Cutting Ties Pt. 2

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

The Importance of Being Visible

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

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

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

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

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

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

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

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

Patreon Topic 52: Maintaining Boundaries in Spiritwork

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

From Maleck comes this topic:

“Can you talk about maintaining boundaries in Spiritwork? For example: there’s debate I’ve seen online about passing messages you might get for people without them consenting to receive messages, and any issues you might have with randomly being pinged.”

Maintaining boundaries in spiritwork is absolutely necessary. A good part of keeping good boundaries is good spiritual hygiene and enforcing what boundaries you absolutely want to be kept up. Both require discipline. You have to be disciplined in doing cleansing, grounding, centering, and shielding on a regular basis, and seeing that you fulfill your obligations, taboos, and so on. You have to be disciplined in saying “This far, no further” regardless of what God, Ancestors, or vaettr (spirit) is doing the asking or demanding. You have to be disciplined in determining what is or is not yours to pass on, and this goes for messages, any teachings or wisdom you may have on a subject, or really anything you could consider in spiritwork. This is why spiritual hygiene is so important. Your discernment suffers when you are not at your best, and while we cannot be at our best all the time, regular spiritual hygiene work keeps us clean, clear, and uncluttered for when we do have work to do.

Generally speaking I do not pass messages without permission. I generally do not do spiritwork without express permission, and that includes energy work, prayer, and other practices most folks look at as ‘benign’. ‘Help’, unasked for and unwanted, is no help at all. Worse, I am could be violating someone’s right to refuse help. The other side of this is much more practical: I have limited time and energy to get things done in a given day. If I kept throwing out energy to every single ‘energy work’, ‘prayer request’, and so on, it would be no different than donating every cent I have to everyone and every cause that I could think of to support. If I do that, there is nothing left for my Ginnreginn, my family, my communities, or my own needs. There is also no reciprocity here.

When it comes to keeping boundaries around messages, a few that I have are:

Unless I have been specifically asked, if a vaettr is asking to pass a message along I first ask the recipient. If the recipient says no, then that is the end of it. This holds true even in rituals where the point is that spiritual messages are being given. Before I read or do other spiritwork for a client we talk about expectations, boundaries, and the like that they can expect before, during, and after the work.

I am not an open terminal. Not every vaettr gets access to me. Unless I know the vaettr in question or have been specifically asked by a client to communicate with a certain vaettr, I do not take messages.

If the person needs to get a message I recognize I may not be the best route and communicate the to the vaettr in question. If I feel I am in the wrong headspace, especially with what should be a carefully worded/given message, I will negotiate for another time, or, if this is not possible, for the vaettr to find another way of getting the message to the recipient.

Regarding randomly being pinged: I treat it like a lot of folks who try to hit me up on social media without an introduction. I do not see why there is much in the way of debate around this: the vaettir, outside of Óðinn, do not own my time. If I have been handshaked into a conversation, whether by a person or by a God I have active, ongoing cultus with, that is a different story. The ‘pings’ then, aren’t random, they’re attempts at communication. Generally I do not take random pings. Any vaettr could be giving that, and I have no desire to borrow trouble from one that wants to use it as a backdoor. If a vaettr is not willing to go through proper channels that is a red flag.

I do not think anyone should feel under obligation to answer their spiritual door, let alone let any vaettr that knocks in. You should not feel that obligation from the Gods, Ancestors, vaettir, or your community. If you choose to open the door to communication to any who call, that is your business. I do not recommend it, but in the end your boundaries to set and keep are just that.

Patreon Poem/Prayer/Song 50: For the Runevaettir

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

This request was made by Maleck for the Runevaettir.


