Gods Without Jobs

This excellent video essay by St. Andrewism got me thinking about anti-work. As I thought about it, considering my own position on anti-work, I began to think: what about anti-work as applied to American polytheism and animism?

What is anti-work? I will take a similar tack to St. Andrewism here, defining first work and then anti-work from that. The common definition, such as that supplied by the Oxford Learner’s Dictionary is: “to do something that involves physical or mental effort, especially as part of a job”.

Work, in the context of anti-work is, quoting St. Andrewism:

“Forced labor, that is, economic production enforced by the political and economic elites. The carrot and the stick. Workers are usually wage laborers, as the worker must sell themselves mind and body, for the purpose of production. Thus, work has an inherent dynamic of domination, one that we see elaborated in all industrial societies today -even the ones that claim to be socialist. We are employed to work at things called jobs where we must perform tasks that which, no matter how intrinsically interesting they may be, eventually become dull and monotonous when performed for upwards of 40 hours per week, with no say over when you show up or leave, what you do, how long you do it for, how much you do, who you do it with, or for whom it is done. All for the profit of those who control the means of production. “

While we could probably summarize ‘work’ for our purposes as forced labor, I found his exploration of work here useful. There is a difference in this understanding of work vs productivity. Work exists to make the rich richer and to exploit the working class. It funnels our labor and goods and services from our hands, hearts, and minds into the pockets of employers. Productivity can be disentangled and freed from the bonds of capitalism’s work, benefiting our communities and ourselves rather than the employers and rich.

“The world of work is an experience of suffocating beuracracy. Surveillance, rote work, high pace, quarters, time charts, persistent harassment, paternalistic management, exploitation, subordination, and totalitarian control for the sake of it. Your washroom breaks are often timed and regulated. Your clothing and hair strictly managed, which often has an anti-Black component to it. You are spied on and supervised, and you can be expelled at any time. Work is, therefore, the antithesis of freedom. The prison, the school, the factory, the office, and the store, are all stamped with the discipline of modern despots, and all share common techniques of control in common.”

“The clergy of work fail or don’t care to recognize that we do not work, we don’t sell our time and energy to a boss because we want to. We have to because there is no other way to get the money to get the things we need to survive…Our time and work is never really ours. That time is for our bosses who take the things we produce, or the neat objects like pizzas or housing units, services like cashiering or cooking, or qualities like clean floors or healthy patients and sell them for a profit, paying us only a portion of the value we produce, and using the rest to reinvest in capital and enlarge their own wealth. Our own lives are centered around this work. The money we get from this work sustains us just enough to keep coming back to work. Our time spent away from work is spent getting to or from work. Leisure itself is just non-work for the sake of work. It’s the limited time we spend trying to recover from work and distract ourselves from work. Because of work we are constantly under the tyranny of the clock…Our free time is not even ours. It still belongs to our boss in some capacity. So really, the only thing free about it, is our bosses don’t have to pay us for it.”

The labor that is converted into capital lines the pockets of the owner class. This, especially, has been on my mind lately. I began watching clips of the movie adaptation of The Big Short and then bought the audiobook of the book it is based on. If you cannot see what a leech the upper class is on the lower, then you need to at least watch the movie. The ‘clergy of work’, to use St. Andrewism’s phrase, are often those who most profit from the suffering of those beneath them.

I do not mean to say ‘see the movie’ as though most of my readers have not lived through the times depicted. I mean this in the sense that, with everything currently going on, from the invasion of Ukraine to the ongoing pandemic, it is easy to have forgotten those times or for them simply to have vanished behind the current haze of news. It is easier to forget the rank corruption and inherent destructive potential of the financial sector under the barrage of today’s news headlines. None of the economic landscape since the 2007 financial collapse has fundamentally changed in its operations or maintenance. The very financial tools that precipitated that collapse, the CDOs (Collateralized Debt Obligations), the MBS (Mortgage Backed Securities), subprime mortgages, and all the rest, are not only with us, they serve to undergird the economic system in a similar way to rusted metal in the bones of a bridge. As with 2007, the current economic system is entirely ready to give way to another catastrophic failure. We, the working class, are breaking our bodies, minds, and spirits for a system that will serve up our suffering again and again on a silver platter to the wealthiest people on this planet for their gain.

I turned 18 in 2004. Three years into college, and I watched as entire industries collapsed overnight. I watched as neighborhoods collapsed around me. I took on an immense amount of college debt and could not find work during my time there, or after college for some time. The landscape has not shifted too much in the intervening years, except for cost of living and inflation to rise, at 7% so far this year. Those of us who have thrived during this time are lucky, so far as our relative futures are concerned. It is less common for a person to work a single job. I do not. This writing is part of my work. It is not unusual for folks to have two or three jobs, including a side hustle on top of it.

When folks say they have a hard time keeping a spiritual discipline I am hardly surprised. After all, whatever time we have between shifts is time we have to devote to anything else in our lives. Shop? Cook? Clean? Take care of the kids? Relax? Maybe sleep? All of it has to be done in that window of opportunity between when you get off work and when you go back. Likewise, when folks say they have a hard time feeling the Presence of the Ginnreginn I am hardly surprised. It is hard to develop a relationship with yourself, let alone with the Gods, Ancestors, or vaettir when you are ready to collapse at the end of the work day and you still need to make dinner or help the kids with homework. It is hard to do things that take time away from relaxing or recovering when you have busted your ass for someone who will never live in your home, eat your food, fuck you, or care for you after working for them during your most wakeful, productive hours. This is not about making excuses for us not to fulfill our obligations to the Ginnreginn, our communities, or ourselves. However, it is far too easy in this capitalist hyper-individualistic culture which daily makes excuses for the upper class and the systems of control they wield, to beat those of us workers down for ‘not doing enough’ with what little time is left to us. It is far too easy to inspire the working class to beat themselves down for the failures of a system that eats every minute of time not devoted directly to it.

Let us take a realistic look at the hours we have in a day, what they are devoted to (I use this language intentionally) and what hours are left to us to figure out what we live the rest of our lives with. I will use myself as an example. I work full-time, at least 80 hours biweekly. I work five days with two days off each week. I work about six days of overtime at 8 hours each in a biweekly period. So, I will work about 48 hours overtime biweekly. 128/336 hours out of the total of each biweekly. Almost 40% of my life in that period spent working. If we assume (and I sometimes do not) that I get a solid 8 hours of sleep each day, that is another 112 hours devoted to sleep. 240/336 hours, 71% of my life, in every two weeks of my life is accounted for. I could get hit for yet more overtime at work which would be another 32 hours if I got hit all five days. 276/336 hours gone. 82% of my life. This has happened for multiple weeks at a stretch in the past. When I have overtime I work sixteen straight hours, come home, sleep for about 6, 7 hours if I am lucky, and head back into another 16 hour shift. It can sometimes take me awhile to get comfortable enough to sleep. In those 1 to 2 hours between shifts I take time, sacrificing my sleep, to see my kids and partners, maybe eat, and maybe take a shower. I am lucky that I live close to work. Some folks I work with have a half hour to an hour drive.

Almost 3/4 to 4/5 of my life is oriented around work in an average 2 week period. I only have 60-96 hours, the last 17%-29% of my life, to do any living of my own. I devote it to those I love and doing what I love or enjoy wherever I can. I devote it to cooking, doing dishes, taking care of and having time with my kids, and spending time with my partners. I devote it to writing, doing divination, spiritual consultations, podcasting, and producing videos. I devote it to leading on the Board of Directors and volunteering at Crossing Hedgerows Sanctuary and Farm, working with the Cavanaughs and our Gods, Ancestors, vaettir and the landvaettir Themselves to make a beautiful sacred space even better. I devote it to cleansing, grounding, centering, journeying, divining for myself, working magic, connecting with the Ginnreginn, praying, and making offerings. Let no one tell you that sitting with your Ginnreginn, even in silence, is an unworthy offering. My time is intensely precious to me. I have so little of it to give to anything. If I give you my attention, if I block out time for you in my life for you, that is a truly precious gift to me.

This makes for what may be a minor gripe at first blush: so many video games requiring me to put immense amounts of hours into them in order to get enjoyment from them. If the barrier to entry is time wasting, I am far less likely to play it. If my video games, and by extension other activities, become another chore I am likely not to do it. MMOs have incorporated busy work rather than anything that brings me pleasure, so it is worth less of my time to look at, let alone play. “I have 60-96 hours when I am awake and not at work. Is this worth my time?”

If so much of our lives ceased to be about jobs how would our relationships with our Gods change? Our Ancestors? Our vaettir?

We have good ideas of how that would look, since even for European-descended folks you do not have to look fairly far back in our history. What many of our Ancestors gave up for whiteness, and the capitalism tied into its advantages, were good ties with the landvættir, the húsvaettir, Ancestors, and the ways of living well with Them all. They gave up language, folklore, Ancestral ways of life. They gave up Their stories, Their magic, and Their Gods. A cursory look through either The Tradition of Household Spirits or Demons and Spirits of the Land by Claude Lacouteax amply shows this.

The beauty of living here and now is that we do not have to repeat our Ancestors’ mistakes -or our own. We can embrace our Ginnreginn, our magic, our religions. With them we can forge a new way through. While we still live within this ever-hungering and shambling system of capitalism, it is no small act to learn about and to execute magic. In this capitalist regime, it is no small act to learn about our religions and, especially, to live them!

