Patreon Song/Poem/Prayer 18 -For Narfi

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon. This prayer was requested from Streaking Fate for Narfi.

Too many know Your doom

Wrought by Aesir wrath

Few know You as You are and were

Gentle, strong hands

Beloved of Your Parents

Admired for Your boundless zeal

Your unfettered curiosity

Your joy in Life Itself

So I praise You, gentle Lord

I praise Your soft hands

I praise Your warm heart

I praise Your love for all You laid eyes on

I praise Your tenderness and trust

I praise Your sweet embraces

I praise Your soft kisses

I praise You for the joy of Your family

I praise You, O gentle God

May You ever be hailed!

Patreon Topic 1: Deathwalking Part 2

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 here on my Patreon.

This post continues from the groundwork laid in Part 1 here.

Caring for the Soul Matrix

Some parts of the soul matrix may take care of themselves upon death, especially those tied into the lyke, the body itself, such as the litr (health/vivacity), and önd (sacred breath/sacred energy). Others need coaxing, direction, and help moving on. Now, because the whole soul matrix does not immediately dissolve on the person’s death, each soul part will need respect due to it, and depending on the person, each part of the soul matrix may need to be cared for. For instance, the lyke deserves respect as it is still a part of the person’s soul, so unceremoniously chucking the Dead’s body in a hole disrespects the person’s physical soul part and the rest of the soul matrix as well. Remembering a person well honors a person’s various soul parts, including their munr (memory).

Deathwalking, then, is a process involving the whole of a Being, and to keep this as organized as possible I will be going through the Soul Matrix with ways to do deathwalking with each part of it. Before trying to deathwalk any part of a person’s soul matrix, especially that of a spirit worker or magic worker, do your divination and talk with their community members, especially if they have apprentices, students, and/or living Elders for how best to proceed. It may be they need to do work post-mortem and rather than helping you are interfering.

This is a basic overview of the soul matrix that I work with and my general suggestions on deathwalking with it. I will not be writing much on the particulars of how to do a deathwalk ritual here as I covered that in detail in the last post.

The Lyke

This is the physical body.
Giving the lyke good care after death, eg ritual washing and grooming, dressing and so on, and then a good burial, cremation, or other form of caring for the Dead’s body post-mortem is part of deathwalking. It is among the first steps for both the Dead and those the Dead leave behind in fully reckoning with a death. Hopefully deathwalking steps take place much earlier, eg making final arrangements with a living will, power of attorney, funeral home, and so on. However, most of us find ourselves having to make decisions rather quickly and decisively about how our Dead are to be cared for, so be sure to talk with those you can now and develop plans/outlines for cases where you will be the next of kin or called on to help with final arrangements.

Even here, how a person dies has immediate impact on how their body may be cared for in a ritual context. If their body is damaged beyond repair or if they died of a communicable disease then certain options for viewing or funerals may be entirely closed to you. If a Heathen person died in combat then addressing Odin, Freyja, and the valkyries is sensible when making prayers for the Dead. If a person drowned or died at sea, then prayers should be made for the Dead to Ægir and Rán. If the person died and willed their body to be used for science or medical needs, then prayers and offerings to Eir, Mengloth, and our other Gods associated with healing, medicine, and so on would be excellent. If a person died of illness then prayers to Hela are appropriate; likewise, anytime one worships or works with the Dead and/or Ancestors one should make prayers and offerings to Her.

The Hamr

The hamr is the spiritual double of a person. It could be analogized to the astral body in general occultism.

I find deathwalking with the hamr is usually simple in terms of spirit work. If someone was particularly hamramr, that is, shape-strong, a shapeshifter, they may have one or many forms which were special to them. Giving the hamr good care after death is making prayers and offerings to the shapes their hamr may have taken. I find the hamr tends to hang around at least for awhile after death. As most people’s hamr is just a human shape, then making offerings of food, water, and other things they enjoyed in life are good ways of honoring them and inviting their hamr to move on from their body. If a given person was hamramr then making appropriate offerings to the shape their hamr took may be quite powerful and healing for them. These offerings could be in the form of food, water, and other traditional offerings, and they could also take the form of service offerings. For instance, if a person who died was strongly connected with a raptor then making a donation to a rehabilitation service for them, or for some kind of group that protects them, would be a good offering. Likewise, making prayers and offerings to any Gods, Ancestors, and/or vaettir that are tied to the Beings whose hamr they had is a good way of caring for the hamr in death.

The Litr

The litr is health and vivacity.

I find that the litr is one part of the soul matrix often extinguished on death. I have yet to encounter an instance where one’s litr outlived the person’s body. Were I to help deathwalk this part of a person’s soul matrix I would likely engage in the activity that brought them the most joy, or that they most dearly wished to do before they died. Deathwalking this soul matrix part is, as I know it, accomplished by those who are with the person as they are dying. Letting go of the litr is, generally, what the body does on death. To cause as little trauma to it and any other soul parts during the dying process, the dying person should be allowed and helped to do what causes them joy, to engage their vivacity one last time. When death comes, encouraging the litr, alongside the ond, and the lyke itself to let go will help the other parts of the soul matrix let go and move on. Simply giving permission, letting the person know that they will be alright, and that their loved ones will be alright, may be all they need. If they are having a hard time accepting death they may need to be walked with spiritually on the Helvegen, the Way to Hel, until they are where they need to be or until a God,Goddess, Ancestor, or powerful spirit comes to collect them. Working with the litr, together with the other soul parts in the rituals mentioned in Part 1 should be a big help here.

The Vili

The will, or the Will, the part of the person’s soul matrix that brings power to action.

I find that the Vili is another part of the soul matrix that goes with them in death. Deathwalking here is especially potent in a similar way to the litr: by helping them come to grips with the understanding that they are dying, they will not put their will to surviving at all costs. Deathwalking engages the vili in embracing death in a way that is accepting of the process before the dying person. Fighting with a person’s vili should be avoided for the same reason that you avoid fighting with their litr: you do not want to needlessly traumatize them or their loved ones. Working with the person on accepting they are dying, and helping them through that process is likely the best way forward for most. Now, if the person was a powerful spirit or magic worker, then they may require more prayers and offerings before they go to help disengage from the lyke and other earthbound soul matrix parts. If the person was a particularly powerful spirit or magic worker then the Vili being especially strong and even present after death would make sense because of the time and development of this in the course of their life. It may even work with other soul parts in a similar way, guiding the hamr to act in certain ways on death. Again, do divination and talk with their community members to see if any work on your part is needed.

The Moðr

The mood and emotional content of the soul matrix.

While you could look at the Moðr as exclusively belonging to the physical body, I also see it tied up with soul parts not tied to the body, namely the Vili, Oðr, Vé, and Goði/Gyðja. If someone dies in a particularly harsh or isolating way, their unresolved anger, grief, and/or other emotions may be enough to keep their spirit in a place. Many hauntings may simply be spots of unresolved Moðr from someone whose soul parts are cycling through the same trauma over and over again. I find that offering a way for that emotion to release can solve the issue. It could be offering the spirit prayers or an offering, and at times it can be just listening to them express themselves. Deathwalking this soul part is letting the dying or Dead person express themselves as fully as they need. It is helping them be as emotionally fulfilled as they can be so they can face the next step of their afterlife.

The Önd

The breath, spiritually akin to chi, ki, or pneuma.

This soul part goes with the person when they die. It is the circulation of spiritual energy, and in my view has ties to all the soul parts while we live. It is part of how we engage with our other soul parts. For instance, someone who works with their önd on a regular basis can engage their óðr in a deeper way because it is done with intent, and the development of skill in doing so.

The Huge

Thought. The way we think, the paradigms of understanding we have, and the worldview we hold.

This soul part goes with the body, generally speaking, unless enough parts of the soul matrix hold together after death. Deathwalking this part of the soul before death is working with the dying person in a sacred way, engaging with the Moðr, and helping the person understand as best they can that they are dying. For a person who has died but has kept their Huge active, this could be as simple as speaking with the Dead at their funeral, inviting Them to join the Ancestors.

A common trope I have heard as both a priest and funeral assistant, one which I get quite angry with, is that funerals are only for the living. No. They are liminal spaces where those who are Dead are mourned, remembered, honored, and invited to join the Ancestors. They are where the living can receive closure, come together in community during loss, and engage with the Dead and one another to grieve and do the right things so the Dead are let go. What does this have to do with Huge?

