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Questions 12:  The Greatest Challenge and Reward

August 21, 2017 Leave a comment

This questions was from Susannah Ravenswing:

From one shamanic practitioner to another: what do you find to be your greatest challenge and what aspect most rewarding?

My greatest challenge as a spiritworker right now is in self-care.  Whether making myself rest and relax or to do things like working out.  I had to think over this question for quite a bit, because I kept coming to things like ‘find enough time for the Gods, Ancestors, and vaettir’, and that is not true.  They’ve let me know, again and again, I am giving Them enough time.  No, the  greatest issue I’m having right now it’s finding enough time to give myself down time. To truly take care of myself.

Modern American society doesn’t care much for self-care. Rather, working until you drop is lionized. Working until you’re so exhausted you can’t see straight or you break down is held as some kind of achievement. Yet, this ideal of burning the candle until there’s no wax left doesn’t leave us very useful to the Gods, Ancestors, or vaettir.  It is still taking me some adjustment to the notion that self-care is a form of doing right by the Holy Powers -I cannot do my job effectively if I am worn out or broken down.

Like many things in my life, this is a work in progress.  It is something I am having to reaffirm as something not only that I need to do, it is also reaffirming that it carries deep value for me and my Work.  It is a daily choice to engage in that Work, and all the little bits of work that make it possible.  

My most rewarding aspect to this work is connecting with the Gods, Ancestors, and vaettir, and helping others to do the same.  One of the biggest thrills I get is when someone says something along the line of “I laid down an offering”, “I have started to worship/work with x“, or “Things turned out well in following the advice from the Rune reading; I connected with x and I’m going where I need to be”.  Whether teaching the basics of polytheism at a local gathering, doing ritual, or Work of some other kind, I find that my joy tends to come from the doing and having done the Work.

I think that my greatest and most rewarding challenges tend to be one in the same.  For instance, I worked out on a regular basis for quite a bit, and then fell off from doing that.  It is self-care, and it made me feel amazing when I was finished.  It mirrors a lot of the same challenges I am facing right now in regards to self-care: making the choice to do the work out, caring for my body, and so on so that I can do the Work more effectively.  Through the exercise I connected with my more primal self, and did a lot of internal work, as well as offering my work to Thor, Odin, Sunna, and many of my Ancestors.  

So, in making the choice to care for myself and to do the little bits of work, I make the choice to take care in doing the Work.  My little actions ripple out into larger ones just the same as I do when I make devotional prayer and offerings at my altars.  Doing a big ritual every now and again is good, but far better to do 5-15 minutes of prayer a day than one every few months.  

That choosing, again and again, to build devotion is akin to making the choice to hit the gym.  In the choosing the gym and eating healthy, it is to live a life that better honors my body.  In choosing to do regular devotion, it is to keep ways between the Holy Powers and I well.  Some days making the right choice is easier made than others, and sometimes I outright fail at it.  What matters is that I go back to making the right choice, and do all I can to live in good concert with the Gods, Ancestors, and vaettir so I can get through the challenges I face and be ready to do the Work so that the rewards can come.

Night Prayers

May 15, 2017 1 comment

I place my hands on the glass table

I cleanse with breath, deep in and out

I am ready

We call to the Gods of our home

We call to the Ancestors of our home

We call to the vaettir of our home

Linked together, landvaettir chaining together road and wire

Linked together, landvaettir chaining together soil and root

Linked together through vaettir of arcing power, signal, and voice

We stand together though separate

In praise of our Holy Powers

For Nerthus

April 8, 2017 1 comment

Prayer 1

Hail Holy Vanir of Fertile Fields
Whose Cart carries blessed seed and soil
to whoever’s home it visits

Hail Holy Vanir of Fertile Fields
Whose Bounty bring virility to Vanaheim
shared selflessly with kith and kin

Hail Holy Vanir of Fertile Fields
Whose Hands have graced our gardens
through Your reach, the roots grow deep

Hail Holy Vanir of Fertile Fields
Whose Body rides upon the roads;
Your veiled visage a holy Mystery

Hail Holy Vanir of Fertile Fields
Whose Ways wend to beauty and blessings,
let all live with You in good Gebo

