A Heathen Prepping -Prepping for Convergent Crises

We are at a crossroads of convergent crises. At time time of this writing the United States is facing the following: supply chain disruption resulting in delays of goods and then services, health care staffing shortages, shortages in necessary medical goods supplies, ongoing massive infections of COVID-19, and rising inflation. Then there is the civil unrest we have still largely not dealt with since January 6th of 2021. Alone, with the effects of climate change already being felt throughout the food industry, this would be disruptive. With these hitting all at once it is high time anyone holding out on prepping began to take the situation as it stands and make plans to take care of themselves and their loved ones.

This does not mean panic buy. It does not mean pick up as much toilet paper, rice, beans, or the like as you can. What it does mean, is, that if you have delayed until now to do necessary prep for two weeks in a SHTF scenario, then start there. Besides, long-term you cannot survive on just rice and beans though, if you try that, you’ll be happy you bought all that toilet paper.

We have seen gas prices rise on average about $1.14 in the last year, per the EIA. Check the year on year price comparison by the BLS of average goods. The price on average has increased in a steady upward climb the last twenty years. A loaf of bread went from $1.50 to $1.52 October 2020 to October 2021. This means that gas went up about 52% and bread 2% in the last year. Between October 2001 and October 2021 prices on these two goods have gone up, from $1.36 to $3.39 or a 149.26% rise for gas and from $1.01 to $1.53 or a 51.49% rise for bread. All this is to say these are long-term trends, not just pandemic-time increases.

With the crunch of supply disruptions bringing together the basics of your home’s prep into a 2 week, then 1 month, 3 month, 6 month, and a year as you can should be a top priority. At the least, getting this prep together gives you the means to take care of yourself and your loved ones for a SHTF scenario. If one does not hit for awhile, it means that you can stave off inflation. If supply chains fail or things fall apart worse than what they are, you won’t be caught off guard.

Our current round of convergent crises are predicaments that have been ignored until the weight of them cannot be borne by the system in place. All of these issues were ignored or underfunded through several presidential terms. Since 2001 we have spent literally trillions of dollar on war. Resources were simply not allocated to address them. Assigning fault may be useful to some, but not in deciding what to do now that these threats are here in action.

As a Heathen I understand my life woven with that of others through Urðr, whose Anglo-Saxon cognate is Wyrd. I prioritize those webs of Urðr, first with the Ginnreginn (Gods, Ancestors, and vaettir), then my immediate family, then Kindred, then tribe, and then my wider communities. These priorities matter in predicaments like these, as they dictate who my first concerns and obligations belong to. Those closest to me in obligations and concerns are those who I help first in a SHTF scenario.

So for whom am I prepping? For everyone in my circles of concern. It is my responsibility in every relationship I hold, from the Ginnreginn to the wider community, to do all I can to take care of as many people as I can within my capacity to do so. By do so I am freeing resources for others in my Kindred, tribe, or wider community who need to use their resources in support of their own. If all I can take care of is my family and I, then that is who I take care of so resources are available for the Kindred, tribe, or wider communities.

The beautiful thing about prepping, especially starting out and getting a 2 week then 3 month prep as you can, is that prepping is cumulative. The more you do it the better you can weather SHTF scenarios. If you have a 20 lb bag of rice for your two week prep that same bag counts for the 3 month prep, too. So, even if you’re eating your prep as you go, which ideally you should at least in some degree so you’re not suddenly switching diets when SHTF, you are still stocking up in the long term.

Bought a bag of apples and are unsure if you are going to eat them all in time before they rot? No problem. If you have an oven or dehydrator, you can make apple crisps. Put those bad boys in the fridge, mylar bag with an oxygen absorber, or a jar. Congratulations, you have made another stride in prep! Have veggie scraps like carrot tops and peels? These make good compost. That compost can then be used as soil or fertilizer if you let it break down. Old medicine bottles are excellent for holding emergency supplies you can stash in a BOB, the car, or as part of an EDC. Thinking on and working with what you have, where and when you are as part of prep can help stretch or add to what you have for resources.

A lot of convergent crises where I am are going to look like multiple SHTF scenarios that I talked about here coming together at once. In Winter of 2022 I am most concerned about the weather, then supply chain issues, then COVID-19 and the knock-on effects at hospitals, and then the ongoing infrastructure issues. Once we get through Winter and that ceases to be as big an issue, most of my immediate SHTF scenarios stay the same, with the exception of civil unrest being a bigger factor as temperatures climb. On their own each of these could merit my full attention. Together, even doing as much prep as I can, it can be overwhelming, especially at first.

The thing about SHTF scenarios, particularly convergent crises, is the preps are not meant to fix them. Generally, SHTF scenarios are predicaments that you navigate. My power going out cannot be fixed even by getting a Generac generator for the house -it mitigates the loss of electricity. Stocking up on food will not fix the supply chain issues or rising costs. Food prep will help my family and loved ones get through until the supply chain is restored and/or we can bring our own supplies to bear. These ongoing issues need to be fixed systemically since they are systemic issues.

