Patreon Song/Poem/Prayer 13 -Praise of Mars

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

O unsheathed blade!

O furious reveler in battle’s shroud!

O burning pitch!

O heaving stone!

O roaring gullet!

O crushing hammer!

O stabbing spear!

O unleashed battle fury!

O peerless shield!

O unbowed helmet!

O armor-clad peacekeeper!

O ever-vigilant soldier!

O interlocked strength of the phalanx!

O ceaseless pounding of the pecker’s beak!

O ferocity of the pack’s hunt!

O sharpness of the bear’s claws!

O combat’s joining!

O warrior’s exaltation!

O the harvest’s joy!

O the founder’s friend!

O the ever-loving Father!

O the peerless Avenger!

O receiver of vows!

O fastidious preserver!

O bountiful huntsman!

O Supreme One!

O Victorious One!

O Ever-Holy Mars!

Patreon Topic 10: Being Gods’ Children

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 my first Raiðo supporter comes this topic:

“What advice would you give to those who are the children of gods? I know you’ve talked about what it’s like being a son of Odin in your blog before. But if you had to give advice on how to deal with being a God’s child, what would you say?”

First, that you are not a better person, a better Heathen, a better polytheist, etc than those who do not have this connection with the Gods. Second, that you likely get more, not less responsibilities from such a connection. Third, you may have the capacity to become a useful resource to the community but you likely will not start out that way. You need to do the spiritual preparation (eg cleansing, grounding, centering, shielding, etc) and devotional work same as anyone else in the religion(s). Fourth, this does not make you more or less useful than those who do not have this intimate a connection with certain Gods. It may mean you can make connections with certain Gods, Ancestors, or vaettir easier, and/or do certain spirit work easier, but that does not make you more useful, worthy, etc than another.

Óðinn is still one of three Gods who helped fashion humans after the creation of Midgard. As I attribute the God of the Rigsðula to Óðinn and not Heimdall, potentially everyone is a child of Óðinn. Still, if you take the opposite tack, then Heimdall potentially is related to every human being. In the broad strokes we are all children of the Gods. They are the ground of our Being, the very world beneath our feet, the water of our blood and the rains, in the air we breathe, the ice that keeps us cool and the fires that keep us warm. They are bound up in and part of the Cosmos.

Being a child of a God or Goddess ties you tighter to a God, Goddess, divine pairing, etc. through these connections. These can bring with it uncomfortable obligations, Work, and so on. There may be certain parts of your life much harder or easier in some areas due to the odd wiring of Gods into your soul’s makeup compared to others. Deeper ties of Urðr bring with it can bring opportunities. As we are unfolding in time with our Gods, Ancestors, vaettir, and communities in the weaving of Urðr, we may be called upon to a hundred different callings. One of the best we may be Heathens, whether we are called to it or not by our parent God, is to be a good Ancestor whether we have kids or not, and to be an example in the conduct of our life.

Patreon Topic 8: On Ordeals

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 my first Ansuz supporter comes this topic:

“Ordeals. I know you’re not an Ordeal Master, but I’d still like to hear your thoughts.”

Ordeals are part of life. The act of being pregnant and bearing a child is an ordeal. Birth itself is an ordeal. The trials and tribulations we go through in order to be human are ordeals of some form or another, though in American society these tend to be more oriented around displaying the grasp of a study subject -or the ability to bullshit paperwork.

The OED says an ordeal is “A very unpleasant and prolonged experience” or “An ancient test of guilt or innocence by subjection of the accused to severe pain, survival of which was taken as divine proof of innocence.”. It comes from the “Old English ordāl, ordēl, of Germanic origin; related to German urteilen ‘give judgement’, from a base meaning ‘share out’. 

When we use ordeal in a more modern sense we’re usually using it in the first sense. In a religious or spiritual context we’re usually using the second in a modified way. Rather than testing innocence or guilt, we are being tested to see if we can rise to an initiation, new station or to undertake some new spiritual technology or work. The capitalizing of Ordeal speaks to this; this is not some mundane test of pain or the experiences of everyday life. This is whether we are ready and/or worthy to engage in a given path, to go to the next level, or to offer something new to our Gods, Ancestors, vaettir and/or communities.

Ordeals are not innately cruel. They are tests. I think one of the best science fiction descriptions of one is the test of the pain box and the gom jabbar from Dune. It is a test put to Paul Atreides, the main character, by Reverend Mother Gaius Mohiam of the Bene Gesserit Sisterhood. She explains that they do this “To determine if you’re human…” and later asks Paul once he has passed his Ordeal “Ever sift sand through a screen?…We Bene Gesserit sift people to find the humans.”

So why do this? “To set you free…Once men turned their thinking over to machines in the hope that this would set them free. But that only permitted other men with machines to enslave them.” She then goes on to explain that this is done to provide a level of continuity to humanity’s bloodlines and separate the humans from the animals. In a very real sense the Gods, Ancestors, vaettir, and even our own communities, may require this for similar reasons.

The spiritual technology of Rune reading is available to everyone. However, if you wish to take a relationship with Runatyr and the Runevaettir deeper you will, at some point, likely need to go through an Ordeal: encounter Them in ritual, give a blood offering that ties you to Them, and formally deepen your relationship with Them. I hedge this with ‘likely’ because I am not Runatyr or the Runevaettir, and whether They give someone an Ordeal for a given person to develop this deeper relationship is up to Them.

In another way the use of hamfara, faring forth, is open to anyone, as is utiseta, sitting out. What is not available to everyone is entry into the Nine Worlds. There are tests a given God, Goddess, Ancestor, vaettr, and/or human community may give before you are cleared to do certain kinds of spirit work, these included. In my own case, while I do not incorporate Ordeal into this, before anyone who studies from me goes into any deeper spiritual techniques, they have to have at least a year of devotional work with Gods, Ancestors, and vaettir. Likewise, they also have to have done at least a year spiritual preparation work which includes doing cleansing, grounding, centering, shielding, and ward work among other things.