Prayer 2

The loamy earth that welcomes the seed
The black soil that bursts with life

The tree who overgrows the bones
The ground who eats the bodies

The inundated ground that bears the rice
The sandy ground that bears the spears

The grove where the deer mate
The fields where their young are born

The ever-breathing forests
The ever-teeming swamps

The ever-eating earth
The ever-giving earth

All these things You are
Hail to you, O Nerthus!
Prayer 3

They sank down into the waters
Held down by iron grips
A sacrifice for seeing Your holy Face

They sank down into the bog
Their blood reddening the waters
A sacrifice for keeping the community clean

They were offered to You
O Holy Nerthus
That the ways between us
May be kept well

They Call Him

July 8, 2016 1 comment

They call Him grizzled; His hat hangs low over an eye.
They call Him one-eye ’cause one is elsewhere.
They call Him bear-father and wolf-father ’cause the berserkers and ulfheðin are His.
They call Him eagle-head ’cause He is one.
They call Him bear ’cause He is one.
They call Him battle-wolf ’cause He is one.

They call Him a rogue ’cause He’s sly.
They call Him silver-tongued ’cause He’s talked His way out of death.
They call Him Hanged ’cause He hanged on the World Tree to get the Runes.
They call Him Runemaster ’cause He died to bring Them back.
They call Him Wanderer ’cause He’s seen all the Worlds.
They call Him Journey Adviser ’cause He’s who you talk to before you take one.
They call Him Monster, ’cause He is one.
They call Him God, ’cause He is one.

He’s Odin, Woden, Wodenaz.  He’s Jotun. He’s Aesir. He’s a chief. He’s a shaman.  He’s a wanderer. He’s a warrior.  He’s a killer.  He’s a maw.  He’s a scholar.  He’s a wizard.  He’s a berserker.  He’s an ulfheðin.  He’s a rogue. He’s a ruler.  He’s a watcher.  He’s the Allfather.  He’s Runatyr.  He’s Fury.  He’s Terrible.  He’s Gallows-God.  He’s Sacrificed.  He’s Sacrificer.  He’s Twice-Blind.  He’s One-Eyed.  He’s Long-Visioned.  He’s Spear-God.  He’s Battle-Fury.  He’s Howler.  He’s Odin, Woden, Wodenaz.

On Being a Tribalist Heathen

June 9, 2016 1 comment

Something I have been reading quite a bit is the use of the word ‘tribal’ as a derogatory term, especially in online places and discussions on Heathenry.  Mostly, it is being used as it appears in the Oxford Dictionaries’ second definition “The behaviour and attitudes that stem from strong loyalty to one’s own tribe or social group” rather than its first: “The state or fact of being organized in a tribe or tribes.”  The word ‘tribe’ is not without its issues; tribe was a word used by colonialists to describe the indigenous cultures they saw, as the definition for ‘tribe’ notes.  That said, most people understand what you mean when you say a tribe, whether one is using it in the first or second definition.  Some folks use the word tribe when describing their indigenous communities, others do not.  It is still used to describe some indigenous groups, such as Paiute Indian Tribe of Utah.  They define tribe as “a group of people organized through kinship or family relationships.”

As a Heathen, tribe, tribal, tribalism, and tribalist as terms carry meanings more in line with the first definition and with how the Piaute Indian Tribe of Utah uses it.  I would at least like to get some dialogue started on why that is, and why I use ‘tribal’, ‘tribalist’, and ‘tribalism’ as terms to describe my understanding, and living of Heathenry.

Many of the cultures I take as inspiration and much of my understanding of my religious path were organized into what is usually referred to as tribal groups.  The Suebi or Suevi, for instance, were a recognized tribal group that was itself known to be made up of smaller tribes.  This was first recognized in what writings we have from Julius Caesar, and later Tacitus and Pliny.  Funny enough, like a lot of indigenous groups, the name Suebi may mean something to the effect of “people” or “we, ourselves”.

What Tribal Heathenry means

Tribalist Heathenry means that you worship the Gods of Northern Europe, England, France, Iceland, etc., your Ancestors, and vaettir (spirits), and that you care for and about those in your group, your tribe, first.  It means that those you count as within your walls, in your innangard/innangarðr, are within your society.  Those who are utgard/útangarðr, are outside of them.  This does not mean that those who are utgard are without meaning or not considered when looking at the impacts of a decision, but you do not owe loyalty to them as you do to those in your innangard, and they generally have far less impact and say in your life.  Rather, they are guests when they are within your walls, and given the amount of writing that exists on how hosts and guests are to treat each other, are important, but not in the same way as those who are part of your people.

