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Posts Tagged ‘Pagan’

Hail Flame-Hair

March 13, 2020 Leave a comment

Hail to You O Flame-hair

Hail to You O Smoke

Hail to You of the Silver Tongue

Of mad laugh and the joke



You Who’s Crossed all the Worlds

Who’s crossed a hundred doors

Who’s crossed countless homes of Gods and men

With the blessing You have borne



Praise to You who raised up high the Fires in all our kin

Covered in blood, Midgard made

Who will make It once again

Moving Beyond the Wound-Chasm

December 7, 2019 4 comments

I recently listened to Episode 28 of Everyday Animism, Animism and the Broken Path. The hosts raised some good points, among them being the understanding that decolonization of and embracing authenticity within our religious lives is an ongoing process. They hit the idea of the breaking of our Ancestors’ ties with their Gods, Ancestors, and vaettir quite a bit.

Heathenry has faced and is continuing to face the same challenges as those they were speaking to as animists. As Heathenry came up from the 70s, there has been quite an effort expended to come up with our own words, our own understanding of ourselves. Reviving religions and eventually cultures takes work and time. As academic fields came up with new information we adjusted our understanding of where we stood and where we are going. As new understandings of the Gods, Ancestors, and vaettir came forward many changed with them. Heathenry, like a lot of polytheist religions, does a lot of looking back.

Where I would like to see conversations like these move is beyond where our Ancestors’ wound-chasm lies, that place where our Ancestors destroyed or whose connection was destroyed to their culture and absorbed into Christian and Muslim cultures. We are not living there. It is important to look at it, to acknowledge it, and to work to heal it, but our point of view cannot live there. Likewise, I feel we need to shift the conversation away from cultural appropriation and into embracing our own cultures. Beyond surface-level idiocy, see the Coachella models wearing headdresses or the same at Burning Man, my understanding is that a lot of appropriation is a grasping for something. That grasping might be words to describe a thing, like when folks grasp onto the word smudging (which is a ritual in and of itself, not just waving around smoke to get rid of evil spirits) when we have reykr (Old Norse for smoke) or recan (Anglo-Saxon for cleansing something with smoke) as words for smoke cleansing. That grasping might be for ancestral spirits, where folks might grasp for totem (which is a corruption of the Ojibwe word doodem, itself being a noun needing a prefix) I would point them to kinfylgja (Old Norse for kin follower/helper spirits). Wherever we are grasping we should look to our religions, our cultures first.

This means that we need to embrace our own understanding of our Gods, Ancestors, vaettir, and ourselves over that of outsiders to our religions. Academics and others external to our religious and cultural communities are fine and should be looked to so long as their studies, commentary, etc are useful to us. Rather than this being an anti-academic or anti-science approach, this is an approach that weighs the usefulness and relevancy of outsider views on us, our religions, and cultures. Dr. Jackson Crawford and Dr. Caroline Larrington are excellent academic sources on Old Norse texts. What neither are is Heathen. Their expertise is not in religious instruction, nor would I want to put them in such a position. Likewise, the texts they have translated, the books they have written, and lectures they produce are not meant to be religious instruction.

Part of decolonizing ourselves and our communities is to radically embrace our own living religious worldviews. Decolonizing cannot be accomplished without this. Indeed, part of the point of it is to stop drinking the poison and to drink good clean water. We do this by understanding and especially living within our worldview. For Heathens this is living in good Gebo, reciprocity, with our Gods, Ancestors, vaettir, communities, and within ourselves. We are going to develop neologisms and work with words and concepts in new forms. My own use of the word Mikilvaettir and use of Ergi to describe and honor our Powerful Queer Ancestors is evidence of this. I understand that writing here on my blog, resources such as The Longship, and the work of countless individuals and communities developing their own relationships, vocabulary and worldviews all are part of this work. Whether we live quiet lives doing devotion or busy ones full of spirit work, or whether we lie somewhere in between, by worshiping Them and fuIfilling our part of Urðr we do the work of rejecting poison and drinking good water.

My Patreon is Live

December 3, 2019 2 comments

For awhile now I debated launching a Patreon for folks who enjoyed my writing and wanted to help support my work.

After soliciting feedback from friends and loved ones I finally have gone live with my Patreon. Thank you to everyone who has given me feedback and encouragement to do this.

The link is here for my Patreon.

This is a breakdown of the layers of support, and the tiers folks can sign up for:

Fehu: $3/month
The basic supporter level.
Fehu, meaning cattle and so, mobile wealth, allows for me to do my work. You will have access to my content here on the Patreon, including Patreon-only blog posts and responses to questions and feedback. If we hit the $500 a month goal then I will produce videos that every Patreon subscriber will have access to.

Uruz: $6/month
Uruz means auroch and relates to wild power and strength. Contributors at this level help add to my strength to better focus on the work at hand. You will have access to my content here on the Patreon and to contribute topic ideas to the blogs I run. The blog where I write about polytheism, Northern Tradition shamanism, Heathenry, and animism is at Sarenth.wordpress.com.

Thurisaz: $9/month
Thurisaz, relating to the words thurse (giant), and thorn.
Patrons at this tier have the ability to get into the thorns with me: to ask a question in my monthly Q&A, and to contribute topic ideas to the blogs I run. As with the other tiers you will have access to my content here on the Patreon.

Ansuz: $36/month, 3 spots
Ansuz, relates to the God Odin, breath, and communication.
Contributors at this level get more access to communication with me. As with the other tiers you will have access to my content here on the Patreon, the ability to ask a question in my monthly Q&A, and to contribute topic ideas to the blogs I run. Ansuz’s unique tier benefit is now you can commission a sacred poem or song for a God, Goddess, Ancestor, or spirit.

Raiðo: $45/month, 3 spots
Raiðo relates to the ride and the long journey.
Those who give monthly on this tier are looking at taking their own long journey with me. Not only will Patrons have all the other benefits of the previous tiers, they also will be able to retain one three-Rune reading per month. My normal rate for readings are $75 each, so if you are looking to work on your own long road journey become a Patron at this tier.

Kenaz: $81/month, 3 spots
Kenaz relates to torches and the light they bring to the path before us, as well as to pain, ulcers and mortality.
Patrons at this tier have access to the previous tiers. Patreons at this tier can brighten the path before them and get help to work with the challenges before them with a personal Rune reading or an in-depth exploration of a topic relevant to my blog and Patreon.

Gebo: $99/month, 3 spots
Gebo means ‘gift’, and so, the Rune of gipt fa gipt, gift for as gift: reciprocity.
Patrons at this tier have access to the previous tiers.
In the spirit of reciprocity Patrons at the Gebo tier will have the ability to set up a Skype call with me for an hour long session once a month to explore a topic relevant to my blogs or spiritual work.