There are some spiritual technologies and initiations shut off from us unless we have gone through Ordeal to attain them, or attain access to them. Yet, generally, the point is not the Ordeal itself. The Ordeal is a sift. The goal is to get through, endure, overcome, or pass through it, to be sifted so that you (or the Gods, Ancestors, vaettir, and/or Elders) can be sure you can handle the spiritual technology or the initiation. It is also to accept that should you fail, that you accept this. Sometimes an Ordeal can only be given once. Other times we can approach it again and again. It depends deeply on the Ordeal and the Work. Some Ordeals are more intense than others, or in different ways. So if you come to an Ordeal, be sure you have done all the preparation you can, make sure you and anyone working with you on it have done all your due diligence in approaching it, and take care in undergoing it. It is not a thing to be rushed into or to grasp for. For those things that require it, it is a necessity to undergo. As I am not an Ordeal Master I do not feel I can comment any further on it.

Patreon Poem/Prayer/Song 6 -For Ingui

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

O Great Lord

Who resides in the Barrow Mound

Ever-fertile One

Wild One Whose bones lie in the Earth

Whose Flesh and Blood run in the veins of the World

Whose Seed brings fertility to every seed and animal

Whose Hands wield hoe and antler

Whose Mind is ever-vibrant

Whose Tongue knows every mineral, plant, and animal

Whose Eyes see the Dead and Living in Their endless transitions

O Holy Lord who dines with high and low

Whose realm is the hallowed hills and buried urn and verdant field and flashing gold corn

Whose domain touches deep within the heart of the World

Whose drive is carnal and transcendent

Ectasy-bearer and pleasure-bringer!

Sweet-voiced and throbbing cock!

Gentle handed and steel-nerved!

O Lord of Elves, great in majesty!

O Boar God, fierce in battle!

O Dead, Rising, and Living One!

Hail Ingui, ever-potent!

Relationships with Spirits -Part 2

This post was started a long time ago, and I am relieved to have finished it as well as I can. Part 1 is here.

Before we begin to address the question of how to begin a relationship with a vaettr, we need to address why we are forming relationships with vaettir at all. This really cuts to where we find ourselves in cosmology and how we relate to the different kinds of vaettir. Our worldview is vaettir-filled, where we as humans are not central to our cosmology and we live in co-existing and co-creating relationships with vaettir in Urðr/Wyrd. The default stance I take with Heathens and Northern Tradition Pagans in regards to vaettir is that of devotion -we form relationships that are devotional because we worship the vaettir and wish to cultivate right relationship with Them.

Stating the standard for our relationships is that of devotion gives proper place to our relationship to the majority of vaettir we exist in relationship with. We rely on various vaettir for our existence, such as the Ancestors without whom we would not be here in the first place, the vindrvaettir who form the air we breathe, the vatnvaettir that make up the water necessary for our lives, the eldrvaettir that makes so much of the modern world possible with Their fire that flows through our buildings, or the jordvaettir beneath our feet and that make up our homes, just to name a few. We can have a variety of kinds of relationships with vaettir. With devotion as the baseline we underscore our general relationship to the vaettir and can contrast it with the different kinds of relationships that can grow out of or beyond that baseline.

Beginning to Build a Relationship with Vaettir -Ancestors

The easiest way to build a relationship with a vaettr (singular of vaettir, spirits) is to give space for that vaettr. Physical, real space on an altar or other kind of vé, a sacred place. As mentioned in the last post, the least you need is a surface with a cloth, a candle, matches or a lighter, and a cup for offerings. Water, sacred herbs, and food are our most common offerings to all of our vaettir. As you develop relationships with various vaettir They may make certain requirements for offerings known to you. The physical space and the giving of physical offerings given to the vaettr is necessary; it invites the spirit into your life in an utterly physical way, grounding the relationship in one’s life as well as in one’s space.

Before any other vaettir I recommend people start building relationships with their Ancestors, especially the Disir, Väter, Ergi, and Ancestors one knew before They died. This is because our Ancestors, especially the powerful ones, have our best interests at heart. The reason I recommend building relationships with those Ancestors we had relationships with in life is because it aids discernment, and can help smooth the process of reaching out to the rest of one’s Ancestors. I tip my hat to my Brother Jim for this. For those who have had troubled relationships with their recently dead Ancestors, I recommend going back further. If your mother or father were abusive, go back farther in your family line until you are away from the poison of that abuse. If you do not know the names of your Ancestors, do the geneaology research you can, and in the meantime ask the Disir, Väter, and Ergi to help you meet your good and healthy Ancestors.

When you are ready follow the Simplest Altar and Simple Invitation Rite of the last post. Remember that a gipt fá gipt/Gebo relationship is one that honors both participants, and it may take a while for the relationship to get beyond introductions. There is no timeframe you need to have for settling into a comfortable relationship with your Ancestors. It will take its own time. Setting the space and maintaining the right mindset and giving time for the relationship is vastly more important than courting powerful visions or experiences. If you want feedback from the Ancestors and do not get it in direct experiences get some kind of divination system, learn how to use it, and dedicate it to communication with Them. This divination system might only be useful for communication with the Ancestors, or it may be useful to communication with any vaettir. This is something that you will need to learn by experience. Directly asking the vaettir in question if They want a dedicated divination system does not hurt. Even if you do get direct experiencess with the Ancestors I would still heavily recommend learning at least one if not many divination systems.

If you are fully new to Heathenry or the Northern Tradition I would recommend spending anywhere from half to a full year doing regular Ancestor worship before starting any new relationships with other vaettir. Dedicating fifteen minutes a day after cleansing and other preparation to simple prayers and offerings each day, at least three to four times a week will build a solid foundation of devotion and understanding. There will be times when life intrudes; in that case, dedicate time the next day to your devotion. Explain to the Ancestors why you missed, not to beat yourself up or denigrate yourself, but because your Ancestors deserve the respect of an explanation.