It is no small thing to spend time with the Ginnreginn, or our communities. It is no small thing to lay down an offering, to sacrifice time, effort, and good things for Them. Lighting a candle, burning incense, or laying down a small cup of water is, in and of itself, powerful, connective, and revolutionary. It is no small thing to dedicate time and/or effort to our communities. Prioritizing our communities in the face of the pressure to atomize and compartmentalize our lives is powerful and revolutionary. It is no small thing to take time for oneself, our peace of mind or joy, whether through solitary or communal acts. Being kind, empowering, and healing with ourselves is powerful and necessary to live well individually and communally.

What would our Gods look like if They were without ‘jobs’? Odin ‘God of War’, or Loki ‘God of Mischief’ like an occupation?

We might see, as many polytheists have been for quite a while, that a single God, let alone a family of Them, are complex, wide-ranging Beings unto Themselves. Absent of a square hole for a round peg, we have to approach our Gods as full Beings, with understanding, motivation, and desires of Their own. We can never fully know another person, whatever we are to them and they to us. How much more so with the Gods. If we approach each as being even more full of Mystery than our fellow human beings we would likely have a healthier approach to both. Absent of ‘jobs’ our Gods are enmeshed in complex relationships with one another -and to us. Is Freyr only a God of fertility? While refering to Him as a God of fertiltiy is accurate in many ways, only relating to Freyr as a ‘God of fertility’ limits Him. Freyr also brings the good rains, and historically was well-tied into kingship. As many heiti as Odin has, I believe He still has more to show us just as surely as any of our Gods do.

What would ‘Gods of prosperity’ look like if we took out our relationships with current financial instruments, banks, and the like?

Putting aside the issues I have already written on with regards to ‘God of’, prosperity takes on a whole different meaning absent capitalism’s profit motive. What does prosperity look like in a permaculture setting? How about an indigenous-led rehabilitation of the land and/or rivers? To my mind, and given the writings of indigenous people such as Robin Wall Kimmerer and Vine Deloria Jr., it is abundance of connections, life, and thriving. Gebo, and the giving of gifts, and the idea of a gifting economy itself, contrasts starkly with that of capitalism. There is ‘enough’ and ‘too much’ in such a system to the point that giving of certain gifts to folks who did not have as much was taboo because the ‘owing’ of one to another would have been too out of balance. If we take off modern capitalist notions of prosperity we see a world in which ‘enough’ is not a tool of privation, but of plenty.

Such a change in mindset does not stop famines from happening. However, it does eliminate famines whose existance is due to artificially inflating the price of wheat or intentionally under-harvesting a crop. By eliminating the profit motive prosperity is not bound only to the abundance of the amount of a crop. This abundance can then extend to relationships that crop has, allowing them to flourish as well. Only since the advent of modern monocropping has the sheer size and scale allowed us to act as we have with regards to farming. Arguably, all we have done is super-size the next Dust Bowl. An abundance mindset would conserve water and soil, rather than merely viewing them as resources to be used in service of profit. If we put down this idea of profit and begin to understand our Gods tied to prosperity, money, and wealth, these relationships can suddenly flourish in countless new ways.

Unmoored by capitalist ideas of work, productivity, leisure, and profit, our relationships can buoy a whole host of powerful new relationships within ourselves and with our Ginnreginn. In a mindset of cycles and relationships it cannot be productive to constantly do work. Rest is part of the natural cycles whether we understand this through the seasons or our own bodies’ rhythms. In thinking on this, Freyr readily comes to my mind. I think of this understanding within and of Freyr. His are the times of culling, whether the animal or the field, and of planting. The times of waiting for the field to grow, for caring for the animals, and of being mindful. Among the ways I approach work with Him in this understanding is doing the work until it is done, not work at any cost. The rains fall, and those rains exist within their own cycles relative to the climate and weather. Rather than being like a boss at Amazon that constantly monitors the bathroom breaks and output of a worker, Freyr is in a right, healthy, and gifting relationship with the rain, to do what it is going to do: to collect, rise, and fall. He helps, working with the rain and all its vaettir. He is not absent the process. Indeed, being a God, in many respects He is the Being and the process through which it works. This also works in relationship with Thor, who, also being a God who embodies many of the same characteristics and relationships, does not eliminate Freyr from them or vice versa. They also exist in relationship with and to us. Rather than turning our Gods into mere processes or archetypes, we come to understand and know Them through the cycles we live, encountering our Gods through systems, living and not, that we ourselves are in.

What would our relationships with moneyvaettir look like without work and the economic systems that exploit our labor?

Understanding money in animism is not some huge leap. Whether we look at it through the coins and paper money that we can hold in our hands or the electronic forms most of our money takes, moneyvaettir are alive and part of our living systems. Indeed, They are the Being and process through which potential work translates into active work in our modern economy. Whether we understand the moneyvaettir in a physical form, coins made from metals and paper money made a pulped then processed fiber respectively, or electronic and made from fire crossing countless metals and silica, They do end up taking up and being part of the physical world as much as the imaginal. Put simply money as a concept is a claim on labor, the physical or electronic tokens being representative of that claim. Without the idea of work, that is, enforced labor, and the economic systems that exploit it, moneyvaettir can be understood through relationship building rather than merely transactions of money being exchanged for a good or service. Money holds value in our system as a fiat currency by being the way that value is held, calculated, and used.

We say in this system that a loaf of bread costs so much, salt that much, and gas this much. That is, these tokens represent how much work you have to do in order to afford this or that thing. They are ways of transacting relationships to the goods and services we need to live in this society. What is belied by this token system is that without a job to assess how much work I need to do in order to afford that item it does not tell me how much work I actually need to do to afford something. A billionaire’s value with a dollar is not my own. I have to put in physical time at a job in order to afford a gallon of gas. Billionaires put in next to no actual physical effort at their jobs. Their bank accounts expand with money merely by existing in certain relationships with financial instruments and institutions. Once you get to a certain point of wealth money is generated in autonomous ways rather than any effort on the part of the individual. The rules of money as commonly understood break down once a person is wealthy because they no longer have to participate in a lived, physical economy like those beneath them. If money were the actual value and time a worker produced then Jeff Bezos would be a pauper in comparison to physical laborers. Money, then, in our modern system, does not measure the work itself, only arbitrary time unmoored from the actual constraints, pain, and processes by which the labor is extracted and distilled.

It is not so much that capitalism only produces false relationships, whether that is with money, labor, or their effects. Rather, it only allows for certain viabilities of relationships. Certain kinds of relationships stop being viable should people wish to live even moderately well or within a communal setting. The zoning laws alone in this country do not allow for the breadth of relationships to our jobs and communities that we could have. The history of the mall in America, especially look at the intent of malls vs the execution of them, is a clear example of this. Staying at home to parent a child or be a homemaker is not viable under the system beneath a certain income level. Hell, educating children in general has become so prohibitively expensive to the educator that many K-12 teachers in this country have completely given up the field. Money did not do this to any of us. Rather, it is the systems that govern money, and accordingly, the systems that moneyvaettir are bound in with work, that does this to us.

Our modern economy alienates us from our labor and each other. It has to, because atomizing us from our relationships is a profitable thing. Restorative justice and wholistic health management in such a system is a non-starter because profit can be extracted at higher rates under a punitive justice system and a fractured medical system. The rise of private adoption services, private prisons, private hospitals, and medical insurance are just a few industries that benefit from this extractive exploitative arrangement. As if that is not bad enough, these private prisons are then able to turn around, literally offerings cents on the dollar, hiring out their prison laborers to companies that also serve to depress the wages of other laborers.

Taking moneyvaettir outside of these systems of control that serve to hurt and oppress both Them and us would allow us to have radically different ways of relating. We can begin this work right now even within the systems we are caught up in.We can partner with Them to truly build up things we value, whether that is the things we produce by our hands, or collectively in our communities. We can give money to indigenous landback movements, to places that exemplify our values such as Crossing Hedgerows Sanctuary and Farm, and to any number of people and services in our community that serve the needs of the community. We can partner with the moneyvaettir to budget in ways that allow us to live in better concert with Them, asking Them and ourselves what ways are best for us to live better in this world together, and then, to invest the money accordingly.

What would our Gods and our relationship with Them, whose sacred places, animals, and plants are currently exploited by industries, look like?

If we could understand that our relationships with moneyvaettir would be drastically changed by this shift then our relationships with our Gods, and the sacred places, animals, and plants would be no less drastically changed. Consider any animal held sacred to one of our Gods, such as the boar and pig to Freyr. Consider that without the economic system we have we could actually treat these animals in a sacred way rather than a resource that, like ourselves, is squeezed for profit. Without our economic systems that encourage profit at all cost there would be no need for the massive CAFOs that poison rivers and lakes, that encourage immense amounts of dumping of poisons on land to produce the feed that is given to the animals on those CAFOs, or the extraction of chemicals and minerals to feed the soils for the land their feed is grown on. It is a simple premise with powerful, long-lasting, radical results. All the knock-on effects from just this one aspect of a highly pollutant industry, and all the suffering that results from it, could be prevented. By removing the profit motive from the equation these things no longer make any sense to continue.

By removing work from our lives we could restructure how we are to live, and what it means to live well. While we may not be able to untangle the many knots capitalism has us wrapped up in right now, we can we can remove work, enforced labor and its effects, from many aspects of our lives, and relationships. Doing so allows us to live more fully in those relationships without the intercession of exploitation. Doing so allows us to develop new ways of relating to ourselves, to one another, and to our Ginnreginn, and maintain the good and healthy ways we have now. Over time, as polytheists and animists, we could bring the values we carry with us into lived relationships where how we labor, spend money, and live our lives have powerful material and spiritual impact on ourselves, our communities, and the relationships we hold with our Ginnreginn. By adopting an anti-work stance and removing the ideas that come with work under a capitalist system, by taking off jobs as we have learned them under this system from ourselves and our Ginnreginn, we can find and reclaim ways of life that better serve us both, and enrich ourselves, our communities, and all the relationships we hold.