Sounds

Letters

Concepts

Meaning

Magic

Spirits

From the Ginnungagap You screamed, sang, called

From the Ginnungagap You resounded, crowed, howled

From the Ginnungagap You whispered, breathed, spoke

By sacrifice, You were brought into the Worlds

By sacrifice, You allied with the Gallows God

By sacrifice, You ally with us

Each a sound, resonating with power

Each a sound, shuddering with strength

Each a sound, surging with connection

Each a letter, teaching the tongue

Each a letter, building up knowledge

Each a letter, carrying wisdom

Each a concept, bearing cultures’ weight

Each a concept, keeping memories

Each a concept, transmitting understanding

Each a meaning, guarding mysteries

Each a meaning, teaching the initiated

Each a meaning, deepening the depths

Each one magic, giving Ginnungagap form

Each one magic, bringing might to action

Each one magic, flowing into being

Each a spirit, knowing Urðr’s ways

Each a spirit, giving gift for gift

Each a spirit, touching our own

Runevaettir, I hear You

Runevaettir, I see You

Runevaettir, I understand You

Runevaettir, I know You

Runevaettir, I cast You

Runevaettir, I hail You

Polytheist Devotional Art Challenge Day 1: Prayer

I inhale and cleanse

Drawing up breath from lungs

Blessed to breathe, to live

By You

Gods, Ancestors, spirits

I put hands to the keyboard, asking for inspiration

A spark

A fire is lit

My fingers tap

Bidden by You

Sometimes it comes easy

Words falling like rain

From the storm in my mind

Sometimes it is a trickle

Quiet, calm

Each is a gift

Words, breath, struggle

Putting words to power

Wrapping layers of meaning

For the present

Prayer is

Conversation, offering, communing

Sometimes it is hard

Always worth it to speak them

To You

Patreon Poem/Prayer/Song 50: For the Huron River

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 Odinsson for the Huron River.


Hail to the Huron River

Called Giwitatigweiasibi by the Wyandot

Called Ana by the Druids who know Her

I hail You

Your blessed waters flow

From the blessed swamp

To Lake Eerie, called Erielhonan or Eri

I hail You

You, Who carries trade

You, Who carries countless boats and canoes

You, Who carries and cares for countless fish

I hail You

You, Who bears your waters with care

You, Whose paths are gentle

You, Whose waters quench the throats of thousands

I hail You

Your form carries countless homes

Your blood is carried in countless millions

Your body bears countless lives

I hail You

Hail to You, beautiful Míkilvaettr

Hail to You, great Vatnvaettr

Thank You for allowing me to know Your cool waters, Your sloping shores, Your many children

Hail to You, Huron River

Wolf-skinned

I am the raised hackle and unyielding maw
I am the shredding bite and thrashing muzzle
I am the grey-fur frenzy and bloodied mouth

I am the gentle bumps and guiding nudge
I am the playful bark and the teasing nip
I am the joyful bounding and warm-hearted nuzzle

I am the resounding howl and the heaving flanks
I am the lolling tongue and the tireless feet
I am the sauntering paws and the gnashing fangs

I am the shield-biter and wound-proof
I am the sword-bearer and spear-wielder
I am the clenched fist and Óðr-wise

I am the wolfen-man and man-of-wolf
I am the forest-dancer and love’s-delight
I am the wary walker and boundless berserk

I am the boundary-keeper and sentry of sacred ways
I am the enemy-eater and scourer of poisons
I am the wolf-skinned and foe of unclean spirits

Patreon Topic 50: On Völur Past and Present

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 Emily comes this topic:

“What was a volva and what being a volva would encompass today.”

The word völva means ‘staff-bearer’ per Neil Price in The Viking Way. This is a spiritual specialist who engages in seiðr and/or spá. Seiðr and spá are a galaxy of practices, among them being what we would readily recognize today as spiritwork, divination, prophecying, and various kinds of magic including curse work, protection, empowerment, and enchantment. What is most striking to me is that the staff referred to is both itself an instrument of power for directing spirits and energies, and a symbol of office. The wand or staff has a number of forms, including that of an iron distaff, a plain staff of iron or wood that is about as high as a walking cane, and a large staff that is made of iron or of wood, the latter carved and embellished. Price has an excellent overview of these in The Viking Way.

