Patreon Poem/Prayer/Song 62: For Hunter, Will Made Manifest

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 Hunter, Will Made Manifest.

I am the keen nose that tracks the scent of My Prey

I am the paws that range over the smooth snow and sucking mud

I am the heaving chest that powers the pursuit

I am the tireless legs that carry the Hunt

I am the rippling jaw that makes the kill

I am the teeth that tear the skin and rend the flesh from bone

I am the tongue that laps the blood and cleans the carcass

I am the mind that sets the Hunt in motion

I am the heart that sees the Hunt finished

I am the Spirit Who Wills the Hunt to be

I am Will Made Manifest

I am the Hunter

I am the Prey’s End and Beginning

I am the Hunt Itself

The cycles will continue

A Lammas Thanksgiving Prayer

Hail to Freyr, Gerðr, and Freyja!

Hail to Gulinbursti and Hildisvíni!

Hail to the Álfar!

Hail Ancestors all!

Hail to the landvættir!

Hail to the sow that shared her life with the community!

Hail to the plants, rice, squash, green beans, and beets that shared their lives with us!

Patreon Poem/Prayer/Song 60: For Sky, Great Watcher Above

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 Sky, Great Watcher Above.

The eyes of a billion Ancestors shines through Your face

Your hackles rain down life upon the Worlds in Your passing

Your Eyes shine upon the Worlds in dark and light

Your fur clothes the darkness

Your breath is our breath

Your Howl sets the Worlds to Howling

The skies shake with Your rage

Lightning boils in Your body

You purify with air, light, and sound

You bring life and safeguard it

Singer of snow and sleet

Drench-dancer and Dry-Stepper!

Breeze-blesser and Storm-Striker!

O World-Guarding Wolf!

O Endless Pack Above!

O Boundless Bounder!

O Lifebringer!

Hail Sky, Great Watcher Above!

Patreon Topic 61: On The Year of Aun

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:

“Year of Aun. What is it? When is it? Resources for folks looking to know more? What are you planning for it and how can folks join in if they want to?”

The Year of Aun 2023 Celebration designed by Ludvig Levin, used with permission from Rune Hjarnø Rasmussen

What is the Year of Aun?

The Year of Aun is a celebration of the realignment of ourselves with the world, and accordingly, the Ginnreginn (the Gods, Ancestors, and vaettir) we share it with. It is a year of healing ceremonies to bring us back into alignment with being good Ancestors with the example of the worst: that of Aun himself.

The Wikipedia entry on Aun the Old is not bad. However, it is not as deep as the sources and interpretation provided to us by Rune Hjarnø Rasmussen and Jósúa Hróðgeir Rood, the latter of whom coined the term Year of Aun. So, what are our sources? Thankfully, when I asked him, Rune provided me these:

Thietmar of Merseburg:
“Because I have heard marvellous things about their ancient sacrifices, I will not allow these to pass unnoticed. In those parts, the centre of the kingdom [of the Danes] is a place called Lejre, in the region of Seeland. Every nine years, in the month of January, after the day of which we celebrate the appearance of the Lord [6 January], they all convene here and offer their gods a burnt offering of ninety-nine human beings and as many horses along with dogs and cock – the latter being used in place of hawks. As I have said, they were convinced that these would do service for them with those who dwell beneath the earth and ensure their forgiveness for any misdeeds.” Thietmar of Merseburg, Book 1: 17. Here quoted from: Ottonian Germany. The Chronicon of Thietmar of Merseburg. Translated and annotated by David A. Warner. Manchester University Press 2001, p. 80

Adam of Bremen:
“For all their gods there are appointed priests to offer sacrifices for the people. If plague and famine threaten, a libation is poured to the idol Thor; if war, to Wotan; if marriages are to be celebrated, to Frikko. It is customary also to solemnize in Uppsala, at nine-year intervals, a general feast of all the provinces of Sweden. From attendance at this festival no one is exempted Kings and people all and singly send their gifts to Uppsala and, what is more distressing than any kind of punishment, those who have already adopted Christianity redeem themselves through these ceremonies. The sacrifice is of this nature: of every living thing that is male, they offer nine heads with the blood of which it is customary to placate gods of this sort. The bodies they hang in the sacred grove that adjoins the temple. Now this grove is so sacred in the eyes of the heathen that each and every tree in it is believed divine because of the death or putrefaction of the victims. Even dogs and horses hang there with men. A Christian told me that he had seen 72 bodies suspended promiscuously. Furthermore, the incantations customarily chanted in the ritual of a sacrifice of this kind are manifold and unseemly; therefore, it is better to keep silent about them.”