Patreon Topic 51: On The Ethical Use of Magic

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 Maleck comes this topic:

“The ethical use of magic.”

The problem with saying “the” at all, especially in the use of such a thing as versatile and nebulous as magic, is that almost any ethical system can be used to justify the use, or the lack of use, of magic. Is your personal philosophy utilitarian? Then the question of “Should I use magic?” comes down to “Will the use of magic do the most good or do the least amount of harm to myself and others?” Likewise, “Should I use magic?” can also be answered by “Will the lack of my use of magic do the most good or the least amount of harm to myself and others?”

Is your personal philosophy based on the common good? Then some of the questions to ask may be “Whether or not my intention is good, will the use of magic cause undue harm to others/society?” and “Whether or not my intention is good, will the use of magic cause the effect that I am seeking and help others/society?”

Is  your personal philosophy virtue ethics? Then the question of “Should I use magic?” comes down to whether or not it is in line with the particular virtues of your virtue ethics to do so.

There is no singular answer to whether the use of magic is ethical, good, or not, because there is no singular ethic that governs magic as a whole. Being a polytheist, I believe that different Gods, Ancestors, and vaettir can and do subscribe to different ethical approaches. Likewise, different polytheist religions, and then adherents within them, can have different ethics systems, and different systems of understanding and deciding what an ethical use of magic is. Rather than give an exhaustive overview of different ethic systems and their approach to magic, I would rather look at what magic is and does, and from there talk about my own approach.

This took me the better part of a month to write, and I want to say how much I appreciate my úlfkyn, Maleck, here. You are a right bastard and a child-of-a-bitch.

What is Magic?

The Oxford English Dictionary defines magic as:

1 The power of apparently influencing events by using mysterious or supernatural forces.

“Magic: Definition by Lexcico.” Magic: Definition of MAGIC by Oxford, Oxford, 2021, www.lexico.com/definition/magic

The short version of Aleister Crowley’s definition is:

Magick is the Science and Art of causing Change to occur in conformity with Will.

Crowley, A. (2017, January 22). Chapter I: What is Magick? Magick Without Tears – The Libri of Aleister Crowley – Hermetic Library. https://hermetic.com/crowley/magick-without-tears/mwt_01.

My own could best be summarized as “Changing the weaving or carving of Urðr to an end.” Even simpler “Weaving or carving Urðr to an end.” works. Whether through the application of sympathetic magic, eg the smashing or cutting of a fascimile of a deer with an arrow in order to succesfully hunt the deer, the use of seiðr to bring vaettir to me so we can work on a project, or through galdr with Runes to protect a person, place, or thing, magic seeks to change how things were, are, or will be. I understand magic as natural, accessible to a wide variety of Beings besides ourselves.

Routes to Magic

Magic itself, as I understand it, is not the singular province of any one class, group, culture, tradition, political party, religion, etc. There may be forms of magic, routes to it, that are closed to outsiders, and those boundaries should be respected for many reasons. There may be understandings of magic that do not transend the bounds of a given culture, eg my own definition of magic is specific to Heathenry and may not translate well to others even though it is not closed. Even within open routes of magic there still may be particular routes inside that are closed to folks unless you are brought into or initiate into a mystery, tradition, or teachings with a group of people, culture, or certain Gods, Ancestors, and/or spirits.

The closed routes to magic are often closed for the safety and security of the route itself, and the safety and security of practitioners. This is true both in terms of these closed routes often being in traditions and cultures that were marginalized, persecuted, and/or the victims of genocide, and in terms of the effects the Gods, Ancestors, spirits, and/or the effects of the magic itself can have on the practitioner.

Routes to magic are often linked to specific religions and worldviews. Heathen conceptions of what magic is, looks like, how it is done, and the effects that are expected from certain forms of magic conform to what we read about, experience, and practice within our communities. Seiðr, spá, and Runework are all contained within a Heathen worldview and only make coherent sense within it.

Even forms of magic that are said to be ‘without tradition’ often conform to a worldview, eg Chaos Magic itself as it has come about could be said to be only possible within a post-modernist worldview, as most any other form of magic previous has been linked to a cultural worldview. Unmoored as it is from a single worldview as such, and relying more on the questions around “What does this do? Does it work? Can I replicate this result?”, Chaos Magic is one of the most accessible and easily misunderstood ways of working with magic and in/between/across magical systems.

Magic is Power

Let us be clear: when we ask questions around the use of magic we are asking questions around the use of power. Magic is power. The power to get things done. The power to use, and then, enforce your Will. When we take this understanding and apply it to cultures and traditions to whom a person does not belong, has no standing to partake in, and is an outsider, what a person who is insisting on access or using these closed routes ultimately wants to do is steal power from other cultures, traditions, people, and their Gods, Ancestors, and/or spirits. There are plenty of accessible routes to power by other means, and where you have a far less likelihood of pissing off entire groups of Gods, Ancestors, spirits, and/or communities by trying to take from what you have no right to. This is not even an ethical argument on my part, but a practical one -if what you want is access to power with lower risk to yourself there are plenty of routes in order to study, practice, and effectively use magic that involve far less risk.

Magic is power, and one of the most readily accessible forms in the modern day are sigils and iconography. This is most readily apparent within the advertising industry. Disney, Nike, and McDonald’s feature such powerful figures here that not only are their symbols ubiquitious, they are immediately understood across cultures and can trigger responses in their targets on sight. Especially so since Disney has effectively swallowed entire sections of culture, namely fairy tales and mythologies, as part of its animated features. Jingles and similar pieces of music serve this function as well on an auditory level. This is why I say access to magic is open to any class. Doing magic, gaining and retaining power through it, is accessible to anyone, and few things are quite as powerful as maintaining a stranglehold on the imagination.

Mere sigils and icons are not enough, though. Anyone can design a sigil, draw an icon, or make a logo. Part of what makes these corporate giants so powerful is that they tap into, interact with, and use as fuel the minds that they touch, whether through the imagination or impulses. People will stay up late into the night waiting for the next Disney/Marvel episode to drop, or stay up and shuck out hundreds of dollars on a rare line of shoes from Nike. It is magic that works out handsomely for the companies that know how to work well with it.

Contrasting Religious and Spiritually-Based Magic with Corporate Magic

We have folks of all kinds practicing magic handed down to them, being initiated into traditions and cultures’ magical traditions, or magic being rediscovered, revived, or made new from personal experiences and/or experimentation. Are they somehow less powerful than the magic of Disney? In a sense, yes. However, this is rather like comparing apples to oranges unless you zero in on exactly what it is that Disney’s magic, or any other company, is aiming for.

Disney has a cultural cache and wields power in our society that religious-based magic, for instance, modern Rune magic, does not. However, Disney is not trying to do what Rune magic does, and, generally speaking, Rune magic is not trying to do what Disney does. What Disney does very well is to make good on entertainment and real estate investments, all of which is empowered by the Disney logo, and the collective weight of ‘Disney magic’ they have harvested very carefully over the years through multiple generations. They do this in order to make money, exercise power, and shape law and the markets they are involved with through these means. It is little wonder that Steam Boat Willy’s Mickey Mouse still has not entered public domain with the amount of power they wield.

Religion and spirituality-based magic have different roots they are growing and operating from. Rune magic itself in the Heathen worldview is working with the forces of the cosmos to achieve results through a variety of ways. Some folks are working with the Runes to talk with the Gods, Ancestors, and vaettir through divination. Some folks are working with the Runes for their own ends, such as healing, protection, or personal empowerment. These methods are effective for these things in part because the effects the particular operant is aiming for involve a lot fewer spheres of influence they need to control for, and Runeworkers are people whereas Disney as a whole is a gigantic corporation. Disney has a hell of a lot of ability to flex power because of this, and yet, because of it structure and how it operates within society, in some ways it has a limited scope within which it can compared to the average operant. Granted, an operant has to take care of their daily needs and find time between working, eating, and sleeping to devote time to honing their skills and then doing magic. However, an operant’s magic can be quite detailed and beautiful. Whether intricate, or simple, an operant’s magic it can be effectivein addressing a range of needs and wants, human and otherwise.

Disney and other corporations’ magic, by contrast, is fairly crude, easy to replicate, and is maintained by staff across tens of divisions involving tens of thousands of people. Corporate magic is employed to build up the bottom line at the cost of all else. Unlike most magic, corporate magic’s aim is incredibly shallow. A story by Disney might bring up a lot of feelings, and it may even cause you to question yourself or bring new light to your life. Frozen 2 was a good story, and one that happens to align with many of my values. In the end Disney is selling a product whether it is to you or investors. The magic is used to get you to buy the Disney+ subscription, or the ticket to Disneyland and increase their share price, not to bring you that experience. I say this as someone who has Disney+, enjoys a lot of their movies and associated products. However, I am very clear and understanding that while I do enjoy the stories, movies, etc they produce, each of these is, in the end, a product. The experience is incidental. If they could sell you a product without that experience that costs millions to produce and still make the same amount of money they would do it. Disney and its magic does not exist to make you feel, do, or experience anything -it is a route to making money, and in order to do so they have to provide at least adequate if not good experiences for the fields they are in.

