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A New Series of Posts on Ritual Praxis

February 10, 2018 4 comments

I was inspired by a conversation with two Heathens I speak with to begin writing on ritual praxis. For me, this project will take place along similar lines as Lārhūs Fyrnsida, especially in regards to their Ritual Format page. Before we get into types of ritual praxis, it is my firm belief that explaining why we develop a ritual praxis is more important, so that will be the first post in the series. Then, we can dig into how we develop a ritual praxis.

The reason I decided to write a series of posts on ritual praxis is because I have seen a lack of understanding about what ritual praxis is and why it is important in my local Pagan and polytheist communities, especially from a general Heathen perspective. My aim is to provide context for our home and communal rites, giving people a place to reference or jump off of in developing their own.

A few things to note:

  1. While I do not take a single ancient Heathen perspective my references are primarily Norse and Icelandic with bits of German and Anglo-Saxon. My use of language and the specific words I use reflects this view. I see nothing wrong with being eclectic. I respect that, for a great many people they find more use in sticking to one culture as their worldview. For me and mine, our worldview is primarily based primarily in Norse and Icelandic culture with appreciation for crosscurrents between other ancient Heathen religions as we find them.
  2. This will be a series of posts describing why then how Heathens without a particular cultural focus should and can build a ritual praxis. It will focus first on hearth cultus, religious life and rituals centered in the home. We can move out from there.
  3. This series of posts is meant to spur people to not merely think about their religion and religious activities, duties, and so on, but actively to do them. What this means is that if you are doing rituals and you are doing divination to check on things like “Is this ritual correct for us? Are the Gods, Ancestors, and/or vaettir happy with this?” I fully expect you to act in accordance with your own results.
  4. The power and beauty of tribal Heathenry is that presumably the reader and I are not in the same tribe, and just because we may approach the very same Gods does not mean They will have the same responses to our offerings, rituals, and so on. I fully expect folks may get completely different responses from the Holy Powers, and the needs of a given community may differ such that ritual format, protocols, taboos, offerings, etc. may need to change. In other words, none of what I am writing should be taken to be set in stone. These posts are guidelines, not instructions.
  5. Down the road I may move these posts and future posts down the line into a format similar to the Lārhūs Fyrnsida because of ease of access and solid structure.
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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

Small Devotional Work

November 24, 2017 1 comment

Of late, I have had to be okay with doing smaller devotional work.  I like doing my altar work; it’s formed the core of my practice for most of my religious life, Catholic and Pagan/polytheist.  Between a more hectic home life and moving religious work, though, I have had to move out of comfort zones and into different ways of doing devotion on a regular basis.  This happens, and at different times in my life altars and shrines have been more and less central to my religious life.

That’s not to say I have stopped altar work entirely.  I still approach my altars and pray at them.  My family and I still make our nightly prayers at them, and make offerings at least weekly at them.  That, however, is the difference: once a week offerings vs. say, every other day as was the norm until a few months ago.  While other kinds of devotional work do not take the place of making offerings of food and drink, I am shifting more towards other kinds of devotional work.  I’m sure if we had a fireplace or a wood stove more of my offering work would be centering around it.

So what kinds of devotional work am I doing?  If you are reading this blog, well, you are reading some of my devotional work.  Among other projects, I am slowly putting together different books, including a book on the fallow times, a 2nd edition of Calling to Our Ancestors, and a book for Heathen children.  Devotional books for the Gods, Ancestors, and vaettir may be down the line too.

What about my daily devotional life?  Prayers.  Prayers and regular spiritual ground work.  Foundational stuff to be sure, but necessary.  I have started to get back into working out, finally, and that is an offering to several Gods, Ancestors, and vaettir.  Small offerings like the one I wrote about.  The work I am engaged with now is more and more geared towards bringing devotional work into as much of my life as possible, weaving sacred work into my life wherever I am.  Whether working out or spending time with the family, cleaning, brewing mead, or making poetry, much of my devotional work is shifting more towards the doing end of devotional work while maintaining footing in offering devotional work.