Sometimes a spirit will stick around if it feels that it needs to stay for the good of a loved one. Final rites, including blesssing the dying, and funerals, allows for the spirit to understand that it no longer needs to stay. That it has, in fact, transitioned from one state of Being to another. This is part of why I advocate for folks to give their prayers orally rather than only in one’s head or heart. Sometimes the act of hearing, the effect of working with one’s önd to communicate a message to a Being who can no longer call on önd as we do, can impart the understanding that a person is Dead. Likewise, the making of prayers, the giving of offerings, lighting of candles, and reykr (burning sacred herbs to cleanse/consecrate/bless) for the Dead. Not only are these made on Their behalf, it is also for us as a bridge to communicate and/or work with Them. Working with the spirits of Mugwort, for instance, we ask the Mugwort to bring Her cleansing and Her ability to communicate to bear so we can bring cleansing to an area, place, or Being. Deathwalking with the spirit’s soul matrix in ceremony not only cleanses and brings the lyke to a state that the Dead person may pass on, it can help bring each soul part to grips with its reality and aid in the disollution of the soul parts that need to go, and the passing on of the soul matrix that remains.

The Munr

The Memory. This is the living memories of the person, and, in my view, those memories that live on after we die.

The Henry Adam Bellows translation of the Hávamál, Stanzas 77-78 illustrate this well:

77. Cattle die, | and kinsmen die,
And so one dies one’s self;
But a noble name | will never die,
If good renown one gets.

78. Cattle die, | and kinsmen die,
And so one dies one’s self;
One thing now | that never dies,
The fame of a dead man’s deeds.

Deathwalking with a person’s Munr is listening to their stories before they die, if you can. After death, it is passing on the stories that best capture their life, the stories that enable them to live long after the Earth has reclaimed them. To a certain degree our Munr are interconnected. We do not determine history on our own, and likewise, our memories cannot be made in isolation. Remembering the Dead, then, is also tied to community. Deathwalking can occur with a person’s Munr at their funeral and a post-funeral feast, and it can occur in the private sharing of amusing anecdotes, songs, and stories of a person’s life.

The Goði/Gyðja

The Highest Self.

In my understanding this is one of the soul parts that will certainly stay around long after a person is dead. The Chieftain that guided the person, that they may or may not have been striving to be, may not respond to the dead person’s name after death because it is moved on from that. Deathwalking the Goði/Gyðja is done by doing well by the soul matrix as a whole. It is engaging the dying person well, if you have the ability to, and when a person is dead, to do the vigil, rites, prayers, and offerings well by them.

The Fylgja/Fylgjur

The Follower, or Followers.

The Fylgja holds an interesting place in Heathenry. On the one hand most folks equate it to the fetch, and yet, it appears in a number of different ways. As I understand it fylgja, or fylgjur, are part of the soul matrix because, much like our hamingja is built in community so our spiritual Elders, allies, friends, and acquaintances are made in community. Since I understand it in this fashion I can only touch on how I might work with the Fylgja-as-fetch: namely, by making prayers, offerings, and thanks for its work. While I follow a similar line of thought with regards to fylgjur-as-spirits-in-community the relationship held between the Dead and the Fylgja/Fylgjur is different. This is where obligation comes in, and understanding the person needing the deathwalking as clearly as possible. Where there are questions this is where being a good diviner and having good diviners as backup or to reference if you are too close to the Dead is a good idea.

My view is that deathwalking is done with the Fylgja/Fylgjur rather than to the Fylgja/Fylgjur. These are spirits with independent existence from any one person’s soul matrix. When I am dying part of my deathwalk will be to be sure that the vaettir with whom I am aligned, have worshiped and worked with ove the years are done well by. This means prayers, offerings, and speaking with Them as I can, or having another do it in my stead. This may also mean carrying over certain relationships with my family, Kindred, apprentices, students, and so on. For instance, my Runes will go to my apprentice that I brought into Runework. He can then pray to Them, work with Them, honor Them, and build different ties in this form that continue our relationship. When a person is dying or has died, a simple form of deathwalking with the Fylgja/Fylgjur would be to ask Them to be present at the vigil, the funeral, and so on. To help inform the passing on of the Dead’s Munr. To help honor well the Lyke and other soul parts of the person, and to be involved.

The Kinfylgja/Kinfylgjur

My view of the Kinyfylgja/Kinfylgjur is along similar lines to the Fylgja/Fylgjur. Treating these spirits well, inviting Them to the deathwalking, the vigil, funeral, and so on is important not only because of the ties of friendship, initiation, and/or community. Kinfylgja/Kinfylgjur are what the word says on the tin: They are spirits, Followers, that are Kin. Relatives. This may refer to Ancestors, to animals or plants especially tied to a person’s family, or to initiated lineage. Treating Them with respect and bringing Them into a person’s deathwalk is not only respectful, They may be actively angry with a person or the family if excluded.

The Megin

Personal might/power.

Often tied to honor, this idea of Megin is the power one has and the ability to put one’s power to use. Each person holds Megin, but how they are able to express it, use it, and work with it differs person to person. It can refer to your ability to do something, guided by the Vili. It can refer to the pull you have socially. Power expressess itself in a number of ways, some overt, eg the ability to move weight, and others subtle, eg the ability to move people to emotion. It can also refer to spiritual power employed in magic. A person’s Megin may not go away when a person dies. The effects a given person has or can exert on a community post-mortem can be quite a testament to the ongoing effects, or ongoing work, their Megin is engaged in.

Given the ways Megin can find expression there are only so many ways I can write on deathwalking and Megin. A person might invest quite a lot of Megin in a given craft or items, such as Runes, ritual tools, and items that have deep connections with certain Gods, Ancestors, and vaettir. They might also invest a lot of Megin in the running and operations of a community, though this will intersect with Hamingja as well. Deathwalking Megin, then, is how we work with a person’s might or power and the things it is invested in, in a healthy way. In the case of a community, it is continuing the community’s operation in a good, healthy way, or, if it is not going to outlive this person, to dissolve it with grace. In the case of their things, it is making sure anything they want to be passed on is done so in a sacred manner. For those that are not meant to be passed on, they may wish to take them to the grave or pyre. Burial with one’s prized possessions is an ancient practice, so knowing the person, especially having a list from them in their will or other documents is something I recommend everyone put some thought into. Not only will it help your transition, but having a will and other documents in order to wrap up your estate and disposition will make putting your affairs, including your soul matrix, into as easy an order as possible for everyone you leave behind. You can put in writing how you want any items attached to your soul matrix taken care of, including who they go and how, and make the job of anyone doing your execution of your will and/or any deathwalking that much easier.

The Hamingja

Group luck/power.

Where Megin was power built on one’s own, Hamginja is built in community. It is what we inherit from our forebears, and affects the shape of our Urðr. It is built within the relationships we build well, harmed by the relationships we neglect, and can grow quite strong if we do the work necessary for it to. Each oath kept, each work done that helps the community adds to one’s own and others’ interwoven hamingja.

Deathwalking this part of the soul matrix is honoring the ties they hold and clearing debts a person may have to those in their community. It is atoning as best they can for wrongs done, and acknowledging the things they need to do before they die. It is also, crucially, celebrating the things their life has allowed Hamingja to do and what they have done with their Hamingja. Deathwalking a person’s Hamingja is calling on their community to carry the Dead’s Hamingja well, since this soul part will live on long after death. If a person is dying I would include a part where the person intentionally acknowledges their Hamingja as taking place in and residing not only in themselves, but the loved ones and communities they were part of in life. If they were initiated, in addition to calling on their Kinfylgja, reminding them that live on in the lineage they are part of. Post-mortem deathwalking rites should remind the community and reinforce their mutual responsibility in carrying the Dead’s contribution to their hamingja forward.

The Vé

The sacred place, or, in terms of the soul matrix, a person’s sense of, sensitivity to, and aptitude in working with the sacred.

This part is deathwalked in the rites performed, the sacred objects treated well, and the person’s involvement in the rites. Whether you are doing a deathwalking with someone who is dying or someone who is Dead, the way to involve the spirit is to give them sections where they themselves can take part. Giving a section of a funeral or memorial rite where the Dead is given space to speak can be powerful not only for the attendees, it can be equally so for the Dead.

Crucially for deathwalkers, if a person’s sacred places were violated while they were dying or after they die, deathwalking them can also mean righting wrongs here. Disposing of sacred items in a good and sacred way can avoid a lot of heartache and gives closure to the Dead. Encouraging families who suddenly now have to handle a lot of sacred materials can be a challenge, particularly if the family has no connection or interest in the religion of the Dead. Depending on how acrimonious the relationship was, a deathwalker may need to do some corrective work, or at the least hear the grievances of the Dead whose Vé has been violated.

