Patreon Topic 63: On Being a Teacher in the Community

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

From Maleck comes this topic:

“What’s it like being a teacher in the community?”

It depends on the subject at hand, if I am teaching students or peers, and who the larger audience receiving the information may be. Whether it is here on the blog through topics, at conventions like ConVocation, MI Paganfest, or Ann Arbor Pagan Pride Day teaching through workshops, or direct teaching, I generally find teaching a rewarding and powerful experience. There are few things as gratifying as getting a good question from someone who has real engagement in the subject, or a question or comment that makes you sit back, go “huh” and plumb your own knowledge or the crowd’s for an answer. I enjoy teaching, and I enjoy the opportunity to learn while doing it, and to share what I learn wrapped up in that.

When I do workshops, I find that I tend to have a really good time because the folks that come to them want to learn, and/or have a good grasp of the subject and want to compare notes. That was definitely my experience at the recent Ann Arbor Pagan Pride Day September 10th, for both my Basics of Heathen Magic and Polytheism 101 workshops. Folks who turned out for them had really excellent questions, solid engagement, and abiding interest in the topic at hand.

I would say a good chunk of what is challenging about being a teacher in the Heathen communities has nothing to do immediately with my students, peers, or folks that come to learn from me. Rather, it is the overall cultural currents we swim in, both in terms of the overculture and that of the general Heathen communities, that makes the work of being a teacher so hard. On the one hand folks want to be taught and to have spiritual experts available, and on the other, there is not a lot of support for us doing that work in a reliable way. Many Pagan communities eschew paying folks for their work, whether that work is divination, teaching, developing training materials, etc, yet the demand is still there for that work.

The need for teachers becomes fairly obvious in the dialogue that still happens around concepts like orthodoxy and orthopraxy, terms that describe right thought and right action. Often, because of how terms like orthodoxy are used and weaponized in Christian theology and communities, Pagan and polytheist folks tend to have reactions against the use of the term. I have also seen similar reactions to direct translations of the term, eg right relationship. Some of these objections are based in the notion that someone is trying to mediate their relationship with the Ginnreginn, and some are based in a rejection of anything that smacks of authority. Because of these prevailing views in the polytheist and Pagan communities, it makes deeper discussion of these concepts harder, if not impossible. I have found that presenting these as the neutral, descriptive terms that they are, as opposed to the often prescriptivist way they are used in Christian theology and communities, is a good counteractive to this. That requires us to be open to education, to communicating well, to deconstructing Christian theology and use of terms, and no small amount of patience.

Much of the reason for the two workshops I put on for Ann Arbor Pagan Pride is not only because those subjects are really useful in the context of being part of a Pagan Pride event, being 101 workshops, but because the sources we do have for solid historically-based information, especially with regard to modern and updated texts, are expensive and difficult to parse at times. Even in more approachable texts, like Dr. Price’s The Viking Way, they tend to be dense/hard to get through, and terms need to be broken down and made meaningful for a modern Heathen context. The meaningfulness here not only needs to be meaningful in regards to being able to be understood in a Heathen context, it also needs to be able to be applied to Heathen practice.

For an example of this, from Price:

“Besides the magic used by Óðinn, we also find the fifth category of ‘general’ sorcery. One aspect of this has a vocabulary of terms that appear to mean simply ‘magic’ in the same vague sense as we use the word today. The most common of these was fjolkyngi, which seems to have been especially well-used. In the Old Norse sources we also find fróðleikr, and slightly later, trolldómr (cf. Raudvere 2001: 88ff). The latter concept became increasingly common through the Middle Ages, and together with galdr it continued as one of the generic words for ‘witchcraft’ long into post-medieval times (see Hastrup 1987: 331–6 for Icelandic terminologies of magic during this period). There were also other terms which were used as collectives. These include gerningar, ljóð and taufr – all apparently kinds of chant or charm – and the complexities of runic lore as set out in Eddic poems such as Sigrdrífomál and Rígsþula. Another group of terms refers to various forms of unspecified magical knowledge, and include affixes implying this on the part of people or supernatural beings. Thus we find vísenda-, kúnatta- and similar words used for ‘those who know’, a relatively common perception of sorcerous power that occurs in many cultures.” (Price 33)

“The fabric of religious belief and practice in Viking-Age Scandinavia can be seen to have been nuanced, multi-scalar and far from static, with a degree of regional variation and change over time.” (Price 33)

