Patreon Topic 59: On Vanaheim

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From Emi comes this topic:

“Do a discussion on Vanaheim.”

When we look to the usual sources, Vanaheimr is about as attested as Álfheimr is. It is explored in Vafþrúnismál, Chapter 23 of the Gylfanginning, and in the Heimskringla in the Ynglinga Saga. That’s it.

The folklore, unfortunately, tells us nothing. I have yet to find any folklore directly relevant to Vanaheimr. I also have found nothing on the denizens of Vanaheim Themselves, only the main Gods of Freyja, Freyr, Njorðr, and for those who count Her among the Vanir, Nerðus. If anyone has folklore related to Vanaheimr or the Vanir Themselves I would definitely be interested in seeing it.

As an aside, I find it rather interesting that the Nine Worlds often find themselves remarked as being, in some ways, laying in one direction or another in relation to Miðgarðr. Miðgarðr, of course, being the Middle Enclosure, is in the middle of this cosmological map. Niflheimr and Helheimr are in the North, Jötunheim in the East, Muspelheimr and Vanaheimr in the South, Álfheimr is South and perhaps above Miðgarðr, Svartalfheimr in the North and/or below, and finally, Asgarðr which is either above Miðgarðr or perhaps West. If you are setting up a stalli specifically for Beings of one of the Nine Worlds you may want to set that up in a place that corresponds to the World’s direction. There are also many beautiful artist renditions of Yggdrasil, including this one by Sam Flegal.

Sam Flegal’s Illustration of Yggdrasil

So, from here on out we are talking personal experiences.

I have only visited Vanaheimr a handful of times going on heimgang (World/Realm walking) or as it is often better known, journeying. My impression of the World is that of growing cycles. Some of the places I have gone within Vanaheim have been akin to old forests, plains stretching with animals like buffalo or aurochs and an even wider variety of animal and plant life I am sure I have only just scratched the surface on. There are places in Vanaheim that look like they have come right out of an early medieval book on the ideal farmstead, only….there is something more right about them. The wild places seem both more wild and yet also just…more. I get the sense in this World that things grow, die, and consume each other until they balance one another.

Something is just…good about the place. There is a sense of being lived-in and also that everything is going as it should, in the right season and pace. The landvaettir and various watervaettir felt extremely contented. If there are more industrial areas I have not visited them yet, and it would not surprise me if there are given Njorðr’s connection with the sea, commerce, and fishing. What I felt during my most recent visit, on invitation, was a sense of deep peace. While I am sure this World holds its dangers, I never felt under threat while I was there.

It is a World I do not have much experience with, and I will be visiting more in the future. I would be interested in readings others’ experiences with these Worlds!

Patreon Poem/Prayer/Song 54: For the Álfar

If 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 Emi for the Álfar.

Lilting tongues and savage scream

Haunting songs surround

Every soul can raise to sing

Yet by silence drown

Taut tans and pine’s pins

Vaettir clothing vaettir

Warms the one to witness

Invites the eyes to linger

Myriad mode and countless clans

Álfar yet fare

Urðr scratched rich reward

Within the heim They bear

Weave well and craft careful

Bonds across Worlds

Few hurts the scorner

As bearer of broken Words

Patron Topic 54: The Calling of Many Paths

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Uruz or Thurisaz level or above here on my Patreon.

From Maleck comes this topic:

“How to handle the calling of different paths at once, especially initiated or mystery traditions. It’s often the case that people will be called to initiate into/carry more than one tradition or path at once.”

This is where divination is hugely important. Perhaps more than any other time, when it comes to whether or not a person should initiate into a given mystery, practice, Etc divination provides the way forward. It is the way by which we commune with the Gods, Ancestors, and vaettir. It is how we have an active conversation, not only between the Ginnreginn of a given mystery, practice Etc, but with those we already hold. It is also how we have an active conversation between these Ginnreginn.

