Patreon Poem/Prayer/Song 57: For the Sewing/Growing/Planting Season

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 Sewing/Growing/Planting Season.

The Sun and Moon have danced with Their Wolves

Winter is behind and Spring is here

Let the Earth wake and warm

Bearing seeds to sprout

The hands have worked and the mounds are made

The land and seeds are ready

Rain falls from swollen skies

Roots hold soil steady

Root and stem and leaf wax well

Watchful eyes and careful hands

Let each be great and graceful

Living in community

The land and its spirits are hospitable hosts

Blesses seed and sower alike

Thriving in the good ground

Blessing all comers

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

Patron Topic 57: On Spirit World Politics Part 2

In Part 1 we went over some of the basic ways that politics interact and intersect with the spirit world. Now, I would like to explore the Spirit World and politics from my perpective as a spiritworker.

Political Implications of Spirit Travel

Humans are, in a very real sense, spiritual Beings. We have a Soul Matrix and a way that expresses and exists here. It is not unreasonable for us to understand that other vaettir also have a Soul Matrix, however close it does or does not match our own. This adds a very interesting spiritual-political dimension to travels we may make to other Worlds. The one that I am thinking of here namely being that we can have some form of what could be termed material impact on Them just as They may us here in Miðgarðr.

If we understand other vaettir as being able to have interaction and impact on us in our World then we, as visitors to other Worlds, can have impact on vaettir in other Worlds in no less wise a way. This makes spiritual tourism as a concept even more fraught with danger because we have the ability to harm and help in Worlds other than our own. Certainly, if we accept that various vaettir can cause help and harm in our own Worlds it follows we can have similar impact on Them in Their own Worlds even if it follows on different lines than we may expect. Anger the Álfar and you may receive elfshot. It occurs to me, especially having recently visited Álfheim, to wonder if there are similar stories about us humans who visit the Álfar there.

If we can have this impact then how we arrive to a given World matters. Since our souls can take flight, and depending on your understanding of the Soul Matrix, this can happen in sleep as well as with determined effort eg journeying, or hamfara (journeying forth in one’s hamr) it is not something limited to just spiritworkers. However, I think what marks the difference here is expertise. A competent heimrgangr, spiritworker or not, will journey with intent to where they wish to go. Most folks who wander around the Worlds in their sleep do not do it with any effort, it just happens.

My general advice to folks looking to do spirit travelling is to first have at least one or two competencies in divination systems down. This means being able to do these divination systems for yourself without worrying you are messing with the results of the reading. The divination itself can be simple, such as a special coin you flip or dice, three stones assigned as Yes/No/Indicator, tarot or an oracle card set, the Runes, or some sort of sortilege. I favor systems where randomization is built into the answer, rather than something relying utterly on your translation, such as with scrying in fire or a pendulum. While these can be useful tools, I find for my own work I need that random factor to reassure that I am getting good and accurate responses from the tools, and not get in the way of them. These divination methods serve as helpmeets in communication and interpretation. As examples, divination can help you see in clear terms if a request to enter a World has been accepted, help you understand a message that you cannot interpret at the time of a journey, or can be used to see if an offering idea would be good, and whether an offering was received well or not.

We need to be able to travel to and return in ways that do not harm ourselves or the places or people we wish to visit. We need to be able to communicate, or at the very least able to effectively and accurately interpret our interactions. We need to understand how we take in and interpret spiritual information, and be able to assess it. Why? If we understand that our impacts on other Worlds carries real benefits and harm not only to ourselves, but to the Beings of those Worlds and the Worlds Themselves, we have a responsibility to be competent in our traveling and in how we conduct ourselves. If we understand that there are political dimensions to these interactions then it should underpin the importance of being able to do these things well.

I generally advise anyone looking to do spiritual travel to be sure that, whatever your destination, to get the consent of the Beings of that World to enter. On the one hand, it is plain rude to show up unannounced when there are means to send a request to enter and get a clear response. On the other hand, it is disrespectful of the sovereignty of the various Beings if you gatecrash Their home. I am working with the Nine Worlds model in Nordic Heathenry. Most any World I can think of has at least one, if not many Gods, who call it home it in some way. Many of these Gods rule the Worlds we would visit. It’s hardly in my best interest to offend those Gods. Then there are the various vaettir who will likely be as displeased to find an invader in Their midst.

It is worth noting that our cultural and ethical frameworks may not be compatible with the Beings of the places we are seeking to interact with. A given Jötun in Jötunheim is probably not going to have my political outlook, and what is rude in a given context with Them is likely to differ from that of an Álfar in Álfheim. Likewise, that same Jötun may not share Angrbóða’s cultural or ethical frameworks. If we treat the Beings in other Worlds as Beings unto Themselves then we need to acknowledge that They will likely differ from us and each other in many ways. Then again, you may find that many of Them hold to some of the same views as we do. Ideally, you ask questions before you set out so you know as much as you can. Either way, if you are able to visit, ask questions.

