Taking Time

I have spoken here, on my Patreon, on Around Grandfather Fire, and in a lot of other places how taking your time to rest, recover, and relax are important and can be as much a part of spiritwork as doing things like divining and spiritual consultation.

Between the American overculture’s inane drive that everything be ‘productive’, even hobbies and pleasures, and my upbringing, I have found that engaging in rest and relaxation, especially ‘non-productive’ things, to be quite hard. I do not lay this at my parents’ feet, either. The same system that insists I need to be ‘doing something’ is the same one that ground them down during the time they both worked. We live in a toxic culture, one that, given my neurodivergence, seems tailor-made to fuck with my anxiety and my ADHD.

Up until recently my bull-headed response to all this was to put my head down and keep on pushing through. This works for a while. Hell, for years. For years I have had loved ones, family, friends, and tribe alike, pushing me to put things down and actually take a break.

It is a common joke in my family that we go back to work to relax. The vacation I last took from work had me doing yard work prepping raised gardens and a tiered system for growing strawberries for most of it, working with my family from sunup to sundown. We are reaping the rewards of that now, with an amazing crop of tomatoes. Not all work is bad, draining, or harsh. Hell, not all rest or relaxation is necessarily stopping doing everything. I find it relaxing and refreshing to do work outside. A lot of folks do.

What is different here is that I have been doing spiritwork without a vacation or rest for years. My daily routine would start with a 10-20 minute preparation session of cleansing, grounding, centering, and shielding, then prayers to start my day. If I had spiritwork to do I would repeat this routine with refreshes throughout the day. This in and of itself was not an issue. My routine has become a lot smaller and compact, and over time I expect it will expand again as changes are needed. What was at issue was the amount of spiritwork I was piling on top of it most every day.

I was doing what, in retrospect, is a good bit of spiritwork for other people. This includes writing on this blog and for my Patreon, answering questions as they came by email or Discord, making prayers not for my Patreon as they came through my email, scheduling then doing divination and consultatation sessions, and ongoing spiritual support work through various Discord servers. When I had time in between work and Work I was writing multiple books.

Consider all of this with being a father, huband, partner, and working anywhere from 40-80 hours a week for my job, depending on how bad mandatory overtime gets, and I was hitting burnout. Only I did not want to see it, and was powering through it.

Unlike times past, however, I am listening to my loved ones.

So, I am taking a break for a month from all spiritwork for others. Likely for myself, too. I know it is necessary to take time on occasion. My hope is by the time November comes around I will be refreshed and ready to go. If not, I will take another month. If I need to I will take time until the New Year. I hope it does not come to that. However, my Ginnreginn, my loved ones, and the communities I serve need me to be at my best. So do I.

The Importance of Being Visible

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

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

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

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

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

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

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

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

Patreon Topic 44: On Wolf Cultus

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From Maleck Odinsson comes this topic:

“What does Wolf Cultus look like to you?”

The short answer is that Wolf Cultus looks a lot like my other cultus does. I have places set aside on our family hearth Gods’ vé for the Wolf Gods, spaces on the Ancestors’ vé for the Wolf Ancestors, and spaces on the animalvaettir vé for Wolf and wolves. They each receive offerings, usually water, and occasionally food and/or alcohol like our other Ginnreginn.

I wear a large necklace of Úlfr, the Old Norse word for Wolf and a Míkilvaettr (Big/Mighty spirit) alongside my Valknut for Óðinn and my Mjölnir for Þórr. I carry representations of wolves and úlfheðinn on me otherwise, both as reminders of our relationship and as connection points with Them. I make regular prayers to Them, both in our home during our regular prayers and outside the home.

The way I engage with Wolf Cultus every day looks, acts, is lived, and is in relationship with the Wolf Ginnreginn in ways that are carried a lot like my others are. There are things that I do because of these relationships in addition to cultus. For instance, I donate and write on behalf of causes that specifically have to do with issues around wolves, such as the bullshit wolf hunts that have been called for in the Michigan legislature. A good number of the Gods that are part of my various cultus all tend to have wolf connections -Óðinn, Angrboða, Skaði, Ullr, Hela, Fenris, Lykeios, Lupa, Anpu, and Wepwawet. Small wonder that my hearth cultus does not change much then since so many are connected with or are wolves in some way Themselves!