Adding new items to the vé does not have to be big or elaborate. The most common additions to my family’s altars come from thrift stores and antique shops. Often our additions, especially with the Ancestor vé, are vessels that hold offerings and serve as representative of certain Ancestors. Whatever you add needs to be connective between you and the vaettir, and respectfully maintained. As time goes on you might find yourself accumulating items representing various Ancestors, but this is only a requirement insofar as the Ancestors make that requirement of you. There is something to be said for simple vé as well as busy ones. What matters is that the ve is a place of connection with your Ancestors.

Beginning to Build a Relationship with Vaettir -Landvaettir

As with the Ancestors it is about giving space to Them so you have a common meeting place. In our home we have two different areas for different kinds of landvaettir. The housevsaettir have Their own space while the landvaettir have Their own on a different altar entirely. A really simple way of making a space for landvaettir is to ask the landvaettir for a piece of Them to bring into your ve. The rock we have on our jörðvaettir vé is a stone we uncovered while preparing our garden. Our housevaettir have a wooden bird feeder in the shape of a house. Our outdoor vé is a sacred grove with a single tree representing Yggdrasil and the landvaettir. Another option is to make a hörgr, a vé made of a pile of stones. You can make the vé for landvaettir indoors or outdoors, though given my experiences I would recommend both. It is far better to pay regular attention and cultus to the landvaettir who have a space on an indoor shrine or altar than to only occasionally visit Their shrine outside.

The Ancestors generally have our best interests in mind and will guide, follow, and walk with us in life. We literally live on and alongside the landvaettir. Having a good relationship with the landvaettir may start simple, but I can assure you that over time it will not stay that way. Having a good relationship with the landvaettir requires us to treat our homes, whatever your living situation, as places that are inhabited by Beings besides us. Thoses Beings have interests that may or may not align with our own. Living well with the landvaettir will probably push you to take a hard look at how you live, encouraging land-healing things like composting scraps, and altering your spending habits so you produce less garbage. Anyone can improve their relationship with the landvaettir by being more mindful of what we consume, how we treat the land we live on, and by growing what we can where we can, dedicating all these things as offerings to Them.

When beginning a relationship with the landvaettir perhaps the best questions you can ask yourself are related to how you live on the land. How can I honor the land I live on? How can I live as low-impact as possible on the land? What native plant species can I encourage where I live? If I cannot grow or raise my own food who can I patronize that can? Ask the landvaettir directly what they want, and go from there.

Beginning to Build a Relationship with Vaettir -Fylgja, Kinfylgja, and Vörðr

In the Ancestor section of this post I recommended learning at least one if not many divination styles. Vaettir like fylgja, kinfylgja, and vörðr are why. As with other vaettir giving Them space in your vé is important. Unlike the Ancestors and landvaettir where you can have clear ideas of who They are, figuring out the identity of one’s fylgja, kinfylgja, and vörðr will likely require divination.

With fylgja, kinfylgja, and vörðr one of the best questions you can ask is: Why are you seeking Them out? Really dig into this, especially since a given vaettr will likely want to know why you sought Them out.

Do you just want to know who They are? Do you want a better working relationship with Them? Do you want to make new connections with a fylgja as a tutelary spirit in a field of magic or hobby you are interested in? Do you want to connect with kinfylgja your Ancestors still have connections with but only you are willing to put in the work for the relationship? Do you want to know your vörðr so you can better work with your guardian? Are you looking to develop power, skill, talent, or a bond that will help you out when you need it? There are a lot of reasons to seek out relationships with vaettir, and the more clear and honest you can be the cleaner you will be in looking for the relationship, and if reciprocated, engage in the relationship.

If you have an idea from divination what kind of vaettr the fylgja, kinfylgja, or vörðr is you can tailor your initial offerings and method of contact to Them.

It may require, either instead of or after divination, some kind of spiritwork. One example of this is utiseta, Old Norse meaning sitting out. One goes somewhere, such as one’s vé or on in a natural spot such as a clearing or grove of trees in a forest, then sits or lies down and enters into trance. Historically utiseta was connected with going somewhere to stir spirits up, do magic, or spirit work. Utisetsa itself, combined with a calling prayer, song, or something similar, may be enough for a vaettr to come to a person. If not, the more dangerous option may be open, known as hamfara, or one’s hame-shape faring forth, or engaging in spiritual journey work. This hamfara may be a requirement to meet certain vaettir, including certain fylgja or kinfylgja in a designated place. Perhaps it asks you to visit it in its home, perhaps on neutral ground. This kind of spiritwork in detail is beyond this post, but I would be remiss to not include it as a method some folks may need to engage in order to find or encounter a given vaettr.

This is not something I recommend for most people -at any skill level. If you can get the work done here in Midgarðr and don’t have to leave your body then you are far safer doing so. While not everything will be out to get you should you fare forth, there is enough danger to your hamr that I recommend folks do a good amount spiritwork before even going to a place friendly to them. I do not see vörðr as likely needing hamfara, but They, or more likely you, will need utisetsa to see them or communicate until the relationship is more solid.

Beginning to Build a Relationship with Vaettir -Alfar

This section is going to be limited purely because I do not work with the Alfar all that much. As with any vaettir knowing why you want to establish a relationship with Them and giving Them a space in your life is key to starting a good relationship. Where the lore is concerned Alfar are often split into two or three separate groups: Ljossalfar, Dökkalfar, and Svartalfar which are light elves, dark elves, and black elves respectively. As I mentioned in the previous post, there is a great deal of confusion over identity and who each kind of Being is.

Wherever I can I try to relate to vaettir by Their own names, understanding Them as separate Beings. So, in my understanding of Them, the Ljossalfar, Dökkalfar, and Svartalfar are all different kinds of Alfar, each with Their own culture. It seems to me on first glance the Dökkalfar and Svartalfar are separate groups, so I will err on the side of caution here. What kinds of approach work for different kind of Alfar will depend on that culture, and on the individual vaettr.