A lot of these points may seem obvious, except I have seen folks stereotype all Jötnar as beastial or out of control, and Álfar as aloof and completely alien. To be sure, some Jötnar I have the pleasure of knowing are more beastial and some Álfar are aloof. I do find some Álfar completely alien. Some of those same Jötnar are also some of the wisest and most powerful Beings in the Nine Worlds. Those Álfar likely have damned good reasons for being aloof.

As relationships develop with Ginnreginn the varying bonds of politics we can experience between Them and the various Worlds can begin to pull and tug on one another. As an Odinsson I can feel this pretty keenly. There are some relationships that will be limited or simply never form due to being who I am to Óðinn and vice versa. Those might be open to others. Then again, I have had doors open that may not have otherwise, or not in the ways that they did, because of Óðinn and I’s relationship. This is part of why I advise Heathens, especially those wanting to get into spiritwork, do so with their Ancestors being among the first Ginnreginn that they develop relationships with. The Ancestors have a vested interest in you doing well and keeping safe. Most of your Ancestors are likely to remember being alive, and collectively have generations worth of experiences to tap. As many of your Ancestors may have pissed off a random Álfar, They may also have had good relationships with others. They can be a great source of contacts, influence, power, and wisdom. You are likely not the only spiritworker in your Ancestors, and tapping into these Ancestors can be especially potent in bringing your own spiritwork along.

We live here in Miðgarðr. We are visiting there. Even if the framework for what constitutes a good guest differs, it is still on us to put our best foot foward as a good guest

Magic in Other Worlds

When it come to magic in other worlds, all the ethical considerations I have covered in previous posts, namely Ethics in Animism and Polytheism Part 1 and Part 2, and On the Ethical Use of Magic can apply here. The long story here is that we are ultimately responsible for what our magic does in other Worlds whether or not it does what we intend.

An aspect of using magic in other Worlds few think about is that we can do it at all. Think about the many effects magic has the potential to enact in our world. Now, apply this thought to the Worlds of other Beings. When we read stories of elfshot for those who angered the Álfar, we can clearly see these Beings from another World can affect us in our own. Are there similar stories of humans in Álfheimr? To deny the possibility that we can have similar effects, among many, seems to place us lower than other kinds of vaettir. It makes the point that we are less magical, spiritual, or capable of committing harm or help. I find this notion false.

Rather, I think the opposite is true for folks who have any modicum of skill in hamfara, or magic in general. If we understand magic as the affecting of Urðr to achieve an end, then a given magician or spiritworker can present even more of a threat to themselves and others. If we understand a part of our Soul Matrix, eg the hamr, has the ability to get up and go walking about in other Worlds while our lyke (body) is asleep, then even if, say 10% of the estimated 7.8 billion person population of humanity did so, that would be about 780 million people. If only 10% of this estimate can effectively do spiritwork and/or magic then that still leaves 78 million people. That is not a small number.

When we apply this understanding to other Worlds, then, an intentional journey to another World is not a small thing even when the mechanism for the journey itself may be relatively simple. If magic can and does affect the patterns of Urðr, then its effective application can do active and ongoing harm or good, just as when other Being apply Their magic to us or our surroundings here in Miðgarðr. How does this aspect of the use of magic play into spiritual politics?

In a number of ways. For myself, the reputation the Álfar carried with Their use of magic and overall demeanor that I saw in the sources made it so I wanted as little contact with Them as possible. For a lot of folks, they carry this same idea with regard to the Jötnar. The very way we form relationships with vaettir, then, can be informed by how we, or our fellows, undertand and use magic.

The way we use magic can have an impact on how things come around politically. For instance, we have the varieties of seiðr. One of the things I understand that differentiates seiðr from other forms of magic is that seiðr works with vaettir to get things done. So, what vaettir are you working with to get the thing done? What are you having Them do? Are you asking Them at all, or have you enticed Them with a song and now you’ve roped Them into doing things for you? If you primarily work with landvaettir in your seiðr here in Miðgarðr, what do you do in other Worlds if you work seiðr there? How you interact and treat these vaettir can (and I would argue likely will) have direct impact on whether or not vaettir from other Worlds will want to treat with you.

There is a similarity between armchair occultists and 2nd Amendment fans here in the United States. Both are not very likely to have actually done their homework, and both talk a good game without actually engaging with the topic they will very loudly ‘debate me bro’ about. America’s total gun ownership rests around 37-40% if the Gallup polls are any accurate indication, though that number includes those who “own or live with someone who owns a gun”. Gun ownership, though, is one thing. Competency in their use is quite another. See also armchair occultists vs operant magicians.

When you first learn to shoot you do it with targets. Targets that are not shooting back, and that, so long as you are actually practicing safety with your weapon, you are not going to hurt yourself or anyone else. You learn discipline with the weapon and its use, how to take the thing apart, clean it, and how to put it all back together safely. Training for scenarios and the like come later once you have developed core competencies with the weapon. This bare minimum for weapons is similar for anyone who wants to use magic. Cleansing, grounding, centering, shielding, warding, and being able to do divination and some basic forms of magic for safe spiritual journeying. You need to be able to competently and effectively use this tool at hand with a minimum of damage to yourself and others.