So, what kinds of prep can you do with regard to multiple SHTF scenarios? Beyond continuing with the preps you are on, be sure to build redundancy as you can. Something City Prepping says a lot is “2 is 1, and 1 is none.” Having backups sure does not hurt. If you grab one of something while you’re out on a shopping trip grab a second one. I recently went to the store and picked up some dry milk. At first I was just going to grab one pack, and, remembering the rule, grabbed another. In a long-term SHTF and/or grid-down situation having extras is a great thing. If you find you do not need the extras, having them means you can offer it to others to help, and you have items to trade with.

By and large the basics of prepping for the most likely convergent crises will overlap one another. The big one for our area is power loss. It threatens both our refrigerated and frozen supplies, and makes it harder for us to get through everyday weather. Most modern American homes are fairly poorly constructed and insulated. These glorified boxes require working HVAC units to chug through all kinds of weather. I find it far easier to get through the cold in Michigan than I do the heat, but not everyone will, so even in prepping members of your home you may need different strategies to keep everyone safe.

Convergent crises can challenge our preps. Right now our corner of Michigan’s most likely long-term convergent crises are a long-term power or grid-down situation coupled with our ongoing supply chain issues. In such a case, relying on a refrigerator, freezer, and the electric stove we have will be pretty useless. While we could do our best to convert the refrigerator and freezer into primitive ice boxes, it would be a far better use of time and resources to orient our preps for these crises to food able to be stored long-term without the need for cooling. Canning while we have electricity and a steady supply of jars and lids is one approach which can provide immense amounts of food which will keep for years. Smoking, curing, dehydrating, and fermenting can be done throughout the year without electricity. Thinking creatively about how we face our convergent crises now can save us pain, time, effort, and resources in the long run.

Convergent crises will be a time that test folks. Crises usually do. Part of the power in doing these preps as a Heathen is that each act of prep is an opportunity for building up good relationships with our Ginnreginn and each other. Engaging in prep provides opportunities for devotional work, magic, and co-creating Urðr with the Ginnreginn and the folks in our communities. A lot of us go about creating some kind of stalli (altar in the house), and vé (sacred outdoor space) where we live. The spiritual work does not, and, especially since we are talking about preps, should not stay there alone. Looking at the written and archaeological sources of our Heathen religions it is clear to me that the spiritual perspective of ancient Heathens was part of everyday lived reality, not hived off from the rest of life as it so often is in our overculture. Much of the spells and spiritual practices that have passed down to us now were concerned with survival, the good of the community, and preserving, protecting, or empowering the community and the folks within them in some way.

A lot of ways to bring spiritual work into prep are simple and often overlooked. An example: when you are canning thank the vaettir of the plants and animals, the jörðvaettir that forms the jar, lid, and bands, the vatnvaettir of the water, and the eldrvaettir that boils the water. You can mark the bottoms or put post-it notes on jars or other items you intend to trade with the Fehu and Gebo Runes. You can put healing bindrunes on the inside of your First Aid kit, and ask for Eir and Menglóð’s blessing on it, giving Them good offerings afterwards.

Learn about the various forms of magic and spiritual practices that ancient Heathens would have used and think about why they used it, and how these things apply to us today. An awful lot of thought, time, energy, and power went into protection, not just personal protection but that of the homestead and animals. Why? Survival was dependent on the stores of food and animals making it through Sumar (Summer). For those animals not destined for slaughter, they were often instrumental in making it through Vetr (Winter). A good chunk of surviving medieval manuscripts combine what the overculture today think of as separate disciplines: medicine and magic. Even into the modern age these things were not separate disciplines.

Enchanting our medicines to be more effective, warding our gardens against encroachment as we put up fencing, and laying down protections on our homes is the ancient ways working in a new time. Parterning with the landvaettiir so the plants grow well, asking Þórr to bless the garden with rain, and asking Freyr and Gerðr to bring fertility to the plants and animals is our Heathen worldview alive. Doing these things intertwines our religion and our lives in visceral ways. It is powerful.

Even if we do not face a particular set of convergent crises there is no wasted time or energy with these preps we bring to bear. Remember, preps are cumulative. They can be equally as useful for ourselves as others, especially those who may not have prepared or prepared as well as we have. We build up our megin (might/power) and hamingja (luck/power/group luck) in doing this work. Partnering with our Ginnreginn to face these crises, to prep and do what is in our power to do, we grow stronger. By encouraging our mutual aid networks and caring for those in our Kindreds, tribes, and communities now, we face the future stronger together.

Patreon Topic 45: On Runes, Color, and Activation

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From Emily comes this topic:

“I’m curious why you associate runes as being activated in red. Is there historical precedent? Also, have you found any use for using runes in other colors?”

I want to first point out the Hávamál stanza 143:

143.
Dost know how to write, dost know how to read,
dost know how to paint, dost know how to prove,
dost know how to ask, dost know how to offer,
dost know how to send, dost know how to spend?

translated by Olive Bray and edited by D. L. Ashliman
http://www.pitt.edu/~dash/havamal.html#runes

The way that I understand ‘paint’, ‘tint’, ‘stain’, or ‘colour’ as it is referred to in other sources, eg this translation by Henry Adam Bellows here, and Carolyne Larrington’s translation reprinted here, stanza 145 in this version, is that it is referring to this act with blood. The reference to ‘offer’, or ‘sacrifice’ bears this out in my mind, as does this passage in my understanding of the Runes as vaettir. This is passage is not referring to Gods, Ancestors, or anything other than the Runes here, so anyone applying the passage directly after this to ‘not offering too much’ to Them is doing themselves and the relationships They carry a disservice.