Völur (plural of völva) occupy an interesting area in Late Iron Age religion. As near as I can tell, between reading translations of the sagas and books on the subject, including the excellent The Viking Way by Neil Price and Nordic Religions in the Viking Age by Thomas DuBois, they were both admired and treated with fear. It is key to note that we have little to nothing from before this period, what is coloqially called The Viking Age, and almost all of it is filtered through Christian lenses from the period. So what were they? They were seers, witches, people you went to for spiritual work and spiritual advice. They were people who were to be respected. They were people to be feared. If you were a völva you walked a road between that of the people you served and the spirits.

In the Eiriks saga rauða, the Saga of Erik the Red, the völva is an itinerant spiritual specialist that speaks with and/or works with the spirits. At least with the example provided in this saga through Þorbiörg, she did not act alone. She required “a chorus of women and at least one assistant familiar with a magic song or incantation called varðlokkur” (DuBois 124). The use of a varðlokkur, a spirit calling song, is required as part of her seiðr ritual. I have seen this song referred to as an enticement song, a spirit calling song, and a warding song. Singing, chanting, incantations, and the like form or are part of at least a few of the varieties of seiðr as well as galdr.

Both books provide comparison and contrast between the accounts of seiðr, seiðkona, völur, and Sámi naidevuohtta (shamanism) and Finnish shamanism and rituals. Are völur shamans? In the sense that they provide many of the same ritual and societal functions, yes. However, a noaide is not a völva or seiðkona, and vice verse.

It is fairly clear that there was a lot of contact and sharing between the ancient Nordic, Sámi, and Finnish peoples. Each engaged in kinds of spirit contact. In some cases this involved singing, chanting, and/or trance induction through heavy or rapid breathing and/or ‘yawning’. Both DuBois and Price note that the seiðkonur, noaide, and Finnish shamans had mixed reputations for being both potentially helpful and harmful. They were called on to protect, to heal, to harm. In some cases the Sámi and Finno-Ugric peoples were pointed to as being sources of learning seiðr (DuBois 129). Far from being the only connection points, DuBois (71-73) and Price point out the vibrant trade in goods, as well as grave goods, similarities in treatment of and honoring of the dead, ancestor veneration, and so on that are expressed differently within these cultures yet still share touchstones with one another.

To be clear: the words shaman and shamanism are what amounts to academic loanwords in these books for similar spiritual specialists and phenomena. Where we can, I find it better to use words appropriate to the culture we are talking about. I encourage Heathens to use words appropriate to our religions/cultures, such as völva, seiðkona, and the like. When we do not have the words I encourage Heathens to work with newer terms like spiritworker and neologisms like vaettirvirkr (spiritsworker) formed from Old Norse or whatever language is appropriate to the culture background you are engaging with.

Some of the major differences between historical völur and modern völur is that 1) it seems a lot of them traveled a great deal between villages and towns in order to do their spiritual work, and 2) there were people who were expected to be able to perform the varðlokkur, so there was a groundswell of people within the community who had to be familiar with the rites. Eiriks saga rauða provides a very clear overview of a völva, and features of it and other seiðworkers can be found in the archaeological record. DuBois notes that though the practice is nebulous in what it is and how it is performed, it has a fairly consistent picture across time and stories (128).

“Within this array of pagan rituals, seiðr appears to respond primarily to situations of crisis and is undertaken by a religious specialist (usually a woman) at the request of a client and within the context of a communal gathering. The ritual appeals to some sort of spirit helpers, either for divinatory information or help in controlling the minds and wills of others. Typical is the detailed account included in the thirteenth-century Eiríks saga rauða, in which an itinerant seiðr practitioner named Þorbiörg is invited to a Greenland farmstead to help the community discover whether its current run of ill luck will continue.”

