Patreon Poem/Prayer/Song 65: For Sobek

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 Josie for Sobek.

I am the Beloved of the Waters

I am the Walker of Silt Roads

I am the Ever-Flowing, Ever-Undulating

I am the Beast of Two Lands and All Waters

I am the Coming of the Inundation

I am the Watcher of Reeds

I am Gifter of Fertility

I am the Open Jaws that swallow the Foe

I am the Iron-Backed Hunter

I am the Ever-Patient Predator

I am the Drowning Maw

I am the Still Waters

I am the Meditative Pause

I am the Cleansing Current

I am the Receded Depths

I am the Blesser of the Sacred Drowned

I am Sobek

Patreon Poem/Prayer/Song 64: For Garm

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 Josie for Garm.

Your bloodied muzzle moves before Gnipahellir

Cleaning the faces of the fallen

Who pass the Helgrindr

Great Wolf Who Guards the Gate

Whose Tongue cleanses and comforts

The newly-arrived Dead

You lead the good Ancestors to the Gjallarbrú

To greet Their seeking scions

Who wait outside

You herd the harmful Dead back to Hel

Éljúðnir welcomes the wanderers

Whose hearthfires glow warmly

Hail to You Garm, Worthiest of Wolves

Praise and gifts to You, Holy Hound

Hel’s beloved companion!

Patreon Topic 63: On Being a Teacher in the Community

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From Maleck comes this topic:

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

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

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

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

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

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

For an example of this, from Price:

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

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

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

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

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

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

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

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

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

Patreon Song/Poem/Prayer 25 -For Dionysos

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 prayer was requested from Alec for Dionysos.

Honey-spattered hands

Wetten the jar

Stirring in the magic

Patience, patience

Brewing takes time

Juice-soaked feet

Dance in the barrel

Pouring down the magic

Patience, patience

Brewing takes time

Green-stained hands

Collect the basket

Simmering the magic

Patience, patience

Brewing takes time

Calloused hands

Grind the mill

Boiling the magic

Patience, patience

Brewing takes time

Protrygaios! Theoinos! Agathos Daimon!

Blessed are the Ways You have taught!

Blessed are the Ways of patience, patience

For brewing takes time!

Patreon Topic 24: Crafting Ritual

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From Alec comes this topic:

“Do you think you could possibly go over how you create a ritual? I understand if maybe it’s too personal but I always find myself having a hard time organizing a ritual and there’s so much confusing information I would love to know what you do, if you’re okay with sharing.”

This is something I have gone over in my blog before, but not quite in this way. The posts on ritual praxis are here: 1, 2, 3, 4, 5, 6. However, since that was covering specifically Heathen praxis I thought it was worth revisiting it here for a more general polytheist and Pagan audience.

First, to define what a ritual is. According to the OED a ritual is “1 A religious or solemn ceremony consisting of a series of actions performed according to a prescribed order.” Thankfully, this definition tells us nothing of what that religious or solemn ceremony actually consists of, only that there is a prescribed order. The fun part of being a Pagan is that your prescribed order may be entirely worked out with your Gods, Ancestors, vaettir, and/or developed on our own depending on the relationships, roles, and the reasons for the rituals we engage in. Likewise, our solemnity may follow either the first or the second definition rather than the first alone: “1 Formal and dignified. 2 Characterized by deep sincerity.”

Rituals may be performed anywhere. I mean that sincerely. We may be more or less prepared to do a ritual in whatever the ideal ways are for us are. Ritual is available to us as a way and tool of connection, power, and relationship wherever we go. They can be incredibly simple, from three deep breaths and a “Thank you” to the Goddess Sunna for shining down on us or as complex as a community-wide Haustblot (Autumn Sacrifice) with animal sacrifice and feast.

To make how I craft a ritual easier to follow I will break it down into steps.

