Archive

Posts Tagged ‘Freya’

Submissions to Odin’s Agon

December 31, 2017 Leave a comment

For Óðrerir’s Brewer

You kindled in me a love for brewing
Water, honey, yeast
Sacred magic, old magic

Kvasir’s brood, your spit

Relaxing and maddening

Teasing out the ties
Inspiration strikes
Fury froths

Growling forth from each sip, each gulp

May each brew be a worthy working

Each bottle a sacred vessel

Each glass a welcome offering

Alliterative Poem to Odin

Wind and wound

Scream and spell

Health and harm

Scar and sense

Wrath and release

Power and purpose

Grey and gold

Eye and iron

Hanged and hale



Making Midgard


When the Sons of Borr took up the spear

No ravens flew or wolves roamed

Nifelheim was far too cold

Muspelheim far too hot

They dreamed of more than ice and mist, fire and smoke

A World teaming with life, with warmth and with cold

A World full of flowing waters and rain

A World between the the Worlds

So when They slew Ymir

The Sons of Borr took up the best of all Worlds to make Midgard

Fire from Muspelheim gifted by Surtr

Ice from Nifelheim taken from Ymir

Fertility from Vanaheim gifted by Freya, Freyr, and Njordr

Wildness from Jotunheim made by the Jotnar

Riches from Svartalfheim dug deep by the Dvergar

Liminality from Alfaheim made by the Alfar

Death from Helheim overseen by Hela

Potential from the Ginnungagap woven by the Nornir

Within the Middle Yard each World was woven to the others

Crafted with care by the Sons of Borr

Advertisements

Prayers for the Harmed and Murdered of Orlando, FL

June 12, 2016 4 comments

May Eir and Mengloth bless those in harm’s way

May the healers be careful, skilled, and compassionate

 

May Thor protect those in harm’s way

May the communities be safe from harm, secured by His Hammer

 

May Loki, Angrboda, and Sigyn bring laughter, protection, and perseverance

May mirth, solidarity, and determination lift up those harmed and grieving in this tragedy

 

May Tyr and Forseti bring justice to the Dead, to the families, to all those harmed

May justice be done, lawful and swift

 

May Freyr, Gerda, and Freya bring Their love, sensuality, and vitality

May we celebrate ourselves together, and with Them, stand by those we love

 

May Odin and Frigga bring wisdom to the leaders

May action be guided by wisdom, may work be guided by insight

 

May Hela take up the Dead

May She bring Them comfort and care

 

May the Landvaettir be heard

May They, too, have justice, and may Their needs be met

 

May The Dead hear the calls of Their loved ones

May They know They are remembered, and may those They left behind be comforted

 

May the newly-Dead be long-remembered

May They be remembered for more than Their deaths; may Their lives be remembered well

 

 

 

To Those Who Share My Life

November 26, 2015 2 comments

Thank You

For patience in my anger

Thank You

For making me take it easy when I least want to

Thank You

For reminding me that caring for the holy includes myself, my body, a part of my own soul

Thank You

For support and comfort, care and compassion when I have had it least for myself

Thank You

For determination and strength to draw on when I was weak

Thank You

For generosity and courage when I was in despair

Thank You

For being there when I wanted no one, but needed companionship

Thank You

For all these things and more,

For Gebo between us

For those who share my life

The Gods

The Disir, the Väter, the Ancestors all

The landvaettir, the housevaettir, and the vaettir of this world

The Warrior Dead, the Military Dead, the Queer Dead, the Trans* Dead, and all the Dead who I have come to, and Who have come to me

Tribe and family of blood, lineage, choice, and adoption

Thank You

Thank You

Thank You

Coffee with the Ancestors and Gods

October 3, 2015 1 comment

Something I have not done in a very long time is sat down to coffee with my Ancestors and Gods.  I did it tonight/this morning, after taking care of the offerings and laying out fresh ones otherwise, all water, except for the stick of incense I left at the altars for the Ancestors, for the Dead and for the Gods.