I had to break down these terms and suggest ways we may use them in a modern Heathen context. In this way we continue to change the fabric of religious belief, nuance, and the application of these terms in a descriptive rather than prescriptive way for ourselves in our own time. For instance, while I often combine galdr (I tie this into singing/intoning the Runes) with the formation of taufr (physical charms) and other forms of magic techniques such as gerningar (chanting, sometimes mumbled under the breath) and ljóð (chanting or incantation which I interpret as being in verse, whether alliterative or rhyming), each stands on their own as a magical technique in its own right. Clearly definining and then applying these terms gives us a wider array of words, and in doing so, ways, of understanding magic.

Keep in mind these workshops are just at the 101 level. Being a teacher in the communities I am part of requires a recognition that folks are at wherever they are at when we come together. Some will have an excellent grounding in exoteric and esoteric Heathenry, whereas some will have a poor grounding in the exoteric parts of the religion, and others will have a poor grounding in esoteric religion. Sometimes folks will just be inexperienced with polytheist religion in general, or not have a good grounding in either exoteric or esoteric Heathenry. Having a mix of exoteric and esoteric practice in and of itself would not be at issue if it were grounded firmly in the Heathen worldview, experience, and understanding. So, I have to establish where we are. I often do this in my 101 workshops by starting off defining terms so we have a foundation to build conversation on. Unless we make these firm foundations deeper conversations are almost impossible to have. Once we have a shared language around the subject we can dig into it.

Part of the work of being a teacher is to ensure, as much as I can, that those I teach have a firm grounding in the material and its meaning. So long as folks are coming into our various polytheist and Pagan communities with these ideas grounded in worldviews other than our own this basic education will be necessary. To be clear: A lot of this I do not have to explain to my kids, who are second generation Heathens. It is a part of how they live their lives. This education is, by and large, necessary for those who were not raised in the religion.

Some of the reason for that lack of need to educate them is that my kids are only practicing exoteric Heathenry. My oldest has not expressed interest in learning esoteric practices, and my youngest is way too young to learn at the moment. Gods help me, though, she loves the Runes. When we go to have breakfast, she often picks ‘coffee Runes’ from my arms (I have tattoos on my forearms displaying all the Runes) that she has me ‘takes off’ my arm, puts them into my coffee, and than has me galdr the Rune. Then, I drink the coffee. It’s a fun way to share the Runes with her and empower myself for a full day. What esoteric practices my kids have learned are immediately applicable to exoteric practice and everyday life, namely cleansing by deep breathing. They have learned prayers and proper respect to show with the hearth, Sacred Fires, and other places the exoteric and esoteric tend to cross.

Teaching a workshop or even over the course of a weekend is one thing, but teaching folks in an ongoing way is a lot different. My Kindred started as a Rune study group, and eventually transormed into a Heathe Kindred, Mimisbrunnr Kindred, over about a year or two. Some folks from here asked for training in different areas, and delved into spirtwork in their own ways. Just being available has been a good part of my work with one-on-one work. Being available to answer questions, guide, or ask questions to help folks find their own answers, it is less the way we think of teaching in terms of a professor and student and more of a “I’ve walked this path and I’m here to help guide”.

Being a teacher, I get invited to help folks with their journey wherever they are when they come forward. Seeing folks really dig into their religion, whatever their experience with it, and getting to understand how it works and where they are within it is a gratifying thing. If I happen to get to help along that journey, if I can make a material impact on how they learn, what they learn, and make that easier or more involved or both, so much the better. The reason I teach is because the Ginnreginn call me to do it. On its own that is enough. What makes my work all the more gratifying is being able to see the folks I teach make progress as part of taking a workshop, watching a video, or asking me questions through email or Discord. Sometimes I have had folks come back to me a few weeks, months, or in some cases, years later, and share some of the absolutely amazing things they were able to do because of the time we shared. It really is an honor to do this work.

I have tried writing more on this but not much more is coming forward right now, so if you or other readers have more specific questions down this line please ask them!

Calling to Our Ancestors 2nd Edition

Hey folks. I am putting together the 2nd Edition of Calling to Our Ancestors. I have the outline written. I am looking for contributors. Do you have Ancestor workers’ voices you think should be included? Poems, prayers, songs, essays, artwork, rituals, etc that you are allowed to share?

