Patreon Poem/Prayer/Song 72: For The Saginaw River

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

This request was made by Maleck for The Saginaw River.

Hail to the Sagniaw River

Who the Alongquin peoples call Sagenog, the place of the outlet

Who I call Vatnausastaðr, the place where the water flows

May Your waters ever shine

May Your banks ever hold

May Your path ever be clear

Fed by the Tittabawasee and the Shiawassee rivers

Who feeds the mighty Lake Huron in turn

May You ever flow, beautiful river

You, Who has ever seen boats up and down Your length

You, Who have carried canoe, steamer, and industrial ships

You, Who have carried generations on generations of fish

Hail to You, O Blessed One

Whose Waters quench, transport, cleanse, and bless

Whose Waters are holy and full of good megin

Mighty Goddess, may we live in good Gebo

AGF 106 – Healing Cultural Narcissism

Also Available on Apple Podcasts, Google Podcasts, Stitcher, Amazon Music, and more! We welcome Jeanine Canty Ph.D. author of Returning the Self to Nature: Undoing Our Collective Narcissism and Healing Our Planet. Our conversation covers the ecopsychology, the multicultural self, cultural trauma, I Am Us, living your questions, can narcissism be positive, apologizing to your […]

AGF 106 – Healing Cultural Narcissism

Authenticity

In the Around Grandfather Fire Discord server we were asked questions about authenticity by Robin.

“What does authenticity mean to you? How do you relate to authenticity? Do you think you are authentic most of the time? Mentally, emotionally, physically?

Who do you share the most authentic version of yourself to? Do you live your authentic self? Do you care for an nurture your authenticity? Why or why not? What stage of the journey do you feel you are in?

You don’t have to answer this one out loud, but: What do you wish deeply that you could share, or what way do you wish you could live, and you feel you can’t? Why is that?”

What is authenticity?

The OED has a number of definitions:

1. not false or copied; genuine; real:an authentic antique.

2. having an origin supported by unquestionable evidence; authenticated; verified:an authentic document of the Middle Ages; an authentic work of the old master.

3. representing one’s true nature or beliefs; true to oneself or to the person identified:a story told in the authentic voice of a Midwestern farmer; a senator’s speech that sounded authentic.

4. entitled to acceptance or belief because of agreement with known facts or experience; reliable; trustworthy:an authentic report on poverty in Africa.

5. Law. executed with all due formalities:an authentic deed.

6. Music.

  1. (of a church mode) having a range extending from the final to the octave above.Compare plagal.
  2. (of a cadence) consisting of a dominant harmony followed by a tonic.

7. Obsolete. authoritative.

Authentic from Dictionary.com accessed 1/30/2023

When most folks are talking about authenticity, they are talking about being true to who and what you are, the third definition. However, I think there is a great deal of utility in some of these other definitions, namely 1, 2, 4, and 7.

In Heathenry, we are often looking at resources in the effort to reconstruct and revive our religious and spiritual concepts. Being able to evaluate and differentiate solid sourcing vs compromised or flat wrong interpretations of the evidence before us, in other words seeing whether or not something is genuine to historical evidence and interpretation by experts, is part of the methodology of reconstruction and dictates its usefulness to us. If we comes across a unique experience or idea we can evaluate it against what we know to be true and discern whether or not we accept it into our Heathen practice. Its historicity may be unknowable, particularly if the idea or experience was a personal revelation. History gives us one of many jumping-off points to evaluate what is useful to our religion. So, in this evaluation we are actively working with definitions 1, 2, and 4, in how we construct what is authentic. Together with the 3rd definition we develop the 7th, that which is authoritative.

The pitfalls of this approach can be evident when you have folks who repeat misinformation, refuse to take in new information, construct false narratives that they refuse to let go of, or who, for one reason or another, actively reject expert testimony, advice, or interpretation. This becomes even more difficult when there is no evidence to be had of an idea in history and folks fill in information from other sources. A simple example of this comes from Freyja’s cats. There is no source that gives Their Names. The names Bygul and Trjegul,  or Beegold and Treegold in Old Norse, which are often accepted as Their Names, comes from Diana Paxson’s short story Brisingamen. The problem is that these two  names have been assumed by so many to be these two cats that now many simply assume they are. So, authenticity is a dance between what has come before, what is relevant to our experiences and understanding, and what is important to our relationships with the Ginnreginn.

“What does authenticity mean to you? How do you relate to authenticity? Do you think you are authentic most of the time? Mentally, emotionally, physically?