If you are being called to multiple paths at once you’ll likely have to negotiate at least some territory, such as how to handle obligations, holidays, what were things you can do with in a given system, what taboos you might hold, what things you may or may not be able to do in terms of things that you want to do. There’s really no way across the board to determine this. It is deeply dependent on each initiate and the particular requirements of each path. Especially if you’re coming into a tradition or practice, a mystery or a pathway that has been established, the expectation is on you to be able to hold to them and the obligations, requirements, and responsibilities within that way. The long story short is whether or not you’re establishing a new tradition, mystery, etc or not, generally you are bending to the requirements of that tradition, mystery, Etc, and not the other way around.

You need to figure out whether or not the various mystery Traditions are going to conflict with the current relationships you have. If you’re interested in a mystery where the god in question has an active ongoing conflict, which is something you as a follower engage in alongside them once you initiate, you need to weigh your current initiations and obligations against it. It may be with divination you can figure out ways to work with, or to avoid conflict with where you are, but it is worth understanding that there are certain relationships that might close or be diminished in the face of an initiation.

You need to determine, if you can early on, whether or not you can handle the requirements and responsibilities of the given mystery tradition, let alone walking multiple problems at once. It might be that your desire to walk multiple paths will bring conflict with one or other. You have to determine whether or not you can meet the requirements, and that you can hold to the particular path obligations within a given mystery or initiation. Far better to determine that a path is not for you then to get years into a teaching, mystery, path, etc, and find out that you cannot do this anymore, and that you have set yourself up for heartache, loss, or more than you/your loved ones can handle.

To that point, it is hugely important that if you have loved ones, whether family or close friends, community and so on, that you talk with them about these things. Your initiation and your ongoing work before, during, and after it, can bring you into serious conflict depending on what the requirements are and how they end up shaking out. This is why figuring out as much as you can in pre-initiation negotiation and conversation is vital. You need to go into the situation with your eyes fully open and rose-colored glasses completely off. It may be that if you follow a given path or tradition long enough you may have to give up things that your family needs from you in order to live well, let alone live comfortably. If you were the sole breadwinner and your path requires you at some point to engage in intentional poverty that will be a big problem. So, part of figuring out if you’re going to initiate or enter into a mystery or path is whether or not your loved ones can afford for you to engage in it, and if what you would be giving up or doing would be worth it to them as well. Now, at the end of the day you have to weigh this and what you are called to, so your obligations, and the way you feel are going to be different depending on your circumstances. In my case, I have a wife and children that depend on my primary source of income and its benefits. If, for some reason, I was called into a path where I had to give up my day job that would be a problem, and I would be far less likely to initiate or follow it. We simply cannot afford that.

Unless you’re being called into a mystery, tradition, practice, or path where refusal is a threat to your ongoing physical, mental, and/or spiritual well-being, and I would call this particular calling rare, then you have the ability to refuse. Even if refusal threatens your well-being in some fashion, you still retain the right to refuse. You just have to deal with the consequences. For some of us we are called to service, and whatever else we wanted to do is nice, but there is work to be done and it’s ours to do. Even so, some folks still refuse to call the service, and accept the consequences of that refusal. It is an option.

Once you figure out that you can meet the obligations of the given mystery, tradition, Etc and you engage in them, then you need to buckle down and do the work. Whatever the work is, depending on the particular requirements to meet the initiation, to engage in the practice, whatever is required you need to actually do it. If you’re going to engage in multiple paths at once you need to do the work of them. I would say in a way you need to take more care than a person engaging in just one path, because you need to be aware whether or not what do you do for one path translates to the other. Perhaps you can do your cleansing work of two paths together in the same rite, perhaps you have to do them separate. Maybe you can do your prayers all together at once, or maybe you have to do them at separate times, and really schedule out your life from there.

Speaking of scheduling, you may need to develop ways of interfacing between your paths so that you can get all of your work done. To that end I highly recommend getting familiar with the Google Calendar and similar apps. Between Google Calendar and Google Keep these have been life-saving and transforming tools for me. The spirit work I do tends to be scheduled well in advance, so that both I and my family know what kind of time I have coming up. This is why I release my monthly reminders a few days before the new month: so folks can get topics, Q&As, and spiritwork requests to me.