This is among many areas where Heathen magic is very different from corporate magic. Heathen magic is rooted in the understanding that we are all, the Gods, Ancestors, and vaettir, together in Urðr, and that we are co-creating the weaving/carving of that creation as it was/is/will be woven/carved. Engaging in the use of magic, then, is taking an active hand in the weaving/carving whether by our own hand alone or in concert with others’.

In Heathenry magical power, and its gathering, its maintenance, and its use, is seen through a variety of lenses. For certain forms of magic, such as Runework or gandir, gathering power is gaining a number of good, working relationships with vaettir. It is maintained by keeping these relationships well. It can be used to gather information, to harm another, to defend oneself, or most anything else the vaettir will align with the operant on. For others, such as hamfara, gathering power is getting to know and work with your hamr until you can be confident to get to and from where you want to go. Maintaining it can be dedicated time each day to engaging with your hamr. You can use it for the same things as in the example with gandir, and in some cases it may be more effective for you since you are traveling in spirit form to do it. Still, other forms of magic can see gathering power as bringing together different herbs, stones, furs/skins, and a needle together to make a pouch for protection. Maintaining the magical power may be to occasionally changing out, replacing, or adding herbs, stones, or animal pieces.

Commonalities in Heathen Worldviews on Magic

An ethical core to Heathenry would imply there is an ethical framework that fits all of Heathenry. While individual Heathens and even groups may have their own preference, there is no single one that fits. What is common to all Heathens is a worship of and respect for many Gods, Ancestors, and spirits. This animist and polytheist worldview underpins everything within Heathenry, from our relationships with the Gods, Ancestors, and spirits, to how we treat each other, to how we live. Accordingly, this affects how we use our magic as well.

Some Heathens leave magic entirely alone, some do a little bit here or there, some leave entire branches of magic to experts, some study it as a curiosity, and others use or work with it. What is common to all of us is a respect for it as a practice, a way of interacting with, working with, impacting, and manipulating Urðr/Wyrd.

What are commonalities in how Heathens employ magic?

We use magic for many of the same reasons humans have used magic for time out of mind. We use magic to protect ourselves, whether from harmful spirits, other humans, disaster, or sickness. We use magic to give ourselves a leg up on our competition, whether enhancing our abilities or reducing/harming another’s. We use magic to help ourselves, our neighbors, our communities to keep healthy and to heal in physical, mental, and spiritual ways. We use magic to find, take, maintain, build, and use power in a variety of forms. We use magic to build, destroy, transfer, or use luck. We use magic to find, discover, uncover, reveal, or be shown information.

Because so many of us are reconstructing, recovering, rediscovering, experiencing, and developing ways of interacting with and using magic, there are going to be far more differences on how we experience, understanding, and use it than we will have commonalities between us. It is hard to have common practice when the religious movement got started in America back in the late 60s.

Almost every Heathen I know that works with or uses magic is doing so alongside our Gods, Ancestors, and spirits, so even if we find common threads between us a lot of the particular are likely to look different. An example: Cat Heath’s excellent Elves, Witches, and Gods, and my own understanding and experience of seiðr are close enough that everything she writes about translates well to my own experiences. Morgan Daimler called the book essential, and I agree. There are few sources for learning it as well written or well-sourced like this. and were I to have to learn seiðr all over again her book would be among those I would first want to reference and work through. However, I do not connect well at all with fiber arts and cannot spin well, so a good chunk of her book does not ‘click’ with me. My experience of Freyja teaching me seiðr in the ways I experienced are not inherently better or more valid than Heath’s. What and how Freyja taught me just ‘clicked’ better for me, my needs, and where I was when She taught me In the years since I was first taught the work those teachings have continued to serve well.

Developing Heathen Ethical Frameworks of Magic

Rather than presenting ‘the’ Heathen ethical framework of magic I think it is far more interesting to ask questions about what ethical frameworks may look like and push folks to develop their own. I know what my ethical framework looks like, and I have given some insights into it here. What I cannot tell you is what your own looks like. Perhaps you are an Anglo-Saxon Heathen and the kinds of magic you work with are different, or the entities that you can trust to partner in that work are wholly different. Perhaps you are also a primarily Norse/Icelandic Heathen in your culture background and take different cues than I do from the sacred stories we have. Perhaps your experiences with the Gods, Ancestors, and/or spirits have given you different insights than my own.

I would far rather ask questions and maybe be a whetstone to sharpen your own ethical senses on, even if you vehemently disagree with me. A simple question: is cursing ethical?

What does it do? How well does it do it? Are there more effective means of achieving the result? Are there less effective means of achieving the result? This line of questioning may give rise to the idea that I am a consequentialist, and when it comes down to it that is accurate. I care less about the virtues involved with the use of magic than I do about whether or not it works to the end I employ it. Perhaps your own view of the role and use of magic is different. I do not consider this to be inherently better or worse than my own, it is just a different perspective. So, how do we develop these?

Taking Ethical Cues from Cosmology and Myth

What does a given Heathen cosmology and its myths have to say about magic and the use of magic? Is magic wild, dangerous, and/or unpredictable? Is it only the province of wild Gods, dangerous spirits, and/or can anyone learn it?

What do the stories have to say about how magic functions? Is there a cause and effect to it? Is magic a living Being unto Itself, or is it part of everything? Is it both, or neither? What does this imply about the use of magic and the forms it takes? What does it mean to take up and to use magic in these stories?

Are there examples of humans employing magic, and if so, how are these framed? Who is doing the framing, eg is this a Christian perspective? What can we derive from the sources that are definitely informed by Christian bias?

Do concepts around magic have intersection with certain Gods, Ancestors, and/or spirits? If so, what does it say that these Beings teach, initiate folks into, and/or govern the forms that magic can take? Are there ethical frameworks built into magic as it exists within the cosmology and myths?

Taking Ethical Cues from Direct Interaction with Gods, Ancestors, and Spirits

What does magic mean to your relationship with the Gods, Ancestors, and spirits? How does this impact your view of what magic does, how it interacts with the Worlds? Do the Gods, Ancestors, and spirits share the same ethical guides or do They each have Their own?

Does it change your relationship with the Ginnreginn when you hit a certain level of proficiency in magic or with a certain kind? What about your relationships with others in your community through that relationship and its growth/change in learning and experiencing magic?

Do certain Gods, Ancestors, and/or spirits impart some of their viewpoint when teaching magic, and if so, in order to learn a kind of it, will you have to align your ethics or can you still learn it and keep your view on things? Are you willing to set aside your ethical framework to learn, to take on, and to use magic? If you are unwilling, what forms of magic might you bar yourself from learning or using? What changes are you willing to take on in order to learn, experience, or develop your work with magic? What are your priorities and how might they change?

Taking Ethical Cues from Heathen Virtues

What is a virtue? What are Heathen virtues? Are they altogether different from other polytheist virtues? Are they altogether different from non-religious virtue ethics systems? What is most important to a Heathen? Does magic comport with the virtues as you have explored them? Is magic itself or its use virtuous?

Is there flexibility within Heathen virtues, or are these to be solid, unmoving positions from which one’s life is lived? Must there be strict means of using magic or its use becomes without virtue? Is there flexibility in using magic that retains the integrity of virtue?

Are certain forms of magic more or less virtuous? If so, what makes them so? If not, why? Is it ethical to use magic, broadly speaking? If it is, are there occasions where using magic may be out of alignment with Heathen virtues? Would it be unethical from a virtuous perspective to not use magic in the furtherance of a virtue? What would the ideal virtuous operant look like in Heathenry? Would would its opposite be?

Comparing and Contrasting

I could go on at length asking questions of different ethical frameworks and how they may or may not apply to Heathenry for some time and still only get so far. So, I am going to explore my own approach to magic. While I definitely have my own perspective on things, rather than swing you to my point of view, my hope is that exploring my approach to magic may provide you more material to think on how you approach it yourself. We can learn a lot from what does/does not click for us.

My Approach to Magic

I have spent a lot of time building up the background of the conversation to be able to get to the point where I talk about how I work with and understand magic. To refresh my point on what magic is: “Weaving or carving Urðr to an end.”

If that is the whole of magic, then is everything just a matter of technique? Hardly. Anyone can learn to read the Runes; not everyone is going to have a good relationship with Them. Likewise anyone can learn the theory of how to do seiðr, and not everyone is going to be good at gandr or kveldriða. Magic has a lot of factors into whether or not a particular working will go well. The relationships you carry, the health and power at work in your soul matrix, the megin and hamingja you are able to bring to a working, and the vili you can bring to bear to see the working done all play factors. Magic requires practice to get good at and to keep being good at. If you want to specialize in an area that will take time, effort, and work. Even for folks who take to an area of specialty quickly, I find that no matter what natural knack you might have it does not replace consistency of work.

How I Work With Magic

I use more than a few forms of magic. Some of the magic I do is ongoing work, whereas some forms are as-needed. I have a lot of taufr (physical charms) that I have built, both on my own and with help from others. Some taufr I have received as gifts. Some taufr protect, some connect me with certain Beings, some keep certain Beings away, and other taufr enhance what I already have. When it comes to taufr if I feel I need a boost on something or I need a bit more protection, I make one or ask a friend to.

My approach to taufr is a lot of how I approach magic in general. “What does it do? How well does it do it?” are two phrases that I always ask with regards to the approach and use of magic. I use what I need when I need it, and if I foresee a need, then I learn how to do it, or ask someone to work with me on it. That someone could be a God, Ancestor, vaettir, and/or a peer.