I had two stools that belonged to people who are family to me, gifted to me before they took off for California.  One stool holds a Native American head carved into an arm-sized log that I give offerings to as representative of some of the Native Ancestors in the ways I have been brought into.  A while back I had used the other stool as part of an Ancestor elevation working, but it has sat in a corner since.  Tonight, I brought up some coffee my wife had brewed earlier in the day.  At first, I was going to sit on the floor at the Ancestor altar.  I couldn’t see many of Them from down there, and besides, They wanted to see me too.  So I dusted off the old stool, and sat at the Ancestor altar, lighting the candles in Ask and Embla’s tree candle-holders.

At first it was just…quiet, meditative even, serving Them coffee then myself.  I usually drink my coffee with non-dairy sweetener like Coffee Mate or something like that, but it didn’t seem right in this context.  So, I sat and drank my black coffee, and talked with the Ancestors about the week I’d been having, thanking Them for Their support, that kind of thing.  Mostly it was quiet, just being in one another’s Presence.  When it was over, and I thanked Them for coffee with me, I blew out the candles, and later lit some incense.  I walked away from Their altar with a sense of peace and being cared for.

My experience with the Gods was similar, but even more silence, being quite brief with my end of talking, mostly thanking Them for Their Presence and blessings on my family, and helping me through the last week.  It was mostly quiet, and considering the Work I’ve been doing for Them of late, I was okay with that.  I left Their altar, after lighting incense for Them, with a sense of peace, but it…was deep.  More than a sense of peace, really.  A sense of rightness, even with all the challenges I and my family are facing right now.

I got the message to clean my cups out after each time with the Ancestors then Gods, and returned the cup to the altar, my cup’s holder facing me, and Theirs to Them.   It looks like both sets of Holy Powers want this to be a more regular thing, so here’s a cup to a new tradition I’ll be keeping.  Thanks for the inspiration from a while back, Jim.  It proved a powerful, simple connection, one that I really needed.

Narrowing Brings Discernment

March 19, 2015 8 comments

In reading this post by Helio, I found myself nodding at other times, having to reread sections to parse my feelings in others.  Overall I do not disagree with the idea of the Gods existing in a kind of Venn diagram where there is intersection between the Gods, Ancestors, landvaettir, and vaettir otherwise.  I think where I disagreed most profoundly is in the differentiation of Gods.

But how does it work in polytheism, where there’s no divine monopoly nor a cap on the number of divine beings? Can godhood be restricted to a specific group of more-than-mere-human beings? No, it can’t. A landwight, just like an ancestor, is a deity. A nymph is a goddess, an elf is god, as is the spirit of a dead person. Whereas in monotheism the question of divinity is one of absolutes – one god and everyone else is not a god – in polytheism things normally work in multiple shades of grey: greater, lesser, local, universal, family, tribal, regional and national gods and demigods. Divinity is everywhere or, as Thales of Miletus would say, everything is full of gods. And this is so precisely because there is no monopoly or cap on the divine. There’s no limit to it and it can therefore be found in countless forms everywhere.

My understanding is that a God is a kind of spirit, but not all vaettir (spirits) are Gods.  This is because vaettir lack the spheres of influence, recognition, and/or Being that a God does.  I do not use God and vaettir interchangeably for ease of language, as I do recognize that some vaettir may well be Gods in Their own right, i.e. a local God of a river, lake, stream, tree, grove, etc. and in such a case, I use the word local God to denote this.  Venn diagrams are useful because they contain a discrete category, a pole, around which the circles are drawn.  These can then overlap, and this is the bleedover we can see between ideas of Gods, Ancestors, and landvaettir where these centers intersect and cross one another. While the notion of Gods, Ancestors, landvaettir, vaettir, etc. can overlap, in order to be useful as terms, they must be discrete categories in some fashion or else we are effectively describing nothing with any usefulness.  In other words, discrete categories, circles, are needed or else we are not describing a Venn diagram, but a single circle.