Part of me does fight this.  The familiar feel of kneeling or bowing at my altar, offering drink and occasionally food with prayers is all very familiar.  Sometimes a bit too rote, though.  Sometimes being shook up is part of the experience.  Sometimes finding different routes for devotion is the way forward.  So keep on doing, keep on exploring, and find different ways to connect with the Gods, Ancestors, and vaettir.  Keep on bringing Them and you together, into good Gebo in more ways.

The Call

October 1, 2017 Leave a comment

I can hear your paws grab the earth, your hooves strike the ground
I can smell your fur, your excitement as you all are bidden on
I can taste your fury, the adrenaline on the wind
I can feel your gait, your strides as you seek
I can see your numbers, your countless multitudes that gallop and run
I know your call, your howling, trumpeting, shrieking mass that calls me
The Wild Host calls!  Wuotas Heer calls!  The Wild Hunt calls!

O Great Matronae!

September 19, 2017 Leave a comment

O Great Matronae!  Grandmothers and Mothers of countless peoples!  O Daughters, O Childless, O Guardians!  Whose tribes range the Worlds!  Whose Voices call to us!

We hear and we return!  We hear and we seek!  We hear and we exult!
O Matronae of lands, skies, and seas!  Whose blessings pour out into all the places great and small!  Whose Ways are sought!

O Grandmothers who have kept all Their ways of wisdom, help us to know Your ways of wisdom!
O Mothers who have kept all Their ways of doing, help us to know how do well!
O Daughters who have kept the fires of youth burning, help us to burn with vigor!
O Childless who have kept Their own ways in life, help us to keep our own ways in life!
O Guardians who have kept Their vigil, help us to keep our vigils!

O Great Matronae!  You have called and we answered!  Hear our voices raised!  See and accept the offerings we give!  Hear us, and know our names!

O Matronae!

September 19, 2017 Leave a comment

O Matronae!  You see Your children down, down through the ages!
You are Many, Many, O Matronae!
Glorious and beautiful, haggard and vicious!
Your hands have been set by every tool imaginable, every instrument conceived, every work designed!

Walking in places of power, You O Matronae, are there!
Waiting in the dark of mines, You, O Matronae, are there!
Sitting in the spinner’s seat, You, O Matronae, are there!
Thronging with life in the forest, You O Matronae, are there!
Resting in the silence of glacier, You O Matronae, are there!
Soaring over the spears of war, You O Matronae, are there!
Waiting for the young in the womb, You O Matronae, are there!
Gathering in the gains of harvest, You O Matronae, are there!
Holding the hallowed places, You O Matronae, are there!
Let us seek You where You are!

O Matronae! You know those who seek You!
Bless those who seek You!  
O Many, Many Matronae, help us to know You!
Help us to remember Your names and know Your Ways
That we may journey them once again!

Responding to The Spirits, Networks, and Emergence Part 1

April 28, 2017 3 comments

I want to thank my good friend, Nick, who inspired me through his post here on how networks and the self emerge. When I first began writing my response to his article I did not think it would unleash the torrent of writing it has.  So, there’s going to be at least three parts to my reaction.  The first will be a reaction to the article he cites, the second to thoughts on interconnection and the Soul Matrix inspired by the NPR article and his post, and the third will be a response to his post itself.

It got me thinking on how I relate to these things as a Northern Tradition and Heathen polytheist.

To go into the first part where he explores NPR’s 13.7 Cosmos and Culture Blog article, “Is Neuroscience Rediscovering the Soul?” I can tell you that, no, neuroscience is not rediscovering anything.  Further, there is nothing adverse or knee-jerk about presupposing that the soul, or as in the Northern Tradition, parts of the soul are numinous.  If anything, I find it deeply irritating that a science blog would lead with such a clickbait headline.

Neuroscience is not really here to tell us anything in regards to spiritual experience or spiritual phenomena.  The science is not equipped to.  It can test claims and show what spiritual experience and phenomena express in terms of our reaction to them, but until and unless there is a method and way to measure, say, spiritual force or a way that science may identify the soul or soul parts, there’s not much use in this article using the word soul itself.
Now, to be sure the questions the article raises are worth thinking about.

But what if we revisit the definition of soul, abandoning its canonical meaning as the “spiritual or immaterial part of a human being or animal, regarded as immortal” for something more modern? What if we consider your soul as the sum total of your neurocognitive essence, your very specific brain signature, the unique neuronal connections, synapses, and flow of neurotransmitters that makes you you?