If what I need is immediate relief of an issue, say a vaettr has decided it wants to pester me, I will not wait to make a taufr. To start I may talk with the vaettr, unless the pestering is a direct threat to myself or others. In that case I will work with the taufr I already have, employ seiðr, employ galdr, or whatever is necessary, and work with my vörðr to make it stop. If what I am doing magic for is a long-term goal, say getting the resources so a project gets off the ground and succeeds, I do all the physical, mental, and spiritual work necessary so it can, and then look at where best to apply my magic. If you want a good example of what this can look like, look at my 30 Days of Magic Challenge series of posts where I made and worked with the Fehu bindrune.

An Example: Making a Taufr for Protection

What is the taufr for? If it is for protection, I think about what looks and feel protective. I might work with a wood known for its use in the creation of sword hilts, spear shafts, or shields. I may carve or woodburn a sword, spear, shield, and/or protection Runes into the wood. A perfectly good taufr for protection all on its own would be a Mjölnir.

I start with the premise of the magic I am doing, and then build up correspondences. Why use a wood known for its use in weapons? Because if I want to communicate protection, both to myself and others, I do not want to use a punky wood which is brittle and easy to break. The taufr being made of brittle, easy-to-break material would communicate the same thing physically and spiritually to myself and others. If I cannot even look at the wood for the taufr and think “this is strong” or “this is powerful” then there is little point to it. This will make carving it harder if I go that route, but having worked with oak, while it is harder to work it than say basswood, it is very satisfying when it is done.

Would I use a wood such as birch instead of oak or ash for protection? It can work. I tend to associate birch with long term healing rather than straightforward protection like I do the two other woods. However, birch is a hardwood that was used in knife handles and stools.

Now that I know what I am making the taufr for, what wood I want to use and what symbols I will carve into it, we can get to the making of the taufr. How do I ethically make a taufr?

As best as I can I try to source my woodcraft materials from vaettir who have given me permission to work with them. I first try to work with deadfall, and barring that, from living sources of wood I have good connections with. Last would be wood I have no connection with and/or buy. It is not that this wood is ‘less’ in terms of usefulness to the working, but that a piece of wood I buy to make into a taufr was never able to negotiate with me on offerings, the amount of wood that would be taken to make it, or anything else. The personhood and the willingness of the vaettir was never taken into account when it was harvested. Since I am operating out of a polytheist and animist mindset this considering of the vaettir’s wishes is important. They are Beings unto Themselves, and need to be considered such.

Let us say that a given oak tree has denied me the use of their deadfall or living body for this work, but a birch tree has given me permission to use theirs. In this case the ethical choice is to work only with the birch tree’s deadfall that I have permission to work with, make offerings to the birch, and to leave the oak tree, both their deadfall and their living body, entirely alone. If I cannot find a hardwood in my area willing to work with me, or if my circumstances are that working with already-cut and shaped wood is a better option, I will take time out to talk with them when I go to buy them and make offerings for the vaettir.

Another ethical question is one of proportion. Is the protection magic I put into the taufr one that responds to aggression with proportional? Given I firmly believe in the right to defend myself from a threat to myself or others, my ethical stance is that whatever aggression is sent my way I am within my bounds to respond to it proportionally. It would be unethical to make a taufr that sought to kill someone who, metaphorically or literally, stepped on my toes.

Another ethical question I need to answer is one of accuracy. Is the protection magic I put into the taufr going to be an accurate response to aggression/attack? This is less of a concern to me if the magic in the taufr is the equivalent of a shield or generalized protection because the magic is just meant to defend. If you are hitting this piece of protection then you are trying to hurt me and will be stopped. If the magic put into the taufr is a piece of aggressive protection, say I use a spear, a sword, and a shield for the carving and call on on Tiewaz the Rune twice, this taufr needs to be accurate when it responds to a threat. Perhaps I enchant it so the ‘attack’ portion of the taufr activates when I am under active attack, only attacks what is actively attacking me, and ‘sheathes’ when that is no longer the case. When it comes to enchantments this is a far better option than, say, carving a bunch of swords into it and turning the taufr into the spiritual equivalent of a sword tornado at any perceived threat.

The thing to keep in mind when making a taufr, or working with any magic, is that it should not be the only line of defense, attack, mitigation of energies or spirits, or the only thing watching your back. If I walk into a burning building my vörðr is not going to stop me from doing it, though they might give me warnings or directly ask me not to. I have and keep good relationships with many Gods, Ancestors, vaettir, and members of my communities who have a vested interest in me being whole, alive, and able to do the work I have. I do not impugn on those relationships by recklessly or needlessly putting myself in danger, and I do not ignore those relationships when it comes to asking for help to keep myself and others safe. You do not have to just make one taufr or do one kind of magic and that is it. There is nothing stopping folks from enchanting a bunch of taufr to take care of a variety of situations. If your creativity, intuition, and drive lead you to do this, that is fine. There is a lot you can do with that, and there many forms of magic you can apply to work on the same problem.

Magic is not a substitute for good planning, awareness, or doing necessary spiritwork. Especially with regards to Heathen magic you will need them. If you are just beginning your journey into working with magic you should have a good working relationships with at least a God or two, your Ancestors, and at least your landvaettir. Get to know your vörðr if you can. Magic takes work to get results, to get right, to be accurate, and to be proportional to what you want it to do. Sometimes, despite all the careful planning and work, it fails, and being able to troubleshoot why is a skill in and of itself.

Considering Kinds of Magic

Is there an ethical consideration to be had when looking at the kinds of magic I employ? Absolutely. Taufr are physical objects. The thing about making or receiving taufr is that, when I die, whatever of them are left are going to need to be buried/burnt with me, rehomed, or destroyed. Consider the protection taufr above. I have a spear, a sword, a shield, and two Tiewaz Runes carved into it. Is the poor bastard who has to take care of this protection taufr going to have to fight whatever vaettir I have contracted with to be in it or to put Their energies into it as well as whatever work went into the magic I have put into it? Will they have to placate the vaettir, say with offerings or sacrifice? What kind of work am I leaving behind for others to do?

Other kinds of remains can result from the use of magic. If I use sympathetic magic to increase my luck when I hunt deer, eg taking an arrow and destroying a clay representation of a deer, what is my ethical obligation to the deer vaettir? How about the clay that the deer is represented through? Since I have built a link with these objects I need to treat both the ceramic shards, the deer, and the arrow itself, with respect. To be respectful I could bury the shards, or put them in a place of honor, depending on what the deer vaettir want.

Let us set taufr and sympathetic magic aside for a while and look into some of the varieties of seiðr. A good reason for why seiðr was often translated as ‘witchcraft’, was both respected and feared, and still should be today, is because a good chunk of seiðr is straight-up nasty to those who are its targets. Consider the stafsprota, a staff used by a spákona which, according to Price, were used for striking an enemy on the face, used to rob an enemy of their memory and instill minor confusion, and may have been used in divination. A munnriða, a mouth-rider, is a seiðworker whose affected the mouth and its contents. A trollriða, a rider of witchcraft or a troll-rider, could be a seiðworker who performed witchcraft and/or could be working with trolls, or a large variety of rougher vaettir. Consider that the -riða suffix was a form seiðr could take and that it could have sexual connotations. This brings munnriða or trollriða into a whole different light in terms of what the magic is supposed to do to its target or how it gets done.

Seiðr was renowned for being used to affect the mind, will, strength, and power. All of these examples do just that. Are the use of these unethical on their face? No. Not to me.

What I think can make the use of a kind of magic unethical is if its use causes harm for its own sake or if if its use is not proportional to a potential or actual threat or harm. While seiðr, whether in the actual performance of the magic or its affect, may not be conventionally acceptable, it is nonetheless powerful and useful. If a person is spreading harmful gossip or libel then to my mind engaging in munnriða against them can be an ethical use of that form of magic. If a person has threatened or sought to harm family, tribe, community, or one’s own person they open themselves up to action, if not retribution. If magic is power then the use of power should be justified.

Magic and Ethics are Works in Progress

People have been writing on these topics for millenia. We are nowhere near settled on them. Part of the reason for it is that we change. Ethical systems change. They get challenged, and some stay while others fade. They are embedded in our religions, cultures, and politics. That is part of why I find them so fascinating and good to talk and write on. They are part of our lives, are bound up in them as surely as magic is in my understanding and living of Heathenry.

We have been debating and working out our methods of magic and what ethics are and how we apply them to one another throughout all of that time. I think that polytheism’s polycentricity, to borrow the phrase from Dr. Butler, means that we will never find one consensus on anything, much less magic. We are in a beautiful and dynamic period where we are all digging deeper into our paths, the way we do things, and why. I think that as we develop our various religious and magical communities it is good to weigh our ethics, and to being open to change when it is warranted, and standing our ground when that is as well.

Both magic and our ethics are works in progress. They are lived experiences, for all that we can intellectually debate the merits of this action, that spell, this curse, or that working. Given magic are routes to, forms of, and expressions of power we would be remiss not to think on it, but it cannot merely be a thing we think about. In the end what differentiates ethics from head games, idle theorizing, or mental masturbation is that sooner or later those things are lived. They have real, lasting effects on others and ourselves. So let us consider how we will bring in, give form, and use magic in all its forms. Let us consider how we will use power in whatever way it is expressed. Let us talk about them, debate them, consider them, yes, and then? Let us work with our magic and live our ethics well.

And when the shoe is on the other foot?