There is another side to this besides the human interaction level, though.  Those one brings into their innangard, or who are brought into another’s, tie their Wyrd together far tighter than those who are utgard to one another.  We tie our hamingja, our group luck, into one another’s.  Me keeping my word is far more important for those who are within my innangard, particularly with important things like big promises to those within the community, or oaths to the Gods, Ancestors, or vaettir, because it directly impacts their hamingja, and through this it can affect their maegen, or personal power.

 

Tribalist Heathenry as it applies to my life

Friends are within my innangard, and acquaintances are utgard.  Allies are within my innangard and those without alliance to me are utgard.

This means that those I care for, am loyal to, responsible to and for those I have deep personal and/or community connections with, whether they are family by blood or choice, friends, or allies, are first priorities in my life.  Note that the way I am using the word friend does not have a thing to do with Facebook definitions of ‘friends’.  When I call someone Brother, Sister, or a term of endearment meaning equivalently the same thing gender-neutrally, such as friend, these mean very specific things to me.  The same goes with the term ally.  I have very clear lines of distinction, then, between friends and acquaintances.

If I count you as part of my tribe, family, a friend, or among my allies, generally speaking, I would take a bullet for you and, in equal measure, I would use such means to protect or save you.  This means that while I count myself as part of the Heathen communities, the communities I am not a member of mean less to me both socially and spiritually speaking than the ones I am part of.  This understanding of things is how I allocate my time and resources, and to whom I owe loyalty and make spiritual ties with.  This is discernment in action.

 

Reviving tribal community and reviving tribal worldviews

I am a tribalist, a universalist, and a reconstructionist-derived Heathen.  Being a tribalist means that I care for those within my innangard.  Being a universalist means that I believe that anyone regardless of ancestral background can come to the Gods, Ancestors, and vaettir of Heathen religion.  Being reconstructionist-derived in regards to archaeology and the texts regarding Heathen Gods, Ancestors, and vaettir means that I respect that these things can teach us information on and give some understanding of our Gods, Ancestors, vaettir, practices and beliefs that have survived the conversion periods are incomplete.  It means that I recognize some practices are unsuited or impractical to reviving a religion and culture for where and when we are, or that we simply lack the information necessary to do so, and I am willing to innovate with the help and guidance of the Gods, Ancestors, vaettir and community where needed or called.

In reviving tribal community and tribal worldview associated with Heathen paths, what I am seeking is to revive the concept of the tribe itself within a polytheist Heathen context, and the attendant worldview which informs it with those in my innangard.   I do this by referencing and revitalizing the concepts that are essential to this, and where this is not possible to follow what old ways we do know about, we communicate with the Gods, Ancestors, vaettir and with one another to innovate and adapt what we can to work with us in this time and place.

Tribalist Heathenry as I understand and live it cannot be revived in full from where ancient Heathen cultures were prior to conversion or destruction of the cultures and folkways.  There is simply too much time between us and the Ancestors from which these ideas, structure, and worldviews spring.  In other words, the maps of archaeology and texts are useful to a point until we recognize it is outdated or no longer referencing the territory before us.

Given the diversity of religious/cultural paths within Heathenry, I do not expect our Michiganian Northern Tradition and Heathen tribalist religion or culture to look like another’s, even those that may be located in the same State.  I would expect our religious calendar to look different, especially from, say, a Texan tribalist Heathen’s religious calendar.  A given tribe’s worship of Gods might be very specific, i.e. only worshiping Anglo-Saxon Gods, whereas we worship Gods from a variety of culture backgrounds.  A given Heathen tribalist or their tribe may only worship the Aesir and/or Vanir, whereas mine worships the Aesir, Vanir, and Jotnar.

It is my hope this post is a gateway to more conversation, not a stopping point.  I encourage folks to post in the comments, to write their own posts exploring this, to talk with friends, family, kindred, and talk with their Gods, Ancestors, and vaettir.  I encourage us to deepen the dialogue around these things, so that our communities grow, and keep growing, strong, healthy, and well.

A Post for Newcomers to Polytheism

May 8, 2016 3 comments

There’s a great deal of needed dialogue going on in various polytheist, animist, Pagan, and associated communities right now.  I have been part of this, on and off, and while I do deeply feel these things are necessary, I also think that reaching out to the folks coming into this fresh, or those looking at coming back to the polytheist, animist, and Pagan communities are needed as well.  I have not seen a post like this make the go-arounds in a long while, at least on WordPress, so this post is made with these folks in mind.