I am very lucky in that the initiation work that I have done as a Heathen spiritworker and as an initiate of the Toys of Dionysos have not conflicted with each other. If I had to choose between one or the other, I already know it would be the Heathen spiritwork. Knowing this, I have a clear hierarchy of obligations between various Gods, Ancestors, and vaettir, and a clear distinction between what paths and requirements are non-negotiable to my life, and will have the greatest bearing on it. Rather than taking time away from one another, both paths have built on the experiences of one another. Sometimes folks will have that happen, and it is my fervent hope this happens with more folks than it does not. These can make our experiences more rich because we can apply lessons we’ve already learned, deepening our understanding and experiences from them.

Walk into a given initiation, path, mystery, etc with as much information as you can possibly get. Do as much preliminary divination as you are capable of, ask folks who are already in the path as much as you can if possible, and talk with your Gods, Ancestors, vaettir, and community members. Especially if you were initiating into many paths do as much research as you can, and be sure of what you do and do not want to sign up for. Be sure of what you were willing and are not willing to give up in order to follow a single path, let alone many. Negotiate within the bounds of what is yours to negotiate if you are going to follow a path. Be very clear on what obligations, responsibilities, and work is yours, and be very clear on what is other people’s.

Be very clear if you are initiating into a path with spiritual specialists like priests, spiritworkers, or any other hierarchy, what your role is, and what their role is. Is the spiritual specialist a container of the mystery or merely a transmitter? Is the spiritual specialist expected to take on certain roles within your training, or up to a certain point are they to provide guidance of a kind? If so what are their obligations to you, and what are your obligations to them? Are you willing to accept these agreed upon upfront? If the spiritual specialist is at all vague about this I would reconsider that spiritual specialist, and perhaps any teachings, initiation, etc they purport to have. They should be able to tell you in clear language what their role is, what they do, and what their obligations are to you and vice versa.

If you are initiating on your own, you need to be especially careful that you are not crossing boundaries by trying to initiate it with system you are unqualified to enter. This is, of course, part of doing your own research and due diligence, but it’s worth repeating here. If initiating on your own, then divination and checking in with peers, colleagues, spiritual specialist, and trusted members of your communities is vital. If you are doing all your own divination, all your own preparation work, you could end up hurting yourself, or overextending yourself unnecessarily. Having a spiritual support network, especially for new initiations and paths is needed. Far better for you to be over cautious than not, especially because you might be the first person to see different mysteries and traditions interacting in this brand-new way. Walking carefully can be a huge bonus for anybody following after you because you have blazed this trail successfully and avoided enough pitfalls to spare people coming after you a lot of hurt.

Whatever your calling, take yourself and your paths seriously enough to fully consider the implications of walking them together. Think hard about what obligations and complications can come out of each. Be careful and considerate to the paths, your communities, your loved ones, and yourself. Do the as much as research, divination, and negotiation as you can. If you accept multiple paths, then do your best to walk them well. Good luck and blessings to you.

Patreon Topic 17: Journey Work

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Uruz or Thurisaz level or above here on my Patreon.

From Elfwort comes this topic:

“Regarding the topic idea we would love it if you would discuss journey work.”

Journey work is spiritually traveling from one place to another. It is usually done with some kind of end goal in mind. It might be visiting a realm to establish contact with a spirit, develop a relationship, or to learn some kind of spiritual skill. Journey work may be used to diagnose or treat spiritual illness, maladies, injuries, or soul loss. It may be engaged in to learn secret things, engage in spiritual combat, or to do healing work on one’s own behalf or on another’s behalf. The uses of journeywork as a tool in one’s spiritual toolchest are many.