I saw this post on Galina Krasskova’s blog that she linked to from her blog. Note, she did not write this and is, in fact quite appalled by it which is why she shared it to begin with.

It reads like a declaration of war. Nothing quite so put together as the WWI German declaration of war on Russia, nor of France or England’s on Germany. This is what a fatwa from a radical Islamic cleric looks like dressed up in leftist clothing. This is what a Joel’s Army or a New Apostolic Reformation missive looks like dressed up in leftist clothing.

Saying “I’m not advocating starting fights, but I am telling you to be prepared to finish them.” is bullshit. If you are advocating going to someone’s space and disrupting their rituals, their communities, and/or their lives, you are advocating for starting a fight. If you are laying down a call on people, saying “But if you like to talk the talk of the warrior path, you better start walking the walk as well.” you’re asking for a fight. You do not call on warriors for a reason other than conflict. Keep in mind, though, that if you are calling on warriors you are giving your opponents equal reason to. Adding “Are you gonna stand by and let these assholes commit atrocities and spew hate in the name of your gods?” is a religious call to war. Advocating that folks “don’t play nice” when they do this is a call to guerrilla warfare in the name of the Gods.

1. Speak up. Is there a guy in your local coven, order, lodge, temple, etc. that is openly bigoted? Call him out on it. Put him on the spot. Humiliate him in front of his superiors. Collect receipts, send screenshots and videos of his bullshit to his superiors…send it to those superiors’ superiors. If they do nothing call the whole organization out. Blast it all over the internet. The occult world is small, the backlash will be swift.

When I first read this, the first point actually seemed fairly benign until I really considered it. Let’s say that the bigot you want to target isn’t a guy, not that the gender should matter here. Let’s make this person a woman. Now, you’re advocating for humiliating her in front of her superiors. Collecting receipts, sending screenshots and videos to her superiors. Gosh. This sounds positively threatening. That is because it is. This is advocating for stalking, harassment, theft, and bullying.

2. Trap them. Catch them doing or saying something illegal and record it. Anonymously notify the correct authorities. If he’s racist he’s probably also a raging misogynist, here is a pretty high percent chance he beats women. Bust him for that.

The second point is advocating for people to do the job of the police as well as illegally record another person in violation of their rights.

3. Sabotage. Sabotage everything. Their protests, their social events, their rituals…their relationships. Sabotage them physically, sabotage them magically. Block them at protests. Blast distractingly loud noises in the vicinity of their rituals. Curse them liberally.

If the first two points were advocating for stalking, harassment, and bullying, this is certainly asking for war. It says it right there in black and white: “Sabotage them physically, sabotage them magically.” To <sabotage is to “Deliberately destroy, damage, or obstruct (something), especially for political or military advantage”.

Religious warfare is being openly called for. It is being called for physically and it is being called for magically. Calling for the physical and magical sabotage of people is an act of war.

4. Vote with your dollar. When people pulled their financial support from the Atlanta LHP conference via vowing not to go and through speakers dropping out, they were eventually forced to drop Augustus Invictus. That’s the power of peer pressure…and money. Pressure conferences. Pressure publishers. Let them know that they are condoning hate groups. Tell publishers and conferences that you want to see more diversity. Openly support and promote occultists and witches of color.

Boycotting is an old tactic that does not directly threaten the rights or well-being of a person, and can effectively make change. However, rather than simply going right to pressure, I would inform. A festival may have no notion the person they signed up is a widely-known racist, or that the band whose page seemed so cool and edgy and will attract a good crowd are actually a band well-known for its racism. If they refuse to act on the information I would then take the next step and inform others that, yes, you informed the festival or people in question and they are doing nothing with it. That said, negativity is relatively easy. Being positive and openly supporting and promoting folks is not.

If you are voting with your dollar and want more diversity, putting your dollars towards that and encouraging others to do the same would be the way I go for it. Hell, look at how successful GoFundMe and similar campaigns work. Do they shit on other folks, venues, etc. for donation? No, they put forward what they are about, encourage folks to spread the word, and do whatever it is they promised when the call was put out. If you are going to call for diversity follow through on it.

5. Learn a martial art/self-defence. Neo-Nazis are violent, if you are able-bodied consider learning how to defend yourself and your friends. Offer to work security for #BlackLivesMatter and other activist events. Use your power of privilege for good.

Alone, this would be solid advice. In this context? Whether or not Neo-Nazis are violent is not the issue here. The people advocating for these actions are advocating for physical and spiritual sabotage, for war.

6. Get a weapon. Are you mentally stable enough to own a weapon? Do you live in an open-carry state? If so get a weapon. I don’t care if it’s a knife, a bat, a gun, or fucking nunchucks…as long as it’s legal in your state, carry it. Know how to use it. Your enemy does. Neo-Nazis love their guns. I hate guns, but I like not getting shot or raped. If you stand up for what is right it is likely that you will get death threats.

If you stalk, threaten, harass, and steal from people you are more likely to get attacked. If you physically or magically attack people you are likely to get attacked in kind. If you are advocating for people to learn martial arts and/or learn to wield a weapon, you are advocating for people to learn and be prepared to do violence. If you are telling warriors to step up, you are telling people to go to war. Your opposition would be within rights to do the same.

7. Educate the young ones. Kids raised in conservative, fundamentalist households don’t know any better. A teen raised in Asatru is like a teen raised in Christianity, they know no other way…show them. Lead by example. An 18 to 21 year old can still change their worldview. Young minds are malleable and they are the future, change that future for the better if you can.

This point is assuming a lack of education and exposure to other ideas. Assuming that people in conservative, fundamentalist households do not know any better (any better than what?) and assuming a superior stance on the part of one’s self, cause, etc. insults these peoples’ intelligence and ability to reason. If you are starting from the standpoint that your opposition is lacking in intellect or is ignorant of other ways, you have already shut down conversation. They may well know of other ways and actively reject them. This assumption is no different than a conservative fundamentalist person assuming liberals are without morals. This point dismisses all of Asatru as racist.

The assumption that the teenage Asatruar needs to be shown another way, that they need to be led out of their religion and/or their religious community, is poisonous to Asatru and potentially any religious or philosophical movement the would-be leader believes is wrong. It is convert-seeking rather than providing another viewpoint.

It is true that young minds are malleable and that they are the future. There is no guarantee that these would-be leaders from the left can do any better than those on the right. Those who lead poorly can do irreparable harm, especially at a time when young people are already having to deal with a lot of change.

If leftist Pagan and polytheists are advocating or are engaging in harassment, stalking, assaulting, and otherwise attacking the families and/or friends of these teens, how could they possibly appeal to these teens at the same time?

8. Radical organization. Do you have other occulty, witchy, pagany friends who want to help change this mess we’re in? Start a group! Practice all seven of the previously mentioned suggestions that you can, and practice them together. Be secretive, don’t use Facebook to connect. Speak in code. Write notes and burn them. Discuss your plans at secret rendezvous. Form a wolf pack and root out the fascist insects.

I noted above how other points read like guerrilla warfare. So does this.

Let’s put the other shoe on, shall we? When the right posts things like this the general reaction I read from the left is some variation of “See? They’re so afraid of being discovered that they’re going to talk in code and burn notes, meet in secret!” or sarcastic, insulting language. The “form a wolf pack” language would likely be denigrated, as would the “root out the fascist insects” language. It would be called dehumanizing because that is exactly what it is and what it does: it dehumanizes your opponents. When your opposition is no longer human, but now are insects, it is no loss to crush them. When you cast yourselves as wolves and your opponents as vermin or prey, you are just fulfilling the work of being a wolf pack. One of the things that the right gets picked on for a lot is code-switching and code-language or dog whistle tactics. It seems that, so long as you are going after people you have identified as racists, bigots, and fascists, all bets are off.

Keep in mind that you’re supposed to somehow do point 7 while being secretive. <Secret means “Not known or seen or not meant to be known or seen by others” and secretive means “(Of a person or an organization) inclined to conceal feelings and intentions or not to disclose information”. They are advocating educating kids by being examples while also being secretive. To seek to change their worldview in secret. “Young minds are malleable and they are the future, change that future for the better if you can.” followed by “Speak in code. Write notes and burn them. Discuss your plans at secret rendezvous.”

Those notes I made above about guerrilla warfare? Also applicable here. Read those points again:

“2. Trap them.”

“3. Sabotage.”

“5. Learn a martial art/self-defence.”

“6. Get a weapon.”

In point 8: “Form a wolf pack and root out the fascist insects.”

These are calls for war. Be secretive about who you harass, stalk, or assault.

The left has lost the right to bitch about people getting CPLs or taking other steps for protection for “imagined fears” for them. This list of actions being advocated is a reason for anyone who might or does come into the cross-hairs of the Pagan or polytheist left and/or anti-fascists to be prepared to defend themselves physically and magically.

9. Take back the Punk and Metal scene. White supremacists have taken over folk metal and bastardized punk. Make music. Wonderful, witchy, aggressive, anti-fascist music. Be like Doro Pesch and use your music and your heritage to speak out against those committing atrocities in the name of your ancestors. If you don’t make music, support and promote anti-fascist and anti-racist music. Also, use the “anything goes” of the moshpit to get a few punches and kicks into your local skinheads at local shows.

I have no problem with folks making music. Please make music. Speak up and for the things you believe in, and the changes you want to see. Speak out against atrocities, speak out against hate and genocide. Support the music you enjoy if you cannot make it.