Authenticity, to me,  is the dance between what has come before to determine what is true and genuine, what is true and useful to us now in practical terms of getting things done, and honesty and clarity with what is based in what has come before, what is our own and works now, and where we want to see things go. Sometimes what has come before no longer works, sometimes what we are doing is not true or authentic to what we need, and sometimes where we want to see things go is not where they need to or will go. So, honesty with ourselves and one another is necessary. I am authentic almost all of the time in these regards. Sometimes I put aside what feels right for what is practical, eg I may feel strong disagreements over politics at work but tanking relationships with coworkers over political differences is not a long-term viable strategy for getting things done. Even that is living authentically because ideological purity tests may be useful in some degrees. That said, purity tests are extreme in and of themselves, and the likelihood for failure to measure up to them increases the more stringent it becomes.

Physically I cannot be other than what I am no matter how I wish it otherwise. So, being authentic to myself physically means that I accept my physical limitations while working on what I am able to. It also means appreciating what I can do, to enjoy the skin I am in as much as I am able to, and to explore what it means to be a physical person.

Mental and emotional authenticity is to not hide my thoughts or feelings from myself, regardless of how extreme they are, and to give proper airing of those thoughts and feelings as they are needed. Authenticity is being internally consistent with my choices, whether those are how I think about myself, others, or what my worldview is. Authenticity is also being externally consistent with my internal thoughts wherever I can. However, I do recognize that authenticity within myself and authenticity outside of myself can be separate from one another. For instance, being Sarenth the Dad authentically is generally a separate mindset from being Sarenth the spiritworker. I am still genuinely Sarenth even when the outward expression of myself changes.

Who do you share the most authentic version of yourself to? Do you live your authentic self? Do you care for an nurture your authenticity? Why or why not? What stage of the journey do you feel you are in?

See, the thing with asking a questions like ‘most authentic version of myself’ is that it is a subjective value judgment. To a certain degree even I do not know. If I had to nail it down I share the most of myself with my partners. I know that I am most comfortable sharing more of myself in certain ways with my partners, and in others with my Kindred, and yet others with close friends. There are levels of intimacy and authenticity that do not need to cross, though, so both living and nurturing my authenticity happens in a variety of ways. I think though, now that I am out of adolesence and heading into what is often called middle age, that I am in a stage that can best be boiled down to “I am what I am -a work in progress.” I am not sure there is really an end goal besides just to live my life as authentically and well as I can.

You don’t have to answer this one out loud, but: What do you wish deeply that you could share, or what way do you wish you could live, and you feel you can’t? Why is that?”

Regarding the way I wish I could live and feel I can’t: I wish that I could live off the land more. That I could throw up solar panels, a wind turbine or two, generate my own electricity, and live more fully with the land itself. Why? To put it bluntly, I have a mortgage and limited energy and time to do things. There are a lot of things I would like to do that I will likely have to put offf until I have the time and energy to do them.

With regard to wishing what I could share: I wish that I could share more of the depths that I have experienced in my spiritwork. I share a decent amount of it, but there are still things I hang back on. Some of that is simply that some things are private. Some of it is that I have seen how folks react to certain spiritual experiences and I do not care to repeat the process again. Other times folks have to prove to me a certain amount of trust before I explore certain topics with them. Why?

I have been writing this blog for over thirteen years. In that time I have helped people I likely will never hear from or will ever meet. I have written prayers that have connected people with their Gods, Ancestors, and spirits. I have written posts that have helped folks rethink things, explore new ideas, and develop whole different ways of orienting their lives. I know my work helps people. I know it reaches people. It is part of why I write.

For me, authenticity is a lived thing rather than strictly a mental exploration. It is a living expression of worldview, values, ethics, and ideas about how we are to live. Authenticity takes so many forms that I believe it is impossible to nail down any one way of being a Heathen, a polytheist, an animist, and so on. Authenticity cannot be lived alone though. It is lived both individually and communally. We find depths to that authenticity in exploration on our own and in community with others. Sometimes, it is only through contrast between these approaches that we come to a deeper understanding and appreciation of who we are, and come to a great knowing of our authentic selves.

A Story of Loss, Meaning, and Mutual Aid

TW: Loss of a pet, grief, working with a body, bodily functions

I don’t kid when I tell folks mutual aid can be some of the most frustrating and inconvenient things. A case in point:

Sometimes mutual aid is helping your neighbors bury their dog when you are sick as hell.