Good ways of taking care of a person’s Vé would involve taking good care of any shrines or holy places they tended, and taking care of the items that were part of their cultus. As in the section on Megin, this may be figuring out what goes where, or how. It can also be who takes care of what items, or in the case where there are traditions around a dead person’s spiritual items being disassembled or passed on, to do everything one can to honor that. Community connections will be critical here, particularly if a deathwalker has been called in from the outside to provide support. If you do not have the ability to handle the sacred items, either because of your own taboos or those of the religion, then your job is to find the people who can and be sure things proceed well.

The Oðr

Frenzy. The ability of a person to enter into altered states of consciousness, and sacred states.

Deathwalking the Oðr of a dying person could be helping them achieve their altered state as they are dying after anything they have needed to say has been said. Uniting their soul matrix through song or guided meditation, engaging in ritual, calling on their Holy Powers, and so on can help them transition from life to death much cleaner than they might otherwise. It can also give the soul parts places to go (eg Hugr concentrating on the next step), things to do (eg Oðr engaging them fully in the process of dying), and ways to pass on the soul parts that need to be passed on, (eg parts of the Lyke if they are donating, passsing on Hamingja and/or Megin to their community members, and expresssing gifts of Oðr such as a final poem, song, or workings).

Your average person may not need much in the way of direct deathwalking help, since this soul part is not worked with by most people and generally leaves on death. If the person was a poet, worked a lot with altered states, and/or was a spiritual specialist, then directly deathwalking this soul part in ritual may be needed. Again, depending on the particular taboos a person could be under, someone who is in their community, an Elder, co-religionist, or student may need to be present if not running things to be sure things are done correctly.

Deathwalking this portion of a person after death can be quite dangerous -I put the word frenzy as the first thing because it may well be the thing you encounter with a person whose Oðr is still around after their death. If they were particularly potent in working with the soul part you may need to do some serious spiritual work, especially if there is no one available to do the work from within their religious group. This can include contacting and securing the help of Gods, Ancestors, and/or vaettir the person was tied to in life and is after death. This can also include disassembling, destroying, or reducing harm from objects or tools tied to their Oðr in life, and workings they did while alive that now need to stop. It may also be simply giving space in ritual for their frenzy to be expressed, to be heard, and/or for that gift to be passed on. As with most parts of deathwalking this is going to need to take a willingness on the part of the deathwalker to be careful, to do their due diligence in speaking with the dying or dead person’s community, and doing follow up to be sure the right rituals and actions are done.

The Örlög

One’s personal thread in the tapestry of Creation.

Deathwalking this soul part is tied up in the same rites of remembrance and care mentioned in this and the previous post. Honoring a person’s life and death is part of deathwalking the Örlög. Deathwork can take the form of helping the dying person to die well. Deathwalking this soul part for the Dead to be being sure the Dead is well-remembered and the rituals around their death and final disposition of their soul matrix, and anything they may have left behind or wanted to pass on, is done well.

The Urðr

The tapestry of Creation.

As with Örlög, this soul part is tied up in the rites of remembrance and care. Whereas Örlög is one’s personal thread in the tapestry, Urðr is the place where that thread is and the way this thread fits into the overall tapestry. Each person affects the tapestry differently over the course of their lives, and acknowledging their place in things, as with Örlög. Unlike Örlög, which is about each person’s thread, Urðr is the way each thread interweaves with each other. So, while deathwalking this soul part can be done in similar ways to the Örlög, emphasizing the person’s impact on and relationships within a given community during any vigil, ritual, or memorial is important. Understanding ourselves as being bound up in this great tapestry is a comfort to many. It may help a deathwalker to acknowledge a person’s place in Urðr, and that their time to find their place in that tapestry is at an end for this life.

I have covered deathwalking about as exhaustively as I can without specific questions or scenarios to explore, so if you want me to dig into this further sign up my Patreon for the Uruz, Thurisaz, or above level here on my Patreon.

Patreon Poem/Prayer 2 -For Cernunnos

If you want to submit a request for a poem or prayer to be written to you privately or to be posted on this blog or my Patreon, sign up for the Ansuz and above level here on my Patreon. This prayer was requested from my first Ansuz patron for Cernunnos.

Hoofbeats
Pawbeats
The clack of spear
The stretch of sinew
The loosing
The biting takes
Drags down the prey
There You are

Predator and prey
The undergrowth spattered
The worms well-fed
The horned and the hungry
There You are

The serene lake
The grove of apples
The oldest forests
There You are

The pounding heart
The feral instinct
The steeled nerve
There You are

Patreon Topic: Deathwalking Part 1

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 here on my Patreon.

What is deathwalking? When my patron introduced the topic I was directed to Kelly Harrel, and found this article on her site.

Deathwalking, from my perspective, is making sure that a being leaving (or that has left) form has closure on the life that came before leaving, that the being is escorted to the threshold of What Comes Next, is at peace with going beyond that threshold into the next destiny, and leaving the being in the place to do just that on its own terms.

Deathwalking, in short, is spiritual hospice.

First, I want to acknowledge that there is the possibility of a variety of afterlives in Norse Heathenry. When thinking about dying and the Old Norse worldview most folks default to Valhalla/Valhöll. However, there is also Helheim, where most of our Dead live. There is also Rán and Ægir’s hall for the Dead who die at sea, Fólkvangr with Freyja who chooses the first half of the slain warriors, and the burial mound which we may or may not understand as being connected with/to Helheim. When we are talking about deathwalking how we die in the Heathen worldview does matter because it can depend on who you end up with. The way of dying has an impact on how we engage in a deathwalking.

Second, I want to acknowledge that there is a soul matrix within Heathenry, and it is seen as having as few as four parts or as many as seventeen depending on which soul matrix you work with. I work with the seventeen part soul matrix model. This matters insofar as deathwalking is concerned because some parts of the soul matrix go away upon death of the lich (physical body) and others are shared between people, such as with the hamingja. If deathwalking is needed for certain soul parts you may need to do certain rites and/or to be a spiritual specialist to do this.

As we dig into deathwalking we need to dig into death and dying itself. These require questions that are often hard or uncomfortable, but are questions which we each need to think critically about. What is a good death? At what point do you cease treatment for an illness or injury? What is your treshold of tolerance for pain? What are you unwilling to go through? Do you have family members and/or loved ones who will carry out your wishes in the face of you dying? Do you have spiritual specialists or volunteers to help you through the dying and death process, eg priest, shaman, vaettirverkr, death midwife, etc.?

If we are going to approach the idea of deathwalking as spiritual hospice then we need to take a look at how we wish to approach the end of life both ideally and practically. If this is hard for you to think on your own then I suggest looking for a local Death Cafe and reaching out to the Polytheist Death Guild and other Pagans, especially locals, to talk with on the subject. It is important to know that getting help when someone is approaching death or dies is a good thing. If you are close to the dying/Dead you will likely need it.

While going into all the factors you will want to consider for your own death is beyond the scope of this post, some things to think on for care after you are dead are: Are there vé (sacred space), ceremonial objects, etc that you want passed on or need special disposing/cleaning/cleansing/offering of? If so, who can you trust to do those things? Are there donations that you want your clothing, goods, unclaimed ceremonial objects, etc to go to? What kinds of ceremonies do you want for your soul matrix? What kind of disposition would you like for your body after you die? Do you want a vé set up at your final place of rest? Do you want specific things placed with you in the grave/urn/mound/tree roots/etc.? Do you want pieces of your body given to certain causes, eg organ donation? Do you want your bones (such as knucklebones for divination), skin (eg tattoo skin pieces as memento mori) or other body parts to be given to loved ones, Kindredmates, etc.? Again, if you need help to research and answer these questions I recommend the Polytheist Death Guild, Death Cafes, talking to your local funeral homes, and talking with fellow Heathens, polytheists, and Pagans you trust.

With this in mind we can explore deathwalking from a Heathen perspective.

Dying and Deathwalking in Heathenry

On Dying

Death is the end of one life cycle and the beginning of another. Whether you believe in reincarnation or not, Heathenry acknowledges several afterlives. Death is not ‘the end’; it is a transition. Where you spend that afterlife with what soul parts, or at least some time in that next life before transitioning in corporeal life, is dependant on how you die.

Dying, then, is not a punishment. It is a consequence of having lived. The concept of ‘an early death’ is an odd one in which everyone’s örlog in the tapestry of urðr is woven according to the length and strength of its own thread. We may have had the the potential for more life if we had woven our örlog different, but death comes when it comes; it is not early or late.

