Patreon Poem/Prayer/Song 59: For The Queer Ancestors

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This request was made by Emi for The Queer Ancestors.

You were known by countless names

Spoken with awe and reverence

Respect and beloved in your places

You were and are divine

You ranged the world in multitudes

Blessing the peoples

Guiding the peoples

You were and are divine

You were feared and famed

Kings and concubines

Magicians and mystery-keepers

You were and are divine

Loving, leading, following, and fighting

Healing and helping

Sending and striking

You were and are divine

The peoples lost their ways

Denigrated and despised

Abused and abandoned

You were and are divine

In desperate times You triumphed

In death and destitution You remained

Steadfast and strong You worked

You were and are divine

We have found one another

Holding each other close and weeping

Loving boundless and raging

You were and are divine

You are known by many names

We know You, Queer Ancestors

We call You, Queer Ancestors

You were and are divine

All you have been and all that will be

Bless us and be with us, Queer Ancestors

Show us Your Working and Ways again!

You were and are divine

Ever offered and honored

We keep You, Queer Ancestors

We love You, Queer Ancestors

You were and are divine

Patreon Poem/Prayer/Song 58: For Howl, the Breath, Spark of Life

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This request was made by Maleck for Howl, the Breath, Spark of Life.

Draw Me in

Your lungs, your diaphram expand

Let Me out, slowly

Bring Me in

Deep as you can

Then out, just as swift

Gather Me in

Hold me there

Release, and I course through you

Feel the pounding of your veins

Hear the rush of inner wind

Taste the copper of blood

Smell the ozone around you

See the breathing Worlds

I breathe and burn in you

Sing with me

There are no wrong notes

I swell and move through you

Howl with me

Let your kýn hear

I am the first and last breath

Breathe with me

I will journey with you into Silence

Patreon Topic 60: On Cleansing Tools

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From Lisa comes this topic:

“An idea for topic/post: if you do any sort of craft and use stuff you make for devotional purposes, what would you do to cleanse any tools you use?”

The cleansing techniques I use most often in my spiritwork also work well for my crafting tools. These are:

Cleansing by breath. Breathing in deeply, then exhaling slowly. While I do this I visualize connecting with Yggdrasil. As I inhale and exhale, I breathe with Yggdrasil. I remember my connection to Yggdrasil by our Ancestors Askr and Embla, Ash and Elm, and to the first breaths that Óðinn gave to us. When I have cleansed myself, I then breathe over my items in a similar way. By doing this I become the conduit for cleansing.

Cleansing by fire. I make the Fire Prayer, a simple prayer that goes like this:

“Hail Sons and Daughters of Muspelheim. Hail Fire Itself! Hail Sunna! Hail Loki! Hail Glut! Hail Lögi! Hail Surtr! Hail Sinmora! Hail Eldest Ancestor! Hail Eldrvaettr! Ves Þu heil!”

I then light a candle, and circle it over myself in a sunwise direction, thanking the eldrvaettr, fire spirit, for cleansing me. I then either repeat the motion over the items or pass the items through or around the fire sunwise to cleanse any items before me that need it. Fire does not have to directly touch the items, particularly if they are flammable, so raising them well above the fire or raising the candle and making three circles sunwise over the item to be cleansed will do well.

Cleansing by smoke. I start with the Fire Prayer and then, I give thanks to the vaettr of the plant or substance I am going to burn. I burn whatever is going to work with me to cleanse the item/area by smoke in a fire safe container. I make sure not to make it too smoky and make myself or others cough. I most often work with Ama Una, Grandmother Joy, aka Ama Malurt, Grandmother Mugwort. As with cleansing by Fire, I pass the smoke over or the items through the smoke three times in a clockwise manner. Be sure if you are doing this that you or others do not have allergies to the mugwort or related plants, such as wormwood, or other plants that hit on similar allergy points like ragweed, sunflower, or feverfew. If you do, working with another plant may be advised. Working with a given plant in water as opposed to burning it may also be needed for folks who are traveling, partners or pets with sensitivities, and/or a change of pace.

Cleansing by liquid. Whether this is a suspension of herbs in oil or oil on its own, a tincture, a tisane, cleaning chemicals, simply adding water and herbs together to make a cleansing holy water, or sprinkling an area/item with water after prayers, there are a variety of options to choose from. A given crafting tool may be easier to clean/preserve/sharpen with one method vs another, eg sharpening a wood chisel with a blessed oil to cleanse it and keep it well. As with the other methods I make simple prayers, thanking the vaettr of whatever the liquid is in helping me cleanse the item. I then clean or wipe the tool down as is appropriate. Depending on what item I am making and what is required to make it, I may do this process before and after the time I dedicate to crafting.

To a certain extent the limit is what medium(s) you are working in, what is most appropriate to the long-term care of your craft and tools relevent to it, and if anything, what care needs to be taken with the items you are crafting and the area it takes place in. Cleansing before and after a crafting session is highly recommended, even if all you are doing is sitting in a chair and crocheting, knitting, or beading. Keeping the process and tools clean, particularly if you are crafting items for ritual use, will keep the focus of the items and area, and can prove both powerfully meditative and connective with various Ginnreginn.

These are just a few examples of what you can do in order to cleanse and prepare tools and areas for work. A lot of what I have found works really well in both small and large jobs are the simpler ways that, if need arises, can be made more complex. Starting with simple ritual actions, like the three breaths to cleanse yourself then another object and a simple prayer, connects the dots of spiritwork you have done up to this point and the Ginnreginn you carry relationships with into the work at hand. Adding on layers, like cleansing with three breaths, then making the Fire Prayer and working with a candle as Sacred Fire to cleanse the work space, and finally, finishing cleansing and preparation by marking tools with oil to cleanse and consecrate, are ways of building up from these basic techniques that carry over into deep, good work.