A week before and during the week of Thanksgiving I was sick with the flu. I’ve never been that sick with the flu before, save one time when I was a kid and was so bad off with the flu I was hallucinating. I took those two weeks off from work after having to visit the urgent care multiple times, and sometime after this story’s occurence, I ended up in the ER getting seen. It was a rough illness.

This takes place about halfway through this illness. I am knocked completely out because this flu has kicked my ass up one side and down the other. I get woken up by my partner, Streaking Fate. She tells me that our neighbor’s dog, about an eight month old black pitty mix puppy, got hit by a car. There is a car stopped that is just starting to pull away from our neighbor’s driveway. I found out later they did the right thing and spoke with our neighbor about what happened, and apologized.  So, having just been woken up out of a dead sleep with a flu bug that has completely leveled my ass, adrenaline starts pumping. I hauled over to check after throwing on some clothes, hoodie, leather gloves, and my winter coat. At this point I had no idea if the dog was alive, suffering, or not, so I brought some things along in case I could help their dog out to either get to the hospital or end its suffering.

First, I check on the dog, who is lying on the side of the street outside their driveway. The poor boy was a puppy, a pitty mix if memory serves, and very loving. A bit hyper, doofy, and really enjoyed breaking the rules and running around our yard, but generally a harmless pupper. All of the light is out of his eyes, and he is collapsed on the street, head to the side. I check him, speak his name a few times, and check his breathing and pulse. His eyes are glazed. There is nothing I can do for him.

I then check on my neighbors. They are a man and a woman about my age, not married yet though from what I gather they are working on that. I can see that she’s absolutely crushed, not only for herself, but for her boys and especially her partner, who loves that dog. I hug her for awhile and let her cry. Then, I ask her if there is anything I can do for her. She’s beside herself, and cannot bear to see her dog. I look to my partner who is sitting with their dog’s body. I know what I should do. I ask her if she wants me to take him, get him away from the street, and get him cleaned up in my garage. She agrees, I give her my number, and she lets me go to take care of him so she can break the news to her boys.

I come back and the poor guy has involuntarily vomited. Sometimes when we die, this happens. Sometimes we vomit, sometimes we shit,or both, because the muscles move in such a way on death that evacuation just occurs. So, we grab a tarp from my garage, and carefully put him on it, and bring him up to the garage as carefully as we can. His size belies how damned heavy he is. We get him in and put him on a large foldable clean plastic table.

We make prayers to our Gods of the Dead, to Anpu, to Hela, to Óðinn, and others. We make prayers to our Gods that are Wolves, Dogs, and other canids, including Anpu and Fenrisúlfr, and divine animals, including Hela’s hound Garmr, and Óðinn’s wolves Geri and Freki, among others. Then, after some cleansing breaths, we get to work on cleaning him.

He has pits of asphalt from the impact of the road, scratches, and bits of blood here and there. We clean out the pits and wipe away the blood on him with warm, wet terry cloths. Probably the hardest thing to work with is the vomit, because while we were bringing him inside, and I hauled him onto the table, his stomach continued to empty. To make him presentable for our neighbors, we keep cleaning him all over and especially inside his mouth. We use most of our terry towels over the course of an hour to an hour and a half. As we work we whisper prayers, and we speak with him.  We tell him what a good boy he is and was, and how much his people will miss him, and how much love they have for him. We speak with the Dead, cleaning him, so his Daddy doesn’t have to see him in the state we did. Over time the grime and grit, the blood, vomit, and all the rest come up. I take one of the white cloths that served as an altar cloth, and bring it outside. Streaking Fate puts it beneath him while I lift him up, and we wrap him in it, and wait for his Dad to come over.

It takes him some time to get home, to see his family, and to talk and process things. He calls, tells me he will be over soon. I ask if he needs anything to eat or drink. He can’t, so I just tell him to come over when he is ready to. When he comes over to the garage I can see him barely contain his emotions. I hug him, and can tell he’s a man not used to this, but I am, and I give him a soft squeeze on his shoulder and let him know his grief is welcome. I can see it in his eyes. As much as this puppy was loved by his family, this dog was his boy. He was a member of the family. He speaks to him as a son. For a few moments I watch him, watch as he drapes his hands over the coal-black fur in the most gentle way over his boy, and pet him, whispering words. I tell him to take as much time as he needs, and if he needs to warm up to come into the house. We leave him.

