigg. Maybe that will change over time, and maybe not.

Developing a relationship with a given God or Goddess depends on what avenues we come to Them through, how we engage in relationship with Them, and how we are introduced to any other Gods that They associate with or are associated with can differ person to person. This also comes into play in how we develop relationships with Gods linked to one another, whether by familial or other ties. When we relate to our Gods through another, as in the case here with my Patreon patron’s relationship with Mother/Son regarding Nerthus and Frey, it can be an invitation to a Mystery because of how the relationships with these Gods is being framed, or in this case, possibly reframed. That does not necessarily mean the old relationship and ways of relating with Frey are gone. It may be, or it may be affected in powerful ways as this new way of relating to Him through His Mother and vice versa comes forward. It is difficult to say anything for certain when we are talking about individual or even communal avenues of relationships of worshiping and relating to our Gods. Time and experience will tell. I am deeply curious to see how it goes for you!

 

A Prayer to Týr and Forseti

Týr and Forseti, holy Lords of Justice!
Look down on what has happened in this nation
See the tears from mother’s eyes
Hear the screams from open mouths

See injustice heaped on injustice
Borne generation after generation
Indignity heaped upon indignity
Murder on murder

The ears of the authorities are shut -open them!
The eyes of the authorities are shut -open them!
The hands of the authorities are shut -open them!
The hearts of the authorities are shut -open them!

May every injustice be known
May every injustice be reckoned
May every injustice be paid for
May every injustice be set right

Týr, one-handed God Who sacrificed
Recognize the sacrifices
Of body, heart, reputation, and soul
Who risk themselves against wolves

Forseti, Lord of lawspeakers
Foremost of mediators,
Let justice be served in letter and life
Protection and power for the people

Holy Gods hear this prayer
Be swift and bless the nation
That justice is restored
That right relationship is reborn

You Cannot Be Neutral On a Moving Train

Violence against BIPOC (Black/Indigenous/People of Color) has been a mainstay of the United States since well before its founding. The bones, blood, and bodies of countless numbers of them lay in the earth beneath the United States of America’s foundations. Even now in death there is no peace for them, as Indigenous graves are being disturbed so flimsy walls, monuments to an out-of-control president’s ego, can be raised.

Black Lives Matter. Indigenous Lives Matter. Latinx Lives Matter. People of Color’s Lives Matter.

Why don’t I just write All Lives Matter? Because until the lives of BIPOC matter as much as Whites’, that statement is a bald-faced lie. It’s a salve meant to soothe and numb, to hide the sting that the truth of the matter puts to it. Each time a cop or white supremacist murders or harms a Black person for existing, for each Indigenous person who is murdered or harmed, and the countless Indigenous women who disappear, for the countless People of Color, especially Latinx, who are shut up in concentration camps while viruses and death run rampant in them, all of it exposes the statement of All Lives Matter for what it is: a lie.

Howard Zinn wrote an amazing quote that has stuck with me: “You can’t be neutral on a moving train.”

So I will remain as I have. I am not neutral here. I am anti-racist. I am against white supremacy. I am against Heathens who desire to make Heathen religions White-only places. I have and will continue to make donations and amplify the voices of BIPOC and to those who work for the betterment of BIPOC. I have and will continue to do what I can, where and how I can, to make changes in Heathen and adjacent spaces so everyone who wishes to be and is a Heathen, Northern Tradition Pagan, etc is welcomed in frið and grið. I invite every Heathen, every Northern Tradition Pagan, every Norse Pagan, and anyone adjacent who wishes to operate in this good faith to do the same. Some of the work will be very quiet, and that is as good as being loud and on the front lines. Not all of us can work the front lines of the protests or other work needing to be done. Much of the work, truth be told, is done in little actions done over time.

It is not enough to sign a Declaration or to mouth words. It is not enough to say “I am anti-racist”. Our conduct must comport with our words. Our words must be strong, resolute, and carried out in what we do. Our words, our prayers, our magic, and our action must be united in purpose. Lives are on the line. Futures are on the line.