What is polytheism?

Polytheism is defined by OxfordDictionaries.com as “The belief in or worship of more than one god”.  That is it, in a nutshell.  Most polytheists I know, and those I count among my co-religionists define polytheism in this manner.  This is because polytheism, as a word, describes a worldview and theological understanding, rather than a religion in and of itself.  A polytheist religion would be Northern Tradition Paganism, or any one of a number of Heathen religions.  Polytheists are those, then, that believe in or worship more than one God.

The polytheist religions I know of, especially those I am part of, hold that the world itself, as well as most things, are ensouled in some fashion, and/or are in part imbued with the numinous.  In this, most polytheists are, in some fashion, animists.  Animism is “The attribution of a living soul to plants, inanimate objects, and natural phenomena” and/or “The belief in a supernatural power that organizes and animates the material universe“.  Like polytheism, animism is a theological position and worldview.

Polytheism as a word says nothing about the Gods one worships, what kinds of practices are accepted practice within a polytheist community, nor how one is expected to conduct oneself in or out of that community.  All these things are determined by religious communities that are polytheist.

What makes up a polytheist worldview?

Cosmology and relationships.  This may seem fairly simple, but when you take a look at the Northern Tradition and Heathenry, it’s far from it.

In these religions the cosmology, “An account or theory of the origin of the universe“, informs a deep amount of how the religion is structured and the place of the people within it.  The creation story alone is a wealth of information, namely on who created what, and where things came from.  Aesir, Vanir, and Jotnar are described as discrete categories of Beings in the creation story, and form different tribes that intermarry on occasion, and war on others.  So too, Alfar (Elves) and Dvergar (Dwarves) are discrete categories of Beings.  The Dead are as well.  Even within our own Ancestors, the categories of Disir and Alfar/Väter (I use Väter, the German word for “Fathers” to differentiate between the Elves and powerful male Ancestors) differentiate the powerful female and male Ancestors from the rest of our Ancestors.  One of the lessons one gains from reading or hearing the creation story is that there are discrete categories of Beings, and They exist in hierarchy to one another and between each other.

In reading or listening to the creation story and others from these religions, it is understood that relationships form between the Aesir, Vanir, Jotnar, Alfar, Dvergar, and ourselves cooperatively as well as hierarchically.  The Aesir and Vanir war before peace and cooperation ensues, and an exchange of hostages occurs.  Likewise, there are tribes of Jotnar who make continuous war on the Aesir, those who do not, and Jotnar who join the Aesir by assertion of rights as with Skaði, or with Vanic Gods by marriage, as with Gerða and Freyr.  There are Jotnar who do not war on the Aesir, but keep to Themselves just as not all the Aesir war with Jotnar.  In other words, there are a great many kinds of relationships that exist between these various Beings.

If we take these stories as examples, there are a great many relationships we can maintain with our Gods, Ancestors, and vaettir (spirits).  Part of how this is done is by understanding our place within the cosmology.

Our understanding of where we are in the Worlds means a great deal to the religions we are part of.  It places us in how we relate to all things.  Jörð, and Nerthus, for instance, place us into direct relationship with the Earth beneath our feet as a/many Goddess(es).

What makes this even more interesting, in my view, is that because I am a polytheist, I accept a great many more Gods of the Earth than just one, including not only female Gods like Jörð, but male Gods such as the Egyptian God Geb, and others of differing/no genders, sexes, etc.  This does not create competition for this role of being a God/Goddess of the Earth, but more that They are in the same wheelhouse.  It need not be an either/or idea.

Rather, I look at it as an “and/and” notion that there are many Gods of the Earth Itself.  Sometimes I understand Jörð as the Earth Itself, and other times She is a local Earth Goddess.  Cosmology places us, and relationships form from this understanding of where we are and how we relate to the Worlds around us.  The particulars of how these relationships are shaped, what ways they develop or fade, and how things shake out otherwise depend on the religion(s) one is part of and how the relationships themselves go.