Step 1: The Reason for Ritual

Before we begin to design a ritual we need to know why we are doing ritual, what ways of doing ritual are respectful for my Gods, Ancestors, and/or vaettir, and what role(s) are in that ritual. Is this ritual’s purpose right? That is, does a given ritual deepen my right relationship with a God, Goddess, Ancestors, vaettr, or group of Them? If it is not a devotional ritual, but something like a rite for empowerment or protection, does the ritual provide some kind of positive result for the ritualist(s)?

Step 2: The Form of the Ritual

This is how the ritual will be conducted and where it will be conducted. The language you use, the cadence, tone, and other delivery of it may change depending on if you are approaching the Gods in a formal way or an informal way, or if you are doing ritual for a group. It can also depend on the size of a give group, or the kind of emotion the ritual is supposed to tap into. In the case of a simple devotional rite, like the one above with three breaths to Sunna and a “Thank you”, it a simple ritual of thanks. With a Haustblót it can be incredibly complex, with many ritual steps including leading a group through prayers, offerings, divination, and sacrifice.

Step 3: Consideration for the Ritual

This is about where the ritual taking place and how best a ritual space can be accomodating to its ritualists and attendees. Can the ritual be performed as desired in that space? Is the place for the ritual accessibile to folks with mobility disabilities? Is the ritual or ritual prep going to take a long time and the ritual crew and attendants need food/drink? Are there special props, offerings, etc that must be included or excluded? If alcohol is at the rite is there a non-alcohol option for folks who do not drink it?

Step 4: Roles for the Ritual

This is about who does what in the ritual. If you have a spiritual specialist, or several, what role(s) do they serve and how do they serve it? If you are doing a solo ritual, how do you create your role within the ritual so that you can enact the ritual while also experiencing it? Are there aspects of the ritual you can ask others to perform or do you need to do it yourself, eg divination after the rite? While this step takes on a bigger function in a group setting thinking about your role as a ritualist in private rituals can be helpful in considering how a given rite might affect you, and what you need to do to be in a good mindset for each part of it.

Once these questions are answered we can get into designing the ritual itself. We will go over my basic ritual outline below.

1. Cleansing. Cleanse yourself, the area, and anything being brought into the ritual not consecrated to the Gods, Ancestors, or vaettir. Likewise, cleanse any spiritual or other tools that you bring into the space. Cleansing can be done by tradition-appropriate methods, eg khernips or reykr/recels, or by a simple blessing spoken over water and sprinkled on an area/person/item.

2. Grounding. This is letting go of any excess energy whether accumulated throughout the day or disturbed by the act of cleansing. This can be as simple as three long breaths, letting your muscles relax, and getting ready for the next step, or as complex as a multipart tree visualization where you put your ‘roots’ into the Earth and exchange energy with the Earth and/or an Earth Goddess.

3. Centering. This centering yourself in what you are doing and why you are here. For ritual work this is coming to focus on the ritual. In other contexts centering might be focusing on the hereness of your body, the next step in whatever task you have before you, or being present and acknowledging thoughts as they occur and letting them go.

4. Shielding/Warding. This is present in Wiccan traditions as casting a circle, and while most non-Wiccan polytheist religions do not normally do this, there are definitely ways in which a person is shielded or a place warded. Atropotaic symbols adorn temples as well as people the world over. We wear symbols of our Gods, which not only serve as signs of our devotion, but also may call to our Gods to protect us, and/or give us strength to protect ourselves. The bringing of fire around a space in Heathenry to cleanse a space also serves to set the sacred boundary so it is a two-in-one cleansing and shielding. I put this step here because some folks, myself included, usually have a step where a space is formally declared sacred when it is not at our home altars, shrines, or vé and we cannot use something like fire to cleanse and ward.

5. Set the Intention of the Ritual. This can be a simple declarative statement such as “Thank you, Sunna, for shining down on me. I share this coffee with You in gratefulness.” It can be as complex as “Hail to the Gods, Ancestors, and vaettir! We come together today to celebrate the Haustblót, to celebrate the Fall Harvest, and to sacrifice our offerings so that cycle of gift for a gift continues! Hail to all of our Holy Ones!” The point of Step 5 is to firmly fix what the point of it is and to get undewray.