Patreon Topic 59: On Vanaheim

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From Emi comes this topic:

“Do a discussion on Vanaheim.”

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

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

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

Sam Flegal’s Illustration of Yggdrasil

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

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

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

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

Patreon Poem/Prayer/Song 57: For the Sewing/Growing/Planting Season

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This request was made by Emi for the Sewing/Growing/Planting Season.

The Sun and Moon have danced with Their Wolves

Winter is behind and Spring is here

Let the Earth wake and warm

Bearing seeds to sprout

The hands have worked and the mounds are made

The land and seeds are ready

Rain falls from swollen skies

Roots hold soil steady

Root and stem and leaf wax well

Watchful eyes and careful hands

Let each be great and graceful

Living in community

The land and its spirits are hospitable hosts

Blesses seed and sower alike

Thriving in the good ground

Blessing all comers

Patreon Poem/Prayer/Song 56: For The Silence Who is Death

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This request was made by Maleck for The Silence Who is Death.

I am the closing jaws

I am the yawning maw

I am cold tongue

I am the clenched teeth

I am the muffled wail

I am the grasped throat

I am the torn neck

I am the gasp

I am the pant

I am the murmur of blood

I am the clouding of eyes

I am the numbing

I am the quiet

I Am

The Silence Who is Death

When all fades

I Am There

Patron Topic 57: On Spirit World Politics Part 2

In Part 1 we went over some of the basic ways that politics interact and intersect with the spirit world. Now, I would like to explore the Spirit World and politics from my perpective as a spiritworker.

Political Implications of Spirit Travel

Humans are, in a very real sense, spiritual Beings. We have a Soul Matrix and a way that expresses and exists here. It is not unreasonable for us to understand that other vaettir also have a Soul Matrix, however close it does or does not match our own. This adds a very interesting spiritual-political dimension to travels we may make to other Worlds. The one that I am thinking of here namely being that we can have some form of what could be termed material impact on Them just as They may us here in Miðgarðr.

If we understand other vaettir as being able to have interaction and impact on us in our World then we, as visitors to other Worlds, can have impact on vaettir in other Worlds in no less wise a way. This makes spiritual tourism as a concept even more fraught with danger because we have the ability to harm and help in Worlds other than our own. Certainly, if we accept that various vaettir can cause help and harm in our own Worlds it follows we can have similar impact on Them in Their own Worlds even if it follows on different lines than we may expect. Anger the Álfar and you may receive elfshot. It occurs to me, especially having recently visited Álfheim, to wonder if there are similar stories about us humans who visit the Álfar there.

If we can have this impact then how we arrive to a given World matters. Since our souls can take flight, and depending on your understanding of the Soul Matrix, this can happen in sleep as well as with determined effort eg journeying, or hamfara (journeying forth in one’s hamr) it is not something limited to just spiritworkers. However, I think what marks the difference here is expertise. A competent heimrgangr, spiritworker or not, will journey with intent to where they wish to go. Most folks who wander around the Worlds in their sleep do not do it with any effort, it just happens.

My general advice to folks looking to do spirit travelling is to first have at least one or two competencies in divination systems down. This means being able to do these divination systems for yourself without worrying you are messing with the results of the reading. The divination itself can be simple, such as a special coin you flip or dice, three stones assigned as Yes/No/Indicator, tarot or an oracle card set, the Runes, or some sort of sortilege. I favor systems where randomization is built into the answer, rather than something relying utterly on your translation, such as with scrying in fire or a pendulum. While these can be useful tools, I find for my own work I need that random factor to reassure that I am getting good and accurate responses from the tools, and not get in the way of them. These divination methods serve as helpmeets in communication and interpretation. As examples, divination can help you see in clear terms if a request to enter a World has been accepted, help you understand a message that you cannot interpret at the time of a journey, or can be used to see if an offering idea would be good, and whether an offering was received well or not.

We need to be able to travel to and return in ways that do not harm ourselves or the places or people we wish to visit. We need to be able to communicate, or at the very least able to effectively and accurately interpret our interactions. We need to understand how we take in and interpret spiritual information, and be able to assess it. Why? If we understand that our impacts on other Worlds carries real benefits and harm not only to ourselves, but to the Beings of those Worlds and the Worlds Themselves, we have a responsibility to be competent in our traveling and in how we conduct ourselves. If we understand that there are political dimensions to these interactions then it should underpin the importance of being able to do these things well.

I generally advise anyone looking to do spiritual travel to be sure that, whatever your destination, to get the consent of the Beings of that World to enter. On the one hand, it is plain rude to show up unannounced when there are means to send a request to enter and get a clear response. On the other hand, it is disrespectful of the sovereignty of the various Beings if you gatecrash Their home. I am working with the Nine Worlds model in Nordic Heathenry. Most any World I can think of has at least one, if not many Gods, who call it home it in some way. Many of these Gods rule the Worlds we would visit. It’s hardly in my best interest to offend those Gods. Then there are the various vaettir who will likely be as displeased to find an invader in Their midst.

It is worth noting that our cultural and ethical frameworks may not be compatible with the Beings of the places we are seeking to interact with. A given Jötun in Jötunheim is probably not going to have my political outlook, and what is rude in a given context with Them is likely to differ from that of an Álfar in Álfheim. Likewise, that same Jötun may not share Angrbóða’s cultural or ethical frameworks. If we treat the Beings in other Worlds as Beings unto Themselves then we need to acknowledge that They will likely differ from us and each other in many ways. Then again, you may find that many of Them hold to some of the same views as we do. Ideally, you ask questions before you set out so you know as much as you can. Either way, if you are able to visit, ask questions.