However, I see no reason to revisit the definition of the soul.  There are plenty enough words within our language to express and understand what it is that neuroscience is digging into without muddying theological or scientific waters with the understandings we have emerging from current scientific research and thought.  To abandon the notion of a soul as something other than physical is not a threat in and of itself.  My hugr, or thought, the part of my Soul Matrix that will stop upon my death because my thoughts will stop, will cease to be.  However, my hugr is not all I am.

Certainly, if we consider the the soul “as the sum total of your neurocognitive essence, your very specific brain signature, the unique neuronal connections, synapses, and flow of neurotransmitters that makes you you?” then my hugr, my munr (memory) and possibly my lich, my body, would be all that I am.  It denies the other parts of the Northern Tradition and Heathen Soul Matrix.  

This boils down the soul itself to a purely materialist concept, dispensing entirely with the numenous.  It may make the concept of the soul more palatable to ‘modern’ people, but it is poor theology.  It is like saying “All I am is my cells.”  While strictly true in a physical, materialist sense, it belies the creativity with which I write, the life I lead.  “What of my mind and my individual will?” for example, is a concept poorly explained in such a system.  If indeed we have any notion that we are other than living in a mechanical, purely material universe, then this notion ignores our will, and the mind itself.  If the concept of the soul merely boils down to “You being you is merely the result of your genetics, and the way your brain is formed and wired”, then it not only neuters the understanding of the soul, it outright destroys it.  What use is the word soul at all if the meaning behind the word is rendered other than what it means?

The author of the piece goes on to think about aging and the prolonging of life through the uploading of the ‘soul’.  

Can all this be reduced to information, such as to be replicated or uploaded into other-than-you substrates? That is, can we obtain sufficient information about this brain-body map so as to replicate it in other devices, be they machines or cloned biological replicas of your body? 

These questions are among many that science fiction has explored and looked into for quite a while.  The anime classic The Ghost in the Shell explored the implications of these questions quite well, as did The Matrix. While we may not be able to do so now, soon or even in the far future, I think there are a set of powerful questions that we ought to ask, among them being “Should we?” and “What do we potentially lose in such a process?”

This would be, if technologically possible, the scientific equivalent of reincarnation, or of the long-sought redemption from the flesh — an idea that is at least as old as organized religions in the East and West

Again, this is the problem of science trying to take over ideas in religions.  If science fields want to take words or concepts from religion, or if science bloggers want to take religious concepts out of their element and try to apply them to science, then there needs to be a clear reason to do so.  The author’s assumptions only work if we accept the notion of the soul purely as a result of physical, material phenomena. Since I do not accept a purely material view of the soul, and the use of the word soul has no place in the field he’s talking about, then thinking about the soul in this manner, and reincarnation or redemption from the flesh simply does not make sense.  What he is describing is transference of consciousness from one mode of life/living to another.  There is no need to try to take the word soul, no need to grasp for religious words and concepts.  There’s plenty that work for the phenomena he wants to talk about without appropriating religious words.  

Further, he is not even accurate. The redemption of the flesh is a Christian concept because Christianity views the body as being full of, or potentially full of sin.  Transfering one’s spirit into another body would not stop such a theological view, nor would it resolve the sin the Christian is hoping to remove through accepting Christ as their Savior.

However, it becomes pretty clear to me why he is using this kind of language, and trying to twist religious language to suit these concepts, as soon as the next paragraph comes up.  

Well, depending on who you talk to, this final transcendence of human into information is either around the corner — a logical step in our evolution — or an impossibility — a mad dream of people who can’t accept the inevitability of death, the transhumanist crowd.

  Transhumanism is “The belief or theory that the human race can evolve beyond its current physical and mental limitations, especially by means of science and technology.”  Many of its central features sound a lot like Rapture-based Christianity: there is a coming moment or series of moments where we will Transcend this flesh, but through Science rather than Jesus.  All ills can and will be cured, but instead of through faith in God, it is faith in and access to the right technology.  