6. Call to/invite the Gods, Ancestors, and/or vaettir. Again, this can be as flowery or as simple as your Gods, Ancestors, vaettir, tradition, or style of ritual allows for. Sometimes simple is way better, especially starting out. Be sure if you are calling to Gods, Ancestors, or vaettir by certain titles, epithets, heiti, etc that you know what they are and what calling on Them in that way means.

7. Engage in the ritual itself. Take the time you need to do it well. Immerse in the experience in the moment and analyze your experiences after the ritual.

8. Thank the Gods, Ancestors, and vaettir for Their Presence. Make offerings, prayers, and do any work needed in thanks, in reciprocity, at this point.

9. Do any ritual aftercare, cleanup, and take down of the vé, altar, etc if needed.

Especially for new folks or folks who are out of practice it may take doing more than a few to get everything down. The work will teach you how to do the work. If you have questions, comments, or thoughts leave them in the comments or email me and we can work from there.

Patreon Topic 23: Found Offerings

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From Elfwort comes this topic:

“Would you discuss found offerings to the Gods and wights in the Viking age and before, such as bog offerings?”

It’s important to note that not all found offerings were found in bogs, though that is certainly one place they were found. Other places, as noted by Claude Lecouteux in his book The Traditions of Household Spirits, were beneath the threshold and beneath the home otherwise. These sacrifices would be snakes, cats, roosters, and the like and were likely to be understood as guardians of the home.

Some found offerings, such as bog people who were clearly strangled or had their head bashed in may have been outlaws or even willingly made offering of themselves, while whole ships and their contents may have been offered along coastlines and interred for high-ranking people. It is not known for certain if the bog people were human sacrifices, as this article from The Atlantic covering the subject states, though my inclination is towards that being the case. This paper, At the threshold of the Viking Age by Sæbjørg Walaker Nordeide, Niels Bonde, and Terje Thun, explores the ship offerings in a particular case in Kvalsund, Norway. Boat parts and whole boats put into the bog would have been known as bog offerings. The famous Oseberg ship is another example of a ship offering.

Why would this have been done? In the case of the Kvalsund bog offering the authors posit that “Because vessels and water are at the core of the activity at this particular locality, and because there is a high risk of shipwrecking in this area, the vessel offerings may have been related to this danger in order to prevent shipwrecks, and therefore save or bring back lives, which is an element of fertility rituals in the widest sense.” The  Oseberg ship, meanwhile, was a burial site. In the case of coastal offerings we could see non-burial ship offerings as made to Norðr, or perhaps to Rán and Ægir. We can speculate that ship burials on land were likely started with elaborate ceremonies that, when finished, would continue to celebrate the lives of those ‘aboard’. The ship itself was a way of securing good passage to the afterlife.

What does all this mean for the modern Heathen? We have a wide variety of ways to take care of our offerings, and that some of these methods of offerings are as old as time. It also points to some interesting ideas about setting up a household guardian. Now, I am not saying every Heathen should go out and bring home a snake, cat, etc to sacrifice to put under their theshold. However, it is important to think about why these sacrifices were made. These were invitations to the vaettr to take up residence inside the house, to guard and care for it. I am all for reclaiming our traditions of sacrifice, though I do not think folks would sacrifice what we now think of as pet animals like a cat or snake.

So, what can we do instead? We could ask the vaettr of a given animal to inhabit a substitute offering, such as one made of bread that we ritually slaughter and place beneath the threshold. Modern vulture culture provides us another way to bring this idea into modern Heathenry. Most of us work with found remains or those that result from a hunt. We could work with the skeleton or other remains of a willing animal or group of animals, and make offerings to them prior to deposition beneath the threshold. While these methods do not have the potency of a ritual sacrifice, for those who lack the skill or desire to these are important modern ways of engaging in practices alike to the old ways.