When I reach $500 a month I will start to produce monthly video content that each tier will have access to.

Relationships with Spirits -Part 1

July 9, 2019 6 comments

Thanks to The Rusted Barrow for their dedication to writing on the spirits. Reading that post inspired my own.

Alongside The Rusted Barrow I got inspiration for this post from reading the book The Tradition of Household Spirits by Claude Lecouteux. It has been an excellent, approachable, and informative read. It digs into the various kinds of household spirits, their places, and practices associated with Them, and then what Their origins may be. It predominantly focuses on European beliefs, including those of France, England, Norway, Angland, and Russia. I highly recommend reading it, as many of the practices will be right at home with hearth cultus for any Heathen or Pagans in general.

Having read both The Rusted Barrow’s post and The Tradition of Household Spirits in the same week, I felt I had to write something on the topic of spiritss and I got to thinking: there have not been many guides on what spirits are out there in Heathenry and the Northern Tradition, nor of how to start a relationship with one, or how to interact with spiritss you are not used to. What started off as a large single post look like it will become another series of posts all on its own.

I call the spirits by the Old Norse plural for the word, vaettir; vaettr is the singular. The vaettir are all around us and within us. There are vaettir in and of the earth, jordvaettir aka earthvaettir, just as there are vaettir in and of the fire, eldrvaettir aka firevaettir. There are vaettir within us, and we ourselves, both our essential or ‘higher’ selves and various of our soul parts, which have their own names, are vaettir. For this post I will not be writing on the Soul Matrix, since that is a subject all on its own. This post series will focus on the vaettir external to humans. I think it is important, though, to reflect that even we humans are full of vaettir, whether we are talking about the spiritual reality of the blood of the Ancestors running in our veins or the individual cells of our body each being in and of itself a vaettr that helps to make us up.

What are Spirits?

Any thing which is ensouled can be said to be a spirit. They are any thing which weaves and is bound up in the web of Urðr or Wyrd. What, then, can be ensouled and woven in Urðr/Wyrd? Potentially everything, from the tiniest of atoms to the largest expanse of space. Whether or not a thing has a larger or smaller sphere of influence depends on the effects it has on others and its ability to act in creation. A given thing being a spirit does not mean it operates or acts in a way we may consider logical or at all with our interests in mind. Planets have their own spirit, for example, but whether or not that spirit can or has the desire speak to me, or vice versa, is another matter.

Mikilvaettir

Over time I’ve worked out different words in Old Norse that get across ideas relevant to the experiences I and others have had with vaettir. One of those words is mikillvaettir.

Mikillvaettir or ‘big/tall/powerful/great spirits’ is similar in my understanding to a head/co-head and/or guardian spirit over a family line, specie of tree, animal, and so on. We can have close relationships with spirits, even the mikill, and so may appeal to them using more close, familiar terms. I call the mikillvaettr of Mugwort Grossmutter Una, German for Grandmother and Old Norse for Joy. Were I being more strict with my language I would be calling Her Amma Una. Mikillvaettir, both as a word and concept, is distinct from the term totem. Totem is a corruption of an Ojibwe word, doodem. As the Ojibwe People’s Dictionary notes, doodem itself means “clan, totem” and that “There is no simple independent word for clan, totem. A personal prefix goes with the dependent noun stem /=doodem-/ clan to make a full word.” Further, /=doodem-/ are related to personal clans in Ojibwe cultures. Mikilvaettir may be related to us, such as the Disir or Väter, our powerful female and male Ancestors, or They may be head of a kind or group of vaettir.

When viewed in this worldview, even the familiar takes on spiritual significance. If we understand that our cells can be ensouled, then so can a disease like the flu. The flu has a discernable way of coming into existence, of spreading, being fought, and triumphing over an infected host or being defeated. Since each iteration of the flu is a spirit, we can extend this knowing to the variouss strainss of the influenza virus and to the flu as a whole. The idea is that, as we might approach a mikilvaettr of a plant (for instance mikillgrasvaettr for ‘big/great grass or pasture spirit’) so we may have better relations with its ‘children’, we may also approach the flu. We could refer to as mikillsóttvaettr or ‘big illness spirit’. Understood this way we may not be able to beat the big illness spirit that, like our own Ancestral lines, governs the development of its own descendants. However, we may propitiate it or negotiate with it to tamp down on its rambunctious children. Barring that we might simply do spiritual work, alongside our physical remedies, to stop the small flu spirit from burning through a person, killing and dispelling the flu spirit so the person gets well. Since our own lich, our body, is a part of the Soul Matrix, in such an animistic view physical remedies for the flu are spiritual as well. The difference is how the remedies are made, where they affect, and what they affect. Some may be more effective than others. So would I take only a magical/spiritual approach to the flu? No. I vaccinate myself, I take care to wash my hands, and do all the other prudent things to ward off the flu just as I do unwanted spiritual influences by regular cleansing, grounding, centering, and shielding work. The approaches work together.

A Vaettir-Filled Worldview

When we view what is often understood as ordinary, whether it is the electricity in the walls, the clothes we wear, the food we eat, the places we live, where we work, all as being full of spirits, the world changes. Not only are we not alone, but literally everything around us is composed of spirits. Each spirit, in turn, has Ancestors of some kind. The concrete used in the construction of our buildings (jorðvaettir) to the furnaces (eldrvaettir) used to heat them, to the pumped water (vatnvaettir) going into them. Through merely co-existing in the web of Urðr/Wyrd we weave in relationships every moment of every day. Some may be perfunctory, some transactional, and some truly deep. In my experience most of our relationships with spirits are going to be on the same kind of level as we might passing a random person on the sidewalk as we are both heading opposite directions. We are neutral to each other, trying to stay out of one another’s way and just trying to get wherever it is we want to go. Except where one party or the other initiates contact for a deeper relationship most of our connections with spirits are really cursory. A simple example of this is when we come into cultus with the landvaettir and/or husvaettir. After all, we are living on and with Them so it is in our best interests to get along well with the very land we live on and those we share our home with. Sometimes we have to do a lot to even attract Their attention. Because of experiences with humans in Their past some vaettir may need some patience on our part, and for us to put our best foot forward early and often. With some vaettir, we need to know that we are not going to get along and leaving the vaettir alone is the best way for us to have good relations.