All of this is not to say “Don’t use magic!”. Rather, it is to really push folks to think through what magic they use and how they do it. It is a push for folks to think through how magic and its uses can affect the relationships they hold, and to weigh the political consequences of their actions. It is to consider that your actions have political dimension, especially when you are journeying to and/or are affecting other Worlds. Since magic is a form of power through affecting Urðr, and doing magic in others Worlds can have consequences deep consequences, it is another way through which we express ourselves, and our political allegiances. We cannot detach magic and its use from ourselves as though it is not real. After all, magic requires many parts of the Soul Matrix to be done. If you’re going to commit so much of yourself to doing somthing that can have such profound consequences, it seems to me it is worth doing well and with forethought.

Relationships Found and Formed

Here is where the metal meets the meat for animists and polytheists alike, whether or not we are spiritworkers. Relationships are at the core of both these theological worldviews. How I relate to the World around me has direct impact on how I act, function, and relate to every other thing. If I understand myself as being enmeshed in a web of relationships my outlook and actions are understood and expressed fundamentally differently than if I believe I am a cog in a machine. If I understand the Earth, Jörð as a Goddess, Who Herself is and contains vast, interrelated vaettir, that is a far cry different from understanding the Earth as a machine needing to be balanced. If we understand ourselves as existing in relationships, then ‘pantheons’ as locked-down relationships taking place only within a single culture are flawed models for understanding our place in things, and especially our Gods. Even a cursory look at ancient animisms and polytheisms shows that they interrelated with one another in myriad ways, and personal relationships with Gods, Ancestors, and vaettir had the potential for immense variety even within a given culture.

Much of this post has been about relationships in the abstract, or in relation to how we use power. This is about the relationships we intentionally make or that are made with us. The Gods, Ancestors, and vaettir we make relationships with have impact on the relationships we hold, or can hold. Some relationships we hold, such as with our blood Ancestors, are a result of how Urðr shakes out as our órlög when we are born. The spiritual relationships we make as adults are, predominantly, choices -yes, including if a God comes along and takes you up.

We develop the means to meaning through relationships. For the most part we worship our Gods because we relate to Them in concrete ways. ‘God of’ as a primary model of understanding our Gods is flawed, as it is often used to box our Gods into standardized meaning and relationships. However, many of the Gods we have a cursory relationship with fall into this understanding. A person who holds no direct relationship with Þórr may only relate to Him as a God of lightning, thunder, and rains. Another person may hold a mentor/mentee relationship with Him. Even for those who have such a relationship may still hail Him as a God of storms when a storm comes their way. What matters here is the ‘God of’ model is not the only way we relate to the Gods. It is not the whole of Them. We also relate to our Gods through Their relationships with one another, eg someone who has a direct relationship with Óðinn may relate to Þórr as a God of storms and also as a Son of Óðinn, Jörð, and Frigg.

Relating to our Gods without the notion of a pantheon binding Them does not mean their myths are not relevant to understanding Them. They still exist in relationship with one another, whether that is as rivals, relatives, or some other way. Myths are a way to understand these relationships, and how we may relate to Them in kind. The binding idea as animists and polytheists in understanding myths and our Ginnreginn is relationality.

I wrote in Part 1 that “This is not to say we need to like, befriend, or worship every God to have good relationships with those in our hearths. You do not have to like or worship Óðinn to worship Frigg or Þórr. Respect, though, is important. We gain nothing by disrespecting the Ginnreginn, especially ones Who are close to those we worship.” By engaging in certain relationships we may leave others out of our lives. There is a closeness with Óðinn I have that I will not have with Fenris. My allegiances being what they are, I have forgone relationships with some Gods, such as An Mórrígan, because what They could ask of me is more than what I could give. Part of respecting the Gods is understanding where our own limits lie in Who we have time to give to. Part of respecting the Gods is knowing whether or not we would be out of our depth with Them in a working relationship, and to respect ourselves enough to not to try to take on more than is good for us.

On Spiritworkers

A spiritworker is what it says on the tin: someone who does work with and for the spirits. It may be someone who divines, does magic, heals, helps facilitate contact, does spiritual consultation, or does all these things and more. What it is, at the end of the day, is a job title. It says nothing of the individual view, expertise, or experience to be expected until and unless a given community develops those baselines.

Part of why I use the term is because it effectively captures the idea of what I am and do. It does this without appropriating the word shaman. I used to use the word to describe myself, and I no longer do. Shaman is a term that, on the one hand has become so divorced from its roots in modern Pagan, animist, and polytheist communities while being marketed so heavily on the other that it has largely lost its utility as a word. It is important to note, though, that spiritworker is being used not to imply that we are shamans, but because that word does not apply to us in the first place. There are layers of cultural meaning that has built up around that word, from its original people, from academia, New Age spirituality, and our own communities that do not convey what we do. What had been a useful word has been both stripped and overloaded with meaning. Even if that word, with all its baggage, was useful as a ‘handle’ word to carry meaning, it no longer does.