I cannot tell you how to proceed. That is between you and your Gods, your Ancestors, and your vaettir. That is between you and those in your innangarð. That is between you and any communities you wish to render aid to. Saying anything at this point too broadly misses the mark.

What I will advise for White Heathens and adjacent folks who wish to make a difference is that you do your research and speak with the folks in your local BIPOC communities first and foremost. Listen to them, amplify their voices, and if, when you offer help they accept it, render that help in the manner that they tell you to. Do the work you need to do so you are a useful and good ally. It will be ongoing. Gods know I have work to do.

So, let us get to work.

Becoming an Ancestor Song

Becoming an Ancestor

My lines are behind me

Becoming an Ancestor

My Disir protect and guide

Becoming an Ancestor

My Väter protect and guide

Becoming an Ancestor

My Ergi protect and guide

Becoming an Ancestor

My þverr protect and guide

Becoming an Ancestor

My lineages protect and guide

Becoming an Ancestor

My kinfylgja protect and guide

Becoming an Ancestor

My fylgja protect and guide

I am becoming, becoming, becoming

An Ancestor

Patreon Song/Poem/Prayer 10 -For Týr

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 prayer was requested from my first Raiðo patron for Týr.

 

Your quiet countenance takes in the court

Machinations and movements laid bare

Like the sword and spear you wield

Truth cuts through and carves its path

 

Weregild and woe You witness

Wrong repaid and recompense made

Speech You give to the good heart

Who makes clear their case

 

Resolute, You are revered by the lawgiver

Honorable, You are worshiped by warriors

Gentle, You are requested by the wronged

Fierce, You are hailed in the holmgang

 

Your sacrifice saved the Nine Worlds

Your hand for Fenris given as gift for gift

Hýmir and Óðinn’s holy Son

May hails ever be heard by You

Patreon Topic 10: Being Gods’ Children

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 my first Raiðo supporter comes this topic:

“What advice would you give to those who are the children of gods? I know you’ve talked about what it’s like being a son of Odin in your blog before. But if you had to give advice on how to deal with being a God’s child, what would you say?”

First, that you are not a better person, a better Heathen, a better polytheist, etc than those who do not have this connection with the Gods. Second, that you likely get more, not less responsibilities from such a connection. Third, you may have the capacity to become a useful resource to the community but you likely will not start out that way. You need to do the spiritual preparation (eg cleansing, grounding, centering, shielding, etc) and devotional work same as anyone else in the religion(s). Fourth, this does not make you more or less useful than those who do not have this intimate a connection with certain Gods. It may mean you can make connections with certain Gods, Ancestors, or vaettir easier, and/or do certain spirit work easier, but that does not make you more useful, worthy, etc than another.

Óðinn is still one of three Gods who helped fashion humans after the creation of Midgard. As I attribute the God of the Rigsðula to Óðinn and not Heimdall, potentially everyone is a child of Óðinn. Still, if you take the opposite tack, then Heimdall potentially is related to every human being. In the broad strokes we are all children of the Gods. They are the ground of our Being, the very world beneath our feet, the water of our blood and the rains, in the air we breathe, the ice that keeps us cool and the fires that keep us warm. They are bound up in and part of the Cosmos.

Being a child of a God or Goddess ties you tighter to a God, Goddess, divine pairing, etc. through these connections. These can bring with it uncomfortable obligations, Work, and so on. There may be certain parts of your life much harder or easier in some areas due to the odd wiring of Gods into your soul’s makeup compared to others. Deeper ties of Urðr bring with it can bring opportunities. As we are unfolding in time with our Gods, Ancestors, vaettir, and communities in the weaving of Urðr, we may be called upon to a hundred different callings. One of the best we may be Heathens, whether we are called to it or not by our parent God, is to be a good Ancestor whether we have kids or not, and to be an example in the conduct of our life.