With a vaettir-filled worldview Heathenry does not allow for the centrality of humankind. This puts it at odds with many philosophies from the start, such as humanism, which proposes a human-centric worldview. Humanity in Heathenry is just one class of vaettir among many. With the centrality of humanity absent, understanding ourselves in relationships with the Earth (Jorð) around us and potentially any of the Nine Worlds, we then enter a region in which human desires must take a back seat to the needs of other Beings if we are to live well together. We do not denigrate ourselves or ignore the needs and wants we have in a vaettir-filled worldview. Rather, one of the central tenets of Heathenry is to live in right relationship with the Gods, Ancestors, and vaettir; a human-centered worldview is utterly at odds with this.

Kinds of Vaettir

The Heathen worldview encompasses a lot of different kind of vaettir. My point here is to give a basic overview of what the vaettir are, and how one might encounter them rather than give an exhaustive look at specific vaettir.

Ancestors

Ancestors are those vaettir who are related to us. The tack I take with who the Ancestors are is very broad. Ancestors and ancestry is complex, a weaving of relationships of blood and bone, spirit, lineage, and adoption. Ancestors can be human and non-human, Gods as well as other kinds of vaettir.

Ancestors, especially the Disir, Väter, and Ergi (more on these later) have our immediate interests at heart. Generally, Ancestors are among the first vaettir to have our back in hard times and to work well with us. Each of us are Ancestors in the making and will someday join Them, so beyond being Their descendants They have a vested interest in us doing well so when we join Them we are best placed to help our own descendants.

Ancestors of blood and bone are those Ancestors we are directly related to through blood relations. These are the people you are looking for if you do geneaology or are looking for via DNA results. Taken at large, all of humanity shares blood Ancestors at some point in the distant past whether we are looking at our common early homo sapien Ancestors, or even further back through to Chromosomal Adam, or further back, Mitochondrial Eve. As a primarily Norse Heathen I look to Ask and Embla as our common human Ancestors in addition to those of our larger human ancestry.

Ancestors of spirit generally refers to Ancestors that are spiritual kin to us whether that is through a group of vaettir bringing us into their fold by adoption, by blood relations where a vaettr had a hand in the creation of a line of people such as Ing to the Ingvaones, through initiation/ceremony into a group who share common spiritual Ancestors, or by direct invitation into a vaettr’s family. These Ancestors may or may not be human.

Ancestors of lineage are our Ancestors related to us through our work, through initiated lines such as mystery cults, or are spiritual specialists like priests or diviners. These Ancestors might be also relate to us through crafts such as weaving, woodworking, painting, sculpting, brewing, etc., as most of these professions were, at varying times, initiated roles such as Master and Apprentice, or had deep spiritual significance in the ‘home cultures’ of Heathens.

Ancestors can be adopted as can we. Fostering is one way Ancestors can adopt us. Another is when we become part of a close-knit spiritual community, such as a Kindred and/or Heathen tribe. In my own Kindred I make offerings to all of our Ancestors, and include at least a few Ancestors of beloved people who are chosen family. A common refrain in various forms that I am seeing across the Internet lately towards QUILTBAG+ folks is “If you are disowned by your blood family for being who you are, I am now your parent.” If someone were truly taking on this role then I think in turn they would be adopted as sure as anyone fostering a child would be.

Disir

Disir are the powerful female Ancestors. Many of the alternative interpretations for what They are that I have found online I understand are among the roles the Disir occupy: They are the guardians of family lines, those who keep the other Ancestors in line, act as the voice of the Ancestors where needed, are instructors, and may act as mediators between Their living relatives and other vaettir.

Väter

Väter are the powerful male Ancestors. While many will use the term Alfar to refer to Them, I do not. I understand Alfar as Their own discreet kind of vaettir. The Väter occupy very similar places to the Disir in my experience of Them.

Ergi

Ergi are the powerful queer Ancestors, and occupy similar places in Ancestors to the Disir and Väter. Like the word queer, ergi used to be an insult which has been reclaimed. In this case, ergi referred to someone being unmanly, namely the recipient in homosexual sex, and was considered an insult deep enough to kill or outlaw over.

Fylgja

Fylgja is a word meaning ‘follower’. Generally it means those spirits that follow a given person. A fylgja is often conflated with the Celtic ‘fetch’ which appears as an omen or a familial vaettr to a person. Its sighting is said to portend the person’s death. I use the term to mean any vaettr which a person works with in a tutelary, guardian, familial, or similar capacity in which the vaettr in question would have reason to actually ‘follow’ or, along with its other meanings, to ‘help’, ‘attend’, or ‘serve’. Rather than describing the kind of relationship one has to a fylgja, it is a term for a vaettr that one is attached to or vice versa.

Kinyflgja

As with fylgja I use this word in its more general capacity. Here, however, it references those vaettir who are tutelary, guardian(s), helping, attending, or serving in reference to one’s Ancestors. These may Ancestors Themselves or vaettir related to our Ancestors, whether they are animals or plants asssociated with Them, or bonds our Ancestors made with vaettir that They have in kind passed on to us.

Vorðr

A word describing a vaettr, among whose meanings are ‘guard’, ‘guardian’, ‘watch’, and ‘warden’. This word is very-much what it says on the tin: it is a spiritual guardian. In spiritual sight it may take the form of an animal. It may also take the form of the hamr of a person, their spiritual body. So far as lore is concerned I have not found a definite answer to where the vorðr comess from. The origins of a vorðr may come from one’s Ancestors, either a spirit of the Ancestors or from the Ancestors, eg a spirit the Ancestors formed some relationship with to watch over Their descendents. Depending on its origin you can reckon a vorðr as fylgja or kinfylgja.

Alfar

The word means ‘elf’ and belies the vast corpus of beliefs that have grown up around this word. I look at the diminutive use of elf in the same way that Lecouteux describes in The Tradition of Household Spirits, namely that it, like dwarf, sprite, and others have been used so much to cram lore about various beings into it that we need to differentiate what we are actually talking about from the mass it has become in Medieval and later folklore. Rather than take the approach that any diminutive, ‘cute’ or similar vaettr is an elf, the Alfar are namely those vaettir who belong to the world Vanaheim. Though there may be cross-currents between Scandinavian and Irish sources for what elves may be, I look at the Tuatha de Denaan as utterly different beings to Alfar. Likewise, I differentiate from many other Heathens in that I understand the Alfar to be Their own distinct spiritual category of vaettir rather than the powerful male Ancestor (whom I call Väter) or from the Dead who occupy burial mounds. So what are Alfar? Vaettir who often take on many (often beautiful) forms who are powerful in magic. In my experiences with Them I have found Them statuesque, powerfully spoken even when ‘quiet’, a commanding presence, and able to make powerful magic and having varying connections with natural places, especially groves and wooded areas.