Is there a historical precedent for Runes being activated by the color red? Not that I have found. Runes were etched into bractiates, wood, and stones, and so far as I have read specific pigments were not associated with them. Serje Spurkland in his excellent book Norwegian Runes and Runic Inscriptions, to whit I remember, does not mention anything like that.

It is really important to remember that my work with the Runes, despite really liking and digging into what academic work I can get my hands on and afford, is much more based in spiritwork with Them. It is modern so far as I know. That does not make it less valid, it just bears putting out there.

So what is ‘activating’ a Rune?

It is empowering a surface, item, person, place, thing etc that a Rune is put/carved/painted onto to carry that vaettir and/or Their megin or might. This can take a number of forms. You might paint a Rune tile with blood and so, both feed the Rune and give the Rune the form on a surface in blood. You may carve or scratch Runes into a piece of wood, and then fill the carved wooden Rune space with ochre or acrylic red paint. You might take some of your spit or sweat and mark the inside of a coat with a Rune. You might sing the name of the Rune or write and perform a galdralag to bring the Rune’s power onto a carved candle. Perhaps instead of carving you trace the image of a Rune over yourself or another, and galdr the Rune. Perhaps you use the carrier of your önd, breath, to sing a Rune over/into something/someone. However you make the physical body or whatever carries the Rune, the Rune is activated when the Runevaettr enters the Rune or puts Their megin into Their representation.

I generally look at red as an activating color because it is the color of blood. That’s the long and short of it. I had the option of filling the Rune tattoos on my arms with red and chose not to because, at least to how I relate to Them, I did not want Them to be ‘on’ and working all the time. Not everyone is going to have this association, and that is fine.

When it comes to working with colors and Runework, I think really the sky is the limit. Given we are completely off the historical map and talking spiritwork here, you could look at how you relate to the main colors you can see. Then, get a color wheel, and start building the associations you have with the Runes. Does this color outline put you more in mind of, say, the Icelandic or Anglo-Saxon Rune poem? Does this color with a black outline speak more to you with the Rune’s ability to heal or harm? Do you like clean lines? How about spelling words or writing sentences with Them? If you make a Sowilo with a rainbow gradient in it, does that speak differently to you from a solid yellow or red?

What about bindrunes? If you combined an icy blue Isa with a deep green Jera what does that say to you? How about contrasting with bindrunes that have obvious opposites in them? What about working with complementary colors that speak ‘healing’ or ‘grounding’ to you?

Generally, I do not work with many colors and the Runes outside of black and red. I’m not a great painter by any stretch, and most of the mediums I work in, namely wood, leather, and woodburning in both of those, I tend to work with outlines or black fill more than painting.

What works with me matters far less than what works with you. After all, I have my own relationship with the Runes, my own color associations, and my own understanding with ‘what works’ when it comes to spiritwork, Runework, and being a Rýnstr. So will you. So, enjoy, experiment, and explore.

Patreon Poem/Song/Prayer 36 -For the Nornir

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This was requested by Streakingfate for the Nornir.

Urðr, Verðandi, Skuld

Three sisters Who weave

Three sisters Who carve

Three sisters Who craft

Happened, That-Which-Was, Fate

Happening, That-Which-Is, Present

Will Happen, That-Which-Will-Be, Shall Be

Past, Present, Future

Threads weave with threads, carved tiles clack on each other

From Your Hands all things weave and fall

We are not caught in Your Webs

We are the strands

We are not stuck in the wood

We are the carving and the carved

We are not powerless to fate

We are its execution

O Nornir

Help me to weave and be woven well

Help me to carve and be carved well

Help me to live full and well in Urðr’s ways

Patreon Topic 34: On Rune Signs and Confirmations

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From Leslie comes this topic:”Do runes or runvaettir ever appear as signs or confirmations of a Working, well, working? Outside of divination, if they do, how might they do so?”

Oh yes, They can. I have had branches fall down in front of me, unmistakably forming a Rune after asking for a sign. Unless it is something that blatant I will ask that a Rune show up as an answer three times before I will accept it. Sometimes the way the Runes have made Themselves known to me is a little subtle, such as graffiti on a wall or municipal signs.

Sometimes I only see such things after the fact, eg the graffiti really sticks with me and I can’t figure out why until I sit with it. I had this once where Gebo showed up on a wall three times, and I just took it to mean Xs instead, maybe a tag or something. It hit me a little while later that the meaning of Gebo three times was a sign and fit with the question on my mind at the time. Sometimes you recognize it in the moment as something seemingly mundane that just…leaps out at you.

Can They make Themselves known in other ways? Sure. Understanding that Runes are vaettir, spirits, They can communicate with us other than through visual mediums, such as by touch. If you know the literal feeling of how a Rune feels when it has been cut into an object, then that can be a way They use to communicate, such as by running a hand or finger gently along a concrete wall or a wooden table. Since They are vaettir and can work with any of our spiritual senses that happen to be ‘on’ at a given moment, They can work through sound, even smell and/or taste if you have experienced Them in this way. There was a couple of books I encountered a while back where you would literally bake cookies and take the magic of the Runes into you through them, so if you did something like this with a recipe specific to each Rune even the taste of a cookie could kick-start a conversation.