Polytheism is a foundation upon which the worldviews polytheist religions rest and build from.  Alone, it only asserts that a person holds belief in or worships Gods.  Everything else, from the relationships one forms with what Gods, clear on down to what kind of things are taboo, derive from the polytheist religion one is part of and are communal and individual.  In the end, the leaders one follows, or lacks, entirely depends on whether or not a person joins a community in the first place.  This acceptance or denial of joining a community will, in turn, impact the relationships that one maintains with the Gods, Ancestors, and/or spirits of one’s religion.  This does not make these choices one makes right or wrong.  It makes them choices that carry consequences.  If one rejects belonging to a community it impacts one’s relationships with the Gods just as belonging to one would, though in different ways.  My relationships have definitely changed with the Gods I worshiped before and after I helped establish my local Northern Tradition/Heathen Kindred. Many vaettir I had worked only a little before became quite vocal in my life.  It takes all kinds to make a Kindred.

Polytheism really does take all kinds.  There are polytheists who never will be part of a community, and others for whom their community is intimately bound up in their life.  There are polytheists who have never had a powerful spiritual experience and never will, and others for whom there’s a quality of ‘They never shut up’ to their lives.  There are polytheists who are stay at home parents, and others who have absolutely no aspirations to be parents.  There are those who work in low-wage jobs as well as high.  There are polytheists on every part of the political spectrum.  In the end, the meaningful question in regards to polytheism is, “Do you worship or believe in the Gods?”

First Steps

So now that you have a rough idea of how polytheism works, what about first steps into being a polytheist?  When I began teaching the Northern Tradition Study Group in my area this is how we started out.

  1. Determine the religion you will be focusing on.

    This step is probably the most important.  When we organized the NT Study Group it was because there was enough people who had expressed interest in such a group.  Otherwise, folks were already developing relationships with the Gods, Ancestors, and vaettir of the Northern Tradition and Heathen religions alongside other religious and spiritual interests.  Bringing the group together under a single religious focus in Northern Tradition and Heathen polytheism brought a lot of advantages with it.  Having a single religious focus provides a shared lexicon and a deep amount of focus.  Having a single religious focus helps develop an understanding of the Gods, Ancestors, and spirits of the religion one is working with, and develops the relationships within the framework of that religion.  It also helps develop context for exploring and understanding spiritual relationships outside of this religion, giving a solid ground for the newcomer to put their weight down on.

    I would recommend that anyone new to polytheism or animism pick a single religious path to focus on for at least a year.  Even if you find that religion is not the one you end up staying with after that period of time it can provide good contexts and understanding for where you want to go or are meant to go from there.

  2.  Gather resources and do your research.

    This means tapping resources both written and from people, especially if you have folks in your area actively involved in the religion you want to join.  One of the sources I recommend at this stage is Spiritual Protection by Sophie Reicher.  The idea here is to develop spiritual hygiene and protection techniques so good habits are made early.  It also helps to separate out genuine religious and/or mystic experiences from sock puppets by doing the internal work early in the journey by developing methods of discernment early.  The early research may be a source of deep exploration, or a reference point.  It will depend on one’s personal journey with the Holy Powers, but at the least it gives everyone, especially if you’re doing this with a group, some mutual starting points to look at and refer back to.

    This is the step in the formation of the group where I provided a list of books for folks to look at, with explanations for why.  It is also the step where I recommend people talk to others in the community, even those who religious exploration will be solitary, because if you get a question you do not have the answer to you will be able to talk with others on it.  This may also be a good time to figure out some good diviners in your communities to talk with when the need arises.

  3. Determine your initial focus.

    I put it this way because for some people the ‘in’ to polytheism is through the Gods, others the Ancestors, and others the vaettir.  Determining Who you will be focusing on and developing your initial relationships with will help determine how your religious focus fleshes out in the following sections, what resources you will find of use, and in what ways you can best develop your religious work.  Things may not stay this way, but it will help provide some of that foundation I mentioned in part 1 above.

  4. Do regular religious work and ritual.

    When we started I recommended folks take 5-10 minutes a day of dedicated time and go from there.  Some folks’ lives are incredibly busy and setting aside even this amount of time can be hard, whereas for others setting aside this regular time is a source of orientation in their lives.  This is the heart and soul of any religious tradition.  Regular devotional work, even if it is a few moments of prayers with an offering of water, is powerful work, and builds on itself over time.

    I personally recommend anyone interested in polytheism and/or animism develop a spiritual practice with their Ancestors.  If the last generation or two has problems for you, I would recommend connecting with Ancestors further back, and talking to an Ancestor worker and/or diviner as you need guidance.