Likewise, when you die where you end up is not a punishment. I say this even for oathbreakers and traitors. Their destination is the Náströnd, to be chewed by Niðögg in the lowest realm of Helheim. They are too polluted by their choices to go anywhere else. This differentiation of punishment vs consequence is actually fairly important. A punishment is “The infliction or imposition of a penalty as retribution for an offence.” and consequence is “A result or effect, typically one that is unwelcome or unpleasant.” Nowhere that I have read in the lore are the Dead punished. Rather, where the Dead end up is a result of the choices that They have made and where They have died.

On Deathwalking

Deathwalking in Heathenry is a multilayered process. Among these layers are the Holy Powers the person worshiped and worked with that the deathwalker will need to make prayers, offerings, and perhaps petition for help, as well as care for the soul matrix of the person who is going through the deathwalk. Since most of us are going to be walking the Hel-road, the road that leads to Helheim, and since most of our Ancestors are there, having a good working relationship with Hela now is something I firmly suggest.

Ideally the person helping the dying or the Dead is a vaettirverkr (spirits worker), but since we are so few and spread out one may not be readily available. For anyone taking on this work a daily regimen of cleansing, grounding, centering, shielding, and actively warding one’s home is a necessity. By grounding I mean letting go of excess spiritual energy, taking in that which you need, and otherwise being solid in the energy you yourself have. By centering I mean to center yourself, your soul matrix, in the goal you have at hand for the day and/or before doing spiritual work. by shielding I mean doing personal warding work, usually done with magic, the Runevaettir, and other vaettir with whom you are aligned, so that your soul matrix is kept safe. Warding your home is much the same, save you are working with your húsvaettir as well as the other components of personal warding work. The reason for all of this work on the daily is so you are clean to do the work, including offerings, rites, and so on that may be needed as you go through the deathwalk with the dying or Dead.

Knowing your limits is a big part of doing this work effectively, and both the deathwalker and the dying/Dead need a support system. For the dying this means that the deathwalker needs to have people they can talk with, reach out to, divine with/for them, and all the other support that one may need. Likewise, a support network for the dying person will help them to process their grief and other emotions, wrap up affairs, and ideally to do any other needed work before the person dies. For the Dead part of that support system is, generally, the Dead’s Ancestors, and the Gods and vaettir they worshiped and worked with before death, which is why offering cultus to those Beings is part of a deathwalker’s job.

I refer here back to Harrell’s post:

Deathwalkers don’t just see the dead. They feel their grief, their pain (physical, emotional, psychological), they somatically experience their deaths. This is the point that training in counseling technique and having various modalities of healing under your belt make a huge difference between someone who intuitively is aware of the dead, and someone who walks effectively and healthily among them–and back. No matter how much affinity you have with the dead, I’ve never met anyone who just knew how to deal with the emotional and psychological baggage it stirs, or how to deal with resistant dead. Again I say, find a mentor.

Deathwalking, wherever we are beginning from, whether pre-mort or post-mortem, starts with making prayers and offerings to the person’s Gods, as well as their Ancestors and vaettir. The reinforcement of right relationship with the Holy Powers the person holds dear can give comfort to the dying and smooth the transition from life to death for the Dead. It also starts off the person doing the deathwalking and any rites associated with it the best foot forward, especially if, before this, the deathwalker has never had occasion to worship and/or work with this person’s Holy Powers.

If the person one is doing deathwalking for is still alive, then focusing on the person is of the utmost importance. It is hard to overemphasize what a liminal point the person is approaching. Deaths have the power to bring families and communities together or see them shattered. Approached and engaged in well they can be deeply binding to the person and the people they are leaving, producing a good and beautiful death that instructs those they leave behind how to live well. A person who dies poorly, or whose passing is not respected or treated with care, may make wounds on the Dead and they in turn on the living.

These are the situations deathwalkers who are asked for help post-mortem may have to grapple with. Having a firm grasp on what you are there to do is necesssary. A deathwalker is there to tend to the Dead and Their needs, and whom you serve in such a capacity are the God(s) of the Dead, the Dead person, and perhaps through these connections you may serve the Dead’s family/kindred/tribe/community. First and foremost are the Gods, Ancestors, vaettir, and the Dead person. Being clear about this with any next-of-kin and holding this line starts things off on the right foot because this is what their support networks are there for. Likewise, this is what your own support networks are there for. If a family member is unsure about what to do with a given item, such as a Rune set the Dead left behind without instruction, this is where you as the deathwalker can tap into your own support network and ask for divination rather than shouldering everything yourself. You will have more than enough work to do with the Gods, Ancestors, vaettir, and the Dead. If you can, delegating will save you a lot of energy better oriented towards deathwalking. Having community contacts that the family, kindred, etc can contact regularly through this process of grief and celebration can be of deep help because it takes having to do that heavy lifting off of your shoulders and puts it with someone who can devote their capacity to that.

So how to do this spiritual work? I will give here some examples for someone who might be or has been called to do deathwalking. Keep in mind during all this, as part of your own spiritual support you should keep up on your regular cultus as much as you can to keep your connection with your Holy Powers strong, and for your own wellbeing. There are several books on the subject of spiritual safety and wellbeing; the one I recommend here being Spiritual Protection: A Safety Manual for Energy Workers, Healers, and Psychics by Sophie Reicher.

Examples to Draw From

A Preparation Rite Sample for a Deathwalker:

This is an example of a cleansing, grounding, centering, and shielding ritual.

Begin in as quiet a space as you can. Ideally, this is done in front of your vé, but I do this regularly in the shower before heading off to work as well. If you find a given spiritual technique I have listed here does not work for you try to change the sensory work before switching up the technique. It may be that, for instance, a tree meditation does not work for you visually but may work if you incorporate feeling roots connect to you, bark coming over your skin, and so on. To this end I will list two senses for each technique. Feel free to add music, scents from incense or burnt herbs, and so on as you feel called to. The music I work with most often for preparation rites are Wardruna, Heilung, Danheim, Forndom, and Paleowolf.

Preparatory Prayer

I begin each session with a simple prayer to the Holy Powers I worship and who help me in the preparation rite. Since I work with Runes in each part of this I include Runatyr and the Runevaettir specifically.

“Hail Runatýr! Hail Runevaettir! Hail to my Gods and Goddessses! Hail to my Disir! Hail to my Väter! Hail to my Ergi! Hail to my Ancestors all! Hail to my fylgja! Hail to my kinfylgja! Hail to my vörðr! Hail to the vaettir with whom I am aligned! Hail to my landvaettir!” At the end I add the specific names of the places where I have good relationships with the landvaettir, eg my home, work, and so on.

Cleansing with Breath

Take a slow, deep breath, filling your lungs as much as you can, and exhaling. Repeat this up to six or nine times, each breath filling your lungs and exhaling until they are empty, or nearly so. The point is not to hit a trance state, but to feel refreshed. You are taking in önd, letting it circulate, and expelling pollution, negative feelings, any dross from the day, and so on. You can combine this with some ice on the tongue and feeling the cleansing cold on your tongue as you breathe, asking Ice Itself to help you cleanse. If you are sensitive to cold, you could work with a sacred burning herb or incense, calling on the Being to help you.

I tend to start this by working with the Rune Ansuz here. I call on Ansuz first, galdr Ansuz, and then do the breathing technique. Do not forget to make offerings to the Runevaettir at least each week if you do this work with Them.

Cleansing with Fire

Have a candle dedicated to this work; I find seven day candles are really good, as are small chime ones if I need to be on-the-go. If you are staying in a hotel room that does not allow burnables then using a LED candle will work fine, since electricity is a form of Fire.

If this is the first time lighting the candle, ask Fire to consecrate the candle in addition to the usual Fire Prayer I make, which is:

“Hail Sons and Daughters of Muspelheim! Hail Fire Itself! Hail Loki! Hail Glut! Hail Logi! Hail Surt! Hail Sinmora! Hail Eldest Ancestor!”

After this take the candle clockwise and circle it above your head three times clockwise, and then, if it is safe to (which is also why I like using seven-day candles), do the same around your waist, and placing the candle on the floor, rotate both feet one after the other sunwise around the candle. I then make a prayer of thanks as above, using “Thank you!” instead of “Hail!”

If you have had or anticipate an especially rough or draining day combining these two cleansing techniques together is a powerful way to cleanse. Likewise to combining these with a shower or bath.

Grounding with Jörð

This is a powerful connective practice with the Earthmother, and may itself be a ritual on its own.

Begin with a prayer to the Earthmother:

“Hail Jörð, Goddess of the Earth! Earthmother! Miðgarðr Itself! Thank You for allowing me to ground into You, Goddess beneath my feet, and all around me! Hail Jörð!”