Depending on the Rune(s) at hand, how They come to you, and whether or not you asked a question beforehand can have an impact on your answer. For instance, if I ask for a sign and get it by sight, smell, and feel I might consider that a confirmed sign, and then need to interpet what the medium of communication is saying to me, and what the Rune Itself means. For instance, if I see Hagalaz, smell a smell that I interpret as corresponding to Hagalz, and feel the etching of Hagalaz in a stone I felt called to pick up, then I need to interpret the meaning of Hagalaz from there. This is where having a cache of understanding for the Runes is really helpful. That cache ideally includes knowing the Rune poems well enough to where you can reference them for guidance, your experiences working with the Runes, and correspondences you have built up otherwise with the Runevaettir.

Let’s apply this to my example of Hagalaz showing up in sight, smell, and feel. When Hagalaz shows up in a reading I tend to interpret that much in the same way as a Tower card: things are going to go to shit. Unlike the Tower card where folks reading them might see some kind of light at the end of the tunnel, with Hagalaz that light may well be a damned train. It is one of the roughest Runes to get in a reading, and only occasionally do I get the understanding from the Anglo-Saxon Rune Poem of it being the ice that melts rather than the Icelandic Rune Poem where it is ‘cold grain, sleet, and sickness of serpents’. This translation here by Bruce Dickens on Wikipedia is a good, accessible one. Both Hægl and Hagall are hail, and hail can be incredibly destructive to crops and people. So, when this pops up in a reading whoever gets this Rune is generally not going to get away unscathed.

So how do I interpret this in context of “is a Working, well, working?” If Hagalaz shows up it is a hard “hell no, and this might turn quite ugly”. At the very least if I am asking an Up/Down or Yes/No binary answer it is in the hard “Down” and/or “No” category. Context is key, though. If the working was, say, to cut someone out of my life or to bring something to an end, then it may be effective, if painful.

The context I receive Hagalaz be sight, smell, and feel matters as well. If I receive Hagalaz by sight, say, on a building, then it may be a commentary on how the working was built up, especially if it is at the foundation or ground level. If I receive Hagalaz by smell, say a sharp, clean, and/or piercing smell like cleaner, new-fallen snow, or the like, it may be a comment on something I missed during the working or something that needs to be done so the working can be completed. If I receive the feel of Hagalaz on a stone I have picked up and it is jagged then it may be the working will be ragged, uneven, or is being disrupted by the process itself having been so. This is highly subjective, personal, and completely dependent on your relationship with the Runevaettir, your correspondences, your experiences, and your understanding of Them and yourself at minimum.

While the Rune poems and various books can point you in the right direction to interpret signs and omens from Them, in the end you are doing the interpreting. If I am not getting a clear enough signal I will usually take things to divination. There is nothing wrong with being sure you are understanding the message clearly. There are times you may not need that, and you will understand the meaning of the message crystal clear the first time you get it. In the end, it is up to your relationship with the Runevaettir, and your intuition and understanding.

Thinking on Modern Concepts of Money and Fehu

Something that is a current in many of the documentaries, blogs, and YouTube videos I watch is our modern society’s relationship with money. Money as we generally experience it in modern society is through the lens of fiat currency. This is true whether we are talking about the US dollar, kroners, or cryptocurrency. As I began to think on these things the Rune Fehu came to my mind.

Before I get into where Fehu gets into all of this, let us look at how modern currencies operate.

The US dollar ceased to be on the gold standard June 5th, 1933. On August 15th, 1971 dollars to gold ceased to be converted at a fixed value. What tethered the modern world’s reserve currency to any notion of physical boundaries disappeared a long while ago. Fiat currencies are the majority of the world’s currencies. So if there is no way that currencies are bound to physical things of value, where, then does our money come from?

All money is loaned into existence.

Both Investopedia and Chris Martenson of Peak Prosperity have explanations that agree on this. What does it mean for us that all money is loaned into existence with no backing to the currency by a physical object to which the value of money is tied?

As Michael Ruppert pointed out in the documentary Collapse:

Before the great growth of populaton which occured with the advent of oil came this revolution in the monetary system as well. There was a time when a pound sterling actually meant a pound of sterling silver. There was only so much silver out of the ground. You couldn’t print silver, it was something real. You cannot print any more money than there is energy to back it up.

That last point is deeply important especially since the banking sector relies on fractional reserve banking. Again, quoting Michael Ruppert:

Then there is Fractional Reserve Banking. If you brought me $10 deposit I could make $90 worth of loans just based on having that $10 in my drawer. It is all calculated that not everyone is going to come in and want their cash all at once -that’s a called a run on the bank. When I lend now a total of $100 based on that $10 deposit that is more money I create out of thin air. Well gee, that means that in order to pay off whoever gets that money [that person] has to make more money still to feed in at the bottom so that the banks can create still more money.

Because all money is loaned into existence at interest this means that the economy as a whole is constantly having to produce money, and thus, all those things tied to the economy have to keep on producing things that make money to keep up with the demand of the economic system. When a company goes under, unable to pay back its debts and defaults that money entirely disappears from the economy. Likewise, when I pay back a loan. This encourages debt to a degree heretofore unseen.

This kind of thing simply does not exist in nature. You cannot take any more carrots out of the ground than there were carrots growing to harvest. You cannot take any more milk from your cow than she is able to give. You cannot pull any more oil out of the ground than there is to be had.