Nordic Religions in the Viking Age, DuBois 123

The lack of experience with seiðr, both in terms of familiarity with the subject itself in Heathenry more broadly, and with specific practices within it, means that völur and other seiðworkers have to do a lot of work to revive this practice. The saga accounts, grave goods, what surviving folks practices we may look to, and conjecture from academics only do us so much. A lot of modern völva work is going to have to just be done. In a way, this lack of concrete bounds for modern völur and other seiðworkers means that we are free to cocreate new ways of being these things in modern contexts alongside our Gods, Ancestors, and vaettir. While there has been a lot lost with these traditions, it means that our roles and rites can move with the requirements of our Ginnreginn and communities.

This is where especially The Viking Way is a treasure trove, both in how it lays out the information and in the sheer breadth of information it has available in it. The kinds of magic Price writes about alone is helpful because it helps expand our lexicon for kinds of magic and magical practice such as gandr, fjǫlkyngi, and ljóð, which could be combined with seiðr or performed separately, a kind of seiðr such as kveldriða (cold-rider, Price 77). Since a given völva could well perform any or all of these things, or just stick to one specialty, eg gandr or spá in general, becoming more familiar and working with these terms also means we develop a more specifically Heathen way of working with the sources as inspiration and information. Because a given völva is not limited to one practice it is perhaps better to think on how we use these terms to describe the job of being a völva just as the various -riða terms such as kveldriða describe seiðworkers engaging in magical work on others.

What is a modern völva in Heathenry? A völva is a Heathen spiritual specialist, a seer who works with the spirits to gather and share information, and to enact change. Where a seiðworker may do a variety of things, including spá, a völva’s primary job for whatever community or communities she is part of is to speak and work with the spirits, gather information from Them and/or with Them, and enact change with Them. The way I understand modern völur is that their job is to work for/on behalf of their communities with the vaettir. Since we no longer have any living memory of varðlokkur I think that it is a good thing for anyone wanting to do this work to find or ask for inspiration from the vaettir to gain such a song. Maybe it has words, maybe it is a melody; whatever it ends up being, it is a song that works to bring the vaettir to the völva so the work can begin, and be maintained.

Being a völva is, like every other spiritual specialty, a job. It is taking on Work. Maybe you come to it through being grabbed up by a Goddess, eg Freyja. Maybe you went to Her and asked Her to bring you into the work because you feel called to the Work itself. Whatever your inroad, initially you train, engage in good spiritual discipline, and develop yourself and your relationships so you can effectively do the spiritual work of the job. Then, you do the work of being a völva while continuing to train, engage in good spiritual discipline, and developing yourself and your relationships so you can keep being more effective as you go on. Ideally, you would have a spiritual mentor, as well as at least 1-3 people you can go to for divination so you can keep yourself on an even keel. To this end I highly recommend Jim Two Snake’s Spiritual Accounting PDF.

Since becoming a völva is beyond this post, how would we contrast a modern Heathen völva with a person being a seiðworker? I look at völur as a communal role whereas seiðr is fairly accessible to anyone willing to put the work in. You might work with seiðr to make a taufr, an enchanted physical object (Price 36), in crochet or knitting, eg crafting a blanket for warmth and protection. You might do seiðr to work with vaettir to just gather information for your own purposes, such as through a gandr ritual using a gǫndull, a wand or staff for gandr, and/or a ‘yawn’ or the use of breath such as song, chant, or croaking (Price 184) in where you push the vaettir to give you information. You might work with a spá ritual in a light trance where you commune with the vaettir to that end. All of these are accessible modes of operation to both the völva and the average seiðworker. Now, perhaps a given seiðworker is not comfortable working with völva as a term because it is definitely feminine-gendered, and this is where we need to develop more terms or work with neologisms. In my own case I am fine with the terms vaettirvirkr and seiðmaðr (a seiðr-man) for the moment, as I do spiritswork as a spiritual specialist, with seiðr as part of that work.