If godhood is to mean anything with any substance, then godhood should, as a term, be restricted to certain more-than-mere-human-beings.  In example, not all of those who live in Asgard are Gods.  The Gods have servants who may be offered to, but are not, so far as I know, recognized as Gods.  The Einherjar, honored Dead hand-picked by Odin, reside in Valhalla in Asgard.  Hunin and Munin are not Gods, yet They serve Odin, live in Asgard, and fulfill very important functions mythologically, and in terms of human-divine communication.  It would be remiss of me to recognize Them as Gods or to ascribe godhood to these holy Ravens.  This not a monotheist idea; rather, it is a polytheist means of discerning between Gods and not-Gods.  It is not a matter of value, but of substance, inquiring into the thingness of a Being, and recognizing It for what It is or may be.

Parsing what is and is not a God is a pretty important theological question, and I expect that each tradition, group, and indeed each person, may wrestle with this idea several times over their life.  I find this to be a good thing.  I find that marking out boundaries is equally a good thing because it aids in discernment and in understanding by having clear ideas of what constitutes this idea of a Being.  In developing the idea of discrete categories we can come to understand where the Venn diagram has Beings who overlap into different categories of Being, and where and how these categories can bleed into one another, and where a discrete understanding of what those boundaries are, and where in the Venn overlaps a Being is may be found.  If a person believes in the concept of a single circle and that labeling that as ‘g/Gods’ is sufficient, so be it, but I do not agree with it.

Helio uses the example of Disir, stating:

Simply put, what was a god, a nymph and a landwight was less of a matter of fixed or clear-cut categories and more an issue of function and scope where divinity was not a privilege of a limited few, but a trait of countless many. And in case you’re thinking these examples are too Roman and bear little meaning in other traditions, consider the Dísir in Norse polytheism: they’re divine women or mothers, tribal and family goddesses if not female ancestors, yet goddesses nonetheless; but the word dís is also used for the Valkyries, themselves minor deities of war and at one time called Odin’s or Herjans dísir (Guðrúnarkviða I, stanza 19); even Freyja is referred to as Vanadís or the Dís of the Vanir. Some find this messy, may even suggest it is the result of late sources and fragmented memories of a pre-Christian worldview, yet I disagree. You find the same fluidity and overlapping terminology in Roman polytheism, for which there are genuinely pagan sources.

Here again, I disagree with him.  The Disir, such as I understand Them, are not Goddesses Themselves, but powerful female Ancestors.  They may be divine women, but They are not Goddesses, per se.  Semantics, especially when we are talking about how we parse Who is what, is important.  While the word dis may be related to the word goddess, I do not see the Disir as Goddesses in the same arena as, say Freya.  It is more than Freya being more recognized; the Disir’s spheres of influence are less than Freya’s, and Their importance to the Heathen cosmology is less in impact than Freya.  While the Disir are very important in my spheres and perhaps regionally emenating out from Their relationship with me and I with Them, in the larger spheres of the religion the Disir do not carry as much weight.  Freya is more than what She is within the myths and stories, of course, but those myths and stories point to Her importance cosmologically, to the spheres of influence She has, and the relationships and relationality between Her and other Beings.  There is also the understanding that She simply wields a good deal more power than other Beings, going along with the notion that Her spheres of influence are larger.  At the very least She wields a good deal of power in areas other Beings do not.  So, because of Their roles within the religion, and Their relative effect on the religion and the power They each wield, I look at the Disir as powerful female Ancestors.

I also believe that were I to relate to Freya to as an Ancestor, I would understand this as an intersection between Goddess and Disir.  These distinctions between how I understand Goddesses and Disir would not disappear, however.  There would be a difference in calling to Freya as a Disir comparative to, say, the Vanadis.  That understanding is why I count Odin among my powerful male Ancestors, the Väter, and yet also relate to Him as a God.  His God-ness is not set aside, but my understanding of Odin also carries the nuance of relating to and understanding Him as one of my Väter.