The Rune Poems are quite simple and profound in what they have to say about Fehu. These translations I found on The Ragweed Forge. Fé, Fé, and Feoh are the respective Rune to each poem.

From the Icelandic Rune Poem:

Wealth
source of discord among kinsmen
and fire of the sea
and path of the serpent.

From the Norwegian Rune Poem:

1. Wealth is a source of discord among kinsmen;
   the wolf lives in the forest.

From the Anglo-Saxon Rune Poem:

Wealth is a comfort to all men;
yet must every man bestow it freely,
if he wish to gain honour in the sight of the Lord.

The first two poem sources note that wealth is destructive among kinsmen, while the last calls it a comfort. Fehu, the proto-Germanic reconstruction of the root to the Rune in these poems, translates to cattle. Fé and Feoh are both related to the word cattle and the concept contained within it: mobility, wealth, and mobile wealth.

It makes sense that Fehu is related to cattle. Cattle are a significant source of wealth in Proto-Indo European cultures for a few reasons. First, maintaining any size of herd is expensive due to their need for pasture. The land, the ability to hold it securely, to staff it, and to care for it need resources all their own to work allow for this. Second, cattle produce immense amounts of milk from the cows and any cattle slaughtered for meat produce a lot, as well as a lot of skin, fats, and bones, all useful for an incredible varied amount of foods and goods. Third, they produce incredibly useful manure that returns vitality to the soil and allows fields to grow green and tall. Cattle, in turn, require healthy places to range, protection, and care from those who raise them. There is reciprocity bound into the relationship as a mandate for animal husbandry to work -at all.

Contrast this with how our modern systems of money and value are utterly divorced from these relationships. Cattle cannot grow forever, cannot exponentially reproduce in their lifetime. They die. Like every other living being they go through a life cycle of birth, maturation, decline, and death. There is no International Bank of Cattle. To be sure, there are cattle ‘stocks’ per se, but these are based more on how much poundage a given rancher can squeeze out of their cattle. The rancher is actively encouraged by the economic system to ignore what is best for the cattle, and ultimately, their own livelihood and continued wellbeing, in order to squeeze a few more pounds onto their animals prior to slaughter. The maximization of profits at the expense of the cattle’s comfort, health, wellbeing, as well as that of the lands they graze, or in the case of CAFOs, the bare minimum square footage they occupy prior to being slaughtered. The introduction and continued use of sub-clinical doses of antibiotics, used to increase the weight of animals so they produce more meat for slaughter, now is affecting the ability of antibiotics to kill diseases. We now have diseases developing or that have developed resistance to every available antibiotic.

The way our money system works defies the value that Fehu, even on a basic reading of its etymology, presents to us. Go deeper. Fehu, in the idea of wealth, presents not only living concepts of wealth in that wealth is in the land, water, air, and our relationships with the living world. I firmly understand Fehu as living in right relationship. Cattle can only grow healthy, well, and in numbers able to keep the herd and the humans who work with it healthy in this way.

Why do both the Icelandic and Norwegian Rune Poems warn of Fé being a source of discord among kinsmen? In the Icelandic Rune Poem it is called the fire of the sea and path of the serpent. The fire of the sea is a kenning, as gold is often referred to in fiery terms and it was often raided for. The path of the serpent, in my understanding, is a direct reference to Fafnir, the dragon featured in the Volsungasaga who is slain by Sigurd. The path of the serpent is greed, hoarding, miserly behavior. Wealth accumulated for its own sake, not shared with the community, not allowed to flow, turns poisonous. What should be a healthy relationship with things of value, shared with the community, with friends and loved ones, when kept to oneself turns destructive, destroying both the ability of the hoarder to give and the community to receive. It destroys good bonds of hamingja, denies the vaettir the ability to circulate and develop relationships with those who the wealth would help, and in doing this, stops the wealth’s own ability to be a positive force. Fafnir’s lair is described as desolate, and the air and water around him as poisoned. If we understand the idea of wealth to be those things from which value is able to derive, eg good soil, clean air, clean water, right relationship with all these things, and so on, then the hoarding of wealth allows these things to be destroyed or spoiled. One could easily look to a modern Fafnir as the landowner who simply sits on land, allowing the buildings on it to crumple and blight a neighborhood. One could easily look to a modern Fafnir as the company that operates in a town for years then, once it has entrapped the local economy and destroyed local businesses, when it downsizes or goes abroad for cheaper, more exploitable labor, it leaves behind all its effluence and rips apart the town as it goes. Then it is free to do it again in whatever town it finds itself down the road.

So what of the wolf in the forest in the Norwegian Rune Poem? The wolf was a consistent source of strife for the farmers. You can invest countless hours of work in maintaining your herds of cattle, sheep, or flocks of birds, and find at least one if not many eaten. Those animals were going to help you and your family survive the oncoming harsh winter. Now, they go to feed something that neither lives in your community or contributes to it.