Does Wolf Cultus involve howling? Sometimes. My son doesn’t like to, but my daughter sure does. So, when she and I do prayers specifically to the Wolf Ginnreginn on our own, we howl. A lot of the other more noticeably wolf-oriented things do not actually occur in the hearth cultus. A lot of that occurs for me in spiritual connection work, but most of that is not during regular cultus of prayers and offerings. Sometimes it occurs on its own. It might be hamfara (faring forth in hamr), or it might be some spiritual work with a group of vaettir, such as in Maleck’s own Pack Magic which you can read about here. So far as I practice Wolf Cultus it is distinct from spiritwork or magic since the point of cultus is to worship rather than to engage in spiritwork or magic.

Private Wolf Cultus rituals, though, look a bit different. I own and work with the vaettr of a wolf that was prepared by Lupa, a wonderful Pagan artist. You can find her work here, here, and here. This wolf and I have bonded on a fairly deep level over the years, and he reflects at least some my inward soul outwardly. He is in a place of honor most days underneath our Gods’ vé, and when I put him on the connection with my wolf self, the Wolf Gods, the Wolf Ancestors, and wolfvaettir is powerful, and fairly instant. Whether I am wearing him or not, when I engage in Wolf Cultus on my own we are engaged in it together. When I do not do Wolf Cultus with him present, sometimes I am engaging with one of the wolf items I carry on my person. It is sometimes hard to write about, not only because of how personal it is.

Sometimes it is hard to write about because of how visceral the connections are, how your senses light up with the power and impact of one of the Wolf Gods making Their Presence known in ways that hit you in every bit of your Soul Matrix. Sometimes it is hard to write about because you have Wolf Ancestors that you connect with, and there is such a feeling of elation, joy, pack that is hard to put into words that do it justice. Other times it is hard to write about because you really are just reaching for words to describe raw feelings, or experiences that are close to the chest and you keep private. Even here my cultus starts out the same: prayers, offerings, and a few moments to connect. Breathing slow, steady breaths at first, perhaps quickening or lengthening if getting into trance is called for. Whether the trance comes on, the Presences are felt, or if there is work to do, being thankful for the connection with Them. Then the prayers of thanks, and prepping to get on with the remainder of the day.

Patreon Topic 43: On Hel

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 Alexis comes this topic:

“I would really appreciate reading what you have to say about Hel, if you have cultus with her. I don’t see a lot of heathens talk about her.”

Hela is a Goddess I have worshiped for quite a while. I began to worship Her some time after I began to worship Loki, so it has been about thirteen years or so.

Most of my early exposure to Her worship when I became a Heathen and Northern Tradition Pagan was through Raven Kaldera and Galina Krasskova and their books. Few Heathens have talked about Her worship in most forms of media I have engaged with, though thankfully that is changing. Recently I saw Wolf the Red’s Youtube video on Her. If you browse the tags here on my blog you will run into no small amount of content for Her.

Given I worshiped Anpu prior to Hela, a lot of my experiences with Him prepared me for those with Her. In particular was the development of my Ancestor cultus, though that definitely grew in size and complexity when I became a Heathen. Unlike my experience with Anpu I did not become Her priest nor do I do much in the way of spiritual work with Her. While Anpu assigned me work and we still have ongoing spiritual work that I do about once a week to do with the Dead, most of my interactions with Hela are purely devotional in nature.

She is part of my family’s hearth cultus, as well as that of my Kindred so all of us make prayers and offerings to Her. Our most common offerings to Her are the same as our other Norse Gods: water, alcohol, herbs, and food. They are disposed of in the same way, which is usually under a tree, or into the sink respectfully poured out if they are liquid offerings and going outside is not an option.