Dvergar

The word means ‘dwarf’, and like Alfar belies the absolutely immense amount of beliefs that have become attached to that word. As with ‘elf’, Lecouteux describes in The Tradition of Household Spirits how ‘dwarf’ came to mean an absolutely dizzying array of things, some of them interchangeable with ‘elf’. The Dvergar definitely have more to offer from the lore we have, including that They are the best crafters in the Nine Worlds. Their moods tend to be stern and They exact heavy tolls from those who cross Them. My experiences with Andvari is that They are concerned with what is Theirs, and that part of keeping frið (good social order) with Them is maintainin awareness of what is ours.

Jotun

Jotun is a word related to ‘consuming’ and ‘devourer’, while often glossed as ‘giant’ nowadays. Jotun tend to be related to wilderness, natural forces, and animals. They can be monstrous, achingly beautiful, both, and neither. As many forms as nature can take, so can They, and yet more. Some Heathens eschew relationships with Jotun entirely, others only with those aligned with the Aesir, and yet others are willing to work with Jotun from any corner. Where one falls on this depends on the understanding one has of what Jotun are, Their place in the cosmology, and what our relationships with Them as humans can be. For myself, seeing as how many of the primal Holy Powers are Jotun, eg Surtr and Kari, and individual Jotun may be vaettir related to specific weather events, nature, and similar things, having a working relationship with at least some of Them can be good, in keeping with doing right by Holy Powers underpinning our Worlds. We do not have to get along with every vaettr to have a good relationship with some of Them any more than we must worship every Heathen God or Goddesss to be a good Heathen.

The Dead

The Dead are any vaettir which once lived. While the Ancestors are generally looked on as Dead, not all of Them are. Some Ancestors may never have incarnated in Midgard, eg some Ancestors of spirit. The Dead encompass a wide range of vaettir, including the Dead of those mentioned above. Some of the Dead are ambivalent to the living, while others actively seek out the living. The Dead may be bound to a particular place such as a barrow mound or grave, they may wander free, or belong to a realm of a God or Goddess, eg Folkvangr, Valholl, and Helheim. In my understanding, most of our Ancestors’ graves and barrow mounds were both a resting place for parts of the soul matrix, and a point of contact or a possible ‘door’ between whatever afterlife They go to and where we are. Because a portion of the soul is in the lich, the bones, furs, teeth, and claws maintain powerful spiritual connections to the Dead.

Elemental

Elemental vaettir are directly related to the Elements of the Northern Tradition/Heathenry. While not reckoned in this way in the lore or other sources, I find looking at the elements Themselves in this way speaks to the breadth and length at which vaettir are in our lives. It also helps with organizing associations, unsderstanding, and where and how those relationships are made. Jorðvaettir are Earthvaettir, Eldrvaettir are Firevaettir, Vatnvaettir are Watervaettir, Vindrvaettir are Windvaettir, and Issvaettir are Icevaettir. Why look at the Elements Themselves in terms of vaettir? Because not all Eldrvaettir are necessarily Fire-Etins, nor all Issvaettir necessarily Thurs. Having kinship with or association to certain Elements does not make Jotun necesssarily vaettir of those Elements. An Elemental worldview does have its limits, and that is about when it stops being accurate to the Being of a given vaettir.

We can also break down what we mean when speaking about certain Elemental vaettir. Jorðvaettir is more of a broad category when we look at a piece of land, because it belies all the many vaettir contained on and within the land. A single big Earthvaettr may be made up of the trees, animals, insects, and other vaettir in that piece of land, and yet that does not negate that each of those trees, animals, and so on are, Themselves, vaettir. I count my húsvaettir, or housevaettir, among the Earthvaettir. As my relationships with the land and the house that lies upon it differ, so too does my relationship differ between their vaettir. It is also worth pointing out that how and in what form you engage with a given Elemental vaettir may have drastic consequences on how it responds to you. Just starting out working with Eldrvaettir? Probably best to start with candles rather than a bonfire. Regardless of the size or scope of its form give any vaettr its due respect.

Beginning Relationships

While each vaettr may have its own requirements for how it wishes to be reached, perhaps the easiest way to reach out is to make room for the vaettir on our home altars. If you are starting absolutely new to Heathenry or the Northern Tradition, my first recommendation is to build an Ancestor altar before anyone else’s. Not only will this encourage good relationships with your Ancestors, it will also have the benefit of the Ancestors you build good bonds with helping you to make new good and safe bonds with vaettir going forward.

To begin a relationship with a vaettr first you need to actually want to make a relationship with a vaettr. This might seem self-explanatory, but a good mindset is the best thing you can have starting off. Having a gipt fá gipt (gift for a gift) relationship, a relationship based in good Gebo, is not about transaction, but about wanting to establish and maintain right relationship. A gipt fá gipt/Gebo relationship is one that honors both participants, is good and wholesome. If you are looking for a transactional relationship where you put an offering out and get something immediately or near-term for it, that is fine to engage in with a vaettir you want to have a business relationship with. However, that is not what I am talking about here. What I am talking about here is developing a long-term and powerful devotional relationship with vaettir.

Once you are clear that your intention is to develop a good relationship you need to make space for that relationship. Making a physical space for that vaettir on an altar, often called a vé, or sacred space, is a powerful way to invite that vaettr deeper into your life. After all, you are making or setting aside space in a sacred space dedicated to the spiritual relationships you have and you are developing. So if have never made an altar, how do you go about doing it?

The Simplest Altar

A solid surface with a white cloth, a cup for water, and a single white candle with a lighter or book of matches and a holder for spent matches. That is the bare minimum you need for a simple altar. The surface can be a table, a bookshelf, an Altoid tin, or a cigar box. The candle can be as big or small as you need, from a birthday candle clear on up to a big taper. The cup can be made of whatever material is best for your situation, so long as it is clean and holds water. Start small. Altars can always grow if they need to.

A Simple Invitation Rite

Most of my relationships with vaettir have begun in similar fashion. First, I realize and affirm that I want to begin a relationship with a vaettr or group of vaettir. Then, I make space for Them on the altar. Then, after cleansing an object representing the vaettir/vaettir, I make prayer and offerings, then consecrate the item as Their representation and/or vessel.