The wolf lives in the forest, meaning it is utgard (outer yard aka outside) to the innangard (inner yard aka interior) of the farm. When looking at the Norwegian Rune poem, the idea I get is of the outsider coming in to disrupt the right relationship wealth has among kinsmen. A prime modern example would be the Pennsylvanians featured in the documentary Gasland. The companies that came in to set up fracking sites made a situation where one neighbor who profited via their mineral rights were pitted against their neighbors who did not until towns, even neighbors, were at each others’ throats over fracking deals being made. Whereas the Icelandic Rune Poem is a caution against the path of the serpent where wealth is hoarded and poisons both the person hoarding it and those around them, the wolf in the Norwegian Rune Poem is the outsider who ravages or pits neighbor against neighbor, profiting from the discord and gaining wealth for themselves and depriving everyone else of it. Since the wolf in this case is utgard, having no bonds of loyalty to those innangard, its disruptive force is even more impactful as it breaks good, healthy bonds of hamingja as well as those of right relationship between communities and the sources of wealth that sustain them and allow them to thrive. The wolf gets its meal in the form of the broken communities it leaves behind and the community gets to clean up after the slathering wolf who bounds away from the community’s slain lambs, licking its chops.

Contrasting these two poems, thankfully, is the Anglo-Saxon Rune Poem. Where the previous two cautioned against the dangers of wealth, this Rune Poem extols its virtues. Indeed, wealth is a comfort to all. Good air, clean water, good soil, right relationship, and the ability to provide for one’s community and self through these things is a source of deep comfort. Without the ability to bestow it freely, and receive it in kind we are left either to hoard it or destitution. Which Lord’s sight would we gain in honor? In my view Odin or Freyr works here. Regardless, when wealth is allowed to flourish the good things of that wealth circulate. From here we are able to give good Gebo to our Gods, Ancestors, and vaettir. Without wealth our cup is empty. We cannot make offerings from an empty cup. The potential of wealth, and indeed money itself to do good is there. It needs to be cared for and allowed to flow to do so healthily. We must be free to care for the land, air, water, and our communities. We must be free to work with the sources of wealth, to bring up good things in it and from it, and to exchange in good Gebo with each other. Fehu’s usual entrance in Runic dictionaries of ‘cattle’ belies the deep ties and right relationships it requires.

So what of modern money and Fehu? If we understand that wealth is not money, but rather, money’s value is derived from wealth, it presents a very different understanding of things compared to how modern society operates. A fiat currency is only able to be exchanged as payment for goods and services because we, as a society, have decreed this currency is able to be used for that purpose. Untethered from any real good, such as gold, which could serve to give it a basis in reality for its value, money’s value fluctuates based on availability in the economy, at how much it is borrowed into existence, and the price of the goods it is able to buy. In the end, money in our society is backed up by the amount of energy that makes it able to purchase goods and services and to pay taxes and our faith that it is a good medium for exchange. This way of organizing how money works directly impacts how we care for all the sources of wealth, our communities, and ourselves. If the only way attain the value of a thing is to price it in terms of what x amount of dollars can buy y thing then unless the sources of wealth can be readily exploited and converted into cash they are deemed relatively worthless. This is why a single room apartment in New York City, cramped and with thin walls, can cost upwards of $2,000 a month where a two bedroom apartment here in Michigan can cost around $800 to $1,000 a month. This is why vacant farmland, cut up and parceled to sell to homeowners, can run anywhere from $1,500 to $5,000 an acre just depending on how close it is to the nearest city.

Fehu requires us to tend the things from which wealth flows. The land, air, waters all must be tended so cattle, mobile wealth, can flourish. So we need to not only protect the land, air, and waters, we need to work to regenerate them. Yellowstone found that when wolves were reintroduced it had huge knock-on effects because rivers would come back and flourish. This was because the trees which held water and held the soil together were not being destroyed by hungry animals. This, in turn, allowed more and more of the park itself to flourish. Fehu, then, requires balance and true appreciation for those things which are the very sources of life, of wealth, and of the good things we can make of this life. We must be living well both spiritually and physically with the Gods, Ancestors, vaettir, and with one another. The soil and water must be healthy so the grass is healthy, so that in turn the grass is healthy so the cattle is healthy, and we who eat the cow then are healthy as well. What we value needs to be valued in life and in death. Slaughtering a cow is still a big undertaking. They need to be cared for well, they should be slaughtered humanely, they are heavy, and their body can make a lot of food and tools. All of this requires preparation, skill, and care to be taken with each step. Even without slaughtering a cow, while the excreta of cows is a potent fertilizer and balancer to the soil, it can only be so if it is allowed to compost properly so it does not present as a vector for diseases to soil, water, to the cows, or to us.

I agree with Kelly Harrel’s point in The Runic Book of Days: as the first Rune in the Futhark, Fehu is the warming power of Muspelheim where Uruz is cold solidity of Nifelheim. Both these Runes are thethered not only to physical concepts but to the spiritual and intellectual ideas found within the Runes. Again and again, wherever I look, Fehu is homeostasis, living balance found in living with the environment one is in. It is not peace; that is another thing entirely. Imbalanced, Fehu is the out-of-control population of hooved animals eating a piece of land to death, hot manure spread over soil, but not allowed to decompose. Imbalanced, Fehu is the path of the serpent and the wolf who breaks the boundariess of the yard, leaving privation and destruction behind.