These are Rune’s own thoughts on The Year of Aun through his website on Nordic Animism. You can read the full post here. I have reprinted the bullet points and the thrust of why we celebrate it with his permission.

“• We are Aun as our economic order is based on camoflaged, structural violence against other humans in other parts of the world.
• We are Aun as our endless consumerism reduces us to paralyzed captives of luxury and indifference.
• We are Aun in our acceptance of the gruesome and life-annihilating behaviour toward the non-human or other-than-human beings that give us life by becoming our food.
• We are Aun in our complicity in the omnicidal attack on all life by which Western civilization is mercilessly driving us towards the biggest collapse in the history of life for 66 million years.
• We are Aun in our loss of social connectedness to the people closest to us, as our social instincts are being hacked by synthetic systems that enclose us in algorithm-generated mirror cabinets that enhance our stupidest and basest sides and erode the political and social debates that should hold our societies together.
 We are Aun as we are the worst imaginable ancestors.

The Aun year is about acknowledging that we are Aun and calling on the healing of those pathological and abusive patterns with which our society and social order is predicated on violence and mistreatment of our world and of others in our world. That is why we will recover and celebrate the ancient tradition of the octennial celebration in “the Aun year of 2023”, a term coined by Jósúa Hróðgeir Rood as a call for the whole of 2023 to be a year under the theme of healing the rupture.”

When is the Year of Aun celebrated?

Per Rune on Nordic Animism: “We therefore call on you to participate in the ways that you find meaningful, both on the specific days that mark the octennial celebrations in 2023 and throughout the year (January 6 in Lejre and March 6 in Uppsala).”

Rune suggests we celebrate in these ways:

“Make Aun-themes for your 2023 celebrations. Make pilgrimages to regional sacred sites. Celebrate this year of Healing: make rituals for it, pray for it, dance for it, dialogue about it, celebrate it in your gatherings and festivals, call for the cyclical healing of the Aun year. Sacrifice elements of your life ways that derive from the abusive aspects society. Make oaths under the rune of Aun to change life ways that are predicated on destruction.”

Rune for the Year of Aun used with permission from Rune Hjarnø Rasmussen

My plans for the Year of Aun 2023

I plan on following in the steps that Rune has laid out here. Starting with the Yule celebration December 21, 2022, and continuing it in 2023 starting on January 6th. These first rituals will lay the groundwork for a series of both personal and communal rituals that will be oriented the work of healing our relationship with and to Jörð, and being better Ancestors. The pilgrimages I take will be oriented around sacred places where I live in Michigan, such as my local stream, rivers, and the Great Lakes. I began a pilgrimage working several years ago, starting with Lake Superior in which I was inspired to make a Heathen poem for the Great Lakes.

The healing work with the land we have already begun in our home will continue, as will my work with Crossing Hedegrows Sanctuary and Farm and the powerful work we as a community do with the land there. Crossing Hedgerows itself is a sacred site, and so the rituals I do there will be oriented around the healing work we do with the land. I invite folks of good will to contact us and work with us at the Sanctuary in good Gebo with the landvættir.

What does this healing work with the land look like? Something Jean of Crossing Hedgerows has taught me in my years of working with her is to just sit with the land and watch what it does already. That is how they began to heal the land they live on and with. It was severely abused farmland. I remember the land before they moved into their home. It was a monocrop farm operation being seeded, sprayed, harvested, and sprayed again year on year in a vicious cycle. They let the land rest, recover, and watched. They observed the first year. Over time they encouraged the land through berms, swales, the erecting of a hoophouse, and partnering with their chickens to do what it wanted to do, growing food forests alongside everything else. Crossing Hedgerows Sanctuary and Farm is a living example of partnering with the landvættir in healing.

My family and I are taking these lessons in healing and applying them with our relationship with the landvættir we live with. This first year we have planted a small garden in the garden plot the previous owners made, letting the strawberries and various plants they left here grow. Aside from this, and one shave of the land with a lawnmower, we have left the land be. We are letting Them show us what is here, what They want to do, and then we will assess in the early Spring with Them what to do next.

How can folks join in celebrating the Year of Aun with me?