A lot of these points may seem obvious, except I have seen folks stereotype all Jötnar as beastial or out of control, and Álfar as aloof and completely alien. To be sure, some Jötnar I have the pleasure of knowing are more beastial and some Álfar are aloof. I do find some Álfar completely alien. Some of those same Jötnar are also some of the wisest and most powerful Beings in the Nine Worlds. Those Álfar likely have damned good reasons for being aloof.

As relationships develop with Ginnreginn the varying bonds of politics we can experience between Them and the various Worlds can begin to pull and tug on one another. As an Odinsson I can feel this pretty keenly. There are some relationships that will be limited or simply never form due to being who I am to Óðinn and vice versa. Those might be open to others. Then again, I have had doors open that may not have otherwise, or not in the ways that they did, because of Óðinn and I’s relationship. This is part of why I advise Heathens, especially those wanting to get into spiritwork, do so with their Ancestors being among the first Ginnreginn that they develop relationships with. The Ancestors have a vested interest in you doing well and keeping safe. Most of your Ancestors are likely to remember being alive, and collectively have generations worth of experiences to tap. As many of your Ancestors may have pissed off a random Álfar, They may also have had good relationships with others. They can be a great source of contacts, influence, power, and wisdom. You are likely not the only spiritworker in your Ancestors, and tapping into these Ancestors can be especially potent in bringing your own spiritwork along.

We live here in Miðgarðr. We are visiting there. Even if the framework for what constitutes a good guest differs, it is still on us to put our best foot foward as a good guest

Magic in Other Worlds

When it come to magic in other worlds, all the ethical considerations I have covered in previous posts, namely Ethics in Animism and Polytheism Part 1 and Part 2, and On the Ethical Use of Magic can apply here. The long story here is that we are ultimately responsible for what our magic does in other Worlds whether or not it does what we intend.

An aspect of using magic in other Worlds few think about is that we can do it at all. Think about the many effects magic has the potential to enact in our world. Now, apply this thought to the Worlds of other Beings. When we read stories of elfshot for those who angered the Álfar, we can clearly see these Beings from another World can affect us in our own. Are there similar stories of humans in Álfheimr? To deny the possibility that we can have similar effects, among many, seems to place us lower than other kinds of vaettir. It makes the point that we are less magical, spiritual, or capable of committing harm or help. I find this notion false.

Rather, I think the opposite is true for folks who have any modicum of skill in hamfara, or magic in general. If we understand magic as the affecting of Urðr to achieve an end, then a given magician or spiritworker can present even more of a threat to themselves and others. If we understand a part of our Soul Matrix, eg the hamr, has the ability to get up and go walking about in other Worlds while our lyke (body) is asleep, then even if, say 10% of the estimated 7.8 billion person population of humanity did so, that would be about 780 million people. If only 10% of this estimate can effectively do spiritwork and/or magic then that still leaves 78 million people. That is not a small number.

When we apply this understanding to other Worlds, then, an intentional journey to another World is not a small thing even when the mechanism for the journey itself may be relatively simple. If magic can and does affect the patterns of Urðr, then its effective application can do active and ongoing harm or good, just as when other Being apply Their magic to us or our surroundings here in Miðgarðr. How does this aspect of the use of magic play into spiritual politics?

In a number of ways. For myself, the reputation the Álfar carried with Their use of magic and overall demeanor that I saw in the sources made it so I wanted as little contact with Them as possible. For a lot of folks, they carry this same idea with regard to the Jötnar. The very way we form relationships with vaettir, then, can be informed by how we, or our fellows, undertand and use magic.

The way we use magic can have an impact on how things come around politically. For instance, we have the varieties of seiðr. One of the things I understand that differentiates seiðr from other forms of magic is that seiðr works with vaettir to get things done. So, what vaettir are you working with to get the thing done? What are you having Them do? Are you asking Them at all, or have you enticed Them with a song and now you’ve roped Them into doing things for you? If you primarily work with landvaettir in your seiðr here in Miðgarðr, what do you do in other Worlds if you work seiðr there? How you interact and treat these vaettir can (and I would argue likely will) have direct impact on whether or not vaettir from other Worlds will want to treat with you.

There is a similarity between armchair occultists and 2nd Amendment fans here in the United States. Both are not very likely to have actually done their homework, and both talk a good game without actually engaging with the topic they will very loudly ‘debate me bro’ about. America’s total gun ownership rests around 37-40% if the Gallup polls are any accurate indication, though that number includes those who “own or live with someone who owns a gun”. Gun ownership, though, is one thing. Competency in their use is quite another. See also armchair occultists vs operant magicians.

When you first learn to shoot you do it with targets. Targets that are not shooting back, and that, so long as you are actually practicing safety with your weapon, you are not going to hurt yourself or anyone else. You learn discipline with the weapon and its use, how to take the thing apart, clean it, and how to put it all back together safely. Training for scenarios and the like come later once you have developed core competencies with the weapon. This bare minimum for weapons is similar for anyone who wants to use magic. Cleansing, grounding, centering, shielding, warding, and being able to do divination and some basic forms of magic for safe spiritual journeying. You need to be able to competently and effectively use this tool at hand with a minimum of damage to yourself and others.

All of this is not to say “Don’t use magic!”. Rather, it is to really push folks to think through what magic they use and how they do it. It is a push for folks to think through how magic and its uses can affect the relationships they hold, and to weigh the political consequences of their actions. It is to consider that your actions have political dimension, especially when you are journeying to and/or are affecting other Worlds. Since magic is a form of power through affecting Urðr, and doing magic in others Worlds can have consequences deep consequences, it is another way through which we express ourselves, and our political allegiances. We cannot detach magic and its use from ourselves as though it is not real. After all, magic requires many parts of the Soul Matrix to be done. If you’re going to commit so much of yourself to doing somthing that can have such profound consequences, it seems to me it is worth doing well and with forethought.

Relationships Found and Formed

Here is where the metal meets the meat for animists and polytheists alike, whether or not we are spiritworkers. Relationships are at the core of both these theological worldviews. How I relate to the World around me has direct impact on how I act, function, and relate to every other thing. If I understand myself as being enmeshed in a web of relationships my outlook and actions are understood and expressed fundamentally differently than if I believe I am a cog in a machine. If I understand the Earth, Jörð as a Goddess, Who Herself is and contains vast, interrelated vaettir, that is a far cry different from understanding the Earth as a machine needing to be balanced. If we understand ourselves as existing in relationships, then ‘pantheons’ as locked-down relationships taking place only within a single culture are flawed models for understanding our place in things, and especially our Gods. Even a cursory look at ancient animisms and polytheisms shows that they interrelated with one another in myriad ways, and personal relationships with Gods, Ancestors, and vaettir had the potential for immense variety even within a given culture.

Much of this post has been about relationships in the abstract, or in relation to how we use power. This is about the relationships we intentionally make or that are made with us. The Gods, Ancestors, and vaettir we make relationships with have impact on the relationships we hold, or can hold. Some relationships we hold, such as with our blood Ancestors, are a result of how Urðr shakes out as our órlög when we are born. The spiritual relationships we make as adults are, predominantly, choices -yes, including if a God comes along and takes you up.

We develop the means to meaning through relationships. For the most part we worship our Gods because we relate to Them in concrete ways. ‘God of’ as a primary model of understanding our Gods is flawed, as it is often used to box our Gods into standardized meaning and relationships. However, many of the Gods we have a cursory relationship with fall into this understanding. A person who holds no direct relationship with Þórr may only relate to Him as a God of lightning, thunder, and rains. Another person may hold a mentor/mentee relationship with Him. Even for those who have such a relationship may still hail Him as a God of storms when a storm comes their way. What matters here is the ‘God of’ model is not the only way we relate to the Gods. It is not the whole of Them. We also relate to our Gods through Their relationships with one another, eg someone who has a direct relationship with Óðinn may relate to Þórr as a God of storms and also as a Son of Óðinn, Jörð, and Frigg.

Relating to our Gods without the notion of a pantheon binding Them does not mean their myths are not relevant to understanding Them. They still exist in relationship with one another, whether that is as rivals, relatives, or some other way. Myths are a way to understand these relationships, and how we may relate to Them in kind. The binding idea as animists and polytheists in understanding myths and our Ginnreginn is relationality.

I wrote in Part 1 that “This is not to say we need to like, befriend, or worship every God to have good relationships with those in our hearths. You do not have to like or worship Óðinn to worship Frigg or Þórr. Respect, though, is important. We gain nothing by disrespecting the Ginnreginn, especially ones Who are close to those we worship.” By engaging in certain relationships we may leave others out of our lives. There is a closeness with Óðinn I have that I will not have with Fenris. My allegiances being what they are, I have forgone relationships with some Gods, such as An Mórrígan, because what They could ask of me is more than what I could give. Part of respecting the Gods is understanding where our own limits lie in Who we have time to give to. Part of respecting the Gods is knowing whether or not we would be out of our depth with Them in a working relationship, and to respect ourselves enough to not to try to take on more than is good for us.

On Spiritworkers

A spiritworker is what it says on the tin: someone who does work with and for the spirits. It may be someone who divines, does magic, heals, helps facilitate contact, does spiritual consultation, or does all these things and more. What it is, at the end of the day, is a job title. It says nothing of the individual view, expertise, or experience to be expected until and unless a given community develops those baselines.

Part of why I use the term is because it effectively captures the idea of what I am and do. It does this without appropriating the word shaman. I used to use the word to describe myself, and I no longer do. Shaman is a term that, on the one hand has become so divorced from its roots in modern Pagan, animist, and polytheist communities while being marketed so heavily on the other that it has largely lost its utility as a word. It is important to note, though, that spiritworker is being used not to imply that we are shamans, but because that word does not apply to us in the first place. There are layers of cultural meaning that has built up around that word, from its original people, from academia, New Age spirituality, and our own communities that do not convey what we do. What had been a useful word has been both stripped and overloaded with meaning. Even if that word, with all its baggage, was useful as a ‘handle’ word to carry meaning, it no longer does.

Spiritworkers may hold different roles in the communities they are part of. Some may be part of formal organizations, and others serving only a community of Ginnreginn that has called them to service. Some may serve in leadership roles, while others only serve in support capacities. Some hold formal community roles which may or may not include their job as spiritworkers. It may be worth our while as members of distinct communities to use spiritworker as a term alongside more specific ones, such as vaettirverkr, Runeworker, erilaz, seiðmaðr, and spámaðr which point to communities we serve, specialties, training, expertise, and the like.

On the Politics of Being Spiritworkers

This brings us right to the politics of being spiritworkers. We are not neutral actors, and to pretend otherwise is disingenuous both to ourselves and Those we serve. Each of us are aligned with Someone, and generally that Someone, or group of Someones, are the Ginnreginn we are closest to, work with, and/or serve. It is worth remembering when getting a reading from a spiritworker you are not just getting information from them, you are also getting information filtered through them from their Ginnreginn.

When folks get a Rune reading from me that means at least 24 individual vaettir are potentially adding Their voices to the reading, whatever the question or issue. That is not including any of the Gods, Ancestors, or vaettir on my end, or the querant’s for that matter, that would like to chime in on a given topic. It is part of why, when folks ask questions like “Should I do such and such a thing” or “Is this good for me?” I ask them Who they are asking. This is especially imporant with ‘should’ or direction-based questions. If you leave the question to the Runes you’re going to get an answer based on Them much more than if you asked, say, Freyja. The Runes will effectively communicate Her response, but if you do not ask Her, you get Their answer(s). Given I approach tarot as a single vaettr with a lot of pieces, it is a similar deal when I read the tarot.

This means that there really is not such a thing like impartiality to a spiritual consultation. Those I consult for have political interests, as much as their own Ginnreginn will in and for them, and the connections They have. Part of my job can be to tease those out if they come up in the reading, to figure out Who is present, and how They are affecting the answers I am receiving. Another is to have figured out as much as I can where my Ginnreginn stand on things so I can account for that in regards to the reading. Sometimes I will not be able to answer questions because I do not have certain initiations, or I do not know a given God, group of Ancestors, or vaettr well. I may be more or less suited for a given person in a reading, and may need to pass them off to someone else better qualified for their needs. The relationships we hold can bring a lot of wisdom to the work we do, and sometimes that wisdom is “I’m not right for this person”.

Spiritworkers as Extensions of Spiritual Politics

If we are aligned with various Ginnreginn and involved in spiritual politics then it also makes sense that the opposite is true: we are a way for how spiritual politics flows between and through different spaces, people, communities, and between and through different Ginnreginn. I have encountered in my time, primarily working for Óðinn as a spiritworker, and more recently as an Odinsson, that sometimes we are how different groups of Ginnreginn get to talking with each other. This is where things can get…interesting in talking with folks, because we are so thoroughly engaged at this point with personal experiences, understanding of relationships and how we interact with the Gods, Ancestors, and vaettir. It is a vulnerable place to be in, to talk from, as there are many intersecting points of personal experience. I am at pains to point out that while exploring this is necessary to understanding spiritworkers’ roles in modern Pagan, polytheist, and animist communities, it is also a place that has the potential to be rife with self-interest and delusion. Having a regular spiritual practice, spiritual accounting, discernment, and solid communities we can rely on to help keep us grounded, are needed.

To be sure, one does not need to be a spiritworker for the Ginnreginn to work with you as an extension of spiritual politics. It is something I find far more common with spiritworkers, though, since a lot of our work is networking, community building, communing, and other work that has us reach out between folks and various Ginnreginn. A really simple example of the kind of networking I am talking about came across my TikTok feed where Neomudang, a Korean shaman in America, was making offerings to various Greek Gods. Per her words “My Korean general Gods love partying with other Gods”. I asked if she would make an offering to Dionysos and Lykeios, and she did. So, in return for her offering to Dionysos and Lykeios, I will be making my own offerings to the Korean general Gods and my own, especially to Óðinn , Dionysos, and Lykeios once I get some new shot glasses and some good whisky.

Now, did the Gods need us to introduce Them? No. Not in a strict sense, eg the Gods had no other way of making connections to one another. We could be needed in other, less strict senses though. Sometimes we can make things easier. Sometimes the Gods would have no reason to interact otherwise. Sometimes we are the glue that holds Gods, who would otherwise not interact, in relationship with one another. Sometimes we can be the bridge that heals wounds. We serve as a bridge, a point of connection, one that may be more or less potent for whatever reason for the parties involved. Just as with our human communities, sometimes the Gods just need intermediaries to move things along smoothly.

We can make and sustain the bonds between the Ginnreginn, who may not otherwise have reason to interact, in bonds of relation and community. By being an ongoing intermediary we can encourage and build these ties. The bonds we carry with our own Ginnreginn may be enough for Them to build new ones between Themselves.

Spiritworkers are not themselves inherently better, able, or more worthy than others to make these networks or sustain these ties. This gets to the “Why?” of spiritworkers. Again, I am going to emphasize that spiritwork is a job. Our purpose is to have the expertise and time dedicated to the ongoing work of encouraging and sustaining good relationships between our communities, and the Ginnreginn. Our job is to help others effectively commune, communicate, build, and maintain good relations with the Ginnreginn. Sometimes we do this by divination, by starting a new cultus or sustaining them, initiations, or doing magic. Our job is to work for the Ginnreginn, and not everyone has the time, inclination, or expertise to do this.

I am an extension of Óðinn’s spiritual politics. He is the main God, Ancestor, and vaettr that I serve, and as an Odinsson I directly benefit from my relationship with Him. He also directly benefits from His relationship with and to me. There are folks who might not otherwise have connected with Him. Connections have formed between Him and other Gods through me that He might not otherwise have had. Many of my own relationships with the Ginnreginn I have in the way that they exist would not have formed without Him. Through Him I came to the Runevaettir, and all the Work we have done, and all the lives They have touched through me.

Something I think each spiritworkers comes, or at least should come to understand pretty quickly, is that even if we are serving the same Gods the politics of that service can vary significantly. Where I may serve an ambassador role, as I found with Álfheim, another Odinsson or another spiritworker may find their role quite different. We may take on different roles with with the very same Ginnreginn we serve in making ties with other Ginnreginn.

If it is so hard to say anything across the board, why say anything? Because these points and discussions need to be made. They are not part of mainstream polytheist discourse, not even among spiritworkers and yet, are part of the experience of both. We spend so much time on 101, 201, and, on occasion, 301 material exploring the basics of ideas in our various communities that discussions of these depths are hard to have in the first place. They are so dependent on our developed relationships with the Ginnreginn and the understanding we have, and the experiences that flow from them. I felt in order to effectively even start talking about the topic here required these two posts to get the basics of it down. I feel that I could keep on going, but this post is getting fairly long on its own, and a third part is probably needed.

I am interested in writing Part 3. As I have written before, this is a topic I have not seen covered much and I have enjoyed writing these two posts. Thank you, Maleck, for giving me the idea for these two posts.

I want to know what you, my readers, want me to explore in it. Do you want me to dig deeper into what I have already written in Parts 1 and 2? Do you want me to explore particular topics within spiritual politics? Let me know here, in the Around Grandfather Fire Discord, or by email.

Patron Topic 57: On Spirit World Politics Part 1

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From Maleck comes this topic:

“Would you mind discussing, as much as you can, your experience with politics in the spirit world, especially with how it can involve practitioners?”

I think that whether or not you understand there being politics in the spirit world is going to come down to your theological position on things. Within polytheism there is a breadth to understanding we can have regarding the way the cosmos was formed and functions. If you understand the Gods as being perfect, whole, unto Themselves and utterly benevolent, then politics as we understand them taking place within the various spirit Worlds may not make much sense. My own worldview is that the Gods, Ancestors, and vaettir are many, and so, among a great many things, politics varies between and among Them all.

Defining Politics and Exploring the Spiritual Implications

Before we go on, though, what do I mean when I am writing on ‘politics’? The Oxford English Dictionary define politics as “The activities associated with the governance of a country or other area, especially the debate or conflict among individuals or parties having or hoping to achieve power.” I also find 1.5’s definition useful: “The assumptions or principles relating to or inherent in a sphere, theory, or thing, especially when concerned with power and status in a society.” These definitions work for our purposes.

We clearly have different political setups in the various home cultures these Gods were first worshipped by, eg chieftain-style in Nordic, and pharaonic with Kemetic. This can quickly get into “Is it the chicken or the egg?” type of questioning regarding a given political system. Since, as I understand it, the Gods are part of the undergirding of reality in profound ways, whether the political systems emerged from Them or not, all things are grounded in the Gods. I think it is entirely possible that some Gods favor certain political systems over the others, particularly when it comes to Gods who benefit from the establishment of Their order. It is also possible that a God may prefer no political system in particular.

Part of the reason I am not being too cut and dry here is because, while it is possible a given God may prefer a political system, They may have preferred a system They insituted but no longer exists, changed Their viewpoint over time, and/or Their view varies by political subject and Their worshipers at a given point in time. They may just be fine with taking us as we are now. It may also be a difference in interest even within a given God, eg Rúnatýr may not care as much as Óðinn about political organizations, hierarchy, etc, or only care insofar as these things matter with regard to understanding and working with the Runes. I also think it is entirely possible for one group of people to get one answer from a given God or an aspect of that God and for an entire separate group of people to get another answer and still be validly praying to, offering to, and communing with that God.

As if this is not complex enough on its own, add in the various vaettir, including our Ancestors and that of other vaettir such as landvaettir, Álfar, Dvergar, Jötnar, Aesir, Vanir, trolls, and so on. Every single vaettir, since They are a Being unto Themselves, may and likely does have varying political concerns from one another. I am also not assuming we are going to wander the Worlds and find that the Álfar have read and agreed with Kropotkin or the Dvergar with regard to Adam Smith or John Stuart Mills. Indeed, if I understand that each vaettr, that each spirit, is a Being Unto Themselves and the potential that I have as a being living and growing in Miðgarð is no less available to any other, then not only may each group of vaettir have Their own ideas of political theory, these may be more or less compatible with my own.

All of this is to say that anything I, or anyone else would have to say regarding our experiences of and with politics, political bodies, and views we have received from various Ginnreginn (Gods, Ancestors, and vaettir) in our communing with Them is our experience, and accordingly, the interpretation and understanding we have of it. I understand myself as an ecosocialist, that is, my politics’ first concern is right relationship with the environment, ecological care, and ecological justice. My framing and understanding of economics flowing from this: that the means of production should be owned and operated by the People rather than moneyed interests, and that for the People to have a good life the economy must comport with the limits of and be in right relationship with nature. Understanding my political perspectives allows me to compare and contrast between those of Others that I may experience in communing with the Ginnreginn, that is, the Gods, Ancestor, and vaettir. I also recognize that my political worldview may have everything or nothing to do with whether a given Ginnreginn wishes to develop a relationship with me. None of the Ginnreginn are monoliths.

Even to say that the Ginnreginn have politics is controversial. In part, it is because it is often seen as an invitation to Folkish and White Supremacists that they might be right. I want to put that to rest right now: this understanding that the Ginnreginn only can develop relationships with what we in modern times understand as white people unnecessarily limits the Ginnreginn’s ability to form and maintain relationships. It is an unncessary burden placed on Them by racist idealogues. Óðinn alone has crossed what we understand in modern terms to be lines of race, sex, gender, political, and ideological boundaries in His quests for knowledge, power, and wisdom. It is also ahistorical to ancient and medieval Scandinavians, who we take understanding and inspiration from, as going finnfarar or fara til finna to learn seiðr is remarked on in sagas. See The Viking Way by Neil Price, pg 225, for examples of this.

Basics of My Views on Spiritual Politics

So, all of this being said and out of the way, to Maleck’s topic request: “Would you mind discussing, as much as you can, your experience with politics in the spirit world, especially with how it can involve practitioners?”

Part of the core of polytheist and animist religions and thought are the formation and maintaining of relationships. While most Heathens are exoteric, Maleck specifically asks about practitioners, to which I take to mean spiritworkers of all kinds, magicians, and folks I will call heimrgangr, world-walker. In other words, these are folks who are engaged with esoteric practices.

I understand that the Ginnreginn have politics and are bound up in them not only in regard to relationships with us, They also are bound up with each Other in this way as well. I am fairly limited to what I can competently talk about here with regards to Gods and spirits outside of my particular Heathen worldview. In a way, limiting the conversation to Heathenry will help to highlight what politics can look like to folks when you develop and maintain relationships with a variety of Gods, Ancestors, and spirits.

I carry a number of baseline assumptions with regards to how I understand the Heathen Ginnreginn. First, we shall regard the Gods. I generally approach the Aesir, Vanir, and various Jötnar as tribes rather than separate species. Many of these tribes have Gods within them that share attributes, such as þórr and Farbauti being Gods associated with and/or wielding lightning and thunder. How They relate to these things and how They relate to us through these things is also part of our relationships, including political dimensions. I understand that many Jötnar are part of or aligned with natural forces, and so, there are Jötnar connected to Earth, Air, Ice, Fire, Water, as well as those connected with natural places such as bodies of water and mountains, and then there are Jötnar connected with natural Beings such as trees, wolves and elk. Mixed in an among these various Jötnar there are those that are easiest to refer to as being ‘monstrous’.

Many of the members, including but not exclusively Gods from these tribe intermarry, such as Freyr and Gerðr, adding complexity to Their relationships with one another and with us. What I find beautiful is that this complexity adds depth and nuance not only to our understanding of our Gods as Beings unto Themselves, it also adds this to the various things our Gods represent, teach, and impart through Their stories. In appreciating our Gods’ complexities we can better appreciate our own, and the varieties of interconnectedness there.

Coming to understanding that our relationships with our Gods have political dimensions has powerful implications for where we are in relationships with all our Ginnreginn, and all the things that follow from that. A relatively simple example is Jörð. Jörð is a Jötun, the Earth Herself. She is the mother of Þórr. So, anyone who says carte blanche that they are enemies of the Jötnar is literally admitting to being an enemy of the Earth. Anyone ascribing to Þórr a universal hatred of Jötnar is attributing a hatred to Him of His own Mother. So, declaring ourselves or the Gods as carte blanch enemies of this or that tribe, or this or that group of vaettir ignores the complexity of relationships that the Ginnreginn inhabit. By making such a declaration it is entirely to end up an enemy to a good many of the Gods in Heathenry.

This is not to say we need to like, befriend, or worship every God to have good relationships with those in our hearths. You do not have to like or worship Óðinn to worship Frigg or Þórr. Respect, though, is important. We gain nothing by disrespecting the Ginnreginn, especially ones Who are close to those we worship.

As we gain relationships with different Gods our relationships with different tribes or families of the Gods may change as well. In my own case I did not worship Loki or any of His Family starting off as a Heathen. I came to worship Loki after knowing and worshipping Óðinn. From coming to know and worship Loki I came to know and then worship Angrbóða, Jörmangandr, Fenris, and Sigyn. I went from fearing Fenris and refusing to worship Him, to worshipping Him in a “here’s an offering now please leave me the fuck alone”, to “You eat my Father at Rágnarök. I don’t like You for that….but I can understand You.” It is far, far too easy to merely cast Fenris as an out-of-control monster and that is all He is. If I love and count Loki as among the Gods most dear to me, for all the shit He catches from Heathens, let alone His fellow Gods, I should at least be willing to give His Son respect and try to understand His Children.

Not everyone is going to give Fenris that, and I get that. I used to feel intensely antagonistic towards Fenrisúlfr. Over time, though, as I came to deepen my understanding and relationship with Loki I softened, not only because I’m also a Dad, but because I loved Loki. How could I so viciously despise His Son for fulfilling what amounted to a self-fulfilling prophecy that Óðinn helped to propagate by His own actions? I have been in a situation where the weight of expectation has hurt me and then the people around me. If I could see that in myself I can see that in Fenris’ myths too. I found, as I explored these feelings and how I related to Fenris, what I was reacting too was far less Him, and more the feelings He brings up, and my own ‘inner monster’. The personal sure is political.

Ancestors can be a bit more personal. I reckon Ancestors as anyone who is part of our ancestry whether that is by blood, adoption, Ginnreginn, and/or initiated lineage. So, They easily intersect between various Ginnreginn. In my own case I do not understand nor came to understand the last name Odinsson lightly. There is connection with Óðinn as Father there, and it ripples out into all the relationships I have. Some of my blood Ancestors are staunch Catholics, and will refuse to have anything to do with me because of this. Some of my initiated lineage Ancestors happen to be Wiccan because I was initiated into Georgian Tradition Wicca around 2007, 2008. No offense to Them, I just do not interact with Them much. They’re still there, though, and worthy of honor.

I take the use of the word “Brother”, “Sister”, “Sibling”, etc quite seriously. The use of that word implies a closeness, a host of obligations and responsibilities to one another. It means that I would lay down my life for you. It also means that we share Ancestors on acceptance of the term. So, I tend to cringe when folks at work or random Heathens I have never met call me “Brother”. When I call folks “Brother”, “Sister”, “Sibling”, etc that means your Ancestors are getting honored at my Ancestor stalli, and, if you have one, mine should be too.

So politically, Ancestors are interesting. They are flexible in some ways because we can take Them in from others, and get brought into Their circles by Them, other Ginnreginn, and other people. Then, They can also be fairly inflexible -our blood Ancestors are who They are whether or not we relate to these Ancestors. Many Ancestors, especially blood Ancestors, can be fraught with issues depending on the history we have. We may have Ancestral traumas that were dealt to our families that we are dealing with and may need to resolve, or those that our Ancestors inflicted on others. Suffice it to say, our Ancestors’ stories have political dimensions, ones it would help not to ignore.

Vaettir run the gamut of being part of the Aesir, Vanir, or Jötnar, to Álfar, Dvergar, fylgja (follower vaettir), landvaettir, vaettir of various elements, and every variety in between. They can be as big as a galaxy, and perhaps bigger, or as tiny as a grain of sand, and perhaps smaller. They can occupy any of the Nine Worlds. Us flesh-bound human beings are vaettir. We just happen to have physical bodies here in Miðgarðr. All of us, whatever World we are part of, have political dimensions we ought to consider as part of relating to and understanding one another. That would ideally start here, in our own World, and extend outward as we develop and maintain relationships as Heathens with the Ginnreginn.

This post, even as basic as it is, is already getting to the point of being fairly large on its own. I cannot hope to cover everything in exhaustive detail even if I made a series of posts like these though I am finding them fun to explore and develop. In the next post, On Spirit World Politics Part 2, I will explore some of these topics in more detail. Particularly, I am interested in exploring the way politics can shake out with esoteric folks, including the political implications of spirit travel, how magic in other worlds can operate, and how these things impact our relationships spiritually and politically.

Patreon Poem/Prayer/Song 55: For The Great Mother Below

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

This request was made by Maleck for The Great Mother Below.

Ever-deep dark den

Swallowing maw of the Mother

Ever-birthing Body

Blessed Singer who swells in Silence

Hear the songs of Your scions

Howling cant of the Canid

Ever-roaming rangers

Pack playing upon You

Whisper to us Wise One

Whole-hearted we hear

Ever-speaking Sacred

In Stillness we seek

Death is duty and doom

Home’s hail to heed

Ever-patient promise

Blessing bears the broken Below

Bodies buried and born

Cycles’ ceaseless steps

Ever-turning truth

The Goddess gives Her Gifts

Bring blood and bone

Praise and power to prove

Ever-great Goddess

Right relation our rule

Patreon Topic 56: On Álfheimr

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

From Emi comes this topic:

“On Álfheim.”

Before I dig into the topic I want to voice my deep appreciation to Emi for suggesting this topic. One of the challenges of writing for patrons through my Patreon is that sometimes they throw me curve balls like this to where, when you’ve been avoiding certain Beings (Álfar) and Their World (Álfheimr) and now that a patron has asked about Them you not only need to do more research, you need to recall your interactions and understanding of Them.

One of the biggest challenges and joys of the Patreon is writing for other folks on something as powerful and personal as religion and spirituality, particularly as a Heathen spiritworker. It pushes me to talk about things that I normally would not. It pushes me to talk about my experiences with certain vaettir like the Álfar, vaettir that I have not written much about here, and that I have not spoken about much on Around Grandfather Fire or 3 Pagans on Tap. This disclosure could have no effect, or, as I have found with other writings, it can change folks’ perspective, reinforce their understanding of their experience, or just be a helping piece for them. This is the power of sharing our experiences. Writing on our understandings and experiences like this can develop our sense of comradery and coherence. This is especially true for places like Àlfheimr and the Álfar, which have very little in the way of anything written about them in the sources most Nordic Heathens use.

Álfheim is often reckoned as one of the Nine Worlds mentioned in the Völuspá. It has a brief mention in Gríminsmál, and Gylfaginning. The mentions are brief, sparse on information. Where we have a great deal of information on the Álfar from a historical context are the compendiums of stories and writings of folklorists. The Álfar are remarked on by Claude Lacouteaux in several contexts throughout his various books, all of which are excellent.

Of his books that I have read, Lacouteaux’s most useful in our context are in Demons and Spirits of the Land, The Tradition of Household Spirits, The Return of the Dead, and his entry for Elves in Encyclopedia of Norse and Germanic Folklore. To summarize the Álfar as any one thing seems a fool’s errand. Over time they go from being, in the earliest sources, similar in stature to the Aesir Gods. At some point the Álfar was conflated with landvaettir, the Dvergar, the húsvaettir, and in others with human Dead. Cat Heath explores this in her own work Elves, Witches, & Gods. She devotes a whole chapter to Freyr and clear ways of working with the Álfar in a Heathen context.

If little is known about the Álfar, even less is known from our sources about Their World, Álfheimr. Almost everything we have now is from modern Heathens and Pagans who have traveled to the land or spoken with those who call it home. There is nothing inherently wrong with this, because on the one hand we do not have preconceived notions of what Álfheimr must be from primary or secondary sources. On the other, we have no way of using primary or secondary sources as a guide for discernment of our experiences with this place.

Most of my experiences in Álfheim and with the Álfar are in context of other Work. An example of this World would be when I was assigned travel to the various Worlds by Óðinn to take in lessons from various Gods and vaettir. In part because I have been putting it off for awhile and in part pushed by this blog post, though more of the former than the latter, I was pushed to visit the World.

I found it…unsettling. Inviting and welcoming, to be sure. Yet, it feels like so much is either hidden or just beyond seeing. Almost like the whole time I was there this feeling of something in the place I was visiting being out of the corner of my eye. Not in a threatening way, yet it was there just the same. The way it looks to me is a combination of Rivendell and an Old Growth forest. Old trees taller than you can see sometimes stretching up. Many places, like in front of these old trees, exudes age and yet, there is youth to be felt too. The trees beside them, the road I was walking on, and many of the Álfar I met were this, some old and some young feeling, and some an interesting combination of the two. Some Álfar looked rather like Tolkien’s elves, and others more like those from one of Brian Froud’s Fairy Oracle deck. Some Álfar were not human-shaped at all, but trees Themselves.

An except from my journal:

“Álfheimr was a great Old Forest and there was a feeling of deepness to it, of ancient beyond ancient to it. Yet there was a stone paved road before us and we walked to what I recognize as one of if not the capital of it. Great sloped walls, some of wood and others turf, some of these like the Old Icelandic turf homes and others akin to Earthships.”

Since I have only scratched the surface of the place, and since we know so little about the World Itself from lore, I do not recommend folks visit ‘just to visit’. Granted, I do not think any of the Worlds are wise to visit ‘just to visit’ or without an invitation. If you do decide to engage with the Álfar, I would recommend folks take a good look at Elves, Witches, and Gods by Cat Heath. She dedicates a chapter to Freyr and the Álfar, and has a lot of techniques and workings that folks, especially if you are looking to make contact and do seiðr, would find useful. However you decide to move forward it is well worth taking care in reaching out to the Álfar, especially since most of the sources of folklore we have reference elfshot and the like as the result of angering Them. While over-worrying can be an impediment to good relationships with vaettir, approaching any vaettir level-headed with the desire to do well by Them and good offerings is a good tack to take and will serve you well.