Our ideas of money, then, should be oriented towards those things which allows the wealth of the soil, the water, the air, our bodies and our spirits to be healthy. This, in turn, makes our money useful to all these things while giving it the opportunity to grow in a useful way rather than for its own sake. When we herd we place boundaries on where the herd is able to go to protect the soil, the water, the air, and the cows themselves. We need to do the same with our money so it does not all leave us, just as we need to give it room to move and be useful. For our purposes, the budget shares the same purpose as the fence with cattle, and the objectives we turn our money toward are similar to the pastures we raise the cattle on. When it comes to Fehu and money I ultimately see a regenerative relationship should we keep in right relationship. The money we ‘graze’ today as investments can come back to us as good cows whose lives we honor by using everything they give us to its best extent. Ideally, we grow our sources of wealth and our money as we would actual cows: by making strong relationships that our descendents are able to benefit from and grow long after we become part of the Ancestors.

The #DoMagick Challenge Day 25

The First Ætt (Made by the Author)

Today I did galdr with the First Ætt.

Given today was the first time in this challenge I was going to do a full ætt, I did a bit more preparation work, especially in deep breathing.  The Fire cleansing seemed especially effective today, and I felt myself fall into the Runework quite well today.

I ended up trying three very different methods of connecting with the Runes, the first two not feeling quite as connective as the last.  The first two attempts I tried to galdr the Runes in succession in a single breath using different intoning and croaking methods.  What I found worked the best was when I took a cleansing breath, and galdred the Rune on the exhale.  When I got it, the first round of galdr brought connection to the Runes, bright and warm, clear connection.

The second round of galdr brought forward more of the rough, the darker aspects of the Runes.  Unlike previous galdr, this was more connection with the Runes as family, and there was interplay between the Runes, such as resonance of power and strength in Uruz and Thurisaz.  As each round of galdr unfolded I felt and experienced these connections play out differently, the first being more a feeling of warmth and connection, this second was more like seeing them in the world.  Fehu was the field, Uruz the auroch, Thurisaz the primal cycles the land and animals follow ending in the auroch’s slaughter, Ansuz a cleansing and celebration of the life given, Raiðo the journey to the feast, Gebo the gifting of the animal and care of its bones, the tending of its horns, and Wunjo the gathering of kin and the celebration of the auroch’s gift and the season’s turning.

The third round of galdr each brought a feeling of echoing back to previous experiences with the Rune.  With Fehu I felt rootedness.  With Uruz I felt strength.  With Thurisaz I felt danger and fury.  With Ansuz I felt cleansing.  With Raiðo I felt journeying, and a bit of a pilgrimage.  With Kenaz I felt the torch in my hand, and was walking the boundary of my home.  With Gebo I was exchanging gifts with a dear friend, wrapping paper and all.  With Wunjo I was gathering my family and Kindred under a banner that each contributed to, and each was comforted in and by.

As before I made my prayer to Rúnatýr and the Runevaettir, and my prayer to Fire Itself, and cleansed before sitting down, designing the aett above, and writing this.

Link to the Daily Ritual for the Challenge.

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The #DoMagick Challenge Day 17

Teiwaz (Wikimedia Commons)

Today I did galdr with Teiwaz.

I cleansed with Sacred Fire after making the Fire Prayer.  I settled deep, deep into meditation headspace today.  I had done a brief but potent bit of exercising just before coming home and jumping into doing the Runework.  I may repeat this because the result was several moments of connection with the Rune and a kind of disconnect from myself.  Not in a “I have lost myself” but more of a “getting lost in the Rune moreso than usual”.

The first round of galdr brought the experience of The Binding of Fenris, of Fenris biting off Tyr’s hand, with myself being in both roles one after the other.  It was intense, and to this end I will say no more.  The next part of the first round brought with it the holding of a spear before a wall, before a town with farmsteads behind.  Not merely standing, but seeing a threat coming and readying to do something about it, spear in one hand and shield in the other alongside fellows forming a wall of shields and spears.  The last part of the first round was a sword being unsheathed, a spear being held for combat, grit teeth and flashing, then bloodied steel.

The second round of galdr brought with it the feeling of the home, of doing well in the community.  The next part of the second round I experienced a holmgang to defend myself in a matter.  What seemed to matter in what Teiwaz showed me here was not the end, but that I stood up in the sacred space and took to my duty.  I did not see how the fight ended up.  In the final galdr of this round I was sitting as a chieftain in the hall, a fight ready to break out between two families.  It was the act of putting away the swords I was meant to see: the judicious use of violence and force, and the force that can make these things come forth or retreat.

The third round of galdr was very heady.  I fell into and out of being able to articulate what I was experiencing.  I think the closest I can come to is experiencing the meaning of it, God or Gods.  Like dipping into the current of meaning and power there.  As I galdred further, this connected feeling swelled and I was being overwhelmed by the Rune.  It was like swimming in Its power, Its Being.  As I finished the heady feeling stopped crashing over me, and I slowly came back to myself.

I did my prayers of thanks to Rúnatýr and the Runevaettir.  I cleansed with the candle and prayed prayers of thanks to the Eldest Ancestor.  I am still a bit blown away by Teiwaz’s response.

Link to the Daily Ritual for the Challenge.

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The #DoMagick Challenge Day 15

Algiz (Wikimedia Commons)

Today I did galdr with Algiz.