Taking your hands and putting them to the ground/Earth, or as close as you can comfortably reach, breath in deep, and on the exhale give a long intonation of the word Miðgarðr. Do this two more times. As you do each intonation, feel the Earthmother take your excess energy, or if you are needing it, giving you the energy you need, and coming into balance within yourself, and with Miðgarðr Itself. A good audio cue for me if I need music during this is something with a lot of deep bass but no vocals. Scent-wise I tend to like those that remind me of a forest, so if you are doing this during a shower or bath having herbs, scents and/or soaps that are oriented towards each stage is a good idea. Once this grounding is complete thank Jörð and continue with the preparation rite.

Grounding as a Tree

By the nature of grounding, let alone existing, we are doing this on/within Jörð, so I make the same prayer as above.

With this grounding work you are tapping into Her, Miðgarðr Itself, and also reaching back to our Ancestors Askr and Embla, whose original forms was that of trees. I would make prayers to Them, and any trees you might work with for this grounding. If visualizing this works better, do this. If feeling the process works better, engage with this way of grounding. Remember to breathe deep and comfortably throughout this work.

Begin by starting with your feet on up through your waist. Your feet, your legs, and your pelvis become roots reaching deep into the ground. Your waist and through to your chest become the trunk of your tree body. Your head, your arms become branches, leaves or needles grow at their ends. Each breath bringing nutrients up into you, nourish you, and your give off breath and nutrients yourself. Then, when you feel a sense of fullness, or visualize yourself in balance with the Earth, the leaves and branches become your head and arms, the trunk becomes your chest and waist, the roots comes up into your feet, legs, and pelvis. The bark becomes skin, the leaves hair and skin. You are fully human in body and hamr. You are grounded.

Centering in the Self

Centering is the act of focusing the will and attention on a given goal. What I mean when I write centering in the self is that our focus is on internal balance, wellbeing, wholeness. To be ready to do the next thing, whatever that is. I generally do deep breathing while doing internal checks to see if I feel energetically off, needing adjustment, and run through my checklist of things I need to do, such as “Did I take my medication?” and “Did I get enough to eat/drink/sleep?” Without a directed focus I work with centering as taking internal inventory on if my needs are met, and from there, to focus on shielding and going about the rest of my day. If visualizing does not work well, deep breaths and verbally talking each point to oneself, and responding yes or no in an even tone can give a good assessment of where one is. This can also give one a good sense if one needs to go back and do more or different forms of cleansing or grounding, or if one is ready for the rest of the preparation rite.

Centering for Work

Working with deep breathing and using visualization and/or verbalizing on next steps, go over the work you will be engaging in. Go over it in general or as much detail as you need. This is a good place to pray for guidance if you have not done so and will need it. Especially for a deathwalking, this is the place where you will want to think about the first steps you will take when going into or setting up the sacred space for the deathwalk. However, do not let yourself be overwhelmed. This is not a spot for anxiety to take over, nor is it one for daydreaming. This is a place where you concretely lay down the first steps you will take once the preparation rite is over and you are ready to do work.

If I have not already done after grounding so I will usually engage working with Gebo here, thanking It and then galdring It, so that I have Gebo firmly in mind with all my work from here on out.

Making Shields

I do not generally make shields as part of my regular preparation rites unless there is a specific need. I felt that I would be remiss if I did not at least go over it though. Shields are a generic term in the Pagan and occult communities for spiritual protection. It can be as complex as a series of integrated visualized shields with a number of qualities (eg this one connected to the Earth, that one to Fire, both connected to with permission) together with charms, amulets, and the like, or as simple as visualizing a shield from Star Trek or Star Wars extending around you. They are highly malleable to the needs of the person. I find integrating as many sensations into a given shield as I can produces the best effects, so if you can integrate all five senses into a shield I would do so.

I do not recommend you ‘anchor’ a shield in yoursself. That is, do not have a shield draw its power from yourself if you can avoid it. If something is trying to get through to you, whether an angry spirit or emotionally charged backlash from a dying person or their family, it can be even more draining to you than just the blow by itself. Working with the landvaettir of your home, your Ancestors, and/or the vaettir of various stones, herbs, charms, and so on helps mitigate your personal energy’s involvement and the mitigates the drain on your energy stores. In part this is why charms, amulets, and other stores of protective magic are so useful. You’re not being tapped to initially empower the object, or to keep it empowered.

To make a shield we will start with a concept and build from there. So, for a general shield, imagine the shape of an egg or sphere, extending down into the Earth as well as above the body, and away from it by at least 2-3 feet. Visualize what it looks like and provide auditory cues by imagining for when it is simply ‘up’ or when it is ‘struck’ or dealing with interference. Perhaps integrating a smell of ozone or burning wire. A bitter taste. The sensation of crawling skin or feeling of ‘no’ when someone/something is trying to get through them. When this is done ‘set’ the shield by tracing its outline around yourself with your hands so no one sensation is fully in charge of the shield. It also keeps it out of the realm of only being something in the head; more of the soul matrix is involved this way.

Cleansing Shields

Once shields are up they will, at the least, accrue background gunk if they aren’t being actively hit by spiritual debris. Cleansing them regularly is as necessary as cleansing ourselves. Like our skin of our lyke, shields are the protection for our hamr (spiritual double/astral body) and the soul matrix in general from external attack/distraction/accidents/mistakes. You can use similar methods as cleanse shields as you cleanse yourself. I often do, and working with Fire as I describe above will likely cleanse everything on you. Sometimes, though, you have to consciously take a shield down to get it fully cleansed. This is doing this work in a warded and/or sacred space is so important: if you need to take down your shields to do the work you have the ability to do so.

Other ways of cleansing shields would be to work with salt and water. Ask Earth and Water Itself, and/or Jörð, Rán and Ægir to bless the salt and water respectively. The salt, being from the Earth, grounds out the energy of the shield and the waters cleanse it. Ground and cleanse the shield you want to work on by flicking the mixture away from yourself.

At this point I may work with the Rune Kenaz given Its affiliation with torches, illumination, and boundaries.

Reinforcing Shields

Once shields are put together and can be shown to stand up to pressure, sometimes you will find they need reinforcing. This is where good relationships with various vaettir really helps. Your Ancestors have a vested interest in seeing you live, and working with Them may help the use of heavier or more involved shielding work. However, doing deathwalking is rather powerful and potentially rough work, so heavier/more involved shields may be necessary depending on the situation you are walking into. So what does reinforcing shields look like? Sometimes, going with the example of the basic Star Trek/Star Wars shield, you work to put more power into it. This might mean asking another vaettir for help in reinforcing the shield, or putting up another shield to complement the one(s) you already have. The point is not to walk around armored to the teeth at all times (unless for some reason you need that) but to have adequate shielding to help mitigate the situations you are going to find yourself in.

A Preparation Rite for the Dying

Respect the wishes of a dying person. If they wish to be alone and face death alone, let them. Likewise, if they want the room full of people and for the deathwalk work to be done after they pass, accept this, and do it. Your job is to help them have a good death however they wish to face it. Sometimes just letting someone know that you are there and that together with the Gods, Ancestors, and vaettir you will help them get where they need to go may be comfort enough for them to accept death. This rite is written with the understanding that the person dying has asked for help preparing to die.

The outline of the rite is similar to the daily preparation you should be engaging in as above. The big difference is that this will likely be the last time the person does this alive, and you may need to do all the physical ritual actions for them: cleansing, grounding, centering, and shielding. This is preparation for their deathwalk. Be sure to have all the Gods, Ancestors, and vaettir that they worship and work with in this rite well before you walk into their room. I have written this rite a bit more vague because time may be of the essence, and far better to have a general outline than an exacting ritual so you can modify according to the needs of the dying and the requirements of their Holy Powers, religion, community, etc.

If at any point the person starts to die stop what you are doing and help them through this passage. This is why you walk in as prepared as you can be. Know the tools you have brought. Know your role. Does this person have a current DNR (Do Not Rescuscitate form) or other such vital documents stating they want to die in the case of a medical emergency or are they trying to hold out for a certain person or people to be there? Is there family you should be calling for them that they want present? Prayers for them as they die? Offerings made as they die or after they die? Is there a vigil to be held, and if so, who will hold it, are they prepared to do it, and if no one is available and a vigil is a requirement of their religion are you ready, willing, and able to hold that vigil? If not you, do you have someone available to you and okayed by the dying/their loved ones for a vigil if one is required? All things to think about well ahead of time, having as much available for the service of the Gods, Ancestors, vaettir, and person dying and their family/loved ones.