  5. Refine your resources, practices, focus, and so on as needed.

    I am not the same person I was when I became a Pagan in 2004.  In that time my religious focus has changed quite heavily, as has my roles in my communities.  Each person’s refinement might be different.  When I first began researching the Egyptian Gods I started out researching the culture and the Gods in general.  As my relationship with Anpu grew, I did a lot more research specifically into cities, festivals, and cultus around Him.  While I was doing this, I was developing my relationship with Anpu, doing regular offerings and rituals on a regular basis.  As things went on, I would do divination, or in some ways get direct messages such as through direct contact, omens, and other forms of communication between us.  I would then update my religious practices and views as these came up and were accepted.  This helped sustain me in the religion for the three years I was strictly a Kemetic polytheist.  I went through a similar process with Odin when I became a Northern Tradition Pagan and Heathen, and it has sustained me, and those I have taught, ever since.

Relationship and Reciprocity

At the end of the day polytheism and animism are both based in relationships, and these relationships are based in reciprocity.  What we do in reciprocity changes on our circumstances and the needs and desires of those we share in our relationships with.  These relationships do come with baseline right belief, or orthodoxy. As far as polytheism itself goes that means you believe in or worship the Gods, whereas individual ptolytheist religions have their own orthodoxies that develop off from this understanding.  The understanding of right action of polytheism itself, the orthopraxy, requires baseline respect for Them and the reciprocity that sustains that relationship.  As with orthodoxy, polytheist religions will have their orthopraxy, and these will be dependent on so many contexts I could easily make hosts of posts about them.

The way in which a single person’s life could change for these relationships and be changed by them are incredibly diverse.  It is my hope that as more people become or are raised polytheist that the need for these sorts of general polytheist guideline posts becomes less relevant.  I hope to see all the polytheist religions respond to the needs of their individual communities and develop well.  It is my prayer that, so long as these posts are needed, that this one and others like it help those who find it.  May the Gods, Ancestors, and vaettir bless the work before us.

Thinking Locally and Acting Locally

May 5, 2016 2 comments

I love politics.  I find it fascinating on an intellectual level.  I also find it entertaining, probably on the same level as some of my friends enjoy the soap opera style of WWE or Lucha Underground.  Hell, one of the candidates was even on WWE.

I also recognize that most politics, or what passes for it, is a complete waste of time.  Most of the things I have any hope of affecting as a voter are decided at local, regional, and sometimes State level elections.  Though, with the way our legislature in Michigan works, should appropriation funding be in a bill that passes there is no way for us voters to hold a referendum.  This is how the Republican-led State Congress pushed through a lot of legislation of all kinds lately, and made them stick despite loud protest.

I still vote, especially in local elections and ballots, because that is where a lot of funding comes for things like our police, fire, libraries, and so on.  It’s also where our leadership comes from for local boards, among others.  It directly affects my family and I.

A phrase I have heard for a long time now is “Think locally and act globally”.  It bothers me, because when we get down to brass tacks, my spheres of influence start and end locally.  I’m only acting globally if I’m acting with enough people that our collective pull is felt in some way.  A lot of the things I hope to make impact on simply don’t register all that large, even with a good number of folks interested in it.  My view is that we should be thinking and acting locally, and let things develop from that.  It is hardly a new view.  However, rather than be in the vein of ‘you need to change yourself before you change the world’ in an abstract way, or even a psychological one, this thinking and acting locally is a tactical one.  It is also tends towards the whole person rather than an aspect of them.

I have no hope of changing national policy.  I may not even be able to change a region’s view of how things like environmental care, farming, local interdependence, sustainable housing, and the like could be.  What I can change is how I do things.  What I can change is how I help people in my tribe, Kindred, friends, and allies.  What I can change is things on a very local level.

Otto von Bismarck said

“Politics is the art of the possible, the attainable — the art of the next best”.

Ideals are good things to have; they give us things to aim for, to work to attain.  They help guide our decisions communally and personally.  However, practical effects are what is lacking in a lot of politics lacks now, especially those that affect us locally and nationally, such as the ways we need to address environmental damage our ecosystems are taking on, climate change, and Peak Oil.  Lining up on either side of an ideological divide may feel good, but ideology won’t keep your family fed or help you endure the Long Descent.  If all you have is ideology, after a while all people will see you offer them are platitudes rather than something that will actually help them live differently.  If you want to change the world, not only do you need to be that change, but you have to help others be able to see themselves in that change too.

Lately, my family and I have been doing a lot of simple  wild yeast mead brewing in mason jars.  We had our first batch finally finish, and it tastes great.  Not only did this teach us that this is a completely viable way to make really good mead, but for our close friends with whom we are sharing this batch, it provides us a means of sharing the results, tying hamingja and wyrd closer together through Gebo, and perhaps inspiring others to take up brewing as well.