There are a number of ways to engage in journeywork. For the sake of brevity and staying in my lanes of experience, I will talk about Heathen forms of journeywork. First we have utiseta, to sit out. Often this was done over a gravemound or grave to contact the Dead, though sitting out in and of itself can be meditative exercises without the journeying component. While it could be argued it was more of the Dead coming to you, some modern Heathens do utiseta as part of journeywork to Helheim or the Dead. Then there is hamfara, or sending out your hamr, or spirit double.

When most folks talk about journeywork they are talking about your consciouseness leaving your body, aka hamfara. Generally, this is spiritual travel with your hamr. This is dangerous work for a few reasons, not the least of which is that once we get out of our bodies and into the wider spiritual World(s) it turns out there are a lot of Beings out there far bigger, nastier, and competent than we are at existing in the other spiritual Worlds. No matter if you are hamfara here in Miðgarð (our World and/or our World’s spiritual double depending on who you ask/read) or in Jötunheim (not something I recommend to anyone who does not need to, eg is invited and has reason to be going there) spirits pose potential dangers to you.

If you approach, say, a wolf spirit’s den in Miðgarð without permission you have opened yourself up for an attack just like kicking in someone’s door. If you are invited? Maybe you gain an ally or you get to experience some aspect of a wolf spirit’s life or lesson for you. Maybe you gain an obligation to the wolf spirit and Their family. As with a lot of things in Heathenry, having a good, established relationship first is key.

I generally do not recommend folks journey unless they have a clear reason to. In part it is because of the dangers of being out and about in your hamr, and the other is that we can do so much in our bodies to interact with the spiritual worlds that while it may be a cool or powerful experience, it may not be needed. Engaging in hamfara or utiseta unless you need to also keeps you from taking on obligations you may not need to.

I used the example of a wolf spirit earlier, so I will return to it here. Let us say you make an offering to the wolf spirit because you want a lesson in some aspect of the wolf spirit’s expertise, eg tracking. So the wolf spirit teaches you to track in spirit, perhaps even showing you how to transform your hamr into that of a wolf. It might ask for more offerings, prayers, and other obligations to show and teach you that vs a request to help you track in the flesh. Now, learning how to do this in your hamr may be more useful than learning to do it in your lyke (physical body), but some spiritual lessons and learning will open a person up to more obligations than those learned another way.

Think about this from the wolf spirit’s perspective: they are opening themselves up in a vulnerable way to you, to teach you a skill or even a whole set of skills. This is cultivated over the course of a lifetime, or if the wolf is a representative vaettr of a pack, that of several lifetimes. If this spirit wolf tends a den, as I mentioned in this example, it has several vaettir that it tends and by working with you, also opens them up to vulnerability. This wolfvaettr serves a community, their pack, and you may be operating independently. Humans have not had the greatest relationship with wolves over our history, and yet, our species are tied quite intimately in many ways. Perhaps it is willing to overlook the transgressions of certain of our Ancestors, with no small amount of reasonable caution. You may be the first human in generations to work with a wolf spirit at all, let alone respectfully. You are doing so in a hamr, a spirit shape, and depending on your Ancestors, very few of Them may have ever done something like this, let alone reach out to a spirit they do not know very well.

Consider, then, this case with every spirit you could come across, some of which may be more or less hostile to humans. So, patience, care, and respect are watchwords whenever the subject of journeywork comes up around me. If you find it is going to be a useful part of your spiritual toolchest work with it, understand the risks and rewards that come with its use, and take care in how and how often you work with the practice.

The #DoMagick Challenge Day 5

Raido

Raiðo (Wikimedia Commons)

Today I did galdr with Raiðo.

As before, I smoked Großmutter Una to cleanse and prepare myself.  As before, I did the prayers to prepare and flowed into a good, clean whole self when I did.  Tonight it is both blustery and cold.  My mind wanders to the lands where the ancient Heathen Ancestors would have called home.

As I breathed in to prepare, three times, I felt a kind of needing to move in my legs.  Not from the cold; I actually feel far more comfortable at these colder temperatures than anything above 60°F.  A kind of wandering, or wanting to go to a place.