The difference between a völva and a seiðworker is that, for our purposes here, völur are spiritual specialists whose job it is to work with/on behalf of a community where a given seiðworker may be working on their own. We develop these meanings, work, and community together. What really makes the difference between a völur and seiðworker in the end is whether the word clicks for you, describes what you do, and if you are serving a community what words that community calls you. Being a völva today is not much different in that regard than what it was centuries ago: you serve a community, connecting them with the spirits to speak with them, gather information and to work with Them to change things.

Patreon Topic 47: On Fylgja and Hamingja

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From Vixen comes this topic:

“The parts of the soul. Specifically Hamingja and Fylgja and how they interact with each other, us and the world around us. Reading up on it, both seem to appear (occasionally) in animal form?”

The Fylgja and Hamingja are both noted to occasionally appear in animal forms. Most Heathens reckon the Fylgja to a fetch-like being that, if you see your own, you are in dire danger and may die. With regard to seeing someone’s Hamingja it is generally referred to as being seen by someone with spiritual ability.

It is important note that though both appear in animal form in the written sources, what we know about them is essentially late Iron Age and/or possible Christian interpolation. Like a lot of Heathen reconstruction we are working with as much information as we have access to, best guesses, and our own understanding. With this in mind, it makes sense that multiple ideas of the soul matrix exist and we may not agree, even within Norse Heathen communities.

So, how are they noted to interact with the world? The fylgja is noted as being what amounts to a follower assigned or part of each person that helps you. As noted before, it only is noted as appearing in some recognizable way to the person before danger or death. The hamingja is often understood as group luck or even soul, personified in an animal or woman shape. Some folks gloss it as a kind of guardian angel, and I think that both denies the kind of soul part it is, and reduces it from its importance in Heathen ideas of the soul matrix.

Why animal forms? To a degree I think that animal forms can communicate something about the person they are appearing to. It may also indicate spiritual relationship one holds, or one’s Ancestors hold, with a given animal or group of animals. It may also indicate something about the person in relationship with the Gods, Ancestors, and vaettir that they hold in this lifetime, eg someone’s hamingja tightly tied to Odin may appear as a raven to another person, or to Freyja as a cat or falcon.

I have used fylgja to mean ‘follower’ in the sense of spirits one works with, though I am now leaning more toward neologisms like the one I made, visendavaettir (spirits who know) as spiritual guides and those who work with us since most Heathens do not use fylgja as a term in this way. The post where I go over this is here. Developing these ideas over time makes sense. Some ways work for a while, some don’t. Sometimes we need better or more precise langauge to communicate about what is happening or what is present.

The way both interact with us and in the world is to pass along information, as ways for our souls to interact with ourselves in different ways and the wider world. If we, in our líki/lyke do not see danger but the fylgja does, then fylgjur are involved with, interact with, and in some way at least have a sense of the future about the world. Hamingja is the collected power/luck of our Ancestors, built with our interactions with one another and communities, and is tied into how we live. The fyljga helps us to walk well in the Worlds while the hamginja grows and is changed by how we walk in the Worlds. Perhaps a way to think of it is that fylgjur exist with us in the world, while hamingja is built and expressed in the world.

I think that fylgja may be impacted by hamingja, just as many of our spiritual relationships are impacted by the órlög we enter this life with. Our órlög sets up our individual thread in Urðr’s tapestry, and so, our hamingja is set up and our fylgja is assigned or comes into being. This hamingja and fylgja may indicate the strength, values, and ideas that our Ancestors have passed onto us at this early stage of life, and/or the spiritual relationships they held, and over time that may change. This would be something interesting for folks to look in on from time to time, and see if folks’ fylgja and hamingja take different shapes or have different expressions at different times/stages in a person’s life.

Patreon Topic 46: On Housevaettir

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From Alexis comes this topic:

“Have you talked about house vættir?”

Not in so many words until your topic on this post and Q&A request here.

Are the housevaettir landvaettir? Yes, and They are separate. From the Q&A:

There are a few reasons I make a distinction.

First, the house is an entity unto itself marked by the boundaries of its walls and outer doors.


Second, our modern houses are generally distinct from the land they sit on or in. Very few homes anymore are made with materials directly sourced on site.