She can be incredibly compassionate while also being incredibly strict, and of the two I have found that She tends to offer the Dead Her compassionate side whereas the strict side tends to be towards the living. Given Hers is the realm where most of our Ancestors end up I do not understand the aversion to Her worship. It seems to me that if Ancestors are important so too should the worship of the Goddess whose realm most of Them will be occupying.

I have had interactions with Her through other means beyond our home hearth cultus. The most frequent, even in the dead of Winter, is taking the compost to Her and Níðhöggr’s shrine. I wrote about that awhile back here in 2014. We have still kept up the traditions of making prayers and the offering of compost each time the bucket gets full.

She has featured in my adult life at every loss of a loved one. Our cats Aoshi and Kuro, my Grandpa, my Great Aunt. In times of grief I have turned to Her. She has never turned me away, as surely as She has never turned away our Dead.

She is a Goddess that receives. She receives grief, our loved ones, and in turn She gives Them a place to be, and contact with us. She is a powerful Goddess that, in Her cold compassionate ways, smooths the paths so we can heal not only within ourselves but across generations. She provides the place and time to our Dead and Ancestors necessary for Them to heal, to restore, to get ready for whatever may be next, and when They are ready to commune with us and share in our lives. Hail Hela, may You ever be hailed!

Patreon Poem/Prayer/Song 43: For Hel

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 was requested by Alexis for Hel.

You slid from Your Mother

Half-Dead

Frost in Your lungs, hue on Your cheek

Young, You walked Your own road

The mountain opened to You

Your kingdom yawned before You

The root of the Tree wrapped around

Burrowed deep in dark earth

Ever-living in the Hall of the Dead

In the dark there was a hound

Fur the color of caves

Hungry and howling

Garmr was Yours, then

Your shadow, Your guard

As You set Your hall well

A great Jötun

Clad in pitch-dark armor

Crossed the Gjöll with purpose

Móðguðr, She was called

Who travelled the Hel-road

To seek to serve

So You built Gjallarbrú

Setting the sentinel upon it

A guard and guide for the Dead

Your gardens grew under Sunna’s light

So none would go without

That all would be welcome and well-fed

Your hall descended and deepened

So all would have a place

No matter their designation or death

Hail Hela

Ever-patient, ever-giving

Generous Goddess of mounds, ashes, and graves

May offerings ever be made

For the comfort and care that You give

To us and all our Ancestors

Hail Hela!

The Lay of the Ancestors in Ragnarök Time

This poem was begun March 30th, 2015, and finally, I had the inspiration to finish it.

Ancestors ancient! Askr and Embla!

Shoulders supporting the feet of your son

Hear my words as I wander

Sarenth seeks your counsel!


Gebo’s ways are woefully wended

The Lakes lay lacquered with rot;

How to heal the horrors of humans

Between the spirits and society?


The forests find the foe fierce,

Blood-embers eager to eat;

How to end the hunger

When the mouth may never close?


Thus the Disir directed:

Ally where one can find,

and stand strong upon the shore;

Galdr and growl, giving no peace


To the mouth give mending

Bind its baleful maw

Never will it quit its need

To eat seed, soil, and tree


Grow well and wise with work

Spirits will show the steps to strength

Listening, learn the lay of land

Whispers come the ways of waters


Hearths are hallowed in holiness

Eldr held whole in every home

The binds bite bitter the breaker

When the ways are walked well

Climate Change, the Myth of Progress, and Telling New Stories

This is an old post from December 1st, 2018 that has been lingering in my drafts folder. Seemed a good time to upload it.

Climate change and peak oil are predicaments. Problems have solutions. Predicaments are states of being to be lived through.

Digging deep into the climate science or studies on the fossil fuel industries is fine and all, but doing that does not address the situations that have lead us to make the very choices driving both of these predicaments. Something I have gleaned from years of reading up on both predicaments and watching responses to the challenges they raise is that each and every time a presenter finishes speaking on climate change or peak oil is that the story we tell ourselves needs to change. It continuously comes back to this. It does not matter how compelling the science is, it does not matter how detailed the arguments are. If you cannot tell a story the audience is lost.