This is also where a working knowledge of the person’s Holy Powers is quite useful and powerful. If a person was a lifelong devotee to Odin and the person dying wishes to meet with Him in Valhöll then marking the person over the heart with a blade could be a poignant request to Him. At this point you could ask Him, the Valkyries, and the person’s Ancestors in Valhöll to look to them and if Odin wishes the person to join Him, to claim them. Putting a weapon in their hand so they carry it with them into death is also a powerful thing to do for such a devotee. If a person had a lifelong devotion to Frey, a shaft of wheat, an antler, or a boar representation would be a good thing for them to hold, and carry with them through the death rite.

Make any cleansing or prayers you need to in the space before beginning with the dying person. Ideally you would have had time well before now to do your own preparations. If time is short, do the work as well as you can alongside the dying. Sometimes we do not get ideal situations. Cleansing prior to beginning the Preparatory Rite, even if you use the same kind of language, prepares the space for the Holy Powers and clears way if the person does begin to die, making the place holy and ready for any kind of work needed. If there is music that they find comforting or would like a playlist to play during each part, put it on.

Cleansing the Space

Asperge the area with water and salt, or cleanse the area with fire or smoke, making the appropriate prayers with each Being you work with in this initial cleansing. If a vé needs to be set up it would be good to set it up now.

Prepatory Prayer

Face the vé with the dying:

“Hail to the Gods of <N>! Hail to the Goddesses of <N>! Hail to the Ancestors! Hail to the vaettir that called <N> friend! Hail to the landvaettir of <N’s> home! We ask you to be here with us, and help us in this rite to prepare <N> for <pronoun> death.”

Cleansing

Make appropriate prayers to the Beings who will help cleanse the dying, for instance saying: “Hail <Being>! Thank you for cleansing us, for preparing us for the work ahead with our Holy Powers!” If the person cannot catch enough breath to do the breathing work here, breathe for them and allow them to be as comfortable as possible. If you work with breath to do cleansing, and they are comfortable with it, passing your cleansed breath over them may be a powerful and connective way of cleansing them. Depending on if they are on oxygen you may not be allowed an open flame; a LED candle will work fine for this, and aromatherapy oils, or a tisane or even tea will work in place of incense.

Grounding

Depending on the person they may not be in a state to ground using your usual methods. In this case having a bowl of dirt, salt, crystals, or the like on hand for the person to put their hands into/onto is a good idea. If these are not available or feasible to have, or if they want the connection, work with them in grounding with yourself using one of the above methods, or working alongside them with the bowl of Earth-oriented items.

Begin with: “Hail Jörð, Goddess of the Earth! Earthmother! Miðgarðr Itself! Thank You for allowing uss to ground into You, Goddess beneath our feet, and all around us! Hail Jörð!” Place your hands into the bowl, encouraging them to ground, or hand-in-hand, help the person ground.

Centering

Breathe deeply three times, encouraging them to do so as well if they are able, and say:

“We are here to prepare ourselves for the last walk: the deathwalk. We face the road before us together, celebrating life as we approach/cross the threshold of death.”

Shielding

The shielding portion may best be represented for the dying with objects that they can take with them into death, even if they are small representations of the items, such as tokens of a shield, sword, spear, antler, or are Runes, charms, amulets, and talismans.

“We ward ourselves and this space, knowing we are protected and safe as we walk this road together.”

Thanks and Offering

Any Gods, Ancestors, or vaettir called upon for this rite or those to come are thanked for Their Presence and offered to here. Thanking each God, Goddess, Ancestor, and the vaettir you know by name is a good thing to do, as is something to the effect of “Hail to the Holy Powers, named and unnamed, who are with us!” and make an offering of water, sacred herbs such as mugwort, or alcohol.

A Note on Prayers, Offerings, and Rites

Prayers used in this rite, and really any one you are doing, can be as complex and involving ritual actions as is required. The prayers here are supposed to be springboards rather than hard and fast rules. Having a copy of Cesiwr Serith’s A Book of Pagan Prayer, Galina Krasskova’s Modern Guide to Heathenry, Starhawk’s The Pagan Book of Living and Dying, or any of the many devotional books to the Gods that Krasskova, Bibliotecha Alexandrina, Asphodel Press, and others have put out is very useful to have on-hand. If you have trouble coming up with spontaneous prayers or need sources of inspiration for your own, these are good sources to have.

As with prayers, offerings can be quite simple or elaborate as the particular Holy Powers and traditions call for. If all that is available or allowed withing a facility is water, salt, coffee, and the like, then that is far better than nothing. If other offerings are called for post-mortem in such a situation then negotiations with the Holy Powers on the part of the deathwalker may be needed. This can be as simple as a request made in prayer to the Holy Powers, or someone off-site making prayers on behalf of the deathwalker and the dying. To give exhaustive examples would require one, if not several books, and still leave room for more to be said.

The rites many of these aforementioned books describe are good guides for developing rituals that will be useful to deathwalking and a variety of other practices. Again, adapting the rites, but not necesssarily the requirements of those rites, is the responsibility of the deathwalker so that the dying person has a good death and starts off their journey into next World(s) right. Above all else the focus of the deathwalker needs to be in service to the Holy Powers of the dying person and the dying person themselves.

A sample rite for deathwalking the dying:

Engage in the Prepatory Rite

Welcome the God(s) of Dying, Death, and the Dead

If a given person was multitradition it may be on the deathwalker to invite and make offerings to many Gods of Dying, Death, and the Dead. Given this is a Heathen and Northern Tradition Pagan post and most folks are not going to die in combat I have made prayers to Hela.

“Hail Hela, Goddess of the Dead! You, Who welcome the Dead into Your ever-abundant Hall! You, Who offer food, drink, and bed to all who enter Your Hall! Hail Lady of Gracious Hospitality! Thank You for opening the way once again between us and the Ancestors. May the gate be open that the guest may be received! May the gate be open that the Ancestors may receive their own! May these offerings be good Gebo for the gifts You have given us! Hail Hela! Ves ðu heil!”

Welcome the Ancestors

It is good to know as many of the dying’s Ancestors as posssible. Knowing the major names of their family lines will help, especially because personally inviting family to tend to their dying relative can be a healing and powerful experience for the Ancestors involved as well as the dying person themselves. Doing this work also shows reciprocity to the family who has helped the person throughout their life, respect for their loved one, and a continuance of the cycle of respect through the initiation of death. Having one’s own Ancestors helping, with one’s powerful Ancestors acting as intermediary and/or helping the work, can lighten the load on a deathwalker and aid the dying in transition so the deathwalker’s focus is on the dying person and the ritual they are engaged in.

“Hail Disir! Hail Väter! Hail Ergi (or Þver)! Hail to the lines of <N>! Hail <name of line>! Hail to all the Ancestors of <N>, named and unnamed! We ask you to be here, to bear witness and help <N> to join you, O Ancestors. Help them to walk with Death gently, welcome them warmly, and bring comfort to their family, Kindred/Hearth and/or tribe, and the people who loved them. May they walk the Hel-road well and may you meet them at the gate with open arms. Ves ðu heil!”

Welcome the Vaettir

As with Gods and Ancestors it is good to know as many of the vaettir a person works with as possible for similar reasons as knowing the dying person’s Ancestors. This is a good time to offer thanks and worship to the dying’s vaettir, including their fylgja, kinfylgja, and vörðr. Fylgja, (one of the many meanings being ‘follower’), as I use the term, is any vaettr the person had a relationship with whether this is tutelage, initiation, guardianship, or friendship. A kinfyglja then is a vaettr related to them in this way via their Ancestors, whether an Ancestor vaettr Itself or a representative of/to Them such as an animal, messenger, and so on. A vörðr (pl varðir) is the guardian vaettr of a person and would have been following the person throughout their life. This is also the time to offer and pray to the vaettir of the place the dying is in. If they are dying in a facility such as a hospital or hospice, then asking the vaettir of the facility to help the staff be helpful, caring, comforting, and professional is good practice.

There are a number of important factors to think of here regarding the landvaettir whether the person is dying at home or not. Among them there is an old practice of speaking with the húsvaettir or and landvaettir, as in the old tradition of ‘telling the bees‘, which is talking with the bees when an event occurs with the family that shares the land with them. A similar process of worship and offerings to the landvaettir of the dying person should be undertaken by the next of kin of the family. This responsibility may fall to the deathwalker if the family is not part of the traditions of the dying or if there is no one beyond the deathwalker to fulfill them. The vaettir the dying person is leaving behind may Themselves be grieving at their passing, and so, the deathwalker may find themselves in the position of soothing entire groups of vaettir. Inviting the dying’s vaettir to witness their death and passsing on may be as healing and comforting for the dying as it is the vaettir they are leaving behind.