Spiritworkers may hold different roles in the communities they are part of. Some may be part of formal organizations, and others serving only a community of Ginnreginn that has called them to service. Some may serve in leadership roles, while others only serve in support capacities. Some hold formal community roles which may or may not include their job as spiritworkers. It may be worth our while as members of distinct communities to use spiritworker as a term alongside more specific ones, such as vaettirverkr, Runeworker, erilaz, seiðmaðr, and spámaðr which point to communities we serve, specialties, training, expertise, and the like.

On the Politics of Being Spiritworkers

This brings us right to the politics of being spiritworkers. We are not neutral actors, and to pretend otherwise is disingenuous both to ourselves and Those we serve. Each of us are aligned with Someone, and generally that Someone, or group of Someones, are the Ginnreginn we are closest to, work with, and/or serve. It is worth remembering when getting a reading from a spiritworker you are not just getting information from them, you are also getting information filtered through them from their Ginnreginn.

When folks get a Rune reading from me that means at least 24 individual vaettir are potentially adding Their voices to the reading, whatever the question or issue. That is not including any of the Gods, Ancestors, or vaettir on my end, or the querant’s for that matter, that would like to chime in on a given topic. It is part of why, when folks ask questions like “Should I do such and such a thing” or “Is this good for me?” I ask them Who they are asking. This is especially imporant with ‘should’ or direction-based questions. If you leave the question to the Runes you’re going to get an answer based on Them much more than if you asked, say, Freyja. The Runes will effectively communicate Her response, but if you do not ask Her, you get Their answer(s). Given I approach tarot as a single vaettr with a lot of pieces, it is a similar deal when I read the tarot.

This means that there really is not such a thing like impartiality to a spiritual consultation. Those I consult for have political interests, as much as their own Ginnreginn will in and for them, and the connections They have. Part of my job can be to tease those out if they come up in the reading, to figure out Who is present, and how They are affecting the answers I am receiving. Another is to have figured out as much as I can where my Ginnreginn stand on things so I can account for that in regards to the reading. Sometimes I will not be able to answer questions because I do not have certain initiations, or I do not know a given God, group of Ancestors, or vaettr well. I may be more or less suited for a given person in a reading, and may need to pass them off to someone else better qualified for their needs. The relationships we hold can bring a lot of wisdom to the work we do, and sometimes that wisdom is “I’m not right for this person”.

Spiritworkers as Extensions of Spiritual Politics

If we are aligned with various Ginnreginn and involved in spiritual politics then it also makes sense that the opposite is true: we are a way for how spiritual politics flows between and through different spaces, people, communities, and between and through different Ginnreginn. I have encountered in my time, primarily working for Óðinn as a spiritworker, and more recently as an Odinsson, that sometimes we are how different groups of Ginnreginn get to talking with each other. This is where things can get…interesting in talking with folks, because we are so thoroughly engaged at this point with personal experiences, understanding of relationships and how we interact with the Gods, Ancestors, and vaettir. It is a vulnerable place to be in, to talk from, as there are many intersecting points of personal experience. I am at pains to point out that while exploring this is necessary to understanding spiritworkers’ roles in modern Pagan, polytheist, and animist communities, it is also a place that has the potential to be rife with self-interest and delusion. Having a regular spiritual practice, spiritual accounting, discernment, and solid communities we can rely on to help keep us grounded, are needed.

To be sure, one does not need to be a spiritworker for the Ginnreginn to work with you as an extension of spiritual politics. It is something I find far more common with spiritworkers, though, since a lot of our work is networking, community building, communing, and other work that has us reach out between folks and various Ginnreginn. A really simple example of the kind of networking I am talking about came across my TikTok feed where Neomudang, a Korean shaman in America, was making offerings to various Greek Gods. Per her words “My Korean general Gods love partying with other Gods”. I asked if she would make an offering to Dionysos and Lykeios, and she did. So, in return for her offering to Dionysos and Lykeios, I will be making my own offerings to the Korean general Gods and my own, especially to Óðinn , Dionysos, and Lykeios once I get some new shot glasses and some good whisky.

Now, did the Gods need us to introduce Them? No. Not in a strict sense, eg the Gods had no other way of making connections to one another. We could be needed in other, less strict senses though. Sometimes we can make things easier. Sometimes the Gods would have no reason to interact otherwise. Sometimes we are the glue that holds Gods, who would otherwise not interact, in relationship with one another. Sometimes we can be the bridge that heals wounds. We serve as a bridge, a point of connection, one that may be more or less potent for whatever reason for the parties involved. Just as with our human communities, sometimes the Gods just need intermediaries to move things along smoothly.

We can make and sustain the bonds between the Ginnreginn, who may not otherwise have reason to interact, in bonds of relation and community. By being an ongoing intermediary we can encourage and build these ties. The bonds we carry with our own Ginnreginn may be enough for Them to build new ones between Themselves.