When I galdred Raiðo the first time, my tone was warm and loud.  I echoed across the countryside.  It’s one of the reasons I enjoy doing galdr outside: I can be quite loud without disturbing my neighbors.  As I galdred, the pipe held in my hands, there was the sensation of going somewhere, of having a destination and slowly getting there.

The cold seemed to press tighter as I smoked and breathed cleansing breaths between.  As I prepared to galdr I could feel, hear the march of feet around me.  Bracing against the cold and marching on.  Determination.  A war march.  I galdred and it seemed that I was marching alongside them, and who they were changed.  At times I heard leather soles and chain mail, others gear in webbing and the soft sound of boots on grass.

The next round of galdr my first came out guttural, fierce, and I felt the march quicken, the destination coming nearer, the steps quickening.  Excitement and anticipation as the gap is closed.  More, though: the destination that one has worked so hard, built up so many resources, done so much planning is in sight.  Relief, joy, fierce pride in having made it to where you need to be.  The next part of the round of galdr, and my voice came out high.  I felt called to turn my gaze up to Mani.  The carts of the heavens, the every-turning wheels that make night, day, that make the days and nights of all the Worlds, that blanket of darkness that is Nött, Nött’s gift, with all those burning stars and the Star People.  The last part of the last round was low, deep, the echoes of all the feet in the long journeys so many have taken that I could be here.  The Diaspora, the Migrations, the Journeys of countless Ancestors on countless feet on countless soils and here I am walking on my own.

It was then the cold got too much, and I felt I had to seek a new destination: warmth inside.  In the garage I cleansed and purified myself as I had the previous nights, thanking Rúnatýr and the Runevaettir for deepening our connection and our relationship.  As I cleaned out my pipe and came back to normal headspace, I thought about all the journeys that had gotten me here, and where I was planning on our family heading to next.  The wheels that take us here and there, and the work needed for us to move into the next stage of our life.

Link to the Daily Ritual for the Challenge.

#DoMagick

The Jaguar and the Owl

I have been a co-host on The Jaguar and the Owl for the last year, but it did not occur to me that I had not been providing updates about it to my blog.

Introducing The Jaguar and the Owl:

This is a show and podcast about shamanism in it’s living form. We will explore it’s history, but also what it is like to be a shaman here and now. The challenges you will face, the advice and techniques that I and others use. Join me around the virtual sacred fire as I and other shaman talk about what the Spirits ask us to talk about. Are you the one the message is meant for?

We are on every other Tuesday on Para-x.com’s Live Broadcast at 8pm.  Our next broadcast is tomorrow, 9/29/2014 at 8pm.

Our most recent podcast is here, where we interviewed Galina Krasskova and talked on Ancestors and leadership in the communities we share.

 

 

The link to the Jaguar and the Owl WordPress is here, where you can download and share the archived episodes of the show.

The link to the iTunes podcast archives for the show are here.

10 Years

Today marks 10 years that I have been a Pagan.  I started this journey as a nominally polytheist/duotheist Neo-Wiccan, using Scott Cunningham’s book as my major guide for the first two years.  I became solidly polytheist after experiencing Anpu, Odin and Thor, and Jesus Christ in a guided meditation.  That meditation prompted me to become Anpu’s priest, and while I did not pursue following Odin at the time, it introduced me to Him.  I voraciously devoured anything I could get my hands on regarding the Egyptian Gods, ritual, practice, beliefs.  I have, to my embarrassment, forgotten far more than I remember.  I became a ceremonial magician, and studied evocation after doing a solid year of LBRP every single day in the shower.  I was unaware of Odin, for the most part, excepting He was a God I was nervous, if not fearful of.