What about modern boat offerings? Given the proliferation of trash and waste in our oceans, lakes, rivers, and ponds, it is probably not the best idea to mimic our Ancestors in this way. Besides, as noted in the At the threshold paper, “Kvalsund was a bog at the time, not a lake, but the site was turned into a pond due to ritual construction and deposition.” Our offerings literally have the power to radically alter the environment. Taking care as to what and how we offer is important. So, should we carry on ship offerings? No, I would not. Besides, while the boats were made of materials that could decay over time modern boats do not.

Taking into consideration local needs for trees, including the need to retain old growth forest, to keep soil from eroding, and to reduce habitat loss, the use of whole logs to make a ship for the use of an offering, regardless of how impressive or potent it is, cannot be justified. Even seemingly benign rearrangement of stones in rivers to make cairns can have detrimental effects on the local environment, so here too we should be care what, if anything, we leave behind. If we are to leave offerings they should be compostable, or otherwise able to break down wherever we leave the offering without detrimental effect. Consider how much of the Oseberg ship was left intact despite burial and the composition of materials in it.

So does this mean we Heathens should not leave physical offerings? Of course not. It means that we need to be careful in regards to what we offer, where we offer it, and how we offer things. This honors the thing we offer and the Beings we offer it to. This honors and respects the life of the Beings we make offerings of, the Beings we offer it to, the Beings (such as Fire, Water, etc) that we offer through, and the landvaettir from which the offerings came and where those offerings will be laid down.

Patreon Song/Poem/Prayer 24 -For the Huldrafolk

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 prayer was requested from Elfwort for the Huldrafolk.

Tufted tails and heads full of flowing thoughts

Hidden among rock, stone, and river

Bright eyes and strong spirits

Between buildings and deep in alleys

Among trees and gates

You live among us

The places between, on the edges, in the depths

Guardians, keepers, protectors

Dangerous and kind, gracious and fierce

May we know you better and give better honor to you

With whom we share these Worlds

Hail the Huldrafolk!

Patreon Song/Poem/Prayer 20 -For Apollo

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 prayer was requested from Alec for Apollo.

Sweet apples bloom red under Your light

The orchards sing with birds

The bees alight among the flowers

You set the music of Summer

Glorious light dapples down

The nymphai and naiades dance in the holy places

Trees and waters sway

Your gentle song brings dance

Warmth spreads in the field

The winter harvest is sewn

The summer harvest is taken

Your Presence brings life

Hail Apollo, ever-shining, ever-brilliant, ever-glorious!

Patreon Topic 19: On Seiðr

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From Elfwort comes this topic:

“Would it be possible for you to discuss seidr work in some depth?”

I will. Before I get started a few things need to be acknowledged up front. Seiðr is a lot of things to a lot of people. This website provides a good very basic overview on it. I also recommend reading my overview post on seiðr here.

When I write about seiðr I am specifically writing about the working with spirits to achieve an end even when establishing communication and retrieving information is involved. Spá is working with spirits to make prophecies, establish communication, or retrieve information. I differentiate seiðr from spá, while some use the terms interchangeably or as close to one another. While it could be said that a seiðkona could also be a spákona, I like to keep terms as neat and tidy as I can. The big difference, as I see it, is the purpose. In doing a seiðr working you are seeking to cause some kind of change, whereas with a spá working you are seeking to see what is there or to prophesy.

When it comes to seiðr I cannot speak about seiðr work in depth as Hrafnar does it. In my experiences with their oracular seiðr, it strikes me as being spá, since the work is about getting information from the Gods, Ancestors, and/or vaettir and to those gathered for the work. I also cannot speak to how others do it. Most folks who do seiðr and spá take inspiration from The Saga of Erik the Red, or Eirík’s saga rauða and the few scant references to it in the lore.