Spiritworkers are not themselves inherently better, able, or more worthy than others to make these networks or sustain these ties. This gets to the “Why?” of spiritworkers. Again, I am going to emphasize that spiritwork is a job. Our purpose is to have the expertise and time dedicated to the ongoing work of encouraging and sustaining good relationships between our communities, and the Ginnreginn. Our job is to help others effectively commune, communicate, build, and maintain good relations with the Ginnreginn. Sometimes we do this by divination, by starting a new cultus or sustaining them, initiations, or doing magic. Our job is to work for the Ginnreginn, and not everyone has the time, inclination, or expertise to do this.

I am an extension of Óðinn’s spiritual politics. He is the main God, Ancestor, and vaettr that I serve, and as an Odinsson I directly benefit from my relationship with Him. He also directly benefits from His relationship with and to me. There are folks who might not otherwise have connected with Him. Connections have formed between Him and other Gods through me that He might not otherwise have had. Many of my own relationships with the Ginnreginn I have in the way that they exist would not have formed without Him. Through Him I came to the Runevaettir, and all the Work we have done, and all the lives They have touched through me.

Something I think each spiritworkers comes, or at least should come to understand pretty quickly, is that even if we are serving the same Gods the politics of that service can vary significantly. Where I may serve an ambassador role, as I found with Álfheim, another Odinsson or another spiritworker may find their role quite different. We may take on different roles with with the very same Ginnreginn we serve in making ties with other Ginnreginn.

If it is so hard to say anything across the board, why say anything? Because these points and discussions need to be made. They are not part of mainstream polytheist discourse, not even among spiritworkers and yet, are part of the experience of both. We spend so much time on 101, 201, and, on occasion, 301 material exploring the basics of ideas in our various communities that discussions of these depths are hard to have in the first place. They are so dependent on our developed relationships with the Ginnreginn and the understanding we have, and the experiences that flow from them. I felt in order to effectively even start talking about the topic here required these two posts to get the basics of it down. I feel that I could keep on going, but this post is getting fairly long on its own, and a third part is probably needed.

I am interested in writing Part 3. As I have written before, this is a topic I have not seen covered much and I have enjoyed writing these two posts. Thank you, Maleck, for giving me the idea for these two posts.

I want to know what you, my readers, want me to explore in it. Do you want me to dig deeper into what I have already written in Parts 1 and 2? Do you want me to explore particular topics within spiritual politics? Let me know here, in the Around Grandfather Fire Discord, or by email.

Patron Topic 57: On Spirit World Politics Part 1

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:

“Would you mind discussing, as much as you can, your experience with politics in the spirit world, especially with how it can involve practitioners?”

I think that whether or not you understand there being politics in the spirit world is going to come down to your theological position on things. Within polytheism there is a breadth to understanding we can have regarding the way the cosmos was formed and functions. If you understand the Gods as being perfect, whole, unto Themselves and utterly benevolent, then politics as we understand them taking place within the various spirit Worlds may not make much sense. My own worldview is that the Gods, Ancestors, and vaettir are many, and so, among a great many things, politics varies between and among Them all.

Defining Politics and Exploring the Spiritual Implications

Before we go on, though, what do I mean when I am writing on ‘politics’? The Oxford English Dictionary define politics as “The activities associated with the governance of a country or other area, especially the debate or conflict among individuals or parties having or hoping to achieve power.” I also find 1.5’s definition useful: “The assumptions or principles relating to or inherent in a sphere, theory, or thing, especially when concerned with power and status in a society.” These definitions work for our purposes.

We clearly have different political setups in the various home cultures these Gods were first worshipped by, eg chieftain-style in Nordic, and pharaonic with Kemetic. This can quickly get into “Is it the chicken or the egg?” type of questioning regarding a given political system. Since, as I understand it, the Gods are part of the undergirding of reality in profound ways, whether the political systems emerged from Them or not, all things are grounded in the Gods. I think it is entirely possible that some Gods favor certain political systems over the others, particularly when it comes to Gods who benefit from the establishment of Their order. It is also possible that a God may prefer no political system in particular.

Part of the reason I am not being too cut and dry here is because, while it is possible a given God may prefer a political system, They may have preferred a system They insituted but no longer exists, changed Their viewpoint over time, and/or Their view varies by political subject and Their worshipers at a given point in time. They may just be fine with taking us as we are now. It may also be a difference in interest even within a given God, eg Rúnatýr may not care as much as Óðinn about political organizations, hierarchy, etc, or only care insofar as these things matter with regard to understanding and working with the Runes. I also think it is entirely possible for one group of people to get one answer from a given God or an aspect of that God and for an entire separate group of people to get another answer and still be validly praying to, offering to, and communing with that God.

As if this is not complex enough on its own, add in the various vaettir, including our Ancestors and that of other vaettir such as landvaettir, Álfar, Dvergar, Jötnar, Aesir, Vanir, trolls, and so on. Every single vaettir, since They are a Being unto Themselves, may and likely does have varying political concerns from one another. I am also not assuming we are going to wander the Worlds and find that the Álfar have read and agreed with Kropotkin or the Dvergar with regard to Adam Smith or John Stuart Mills. Indeed, if I understand that each vaettr, that each spirit, is a Being Unto Themselves and the potential that I have as a being living and growing in Miðgarð is no less available to any other, then not only may each group of vaettir have Their own ideas of political theory, these may be more or less compatible with my own.