Many peak oil folks who have given lectures will talk about a moment where someone, especially in the Q&A section, will say something about a technological fix to peak oil and hold up their cell phone as if it provided proof. Some seem to use the phone as a talisman against the notion that we cannot just ‘tech our way’ out of the problem. We have told ourselves that we are so clever and so good at using technology that we just have to design a new gadget to fix the situation.

Like a lot of things, folks recognizing climate change and peak oil as predicaments needs to be worked through through the stories we are raised on. The myth of progress is a big hurdle in most folks’ imagination. There are those who are utterly convinced that, even if the world encounters deep climate change that ‘they will figure something out’. A nebulous they, sometimes filled in by a technocrat or a scientist, an inventor or an investor; whoever the person is, they serve a messianic function. For Christians who either do not wish to deal with or actively deny climate change and similar predicaments, Revelations and the Apocalypse are comforts in that no matter how bad it gets, there is an end and it will be in God’s glory and Christ’s victory. For techno-futurists ‘The Singularity’, ‘Ascension’ and similar ideas fulfill a similar religious/spiritual/psychological impulse.

It is deeply uncomfortable for anyone in our American society to question the myth of progress because so much of the edifice of our modern understanding of who we are, what we are doing, and where we are going is built on it. The basic narrative of the myth of progress is that as time goes on everything will improve over time. Time in this myth is linear, assuming that things become more just, technology get better, knowledge improves, the economy grows, and that peoples livelihoods get better over time.

The opposite is also true in the myth of progress. As the myth is linear, its assumption is that things get better as time goes on. When it looks backward to the past it frames the past as being where things were progressively more ignorant, stupid, horrible and destitute the further back in time you go. The present in this myth is treated as the best things have been, and the future as being even better as a matter of course. It follows very similar lines of thought to the old notion of a hierarchy of religion because the central premise in that narrative was taken up into the myth of progress. The hierarchy of religion (or evolution of religion as it also has been known) is we started in an ignorant state of polytheism and animism religiously and tribal societies organizationally. It then states that we ‘grew’ into better states with monotheism religiously, empires and kingdoms organizationally. Now, it treats us as having ‘become better’ as we are. Monotheist dominance places itself at the top of this hierarchy, while more recently atheists often places atheism as the new crown in the myth religiously. Politically, superpower nations and global power structures like the UN and EU, are placed as the top of the hierarchy.

Both the myth of progress and the hierarchy of religion’s two-pronged approach defends itself by positing anyone who is other than monotheist or atheist is ignorant, backward, and against modern society, and that anyone who believes in any other organization model outside of national and global power structures we have now is seeking to plunge us back into times of want and privation. The myth has staying power for two reasons: the first being that its main source of strength is in a powerful call to the betterment of humanity’s lot through engagement with its myth, and the second being that it holds a great deal of social cache over peoples’ heads who disagree with it. In truth it is little different than Christians in the conversion periods of polytheist Germany, England, and similar with a carrot and stick. The carrot being if you wanted to trade with Christians your leader or your merchants had to be baptized Christian. The stick being if you wanted to stay heathen then they would slaughter you till you gave in or you were all dead.

Bound up with the myth of progress is that capitalism as it exists is always going to improve and is the best economic system. It states each movement forward in time will obviously, as it has brought ‘progress’ to religion and organization, will bring that selfsame ‘progress’ to the economy. As with religion, it treats looking back to other forms of economic systems that worked in the past, eg gift economies, small-scale interdependent communities, etc as harmful, ignorant, or being against prosperity, health, or the good of the humanity. Anyone who has paid attention, either to the history of economics or to the last thirty years of economic ups and downs in this country will see that money and wealth and the attendant power of both have concentrated in fewer hands while the cost of living increases for everyone. Meanwhile the majority of people in this country having falling wage levels to meet this increasing cost of living. That is, assuming you have a wage and aren’t in the so-called gig economy or bound up in contractual work.

