On a Threshold

I am waiting on a threshold

The door is cool and warm

Excitement rings through me

What is on the other side?

A new experience, a new path

Out of reach and aching close

Something sings to my heart there

Beautiful tones and throbbing bass

Shaking through my bones

I am scared, thrilled, intimidated

To hear a call, a beckoning

To walk through the portal

Not yet, not yet the singers call

The iron wood unyielding

Implacable and promising

Soon, soon the singers utter

The threshold’s sentinel waits

To open its arms in invitation

I stand waiting

Eager and attentive

Ready to cross the way

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

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

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

Ever-deep dark den

Swallowing maw of the Mother

Ever-birthing Body

Blessed Singer who swells in Silence

Hear the songs of Your scions

Howling cant of the Canid

Ever-roaming rangers

Pack playing upon You

Whisper to us Wise One

Whole-hearted we hear

Ever-speaking Sacred

In Stillness we seek

Death is duty and doom

Home’s hail to heed

Ever-patient promise

Blessing bears the broken Below

Bodies buried and born

Cycles’ ceaseless steps

Ever-turning truth

The Goddess gives Her Gifts

Bring blood and bone

Praise and power to prove

Ever-great Goddess

Right relation our rule

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.

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.

Rest

What is it to not do spiritwork for months on end? It is service to others, whether to the Gods, Ancestors, or vaettir, and/or those in my communities. The pause I have taken was to rest. As was pointed out to me by several loved ones, I was definitely burning my candle at both ends and sometimes in the middle too.

Since October I have taken time off from spiritwork. That means no public rituals, no divination work, and almost no spirit travel for others. It has also meant I have done as little personal spiritwork as I am able. This does not mean everything is cast aside, though.

I still cleanse, ground, center, and shield everyday at least once a day. I still make prayers every day. I still make time to think and pray. I still do magic as I need to. Clearly, I still write.

I will not pretend like taking this time off has been easy. It has not. I deeply enjoy doing spiritwork. The writing prompts, whether the topic suggestions, Q&As, or prayer requests, all provide a powerful challenge and incentive to write and do spiritwork on their own. Likewise, the videos I have been producing have pushed me to think hard about how to be informative and concise about the Basics of Heathenry.

Something I have remarked to folks through Around Grandfather Fire and its Discord server is that I struggle with the need to be or feel productive. Rather than constantly fight with myself over this, I have reframed the last few months’ break as a form of service. When it comes to brass tacks, that is what it is. I cannot perform well if I am constantly overworking myself. I cannot do the best work that I can for the Gods, Ancestors, vaettir, my communities, or myself, if I am constantly exhausted. Reframing rest as service, as furthering the work, helps to put my mind at ease. I recognize how fucked up that is, that the only way that I feel I can relax and put things aside is by framing them in terms of service to the work. I hasten to point out, though, that no God, Ancestor, or vaettr has put this mindset on me. This is definitely the product of the overculture. Sometimes Odin will push, but He has not pushed me as much as I have pushed myself.

Am I going to start back up with spiritwork in February? I am not sure. I will be doing some talking with my partners, friends, and doing some thinking and praying. ConVocation has been postponed until next year. My two weeks of vacation I was going to take for it are locked in. I either take the vacation or simply lose it. I am seriously considering just taking February off to enjoy the two weeks in our new home, and relaxing.

Funny enough, I started to write this post before the latest episode of Around Grandfather Fire. We are just starting our 4th season with Episode 83. I had not yet decided on whether to take February off. By the end of the episode I had decided that I would. It would mean six months off from professional spiritwork.

Why, if I valued my spiritwork so highly and the work I do for others would I take so much time off? I need it. In the time since I began my break I have encountered heavy mandatory overtime at work, worked on buying our home, and finally, came down with COVID-19 before moving in. We are mostly moved now, and despite the many months off from spiritwork, work in various forms has eaten what would have been the empty space there. Had I been doing spiritwork alongside all the work I am doing as a father, partner, and worker, I would probably have collapsed by now.

What helped turn me around on a lot of this was framing things not through an individual narrative, but a collective one. Being a goði, spiritworker, father, partner, and community means I am part of a whole. I am part of a tribe. I do not live for just myself. If anyone in my Kindred or tribe came to me with my workload what would my response be?

“Take some time off and relax for fuck’s sake!”