Most of my interactions with Alfar in general have been with regards to visiting Freyr. When I have encountered Ljossalfar I was doing spiritual journeying in Ljossalfheim. This is not true of the Svartalfar, some of whom I have seen in Svartalfheim. However, most of the interactions I have had with Beings in and from Svartalfheim have been with Dvergar, dwarves. So, are the Dvergar Svartalfar? I am just not the spirit worker to ask on this. So, my recommendation is to read as much as you can of the lore and firsthand accounts of modern folks who have journeyed and have good relationships with these vaettir. Much of my advice for developing relationships with the Alfar in general is going to follow similar lines: do your research, learn what traditional offerings there are in the lore and make the ones you can to the Alfar you wish to develop a relationship with.

Beginning to Build a Relationship with Vaettir -Dvergar

The Dvergar or Duergar are generally known as Dwarves. They are said to be or share Svartalfheim with the Svartalfar. In my experience this is a shared world between these two peoples. Shared unevenly, but shared nonetheless.

They are renowned for being cantankerous and the best crafters in the Nine Worlds. Understanding this is why being really clear on why you want to develop a relationship with a given vaettr or group of vaettir is so important. Gipt fá gipt (gift for a gift, aka reciprocity) matters, and the Dvergar in my experience hold it in the deepest regard. That is not to say that developing a relationship with the Dvergar to ask for help in a given craft is a bad idea; far from it. Rather, do not approach Them only as a friend and then begin asking for Them to share secrets of the trade with you. If you want to learn from Them on how to do a given craft better then do it, but do not do it hidden under the guise of friendship. Sure, a friendly relationship could grow from such an interaction, but far better you are clear in your motives both for your own sake and the sake of the relationship.

In my experience the Dvergar enjoy well brewed items, including beers, mead, and liquors. This is especially true if you brewed it yourself or worked with a brewer to make the offering. From my rather limited interaction with this group of vaettir, meats and breads are also appreciated, the less processing done and the more care taken in cooking/baking it the better.

All of this said, my relationship with Andvari has been very different from my other devotional relationships. Mostly, it has consisted of being as clear as I can in what is mine. Apply the idea as broad and as thin as you can of being exceptionally clear on what is mine. This is an ongoing work that I do both for Him and I. Another quite powerful part of my relationship with Andvari has been developing a far better and healthier relationship with money and working at chipping down my debts. You could well ask why, and part of it is because that is what Andvari is really good at, where at least part of His focus lies. The sorting out of my debt is, in a way, sorting out what is mine and bringing back into my hands all that is mine so I can put it to my use. This is not all that different from a crafter making sure they have all their tools at hand and cared for. Money, having its own group of vaettir as well as being the means by which we trade our claim on labor for goods, services, and the repayment of debt, can bring power when we are in good alignment with it.

You may find that the Dvergar you interact with want the same kinds of offerings as other Holy Powers, but given my experiences I would not be surprised to find that They have very specific wants from you should They accept your cultus. Gifts of your hands, made to the best of your ability, may be accepted. Another may be ongoing dedicated work, such as learning a craft, which can vary as far as blacksmithing to knitting, brewing to soapmaking. Whatever the offering, it should be made with and in the spirit of excellence even should you be far from being master at whatever it is.

Beginning to Build a Relationship with Vaettir -Jötnar

Jötnar are perhaps the most maligned and misunderstood group of Gods and vaettir in Heathen religion and the wider Pagan communities. Since this post is about vaettir I will dig into the Jötnar as vaettir rather than going over the various Jötnar Gods.

The notion that Jötnar are uniquely dangerous is rather undeserved in my view. All vaettir are potentially dangerous. Anyone who thinks deer are little more than placid creatures should watch videos of hunters who have had to tangle hand-to-hoof with one. It tends to end poorly for the hunter. It should be remembered no small amount of the Aesir that so many seem to think are less dangerous are actually ferocious and equally, if not more dangerous than many Jötnar. Many are Jötun or have Jötun ancestry Themselves even if the allegiance They hold is to the Aesir. All of the Gods are capable of being ferocious in battle, and anyone who tries to, say, pin the Vanir as uniquely being Gods of peace or specifically pacificity should be reminded that though Freyr gave up His sword for love, He still took up the antler as His weapon and fought Surt with it at Ragnarök. The Aesir and Vanir fought one another to a standstill which was only broken when hostages were exchanged.

So what are Jötnar? Put simply They are vaettir who are tied quite close to primal forces and natural phenomena, though They may or may not be the personification of that primal force and/or natural phenomena. They are often looked at and understood as wilder than Aesir and Vanir, with these two tribes of Gods often looked upon as the ‘civilized’ Gods. My experience with Jötnar is that They do tend to be more outwardly wild than the Aesir or Vanir, but that the claims that the Jötnar are uncivilized is dead wrong. They have cultures, distinct to the regions They live in and/or roam. This ties into the idea of regional cultus, the idea that our location, environment, place in time, and culture’s response to these factors impacts our spiritual relationships, making them unique to an area. Regional cultus has existed because we came to understand our Gods, Ancestors, vaettir, and our relationships with Them in context of where we live and how our culture’s traditions reacted to and reinforced those relationships. This understanding, to my mind, is a two way street: we relate to our Holy Powers in context of where we live and how, and They in turn relate to us through those ways. So some ways in which we relate to Jötnar may not translate 1:1 with our sources of lore. For instance: Michigan has a lack of mountains (except the Porcupine Mountains, for instance, in the Upper Peninsula) so that I have very little interaction with vaettir in general tied to mountains unless I journey to a place with mountains spiritually or physically.

Beginning a relationship with a landvaettr seems to make sense to people intuitively in an animist/polytheist way. After all, we live on the Earth, the Earth is a Goddess and is also full of spirits of that Earth. Why wouldn’t we want to have a good relationship with the land we live on? When it comes to Jötnar folks seem to forget this mindset, also forgetting that the Goddess whose name is Earth, Jörð, is Jötun. I do find that some Jötnar ride the line or are landvaettir Themselves. Others are Beings who take up space within the context of being aligned with a place, eg Jötnar aligned with bodies of water such as Undines tend to be there. They tend to be of or take up the wildest aspects of these places.