All of this is to say that anything I, or anyone else would have to say regarding our experiences of and with politics, political bodies, and views we have received from various Ginnreginn (Gods, Ancestors, and vaettir) in our communing with Them is our experience, and accordingly, the interpretation and understanding we have of it. I understand myself as an ecosocialist, that is, my politics’ first concern is right relationship with the environment, ecological care, and ecological justice. My framing and understanding of economics flowing from this: that the means of production should be owned and operated by the People rather than moneyed interests, and that for the People to have a good life the economy must comport with the limits of and be in right relationship with nature. Understanding my political perspectives allows me to compare and contrast between those of Others that I may experience in communing with the Ginnreginn, that is, the Gods, Ancestor, and vaettir. I also recognize that my political worldview may have everything or nothing to do with whether a given Ginnreginn wishes to develop a relationship with me. None of the Ginnreginn are monoliths.

Even to say that the Ginnreginn have politics is controversial. In part, it is because it is often seen as an invitation to Folkish and White Supremacists that they might be right. I want to put that to rest right now: this understanding that the Ginnreginn only can develop relationships with what we in modern times understand as white people unnecessarily limits the Ginnreginn’s ability to form and maintain relationships. It is an unncessary burden placed on Them by racist idealogues. Óðinn alone has crossed what we understand in modern terms to be lines of race, sex, gender, political, and ideological boundaries in His quests for knowledge, power, and wisdom. It is also ahistorical to ancient and medieval Scandinavians, who we take understanding and inspiration from, as going finnfarar or fara til finna to learn seiðr is remarked on in sagas. See The Viking Way by Neil Price, pg 225, for examples of this.

Basics of My Views on Spiritual Politics

So, all of this being said and out of the way, to Maleck’s topic request: “Would you mind discussing, as much as you can, your experience with politics in the spirit world, especially with how it can involve practitioners?”

Part of the core of polytheist and animist religions and thought are the formation and maintaining of relationships. While most Heathens are exoteric, Maleck specifically asks about practitioners, to which I take to mean spiritworkers of all kinds, magicians, and folks I will call heimrgangr, world-walker. In other words, these are folks who are engaged with esoteric practices.

I understand that the Ginnreginn have politics and are bound up in them not only in regard to relationships with us, They also are bound up with each Other in this way as well. I am fairly limited to what I can competently talk about here with regards to Gods and spirits outside of my particular Heathen worldview. In a way, limiting the conversation to Heathenry will help to highlight what politics can look like to folks when you develop and maintain relationships with a variety of Gods, Ancestors, and spirits.

I carry a number of baseline assumptions with regards to how I understand the Heathen Ginnreginn. First, we shall regard the Gods. I generally approach the Aesir, Vanir, and various Jötnar as tribes rather than separate species. Many of these tribes have Gods within them that share attributes, such as þórr and Farbauti being Gods associated with and/or wielding lightning and thunder. How They relate to these things and how They relate to us through these things is also part of our relationships, including political dimensions. I understand that many Jötnar are part of or aligned with natural forces, and so, there are Jötnar connected to Earth, Air, Ice, Fire, Water, as well as those connected with natural places such as bodies of water and mountains, and then there are Jötnar connected with natural Beings such as trees, wolves and elk. Mixed in an among these various Jötnar there are those that are easiest to refer to as being ‘monstrous’.

Many of the members, including but not exclusively Gods from these tribe intermarry, such as Freyr and Gerðr, adding complexity to Their relationships with one another and with us. What I find beautiful is that this complexity adds depth and nuance not only to our understanding of our Gods as Beings unto Themselves, it also adds this to the various things our Gods represent, teach, and impart through Their stories. In appreciating our Gods’ complexities we can better appreciate our own, and the varieties of interconnectedness there.

Coming to understanding that our relationships with our Gods have political dimensions has powerful implications for where we are in relationships with all our Ginnreginn, and all the things that follow from that. A relatively simple example is Jörð. Jörð is a Jötun, the Earth Herself. She is the mother of Þórr. So, anyone who says carte blanche that they are enemies of the Jötnar is literally admitting to being an enemy of the Earth. Anyone ascribing to Þórr a universal hatred of Jötnar is attributing a hatred to Him of His own Mother. So, declaring ourselves or the Gods as carte blanch enemies of this or that tribe, or this or that group of vaettir ignores the complexity of relationships that the Ginnreginn inhabit. By making such a declaration it is entirely to end up an enemy to a good many of the Gods in Heathenry.

This is not to say we need to like, befriend, or worship every God to have good relationships with those in our hearths. You do not have to like or worship Óðinn to worship Frigg or Þórr. Respect, though, is important. We gain nothing by disrespecting the Ginnreginn, especially ones Who are close to those we worship.