As yesterday, I cleansed with the Eldest Ancestor, Fire.   Today’s galdr was held before my altar to Rúnatýr and the Runevaettir.  When I lit the candle, a white seven day candle, I made the Fire Prayer and thanked the Eldest Ancestor for cleansing me, purifying me for the work ahead.  I then sat the candle on the ground in front of me throughout the galdr.

In my first round of galdr, I felt a hooking into the Earth similar to when I do tree meditation.  The knitting together of roots with my ‘root’, and a connection to Midgard came and hooked roots into my spine.  I felt relaxed as I breathed, and a kind of balance came.  It is worth noting I do not usually do lotus position for meditation work, and here I felt quite comfortable with it.

For the first and some of the second part of the first round of galdr, this is all I experienced.  As I was finishing the second part of the first round and into and through the last part, I experienced being before a great tree.  It was both immensely vast and yet I could still see all its parts, from roots going into the soil to its tower height.

For the second round of galdr  I sat with this great tree.  It was Yggdrasil and it was every sacred tree in connection with It.  It was incredible, it was vast, and Worlds were growing in Its various branches and roots, and yet it was climbable. I could feel the waters taken up in Its roots and I could walk among them.  It felt both like home and uncanny.

For the third round of galdr I had an experience of a rite before a tree.  I felt the blood of sacrifice drip down my upward, outstretched arms, and felt the place become holy.  Then the scene changed and I was standing in a grove and kneeling in prayer, again, arms outstretched.  It felt like arms were reaching down in kind, in answer.  I felt I needed to raise my arms in imitation of the Rune’s form and as I galdred it was a moment of union between the Tree and I, that feeling for a few moments of truly being Ask and Embla’s son.

When I was finished I cleansed with the candle as before, thanking it for cleansing me.  I then did my usual prayers to Rúnatýr and the Runevaettir, asking the Eldest Ancestor to help me come back to normal space as I snuffed the candle, thanking the Eldest Ancestor.  I felt relaxation and peace as the smoke curled up around me.

Link to the Daily Ritual for the Challenge.

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The #DoMagick Challenge Day 14

Perðro (Wikimedia Commons)

Today I did galdr with Perðro.

As yesterday, I cleansed with the Eldest Ancestor, Fire.   Today’s galdr was held before my altar to Rúnatýr and the Runevaettir.  When I lit the candle, a white seven day candle, I made the Fire Prayer and thanked the Eldest Ancestor for cleansing me, purifying me for the work ahead.  I then sat the candle on the ground in front of me throughout the galdr.

In the first round of galdr I saw Perðro in its Rune form white on a field of black, then it reversed in color.  Then, it became a wooden cup out of which dice were rolled.  Then, it became a bag out of which chips were dropped.  Then, I saw a door into pitch darkness open, yawning.

In the second round of galdr I saw the cup again, being shook vigorously.  A few moments of breathing, of bated breath and then, the crash of the wooden cup on a wooden table.  I saw a great swirling darker than darkness yawning like a mouth, and it swirled round and round.  I saw a mouth open and words came, on what I do not know, but the mouth was open and speaking about what lay before it.

In the third round of galdr I saw the dice being interpreted.  The chips were being read.  There were strands coming off the cup, off the bag, off the hands that went into them, the mouth that spoke.  I saw threads come undone and attach, saw as things took shape in the doorway shape of the Rune.  I saw the disgorging of a spell after a long wait, the rumination on things until it was time to make a final choice.  I saw the door opened to some possibilities and shut to others.  I saw choice and consequence come to bear.  I saw the Ginnungagap and Mystery interplay but how I cannot say.

The #DoMagick Challenge Day 11

Isa (Wikimedia Commons)

Today I did galdr with Isa.

Today’s galdr was done entirely outside, cleansing with Großmutter Una in my sacred pipe.  I then did my prayers in preparation, and my usual breathing into the right headspace.

Today I was surrounded by snow under my feet, and the sky was full of snow.  Isa was all around me.  The breathing in of that cold snow brought with it a sharp cleansing.  There is something beautiful and powerfully spiritual about sitting in all of that stillness, all the lights off, the only light being in my pipe and some far off neighbors.  When I did my first round of galdr that is all I experienced: that stillness, the meditative silence.

The second round of galdr was more active.  My voice echoed in the quiet, and then I heard something I was not expecting at all: an answer.  It was a cow lowing, and I saw and felt the sensation of being licked out of ice by a cow.  When I opened my eyes to begin the galdr in the second round I was again answered by a cow lowing.  There is life in ice.  There is nourishment in it.  There is holiness in it.  I made the last galdr of the round and there was a feeling of containment, of expansion, of the melting away for things to be revealed.

The third galdr was croaking, loud.  It rebounded around me, and I saw a glacier, great, carving the land.  Then that glacier melting.  I saw the Arctic and the melting floes, the land of the coasts being consumed by sea.  I saw the rivers swelling and the Great Lakes filling again.  Ice is part of the cycles of water, and we need it deeply.  I felt hibernation and untapped waters, I felt the freezing blasts of blizzards, and I felt the gentle snow around me.  Despite seeing and experiencing the violence that Isa can bring, I felt vast calmness in it.

When I finished I made prayers of thanks to Rúnatýr and the Runevaettir.  As the last time I smoked, I cleansed with smoke from Großmutter Una, and then cleaned my pipe to come back to normal headspace.

Link to the Daily Ritual for the Challenge.

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