A person being a bigot or a racist does not give you license to hit them. I should not have to write that. If you’re going to a local show these people are probably your neighbors. Violence will not show them the error of their ways. Engaging them in dialogue might. Besides, you are also giving license to these guys to beat the hell out of you too using just as underhanded tactics. It puts to lie the author’s assertion “”I’m not advocating starting fights, but I am telling you to be prepared to finish them.” The people you target no longer have a reason to hold back; you’re clearly threatening to hurt them and those in their communities.

10. Take care of yourself. Fighting the good fight is emotionally and physically exhausting, and can even put you in physical danger. Do what you need to to keep yourself healthy and safe.

If you do these things you are putting yourself and anyone who joins you in danger. If you do these things you are intentionally instigating conflict, and enacting religious war upon other people. If you really mean what you say, then you are not just a danger to the racists and the bigots. You are a danger to anyone you label an enemy.

Let me be thoroughly clear to anyone who supports these things: what you want and what you are prepared to do is advocate for and fight in a religious war. You are calling for you and yours to engage in religious warfare. You are putting an absolute line in the sand with blood and souls.

Be sure this is a war you want. Be sure this is a war you are willing to do what you must to win. Be sure this is a war you can win.

A Response to The Uncomfortable Mirror

Since the posting of the article Confronting the New Right on Gods & Radicals, there has been quite a lot of writing going on in response to it.  When I first came across it, I was going to weigh in on it.  Then, I caught the flu my son had just gotten over, and in my usual fashion when I get sick, it took me down hard for a few days.  I watched from the sidelines as conversations unfolded, and I could not help but think: good.  We need to talk.  We need to weigh things and figure out where we stand on things.

Rather than seeing these recent developments as portents of doom for the polytheist communities, or for various folks in the Pagan communities, I see these as part of a larger unfolding within these communities.

“Paganism in general—and apparently Devotional and Reconstructionist Polytheism in particular—have been long overdue for a reckoning.”

When I read these words that invoke a reckoning, from Rhyd Wildermuth’s post on Patheos, The Uncomfortable Mirror, particularly from someone who identifies as a bard, that not only gives me pause, but I am urged to ask
“What is this bard calling for, and why this word?  What kind of reckoning is he calling for?”

The use of words is a powerful thing.  The word polytheism is a word that contains a worldview within it.  All the religions within the various polytheist communities take their basic understanding of who they are, what they are, and where their religion starts from this word.

The use of words is a powerful thing.  The use of words like devotion, for instance, is one that comes up quite a lot in discussion in Pagan and polytheist circles.  It has in Wildermuth’s piece, but how he uses it bothers me.  He uses both ‘relational’ and ‘devotional’ as words for identification within polytheism.  The reason why this use bothers me is that polytheism is devotional in nature.  Devotional means “Of or used in religious worship”.  Since polytheism is “The belief in or worship of more than one god” this division in language makes little sense, as worship requires devotional work, offerings, etc. in order to be of or used in religious worship. A religious regard for the Gods renders us in a relationship with the Gods.  There is no point to how Rhyd Wildermuth uses ‘devotional’ and ‘relational’, especially in quotes, because without these things as being part of polytheist religion and polytheism itself, you do not have belief or worship because there is no religious regard for the Gods, and thus, no relationship with or to Them, except perhaps as a rhetorical device.  Why one would try to divorce devotion and relationality from the Gods makes no sense to me, especially since this is the very ground of polytheism itself.

The problem with Wildermuth stating that his post, Confronting the New Right, was a resource supplement to Shane Burley’s article Fascism Against Time, is that nowhere in the original draft of the piece does Rhyd identify himself, the purpose of the article, or that it is to be an information page on the New Right.  As someone more predisposed towards Wildermuth’s left views, and having read the article in question, I found myself consistently simply not seeing what he insists is there in the original article in his latest write up on it, The Uncomfortable Mirror, in which he tries to give this clarification.  Had he been clear and upfront in his presentation this incredibly long post would never have been needed.  However, I made no connection between Confronting the New Right and Fascism Against Time.  It was not until I read this latest post by Wildermuth that I realized there was supposed to have been a connection!

Part of the issue, especially not being part of anarchist, Marxist, or far-left circles myself, is that the article itself provides little understanding of what the New Right itself is.  In this, it fails as a resource.  I need to know why the right alone, or conservatism alone, is being singled out for this.  Why is the right alone being taken to task on this, and what alternatives does the left offer?  What is actually wrong with being on the right, politically?

Stating that your piece draws no equivalency while people are actively telling you that they are seeing you draw them in this way is either tone-deaf or actively not listening to the critiques you are getting on this piece.  Repeating your disclaimer from the section in question is not actually helping.  We have eyes.  If folks are not getting it, even if you repeat it three times, the problem may not be with the reader, but with the article.  Even in the most charitable reading I gave it, I still was getting quite a bit of false equivocation between the polytheist groups Wildermuth mentioned, the New Right, and fascist ideology.  Not only is this unhelpful, but repeating yourself when folks are blatantly telling you that you’re not communicating effectively is not accepting criticism, nor responding effectively to it.  If this is what Wildermuth views as an acceptable response to criticism, it reads as doubling down on the rhetoric he has already employed, and pushing the Pagan and polytheist communities to this ‘reckoning’.

Here is one of the keys, though, where The Uncomfortable Mirror really makes me sit back.
Wildermuth freely admits that:
“Do I put my politics first? I don’t actually know what that means. Do I favor political ideology over what the gods say to me? Do I favor political action over spiritual activities? This is not a question I can answer, because in my world, they inform each other and are inextricably linked. My gods help me understand my relations to politics, and my politics helps me understand my relationship with my gods. There is no wall between them for me.”

So…wait.  If a fascist said this exact same line wouldn’t he be criticizing them for hijacking polytheism in favor of the New Right?  Why is Rhyd’s view of this suddenly preferential to a New Right view?  He glosses right over this point and heads into the next one, but this bears some serious looking at.

Just because I may have some sympathies with Wildermuth’s views does not mean he is above reproach here.  I believe polytheism needs to be open to all political viewpoints even if its individual communities are not.  Polytheism and polytheist communities are two different things.  He says that both Beckett and Krasskova admit “the possibility that political views might shape beliefs and practice.”  Meaning, this shapes their beliefs of polytheism and their practice of polytheism.  However, it does not change polytheism for polytheists as a whole.  Polytheism is, and remains, the worship or belief in many Gods whatever the ideology, politics, etc. of the individual polytheist and/or polytheist communities they are involved in.

Being unable to differentiate whether or not you are putting your politics before your Gods, or that your politics are so intertwined with your Gods that they are inseparable is something he takes Galina to task for in the very next paragraph, and calls her out directly for.  The problem with doing so, in my view, is that in the Confronting the New Right piece he blatantly says that “The New Right is difficult to define precisely, which has been one of their greatest strengths. But here are some core ideas that are common in most New Right thinkers”.  He’s going to take someone to task for having ideas that align with people he does not agree with.   He is critiquing a group of people for intertwining their politics with religion, while intertwining his politics with his religion.   That he can actually point to Krasskova’s views and say “Look, these are New Right!” means that she and others are being open about their politics.  It is also true that she is being open and forthright with where her religious views take her, including tribalism, hierarchy, eschewing to tradition, and caring for how these things unfold rather than her personal interests.

“Is there a leftist infiltration of Polytheism? And am I—and the writers of Gods&Radicals—leading it? Or did I, by gathering information about the New Right hold an uncomfortable mirror up to a tradition I am a part of? Have I violated sacred traditions, or merely revealed their political aspects?
While I and the writers of Gods&Radicals are quite open about our political views and how they relate to our practices and beliefs, it might be a good time for others to consider being more open about this, too.”

Rather than there being a leftist infiltration of polytheism, I see that this piece is a political litmus test that is being put on polytheism.  So yes, in this sense, he and the writers of Gods & Radicals are leading this.  He gathered information, poorly laid it out, and called a cracked surface a mirror.  He did not violate sacred traditions, but spent a lot of digital ink on why those he is aligned with are superior to the communities he points out in his piece, that the New Right is a threat to polytheist communities and is, itself infiltrating polytheist groups while not actually effectively talking about why the New Right is the threat he makes them out to be.

A good chunk of the issue I had with Wildermuth’s Confronting the New Right had to do with the poor definitions I found in it.  Not being inside left academia or thought, especially that of anarchism or Marxism, I found there were a lot of assumptions being made and nowhere near enough bread crumbs to find my way to where Wildermuth was making his assertions to begin with on the New Right.

The definition of fascism from OxfordDictionaries.com is: “An authoritarian and nationalistic right-wing system of government and social organization.”  Authoritarian is defined as “Favouring or enforcing strict obedience to authority at the expense of personal freedom”.  Nationalistic is defined as: “Having strong patriotic feelings, especially a belief in the superiority of one’s own country over others”.

One of many problems with Wildermuth’s piece is that what he is pointing out here has less to do with these definitions and more to do with the general use of the term, as pointed out in the same source: “(In general use) extreme right-wing, authoritarian, or intolerant views or practices: this is yet another example of health fascism in action”.  He also does not provide context nor definition for what traditionalism is, nor tribalism, nor does he provide much else in terms of context or definition for the other terms.

The problem is not that Wildermuth is pointing out that the New Right is seeking inroads into Pagan religions, polytheist religions, and the like, but that he provides little-to-no-context within this post for it, nor does he provide any effective means of sussing out the working definitions he has here before diving into what the New Right stands for.  A large part of the dismay and anger has erupted directly from this in both articles, and the section titled ‘What is the New Right’s Influence on Paganism?’ in Confronting the New Right.