Before beginning the rite, for a simple cleansing, ask the Eldest Ancestor, Fire, to cleanse you and the space. Something simple like “Hail Eldest Ancestor, please cleanse me and this space.” then pass the candle over yourself and the area clockwise. If you are seeking to connect with the Ancestors the Eldest is the best one to go to first. Leave the candle burning through the ritual if you can, and invite the Ancestor(s) you wish to connect with. Simple is better, especially if you are just taking your first steps. If you are just beginning Ancestor worship I would call on the Disir, Väter, and Ergi first, along with any Ancestors you knew in life, and for the first few months just dedicate Ancestor worship to Them. This establishess your relationship with your powerful and known Ancestors first, which helps to protect you from interloper vaettir pretending to be Ancestors, and helps your own discernment. Once the vaettir have been invited and asked to bless the items dedicated to Them, spend a few moments speaking with Them about the relationship you would like to build with Them, and spend time listening to Them in turn. You may ‘hear’, ‘see’, etc nothing, get no kind of spiritual feedback. That is fine. What is important is that, regardless of your receptivity, you give in kind for the time you took to speak. If you have divination tools handy and want direct feedback through them, now would be the time to bring them out. It would be good to double-check that the rite is appreciated, the offerings will be accepted, and if there is anything else needing attending to.

Offerings can be a simple cup of water, any foods or drinks the Ancestors may have liked or were denied when they were alive, or sacred herbs such as mugwort, chamomile, or tobacco. You don’t have to smoke or burn offerings as incense, especially if you live in a place where burning is prohibited, such as a dorm room. In such a case, LED candles work for the same purpose and making the offerings at the nearest, biggest tree should be fine. If you feel you should burn the offerings, keep the offerings in a container, and burn them in a simple ceremony. Once the offerings are taken care of, thank the vaettir for Their Presence, and snuff the candle. Blowing on the candle means you may accidentally spit on it, and so, snuffing it tends to be more respectful to the Firevaettr and the Eldest Ancestor. I tend to make water offerings on the roots of the biggest, nearest tree after asking the treevaettr for permission.

 

This will be it for the first part of Relationships with Spirits. The next post will dig into how we can begin relationships with spirits, the kinds of relationships we can have with Them, and the ways we keep these relationships healthy.

Reflecting on Two Articles on a Post-Christian Future

January 2, 2019 5 comments

Manny Tejeda-Moreno wrote an article, “Editorial: Douthat’s post-Christian future, a response” for The Wild Hunt, responding to a New York Times op-ed “The Return of Paganism”, an article written by Ross Douthat.  Rather than dig through both articles, I found things within Tejeda-Moreno’s article I felt were worth responding to. Tejeda-Moreno’s response to Douthat highlights things that I felt were worth exploring, as I have seen Pagan and polytheist communities struggle through the fourteen years I have on-and-off called myself a Pagan and have been a polytheist.

It is pretty clear Ross Douthat is not a part of any modern Pagan religion, and he has been an op-ed writer for several years. I am not shocked Tejeda-Moreno is dissatisfied with the article. Over the course of his life Douthat has been a Pentecostal and a Catholic and was educated at Harvard. He is not only writing from outside our communities essentially about us, as Tejeda-Moreno clearly points out, he is doing so poorly informed.

His lamentations that there may be more witches than members of the United Church of Christ should be evidence enough that he is mourning or at least ill at ease in the post-Christian future he sees on the horizon. I find this notion at odds, though, with those exercising levers of power and in the majority. The most prominent and numerous members in US society are some flavor of monotheist, predominantly Christian. Those who are not Christians in positions of power, such as political or academic settings, are often agnostic or atheist. All tend to default to some variation of ‘hierarchy of religion’ in which one’s personal flavor (Christian, atheist, or agnostic) is the summit of the hierarchy. Pagan and polytheist religions are often derided for their belief in ‘demons/delusions’, ‘outmoded ideas’, ‘dead gods’, and the like, treated more as curiosities than anything worthy of regard either in academia or in interfaith settings.

I echo Tejeda-Moreno’s disappointment with Douthat’s assertion that Paganism is “some civic cult with supernatural experimentation driven by secret societies of literati weaving post-Christian intellectualism into society.” Modern Pagan religions are neither that organized nor that well-developed. Even if we were, intellectualism or rationalism is not the main philosophy of a good number of Pagans or polytheists.  We certainly do not have the numbers for civic cultus, nor the structures which would make it relevant so far as I can see.

In the first place, modern Pagan religions do not even internally agree on what Paganism itself is. The term is so nebulous as to be unwieldy, effectively ending in some vague sense of ‘not Christian’. Some Pagans who use the word as their primary means of identification are polytheist, believing in and worshiping many Gods. Some Pagans who use the word as their primary means of identification are atheist, believing that there are no Gods and worship nothing. Saying anything accurate when even basic and essential matters of theology are disagreed upon internal to specific religions within Paganism is almost impossible. For instance: Are Wiccans theist? If so, which Wiccans, if any, are theist and which, if any, are atheist?

Then there comes issues of who gets to decide who gets to be called Wiccan in the first place. Gatekeeping, who gets to do it, and who has the right to gatekeep specific Pagan religions are a series of ongoing issues in many Pagan and polytheist religions. Without these basic methods of organization decided, it matters little whether one says “Wiccans are theist” or “Wiccans are atheist” because the ground upon which the matter would rest shifts dependent on the practitioner and not the identifier itself.  The reason I go over words and their meanings so often in my posts is because of this ongoing problem.  There is a consistent need to reinforce what words mean because the language in Pagan communities is inconsistently applied and used.  I can get more to the core of what I am by using the word polytheist rather than Pagan because, where Pagan is a very mushy word, polytheist says what it is right on the tin.

I have a bone to pick with Tejeda-Moreno, and that is the same bone I have with everyone and anyone who uses the term ‘organized religion’ without including our own religions.  The term organized religion means what it says, “A structured system of faith or worship” though most associate it with monotheist religions.  Every single religion is organized or it is not a religion.  Were Tejeda-Moreno to have written something like “Christian religions have failed their faithful and the broader society in two ways” or “Monotheist religions have failed their faithful and the broader society in two ways” there would be less issue from me.  It’s still an over-generalization of centuries of history, but it would be more accurate than to just hand Christianity and other monotheist religions the phrase organized religion.

Further, setting up Paganism and organized religions as being against one another is nonsensical.  The “continued toleration of sexual abuse and misogyny exposes all the other moral failings” regardless of which religion it is in question, and Paganism is no more immune to this than Catholicism is.  Indeed, it is also true that “Individuals working to experience their authentic selves are deluged by moral pronouncements serving only to layer guilt and self-hatred” is equally applicable to the Pagan and polytheist communities.  Arguably, it is something that most faith communities engage in rather than the work of their religions’ callings.