After three years of serving only Him, Anpu told me that our relationship would be on the back burner while I learned from and served Odin, much to my shock.  I did much the same as I had with Anpu when Odin came around, grabbing sources, and reading and studying as much as I could even as I moved into worshiping Him.  Shortly after He pushed me to develop a deeper relationship with my Ancestors, and the landvaettir.  While gnosis and personal interaction have become and is a large part of my Work, I still remember how eagerly I devoured copies of the Havamal, and books on Norse myth just to learn a bit more.  I knew so little of Him.  Some days I feel I still know so little!

I have, in that time, been through many groups.  I’ve screwed up hard and done well hand-in-hand.  I’ve become more lax in some areas, more strident in others.  I went from being a ceremonial magician and only a priest of Anpu 8 years ago, to being all but thrown at Odin and becoming His priest as well as a shaman in the Northern Tradition 5 years ago.  I was adopted into the Anishinaabe 3 months ago.  In these 10 years I have become a father, and have raised my son with pride.  He has blessed my life each and every day, teaching me patience and sharing with me the simple pleasures of being a Dad.

I am part of many communities now.  I am a Wiccan Youth Minister at the Crossroads Tabernacle Church.  I am a member of House Sankofa.  I teach on the Northern Tradition, holding monthly lessons and building a small community here in Michigan.  I teach workshops at The Wandering Owl and ConVocation.  I am starting to get involved in Rendevous, a group that does historical reenactment from the fur-trapper years.  I am not where I thought I would be when I first started walking this path…and I am very grateful for it.

I have been blessed with a supportive and loving family, tribes, and people from many walks of life.  I have supportive, caring Elders, and communities that love me for who I am, and appreciate me for what I do.  I have many people I hold dear, many who are not blood family I now call family, Brother, Sister, and Mother.

The Gods, Ancestors, and spirits have blessed my life.  Hail to the Gods!  Hail to the Ancestors!  Hail to the spirits!  May the next ten years be as powerful, and full of blessings.

Thank you, all of you, who have walked this path with me.  Blessing to you and yours.  May your Gods, Ancestors, and spirits bless you, and walk with you.

A Note on Doubt, Patience, and Follow-Through

Read this description of, then watch Dakota 38, a documentary film on Jim Miller, a Native American leader and Vietnam War veteran and those who journeyed with him:

In the spring of 2005, Jim Miller, a Native spiritual leader and Vietnam veteran, found himself in a dream riding on horseback across the great plains of South Dakota. Just before he awoke, he arrived at a riverbank in Minnesota and saw 38 of his Dakota ancestors hanged. At the time, Jim knew nothing of the largest mass execution in United States history, ordered by Abraham Lincoln on December 26, 1862.

“When you have dreams, you know when they come from the creator… As any recovered alcoholic, I made believe that I didn’t get it. I tried to put it out of my mind, yet it’s one of those dreams that bothers you night and day.”

Now, four years later, embracing the message of the dream, Jim and a group of riders retrace the 330-mile route of his dream on horseback from Lower Brule, South Dakota to Mankato, Minnesota to arrive at the hanging site on the anniversary of the execution. “We can’t blame the wasichus anymore. We’re doing it to ourselves. We’re selling drugs. We’re killing our own people. That’s what this ride is about, is healing.” This is the story of their journey- the blizzards they endure, the Native and Non-Native communities that house and feed them along the way, and the dark history they are beginning to wipe away.

This part in particular sticks out to me:

four years later, embracing the message of the dream, Jim and a group of riders retrace the 330-mile route of his dream on horseback from Lower Brule, South Dakota to Mankato, Minnesota to arrive at the hanging site on the anniversary of the execution.

It took Mr. Miller and those who joined him four years to complete the work put before them.  Four years to prepare for the journey.  It took him, and those who rode with him 16 days to make this holy, healing journey.  330 miles on horseback.  They did this for their Ancestors.  They did this, despite how long it took, the hard ride, all of it.  They did this ‘to take their spirits back, to the homeland”.   Around Day 5 they ran right into a blizzard.  They kept going when it passed.  Later they were hit with another, and rode through it to shelter.  They did not stop.  They kept going to where their Ancestors were hung.  They came to bring peace to their Ancestors, to their people, and to offer new peace with the town.