Transhumanism is essentially as close to a salvation-based religion one can get while being devoid of religion.  It is a secular, generally atheist view of the world while retaining a salvation/Rapture narrative.  It is one of many secular worldviews that have emerged from Progress-based narratives, which themselves by and large have emerged out of Protestant theologies, such as Calvinism and Prosperity Gospel movements.  Writing on transhumanism and similar outlooks from my view as a polytheist would be a whole other blog post on its own, so I’ll leave critiques and thoughts on transhumanism for another post.  

As the article goes on, it talks about two initiatives that Google is developing:

Google’s company Calico states right upfront that its mission is to tackle “aging, one of life’s greatest mysteries.” The company’s approach is more one of prolonging life than of uploading yourself somewhere else, but in the end the key word that unites the different approaches is information.

and

Another Google company, DeepMind, is bent on cracking AI: “Solve intelligence to make the world a better place.” Google is approaching the problem of death from both a genetic and a computational perspective. They clearly complement one another. Google is not alone, of course. There are many other companies working on similar projects and research. The race is on.

Approaching death and aging as problems to be solved, rather than simply being part of the human condition, is one that I find worrying on a number of fronts.  First among them is that I look at aging and dying as natural phenomena to be embraced among being a living being on this planet.  We already see great problems with humans interrupting the natural life cycles of animals, plants, and indeed, entire interconnected systems of life through our intervention.  In intervening in this fashion with our own makeup, assuming of course that we can advance our ability to age and stave off death at all, I really question what the consequences of such a thing will be.  

If we are seeing the impacts of ecological collapse on a number of fronts, especially getting faster and heavier since the dawn of the Industrial Age, what would be the point of prolonging human life?  We extend a human’s life, thus extending its ability to consume resources that are already dwindling to grasp at a few more years?  If we accept that the world is full of Gods and spirits, at what point do the concerns and rights of the Gods and spirits to exist override the desires of some to eternal life?

Gods and spirits die.  In the case of Gods of rivers, when the river dries up and disappears, that God could be said to have died.  Likewise, the spirit or spirits of a river.  I hold no illusions that Gods are incapable of dying and humans are indeed able to kill some of Them by our actions.  An example from my own childhood is when the woods were bulldozed behind my neighborhood.  Countless trees and plants, animals, insects, all dead to make room for more trailers.  I have no doubt a great many landvaettir were killed.  My reaction as a child to losing this place was grief, like grieving someone I lost.  Because, in essence, I had.  I had lost not only a safe place to explore, but I lost an entire world that I and my friends and brother had spent a great deal of time in.

How much pain and grief will we, as a species, need to inflict on the world’s environments to achieve the extension of aging and staving off of death?  How much pain and grief will we, as a species, be willing to accept so that we may extend our lives on and on?  The other side of this, is how few of us will be able to enjoy this at all, on base line of fairness?  Will it only be those investors in companies like Calico and DeepMind?  Will it be only the workers and shareholders?  Or will it, as is often the case with technological advancements, only in the hands of the most wealthy or rich?  

Exactly how much suffering will the rest of humanity be willing to endure so a few can enjoy an extended life?  What of our leaders, and the implications for systems of democratic government in the face of what could threaten to unbalance the ultimate leveler: death?  How many Gods and spirits are we willing to kill for a shot at a longer life?  How much of the planet are we willing to bend till breaking so a few us can live a couple of more years?

As a Northern Tradition Pagan and Heathen polytheist, the idea of interrupting something so fundamental as death is disturbing.  Death should be something we welcome and develop a good relationship with, not something to be conquered or overcome.  We have such a horrific relationship with death in our overculture already, with treatments to prolong the life upheld at all costs, including one’s death with dignity, and our treatment of the Dead as something to be avoided or that is ‘over there’, that this looks nothing less than a continuation of stigamtizing death and dying.  Rather than approaching our end with dignity, care, and honor, this approach of elongating our lives or seeking immortality looks quite desparate and utopian.  We’re born to life dying.  Our end happens at some point.  Far better, to my mind, that we greet death and our ends with care, dignity, and respect, than to seek out every method to elongate our existence.

For Part 2 I’ll go into how this article made me think on relationships and interdependence in a Northern Tradition and Heathen view.

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