Join the work with my community at Crossing Hedgerows. Reach out and develop rituals for persona and communal healing. Develop mutual aid networks in your own communities and between ours so we rely less and less on the capitalist systems ravaging not only Jörð, but our landvættir and our communities. Share places of pilgrimage with one another.

An idea I have had that has resonance with ancient Scandinavian rituals is the idea of the procession wagon. In those days a wagon with a representation of Freyr would go around to the various towns and bring blessings and healing. Celebrations would be had, and armed conflict would cease while Freyr was present. We could do this in the modern age, with a person or group bringing representations of the Gods, such as Jörð, Freyr, Freyja, and Njörðr, to folks in our area interested in receiving Them. With the return of Their representations being done in a sacred place by the communities They have touched. We could partner with Crossing Hedgerows and/or with interested people and their communities in their sacred places to bring this sacred procession in the Year of Aun to various places.

The Year of Aun is calling us to bring the beauty and power each of us can to the Work of this Year. Each of us who dedicates their time, power, beauty, and work to this Year of Aun helps carry on that healing work with our Ginnreginn to future Years. Each of us has something to contribute, to bring to bear. Each of us has our own work to do. Each of our communities their own work to do. All who celebrate the Year collectively have their work. Each of us contribute to the healing between ourselves and Jörð and our Gods and vættir of the Earth, the betterment of ourselves as Ancestors, and good Gebo with our Ginnreginn.

 

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.

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.

Patreon Poem/Prayer/Song 56: For The Silence Who is Death

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 The Silence Who is Death.

I am the closing jaws

I am the yawning maw

I am cold tongue

I am the clenched teeth

I am the muffled wail

I am the grasped throat

I am the torn neck

I am the gasp

I am the pant

I am the murmur of blood

I am the clouding of eyes

I am the numbing

I am the quiet

I Am

The Silence Who is Death

When all fades

I Am There

Patreon Poem/Prayer/Song 54: For the Álfar

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 Álfar.

Lilting tongues and savage scream

Haunting songs surround

Every soul can raise to sing

Yet by silence drown

Taut tans and pine’s pins

Vaettir clothing vaettir

Warms the one to witness

Invites the eyes to linger

Myriad mode and countless clans

Álfar yet fare

Urðr scratched rich reward

Within the heim They bear

Weave well and craft careful

Bonds across Worlds

Few hurts the scorner

As bearer of broken Words

Gods Without Jobs

This excellent video essay by St. Andrewism got me thinking about anti-work. As I thought about it, considering my own position on anti-work, I began to think: what about anti-work as applied to American polytheism and animism?

What is anti-work? I will take a similar tack to St. Andrewism here, defining first work and then anti-work from that. The common definition, such as that supplied by the Oxford Learner’s Dictionary is: “to do something that involves physical or mental effort, especially as part of a job”.

Work, in the context of anti-work is, quoting St. Andrewism:

“Forced labor, that is, economic production enforced by the political and economic elites. The carrot and the stick. Workers are usually wage laborers, as the worker must sell themselves mind and body, for the purpose of production. Thus, work has an inherent dynamic of domination, one that we see elaborated in all industrial societies today -even the ones that claim to be socialist. We are employed to work at things called jobs where we must perform tasks that which, no matter how intrinsically interesting they may be, eventually become dull and monotonous when performed for upwards of 40 hours per week, with no say over when you show up or leave, what you do, how long you do it for, how much you do, who you do it with, or for whom it is done. All for the profit of those who control the means of production. “

While we could probably summarize ‘work’ for our purposes as forced labor, I found his exploration of work here useful. There is a difference in this understanding of work vs productivity. Work exists to make the rich richer and to exploit the working class. It funnels our labor and goods and services from our hands, hearts, and minds into the pockets of employers. Productivity can be disentangled and freed from the bonds of capitalism’s work, benefiting our communities and ourselves rather than the employers and rich.

“The world of work is an experience of suffocating beuracracy. Surveillance, rote work, high pace, quarters, time charts, persistent harassment, paternalistic management, exploitation, subordination, and totalitarian control for the sake of it. Your washroom breaks are often timed and regulated. Your clothing and hair strictly managed, which often has an anti-Black component to it. You are spied on and supervised, and you can be expelled at any time. Work is, therefore, the antithesis of freedom. The prison, the school, the factory, the office, and the store, are all stamped with the discipline of modern despots, and all share common techniques of control in common.”