The majority of my experience in seiðr and spá is being told by Óðinn I was going to study it from Freyja. Her instructions were very clear and to the point. It started with my usual regimen of cleansing, grounding, centering, shielding, and then warding the space. Describing the work itself is simple: I start by breathing deep, rocking, and shaking. Once in trance, I call to the spirit or group of spirits I am to work with. They are to come to me, or come into me, as is needed for the working. Once done they depart, and I do cleansing, grounding, centering, and shield work to be sure I was clear of spirits and then the space was clear prior to taking down the wards.

In going back and rereading my experiences and looking around online, what I learned from Freyja was more in line with the interpretation of Jan Fries’ understanding in the book Seidways, which I have only recently run into since writing this post. I would have to read the book to see where what Fries’ understanding and practice of seiðr and spá is.

What does it feel like, engaging in seiðr and spá?

It is a spirit sliding into you, not unlike in The Matrix or Shadowrun where a person is jacked in, a feeling of sliding into the base of your skull and a click, or some other sensation that lets you know the seiðr or spá has taken hold. One moment you are trancing to the beat of a drum, a song, and/or the rhythm of your own breath and heart. I usually do this work with my eyes shut or under a cloak or hat.

The next moment, a new consciousness joins you in the dark. Maybe it is a voice, a scent, a taste in the air, a touch, or a knowing. Whatever it is, it is outside you, definitely not you, and in this space between with you. Assuming this vaettr (spirit) is not one of your fylgja, kinfylgja, Ancestors, and other vaettir (spirits) that you trust and are with you, you ask if the vaettr that has joined you is legit, both that it is a vaettr and that it is who it says it is. Maybe you get confirmation from Them, maybe They turn hostile and eject the vaettr. Maybe you have to do divination so you are not just relying on your own experience and intuition, so you take a moment in this space to pluck or throw a Rune, or draw a card.

Working with the Runevaettir before, during, and after the seiðr or spá through galdr or other spiritwork, putting Them on your body, or through asking Them to help through a reading, can be a powerful ballast. Provided you have done right by Them, the Runevaettir can help provide clarity or power in a working that your Ancestors, fylgja, etc may not be able to. So much of seiðr and spá work is dependent on the reason you are doing the work. It depends on what you are looking to do, or to bring back knowledge on. It can also depend on Who you ask the question. Given I have seen and experienced Gods in seiðr and spá work, it is entirely possible They can come into the session whether you ask Them or They come on Their own.

For however long the work needs to be done, I am often engaging in some kind of rocking motion alongside regular breath patterns, often in groups of three, six, or nine. I generally will lose my sense of time. Timing is often a fruitless endeavor for me. It takes however long it takes to do the work. It can feel like I have been gone mere moments, or for days, depending on the working.

For anyone who has received divination from me, you have likely seen me do this spá work. When I learned how to do seiðr and spá from Freyja I incorporated this into my divination work. It stayed as I developed my divination protocols.

There is only so far in depth I can really get until we hit the wall of experience.

The way to learn how to do seiðr or spá is to do it.

Patreon Song/Poem/Prayer 19 -For the Pre-Iron Age 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 prayer was requested from Elfwort for the Pre-Iron Age Ancestors.

Standing stones marked by the work of your hands

Pieces of pottery, pieces of your lives

Bones and furs and metal

If I listen I can hear you

The drum pounding from centuries on centuries

The clack of wood on wood

The strain of sinew

I can see you

The dance around fires and trees and poles

The feasting around tables and benches

The kneeling, prostrating, genuflection before the holy places

I can smell you

The wood smoke of cooking and heating

The fresh rains on well-tilled earth

The sacred herbs burning

I can feel you

The embrace of countless hands

The support on my back, my soles, my shoulders, my head

The presence as we stand together

I can taste you

The plentiful foods that you have passed down

The bread, vegetables, and flesh prepared in your way

The drinks I have tasted, made by your guidance

I can sense you

The guidance you give me

The fierce love and protection your surround me in

The thousands of Beings who know me

Animals, plants, you knew them well

Stones and bones with which to craft, to fight

Waters and ways you knew by heart and head

You reach to me and you are here

Old Ancestors

I hail You!