The failure here is that Douthat fails to recognize that people should be free to believe in a religion that offers them meaning without ridicule.

I do not think that he fails to understand this so much as it is in his Catholic view that there are true and good religions and those that are not.  It’s also his mistake in assuming that we Pagans and polytheists only conceive as Gods belonging to Creation, and not able to be both immanent and transcendent, or one or the other.  His agreements with Steven Smith’s assessment of things rests on shaky ground as Smith commits pantheists and atheists to his view without even so much as bringing in contemporary Pagan or polytheist authors to his article while mischaracterizing those same religious movements.  In it, he ignores the lived religions of Pagans and polytheists and misses what immanent as well as transcendent Gods, Ancestors, and spirits do to the weltanschauung of the religions and people who believe in Them and worship Them.

Tejeda-Moreno continues:

He avoids a basic reality, as well: individuals are not turning away from organized religion. They are turning toward something that has meaning for them. It may be praxis, or it may be dogma; whatever the reason, they are invoking the fundamental human rights of thought, belief, and religion. Complaining about them as sinful distortions, or implying a divine force is preparing to act in retribution, is using fear in service of patriarchal oppression.

Again, I think Douthat isn’t avoiding a basic reality, but couching in terms familiar to himself and his religion.  Douthat’s point is made here in that regard, and it is a good one:

These descriptions are debatable, but suppose Smith is right. Is the combination of intellectual pantheism and a this-world-focused civil religion enough to declare the rebirth of paganism as a faith unto itself, rather than just a cultural tendency within a still-Christian order?

It seems to me that the answer is not quite, because this new religion would lack a clear cultic aspect, a set of popular devotions, a practice of ritual and prayer of the kind that the paganism of antiquity offered in abundance. And that absence points to the essential weakness of a purely intellectualized pantheism: It invites its adherents to commune with a universe that offers suffering and misery in abundance, which means that it has a strong appeal to the privileged but a much weaker appeal to people who need not only sense of wonder from their spiritual lives but also, well, help.

Douthat goes on to say:

However, there are forms of modern paganism that do promise this help, that do offer ritual and observance, augury and prayer, that do promise that in some form gods or spirits really might exist and might offer succor or help if appropriately invoked. I have in mind the countless New Age practices that promise health and well-being and good fortune, the psychics and mediums who promise communication with the spirit world, and also the world of explicit neo-paganism, Wiccan and otherwise.

He’s not wrong in his assessment here.  One of the major appeals in Pagan and polytheist religions is that we have living relationships with our Gods, Ancestors, and spirits that in some way invite us to share in co-creating with Them.  We are invited to appreciate the beauty of our Holy Powers, the Worlds we inhabit, and so much more. Our Holy Powers occupy many places simultaneously that we can appreciate on multiple levels, including that of devotion, aesthetic, beauty, joy, and more.  We build relationships with our Holy Powers at our altars and in our statues.  We build relationships with Them in places They hold in high regard.  We build relationships with Them in sacred places in nature or our cities.  We build relationships with our Holy Powers when we bear jewelry or tattoos of Their forms, symbols or Names.  We build relationships with Them when we lay down offerings at a tree, look out to the Sun’s or Moon’s rise, feel Them in the breeze.  We build relationships with Them in the grip of writing a poem, knitting a blanket, or making a piece of art.

Douthat goes on with ill-conceived generalized histrionics that are wrong, namely in regards to ancient Roman elites.  Polytheism, not pantheism was the norm.  He is also forming his argument on shaky foundations for what it would take to form a living pagan religion under his view:

To get a fully revived paganism in contemporary America, that’s what would have to happen again — the philosophers of pantheism and civil religion would need to build a religious bridge to the New Agers and neo-pagans, and together they would need to create a more fully realized cult of the immanent divine, an actual way to worship, not just to appreciate, the pantheistic order they discern.

His point here is wrong.  Pagans and polytheists do not need pantheists or outside civil religionists.  We have our own philosophers, and for those who wish to engage in civil religions there are ample examples to follow.  We need not partner with pantheists or civil religionists to create a fully realized cult of the immanent divine because we possess all the tools, ability, and functions to do so within our own religions.  We already have everything Douthat is pointing out here.

Likewise, Tejeda-Moreno is wrong.

Whether we are discussing Witchcraft, Heathenry, or any other practice broadly described as Pagan, individuals are not turning away from organized faiths; they are turning toward something more meaningful to them. Pagans are re-wilding their faith interactions to the immanent and the spiritual, and few things are more dangerous to what is “organized” than what is “wild”.

Individuals are turning away from monotheist religions, not organized ones.  They are turning towards something more meaningful to them, that is true, but it is not something that is not organized, only organized in a different fashion.  We are re-wilding our religions insofar as our Gods, Ancestors, and spirits are immanently intertwined with the development of our religions.  What most who are coming into “Witchcraft, Heathenry, or any other practice broadly described as Pagan” are coming into is one where the Gods, Ancestors, and spirits are immanent and transcendent, not bound by us, our morality, our politics, or our views.  The Gods are the Gods, Their own, and we do not control Them.  The Ancestors are the Ancestors, Their own, and we do not control Them.  The spirits are the spirits, Their own, and we do not control Them.

It is not us who are re-wilding our religions.  If our religions are wild it is because the Holy Powers are not in our control.  We talk with our Holy Powers, we seek Their guidance, and whether through divination, omens, inspiration, or other means They make Their desires and wills known.  This does not mean we have no bearing on our religion.  We do, because it is in relationship with the Gods, Ancestors, and spirits that our religions are woven.  We can disagree with our Holy Powers, negotiate, ask, work with Them to different ends.  We can also agree with our Holy Powers, obey, negotiate, ask, do the work we are given.  We can have times where it is hard to know what They want, times where our lives are fallow, times where we are sure of what They want, and times where our lives are so full we are fit to burst.  These are lived relationships.

Ultimately, Mr. Douthat argues that the promises of Paganism are vacant. The rituals and prayers lack meaning and effect: “I don’t know how many of the witches who publicly hexed Brett Kavanaugh really expected it to work,” he writes. The same sentiment could be shared for those followers of the Christian god who prayed for hurricanes to turn away from the United States toward Mexico.

I think that this is fair on both sides.  So long as we are not living solid in our relationships with the Holy Powers, then I agree that “all the rituals and prayers lack meaning and effect”.  Without prayers bound in meaning, in relationship with our Holy Powers, they are merely words.  Perhaps the only effect they can carry is offense or disinterest. Without rituals made in relationship with our Holy Powers with clarity, discipline, and skill, it is so much empty action.  Without magic rooted in our worldviews crafted with discipline, and skill, again, it is empty action.