Again, overlap in a Venn diagram does not and cannot erase the circles or it will cease to be a Venn diagram.

I do not disagree that humans have the potential to become Gods nor do I believe the categories should be so discrete that the circles never cross.  As I have thought on this, one issue that keeps coming up is that the idea that the Gods, Ancestors, and vaettir share similarities to kami.  While Helio does not go into this in the main article, he does in the comments.  I recoil at the notion that we should view our Gods this way, as there are categories of Beings.  The Aesir are not the Dvergar, the Dvergar are not the Vanir, the Vanir are not the Jotun.  While I may worship, for instance, Andvari, He does not become a God by dint of my worship, or the landvaettir would all enter into godhood as well.  While that notion would be what I assume, from his writing, Helio advocates, I find distinct categories as a useful thing.

Lumping everything into one category, i.e. ‘god’ does not strike me as respectful of the differences between different kinds of spirits, nor of the Gods.  It is one thing to worship a river God, and another to assume that all the Beings in that river, or that all big rivers, would associate themselves with such a notion.  From an animist point of view, Gods are big or more influential spirits compared to those spirits which are smaller, more localized, and/or have less spheres of influence.  So while I am not actively denying God-as-spirit, I believe that referring to all spirits as Gods misses the point of the word ‘God’ or ‘Goddess’.  Just because the Germanic and Scandinavian people saw some Gods and vaettir as being one in the same, that does not set aside that they had different divine categories.  Bleedover between categories in how they saw the Gods and vaettir does not mean they saw Them as one in the same.  Even if there were related concepts, the sources I have seen and how I understand the Gods, Ancestors, and vaettir deny homogenization of identity.

Narrowing, in my view, is not missing.  Not narrowing is erasing by homogenization, in this case.  It would be a disservice to our religions if we were to strip the meaning of ‘God’ and ‘Goddess’.  If words such as ‘God’ or ‘Goddess’ are to retain any meaning in dialogue or theology, the circles need to be defined even if they sometimes bleed over into one another.  Divinity may be everywhere, and there may be a potentially unlimited number of Gods, Goddesses, but we would be unable to recognize Them as such without some clear ideas on what a God is, what makes a God a God, and what differentiates it from other spirits.  Categorizing all beings as such erases the meaning of the words.

Question 13: Frigg, Freyja, and Earth Goddesses

July 20, 2014 1 comment

Thank you to Freki Ingela for this question:

Do you consider Frigg and Freyja to be one and the same great Earth Goddess (eg, Nerthus), or do you consider they are separate deities.

I consider Them to be separate Goddesses, and I do not consider either one a great Earth Goddess, either.  They have particular roles in Their families and tribe.  While etymologically we may be able to say They were one and the same at some point in the past, either They became two separate Goddesses or They were separate to begin with.

I really have no dog in this race.  While it would be interesting to know how the people that worshiped these Goddesses developed their language and understanding of these Goddesses, I worship Them as separate Goddesses.  I also consider Nerthus and Jörð separate Goddesses even though both are identified as Mother Earth Goddesses.

While I do believe syncretism has its place, unless I know for sure that a name is a heiti, or that this God or that Goddess actually is x  as well as y God/dess, I tend to treat the God, Goddess, Ancestor, or vaettir in question as a separate entity.  This approach is more cautious.  I would rather find out later that I have been giving a given God or Goddess more offerings than I thought I had than to find out I have been treating two Goddesses as one.

A Small Prayer to my Gods

July 13, 2013 2 comments

Each day may I come

To know You better

In the small ways

The ways You know to reach

That no one else will see

That no one else may believe

But I will know

and in that knowing

I will be content

 

%d bloggers like this: