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.

Reflections on Sand Talk

Following the recommendation of Rune Hjarnø Rasmussen I picked up Sand Talk: How Indigenous Thinking Can Save the World ny Tyson Yunkaporta a while back. These are my immediate reflections and thoughts on finishing it.

It took me some time to work through. Part of that was the material is dense in what it brought up for me to think and reflect on. Another is that I was consistently making notes because Yunkaporta’s style brings those thoughts up and trying to catch them can be hard. I may go back through the book sometime down the road and not take notes and just experience the book. However, each time I engaged with it I felt like a dozen little threads of thought erupt with each chapter so I wanted to wrangle at least some of those thoughts.

Something I really appreciate about the book is that its yarns are not simple, straightforward, or easily able to be bullet pointed -except when they are. I kept coming back with every story thinking on the stories that infuse my own life -that of the Nordic Gods, my Ancestors, and the vaettir. The stories of the place I live, and the names and stories of the Beings who lived here long before my Ancestors. Like the stories that infuse his life and understanding I found relating to his stories and yarns through my own.

Yunkaporta asks us to take some heavy, deep, and equally light-hearded and amused looks at ourselves. In doing this, in embracing his way of speaking/writing, and reflecting as I yarned through the book with him, I found a lot of affirmation in my own path as a Heathen, from the way I understand how it unfolds in worldview and the direction it goes. It was also cool to see different cross-currents in thought and direction between our worldviews.

For starters just the concept of yarning as a way of co-creating, co-weaving, if you will, knowledge and understanding, has so many implications for a path where weaving and carving is an active and ongoing co-creative process with the Ginnreginn. Urðr is definitely reflected in yarning. What Yunkaporta calls a yarn between people we might also call a saga or even þing. Yarning and sharing a saga or sitting down to a þing is a co-creative and collaborative working that has certainly changed through time and yet has remained similar enough that we can recognize it today.

The process of encoding meaning through carving, umpan, we call rísta. It is to carve. Umpan is also used to mean writing, now, and rísta easily fits this as well. Much as with umpan, rísta brings the symbolic language to bear to bring and communicate meaning, and to change the carver and who observes and interacts with the carving.

Like the symbols he and the us-twos have brought forward, the Runes are living symbols, because, as with the Aboriginal symbols, the Runes are vaettir.

Much like our own experiences as Heathens, the Aboriginals do not just bring in new ways of understanding or doing things without vetting them. For them, as noted in p62 regarding the ceremony to “open” that first headstone, shaped by multiple Elders and family members, incorporating older elements of the traditional mourning process that had fallen into disuse. The demotic is not a sudden acceptance or made on a whim, arbitrarily. Likewise, we do not just change how we do things. We weigh it against established lore, divination, and what makes sense for us to do with where and when we are, and what obligations and needs we have.

Something that Yunkaporta and the various folks who have contributed to the yarns in the book come to again and again is that we need to move into societies of transition. Our communities do need to share knowledge while maintaining their own unique systems grounded in the diverse landscapes they care for. That is what I and others in my Kindred and tribe are working to do. It is what we are doing at Crossing Hedgerows Sanctuary and Farm. We US Pagans and polytheists are in development of these societies now.

He hits this especially hard here:

“I have previously talked about civilized cultures losing collective memory and having to struggle for thousands of years to gain full maturity and knowledge again, unless they have assistance. But that assistance does not take the form of somebody passing on cultural content and ecological wisdom. The assistance I’m talking about comes from sharing patterns of knowledge and ways of thinking that will help trigger the ancestral knowledge hidden inside. The assistance people need is not in learning about Aboriginal Knowledge but in remembering their own.” pp 144

Yes, absolutely this. I consider Runework, seiðr, spá, taufr, and other such things to be part of it as much as hearth cultus, Ancestral veneration, worship of and communication with with the Ginnreginn, and spiritwork. This is ongoing work: relationship-building, knowledge-building, spirit-building we are doing with the Ginnreginn, and part of doing that is building good relationships with the lands we live on and in.

Heathens here in the US once operated primarily from the locus of ‘if it is not written down it did not exist’, and it is a blessing this is changing. More, Heathens are taking inspiration and understanding of the lore as a jumping off point and perhaps a map, but we, we Heathens and the Ginnreginn, are the arbiters of our relationship together. This includes the world around us. We are coming out of the supremacy of the pen and printer and into the full appreciation of all our faculties.

He says “Kinship-mind is a way of improving and preserving memory in relationships with others. If you learn something with or from another person, this knowledge now sits in the relationship between you. You can access the memory of it best if you are together, but if you are separated you can recall the knowledge by picturing the other person or calling out their name. This way of thinking and remembering is not limited to relationships with people.” pp148-149

This immediately reminds me of Odin’s interactions with and ongoing relationship with Mimir, Saga, Loki, and other Gods. He maintains ongoing relationships with each, drawing wisdom and being the way through which inspiration reaches us through His interaction with Them. If Odin is the Utterer and Inspirer, then it is through Wisdom (Mimir), Stories (Saga), Creativity (Loki), Knowledge (Vafþrúðnir; His Name means “Mighty Weaver”) and so on.

“In Aboriginal worldviews, relationships are paramount in knowledge transmission. There can be no exchange or dialogue until the protocols of establishing relationships have taken place. Who are you? Where are you from? Where are you going? What is your true purpose here? Where does the knowledge you carry come from, and who shared it with you? What are the applications and potential impacts of this knowledge on this place? What impacts has it had on other places? What other knolwedge is it related to? Who are you to be saying these things?” pp149

It is worth pointing out that most of those Odin meets with regularly are relatives or closely related to Him in some way. Mimir is His Uncle, Saga His Wife’s Handmaiden, Lok His Blood-Brother, and Vafþrúðnir while not directly related is one He seeks to test His knowledge and mettle against.

“In our world nothing can be known or even exist unless it is in relation to other things. Critically, those things that are connected are less important than the forces of connection between them. We exist to form these relationships, which make up the energy that holds creation together. When knowledge is patterned within these forces of connection, it is sustainable over deep time.” p149-150.

Yes, and this is true of the Ginnreginn, the Runevaettir, and Urðr Itself. It is true of ourselves and our relationships with one another. It is true of ourselves and our relationship to this world.

There are five different ways in the Aboriginal way of thinking in his yarn (pp 150-152):

Kinship-mind.

Story-mind.

Dreaming-mind.

Ancestor-mind.

Pattern-mind.

He advises in pp 173 to come up with our own words for these.

“They are not capitalized because I don’t want them to become buzzwords absorbed into the marketplace. There are no trademarks in this knowledge. It is not specific to any single cultural group; instead, it belongs to everyone. You should come up with your own words for these ways of thinking if you decide to use them. You should alter them to match your own local environment and culture. This is all open-source knowledge, so use it like Linux software to build what you need to build for a sustainable life. If you want to do this you can use the symbol and your hand now to work through a logic sequence that will help you understand holism and enable you to come to Turtle story later on.

He goes on to yarn at length about how we can develop ways of knowing, understanding, co-creating. The entire book is this exploration. It encourages the reviving, embracing, and developing of our worldview. It encourages us to embrace old and new ways of understanding and knowledge. It encourages us to bring our relationship to the Ginnreginn and so, the World we inhabit and the Worlds around us, to the fore. In living in this way, he puts forward, we can save the World.

I found Sand Talk hopeful, insightful, and utterly useful for anyone willing to sit and yarn with Tyson Yunkaporta for a while. It is well worth the time. It is my hope that more Heathens, Nordic Pagans, and Nordic animists embrace this more holistic, and integrated way of being.

Patreon Topic 46: On Housevaettir

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From Alexis comes this topic:

“Have you talked about house vættir?”

Not in so many words until your topic on this post and Q&A request here.

Are the housevaettir landvaettir? Yes, and They are separate. From the Q&A:

There are a few reasons I make a distinction.

First, the house is an entity unto itself marked by the boundaries of its walls and outer doors.


Second, our modern houses are generally distinct from the land they sit on or in. Very few homes anymore are made with materials directly sourced on site.

Third, the means of relating to home vs land are different in how we treat and understand ourselves in those spaces. 

Our relationships with our home are fundamentally different to ‘the outside’. Even where there is bleedover between the two boundaries of húsvaettir and landvaettir I find there is usually some distinction in relationship with us.

March 2021 Q&A 2

Are the beings that live on/with the land landvaettir? They can be. That answer also implies we are also vaettir ourselves. It is true though, we are vaettir. We are not becoming vaettir and we do not become vaettir when we die; we are vaettir whatever the condition of our líki (body) or other soul parts.

So the distinction here is that we ourselves are not landvaettir until we join with the land. Likewise with húsvaettir. We are close, sometimes even indistinct if you are taking a bird’s eye view, yet we are still distinct from each other. I am no more a rock than I am separate from the land.

Húsvaettir are more intimate with us and vice versa than a lot of vaettir. After all, we live in and with Them. We see Them sometimes more than our own extended families, so having a good relationship with Them is all to our mutual good.

Each vaettr within the home is a vaettr unto itself, and yet, like with our own bodies and the billions of cells that make us up, as we constitute a whole so does the collective húsvaettir. If we look at the home itself as a composite Being, we can clearly see the idea of the soul matrix applies to it.

The materials that make up the house is the líki (body), the air that circulates through the home is its önd (breath), the heat and cool the lá (heat), the litr (color/blooming hue/goodly hue) would be how the interior and exterior are lit and the emotions the painting of the alls and decorations bring. How are its hugr (mind/memories/spirit) formed? The decorations are part of that too, especially photographs, the layout of special places including the hearth or what serves for it, the places shrines are placed, and the bedrooms. The munr (mood/mind/logic) is the flow of the home’s layout and the layout itself, and I also see it in the way that the guts of the house are arranged for flow of information such as the cable and ethernet lines. The hamr is the second skin, the spiritual form of the house. Perhaps it appears warm and inviting to us who live in it, but it could just as easily look foreboding to unwelcome spirits.

What might its fylgja and kinfylgja be? Those vaettir that it descends from, the constituent Beings of wood, metal, and the Dead that are Ancestors of the large amount of oil-derived products (if it is a modern Western home), or whatever is used to build the home. Its hamingja (group luck) is made with those who live with/within It and whom It helps to keep well. If the home’s occupants actively seek to make oaths with It before occupation then keeping Its part of them increases Its own hamingja. Its megin is felt in how it welcomes those who live with/in It in, and how it stands up to storms and other occurences in Its life. Its ørlög is laid down when it is made, and its Urðr unfolds from here as it ages.

Here’s a fun thought to think on: if we understand that the house itself is distinct and separate from us, possessing its own soul matrix whether occupied or not, then what are we when we live inside a house?

In a sense we are distinct from the house in that we can pack up, leave, and never come back at any point in time. The húsvaettir cannot do that. We die, and the house still stands. Perhaps someone else will come along to call it home. Yet, without a home we as humans are understood as missing something vital. So, in this sense a house is a distinct entity from us, and so too are the húsvaettir and landvaettir.

Mind you, I am not saying we need to have a rooted-to-the-ground home to have a home or that this understanding of húsvaettir is exclusive to American stick built homes. There are plenty of examples of homes that can be carried on your back or that of an animal or vehicle, whether a tent, a yurt, a tiny home on a trailer, a camper, or RV. What matters it that this is a place we call and relate to as a home, as our home. As with a lot of things in Heathenry, it comes down to the relationships we are engaged in.

My relationships with the húsvaettir are expressed in similar ways to those of other vaettir. We have a space for the húsvaettir on a vé that They share with our Ancestors, the févaettir (moneyvaettir aka money spirits), and Andvari. They get offers the same as other vaettir, usually water, but also on herbs and food on occasion. As with other vaettir, engaging respectfully, and with respectful lines of communication is the best way to developing a good relationship with the húsvaettir.

Patreon Topic 44: On Wolf Cultus

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From Maleck Odinsson comes this topic:

“What does Wolf Cultus look like to you?”

The short answer is that Wolf Cultus looks a lot like my other cultus does. I have places set aside on our family hearth Gods’ vé for the Wolf Gods, spaces on the Ancestors’ vé for the Wolf Ancestors, and spaces on the animalvaettir vé for Wolf and wolves. They each receive offerings, usually water, and occasionally food and/or alcohol like our other Ginnreginn.

I wear a large necklace of Úlfr, the Old Norse word for Wolf and a Míkilvaettr (Big/Mighty spirit) alongside my Valknut for Óðinn and my Mjölnir for Þórr. I carry representations of wolves and úlfheðinn on me otherwise, both as reminders of our relationship and as connection points with Them. I make regular prayers to Them, both in our home during our regular prayers and outside the home.

The way I engage with Wolf Cultus every day looks, acts, is lived, and is in relationship with the Wolf Ginnreginn in ways that are carried a lot like my others are. There are things that I do because of these relationships in addition to cultus. For instance, I donate and write on behalf of causes that specifically have to do with issues around wolves, such as the bullshit wolf hunts that have been called for in the Michigan legislature. A good number of the Gods that are part of my various cultus all tend to have wolf connections -Óðinn, Angrboða, Skaði, Ullr, Hela, Fenris, Lykeios, Lupa, Anpu, and Wepwawet. Small wonder that my hearth cultus does not change much then since so many are connected with or are wolves in some way Themselves!

Does Wolf Cultus involve howling? Sometimes. My son doesn’t like to, but my daughter sure does. So, when she and I do prayers specifically to the Wolf Ginnreginn on our own, we howl. A lot of the other more noticeably wolf-oriented things do not actually occur in the hearth cultus. A lot of that occurs for me in spiritual connection work, but most of that is not during regular cultus of prayers and offerings. Sometimes it occurs on its own. It might be hamfara (faring forth in hamr), or it might be some spiritual work with a group of vaettir, such as in Maleck’s own Pack Magic which you can read about here. So far as I practice Wolf Cultus it is distinct from spiritwork or magic since the point of cultus is to worship rather than to engage in spiritwork or magic.

Private Wolf Cultus rituals, though, look a bit different. I own and work with the vaettr of a wolf that was prepared by Lupa, a wonderful Pagan artist. You can find her work here, here, and here. This wolf and I have bonded on a fairly deep level over the years, and he reflects at least some my inward soul outwardly. He is in a place of honor most days underneath our Gods’ vé, and when I put him on the connection with my wolf self, the Wolf Gods, the Wolf Ancestors, and wolfvaettir is powerful, and fairly instant. Whether I am wearing him or not, when I engage in Wolf Cultus on my own we are engaged in it together. When I do not do Wolf Cultus with him present, sometimes I am engaging with one of the wolf items I carry on my person. It is sometimes hard to write about, not only because of how personal it is.

Sometimes it is hard to write about because of how visceral the connections are, how your senses light up with the power and impact of one of the Wolf Gods making Their Presence known in ways that hit you in every bit of your Soul Matrix. Sometimes it is hard to write about because you have Wolf Ancestors that you connect with, and there is such a feeling of elation, joy, pack that is hard to put into words that do it justice. Other times it is hard to write about because you really are just reaching for words to describe raw feelings, or experiences that are close to the chest and you keep private. Even here my cultus starts out the same: prayers, offerings, and a few moments to connect. Breathing slow, steady breaths at first, perhaps quickening or lengthening if getting into trance is called for. Whether the trance comes on, the Presences are felt, or if there is work to do, being thankful for the connection with Them. Then the prayers of thanks, and prepping to get on with the remainder of the day.

Deity Work v Being a Polytheist

Rotwork wrote a post here exploring the idea of deity work that I will be pushing back on, and adding my own thoughts as I go.

Before I begin I want to be clear: I respect Rotwork a lot. I get that a lot of online spaces are cesspits, and produce a lot of toxic ideas that then get circulated. Those need to be pushed back on. That being said, I am going to push back a bit on some of the things they have talked about regarding deity work. There’s enough in here that I agree with in some respects that I feel like I am going to have dig into it a bit to be clear on where I disagree.

After exploring some of the ideas I posted on their Twitter feed and talking with friends, I find much of my issue is with baseline definitions. I understand deity work as any work assigned to you by a God. I often place deity work under the catchall term spiritwork, that is, work done on behalf of, for, or with vaettir (spirits), Ancestors, and/or Gods. I do not see prayers, offerings, or any of the normal praxis of a polytheist aka exoteric religion, as being deity work/spiritwork per se.

To quote what I said in the Twitter feed:

When I think of ‘deity work’ I think of stuff assigned to you by the Gods. Not the basic stuff of *being* polytheist like prayers, offerings, etc. Being a spiritworker is a *job* not the baseline of being a polytheist. Hopefully I’m making sense here.

When I use the word spiritwork, spiritworker, and/or vaettirvirkr that means the person is doing work with, for, or on behalf of the Gods, Ancestors, and/or vaettir. Real simple equation to my mind. In the case of ‘working with’ a God it’s to Their end even if it does benefit us.

Even in the cases where I got ‘hired out’ by Óðinn to do things for other Gods it was still in service to Him. When Óðinn came into my life like a whirlwind I could have said no, and did not.

Here is another point of contention: deity work is dangerous. It is dangerous in no small part for many of the reasons they claim it is safe, and thinking on it in the same terms. Gods are as dangerous as They are sacred. Gods that stop plagues can start them, eg Apollo. Gods that can control whether or not you win a battle can make sure you get killed so you come to Valhöll, eg Óðinn. The Gods of Fire that warm our houses have the ability to burn down forests. Our Gods are, to paraphrase CS Lewis, ‘not tame lions’. However, that does not mean that They’re in our lives just to fuck with us or do us harm. I find that, if your life is being flipped upside down by a God entering it then it probably needed to be -though there’s exceptions to every rule since Gods are individual Beings, and so are we.

The Gods do have limits -clearly. Óðinn is not omniscient, frequently refers to other Beings in the stories we have for Their knowledge and wisdom, eg Vafþruðnir and Mímir. This does not make me a selfish asshole. Further, Óðinn is a known oathbreaker. It means that I clearly know my lore and that not every God (or Ancestor or vaettr) should have trust extended unconditionally. Some Gods have very little to do with humanity since They have whole sections of Creation to deal with, deserving no less of our respect and worship. Some Gods are not the gentlest or even the most caring towards humanity. Again, They are deserving of respect and worship even if an individual polytheist chooses not to worship Them. Maybe if you are not interacting with, say, a river God in Their river then They have no reason to really pay you mind. Again, no They are no less deserving of respect or worship. You may just not be as interested in worshiping Them, or They in interacting with you, if you do not live on or near Their river.

Now, I will heartily agree that when it comes to deity work we are not working with the Gods as equals. We simply cannot. We are working for Them, which is why I refer to being a spiritworker as a job. It’s work. However, deity work is not worship.

Worship is the baseline of being a polytheist. It is what each and every polytheist should be doing in whatever their capacity is. It is the action of being a polytheist. Belief in the Gods is the baseline choice that any polytheist should hold. Note, I am not saying perfect faith or any of the other cluttering Christian notions regarding that. Belief in the Gods is a choice, a recognition. Faith is an emotion, transitory at best sometimes. I do not always have faith, but so long as I am a polytheist I have to have belief that the Gods are real and that I worship Them.

I have no disagreement with their bullet points, excepting that the Gods are mostly everywhere. It is too wide a point for me. I do not think that Óðinn or Loki are everywhere. I have no indication They are from either the lore available or my own experiences of Them. It is still monumentally stupid to be two-faced before our Gods, though.

The next point bears some digging into.

“But how do I know if I’m contacting the right entity?”

Now when it comes to addressing prayers to Gods, so long as you’re using the correct names and epithets your prayers are very likely being heard by the God in question. Now when you’re hearing a response of some kind? When you are looking for feedback or input? This is where doing your due diligence is necessary.

I will refer to my Brother Jim Two Snakes on this one: Spiritual Accounting. His breakdown is this: (M+C³)xR = V. M is messages, C is confirmations, R is results, and V is verified. Lore, divination, and community input are the three legs of this stool. Why would we need this? Because we can be mistaken. We can think we are talking to a God and getting input back and its a sock puppet we are fooling ourselves with or a spirit using that form to get attention/energy from us. Sometimes spirits lie. Sometimes we get stuff wrong, or we are not in a good place to experience the Ginnreginn (Holy/Mighty Powers) well at that moment. Working with Spiritual Accounting is a way to make sure that we get as much as we can right.

Unless you are looking for or are getting some kind of response though, this may not even be an active concern for you. Not every polytheist is, nor should be expected to be, a spiritual specialist whether as a spiritworker, priest, or otherwise. It is perfectly acceptable to worship the Gods, Ancestors, and spirits in whatever capacity you can, and live by your life’s philosophy. You may get responses, or you may not; that is not the measure of a polytheist.

I started off my journey as a Pagan with 5 salt crystals in a thimble-sized glass jar. Size of the sacred space your worship takes place in, the offerings you make, and the prayers you make all can change over time. To my mind, these questions are key to the measure of a polytheist regardless of whether you are an individual worshiping at your hearth the size of an Altoid tin, or with a large community the midst of a stone circle:

Are you worshiping, praying to, offering to, and speaking with the Gods, Ancestors, and spirits with respect? Are you worshiping, making prayers, and making offerings in ways that are respectful and in alignment with the religion, traditions, and individual Gods, Ancestors, and spirits you worship? If you are doing deity work, are you doing whatever work you have assigned in a manner your Gods find respectful? Not respect as I understand it. Respect as your Gods, Ancestors, and spirits understand it.

Are you living in good and respectful reciprocity with the Gods, Ancestors, and spirits? That, in my understanding, is the measure of a polytheist. Your worship, and if you have spiritwork, your work, may not look like what others are doing. You are a person in relationships with Gods, Ancestors, vaettir, and communities. Whatever it is, however it is expressed, worship in respect to the best of your ability. If you have it, do your deity work and/or spiritwork in respect to the best of your ability. No one could reasonably expect more.

Patreon Topic 43: On Hel

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From Alexis comes this topic:

“I would really appreciate reading what you have to say about Hel, if you have cultus with her. I don’t see a lot of heathens talk about her.”

Hela is a Goddess I have worshiped for quite a while. I began to worship Her some time after I began to worship Loki, so it has been about thirteen years or so.

Most of my early exposure to Her worship when I became a Heathen and Northern Tradition Pagan was through Raven Kaldera and Galina Krasskova and their books. Few Heathens have talked about Her worship in most forms of media I have engaged with, though thankfully that is changing. Recently I saw Wolf the Red’s Youtube video on Her. If you browse the tags here on my blog you will run into no small amount of content for Her.

Given I worshiped Anpu prior to Hela, a lot of my experiences with Him prepared me for those with Her. In particular was the development of my Ancestor cultus, though that definitely grew in size and complexity when I became a Heathen. Unlike my experience with Anpu I did not become Her priest nor do I do much in the way of spiritual work with Her. While Anpu assigned me work and we still have ongoing spiritual work that I do about once a week to do with the Dead, most of my interactions with Hela are purely devotional in nature.

She is part of my family’s hearth cultus, as well as that of my Kindred so all of us make prayers and offerings to Her. Our most common offerings to Her are the same as our other Norse Gods: water, alcohol, herbs, and food. They are disposed of in the same way, which is usually under a tree, or into the sink respectfully poured out if they are liquid offerings and going outside is not an option.

She can be incredibly compassionate while also being incredibly strict, and of the two I have found that She tends to offer the Dead Her compassionate side whereas the strict side tends to be towards the living. Given Hers is the realm where most of our Ancestors end up I do not understand the aversion to Her worship. It seems to me that if Ancestors are important so too should the worship of the Goddess whose realm most of Them will be occupying.

I have had interactions with Her through other means beyond our home hearth cultus. The most frequent, even in the dead of Winter, is taking the compost to Her and Níðhöggr’s shrine. I wrote about that awhile back here in 2014. We have still kept up the traditions of making prayers and the offering of compost each time the bucket gets full.

She has featured in my adult life at every loss of a loved one. Our cats Aoshi and Kuro, my Grandpa, my Great Aunt. In times of grief I have turned to Her. She has never turned me away, as surely as She has never turned away our Dead.

She is a Goddess that receives. She receives grief, our loved ones, and in turn She gives Them a place to be, and contact with us. She is a powerful Goddess that, in Her cold compassionate ways, smooths the paths so we can heal not only within ourselves but across generations. She provides the place and time to our Dead and Ancestors necessary for Them to heal, to restore, to get ready for whatever may be next, and when They are ready to commune with us and share in our lives. Hail Hela, may You ever be hailed!

Patreon Topic 42: On Godspousery

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From Maleck Odinsson comes this topic:

“Godspousery.”

Of the topics I could talk about this is one of the most fraught in Heathenry. There are fierce opponents to the notion of Godspousery. There are those who are fierce proponents of it. I am neither. Godspousery is a real spiritual phenomena and relationship, and whether or not it is modern in origin is beside the point. Far too often in Heathenry whether something ‘has pedigree’ in the lore dictates its acceptance in our communities. I would far rather we accept that our relationships come through a myriad of ways, and that, though rare, Godspousery is one them.

Godspousery is what it sounds like: a God takes a human consort. This has plenty of precedence throughout human cultures, and the one most people look to when they think of this as an example is that of Catholic nuns who take an oath to be a Bride of Christ. In my understanding of Godspousery this is one example of many, but probably the most accessible so folks can gain an understanding of the phenomenon. For another Heathen’s exploration, Erin Lale wrote an excellent piece posted here in Eternal Haunted Summer that is both accessible and a non-judgmental exploration of it.

What are we to make of this as modern Heathens? Godspousery is a real spiritual phenomena. Like a lot of spiritual phenomena and initiation, it should only be entered into after a lot of thought, prayer, personal exploration, divination, and conversation. That conversation should not only be with the God in question, it should be with the communities that person has ties with. Why?

An oath to a God or Goddess of marriage is perhaps one of the most serious that could be made with the most dire of consequences for a person and their community should that oath be broken or harm made to the relationship. Ties of hamingja, communal luck/power and the ties that bind a community, and the expression of megin, personal luck/power are bound up in the oaths we take and keep. It is not to be made lightly. Dependent on the community a Godspouse may or may not take up a unique role within that community. In such a case there are responsibilities and demands as a change in relationship also turns into a change in their job within their community.

Being a Godspouse takes a lot of forms, and rather than exhaustively go over every iteration, suffice it to say, they are relationships that develop over time. Unlike a Catholic nun, a Godspouse in Heathenry may have changes in how their relationship expresses itself. The relationship in its youth may be like a new fire, blazing and passionate, and over time this transforms into a bed of embers, warm and comfortable. The relationship may be quite regimented and become less so over time, or vice versa. It may remain the same throughout a person’s life. For whatever reason a God has chosen a human to be Their consort, and at least a portion of that person’s life is given over to that God.

Why might a God take a spouse? Because They are fascinated, attracted to, and/or find a useful quality in/of a person’s Being. To bring a person into deeper mysteries, magic, and/or power. To solidify an alignment with humanity in a given community. To bring together disaprate groups of Gods a given community worships together. To bring a teaching or technique to a person/community. They may have simply accepted the proposal from a worshiper out of love, and the acceptance is an honoring of that proposal. It could be all of these things, none of them, or more. I am not the Gods, and it is up to anyone called to such a thing to figure this out.

While Heathens should not be uncritical of Godspouses, we should do more to support them. By this I do not mean we put them on pedastals, allow poor treatment from or to them, or to treat them as wholly separate members of our communities. If anything, this status requires they be under more scrutiny for their actions, as their actions can have wide ripples in the communities they are part of. I would have the wider Heathen communities give space for Godspouses because an accepting and warm community can help folks weed out genuine experience from sock puppets and assumptions, and help the person as well as the community develop good discernment. More community support would also cut down on the number of cultish behaviors we see when folks pop up claiming power and relationship with Gods. These steps could easily be taken with anyone engaging with the Heathen communities in a spiritual specialist role, not just Godspouses.

When legitimate spiritual experiences and expressions are denigrated, called fake or unreal, it pushes those experiences down in the community, but it does not eliminate them. It pushes them underground, and at least this makes them go quiet. At most, this can cause the communities to splinter or break apart entirely. Without oversight or support it has allowed for some truly toxic behaviors from folks posing as Godspouses. Now, if for whatever reason you/your community absolutely refuses to engage with or accept a given spiritual phenomena and it keeps coming up, one of two things are happening: a) you are right and all these folks are merely engaging in some delusion or deception even if they are reporting their genuine experiences, or b) you are wrong and these folks are reporting genuine experiences that are true.

Given that so much of modern Pagan religions, Heathenry included, is built on so much of b) that it is part of most of our formal theologies, this puts folks denying the reality of Godspousery on some fairly shaky ground. Heathen religions are revivals or renewals, with reconstruction being a methodology and not a religion unto itself; it is a tool of our religions. There is a lot of our own gnosis, understanding, and beliefs we have to put into practice in order for Heathen religions to make any kind of sense, let alone have cohesion, create communities, develop cultures, and pass them on to others. Gnosis is the glue that makes Heathen religions work. It is no less a valid and understandable a religious phenomena than that of seiðkona, spiritworkers, or goðar.

If folks commit to ‘only what is sourced in the lore’ as our standard for acceptable practice in Heathenry we are going to have precious little available to us. Healthy, vital, and vibrant Heathen communities requires us to be open to new, or, at least, new-to-us experiences and understanding. It requires lived relationships with our Gods, Ancestors, and vaettir. Some folks will be called one way, and others another. It does not make us any inherently better or worse than one another, it just makes our pathways in Heathenry different. It is with this understanding that I believe Heathens should embrace Godspousery as a real and a vetted phenomena within our communities. It is far better for all of us to provide welcome, supportive environments for religious growth, discernment, understanding, and expression.

Patreon Poem/Prayer/Song 42: For Angrboða

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

This was requested by Maleck Odinsson for Angrboða.


The air is crisp in Jötunheim’s air

The mountains behind the forest ahead

Silver trees mark the boundaries

Ancient, arching to greet Sunna

The first thing heard is the quiet

The still

Then You are there

Great and seething with Power

Your grey-flecked fur ripples in the evening sun

Your jaws slather with invitation

I am so small beside you

Yet, we speak

You wield the great spear, knife well-adjusted on Your hip

A wolf’s grin as I am weighed under Your gaze

A movement, a bark, and Járnviðr comes alive

Teeming with Your clan

Your Wolf children

Your Snake children

Your Troll children

Your Jötun children

Countless, chaotic

Mother of Monsters

Mother of Many

Chieftain of the Ironwood

Hail to You

Thank You for the invitation

On Blood Offerings

Something that has come across my YouTube, TikTok, and WordPress feeds a few times now have been comments on blood offerings in a Heathen context. Both Beofeld and Wolf the Red are opposed to them because of the lack of context, namely that we are not an agricultural society and blood offerings, especially those of animals, no longer hold the same societal context as they once did.

Sure, but we can approach the same point of view from literally any offering we could make, mead or even water included. Nothing holds the same cache as it once did to the Ancestors of our various religions. It cannot. We are not Them.

Both Beofeld and Wolf have made the point that, before the Gods, human blood is profane. This is one of the goofiest assertions regarding offerings I have seen in a long while whether we are looking at this from a historical standpoint or that of a modern Heathen one. Sacrificial sites containing both human and animal remains are part of most sacred spaces where the ancient Scandinavians are concerned. As noted in Children of Ash and Elm by Dr. Neil Price, bones and blood have been found among the sites, indoor and outdoor (211-218). Uppåkra’s temple (211), Götavi (213-214) and Hofstaðir (216) are just three notable examples. Bog and forest sacrifices show that not only were weapons and boats offered, so too were animals and people.

Wolf notes in his video that the ancient Heathens were giving the whole animal, and all that animal might produce. His assertion is that blood itself was not the offering, which to me seems rather disingenous given how much blood is found at offering sites, and the notion of the hlaut-twig sprinkling blood at blot mentioned in Heimskringla and Hervarar saga ok Heiðreks. In short, blood hallows and there is no reason I have to believe that it is lacking in sacrality.

Among a great many other things, blood is part of our lyke, our body. The body is part of the soul matrix, and since we have neither original sin nor do we have a world-denying component to our religion, this assertion seems wrong-headed to me. Wolf made the point in his video that we are too polluted and that cutting ourselves for ritual purpose is miasmic and blasphemous. I wonder if this is not just a holdover from Christianity. We can offer our sweat, our tears, and the various things we procure through those things, including food, alcohol, herbs, water, and so on. Why would blood suddenly be off the proverbial table? If anything, it falls in line with all the others. Wolf notes in his video that looking at other polytheist religions whose religious terms and practices lived on, such as Hellenismos and Roman religion, blood was profane. I would argue this is where Heathenry differs significantly from them.

When it comes to offering blood I think that folks are more apt to have issues because of the overculture or personal issues rather than anything inherent to Heathenry as a whole. Perhaps there is something within Beofeld and Wolf’s Heathen religion(s?) that is not in my own. I have no reason to not give blood. Rúnatýr and the Runevaettir have called for it from me.

This may be an issue of exoteric practice vs that of esoteric. Exoteric practice are those things that are engaged in by most people while esoteric are not. In religion, exoteric practices are the things that are at the baseline of the religion, that everyone is expected to know and engage in. For Heathens these are things such as hearth cultus, offerings of food and/or drink, and prayers to the Gods, Ancestors, and vaettir. Esoteric practice are those things that are still part of the religion, but they are engaged with by a small number of people. The quiet assumption within the word esoteric in how it is used today is that mystical, ecstatic, and similar experiences tend to belong to it, which is my experience with it. While exoteric practice is the firm foundation for my Heathenry, my spiritwork is decidedly in the latter category, and influences how my exoteric work comes about. Most Heathens do not practice seiðr, spá, or Runework to a great degree, so it is little wonder so few engage with esoteric practice.

Exoteric practice, generally speaking, would not call for blood at all, sacrificed by a person or an animal. Most of us have no call or need to work with it, and as Beofeld and Wolf have both pointed out, the sacrifice itself is largely lost on folks who would just buy pigs’ blood, as though the point was just to splash blood on everything. That being said, both exoteric and esoteric practice does have use for blood. It is a connection point. It flows through us, providing a powerful link between the gifter and receiver. Yes, regarding sacrifice of our own blood, you can regain the volume of blood you gift, but the blood you gift you can never come back. The point is the gift of the blood, the pain that it took to get the blood, and the lifeforce connection it carries with you.

We have to harvest the life force of others for any other sacrifice, whether the yeast needs to die for the mead to brew, the chicken dies for its sacrifice, or the herb needs to be harvested. Our entire existence is bound up in ties of Gebo, of gipt fá gipt. Our blood, sweat, and tears are one of the few things that belong to us that we are not taking from someone or somewhere else. We are a living embodiment of the hamingja of our Ancestors and the connections we hold when we make that offering. We are a living embodiment of the megin we have built, the hugr we have. It is a beautiful offering that we can give, though few of us may have cause to give it.

Being a diabetic I have no choice but to bleed every day. My blood sugar testing and my medicines require it. I have no interest in folks engaging in blood offerings or blood magic in an unsafe or unwise manner. There are safe ways to do it. A simple diabetic lancet kit with alcohol pads, cotton balls and bandages should be all a person needs to do blood sacrifice, assuming this is something that they need to do at all. This is where divination and negotiation come in, something all too seldom talked about in Heathen circles. Perhaps Rúnatýr and the Runevaettir have asked it of you, but needles or blood squicks you out, or you do not feel like poking yourself for Their benefit once a week. Negotiate on it. Ask for something else to take the place of that. Don’t engage with Them if that is Their line, or anyone who says you have to. Plenty enough Heathen Runeworkers get great results without going through what I do, and it may simply not be necessary for you.

It is worth pointing out that I have not just given my own blood. I have learned how to properly slaughter and have sacrificed animals to the Gods, Ancestors, and vaettir. The aversion to death in our overculture has rendered much of our relationships with animals, and plants for that matter, to be completely inverse to what I understand it should be: based in reciprocity, with as much care taken as able to ensure a good death for the Being and good effect on the environment in the course of raising and taking the life of that Being. Blood offerings, whether from ourselves or others, are not some useless waste; they are a gift of life force, of blood, and of body. They are to be gifted in a holy way. This is why the animals to be sacrificed need to be treated with the utmost care and to die well, with as little pain as possible. It is why before making sacrifice, whether offering my blood or another’s, I cleanse.

The gifts we give need to be made cleanly whether it is of me or comes through my hands. This necessity to cleanse stands whatever the offering is, whether it is my blood, animal blood or parts, herbs, alcohol, and/or water. The necessity to cleanse is so that what comes from or passes through our hands is clean, free of anything but that gift. Everything needs to be made sacred before we gift it to the Gods so that we are giving in right relationship with Them, not because the world is fallen or that we are inherently polluted. To bring something to the Ginnreginn it needs to be made and/or brought to the Them in a good way. Cleansing is respectful and good spiritual hygiene whatever the gift is.

Most folks will have no cause to give blood whether the practice at hand is exoteric or esoteric. Where I have taken issue is several Heathen folks have made it seem as though blood offerings are outside of Heathen norms. While it may not be, and I would argue should not be common as an offering, it is a normal thing to offer it as a Heathen.