“Hail vaettir! Hail to the fylgja and kinfylgja of <N>! Hail to the vörðr/varðir of <N>! Hail vaettir of <N>, named and unnamed! Be with <N>. Help them to walk with Death gently. Help them to cross the threshold to meet their Ancestors. Help guide, guard, and walk with them once more among those who love them. Help them that they may they walk the Hel-road well, and meet you at the road with open arms. May love and fríð bloom between you. Ves ðu heil!”

Blessing and Preparing the Dying

This part will depend on what options are available to you. If fire is not an option then you can opt for water or ice, as available and appropriate. For this blessing and preparing of the dying person it will look a lot like a cleansing. The prayers, howoever, and the work you do with the different elemental powers will be different. The prayers for the Gods, Ancestors, and vaettir should directly address Them and ask Them for help in the person to die well and with as little pain as possible. These are only example prayers, and they should be changed to reflect a person’s relationship to the Elemental Ancestors, Gods, Ancestors, and vaettir.

For the Elemental Ancestors

Fire

“Hail Eldest Ancestor, Fire Itself! Hail Loki! Hail Glut! Hail Logi! Hail Surt! Hail Sinmora! Hail Eldest Ancestor, Fire Itself! Bless this person and shine on the road before them. Let all blocks burn away so the road is clear. Let the light of the Ancestors burn bright in the halls before Them, and may They be welcomed warmly to Their fire. Hail Fire! Ves ðu heil!”

Ice

“Hail Elder Ancestor, Ice Itself! Hail Jökull! Hail Snær! Hail Ýmir! Hail Kári! Hail Elder Ancestor, Ice Itself! Bless this person and smooth the road before them. Let the road shine bright and roll well beneath them on their way to the Ancestors. Hail Ice! Ves ðu heil!”

For the Gods -A General Prayer

“Hail <G>! Bless <N> and help them to die. Clear away every obstacle and bless their journey that they may travel on Death’s road well, and to take their place in honor and fríð. Ves ðu heil!”

For the Gods -For a Fulltrui

“Hail <G>, Fulltrui of <N> in whose heart You dwell! Be with <N> as they prepare to take the Last Road in this life. Help take the embers of their life and tenderly keep their flame as they journey into Death. Help soothe their hurts and comfort them. Help them cross into the land of their Ancestors, and from there, to journey safely wherever they are to go. Bless and be with them, O <G>! Ves ðu heil!”

Readying the Dying

These words may be spoken over a person when it is clear they are ready to die, or in conscious preparation for the process. Give time so that anything that the person needs to say is heard clearly by those present.

“Hail <N>! The Gods, Ancestors, vaettir, and your Kindred/Tribe/people are here. If anything lies between you and fríð, let it be removed. If anything needs to be said, let it be said. If anything needs to be passed on, let it be here.” Allow for whatever needs to be said to be said, whatever needs to be done let it be done.

“The Holy Powers and your Kindred/tribe/people are here for you. You are ready for the next journey.” Songs, poems, and prayers that are holy, ask for a good journey, that are comforting to the dying, are thanks to the Holy Powers, or blesssings for the dying are appropriate here. Have a selection of these songs, poems, and prayers available for folks who get emotional, tongue-tied, or need help to get their words out. Helvegen by Wardruna is a song that seems particlarly appropriate here.

Care for the Dead

Once the person has died, care for their lyke, their physical body, should begin as soon as it can be done. At the least the body should be cleaned with clean cloths and water. The people on hand, as with each stage of this work, should be ready to swap out if they are too tired to continue, the deathwalker included. Caring for the Dead’s body is a powerful physical devotion and can be quite intimate, so even if a deathwalker is ready to do the work of cleaning the Dead, they should step aside in favor of a parent, lover, or child. I would say the only time a spiritual specialist should insist on doing anything described here is if a dedicated Heathen or Northern Tradition Pagan is not among those able to care for the dying or Dead according to their tradition(s). Far more important that the desires of the Holy Powers and the dying/Dead are taken care of than to allow an overzealous or uncaring relative, friend, or bystander, to disturb these important rites.

When I first started to write on this patron’s topic I was initially going to just write an 8oo or so word post, and it has gotten far more detailed than I intended. So, I will at least be splitting this up into a two post topic. Again, 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 here on my Patreon.

In Part 2 we will look at how to care for the Soul Matrix in dying and deathwalking.

A Springtime Prayer to Jord

Loamy Earth, deep and rich

Full and black

Hela and Nidhogg blessed

The Dead in Your body

The soils’ life

Renewed and resurrected

 

Seeds dig tendrils and reach up

Mushrooms grow and spores spread

Everywhere is life

Bound up in Your Body and Breath

O holy Jord!

 

Life and Death unleashed

Dancing within and across Your Body

Waters fall, rivers swell

Bellies quicken, blood flows

Flesh pales, bones are cleaned

 

The Lakes yet live

The fish yet swim

The deer yet roam

The trees yet grow

The bees yet harvest

 

Sun drenched and rain soaked

Buds come forth from the trees

Grasses grow tall in the hills

Fields are carved and planted in the farms

The winds are wild and storms fierce

 

Spring has come in its riot

Frost and heat and frost and heat

So Kari’s breath finally lifts

All moist in the morning

As Sunna’s Charge drives off the cold

 

Green spears burst forth from Your ground

Freyr’s Blessings rises tall

Falls beneath Gerda’s knife to rise again

All born in and borne by You

O Holy Jord!

 

The skies fill with birds’ flight

The ground with ants’ wars and tunneling worms

The gardens and wild places with flowers

The pots and beds with herbs

The heart with renewal

 

We hail You in Your Spring, O Jord!

Your raiments of green and purple, blacks and reds

Your swollen rivers and swelling fruits

Your cool breezes and warm days

Your blessings that pour, call, and grow all around us

Sinew and Breath

Sinew stretches and breath is borne
Teeth bared and paws greet Jord’s Body
The deer runs on raggedly

Foam flecks and strength saps
Heart hammers and haggard hooves stumble
The wolves surround and circle

Fangs flash and blood flows
Throat thrums and tendons tighten
The pack descends in Death’s wake 

Teeth tear and bellies bulge
Ravens ring and crows call
The prey and pack feed the forest 

Mad World and Grief and Death

I was clicking through one of my Youtube playlists, and came across one I have not listened to in a very long time.  When I am feeling at my lowest, I’ll queue up Gary Jules’ version of Mad World.  It is my go-to song for when I am feeling like things can’t get lower, and it made me start thinking about how we grieve.

I am part of the Polytheist Death Guild, and I think that part of my work with the Guild will be reflecting on death and grief as a polytheist, and how we can separate ourselves from the largely thanatophobic society we find ourselves in.  Mad World hits me in a way very, very few songs do.  It is completely absorbed in its loneliness and its pain, from the chords of the piano to the way that Jules’ forms his words.  It also made me reflect on why, when I am feeling low enough to warrant listening to this song, I wait until this song to work with it as a kind of purgative.

I first started listening to this song when Sylverleaf and I broke up in 2006.  I listened to this song on repeat for about a whole month.  Like when I get sick, when I grieve, I do it really, really hard.  It was to the point that the people I was living with more or less banned me from listening to it, because I’d sunk into a pretty bad depression and wasn’t taking care of myself much at all.  Mind, I didn’t see the movie this song released in, Donnie Darko, until several years later, so I had absolutely no context for the song.  I just happened across it, gave it a listen, and in my grief, kept playing it most of the spare time I had over and over again.  Reading some of the comments on the video itself, I’m certainly not alone in turning to this song in needing to feel pain, grief, and sadness.

Why, though, do we wait even in the little deaths to grieve, and why like this?

I think there are a few factors:

  1. A toxic emotional environment that downplays or outright denigrates displays of emotions, even healthy ones.
  2. This country does not want to think on, much less acknowledge death in a meaningful way.  For instance, much is made of Memorial Day and Veterans’ Day, but the celebrations have gone from largely somber affairs, and has been twisted into gaudy ways to sell furniture and celebrate empire via parades rather than actually being a time where we solemnly honor those who sacrificed life, limb, mind, and/or loved ones for this country.
  3. An actively toxic atmosphere in regards to feeling emotions at all, much less taking time to process them or taking time for oneself when being affected by them.
  4. Completely abhorrent mental health care in terms of preventative/therapeutic medicine, and direct addressing of psychological breaks, trauma, etc.  There is active cutting going on in the overworked departments of the mental health care field despite needing expansion and reinforcement.
  5. Many of us do not belong to cultures that encourage grief, displays of emotions, or expression of how we, ourselves, feel.