“The clergy of work fail or don’t care to recognize that we do not work, we don’t sell our time and energy to a boss because we want to. We have to because there is no other way to get the money to get the things we need to survive…Our time and work is never really ours. That time is for our bosses who take the things we produce, or the neat objects like pizzas or housing units, services like cashiering or cooking, or qualities like clean floors or healthy patients and sell them for a profit, paying us only a portion of the value we produce, and using the rest to reinvest in capital and enlarge their own wealth. Our own lives are centered around this work. The money we get from this work sustains us just enough to keep coming back to work. Our time spent away from work is spent getting to or from work. Leisure itself is just non-work for the sake of work. It’s the limited time we spend trying to recover from work and distract ourselves from work. Because of work we are constantly under the tyranny of the clock…Our free time is not even ours. It still belongs to our boss in some capacity. So really, the only thing free about it, is our bosses don’t have to pay us for it.”

The labor that is converted into capital lines the pockets of the owner class. This, especially, has been on my mind lately. I began watching clips of the movie adaptation of The Big Short and then bought the audiobook of the book it is based on. If you cannot see what a leech the upper class is on the lower, then you need to at least watch the movie. The ‘clergy of work’, to use St. Andrewism’s phrase, are often those who most profit from the suffering of those beneath them.

I do not mean to say ‘see the movie’ as though most of my readers have not lived through the times depicted. I mean this in the sense that, with everything currently going on, from the invasion of Ukraine to the ongoing pandemic, it is easy to have forgotten those times or for them simply to have vanished behind the current haze of news. It is easier to forget the rank corruption and inherent destructive potential of the financial sector under the barrage of today’s news headlines. None of the economic landscape since the 2007 financial collapse has fundamentally changed in its operations or maintenance. The very financial tools that precipitated that collapse, the CDOs (Collateralized Debt Obligations), the MBS (Mortgage Backed Securities), subprime mortgages, and all the rest, are not only with us, they serve to undergird the economic system in a similar way to rusted metal in the bones of a bridge. As with 2007, the current economic system is entirely ready to give way to another catastrophic failure. We, the working class, are breaking our bodies, minds, and spirits for a system that will serve up our suffering again and again on a silver platter to the wealthiest people on this planet for their gain.

I turned 18 in 2004. Three years into college, and I watched as entire industries collapsed overnight. I watched as neighborhoods collapsed around me. I took on an immense amount of college debt and could not find work during my time there, or after college for some time. The landscape has not shifted too much in the intervening years, except for cost of living and inflation to rise, at 7% so far this year. Those of us who have thrived during this time are lucky, so far as our relative futures are concerned. It is less common for a person to work a single job. I do not. This writing is part of my work. It is not unusual for folks to have two or three jobs, including a side hustle on top of it.

When folks say they have a hard time keeping a spiritual discipline I am hardly surprised. After all, whatever time we have between shifts is time we have to devote to anything else in our lives. Shop? Cook? Clean? Take care of the kids? Relax? Maybe sleep? All of it has to be done in that window of opportunity between when you get off work and when you go back. Likewise, when folks say they have a hard time feeling the Presence of the Ginnreginn I am hardly surprised. It is hard to develop a relationship with yourself, let alone with the Gods, Ancestors, or vaettir when you are ready to collapse at the end of the work day and you still need to make dinner or help the kids with homework. It is hard to do things that take time away from relaxing or recovering when you have busted your ass for someone who will never live in your home, eat your food, fuck you, or care for you after working for them during your most wakeful, productive hours. This is not about making excuses for us not to fulfill our obligations to the Ginnreginn, our communities, or ourselves. However, it is far too easy in this capitalist hyper-individualistic culture which daily makes excuses for the upper class and the systems of control they wield, to beat those of us workers down for ‘not doing enough’ with what little time is left to us. It is far too easy to inspire the working class to beat themselves down for the failures of a system that eats every minute of time not devoted directly to it.