If the New Right is difficult to define, how much harder will it be for those who are not in leftist, Marxist, or other political groupings to understand where he is coming from?  Read from the outside looking in, much of what he has written in Confronting the New Right does not read like an effective guide, so much a document meant to damn certain ways of doing things while providing a few sentences to the notion of everyone being free to go their own way.

Wildermuth says in regards to the Red Scare and witch trials that, “In both cases, there was a political agency obscured by the hysteria and scapegoating. The Red Scare significantly reduced the influence of leftist critique in the United States at the same time that it strengthened the power of Capitalists and the State against workers.”

I wonder if he understand that by adopting a lot of these stances and putting political litmus tests like these on polytheism in the manner he has done, he is actually playing in the us vs. them politics of left vs. right, and is slowly eroding support, even from those on the left.  Even if he is actively resisting putting political litmus tests on polytheism, that folks cannot see that, and in fact are seeing the opposite is a problem.

Then I read this:
“Paganism in general—and apparently Devotional and Reconstructionist Polytheism in particular—have been long overdue for a reckoning.” [Emphasis mine.]

Whoa what?  Apparently to whom?  What kind of reckoning?
I first came across this point in detail when I read The Lettuce Man’s A Thought on the Recent Radical Brouhaha, and it’s gnawed at me since I read it.  It still does.  Were the right to use this rhetoric would there not be worry -with reason?  Why not so with the left?

By what right or direction does Wildermuth make this judgment call to bring polytheists to a reckoning, and who is he to make it?

This statement on dialogue is absolutely chilling, and it’s implications are of deep concern.  This is from someone who identifies as a bard, and bards, like skalds, wield words with spiritual impact and power.  A reckoning is “the action or process of calculating or estimating something” and “the avenging or punishing of past mistakes or misdeeds”.  The use of his words here most definitely point at the latter definition than the former.  So, in what way would Wildermuth avenge the ‘apparent’ lacks he sees within their communities?  Who or what he is avenging?  If not avenging, how will he, or anyone who takes him up in this regard, judge these communities, and mete out punishment?  How could he not expect resistance to this overstep?

Wildermuth goes on to say: “Tribalism, Sacred Kingship, Traditionalism, natural hierarchies (specifically, ‘warrior/priest/cultivator’), and anti-egalitarian notions are all crucial aspects of New Right ideology”.

Again, he does not define these things.  He does not give clear, useful definitions of what these mean to New Right ideology.  Rather, he asks the rhetorical question “What is really the difference between the Fascism of Augustus Sol Invictus, or New Right ideology of Stephen McNallen and Alain de Benoist, and the rest of polytheist belief?” and then launches into the aforementioned quote.  He links these ideas, and those of us who hold some or many of these ideas together, giving no context.  It’s a good rhetorical move, but it does not do anything to bring in trust from those of us sitting giving the side-eye to this whole thing.

For a long time I have identified as left in America because of my belief in and understanding of human rights, my view of the role of government, and how people should be left alone to live their lives with full rights and choice available to them regardless of ethnicity, skin color, creed, gender identity, sexuality, etc.  Increasingly, especially with works like this, I am wondering if there is a place for folks like me.  I am feeling alienated more and more by the political system, and then the activists for folks on both ends of the spectrum.  I am feeling more and more ‘cut loose’, as perhaps the best term for where I am right now, because of the things unfolding as they have been.

The left/right divide is increasingly becoming a point of contention without much of a point for me.  At this juncture, I am caring less and less where you are in the political divide, and caring more about “Are you effective at helping us overcome obstacles in our communities?”  This does not mean I’ll just open my arms up to fascists, racists, or the like, but, at least in American politics, I am only 30 and getting pretty quickly burnt out on this bullshit.  I have a limited amount of time in my life that I am not devoting to a job (now two), raising my family, or helping my tribal religious community, and other religious communities to which I am bound.  If I cannot see a political ideology actively contributing to my family, my tribe, or my larger communities I do not have a lot of time or energy left to engage it.

Going back to the quote, I want to dig into some other issues I had with it:
“Tribalism, Sacred Kingship, Traditionalism, natural hierarchies (specifically, ‘warrior/priest/cultivator’), and anti-egalitarian notions are all crucial aspects of New Right ideology”

Tribalism is “The state or fact of being organized in a tribe or tribes.”  A tribe is “A social division in a traditional society consisting of families or communities linked by social, economic, religious, or blood ties, with a common culture and dialect, typically having a recognized leader”.  Sacred kingship is an active factor in many polytheist religions, including mine, and many of our Gods are, Themselves, sovereigns in Their own rights.  Traditionalism is “The upholding or maintenance of tradition, especially so as to resist change.”  I’ve already said my piece elsewhere in my writing (such as here and here) on why I find hierarchy useful and good to uphold, and not so with egalitarianism as an organizational tool while still believing in equal rights and protections for people.

Tribalism, sacred kingship, traditionalism, and hierarchy are all, in some way, part of the polytheist religion I am part of.
Why would I let these go at all?

Wildermuth asks this:

“There are some deeply difficult questions that we need to ask. Do the gods want us to return to ‘tribal’ societies, do the gods demand we war against Muslims and Atheists and Leftists, do the gods demand we institute strict hierarchies and authority-relationships between priests and the rest of us?”

First, these are all separate questions.  I think that for some of us returning to a tribal society is precisely what the Gods want us to do, while this is not what the Gods want for others.  Since I’m not the Gods I’m not going to guess Their minds on this, and I trust Their worshippers have the sense or ability to figure out Their views on this on their own, and make their own choice in response.

Placing this together with “do the gods demand we war against Muslims and Atheists and Leftists” is not a good rhetorical trick, since returning to a tribal society has nothing to do with warring on Muslims and Atheists and Leftists.  It does not follow that returning to a tribal society means we’ll be making war on Muslims, Atheists, Leftists, or our other neighbors.

For the last question “do the gods demand we institute strict hierarchies and authority-relationships between priests and the rest of us?” the answer, for at least some of us, is yes.

That ‘rest of us’ though, who the priests serve, is pretty key, and pretending that a priest of one religion serves everyone is foolish at best.  Catholics have strict hierarchies and authority-relationships between laity and the priests, and between the priests and those of the ecclesiastical authority.  They enter into these relationships with Catholics and sometimes other Christians.  They do not serve me specifically as a Catholic because I am not one.  They cannot institute that strict hierarchy on me.

I have no desire to institute the hierarchy of my religion on folks unwilling to take part in them.  If you do not want to have a strict hierarchy in your religion then don’t belong to one that has one.  If you do not believe there should be authority-relationships between priests and the communities they serve, well, I’m not sure what kind of priests you want, but good luck to you.  You’ll probably not be served by me, then, because if you’re coming to me as a priest of Odin asking for my help, say, in what to give Him an offering and then completely discount what I have to say, there’s not much incentive for me to keep helping you.

The very last bit Rhyd leaves us with though, bears some looking at:
“And did those gods happen to notice those are the same ideas of the New Right?”

If They did….do They give that big of a damn?  Perhaps it is about what ideas work rather than where they are politically aligned.  Maybe They prefer the New Right vs. the Left, or vice versa, and you need to consider your allegiances here.

“Perhaps some gods do want that, but that leads us to another question:
Do we want that?”

Well, that really depends on how we view things then, doesn’t it?  What matters the most, as polytheists, to us?  Our ideology and politics, or our relationships with the Gods, Ancestors, and vaettir?  At some point, we will have to decide which view is most important: our own, or that of our Gods, Ancestors, and/or vaettir.  I would say that if you do not want what the Gods, Ancestors, and vaettir you are dedicated to want, then it is you that needs to adjust your thinking.

Are there people I disagree with religiously and/or politically that I still venerate?  Hell yes.  For instance, the Catholics in my family who hold onto Their religion beyond death and still keep up a relationship with me.  I have no interest in converting, but if saying the Psalms makes Them happy and is taken in the respect it is meant, as an act of offering and service to Them, then I will do so.  It is not about my personal comfort here, because my personal comfort here would probably be to offer Them water, mead, or some other form of food, and praise Them in the religious manner I am most comfortable with.  This gets into host and guest, Gebo and similar kinds of considerations, though.  Do I do what I am most aligned with personally, or what I ought to do as a good host in my religion in relation to my Ancestors?

How we answer these questions determines whether we are acting out of our own interests, or actually engaging with the Gods, Ancestors, and vaettir on Their terms and in respect with Them. It determines how we live our polytheist lives, how we pass on our ways to the next generation, and what place these things take in our lives individually and communally, in our lives and intergenerationally.   The answers to these questions determines the kinds of communities we will build and maintain so that future generations do not have to take on the struggles we did.  It determines what we leave to those that follow after us.

The Power of Words

Words of love whispered at dusk

as night come rolling in

A voice in morning stillness sung

Piercing in reddened mist

Runes carved deep in the long tree trunk

Atop a horse head sits

Crossed out foe’s name with ink so fresh

The line is thin and slick

Like knives cutting into flesh

and ropes hung lingering long

The power of words carries on

in story, spell, and song

In words the power is still keenly felt

and fiercely is set free

So beware upon whom you turn your voice

in love or hating, speak

In our words our power holds clear

in friendship, ire, and oath

With it we may weave our Wyrd

and with them fulfill our troth

Yet our words may bring doom

Upon us or enemy

To our wrongs it may bind us fast

or in rightness set us free

So take care when you carve or sing, call or mutter low

Before you proceed all your words and works

And linger long after you go