I see this shutting down as an outgrowth of our culture in the sense of toxic masculinity and American culture’s inability to handle genuine, expressed emotion that is lived in the moment.  The usual memes of ‘stiff upper lip’ and ‘keep on keeping on’ were ways I was told to handle the grief I was in the midst of.

These are part of the same toxic soup that contributes to grief welling up inside and needing to break through, regardless of how healthy it is.  I was not in a place that encouraged healthy grief.  In fact, I was actively encouraged to look for a new relationship, and was shoved towards one within a month or two of breaking up with Sylverleaf.  Not only was my relationship with this person unhealthy in its formation, I also delayed my grieving and healing that I needed to do.

If this is how we treat folks breaking up, how much worse is it for those whose loved ones pass away?  The old adage of ‘time heals all wounds’ paled in comparison to losing my grandfather.  It seemed like a slap in the face.  Sure, my grandpa could communicate with me in a number of ways, including directly, but it is not the same as having grandpa in my life.  Then there’s the “I need to be strong for my ___” idea, which both robs the person trying to be strong of their need and time to grieve in the moment, and also robs the person they are being strong for of being a helpmeet for them in turn with their grief.  In other words, it denies Gebo (gift-for-a-gift) in the grieving itself, and in the healing process, between those who the grief itself affects.

How can my son learn healthy ways of grieving if I refused to show him what that looks like?  How can he feel safe in bringing me his woes if I cannot show him they are nothing to be ashamed of, and that experiencing loss and reacting to it is part of living a full, and healthy life?  To this end we brought our son to mark the passing of our cat, A., who died about two years ago.  He was told why our furbaby was being put to sleep, he was walked through just as we were in what would happen, and he was able to grieve there and as he needed after.

This would be our son’s first witnessed death, and we wanted this moment to be as comfortable and sacred for our cat, and in so doing, make it as comfortable and sacred a thing to witness for us as a family, for our son seeing death for the first time.  Seeing death is an initiation, one we would do well to take more care in.

We brought our cat’s brother along, K., and allowed them to be around one another as A. was being hooked up for the drugs that would end his pain.  We each got a chance to hug him, tell him we loved him, pet him, kissed him, and hold him for awhile.  When everything was ready, we made prayers, weeping the whole while, and asked Freya and Bast to take him gently into Their arms and help him cross over. We thanked him for his time with us, and that we would keep his memory.  We told him we loved him as he shut his eyes for the last time.  When he lay still, we wept, and we were loud.  Well, I was.  We were holding each other, and were crying without shame.  Sylverleaf had taken him in at a year old, and though I certainly was not a cat person when we met, A.’s brother pushed me to becoming one about 3 or 4 years ago.  He was our cat, and we grieved his passing.

Even now, remembering him as the barbiturates took him into death, my throat tightens and tears tug at my eyes.  Yet, it was the best send off we could have given him.  I am not grieving his death itself, but missing his presence in our lives, and how he could light up a room with his inquisitiveness, or make us smile when he threw himself into our laps for petting.  How he had this bad habit of being underfoot when we needed him not to be.  We asked for a piece of his fur, which lays on the animalvaettir shrine on top of his paw casting and ashes.

In talking about A.’s death, it makes talking about my grandpa’s death easier.  It is unfortunate our son did not get to talk with him before he passed, but at the least, they had met.  He was in the hospital, and a cousin had me up on Google Hangout Video Chat.  It had been a few years since I had last seen my grandpa, and I knew from talking with my Dad that he was nearing his death.  Still, when I saw how small and sick he looked I damned near broke down crying on the spot.  I was gritting my teeth and trying not to wail.

My Mom took the phone from my cousin, and told me I needed to get it together for grandpa.  Grandpa wasn’t one who wanted us to grieve him.  He said as much while he was dying.  I took myself away from the phone for a bit, shed a few tears, collected myself, came back, and talked with him.  I let him know, cradling the phone in the basement of the Wandering Owl, that I loved him and that I missed him.  He looked to be in such pain, and I had never seen him so small, so vulnerable.  Grandpa was a guy who fixed everything, and was rarely in one place when I was a kid.  It hit me right in the heart to see him like that.  Still, he knew me, and could say he loved me, and knew who I was, and that itself is a privilege.  I told him I would pray for him, and he asked me to pray for his wife and the family.  I told him I would, and that evening, I did.

I did not think about it at the time, but the last words I said to him were “I love you grandpa.  We’ll speak soon.” when I let him go.  Whether when I was a Catholic or now as a polytheist, my religion tells me our Ancestors are hardly silent, and can offer us companionship and guidance.  Still, this was the first grandparent I had had a good relationship with and was losing.  So that evening, with the help of my Kindred, I grieved him.

The Catholic Ancestors were around me, getting Themselves ready to welcome him, and there for me, too.  The local Catholic church had closed for the evening.  However, I remembered something from a post on Galina’s website.

I saw more than one person kneeling on cobblestones outside of churches, when the church was locked but the person wanted to pray before that altar, or that icon.

I remembered somewhere, perhaps from the Ancestors Themselves, that one way to pray when the church was closed like this, was to pray the rosary at each step of the church, and to kiss the church doors.  I carry my First Communion rosary and the Book of the New Testament, Psalms, and Proverbs I was given then for my Catholic Ancestors.  I use the book to do bibliomancy and receive messages from Them. I prayed the rosary on each step for my grandfather, in offering to his spirit and the spirit of my Ancestors, and asked Hela with each step to make his transition into death as painless as possible.  I sang songs I remembered from when I was a child, and felt my Catholic Ancestors all around me.  When I had finished, I sat on the bench near the church, and smoked in prayer to my other Ancestors, and to Mordgud, Garm, and to Hela Herself.

That Sunday after his death I went to a Catholic church service near me, and walked the Stations of the Cross outside among the pine trees.  When I came to the central garden labyrinth, I walked it, and left offerings as I asked His God to shepherd him, and to care for him, and to let him speak with me when he was settled.  I made offerings at the shrine for St. Francis de Assisi, and at St. Joseph’s, asking the same.  I returned home and felt at peace.

I will not be putting his image on the Ancestors’ altar until a full year has passed from his death, which is soon.  This is in respect to him and so that when his image or an object of his is placed on the altar, he has had a chance to adjust to being dead and will not be hungry or confused.

As polytheists develop closer community ties, intergenerational ones especially, we need to speak and make our plans about death and the process of dying, how we grieve, and what we do for the dead.  It’s my hope that this post is one point of dialogue that touches this off.

Me?  When I think about what I would like done when I die, I do not want to suffer.  I do not want to linger in endless pain.  I want to leave my loved ones with the ability to say goodbye, as my grandfather did.  When I am dead, I want to be cared for by my family.  I want a rite that gives people a chance to mourn and a chance to celebrate.  To pour out tears and mead.  To comfort and cry, to laugh and enjoy each others’ company.  To drink in stories, to sing songs, to talk about the good times and the bad.

I want to be buried on my family land in a hallowed mound.  I want a tree planted on it, one that will last generations.  Maybe plant a whole grove by each person who gets moved in getting a new tree planted for them.  A boulder before it, maybe with a flat top, for offerings, for meeting, for divining.  For saying hi.  A runestone with our names, maybe scenes from our life if someone has the skill.  A new boulder for when that one is full so others’ stories can be passed down.  Whatever it is, I want it to not just be for me, but for my loved ones.  My tribe, my family.

The World

The world is a Goddess and the world is a corpse

If you know the stories this does not shock;

The corpse of Ymir is the body of Jörð

 

The world is full of vaettir and yet is a Goddess

If you know the stories this makes sense;

The body of Jörð holds us and yet, we live within Her

 

The world is a world and it is many Gods

If you know the stories this is insight;

The world is not one thing to all Beings

 

The Goddess is a world and is one of countless

If you know the stories this is thoughtful;

The world is not the only place of Gods

 

The world is a home and it is one of many

If you know the stories this is wisdom;

This world is not the only one we will live in

 

The world is alive and we are part of it

If you know the stories this is existence;

The world teems with life, as do we

 

The world is living and it changes

If you know the stories this is evident;

The world shifts, and so will we all

 

The world is dying and it will die

If you know the stories this is powerful;

The world dies, and is reborn

 

The world is dead and it will live again

If you know the stories this is Ørlög;

The world is woven, and we are too

 

The world lives and it will keep on living

If you know the stories this is Wyrd;

The world lives, dies, and lives; so will we, one way or another