So why do we develop relationships with the Jötnar? They are part of the primal forces that make up our world, and They are found throughout most of the Worlds. We can encounter Jötnar most anywhere we do landvaettir. Additionally, we may find Them in the primal aspects of this world, among them storms, ice, snow, winds, forests, swamps, and animals. Some, given They live in Jötunheim, Niflheim, Múpelheim, and so on, may require a spiritual journey to meet with Them. My previous warnings on journeying apply here even more so considering how much more powerful the Jötnar generally are than us, how extreme these environments are to us, and that in journeying to these places we are entering their realms. If you can meet with Them here that is probably for the best. That being said, Jötnar are renowned in many arts, from medicinal to martial, magic, shapeshifting, and more. Seeking Them out for devotion is slowly becoming more accepted, but whether a thing is accepted or not, devotion to these Beings is a beautiful and powerful thing. They are among our Holy Powers. Seeking Them out for devotion, partnership, or help in an endeavor is a powerful working in and of itself. How much more so when you worship and/or ally with the primal Beings we share this and other Worlds with.

Beginning to Build a Relationship with Vaettir -The Dead

Of any of the various vaettir one could work with the Dead are one I advise folks have a lot of caution before working with Them. It may seem counterintuitive, given how much emphasis I have put in this post and in my blog in general on working with our Ancestors. After all, They are Dead. The Ancestors are, at least in part among the Dead, but not all are the Dead, and for those that are, we hold unique relationships with Them. We do not have this connection with the general Dead. The Dead draw Their ranks from among every Being in every World. Some may retain grudges into whatever Their afterlife is, whereas some change entirely.

So what are the Dead? They are spirits of those who once lived. They come from every World. Some are human; most are not. It is not worth bothering most of the Dead. Most Dead who can be contacted know about as much, sometimes more and sometimes less, than those when They are alive. Likewise for the Dead’s ability to act in the Worlds. Contacting the Dead besides those methods approved by a God or Goddess of the Dead tends to be fairly dangerous. Not only are you risking wrangling with a potentially angry and dangerous vaettr, you may also be risking pissing off a God or Goddess of the Dead. So why develop a relationship with the Dead at all?

We all have Dead people, not just Ancestors, as part of our foundation. The Dead share this world with us. When we get right down to brass tacks, we literally stand on the Dead as the decomposed bodies on the soil of the Earth. Our homes are built on Them, our civilizations’ foundations, metaphorically and literally, rest on Them. We are in relationship with the Dead whatever our religion. Some of these Dead are part of the landvaettir, and others remain distinct. We might reach out to the Dead to form better relationships with the places we live. I live on land that the Patawatome, Ojibwe, Wyandot, Iriquois, and others may have lived on. To be in good relationship with the landvaettir I need to be good to the Dead that are part of Them, that live with or within the landvaettir.

We might reach out to different kinds of Dead as a devotional act. In my own case I give cultus to the Warrior and Military Dead, most of whom I am completely unrelated to. I honor the Dead as a priest of Anpu that come across my altar to the Dead as a kind of spiritual waystation. I maintain it per Anpu’s direction by providing a good place to rest for those Dead who need it, and for others who are ready to move on. This physical space is an offering in and of itself, giving the Dead the use of the waystation to go to where it is They need to. Others worship factions of the Dead because they relate to certain professions, callings, and the like. Whatever one’s reason for forging relationships with the Dead, one should have good relationships with one’s own Ancestors first, and clear ideas of boundaries around one’s relationship with any Dead one would like to make.

The safest way that I know how to build a relationship with the Dead is to first ask permission from Hela if the Dead are in Hel/Helheimr, or the God of whatever Dead you are trying to contact. If you are trying to contact one of the Dead who has drowned then Rán would be the Goddess to direct prayers to. If someone died in combat, then Freyja or Óðinn. I find it a cool and interesting part of Norse/Icelandic Heathenry that there are a number of places for the Dead to go, though the majority will go to Hel/Helheimr. If you secure the permission of the God of a particular group of Dead to contact Them, then, as with other vaettir make a space for Them on/in a vé, make offerings, and do your due dilligence to be sure that contact is made, the offerings are accepted, and the relationship has begun. I highly recommend the Dead have an entirely separate vé from your Gods, Ancestors, and other vaettir. Keeping clear and healthy boundaries is to your benefit and respectful to the Gods, Ancestors, and other vaettir you hold relationships with.

Beginning to Build a Relationship with Vaettir -Elemental

Elemental vaettir are what it says on the tin. Now, an obvious question here is “Are landvaettir elemental vaettir?” and my answer is “Yes.” The way that I figure it, is that all landvaettir are jörðvaettir but not all jörðvaettr are landvaettir. Sometimes a vaettr of the Earth, a jörðvaettr, is not part of or attached to a specific piece of land, but it may be an individual rock, bit of soil, a tree, and so on. So what are the elemental vaettir within Heathenry? They are beings of or related to the elements of Fire and Ice first, followed by Water, Earth, and Air. Fire and Ice, in the Worlds of Múspellheimr and Niflheimr, were the first two Worlds to emerge from the Ginnungagap (often referred to as “the yawning void”, but another interpretation can be the “power-filled space”) and from the meeting of Fire and Ice the Water flowed, Earth was uncovered in Niflheim, and the first stirrings of Air were made, the first breaths taken.

I understand that all elemental vaettir are related to and interconnected with each other. Looking at this from the perspective of Fire is helpful. Each eldrvaettr, fire spirit, relates back to the First Fire that burns in Múspellsheimr. Is that First Fire Surtr? I happen to believe so, but whether Surtr is the First Fire or the First Being that comes from the unfolding burning of that First Fire is rather immaterial. He is the the First God. That Fire that became or is Surtr is the Eldest Ancestor, the First Being that burns still from whom all Fire descends. Each fire, no matter how great or small is related back to that Eldest Ancestor, that First Fire. Each fire, whether an eldrvaettr, a jötnar, or a God associated with or possessing qualities of Fire relates in some way to that First Fire. Each fire, whether a small candle, a firecracker, a wildfire, a volcano, relates back to that Fire.