I have held unreasonably high expectations of myself for a long while. Part of reframing my mindset on rest was not just ‘this is good for me, Sarenth the individual’. What I needed was ‘this is good for my communities’ and ‘this is good for Sarenth, and this good benefits the communities I am in’. Much of my mindset is not about myself, but about what I can do for the Kindred and tribe I am in. If I crash, break down, collapse, or fall apart I can no longer do my best within those communities. It is not only in my interest, but in my communities’ interests that I care for myself, learn to pace myself, and do right by myself. So, for the time being I will do that: I will rest, so that when I return to spiritwork I can do so with my full faculties and do the best job that I am able to.

Seiðr Song

Rocking, rocking

It begins small

In the seed, in the seiðr

It erupts from below

The power unleashed

In the seed, in the seiðr

It builds up through the middle

The being grows

From the seed, from the seiðr

It extends to the Worlds

The hamr is strong

From the seed, from the seiðr

It bears fruit to the Worlds

The megin is mighty

From the seed, from the seiðr

Its fruit leaves seeds

The cycle renews

From the seed, from the seiðr

Cutting Ties Pt. 2

There are two parts to this. The first is a copy of the email I sent to Galina Krasskova and Sannion so that everyone knows what I have said and there is no mistaking my stance on things.

The second, this post, is my reflections on things.

I am going to ask everyone who is going to comment to fully read these posts first. Know that I do not delete posts unless they are spam. I also make frequent backups of this blog. None of the conclusions I have reached or the actions I have taken or will be taking in the future were arrived at with haste. If anything, this has been a long time coming where I have ignored my internal compass for too long, and I have hit my limit. Now, on to Part 2.

It has been a year since I reached this decision, and I have not regretted my decision to cut ties whatsoever. It does not feel like a year, though. It feels like a lifetime ago.

Looking back, if I regret anything, it is that it took me this long to make the choice to cut ties. In the last few years I knew them, both besmirched anyone even a bit to the left of them, which is fairly far right. For awhile I thought perhaps they were both centrist. In my early friendship with her, Galina and I held a lot of similar views in regards to universal healthcare, the right of a woman to choose, civil rights for LGBTQIA+ folks, civil rights for BIPOC, and on many other issues. Towards the end of our relationship I had a sinking feeling when they both made fun of or criticized pronouns, particularly the use of they and the use of differing pronouns such as that of Spivak, or neo-pronouns. Likewise to their denigration of the Left in general, Black Lives Matter, and social justice in general.

There were a great many red flags that I ignored for a long while. Their insistence that the Gods were either above political machinations, something I have only ever heard when folks want you to ignore the political implications of their positions, or the over-focus on miasma were warning signs. Something Galina said towards the beginning of our relationship, and that I still hold quite true, is that polytheism itself is revolutionary. It is. To then insist, especially as loudly as she and Sannion did, that the Gods are “above” politics, is to completely ignore the history of how enmeshed the Gods have been in them, and quite firmly are. If someone insists that the Gods are above politics, do not just question it. Demand they explain themselves. While a given God or Goddess is not likely a Republican or Democrat, a socialist or a capitalist Themselves, polytheism, and the Gods from whom these religions are devoted to and rise from, have definite leanings, if not views.

The over-focus on miasma is something that I should have understood as a red flag. It is one thing to wish to be clean, but to insist on it, in all areas? It becomes Puritanical. Taken to the extreme it becomes the fascist idea of rooting out all that is unclean and purging it. This is different from being sure to cleanse oneself before ritual, before divination, before hearth cultus, and so on. The focus on miasma and cleansing it that marked their writing before I cut them out of my life had, at that point, reached something of a fever pitch. Ironic, considering that Sannion picked up and wore one of the most contaminated symbols he could possibly have, and that Galina then defended this decision.

There were a lot of red flags otherwise. Red flags that I set aside, and ignored my own internal compass on. I gave passes when I should not have. To be sure, I argued with Galina and Sannion in private, especially with regards to how they spoke about Black Lives Matter, their hatred towards Islam, antifa, and other subjects. I could have and should have been much more public in my pushback. I thought, given we were colleagues and friends, and I was initiated under both of them, that maybe I had more pull with them than what I did. Had I pushed back earlier the letter I wrote would have been different, and written much earlier. I cannot undo the choices I made that led me ignoring my internal struggle with their rhetoric and harm, nor the choices that led me to separating from them in the way I did.

I cannot tell you what has happened to either of them in the interim beyond a few scant details, and I have no big desire to hear, read, or delve into gossip about them nor to be updated on them. I have avoided their media presences, blocked every method of contact, and have not written or spoke about them much until this post. I needed the time to grieve as they are both dead to me, whatever their physical status is.