As we gain relationships with different Gods our relationships with different tribes or families of the Gods may change as well. In my own case I did not worship Loki or any of His Family starting off as a Heathen. I came to worship Loki after knowing and worshipping Óðinn. From coming to know and worship Loki I came to know and then worship Angrbóða, Jörmangandr, Fenris, and Sigyn. I went from fearing Fenris and refusing to worship Him, to worshipping Him in a “here’s an offering now please leave me the fuck alone”, to “You eat my Father at Rágnarök. I don’t like You for that….but I can understand You.” It is far, far too easy to merely cast Fenris as an out-of-control monster and that is all He is. If I love and count Loki as among the Gods most dear to me, for all the shit He catches from Heathens, let alone His fellow Gods, I should at least be willing to give His Son respect and try to understand His Children.

Not everyone is going to give Fenris that, and I get that. I used to feel intensely antagonistic towards Fenrisúlfr. Over time, though, as I came to deepen my understanding and relationship with Loki I softened, not only because I’m also a Dad, but because I loved Loki. How could I so viciously despise His Son for fulfilling what amounted to a self-fulfilling prophecy that Óðinn helped to propagate by His own actions? I have been in a situation where the weight of expectation has hurt me and then the people around me. If I could see that in myself I can see that in Fenris’ myths too. I found, as I explored these feelings and how I related to Fenris, what I was reacting too was far less Him, and more the feelings He brings up, and my own ‘inner monster’. The personal sure is political.

Ancestors can be a bit more personal. I reckon Ancestors as anyone who is part of our ancestry whether that is by blood, adoption, Ginnreginn, and/or initiated lineage. So, They easily intersect between various Ginnreginn. In my own case I do not understand nor came to understand the last name Odinsson lightly. There is connection with Óðinn as Father there, and it ripples out into all the relationships I have. Some of my blood Ancestors are staunch Catholics, and will refuse to have anything to do with me because of this. Some of my initiated lineage Ancestors happen to be Wiccan because I was initiated into Georgian Tradition Wicca around 2007, 2008. No offense to Them, I just do not interact with Them much. They’re still there, though, and worthy of honor.

I take the use of the word “Brother”, “Sister”, “Sibling”, etc quite seriously. The use of that word implies a closeness, a host of obligations and responsibilities to one another. It means that I would lay down my life for you. It also means that we share Ancestors on acceptance of the term. So, I tend to cringe when folks at work or random Heathens I have never met call me “Brother”. When I call folks “Brother”, “Sister”, “Sibling”, etc that means your Ancestors are getting honored at my Ancestor stalli, and, if you have one, mine should be too.

So politically, Ancestors are interesting. They are flexible in some ways because we can take Them in from others, and get brought into Their circles by Them, other Ginnreginn, and other people. Then, They can also be fairly inflexible -our blood Ancestors are who They are whether or not we relate to these Ancestors. Many Ancestors, especially blood Ancestors, can be fraught with issues depending on the history we have. We may have Ancestral traumas that were dealt to our families that we are dealing with and may need to resolve, or those that our Ancestors inflicted on others. Suffice it to say, our Ancestors’ stories have political dimensions, ones it would help not to ignore.

Vaettir run the gamut of being part of the Aesir, Vanir, or Jötnar, to Álfar, Dvergar, fylgja (follower vaettir), landvaettir, vaettir of various elements, and every variety in between. They can be as big as a galaxy, and perhaps bigger, or as tiny as a grain of sand, and perhaps smaller. They can occupy any of the Nine Worlds. Us flesh-bound human beings are vaettir. We just happen to have physical bodies here in Miðgarðr. All of us, whatever World we are part of, have political dimensions we ought to consider as part of relating to and understanding one another. That would ideally start here, in our own World, and extend outward as we develop and maintain relationships as Heathens with the Ginnreginn.

This post, even as basic as it is, is already getting to the point of being fairly large on its own. I cannot hope to cover everything in exhaustive detail even if I made a series of posts like these though I am finding them fun to explore and develop. In the next post, On Spirit World Politics Part 2, I will explore some of these topics in more detail. Particularly, I am interested in exploring the way politics can shake out with esoteric folks, including the political implications of spirit travel, how magic in other worlds can operate, and how these things impact our relationships spiritually and politically.

Patreon Poem/Prayer/Song 55: For The Great Mother Below

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 Great Mother Below.

Ever-deep dark den

Swallowing maw of the Mother

Ever-birthing Body

Blessed Singer who swells in Silence

Hear the songs of Your scions

Howling cant of the Canid

Ever-roaming rangers

Pack playing upon You

Whisper to us Wise One

Whole-hearted we hear

Ever-speaking Sacred

In Stillness we seek

Death is duty and doom

Home’s hail to heed

Ever-patient promise

Blessing bears the broken Below

Bodies buried and born

Cycles’ ceaseless steps

Ever-turning truth

The Goddess gives Her Gifts

Bring blood and bone

Praise and power to prove

Ever-great Goddess

Right relation our rule

Patreon Topic 56: On Álfheimr

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 Emi comes this topic:

“On Álfheim.”