So how do we develop a relationship with elemental vaettir? We honor Them, we make prayers and offerings to Them just as we do other vaettir. We make prayers and are respectful to the powerful Beings connected to Them or from whom They descend. We understand each Being, no matter how small or great, is or is connected with a vaettr, and treat it well accordingly. We understand that the world is full of and is a vaettr.

Like with other vaettir we make space for it on a vé, and this can be very simple to start with: a simple white cloth on a surface with a representation of ice, or something that can hold actual ice or snow when able. For fire, a candle either a burning candle or LED if you are in a space where burning is not permitted. For water a small bowl or cup filled regularly. For earth a patch of dirt or rock from where you live; do not forget to ask permission and if you get it to make offerings to the landvaettir you take this from. For air an incense burner with incense, a pinwheel, or a bell. Really, what you can make a connection with here is going to matter far more than some examples I can give you. The point is that, whatever vé you set up for whichever vaettir, it should be something you can connect with.

Among the reasons we reach out to elemental vaettir as a devotional act to understand Them better, to have better relationships with Them. In understanding and working with Them better we understand and work with the basic elemental forces that make up the Worlds, that we live alongside, that we depend upon and are part of our everyday existence. We can develop deeper and better relationship with the Beings Whose bodies our modern world is built upon, and in so doing, come into better alignment with where They would have us be, and so, find ourselves embracing better ways of living in this World.

We Are Not the Center

Since we are not the center of our cosmology or the relationships we form within that cosmology, we must recognize that we are not the only ones capable of proposing or forming relationships. Any of the vaettir can reach out to us for a relationship for Their own reasons, reasons which They may or may not share with us. Being most of us are free agents in regards to the relationships we forge with the vaettir, we may accept or deny these connections, and then live with whatever consequences may come from that. Note: I assigned no value to this for a reason. We may have legitimate reasons for not wanting to develop a relationship with a given vaettr or group of vaettir. Your reasons for developing a relationship with a vaettr or a group of vaettir are just that.

There are a variety of factors beyond our basic worldview that can factor into our relationships with vaettir. Among them are the Gods we worship, and what role(s) we take on within our religious communities. Some find that worshiping the Æsir keeps them from worshiping Jötnar altogether, though this has not been my own experience. Some find that worshiping the Dvergar may be a factor in whether or not they can worship the Ljossalfar. Some do not. This is also why we have a broad range of spiritual specialists in Heathenry and the Northern Tradition Pagan religions. We cannot be all things to all the Gods, Ancestors, and vaettir. If you came to me as a spirit worker and asked for help with the Ljossalfar I would be pointing you in another direction because I do not hold relationships with Them. I coud maybe do some divination for you, maybe something in the realm of yes/no, but anything digging in too deep with how to develop good relationships with Them or what to do when one comes knocking on your door? If you want to positively respond to that I generally do not have much for you. It does not make me a bad spirit worker or that the Ljossalfar bad Themselves, I just do not have a good relationship with Them.

A spirit-worker will likely have different kinds of relationships with different kinds of vaettir from the average non-specialist. After all, a non-specialist can have very deep relationships but carry no baggage from being sworn to a group of vaettir into a given relationship. The non-specialist here then has, potentially, quite an advantage over the specialist since many of us are grabbed up by or have otherwise come into the service of a group of Gods, Ancestors, and/or vaettir. We may not have the option of engaging with a group of vaettir that a non-specialist could. Being a spirit worker does not make us inherently better than a non-specialist, it just means we are geared or driven towards certain kinds of spirit work. It’s a job title like diviner or healer; some spirit workers get more than one job wrapped up in their job as a spirit worker, and some do not.

What matters, in the end, is that each person is willing and able to develop good relationships with the vaettir that they come to or vice versa. Really, this gets down to the core of being Heathen or Northern Tradition Pagan. Whatever you do, whatever your role, whether Heathen, Northern Tradition, or just adjacent to these communities, you should be coming to the vaettir to develop a good relationship with Them. May these relationships be well-made and well-maintained.

Good luck and ves þu heil!

Patreon Topic 1: Deathwalking Part 2

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

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

Caring for the Soul Matrix

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

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

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

The Lyke

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

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

The Hamr

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

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

The Litr

The litr is health and vivacity.

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

The Vili

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

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

The Moðr

The mood and emotional content of the soul matrix.

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

The Önd

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

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

The Huge

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

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

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

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

The Munr

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

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

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

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

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

The Goði/Gyðja

The Highest Self.

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

The Fylgja/Fylgjur

The Follower, or Followers.

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

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

The Kinfylgja/Kinfylgjur

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

The Megin

Personal might/power.

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

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

The Hamingja

Group luck/power.

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

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

The Vé

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

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

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

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

The Oðr

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

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

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

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

The Örlög

One’s personal thread in the tapestry of Creation.

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

The Urðr

The tapestry of Creation.

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

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

Patreon Topic 4: Commercialization, Commodification, and Gentrification of Magic and Spirituality

If you want to submit a topic for me to explore on my blog, sign up at the Uruz level or above on my Patreon.

From my first Ansuz level Patron comes this topic:

“You might’ve written on this before, but I’d like to hear your thoughts on the commercialization, commodification, and especially on the gentrification of spirituality. Magic is the tool of the oppressed, what happens when that tool is turned into yet another weapon used against the poor, as I see all around me now?”

I would say that magic is not only the tool of the oppressed. It is accessible to anyone of any class. Look at ceremonial magic vs kitchen witchery, for instance. How hard is it to pick up and make the traditional materials for those workings? Brass, copper, silver, gold? Those cost a lot of money, resources, and/or training. Meanwhile kitchen witchery may need time, and training, but if the point is to do kitchen witchcraft (in my understanding) with items out of your pantry those are going to be accessible at whatever your income level is right then.