This amount of separation has given me time to think on Galina’s role in my life as a Heathen. She came into my life not too long after I became a Heathen. At the time there was a fierce divide in the Heathens and Heathen communities I encountered between folks who were more experiential and those who weighed everything by “The Lore”. It was a fierce one too, one I found fairly inhospitable as a good chunk of the latter were composed of ‘blood and soil’ types, Neo-Nazis, and white supremacists. Galina’s books at the time, and Raven Kaldera’s too, opened up my Heathen exploration to experiences with the Gods in dynamic and powerful ways that still affect me to this day.

When I cut Galina and Sannion out of my life I questioned everything. I asked questions like “Is everything I experienced complete and total bullshit? Do I actually have skill with the Runes? Am I really an Odinsson? Am I a spiritworker? Am I a good Heathen?”

Again and again I parsed those questions and those like them, sometimes at intrusive times. They would pop up when I was trying to sleep or relax. When I was in the shower, about to pray, before divination sessions. I could put them aside for awhile, and they would still be there. Eventually, I came to my understanding in conversation with dear friends and in self-reflection.

Galina was my Elder, mentor, and for most of the relationship after the first four years or so, a colleague to me. We knew each other since about 2007. However, she was not the container of my relationships with the Gods, Ancestors, and vaettir. She was a bridge in them, but she did not contain them. She did not make me a spiritworker any more than she made me a child of Odin. Being a child of Odin was a revelation I came to well before I met her, and being a spiritworker is something I have always felt called to in some fashion or another. Whether it was through her, another teacher, or just my interactions with the Ginnreginn I was likely going to be doing something like what I am now whatever else I did. It is clear from my experiences with and feedback from others that I am a good Heathen, a skilled spiritworker, and skilled in working with the Runes. Looking over my experiences, and the effects they have had on others, most of what I experienced as Galina’s apprentice, student, and colleague was genuine. I have enough people in my life who live genuine, good lives who were willing to call me on my bullshit if I were anything else.

The Runes as vaettir, as spirits? It made sense to me, and given the experiences I had of Them before I ran into her work, it hit me like a bolt of lightning. I have no doubt the Runes are vaettir, powerful ones at that. When you cut someone this meaningful to your spiritual journey out of your life, though, you question everything.

Though far less involved than Galina, my experiences and studies with Sannion occupy a similar place. The experiences and initiation I had with the Toys of Dionysos were genuine. The experiences I had with Dionysos were genuine.

Looking back, I think the biggest tragedy between the both of them, and those who have similar stories to them, is the incredible amount of good they could have done. Through their actions they have tainted their work, probably irrevocably. Their work helped provide firm foundations from which others grew. It could have informed many generations of polytheists.

Equally important as the time I have taken to grieve and reflect in the last year is the time I have taken to heal and empower myself. I have kept a regimen of regular cleansing, grounding, centering, and shielding. I partnered with Water in a lot of this work, under guidance from a dear friend and spiritworker. I have done ongoing spiritual work for myself and for others in the community. I have kept up my devotions to the Gods, Ancestors, and vaettir, my Ginnreginn. My ties with my Ginnreginn and communities continues to deepen. The cutting of ties with these two has not dampened my desire to do this Work; if anything, it is invigorated in the face of it. It is clear we need more people public-facing willing to talk about, and especially, to do the Work.

To that end, I will continue to offer my services as a spiritworker, which can be found on my Spiritwork Services page, and through my Patreon. I will keep up my fulfilling work with Crossing Hedgerows Sanctuary and Farm. I will continue to write here on my blog, which you can support through my Patreon. I will continue to make and hold workshops. I will continue to make videos on Heathenry and other topics on YouTube, and engage with folks on Twitter, Instagram, and TikTok.

I am also working on revamping my first book, my anthology Calling to Our Ancestors. I will be removing everything Galina gave to me for the book. In addition to reformatting it, I will be putting in new work so that the book serves two purposes: as a guide on how to do Ancestor veneration, worship, and work, and as a devotional. It is slow going. After all, it took about 4 years to put this book together the first time, and I have many more irons in the fire now than I did then.

I apologize to my loved ones, my family, my friends, and my community for holding my tongue when I should have spoken out. I apologize to the Heathen, Pagan, and polytheist communities for actively promoting Galina and Sannion’s work over the years. I apologize for defending and going to bat for people I should have recognized as actively harmful and toxic.