Prayers, poems, and rituals can be as long or short as you feel called to write them. Artwork should be at least 300 dpi preferably in lossless formats so it prints well on publication. Essays should be at minimum 700 words. All contributors retain rights to their work. If you are interested in contributing please contact me at sarenth@gmail.com. I will need a legal name and address to send a release form to you, as well as what name you would like the work published under.

I am looking to pull together as many resources for folks as I can. Do you have videos, eg on YouTube or documentaries you would recommend covering Ancestors, Ancestor work, rituals, etc? Podcasts? Books? Audiobooks and written? Blogs? Folks that are trusted Ancestor workers?

My aim with this 2nd Edition is to address what folks were most often telling me they wanted from the 1st Edition: more information on actually venerating and working with the Ancestors.

I have finally begun to put my fingers to the keys again to get the initial outline copied over from my Tūl notebook to my Google Docs.

This is what the outline currently looks like. I am having an issue getting it to look exactly like my outline in Google Docs, since I organize I, A, i, then a, and WordPress is being frustrating with formatting.

  1. Introduction
    1. Dedication
    2. Foreword
    3. Notes on the Second Edition
  2. The Ancestors
    1. Who They Are
    2. Worship and Veneration
    3. A Basic Polytheist Ancestor Altar and/or Shrine
    4. Offerings
    5. Acts of Service
    6. Sacrifice
    7. Expanding Ancestors
      1. Marriage
      2. Employment
      3. Profession/Craft
      4. Adoption
      5. Initiation/Acceptance into a Lineage
      6. Death
    8. Reducing Ancestors
      1. Divorce
      2. Retirement/Firing
      3. Putting a craft/job down
      4. Cutting out/leaving family/relatives
      5. Removal/Leaving/Exile, eg excommunication in Christianity, ADF stripping Bonewitz’ ancestry
      6. Not worshiping/venerating abusive dead people
    9. Ancestor Veneration vs Worship vs Work
      1. Definitions
      2. Differences between them
      3. Similarities
    10. Talking With The Ancestors
      1. Divination
      2. Dreams
      3. Clairaudience, clairsentience, etc.
      4. Speaking out loud at the altar/shrine
      5. Rituals
    11. Rituals for Connection
      1. Regular devotionals
      2. Sample devotional rites
      3. Simple
        1. Drinking a cup of coffee/tea/water with the Ancestors after a simple cleansing
      4. Complex
        1. At least once a week making prayers and leaving an offering on the shrine and cleaning it within a prescribed time.
      5. Prayer beads
        Special events, eg marriage, coming of age, etc
      6. Funerary Rites
      7. Rituals for Healing
      8. Rituals for Reconciliation
        1. With living descendents present, eg the victims of a dead abuser coming together and holding him to account with the Ancestors
        2. Bringing healing to Ancestors through a healing ritual bringing the powerful Ancestors together with one’s Gods of healing and family lines.
      9. Rituals for Reckoning
        1. Abusive dead in the line
        2. Wrongs done by one’s Ancestors to another’s
        3. Independent cutting of cords so a harmful Ancestor is outside of your cultus until and unless they do right.
    12. Open Doors -Ancestor Workers
      1. What They Are
      2. What They Do
      3. Basic Skills
      4. Being Called
      5. Doing the Work
  3. Essays
  4. Rituals
  5. Prayers
  6. Resources
    1. Ancestor Books (print, digital, and audiobook)
    2. YouTube, podcasts, and other media on Ancestors and Ancestor work
    3. People willing to be contacted for Ancestor Work

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

Patreon Topic 62: On Writing Prayers for the Pack Spirits

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:

“What has it been like, writing these prayers for the Pack Spirits?”

It has been interesting, that is for sure. It is like….touching something, Beings, who are so close and yet are far away. It is being invited into Them and They into me. When I do sacred poetry I do cleansing, grounding, centering, and shielding. Sometimes I am guided to certain songs by Whoever I am writing for, and sometimes I write in silence. Sometimes I get imagery and visual experiences that makes it into the poetry, sometimes I get feelings, sometimes I get full-body experiences, sometimes I get words, smells, sensations, and other times just a fierce, bone-deep knowing that this, this is what I have to write.