Rather than seeing, as Tejeda-Moreno does, that Douthat feels entitled to an explanation from Pagans and polytheists, I see that Douthat has fear of what we may bring to the table:

Until then, those of us who still believe in a divine that made the universe rather than just pervading it — and who have a certain fear of what more immanent spirits have to offer us — should be able to recognize the outlines of a possible successor to our world-picture, while taking comfort that it is not yet fully formed.

I agree with Tejeda-Moreno that Douthat “avoids the obvious remedy to his dilemma” which, for monotheists is that they are not “living up to their origins, whether those be the promise of salvation, submission, or, even more simply, love.”  I also think it is more complex than Tejeda-Moreno’s conclusion.  The problem with monotheist religions and philosophies derived from them is they seek to eliminate all others.  Those who espouse arguments like the ‘evolution of religion’ or the ‘Kingdom of God’ wants its particular religion (or lack thereof) to get to the top so it can install its hegemony over all the others beneath it.  Paganism is not the boogeyman here, but neither is hypocrisy.

What is sitting in the background of monotheist religions is that when any attains power it then seeks to crush or convert any other religion.  Calls to the faithful to evangelize, to destroy the Pagans, to convert the masses of the world are still being made.  As Douthat says:

Until then, those of us who still believe in a divine that made the universe rather than just pervading it — and who have a certain fear of what more immanent spirits have to offer us — should be able to recognize the outlines of a possible successor to our world-picture, while taking comfort that it is not yet fully formed.

What Douthat is afraid of is that we are going to be living in a post-Christian world and takes explicit comfort that a successor is not fully-formed to it yet.  After all, look at what the Christians did to the non-believers.  Why wouldn’t a Christian, having an understanding of the kinds of destruction such things brought, not be afraid of such things being brought down on them?  What Douthat and monotheists like him are afraid of is not just irrelevance, but that non-monotheist religions will make inroads, take up different power in different ways, and offer better futures than the one they’ve had the last two thousand or so years to build.  Their hegemony is slipping bit by bit, year by year.  They fear the loss of power.  They are afraid the futures we face without the hegemony of their religions and philosophies on our necks.  They are afraid of our Gods, Ancestors, and spirits.

Where I Stand: Holding Tradition

November 10, 2015 1 comment

The fact of the matter is, that almost no one I disagree with will ever come into contact with me.  So why am I raising these issues at all?  Why write about holiness, the sacred, orthodoxy, orthopraxy, etc. for a larger polytheist audience?

I am a Universalist-Tribalist Heathen, which means that I support anyone coming to the Gods, Ancestors, and vaettir into the Northern Tradition and Heathenry regardless of background, and that, on-the-whole, I’m more concerned with what happens to my little group of people and my little corner of the Northern Tradition and Heathenry.  My hamingja, and much of my personal concerns, are tied up with these people who are family to me.  That doesn’t mean that the wider Northern Tradition, Heathen, and polytheist communities don’t mean anything to me, but they are lower on the list, and most of them are not in my innangarð.

Yet, everything I write about here has come up in some fashion, whether it has been in working with folks who come for work, divination, or questions, interacting with folks at conventions, students, etc.  In some part I’m writing here so that there are polytheists out here saying “This is how I see it, and this is why this makes sense to me.” or “I disagree with this, and this is why.”  I would rather there not be an illusion of conformity or acceptance of an idea when there is not, especially when it is something I have had to talk about time and again with non-Pagans and Pagans alike, i.e. not all Odin-worshipers are racist, not all Pagans believe x, y, or z, there are some concrete beliefs to being a polytheist, and so on.

When I get into more heated discussions with folks in the larger Pagan communities, I do this in no small part because I am a Northern Tradition Pagan and a Heathen, and feel that my views and that of my co-religionists need to be presented.  This feeling is pronounced because I am a priest and shaman.  This means as much as I am a boundary crosser and an ambassador, helping folks to connect with our Gods, their Ancestors, and the vaettir, it is also my duty to present my religions straightforward, and present defense of the religion if needed, being a boundary keeper.

The questions of “Can’t the Gods defend Themselves?  Can’t They make Their displeasure known?” eventually do come up and need to be tackled.

Sure.  Our Gods are not helpless by any stretch, but that puts the full responsibility of keeping our traditions on the Gods, and not, as it should be, on ourselves.  It’s not about the Gods being able to defend this or that concept.  It is about the duty being on us, as worshipers, spiritual specialists, and laypeople, to engage in our religion in a way that is respectful, and keep our religious boundaries, communities, terminology, and connected ideas healthy.

I work with the idea of a teacup frequently as a container of ideas, the tea being the meaning of things and the teacup the word itself as a container of meaning.  The Gods I will liken to the kettle, water, and the leaves/herbs, the source of the tea itself.  They are poured into the teapot of religion to brew and be held, a defined form that gives the ability to transfer this meaning a bit more safe from being burned, yet still keep warmth, which we pour into our cups.  Some folks go right for the kettle and fill their cup right then and there.  You still get tea, but eventually, if you’re going to drink tea without burning yourself, it goes into a cup or you wait for the kettle to cool so you can drink straight from it.

I don’t imagine I will ever agree with the idea, let alone the acceptance of atheist Paganism in the Pagan community, but really, that’s not my call to make.  I’m not the Circle Police or the Pagan Police.  As much as people deride folks like Galina Krasskova, Tess Dawson, Sannion, and myself as part of the Piety Posse, do you folks honestly think I have any pull with folks who do not believe in Gods or theistic Pagans who accept atheist Pagan theological views as just as valid as their own?  I speak out because I feel the need to speak out, but I hold no illusions that my words hold any more sway than what others give them.  I certainly can’t stop you, but I also do not have to accept your views.  I hold the view of a polytheist, one in which the Gods are real, have agency and Being, and are not constructs/archetypes/etc. of human un/consciousness.  There’s nothing in atheism for me to find in common ground, religiously speaking.  We can meet at any number of other points, but I very-much doubt this is a place where we will find common ground, as the very grounding of our views is different in very powerful ways.  Further, any attempt by an atheist to co-opt religious language out of its meanings will not further dialogue with me at all.

I find myself on the opposite side of folks like John Halstead and B.T. Newburg more and more in no small part because the aesthetics of the religious communities I have called home for the last 11 years are being sought out by atheist Pagans, but not the substance.  The language which identifies me as a person within a set of religious communities and/or within a communal identity is being intentionally separated from the primary means by which that identifier is constructed: religious identity with concrete meaning in regards to belief in and worship of Gods.