Our entire money system is based on fiat currency that is borrowed into existence at interest. As this debt increases so too does our money supply. As this debt increases the overall ability of that money to do work goes down. There is no way, in the end, to pay our debts because there will never be enough money to pay them. The money system cannot improve over time for anyone but the most rich because anyone trying to save money (such as through a savings account) is losing money by keeping their money in the system. Retirement as a concept is vanishing for all but the most rich. With booms and busts occuring about every 5-10 years most people whose do have retirements are now predominantly bound to the stock market through 401ks, 457s, and similar market investments. Pensions and retirements were crushed in the last economic downturn in breathtaking numbers. Given the cycle of boom/bust, those who have some kind of retirement account could lose some, most, or all of what they have invested in the economy.

It is not anti-capitalist to say that things cannot continue as they are. It is self-evident to anyone paying attention that the myth of progress we have been told is not comporting with what reality is. Yet, having written all of that, I have not told a story. I have given you, the reader a great deal of information. If I reject the myth of progress and see the predicaments of climate change and peak oil will require us to tell new stories, what new stories do I tell? How?

I tell stories that come from my heart. I tell the stories of my Gods, Ancestors, and vaettir. I tell of how my Holy Powers have inspired me through their myths. I tell of how the Gods are working with us to face these predicaments, how my Ancestors faced predicaments in the past, like the Great Depression, how the vaettir ally with us when we do well by Them. I tell of how the Holy Powers are encouraging us to live better in harmony with Them. I tell of how we develop new ways of relating to our Holy Powers as we develop our approaches to these predicaents. I tell of what I find exciting about a world where we address climate change and peak oil on a local level. I share what I am most looking forward to doing to address the predicament we face as a community, of what things will need to be done so we can be more resilient in the face of the predicaments coming to bear. I inspire, speaking of how we will rise to the ocassion in the face of our country doing nothing on the national stage to address the perils facing us.

We tell stories of the animals we want to raise, and the plants we want to grow. We tell of the things we want to make, whether it is cheese or cloth, chairs or tools. We bring our stories into each thing we put our hands to; rather than a chair from a store, it is a chair I put together after learning how to do it. The tools are not merely tools, our things not merely things; they are sources of interconnection between one another. We weave the stories around the closeness of community we want to foster, and the sacred ways that will tie us all together as communities, Kindreds, clans, and groups, families, and individuals.

We are living stories. Embodied stories. Bound up and woven with our Gods, our Ancestors, our vaettir, and one another. We not only talk about how we are living in Urðr with all things, we live in that understanding consciously. Whether I am telling the Creation Story of Fire and Ice coming together so the rivers flowed and life could flourish or I am telling the story of how I made this bottle of mead, I am not only telling that story but bringing it to being again with each telling.

This is one of my living stories:

Not long ago our Ancestors dug into Jörð and brought up the Dead. Our Ancestors could not recognize the Dead, not then, but the Ancestors did recognize Power. At first it was by little bits; they used Fire, and burnt the Dead. Then the Ancestos saw the Power of the heat the Dead carried in Them allowed us to do more than we ever could by the horse, oxen, or our own hands. Generations passed. We dug and looked for more Dead, and found Them everywhere beneath our feet. We burnt the Dead for heat and for light. We were burning so much Dead there was less and less in the ground. Some said “We need to burn more!” and so they burnt more.

There were others that said “The Dead need to stay in the ground!” They had come to see that the Air, the Water, the Earth, and even the Fire Itself were being so abused by all the burning of the Dead that they could not live on Jörð and carry on this way. They could not say “You are our Mother!” and be so cruel to Her. They could not say “We need to burn more!” They could not honor the Gods right when they did not honor the Goddess on which they live. They could not honor the Ancestors as they fed the Dead into their fires to feed their want for heat and light. They could not honor the vaettir as they disrespected the Beings they shared the Worlds with. So, they resolved to change, and they asked their Gods, their Ancestors, and their vaettir to help them.

Some were told to stay where they were and work hand in hand with their neighbors, some for the first time. Some were told to move to the country and live as their old Ancestors had. Others were told to move to the city and work with those already there. Some were given set paths to follow, and some were given a field of choices. Each had their Work to do, and it was no more and no less important because it was given to them to do by the Holy Ones.