I am not who I was. I made my mistakes, and I own them. I will keep on doing the Work that is mine to do. My Work is not here to make amends. My Work is here for the Ginnreginn, and if amends are part of that, then that is what it is here for. All I can hope is that my Work shows my worth and my quality.

The Importance of Being Visible

My arms are covered in Runes and I wear three necklaces, a valknut, a Mjolnir, and a stylized wolf when I am out of the house. What this has done has allowed me to connect with folks wherever I go. They ask questions, they want to know “What do these mean?” Even in the case of folks mistaking my Runes, which are the Elder Futhark, for ancient Hebrew, it is still someone saying “I see this and I want to know more.”

My necklaces and my tattoos are public invitations to have a conversation. I display them for my own reasons, namely as a form of devotion and mindfulness of my relationships with the Ginnreginn. However, I would not have a reason to display them publicly if that were the only reason. I could just as easily carry my valknut, Mjölnir, and wolf necklaces in my spiritwork bag and cover up my tattoos. I wear necklaces, rings, and tattoos to display to others. So that, in some way, what I am is seen. I could just as easily have had the Runes tattooed on my back, my upper arms, or somewhere else easily hidden by clothing. Instead, They asked, and I accepted, that They be tattooed on my lower arms.

Recently, fellow Heathens including Maleck, Snow and Gunny, both of whom are wonderful folks, have talked about aesthetic and how it relates to Heathenry, Heathens, and our place in communities. I can tell you from personal experience that aesthetic can also key into being accessible to others in our communities, both in terms of fellow Heathens and those outside our religious communities. Especially being so outward facing in our aesthetics like this, it allows us to be able to be good and approachable sources of information for those who, otherwise, may not learn about Heathenry or Heathens.

It is also why I tend to stay away from the Vikings TV show aesthetic when it comes to my regular online content. No issue with those who do it as part of their own regular content. However, the aesthetics of the show, and cosplay in general, clash with the Heathenry I want to portray, which is historically-informed and modern. What this does not mean is that I lack for ritual aesthetics, historical Nordic outfits, and only wear t-shirt and shorts to ritual. It just means that everyday wear tends to be my most common worn items because most of my rituals do not require specific ritual wear. My most frequent rituals are hearth cultus, so my ‘ritual wear’ tends to be whatever I have on at home. If I have been working out, doing yard work, or am dirty, I clean up, switch the clothes out, and then do hearth cultus.

Our aesthetics, both what we wear for everyday wear and for ritual, can say a lot about us to ourselves, to the communities we live in, and to our relationship with the Ginnreginn. Perhaps over time as we develop from just religious communities into full-blown cultures we may develop varying ways of dress. However, for the moment, most polytheists blend in to the overculture they are living in.

When we step outside of that blending that is a statement. It can be one for ourselves, our communities, and/or our Ginnreginn, but if we wear something, whether it is our hair, tattoos, or clothes that takes us out of the everyday, it is a statement. It is a powerful act, and a powerful responsibility not only for myself, it is equally so for my family, community, and the Ginnreginn. Even more so than wearing my Valknut or Mjölnir openly, my tattoos have opened a lot of conversational doors that likely would have stayed shut. They are vaettir, power, and magic, embodied in me, a living relationship. They are an invitation to others to conversation, understanding, and wisdom carved into my flesh.

What others will get from conversation prompted by the Runevaettir differs. For a lot of folks I am the first and only open polytheist they have ever met. For some folks this prompts a flood of questions, ranging from “What does that word mean?” to “How can you worship so many?” to “What are the Gods? The Ancestors? The spirits?” For others there is a few moments of contemplation, and then appreciation that lights up their face. For some, fear and apprehension strike their body like lightning, and something about the notion of living ancient Gods, Ancestors who listen and speak with them, and spirits all around absolutely terrifies them. For some, just sharing what these living Beings are opens whole Worlds to them. Others will shrink back.

My body becomes a gateway of conversation. My words become a conduit. My demeanor shares connection. Making the choice to take on the tattoos I have, the Valknut and the Runes, I am not my own, alone; I am also my Gods’, my Ancestors’, my vaettir’s. I am, in a very real sense, a vé walking in the world. That is the importance of being visible.

Patreon Topic 52: Maintaining Boundaries in Spiritwork

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:

“Can you talk about maintaining boundaries in Spiritwork? For example: there’s debate I’ve seen online about passing messages you might get for people without them consenting to receive messages, and any issues you might have with randomly being pinged.”