This means that certain kinds of magic, (or at least in their traditional forms) are, by dint of cost of time, materials, training, accessibility, etc, cut off from folks beneath a certain income level. For what it is worth I did ceremonial magic when I was unemployed in college. I used a lot of paper substitutes, printouts, sooo much salt, cheap incense, and the like, becauses there is no way in hell I could afford things like a magic ring or magic tools made out of copper, silver, or gold.

On the commercialization of magic: If the definition we are working with is, as the OED puts it “The process of managing or running something principally for financial gain” then I think that there can be quite a bit lost when we are talking about only working with magic to that end. That loss can be healthy connection between communities. That loss can be between a person and the Gods, Ancestors, or vaettir. That loss can be a healthy connection with money and/or the moneyvaettir itself. If the lust of result of financial gain or the desire itself for financial gain overcomes the reason for laying down a piece of magic, depending on the magic being deployed, it can be hugely detrimental to any working one does.

There is nothing inherently wrong with working or using magic to financially or otherwise benefit your community or yourself. I have a far healthier relationship with money and the moneyvaettir, and carry a good relationship with Andvari thanks in no small part to my Elder. I had no idea when Galina introduced me to Andvari what a powerful, dynamic impact it would have on the course of my life to come into better relationship with the Dvergar, let alone the moneyvaettir and through all of this, a better future for my family. I have made plenty of magical and spiritual items for money, among them bindrune mandalas burnt into leather, woodburnt Runes, and woodburnt bindrunes. I have done plenty of money workings for my family, Kindred, tribemates, and I. My family and I keep a healthy devotional relationship with Andvari and the moneyvaettir that extends into our daily night prayers and offerings that we make.

Commercialization is a problem with magic from a few different perspectives. From my perspective as an animist and polytheist when things are seen from a primarily commercial point of view it is far easier to depersonalize those we share the Worlds with. Rather than see a Being like a tree or its branches as part of a Being, commercialization encourages us to relate to Beings and things only in terms of “this branch can make me x amount as a wand, y amount as a bunch of Runes, z amount as Rune charms”. When money is the goal of holding a workshop on magic rather than teaching the magic then the Gods, Ancestors, and/or vaettir may be deeply disrespected in the process. This disrespect, not addressed and continuing to ripple out into the communities touched by it and engaging in it, can sour relationships between them and the Holy Powers.

From my perspective as a (mostly) former ceremonial magician the commercialization can harm magical operations themselves. Just having the lust of result of “I need money, this needs to work” can be interrupting to good flow of magic because rather than focus on the work at hand your focus is on the need you feel to get more money. Commercialization can also harm our relationships with spirits we might work with otherwise in a ceremonial magic setting.

If, for instance, you have partnered with/summoned/compelled a spirit of Jupiter to the end of enriching yourself but do not exercise good judgment, either in the choice of the spirit you contact or the details of how the money comes to you, you can land yourself fairly deep in debt to the spirit(s). This can go to the point where you are having to do some serious work to pay back what you owe to a spirit or spirits before you can get anything done for yourself. This takes away from your magic working for you and instead, you give both your sovereignty and your ability to do work over to someone else until you pay back your debt.

Commodification and commercialization often go hand-in-hand. Commodification is “The action or process of treating something as a mere commodity.”. A commodity is “A raw material or primary agricultural product that can be bought and sold, such as copper or coffee” or more simply “A useful or valuable thing.” Commercialization then further objectifies the thing at hand by treating that useful or valuable thing as a means of “managing or running something principally for financial gain”.

Commercialization/commodification can also hit the wider community by cutting entire sections of it out, either by a company or group of people producing cheap things like charms, Runes, and the like without any attachment to the actual processes to make them empowered/useful. Commercialization of magical items, for instance, can use processes to make those items that at least do nothing to help our relationship, and at worst produce ongoing harm to our relationships maintained with/through those items. A given company or group of people only wanting to make money can mass produce Rune sets and bindrunes without thought to the materials, and without offerings to the materials on which the Runes and bindrunes are made. They may make things more cheap and so, easier to access monetarily. They may also make connecting with a given God, Goddess, Ancestors, or vaettr harder by providing a barrier by not having set up the item to be receptive, or worse, if its construction is thoughtless to the relationship, to be an impediment to the relationship

For a contrasting example: if I make a Rune set from a branch my Runes come from pieces of deadfall, generally from trees where I am living and/or from trees I have good relationships with, that I have let season. I make offerings to the tree the branch comes from, and make offerings to the Runevaettir, both before the carving/burning of the Runes into the wood, and as part of my ongoing relationship with Them. I have a living relationship with Them, and the point of offering a Rune set to someone for sale is to establish a good relationship between that person and the Runes.

As I wrote before, there is nothing inherently wrong with earning money for doing magic or making magical and/or spiritual items. I have spilled a good deal of my own blood, dedicated an immense amount of time and work in my relationship with the Runes. This deserves reciprocity on its own. By being paid or exchanging gift for a gift, requiring Gebo for my sacrifices, I also ask for exchange as an honoring of my Elder in Gebo before me, and in honor to Odin as Gebo for His. This is part of continuing right relationship with Runatýr and the Runevaettir, my Elder, and my own relationships.

I understand and know magic as an animist and polytheist as being interwoven in relationship with Gods, Ancestors, and vaettir, including our human communities. When magic and the ways we work with magic are themselves commodified and commercialized what this means is the very ways by which we may establish relationships, use power, and cause spiritual effects through those relationships and use of power, are used as sources of income. Often those income streams go out of our communities and into someone else’s pocket.

Commodifying and commercializing spiritual practices, magic, the creation of magical and spiritual items takes from the communities they come from without giving back to them or their Holy Powers. It is a lack of Gebo, of reciprocity. I have no issues at all with buying prepared magical or spiritual items. I have bought prepared Florida Water as a backup cleanser and found it very effective. Likewise, I have bought plenty of sacred dried herbs I have not grown myself. I feel very strongly that I need to mark a big clear line between engaging in trade and transactions that are respectful and based in reciprocity as opposed to commodification and commercialization. Trade and transactions can be done in a way that respects all parties involved whereas commodification and commercialization depersonalize and disrespect the culture(s), the Being(s) that is part of or is the product being sold, and disrupts right relationship.