Let us take a realistic look at the hours we have in a day, what they are devoted to (I use this language intentionally) and what hours are left to us to figure out what we live the rest of our lives with. I will use myself as an example. I work full-time, at least 80 hours biweekly. I work five days with two days off each week. I work about six days of overtime at 8 hours each in a biweekly period. So, I will work about 48 hours overtime biweekly. 128/336 hours out of the total of each biweekly. Almost 40% of my life in that period spent working. If we assume (and I sometimes do not) that I get a solid 8 hours of sleep each day, that is another 112 hours devoted to sleep. 240/336 hours, 71% of my life, in every two weeks of my life is accounted for. I could get hit for yet more overtime at work which would be another 32 hours if I got hit all five days. 276/336 hours gone. 82% of my life. This has happened for multiple weeks at a stretch in the past. When I have overtime I work sixteen straight hours, come home, sleep for about 6, 7 hours if I am lucky, and head back into another 16 hour shift. It can sometimes take me awhile to get comfortable enough to sleep. In those 1 to 2 hours between shifts I take time, sacrificing my sleep, to see my kids and partners, maybe eat, and maybe take a shower. I am lucky that I live close to work. Some folks I work with have a half hour to an hour drive.

Almost 3/4 to 4/5 of my life is oriented around work in an average 2 week period. I only have 60-96 hours, the last 17%-29% of my life, to do any living of my own. I devote it to those I love and doing what I love or enjoy wherever I can. I devote it to cooking, doing dishes, taking care of and having time with my kids, and spending time with my partners. I devote it to writing, doing divination, spiritual consultations, podcasting, and producing videos. I devote it to leading on the Board of Directors and volunteering at Crossing Hedgerows Sanctuary and Farm, working with the Cavanaughs and our Gods, Ancestors, vaettir and the landvaettir Themselves to make a beautiful sacred space even better. I devote it to cleansing, grounding, centering, journeying, divining for myself, working magic, connecting with the Ginnreginn, praying, and making offerings. Let no one tell you that sitting with your Ginnreginn, even in silence, is an unworthy offering. My time is intensely precious to me. I have so little of it to give to anything. If I give you my attention, if I block out time for you in my life for you, that is a truly precious gift to me.

This makes for what may be a minor gripe at first blush: so many video games requiring me to put immense amounts of hours into them in order to get enjoyment from them. If the barrier to entry is time wasting, I am far less likely to play it. If my video games, and by extension other activities, become another chore I am likely not to do it. MMOs have incorporated busy work rather than anything that brings me pleasure, so it is worth less of my time to look at, let alone play. “I have 60-96 hours when I am awake and not at work. Is this worth my time?”

If so much of our lives ceased to be about jobs how would our relationships with our Gods change? Our Ancestors? Our vaettir?

We have good ideas of how that would look, since even for European-descended folks you do not have to look fairly far back in our history. What many of our Ancestors gave up for whiteness, and the capitalism tied into its advantages, were good ties with the landvættir, the húsvaettir, Ancestors, and the ways of living well with Them all. They gave up language, folklore, Ancestral ways of life. They gave up Their stories, Their magic, and Their Gods. A cursory look through either The Tradition of Household Spirits or Demons and Spirits of the Land by Claude Lacouteax amply shows this.

The beauty of living here and now is that we do not have to repeat our Ancestors’ mistakes -or our own. We can embrace our Ginnreginn, our magic, our religions. With them we can forge a new way through. While we still live within this ever-hungering and shambling system of capitalism, it is no small act to learn about and to execute magic. In this capitalist regime, it is no small act to learn about our religions and, especially, to live them!

It is no small thing to spend time with the Ginnreginn, or our communities. It is no small thing to lay down an offering, to sacrifice time, effort, and good things for Them. Lighting a candle, burning incense, or laying down a small cup of water is, in and of itself, powerful, connective, and revolutionary. It is no small thing to dedicate time and/or effort to our communities. Prioritizing our communities in the face of the pressure to atomize and compartmentalize our lives is powerful and revolutionary. It is no small thing to take time for oneself, our peace of mind or joy, whether through solitary or communal acts. Being kind, empowering, and healing with ourselves is powerful and necessary to live well individually and communally.

What would our Gods look like if They were without ‘jobs’? Odin ‘God of War’, or Loki ‘God of Mischief’ like an occupation?

We might see, as many polytheists have been for quite a while, that a single God, let alone a family of Them, are complex, wide-ranging Beings unto Themselves. Absent of a square hole for a round peg, we have to approach our Gods as full Beings, with understanding, motivation, and desires of Their own. We can never fully know another person, whatever we are to them and they to us. How much more so with the Gods. If we approach each as being even more full of Mystery than our fellow human beings we would likely have a healthier approach to both. Absent of ‘jobs’ our Gods are enmeshed in complex relationships with one another -and to us. Is Freyr only a God of fertility? While refering to Him as a God of fertiltiy is accurate in many ways, only relating to Freyr as a ‘God of fertility’ limits Him. Freyr also brings the good rains, and historically was well-tied into kingship. As many heiti as Odin has, I believe He still has more to show us just as surely as any of our Gods do.