Hail to the brave people, to Jim Miller and all who followed his vision from Great Spirit.  Hail to all who helped them on their journey.  Hail to the 38 plus 2.  Their names are here.

How can we do less for our own Gods, Ancestors, and spirits?  This, among a great many reasons, is why I say you can never offer too much to the Gods, Ancestors, or spirits.  You can never give too much for all the blessings They give us.  Should we give up doubt?  No.  We should embrace ourselves, our doubt, and our path with patience, and follow through on our commitments to the Gods, Ancestors, and spirits.  Hail to Them All.

In the spring of 2005, Jim Miller, a Native spiritual leader and Vietnam veteran, found himself in a dream riding on horseback across the great plains of South Dakota. Just before he awoke, he arrived at a riverbank in Minnesota and saw 38 of his Dakota ancestors hanged. At the time, Jim knew nothing of the largest mass execution in United States history, ordered by Abraham Lincoln on December 26, 1862.

“When you have dreams, you know when they come from the creator… As any recovered alcoholic, I made believe that I didn’t get it. I tried to put it out of my mind, yet it’s one of those dreams that bothers you night and day.”

Now, four years later, embracing the message of the dream, Jim and a group of riders retrace the 330-mile route of his dream on horseback from Lower Brule, South Dakota to Mankato, Minnesota to arrive at the hanging site on the anniversary of the execution. “We can’t blame the wasichus anymore. We’re doing it to ourselves. We’re selling drugs. We’re killing our own people. That’s what this ride is about, is healing.” This is the story of their journey- the blizzards they endure, the Native and Non-Native communities that house and feed them along the way, and the dark history they are beginning to wipe away.

This part in particular sticks out to me:

four years later, embracing the message of the dream, Jim and a group of riders retrace the 330-mile route of his dream on horseback from Lower Brule, South Dakota to Mankato, Minnesota to arrive at the hanging site on the anniversary of the execution.

It took Mr. Miller and those who joined him four years to complete the work put before them.  Four years to prepare for the journey.  It took him, and those who rode with him 16 days to make this holy, healing journey.  330 miles on horseback.  They did this for their Ancestors.  They did this, despite how long it took, the hard ride, all of it.  They did this ‘to take their spirits back, to the homeland”.   Around Day 5 they ran right into a blizzard.  They kept going when it passed.  Later they were hit with another, and rode through it to shelter.  They did not stop.  They kept going to where their Ancestors were hung.  They came to bring peace to their Ancestors, to their people, and to offer new peace with the town.

Hail to the brave people, to Jim Miller and all who followed his vision from Great Spirit.  Hail to all who helped them on their journey.  Hail to the 38 plus 2.  Their names are here.

How can we do less for our own Gods, Ancestors, and spirits?  This, among a great many reasons, is why I say you can never offer too much to the Gods, Ancestors, or spirits.  You can never give too much for all the blessings They give us.  Should we give up doubt?  No.  We should embrace ourselves, our doubt, and our path with patience, and follow through on our commitments to the Gods, Ancestors, and spirits.  Hail to Them All.

Sigyn Project: Day 9

You Who Does Not Forsake

(For who can say You have not tended the Flame?)

Please hear me!

Please, teach me Your Constancy!

 

Whose Spirit is Mountain Insurmountable

(For who can say they have conquered the Summit?)

Please hear me!

Please, teach me Your Resilience!

 

You Who Does Not Deny

(For who can say You have not seen the Horrors?)

Please hear me!

Please, teach me Your Witness!

 

Whose Love is Journey Eternal

(For who can say they have seen the End?)

Please hear me!

Please, teach me Your Faithfulness!

 

You Whose Name is Victory

(For who can say You welcome the Surrender?)

Please hear me!

Please, teach me Your Perseverance!

 

Lady of the Staying Power,

Goddess Great and Gentle,

Hear my prayer and may I be

worthy of Your Blessing!