Diviners, magic workers, spirit workers, and the like should be compensated for their work. That is precisely what I am asking of everyone who contributes through my Patreon and who asks for services through the Shamanic Services section of this blog.

There is a stark contrast between a Rune set made by a person who holds good relationship with Them and a Rune set put together by a person without a relationship with the Runes only because it will sell well. There is a stark contrast between someone who requires a set amount to read the Runes as opposed to someone who is looking only to make money off of people looking for answers. There is a stark contrast between the rootworker or other spiritual specialist charging for a service and someone who is just taking clients for a ride.

Look at the dynamics of the relationships here: The commodification and commercialization of a spiritual practice, item, etc requires none. Commodification and commercialization of spiritual paths, items, work, and so on is nothing less than the appropriation of these things to make someone money. Gebo does not exist here between a commodifier/commercializer and the spiritual paths, traditions, and so on they take from to make money. It is even more heinous when a person within a community goes the way of commercialization and commodification. They are participating, willingly, in the strip-mining of their own religious community/ties and disrespecting their Holy Powers only to make money.

Gentrification goes hand-in-hand with commercialization and commodification. It is “The process of renovating and improving housing or a district so that it conforms to middle-class taste.” In America the default ‘middle-class taste’ is generally what is comfortable for WASPs (White Anglo-Saxon Protestants). If the point is to sell a thing to make the most amount of money you appeal to those with the most money.

There is an additional wrinkle, at least for US citizens: In America the idea of the middle class and being part of it is so tied into ‘normality’ and ‘goodness’ that it is claimed by folks beneath the poverty line and so far above it that the very idea of a middle class is less an economic idea and more of a mutable ‘everyman’ that has served to flatten rather than serve as a useful highlight of economic/political class differences. So, appealing to ‘middle class’ in America through commercialization, commodification, and gentrification of religions, spiritual practices, initiations, spiritual and magical items, and so on, requires almost all the rough edges be scraped smooth and most of the teeth removed. Oh, there needs to be enough roughness for it to be edgy or off-center just enough so it is marketable, but not so much so that the person engaging in the religion, the spiritual practice, working with the item, etc is uncomfortable or challenged.

A gentrified spirituality is a wolf on display whose teeth have been ripped out. Robbed of its ability to feed itself, robbed of its ability to defend itself, robbed of being fed anything other than what mush it is given, producing only money or prestige for its displayer and shit otherwise. It exists to make the observer feel good about the wolf being on display, but the wolf makes no material impact in the world as it should. It is there at the whim of the displayer, and put away when it is embarassing or too much for the displayer or their onlookers.

This is not to say that a given religion, spiritual practice, or act of magic must absolutely be red in tooth and claw in all its aspects. Some of the most remarked upon forms that magic took in Heathen lore was with spinning, working with fabric, blacksmithing, things our modern society often look at as only crafts but that the home cultures understood to be sources of and ways to work with power. Some pretty famous pieces of magic involve food and drink. The seemingly innocuous or ordinary can hold great power.

When you understand things from a polytheist and animist perspective, from the Heathen and Northern Tradition Pagan perspective, the potential for magic is in everywhere and everything. That’s a pretty powerful antidote to the consumerist mindset that is encouraged by commercialization, commodification, and gentrification. When the whole world is alive with Gods, Ancestors, and vaettir, and we understand that we truly own very little of the Worlds we walk in, it is also a humbling experience. Commercialization, commodification, and gentrification require people to absolutely ignore the Gods, Ancestors, and vaettir in order for a thing to be done purely for profit. It requires a sundering of relationship, a one-sided using of a religion, religious community, spiritual techniques and/or tools in order for the profit motive to be the first priority. It is an inversion of priorities for a polytheist and animist: the Gods, Ancestors, vaettir, and the relationships in which we are all interwoven.

Patreon Poem/Prayer 2 -For Cernunnos

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

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

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

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

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

Patreon Topic: Deathwalking Part 1

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

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

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

Deathwalking, in short, is spiritual hospice.

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

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

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

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

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

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

Dying and Deathwalking in Heathenry

On Dying

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

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

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

On Deathwalking

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

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

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

I refer here back to Harrell’s post:

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

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

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

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

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

Examples to Draw From

A Preparation Rite Sample for a Deathwalker:

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

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

Preparatory Prayer

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

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

Cleansing with Breath

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

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

Cleansing with Fire

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

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

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

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

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

Grounding with Jörð

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

Begin with a prayer to the Earthmother:

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

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

Grounding as a Tree

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

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

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

Centering in the Self

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

Centering for Work

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

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

Making Shields

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

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

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

Cleansing Shields

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

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

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

Reinforcing Shields

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

A Preparation Rite for the Dying

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

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

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

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

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

Cleansing the Space

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

Prepatory Prayer

Face the vé with the dying:

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

Cleansing

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

Grounding

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

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

Centering

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

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

Shielding

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

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

Thanks and Offering

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

A Note on Prayers, Offerings, and Rites

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

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

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

A sample rite for deathwalking the dying:

Engage in the Prepatory Rite

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

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

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

Welcome the Ancestors

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

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

Welcome the Vaettir

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

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

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

Blessing and Preparing the Dying

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

For the Elemental Ancestors

Fire

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

Ice

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

For the Gods -A General Prayer

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

For the Gods -For a Fulltrui

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

Readying the Dying

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

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

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

Care for the Dead

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

When I first started to write on this patron’s topic I was initially going to just write an 8oo or so word post, and it has gotten far more detailed than I intended. So, I will at least be splitting this up into a two post topic. Again, if you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Uruz or Thurisaz level here on my Patreon.

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

My Patreon is Live

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

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

The link is here for my Patreon.

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

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

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

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

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

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

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

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

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