Is it a huge change?  No, not on a global scale.  Locally, though, it is helping Michigan bees and bee farmers, we’re reusing glass mason jars and ceramic bottles, and we’re learning practical skills, the results of which go well as gifts to our Gods, Ancestors, vaettir, tribe, family, and friends.  When we grow our own food this spring and summer, will that be huge on a global scale?  No.  It will, however, save us quite a bit of money in food bills, we’ll be using mason jars and potentially ceramic for some, if not a good number of the food we’ll bring in, and we’ll be learning practical skills, the results of which go well as gifts to our Gods, Ancestors, vaettir, tribe, family, and friends.

Part of the thinking and acting locally is that I drop the need or, as I would have put it during my ceremonial magic days, the lust of result, to have the large, powerful impact on a nationwide scale.  My worship and working with Jörð reflects this idea.  I worship Her as a Goddess of the Earth, and I also relate to Her as a Goddess of the Earth where I am (without exclusion to local land/Earth Gods and Goddesses), as I am also tightly bound to my local environment as I am to the Earth.  I have developed a relationship with Her in the context of where I am, where I live, and where I grow my food.  How could I hope to change Her?  So, I take up the space in Her where I live, where She and the landvaettir share with me, and do what I can where I am.  Therefore, all of my actions take place on and within Her and alongside Her in a local context.  To try to separate my understanding of Jörð from my local understanding renders my relationship with Her far less meaningful, to the point of meaninglessness in most contexts.  This thinking and acting locally is often referred to as regional cultus.  It is religiously thinking and acting in relation to the Gods, Ancestors, and vaettir on the local level.

The idea of thinking and acting locally is not separate in terms of religious cultus, growing food, addressing Climate Change, Peak Oil, or environmental damage.  Rather, I take them as a whole, with religious regard running throughout even if addressing environmental damage is not, in and of itself, a religious ritual or act.  I hold relationships with the landvaettir, and because of this relationship on a personal religious level and practical level together, I have a deeply invested interest in the environment thriving and the neighborhood we are part of together doing well.  If I care for the landvaettir, I care for the wellbeing of Their body/bodies, the physical land, plants, creatures, and other Beings which make Them up, and I care for Them on a spiritual basis as well.  It means helping to keep the environment clean and healthy while maintaining good relationships with Them through offerings, prayers, and actually visiting with Them.

Giving general ideas of how to interact with the landvaettir is only so useful.  I can go with lists of offering ideas, but inevitably I will come right out and say something along the lines of “You will need to learn what would be good as an offering for your landvaettir.”  This is part of the idea behind thinking and acting locally for the environment, Peak Oil, or Climate Change.  There’s only so much I could tell you about permaculture techniques or ideas for how to live sustainably that would apply with any accuracy.  Most of the permaculture, homestead, and other skills classes I have gone to have been held by and at places local to me.  Their lessons are bound into how our land works.  I could not tell you useful species of trees to in a Californian environment.  I could not tell you what herbs are invasive, native, useful, or good to grow in that soil.  It’s simply outside of my research and experience.

This is also why I talk a lot about getting to know our Gods locally.  That is, if you are worshiping a Goddess who was associated with wells, maybe get to know Her with your personal well if you use well water, or develop a personal relationship with the local bodies of water where your drinking water comes from.  Do research on where your water comes from, see if the Gods of waters have any association with it, or directly manifest in it.  See if the waters have their own Gods, or big vaettir.  Thinking locally and acting locally means taking steps to relate to this world when and where we are.

Since the body s part of the overarching soul matrix I also look at the bodies of water as the physical component of the Gods, Ancestors, and vaettir of Water.  Likewise the other elements.  How we treat the bodies of these Beings matters, and its impacts hit us in like fashion in our bodies and souls.  If I treat the body of the watervaettir well (pardon the pun), then I am nourished in kind by the water.  If I treat it poorly, I foul the water, destroy its ability to enliven plants and animals alike, and destroy the ability of my ecosystem to live healthy.  If I live upon the Earth well then I am nourished in kind.  It is Gebo, and its effects ripple through Wyrd.  When we think and act locally we partake much more readily in these ripples, in how Wyrd weaves.  In doing our part as best we can with our local threads we can more effectively weave with the larger patterns of Wyrd.

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