Each did the Work given to them. As each person did the Work others would see this. Each person who lived well on Jörð gave courage to another to live well on Her. Each person who did their Work gave courage to another to find their Work and to do it well.

They came to live in right relationship with Jörð. When Jörð swelled with heat and water they knew what to do because the Work had taught them how to understand Her and to prepare for these times. When the air went sharp and the ice came, they knew what to do because the Work had taught Them how to understand Her and prepare for these times. They were able to care for their people because they learned from Jörð how to live upon Her, with Her. They were able to live well upon Her because they listened to Her and did well by Her. They listened to the vaettir and became good neighbors, good relatives with Them once again. Generation on generation came and lived well because the Ancestors had taken the time to listen to the Earthmother, and worked to live in right relationship with Her.

Patreon Poem/Prayer/Song 40: For the Unknown Ancestors

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

This was requested by Leslie for the Unknown Ancestors.

I do not know your names

You call to me

You know me

I am yours

I do not know your faces

Still you call to me

Still you know me

I am yours

I do not know the paths you tread

Still you call to me

Still you know me

I am yours

Family! Kin! Tribe!

Faces and names long forgotten

Still, you reckon I am yours

So you are mine!

I do not know your names

I call to you

I would know you

You are mine

I do not know your faces

Still I seek you

Still I would know you

You are mine

I do not know the paths you tread

Still I call to you

Still I would know you

You are mine

I am yours

You are mine

I am yours

You are mine

I am yours

You are mine.

Patreon Topic 39: Decolonizing Magical Practice vs Honoring Ancestral Traditions

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 Elfwort comes this question:

“Would you talk about decolonizing magickal practice vs honoring ancestral traditions?”

I am going to start with the point that I do not view this as an either/or. I look at this with the perspective that this is an ‘and’ approach. In my view honoring Ancestral traditions requires we decolonize them. We also need to be clear when borrowing has occured vs appropriation. If information, techniques, or inroads into relationships were shared that would be one thing, and quite another if these were gained by pressure, stolen, or obtained under false pretenses.

Decolonizing our practices may require us to do a lot of work, including digging, soul searching, and work with our Gods, Ancestors, and vaettir. Lots of websites feature discussions of decolonizing ecology, education, and so many more ways. I like to define terms before digging into how we are going to apply them. So, what is decolonizing? To briefly summarize, it is deconstructing white Western European methods of thought, reasoning, understanding, worldview, and perspectives as the dominant and privileged ones. It is bringing in other modes and methods of thought, reasoning, understanding, and perspectives as co-equals, and centering them.

Each Pagan community and person will have its own decolonizing to do. This work, in and of itself, can have many layers. At the least we Heathens have to separate out Christian, atheist, nationalist, and racist influences on our communities. Decolonizing our worldview and personal mindset requires us to reckon with the nationalist and racist history behind modern Heathen revivals. It also requires us to approach the stories and myths we have with a critical eye, as many of these were originally written down by Christians, and later interpreted through Christian or Christian-dominated frameworks. Doing this work gets us closer to our Ancestors’ worldview, and so, doing the decolonizing work and honoring Ancestral traditions goes hand-in-hand.

Taking off that many layers in front of our understanding of the Gods, Ancestors, vaettir, and the root culture we are reviving can seem like a lot at first. In practice we begin with the best information we have, make our cultus as good as we can, and that as new and useful information comes to light we integrate this new understanding. Not all information is useful to our endeavors, even if it is based in history. Likewise, we have to be critical with what information we take in and apply. A given author may be furthering outmoded or historically incorrect ideas, and this can be true of modern Heathen authors as it can scholars. A given author can also be speaking for or on behalf of the Ginnreginn and the information they are sharing does not apply to us, our situation, or is wrong for our relationships with the Ginnreginn.

Decolonization of our mindset also requires us to look at what spiritual tools, technologies, ideas, and work we employ, why, for what reason. If we have learned these from someone else we need to ask if they have the authority to teach it to us and we have the permission to use it and/or pass it on. For instance, I do not do smudging. It is a ritual unto itself. I have not been taught how to do it. What I do with mugwort, aka Ama Una, whether I work with Her as an offering, cleansing by reykr (smoke) as incense or by smoking Her, etc, are not a Native American teachings, rituals, or relationships. When we are firmly rooted in our own relationship with the Ginnreginn we have no need to appropriate others’ cultures, practices, relationship, ways, or spiritual technologies.