Third, the means of relating to home vs land are different in how we treat and understand ourselves in those spaces. 

Our relationships with our home are fundamentally different to ‘the outside’. Even where there is bleedover between the two boundaries of húsvaettir and landvaettir I find there is usually some distinction in relationship with us.

March 2021 Q&A 2

Are the beings that live on/with the land landvaettir? They can be. That answer also implies we are also vaettir ourselves. It is true though, we are vaettir. We are not becoming vaettir and we do not become vaettir when we die; we are vaettir whatever the condition of our líki (body) or other soul parts.

So the distinction here is that we ourselves are not landvaettir until we join with the land. Likewise with húsvaettir. We are close, sometimes even indistinct if you are taking a bird’s eye view, yet we are still distinct from each other. I am no more a rock than I am separate from the land.

Húsvaettir are more intimate with us and vice versa than a lot of vaettir. After all, we live in and with Them. We see Them sometimes more than our own extended families, so having a good relationship with Them is all to our mutual good.

Each vaettr within the home is a vaettr unto itself, and yet, like with our own bodies and the billions of cells that make us up, as we constitute a whole so does the collective húsvaettir. If we look at the home itself as a composite Being, we can clearly see the idea of the soul matrix applies to it.

The materials that make up the house is the líki (body), the air that circulates through the home is its önd (breath), the heat and cool the lá (heat), the litr (color/blooming hue/goodly hue) would be how the interior and exterior are lit and the emotions the painting of the alls and decorations bring. How are its hugr (mind/memories/spirit) formed? The decorations are part of that too, especially photographs, the layout of special places including the hearth or what serves for it, the places shrines are placed, and the bedrooms. The munr (mood/mind/logic) is the flow of the home’s layout and the layout itself, and I also see it in the way that the guts of the house are arranged for flow of information such as the cable and ethernet lines. The hamr is the second skin, the spiritual form of the house. Perhaps it appears warm and inviting to us who live in it, but it could just as easily look foreboding to unwelcome spirits.

What might its fylgja and kinfylgja be? Those vaettir that it descends from, the constituent Beings of wood, metal, and the Dead that are Ancestors of the large amount of oil-derived products (if it is a modern Western home), or whatever is used to build the home. Its hamingja (group luck) is made with those who live with/within It and whom It helps to keep well. If the home’s occupants actively seek to make oaths with It before occupation then keeping Its part of them increases Its own hamingja. Its megin is felt in how it welcomes those who live with/in It in, and how it stands up to storms and other occurences in Its life. Its ørlög is laid down when it is made, and its Urðr unfolds from here as it ages.

Here’s a fun thought to think on: if we understand that the house itself is distinct and separate from us, possessing its own soul matrix whether occupied or not, then what are we when we live inside a house?

In a sense we are distinct from the house in that we can pack up, leave, and never come back at any point in time. The húsvaettir cannot do that. We die, and the house still stands. Perhaps someone else will come along to call it home. Yet, without a home we as humans are understood as missing something vital. So, in this sense a house is a distinct entity from us, and so too are the húsvaettir and landvaettir.

Mind you, I am not saying we need to have a rooted-to-the-ground home to have a home or that this understanding of húsvaettir is exclusive to American stick built homes. There are plenty of examples of homes that can be carried on your back or that of an animal or vehicle, whether a tent, a yurt, a tiny home on a trailer, a camper, or RV. What matters it that this is a place we call and relate to as a home, as our home. As with a lot of things in Heathenry, it comes down to the relationships we are engaged in.

My relationships with the húsvaettir are expressed in similar ways to those of other vaettir. We have a space for the húsvaettir on a vé that They share with our Ancestors, the févaettir (moneyvaettir aka money spirits), and Andvari. They get offers the same as other vaettir, usually water, but also on herbs and food on occasion. As with other vaettir, engaging respectfully, and with respectful lines of communication is the best way to developing a good relationship with the húsvaettir.