Before I dig into the topic I want to voice my deep appreciation to Emi for suggesting this topic. One of the challenges of writing for patrons through my Patreon is that sometimes they throw me curve balls like this to where, when you’ve been avoiding certain Beings (Álfar) and Their World (Álfheimr) and now that a patron has asked about Them you not only need to do more research, you need to recall your interactions and understanding of Them.

One of the biggest challenges and joys of the Patreon is writing for other folks on something as powerful and personal as religion and spirituality, particularly as a Heathen spiritworker. It pushes me to talk about things that I normally would not. It pushes me to talk about my experiences with certain vaettir like the Álfar, vaettir that I have not written much about here, and that I have not spoken about much on Around Grandfather Fire or 3 Pagans on Tap. This disclosure could have no effect, or, as I have found with other writings, it can change folks’ perspective, reinforce their understanding of their experience, or just be a helping piece for them. This is the power of sharing our experiences. Writing on our understandings and experiences like this can develop our sense of comradery and coherence. This is especially true for places like Àlfheimr and the Álfar, which have very little in the way of anything written about them in the sources most Nordic Heathens use.

Álfheim is often reckoned as one of the Nine Worlds mentioned in the Völuspá. It has a brief mention in Gríminsmál, and Gylfaginning. The mentions are brief, sparse on information. Where we have a great deal of information on the Álfar from a historical context are the compendiums of stories and writings of folklorists. The Álfar are remarked on by Claude Lacouteaux in several contexts throughout his various books, all of which are excellent.

Of his books that I have read, Lacouteaux’s most useful in our context are in Demons and Spirits of the Land, The Tradition of Household Spirits, The Return of the Dead, and his entry for Elves in Encyclopedia of Norse and Germanic Folklore. To summarize the Álfar as any one thing seems a fool’s errand. Over time they go from being, in the earliest sources, similar in stature to the Aesir Gods. At some point the Álfar was conflated with landvaettir, the Dvergar, the húsvaettir, and in others with human Dead. Cat Heath explores this in her own work Elves, Witches, & Gods. She devotes a whole chapter to Freyr and clear ways of working with the Álfar in a Heathen context.

If little is known about the Álfar, even less is known from our sources about Their World, Álfheimr. Almost everything we have now is from modern Heathens and Pagans who have traveled to the land or spoken with those who call it home. There is nothing inherently wrong with this, because on the one hand we do not have preconceived notions of what Álfheimr must be from primary or secondary sources. On the other, we have no way of using primary or secondary sources as a guide for discernment of our experiences with this place.

Most of my experiences in Álfheim and with the Álfar are in context of other Work. An example of this World would be when I was assigned travel to the various Worlds by Óðinn to take in lessons from various Gods and vaettir. In part because I have been putting it off for awhile and in part pushed by this blog post, though more of the former than the latter, I was pushed to visit the World.

I found it…unsettling. Inviting and welcoming, to be sure. Yet, it feels like so much is either hidden or just beyond seeing. Almost like the whole time I was there this feeling of something in the place I was visiting being out of the corner of my eye. Not in a threatening way, yet it was there just the same. The way it looks to me is a combination of Rivendell and an Old Growth forest. Old trees taller than you can see sometimes stretching up. Many places, like in front of these old trees, exudes age and yet, there is youth to be felt too. The trees beside them, the road I was walking on, and many of the Álfar I met were this, some old and some young feeling, and some an interesting combination of the two. Some Álfar looked rather like Tolkien’s elves, and others more like those from one of Brian Froud’s Fairy Oracle deck. Some Álfar were not human-shaped at all, but trees Themselves.

An except from my journal:

“Álfheimr was a great Old Forest and there was a feeling of deepness to it, of ancient beyond ancient to it. Yet there was a stone paved road before us and we walked to what I recognize as one of if not the capital of it. Great sloped walls, some of wood and others turf, some of these like the Old Icelandic turf homes and others akin to Earthships.”

Since I have only scratched the surface of the place, and since we know so little about the World Itself from lore, I do not recommend folks visit ‘just to visit’. Granted, I do not think any of the Worlds are wise to visit ‘just to visit’ or without an invitation. If you do decide to engage with the Álfar, I would recommend folks take a good look at Elves, Witches, and Gods by Cat Heath. She dedicates a chapter to Freyr and the Álfar, and has a lot of techniques and workings that folks, especially if you are looking to make contact and do seiðr, would find useful. However you decide to move forward it is well worth taking care in reaching out to the Álfar, especially since most of the sources of folklore we have reference elfshot and the like as the result of angering Them. While over-worrying can be an impediment to good relationships with vaettir, approaching any vaettir level-headed with the desire to do well by Them and good offerings is a good tack to take and will serve you well.

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.

Patreon Poem/Prayer/Song 53: For Percht Baba

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 Percht Baba.

You lead, You lead,

Softly stalking

Your army close behind

You seek, You seek

Hospitality’s home

Finally, it is opened

You bless, You bless

Great givers

You give Your gifts in turn

You gather, You gather

Precious pups

Feeding and loving the Lost

You love, You love

Wild Wights

Who dance, run, and Ride

We hail, we hail

Holy Howler

Hail Percht Baba!