My views are not simply matters of disagreement, but really, they are matters of course.  The course of logic that constructs my religious identity flows from the creation story of the Northern Tradition and Heathenry, flows from the cosmology, and flows from the Northern Tradition Pagan and Heathen worldview, the worldview I live within.  These things are essential to the construction of the identity I have as a Northern Tradition Pagan and Heathen.  When the meaning of words like sacred, holiness, orthodoxy, orthopraxy, and so on are affected, the meaning of my identifiers and associated communities are affected.  It’s about more than just me, though: these are part and parcel of how any religious community defines itself.  So not only am I personally invested to see that sacred, holiness, orthodoxy, orthopraxy, and other words with religious meaning stay invested with that meaning, and how that plays out in my own life, I am also invested in how these words stay invested with meaning within my religious community, and how these words come to define and structure things within the Northern Tradition and Heathen communities.

Here is where I stand: as a Universalist-Tribalist Heathen, I have primary concern for the those within my innangarð, but that does not mean I ignore the things or people who are utgarð to my personal or more wider communities.  While my hamingja is not tied with those outside of my innangarð, it would be a disservice to the Northern Tradition and Heathenry, and my personal communities within them, to not speak out on the things I have.  It would be a disservice to fellow polytheists, too.  I hold the traditions I am within, as does everyone who is within these traditions.  Each person needs to decide for themselves whether it is incumbent on them to speak up, out, or to hold silence.  For myself, given the roles of shaman and priest that I serve in my communities, as an ambassador, boundary-crosser, and boundary-keeper, I find myself being called to speak more often than I am to be silent.

White Guilt is an Indulgence

March 30, 2015 29 comments

If you are classified as white in this country you live with the privilege of (at least) 400 years of racism and genocide. It doesn’t matter how you got here.

It does not matter that my great-grandfather came over from the Netherlands during WWI; he benefited from his skin color even though he could not speak or write a word of English. He benefited from systemic racism and genocide. I never asked for this, but I benefit from these as well.

My Ancestors were not barred from entry into this country because of racist quotas enacted by Congress. They never had to endure a blood quantum law to claim or be punished for who they were. They were not interned in camps during WWII. They were not killed for speaking out for their rights in the face of Jim Crow laws. They were not barred from practicing their religion after generations of genocide. I do not feel guilt for my Ancestors because they avoided these things, but whether or not I feel guilt, such feelings are immaterial to the issue of racial justice.

Guilt is an indulgence, especially when it inspires a lack of action and empathy.

Addressing problems of inequality, racism, colonialism, and genocide is not about white folks, white guilt, or white feelings. It is not about white people at all. I don’t care how bad you feel about your Ancestors’ actions. Gods know, if your Ancestors committed atrocities I want you to feel shame for it. If those feelings, or lack of feeling, gets in the way of you (and Them) actually making some sort of commitment to doing something, then it is an indulgence and a waste of time in regards to doing anything useful about racism and white privilege.

When hurt white feelings get in the way of equality, or especially, justice, that is not something People of Color or anyone concerned with justice in regards to inequality, racism, colonialism, etc. can afford. When the specter of that guilt arises and becomes a paralyzing thing that takes the focus off of People of Color, their problems, and the things that are actively killing them, it cannot be afforded. It is, in a word, derailing.

I don’t give a damn how you feel. I really don’t. If you lack the empathy to stand up for justice because your fucking feelings are hurt: Fuck. Right. Off.

White people do need to deal with our feelings, but not at the expense of justice or equality. It should not be the directive of folks to remind white people to deal with our feelings outside of the times and places where issues of justice, equality, etc. are being addressed. Our angst should not be aired during times of grief or moral outrage at the murder of black people by police. It is no different than walking into a funeral while a family is crying over a child’s casket, and screaming at them ‘Your crying makes me feel bad! I didn’t do this to you!’ You know what? You’re getting in the way of their need to grieve at that point. You’re an asshole. The funeral is not about or for you. Anyone, from the presiding minister to the family member on down to a complete stranger visiting in respect would be well within moral rights to ask or demand for you to get out.

This is why #alllivesmatter is either a cop-out or completely fucking tone-deaf. Not all the houses are on fire, and so, they do not deserve the fire hose equally. #blacklivesmatter is on-point and the topic at hand because black people are being systemically targeted by police, policing policies, jail time, jailing and fine procedures based on the color of their skin. They are dying because of this. The reason why our feelings as white people do not matter in this is because our fucking lives are not on the line for walking on the street while being black.

Blacks, as well as Native American and Hispanic peoples, are being killed in the United States far more than whites by police. In addition to this, because of jailing and fine procedures for minor traffic violations and misdemeanors in places like Ferguson, MO, they are now the leading victims of what has become the modern day debtor’s prison. Can’t pay your traffic ticket? Can’t pay your fines? You’re going to jail. What’s insidious about this is that there is financial incentive for counties and cities to do this, and that encourages these cities to increase incarceration.

You know what white people do not have to deal with? Being charged with 4 counts of destruction of city property due to bleeding on officer’s uniforms for having the shit beat out of them in a Ferguson, MO jail in 2009. Enough mewling about being judged based on the color of your skin; when white people get judged we might feel temporarily angry, guilty, shamed, or embarrassed. When black people get judged they get the shit knocked out of them and then charged with a crime because they’re getting their blood on officers’ uniforms.

So not only are People of Color far more likely to be targets for poverty, they are also more likely to be targeted by police for arrest. They are more likely to be jailed for their charges until trial if they can’t post bail, then fined for said charges, and then re-jailed assuming they or someone else could pay for bail in the first place. If they are successfully prosecuted they will pay fines on top of it, and may face being put into longer-term incarceration for failure to pay for these charges. That is, if they’re not simply killed outright by police. People of Color are, and have been for some time, targets in their own neighborhoods.

This is why it is so deeply disappointing to me that neither The Covenant of the Goddess nor The Troth got their collective shit together and did the right thing in supporting #blacklivesmatter and associated movements. Hells bells, why have no Pagan or polytheist organizations shouted out their support as allies for #Idlenomore either? It’s not as if these organizations are actually opposed to either of these justice movements! Right?

If we are indeed our deeds, then what are white people doing to help affect change? How fucking hard is it to say “I stand with black people for racial equality and justice!”? Did you really need fucking committees to decide on whether or not justice for all was something you stood for?

White guilt is an indulgence. If we are to be effective allies, it is on us to set it aside where it impedes action, and deal with it in our own time. #blacklivesmatter. Compared to those lives, our guilt is nothing. Step up or move aside, but don’t get in the way of justice.

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