This is not to say that we should not look to Native Americans for how to live with the vaettir we share this world with. An example: I offer the landvaettir tobacco, something I picked up by observation and teaching from Native American friends of mine. However, I also offer alcohol to the landvaettir, and this is something that is generally acceptable in our relationship with Them as Heathens that would not be with the Native folks I know. So why would I offer tobacco and not engage in smudging?

Smudging is not merely the burning of herbs in a shell or other fire-safe holder. It is a ritual, one I have not been taught or cleared to do. Offering tobacco, so far as I know, is open to everyone, and a good gift to almost every vaettr I have encountered. One is a closed practice, the other is not. Smudging would be theft of a spiritual practice while offering tobacco is being a good neighbor with the vaettir. Decolonizing our ways excludes those practices that harm, diminish, or marginalize Black, Indigenous, and People of Color (BIPoC) while also including those practices that center their voices, experiences, and practices as they are appropriate for us to engage in.

Honoring Ancestral traditions can be a powerful, lived experience. Since a good many of us Heathens are reviving our own, and some of us are starting to pass on our ways to a second or even third generation, this is a huge responsibility on our parts. Decolonizing our traditions as much as we can before passing them on, and being willing to correct ourselves and our descendents when we err is our responsibility. The creation of Ancestral traditions is also very much in our hands and that of our Ginnreginn. Perhaps the older ways no longer apply because we live in radically different climates, or our relationships with Them are so different that we have to develop new traditions.

There is NOTHING wrong with developing new traditions when the old no longer can apply to us. Given how many of us are taking up broken threads across a good expanse of time in reviving our Heathen religions, there are a lot of traditions that are next to impossible to revive, and then there are traditions we cannot revive because we live in a wholly different society. We are going to have to develop new traditions in many cases, and this provides both us and the Ginnreginn with powerful opportunities to turn aside from the colonization that has marked a lot of modern Pagan religions.

One example that comes to mind is the establishment of vé, sacred space. We know our Ancestors had them outside, and given the role of hearth cultus, they likely had them inside as well. Each of us has the ability to develop family hearth cultus, and traditions that unfold from that. We have the ability to bring in old customs with respect to how to worship and treat the húsvaettir (house spirits), and together with Them, we can make new ways forward. After all, few of us live in a farm house so a lot of the ways you would build a relationship with, interact with, and/or ask for help from a tomte, nisse, etc may no longer apply. Those that we interact with might be totally different since They are likely not attached to a farmhouse, but apartments and single-family homes. Hearth cultus itself has had to change over the years since vanishingly few Heathens even have a literal hearth!

These subjects can range far and wide. Just the two websites I linked on decolonization go over education and ecology. Robin Wall Kimmerer’s books Gathering Moss and Braiding Sweetgrass are powerful explorations of her lived Native relationship with science and ecology. Erika Buenaflor covers Curanderismo centered in Mexica and Maya cultures in her book Curanderismo Soul Retrieval. Sade Musa does ongoing education and anti-colonialism work for African American diasporia, especially with regards to herbs and healing ways with her Roots of Resistance. We had both Erika Buenaflor and Sade Musa on Around the Grandfather Fire.

I cannot hope to cover all perpsectives with this post or to do them justice. Whatever our paths forward, we can decolonize our paths while honoring our Gods, Ancestors, and vaettir, and the traditions we build with Them.

Patreon Poem/Song/Prayer 38: For the Pack Ancestors

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

This was requested by Maleck Odinsson for the Pack Ancestors.

We wait at the edge

Between life and death

Between the first whimper and final breath

We wait in your heart

Between each beat

Between each joy and hurt

We wait in the stars

Between the expanse of here and there

Between air and empty

We are with you

We are beside you

We wait for you

Walk with us

Hunt with us

Howl with us

We are here