What would ‘Gods of prosperity’ look like if we took out our relationships with current financial instruments, banks, and the like?

Putting aside the issues I have already written on with regards to ‘God of’, prosperity takes on a whole different meaning absent capitalism’s profit motive. What does prosperity look like in a permaculture setting? How about an indigenous-led rehabilitation of the land and/or rivers? To my mind, and given the writings of indigenous people such as Robin Wall Kimmerer and Vine Deloria Jr., it is abundance of connections, life, and thriving. Gebo, and the giving of gifts, and the idea of a gifting economy itself, contrasts starkly with that of capitalism. There is ‘enough’ and ‘too much’ in such a system to the point that giving of certain gifts to folks who did not have as much was taboo because the ‘owing’ of one to another would have been too out of balance. If we take off modern capitalist notions of prosperity we see a world in which ‘enough’ is not a tool of privation, but of plenty.

Such a change in mindset does not stop famines from happening. However, it does eliminate famines whose existance is due to artificially inflating the price of wheat or intentionally under-harvesting a crop. By eliminating the profit motive prosperity is not bound only to the abundance of the amount of a crop. This abundance can then extend to relationships that crop has, allowing them to flourish as well. Only since the advent of modern monocropping has the sheer size and scale allowed us to act as we have with regards to farming. Arguably, all we have done is super-size the next Dust Bowl. An abundance mindset would conserve water and soil, rather than merely viewing them as resources to be used in service of profit. If we put down this idea of profit and begin to understand our Gods tied to prosperity, money, and wealth, these relationships can suddenly flourish in countless new ways.

Unmoored by capitalist ideas of work, productivity, leisure, and profit, our relationships can buoy a whole host of powerful new relationships within ourselves and with our Ginnreginn. In a mindset of cycles and relationships it cannot be productive to constantly do work. Rest is part of the natural cycles whether we understand this through the seasons or our own bodies’ rhythms. In thinking on this, Freyr readily comes to my mind. I think of this understanding within and of Freyr. His are the times of culling, whether the animal or the field, and of planting. The times of waiting for the field to grow, for caring for the animals, and of being mindful. Among the ways I approach work with Him in this understanding is doing the work until it is done, not work at any cost. The rains fall, and those rains exist within their own cycles relative to the climate and weather. Rather than being like a boss at Amazon that constantly monitors the bathroom breaks and output of a worker, Freyr is in a right, healthy, and gifting relationship with the rain, to do what it is going to do: to collect, rise, and fall. He helps, working with the rain and all its vaettir. He is not absent the process. Indeed, being a God, in many respects He is the Being and the process through which it works. This also works in relationship with Thor, who, also being a God who embodies many of the same characteristics and relationships, does not eliminate Freyr from them or vice versa. They also exist in relationship with and to us. Rather than turning our Gods into mere processes or archetypes, we come to understand and know Them through the cycles we live, encountering our Gods through systems, living and not, that we ourselves are in.

What would our relationships with moneyvaettir look like without work and the economic systems that exploit our labor?

Understanding money in animism is not some huge leap. Whether we look at it through the coins and paper money that we can hold in our hands or the electronic forms most of our money takes, moneyvaettir are alive and part of our living systems. Indeed, They are the Being and process through which potential work translates into active work in our modern economy. Whether we understand the moneyvaettir in a physical form, coins made from metals and paper money made a pulped then processed fiber respectively, or electronic and made from fire crossing countless metals and silica, They do end up taking up and being part of the physical world as much as the imaginal. Put simply money as a concept is a claim on labor, the physical or electronic tokens being representative of that claim. Without the idea of work, that is, enforced labor, and the economic systems that exploit it, moneyvaettir can be understood through relationship building rather than merely transactions of money being exchanged for a good or service. Money holds value in our system as a fiat currency by being the way that value is held, calculated, and used.