I take a seat in one of the chairs we have upstairs, and breathe long and hard, coughing hard because the flu is trying to make me expel my lungs. I blow my nose on one of my many handkerchiefs (thank you, Grandpa, they’ve definitely come in handy), and clean my hands with soap and water. A while later he knocks on the door from the garage. When my neighbor comes in he lets me know he needs to get some things from his home and to bring his truck around to take his puppy home. He asks if he can leave his boy with us for an hour or so, in order to get some things ready. He mentions wanting to bury him that evening, asking his boys to help him. Given what I saw of him and his family, I knew how hard that would be for them. I felt prompted by my heart and a small push by Óðinn to offer to help him bury his puppy.

He looks a mix of relieved and pained, and says he appreciates that and takes off. I rest with my partner for a while, and we get some dinner. A while later my neighbor gives me a call and it turns out he’s already made progress on his puppy’s grave in the backyard where he liked to be. He asks me for help in loading him into his truck bed. We only have one shovel, and I feel like I need to see this through. So, I grab my coats, gear up again, and help him put his puppy into the bed of his truck. Then, I get my shovel, and head over with him. The truck is warm, real warm, and he parks it with the high beams shining so we can see what we are doing. When we get out the cold kind of feels like it is trying to steal your breath.

We work together for about an hour to finish up the grave. We take turns with the older of his sons; the younger could not bear to be there. His partner watches but lets us work. He asks if I think the hole is deep enough. Considering I am around 5’7″ and having trouble getting into and out of it now, I say yes. So he, his son, and I bring his puppy to rest in our blanket and with his favorite blanket and a toy. Tears are stinging all of our eyes in the cold, but I blink them back, and breathe slow and deep. I get control. This is their time to grieve. I can process later. His Dad hops down into the grave, and asks to put him down into it himself.

I whisper some prayers into his puppy’s ear as I set him down into his Dad’s arms. The other two are openly crying. My neighbor is burying his face into his boy’s fur, speaking to him and finally, when he is ready, puts him down in the mound. I offer him my hand and he comes out of the grave. Then he says a prayer to his puppy, and offers space for the other two. When they say they’re good, we begin to bury him. It is quick work, between three guys shaping and digging with the cold spurring us on. We work it flat as we go, and finally, mound up the grave. When we are all finished he offers to drive me home.

He looks to me, and for another of the countless times that night, says thank you to me. I let him know that this what I was taught neighbors do for each other. This is what my parents taught me, and it is what my religion teaches me to do. When we get out of the car he shakes my hand and we embrace, and he tells me that if I ever need anything to let him know. I let him go and let him know if he ever needs anything I am here too.

This is what hospitality and mutual aid can look like. Sometimes it is sharing food. Sometimes it is defending your community from a common foe. Sometimes it is showing up to a protest or counterprotesting. Sometimes it is showing up when you are woken up from a deep sleep, dead on your feet from a flu, to help your neighbors on the worst day of their lives and bury a loved one. It may not be easy work but I can tell you, from the spirit of my neighbor’s dog to my neighbors themselves, it is good and sacred work. I didn’t show up in my peak condition. I showed up the best I was able. Really, in hospitality and mutual aid, that is all any of us can ask of ourselves or each other.

So, extend hospitality and mutual aid wherever you can however you are able. You may have no idea the impact just showing up can have for those who just need you to show up.

It is enough.

You are enough.

Patreon Poem/Prayer/Song 71: For Freyja Seiðkona

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

This request was made by Maleck for Freyja Seiðkona.

Freyja! Freyja! Freyja!

Seiðkona! Seiðkona! Seiðkona!

Varðlokkur-bearer! Seið-teacher! Gandr-wielder!

Teach me what I must do

To sing the varðlokkur songs that bring and ward

To work good and powerful seiðr

To take up and use gandr wisely

Teach me the ways to do

To call vaettir and make magic

To break and lay curses and boons

To bear power and use it with wisdom

Teach me the tools I must have

To wield megin well

To find and fetter my foes

To bless and empower my allies

Teach me the ways You will

To make taufr crafted with skill and megin

To make my Soul Parts strong and resilient

To make me Fjólkyngismaðr

Please, teach me Your Ways, Freyja Seiðkona!

Please, teach me the varðlokkur!

Please, teach me seiðr!

Please, teach me to work and wield gandr!

Hail! Hail! Hail!

Freyja Seiðkona!

Patreon Topic 65: On Balancing Having Conversations vs Privacy

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

From Maleck comes this topic:

“How do you personally balance the desire to have deeper conversations, 301 and above, with the need for both privacy and safety in these conversations? In a practical, “what do you do?” sense?”

Whether or not I choose to share something is based on a few factors. First among them are: is this something I feel safe in divulging? Second, am I cleared by oath, bond, obligation, and my own understanding of appropriateness if this is something I can speak with another person on? Third, is this a person I trust with my privacy and safety? Fourth, does this person have the depth to understand this subject on a 300+ level conversation?