Maintaining boundaries in spiritwork is absolutely necessary. A good part of keeping good boundaries is good spiritual hygiene and enforcing what boundaries you absolutely want to be kept up. Both require discipline. You have to be disciplined in doing cleansing, grounding, centering, and shielding on a regular basis, and seeing that you fulfill your obligations, taboos, and so on. You have to be disciplined in saying “This far, no further” regardless of what God, Ancestors, or vaettr (spirit) is doing the asking or demanding. You have to be disciplined in determining what is or is not yours to pass on, and this goes for messages, any teachings or wisdom you may have on a subject, or really anything you could consider in spiritwork. This is why spiritual hygiene is so important. Your discernment suffers when you are not at your best, and while we cannot be at our best all the time, regular spiritual hygiene work keeps us clean, clear, and uncluttered for when we do have work to do.

Generally speaking I do not pass messages without permission. I generally do not do spiritwork without express permission, and that includes energy work, prayer, and other practices most folks look at as ‘benign’. ‘Help’, unasked for and unwanted, is no help at all. Worse, I am could be violating someone’s right to refuse help. The other side of this is much more practical: I have limited time and energy to get things done in a given day. If I kept throwing out energy to every single ‘energy work’, ‘prayer request’, and so on, it would be no different than donating every cent I have to everyone and every cause that I could think of to support. If I do that, there is nothing left for my Ginnreginn, my family, my communities, or my own needs. There is also no reciprocity here.

When it comes to keeping boundaries around messages, a few that I have are:

Unless I have been specifically asked, if a vaettr is asking to pass a message along I first ask the recipient. If the recipient says no, then that is the end of it. This holds true even in rituals where the point is that spiritual messages are being given. Before I read or do other spiritwork for a client we talk about expectations, boundaries, and the like that they can expect before, during, and after the work.

I am not an open terminal. Not every vaettr gets access to me. Unless I know the vaettr in question or have been specifically asked by a client to communicate with a certain vaettr, I do not take messages.

If the person needs to get a message I recognize I may not be the best route and communicate the to the vaettr in question. If I feel I am in the wrong headspace, especially with what should be a carefully worded/given message, I will negotiate for another time, or, if this is not possible, for the vaettr to find another way of getting the message to the recipient.

Regarding randomly being pinged: I treat it like a lot of folks who try to hit me up on social media without an introduction. I do not see why there is much in the way of debate around this: the vaettir, outside of Óðinn, do not own my time. If I have been handshaked into a conversation, whether by a person or by a God I have active, ongoing cultus with, that is a different story. The ‘pings’ then, aren’t random, they’re attempts at communication. Generally I do not take random pings. Any vaettr could be giving that, and I have no desire to borrow trouble from one that wants to use it as a backdoor. If a vaettr is not willing to go through proper channels that is a red flag.

I do not think anyone should feel under obligation to answer their spiritual door, let alone let any vaettr that knocks in. You should not feel that obligation from the Gods, Ancestors, vaettir, or your community. If you choose to open the door to communication to any who call, that is your business. I do not recommend it, but in the end your boundaries to set and keep are just that.

Patreon Poem/Prayer/Song 50: For the Runevaettir

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

This request was made by Maleck for the Runevaettir.


Sounds

Letters

Concepts

Meaning

Magic

Spirits

From the Ginnungagap You screamed, sang, called

From the Ginnungagap You resounded, crowed, howled

From the Ginnungagap You whispered, breathed, spoke

By sacrifice, You were brought into the Worlds

By sacrifice, You allied with the Gallows God

By sacrifice, You ally with us

Each a sound, resonating with power

Each a sound, shuddering with strength

Each a sound, surging with connection

Each a letter, teaching the tongue

Each a letter, building up knowledge

Each a letter, carrying wisdom

Each a concept, bearing cultures’ weight

Each a concept, keeping memories

Each a concept, transmitting understanding

Each a meaning, guarding mysteries

Each a meaning, teaching the initiated

Each a meaning, deepening the depths

Each one magic, giving Ginnungagap form

Each one magic, bringing might to action

Each one magic, flowing into being

Each a spirit, knowing Urðr’s ways

Each a spirit, giving gift for gift

Each a spirit, touching our own

Runevaettir, I hear You

Runevaettir, I see You

Runevaettir, I understand You

Runevaettir, I know You

Runevaettir, I cast You

Runevaettir, I hail You