We say in this system that a loaf of bread costs so much, salt that much, and gas this much. That is, these tokens represent how much work you have to do in order to afford this or that thing. They are ways of transacting relationships to the goods and services we need to live in this society. What is belied by this token system is that without a job to assess how much work I need to do in order to afford that item it does not tell me how much work I actually need to do to afford something. A billionaire’s value with a dollar is not my own. I have to put in physical time at a job in order to afford a gallon of gas. Billionaires put in next to no actual physical effort at their jobs. Their bank accounts expand with money merely by existing in certain relationships with financial instruments and institutions. Once you get to a certain point of wealth money is generated in autonomous ways rather than any effort on the part of the individual. The rules of money as commonly understood break down once a person is wealthy because they no longer have to participate in a lived, physical economy like those beneath them. If money were the actual value and time a worker produced then Jeff Bezos would be a pauper in comparison to physical laborers. Money, then, in our modern system, does not measure the work itself, only arbitrary time unmoored from the actual constraints, pain, and processes by which the labor is extracted and distilled.

It is not so much that capitalism only produces false relationships, whether that is with money, labor, or their effects. Rather, it only allows for certain viabilities of relationships. Certain kinds of relationships stop being viable should people wish to live even moderately well or within a communal setting. The zoning laws alone in this country do not allow for the breadth of relationships to our jobs and communities that we could have. The history of the mall in America, especially look at the intent of malls vs the execution of them, is a clear example of this. Staying at home to parent a child or be a homemaker is not viable under the system beneath a certain income level. Hell, educating children in general has become so prohibitively expensive to the educator that many K-12 teachers in this country have completely given up the field. Money did not do this to any of us. Rather, it is the systems that govern money, and accordingly, the systems that moneyvaettir are bound in with work, that does this to us.

Our modern economy alienates us from our labor and each other. It has to, because atomizing us from our relationships is a profitable thing. Restorative justice and wholistic health management in such a system is a non-starter because profit can be extracted at higher rates under a punitive justice system and a fractured medical system. The rise of private adoption services, private prisons, private hospitals, and medical insurance are just a few industries that benefit from this extractive exploitative arrangement. As if that is not bad enough, these private prisons are then able to turn around, literally offerings cents on the dollar, hiring out their prison laborers to companies that also serve to depress the wages of other laborers.

Taking moneyvaettir outside of these systems of control that serve to hurt and oppress both Them and us would allow us to have radically different ways of relating. We can begin this work right now even within the systems we are caught up in.We can partner with Them to truly build up things we value, whether that is the things we produce by our hands, or collectively in our communities. We can give money to indigenous landback movements, to places that exemplify our values such as Crossing Hedgerows Sanctuary and Farm, and to any number of people and services in our community that serve the needs of the community. We can partner with the moneyvaettir to budget in ways that allow us to live in better concert with Them, asking Them and ourselves what ways are best for us to live better in this world together, and then, to invest the money accordingly.

What would our Gods and our relationship with Them, whose sacred places, animals, and plants are currently exploited by industries, look like?

If we could understand that our relationships with moneyvaettir would be drastically changed by this shift then our relationships with our Gods, and the sacred places, animals, and plants would be no less drastically changed. Consider any animal held sacred to one of our Gods, such as the boar and pig to Freyr. Consider that without the economic system we have we could actually treat these animals in a sacred way rather than a resource that, like ourselves, is squeezed for profit. Without our economic systems that encourage profit at all cost there would be no need for the massive CAFOs that poison rivers and lakes, that encourage immense amounts of dumping of poisons on land to produce the feed that is given to the animals on those CAFOs, or the extraction of chemicals and minerals to feed the soils for the land their feed is grown on. It is a simple premise with powerful, long-lasting, radical results. All the knock-on effects from just this one aspect of a highly pollutant industry, and all the suffering that results from it, could be prevented. By removing the profit motive from the equation these things no longer make any sense to continue.

By removing work from our lives we could restructure how we are to live, and what it means to live well. While we may not be able to untangle the many knots capitalism has us wrapped up in right now, we can we can remove work, enforced labor and its effects, from many aspects of our lives, and relationships. Doing so allows us to live more fully in those relationships without the intercession of exploitation. Doing so allows us to develop new ways of relating to ourselves, to one another, and to our Ginnreginn, and maintain the good and healthy ways we have now. Over time, as polytheists and animists, we could bring the values we carry with us into lived relationships where how we labor, spend money, and live our lives have powerful material and spiritual impact on ourselves, our communities, and the relationships we hold with our Ginnreginn. By adopting an anti-work stance and removing the ideas that come with work under a capitalist system, by taking off jobs as we have learned them under this system from ourselves and our Ginnreginn, we can find and reclaim ways of life that better serve us both, and enrich ourselves, our communities, and all the relationships we hold.