The Pack Spirits are quite close in terms of proximity but far away because I am not initiated, nor do I think that is in my wheelhouse for this lifetime. Yet there is…something there. There is connection and power, a fierce connection that I make every time I interact with one of the great Pack Spirits. There is a depth of feeling that goes into my soul and yet there is something held back. I am touching the periphery and yet I am delving deep, and that thing holding me back from fully grasping Them that also makes doing this poetry so fascinating and powerful for me is that lack of initiation.

My most recent experience with Hunter, Will Made Manifest was a full-spirit experience. He took me with Him on a Hunt, on a Hunt where we were separate and one. I was the Pack and the Wolves, I was the Hunter, and I was the Prey. Now, the line “I am the Prey’s End and Beginning” originally read “I am the Prey” but it was not right and I had to look back to my experience of Hunter to realize why. Prey is something Else and Other, part of the sacred cycle but not Hunter Itself. Mainfestly needed but also necessarily not Hunter. I felt the loping as the Hunt began, felt my lungs expand, the snarl of excitement, felt felt felt. I was. In a very real sense my sacred poem, prayers, and songs invite me into union with Gods, Ancestors, and/or vaettir I may not otherwise have the call to, and with these Spirits Who are present but to whom I am not initiated They have a powerful pull.

It has been…experiences…writing for the Pack Spirits. It has been interesting, insightful, powerful, beautiful, and familiar while also being distant. The contrast between familiarity and distance has been fascinating. In a very real sense the Mysteries of these Spirits keeps Themselves because without that inititation there are things that I cannot reach, and yet because I do not have that initiation there are thins I can reach to, express, understand, and share that initiates just…cannot. It is fascinating. It is a privelege. It is good.

Patreon Poem/Prayer/Song 61: For the Honeybees

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 Emi for the Honeybees.

Flowers reach out to you in a riot of color

Asking you to dance and roll

Asking you to rest in petals

Returning laden, home

The buzz and dance

Droning rhythm

of Home

Home

Where honey ages

The caps full and fermenting

The children grow and shift and spring forth

Their movements and wings filling the air with song

Growing in the mothers’ patient care, the generations rise

Some to guard, some to forage, some to breed, and some to rule

How good it would be if we humbled ourselves

Knowing, by your work we live and eat

That your labor brings sweetness

To all you bless with bearing

Flower and orchard blooms

Life breathes deep

Our Home

Home

A million living miracles

Brought forth by your multitudes

Life in all its striking colors and shapes

Honey and mead, apples and cider, grape and wine

Blessed by your ever-blessed dance, your ever-blessed work

May you ever be thanked, ever-hailed, ever-honored, ever-loved

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.

 

Patreon Poem/Prayer/Song 59: For The Queer Ancestors

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 Emi for The Queer Ancestors.

You were known by countless names

Spoken with awe and reverence

Respect and beloved in your places

You were and are divine

You ranged the world in multitudes

Blessing the peoples

Guiding the peoples

You were and are divine

You were feared and famed

Kings and concubines

Magicians and mystery-keepers

You were and are divine

Loving, leading, following, and fighting

Healing and helping

Sending and striking

You were and are divine

The peoples lost their ways

Denigrated and despised

Abused and abandoned

You were and are divine

In desperate times You triumphed

In death and destitution You remained

Steadfast and strong You worked

You were and are divine

We have found one another

Holding each other close and weeping

Loving boundless and raging

You were and are divine

You are known by many names

We know You, Queer Ancestors

We call You, Queer Ancestors

You were and are divine

All you have been and all that will be

Bless us and be with us, Queer Ancestors

Show us Your Working and Ways again!

You were and are divine

Ever offered and honored

We keep You, Queer Ancestors

We love You, Queer Ancestors

You were and are divine

Patreon Poem/Prayer/Song 58: For Howl, the Breath, Spark of Life

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 Howl, the Breath, Spark of Life.

Draw Me in

Your lungs, your diaphram expand

Let Me out, slowly

Bring Me in

Deep as you can

Then out, just as swift

Gather Me in

Hold me there

Release, and I course through you

Feel the pounding of your veins

Hear the rush of inner wind

Taste the copper of blood

Smell the ozone around you

See the breathing Worlds

I breathe and burn in you

Sing with me

There are no wrong notes

I swell and move through you

Howl with me

Let your kýn hear

I am the first and last breath

Breathe with me

I will journey with you into Silence