If all of these are answered yes, I then ask more questions to determine whether or not a 300+ level conversation is warranted.

Does the person at hand understand what I am sharing? I mean this in a number of ways.

Intellectually. Do they understand the material(s) at hand? Do they have relevant backround to be informed in a discussion? If they do not, are they interested in learning or exchanging ideas? Will the conversation be stimulating to them?

Emotionally. Can they handle my emotions in sharing? Can they handle their own emotions that may arise in response to my sharing, the conversation, or ideas themselves being discussed? Are there triggers associated with the discussion topic that they cannot handle or will need time to work through? Will the conversation be satisfying for them to have?

Socially. Can they keep the conversation between us? Are they willing to suspend judgment/fixing/other responses unless asked? Do they understand the depth of meaning it holds? Would this person appreciate knowing this information? Is this information they have shown an interest in? Will the conversation deepen our relationship, add depth to it, or give us more areas to speak on?

Religiously. Do they understand the subject itself being discussed within the religion’s view? Are they part of the religion or adjacent to it, and if not, can they hold a respectful conversation on the topic? Do they understand the subject’s implications, and the ideas we are exchanging? Will the conversation be affirming, challenging, or both? Will the conversation add to their/my understanding of the religion(s), spiritual technique(s), etc?

Expertise. Do they or I have expertise and/or knowledge deep enough on the conversation topic to contribute, or is this a one-sided exchange? If it is a one-sided exchange is this one they wish to engage in? If one is teaching the other, does this exchange require Gebo? Is this an initate-only conversation? Does special care taken to avoid speaking on intiatory matters, or other considerations? Can the matter be talked about in enough depth for the conversation to be meaningful while avoiding initation-bound material, ideas, or experiences? Will the conversation deepen one or both of our expertise, or contribute to it in some way?

Gebo. Do you and they desire to have exchanges of ideas, techniques, opinions, experiences, and/or just to have comraderie in the exploration of a topic? Are you and they able to exchange well, in whatever capacity the conversation needs, whether it is 50/50, 10/90, etc? Is the conversation held respectfully, with care for the parties involved, and does it deepen understanding, appreciation, and/or lead to other experiences?

This might seem like a lot of consideration for conversations. Remember the points I raised in On The Need for Deeper Conversations:

This is an aspect of the deeper conversations seldom talked about: getting deeper into conversation and moving beyond the 101 requires a vulnerability that laying down the basic theology, praxis, and structures of Heathenry does not require. Even some 200-level conversations on subjects like the basics of how to do magic can be so dependent on one’s home culture, focus, and individual expression that it opens us up to scrutiny in ways merely talking about what magic is in Heathenry does not. For example, how one does útiseta might be a 200 or 300-level conversation. Depending on what comes out of the experiences you have with it, though, you might be having 400+-level conversations. In other words, the folks you hope to talk with about the subject at hand are going to need to have significant knowledge and experience with the topic, not merely a basic theoretical understanding, to have dialogue with you.

If the folks I am looking at having these deeper conversations with are those I feel safe with, trust, and have the relevant expertise/knoweledge/understanding to have the conversation with, generally I will have the conversation. The Heathen Spiritwork Discord I run, which is attached to my Patreon, is an ongoing example of this, especially with our biweekly meetings. We check in, talk about experiences and current projecs, and how things are going with spiritwork. These are folks I am in direct community with, and who have trusted me or trust me now to work with them in spiritual consultation, Rune readings, and the like. The Gebo goes both ways in terms of trust, vulnerability, and conversation.

There are some relationships with Ginnreginn I have that simply are not for public consumption. I have several relationships that I hold quite close to the chest, and have no need to explore with others beyond Them. Sometimes I am still working through the understanding I have of certain vaettir and I am not ready to share. Right now, I can say this about the Álfar. Here is a group of Beings I thought I would not hold much of a relationship with, and thanks to a patron and one of my partners, I am in far more deep with Them than I thought I would be. I am having ongoing interactions, and still experiencing things on my own and with my partner in this area that are still moving things around. Perhaps when things are more settled I will be ready to more publicly talk on them.

When I do find there is something I want to share and the other person is cool with it, then we decide on how and where we want to talk. If the conversation needs to be completely private then face-to-face is best. If the person wants to be able to refer back to the conversation, an app like Zoom, Marco Polo, and the like can be excellent ways to connect. They are among my most common. If privacy isn’t as big a concern or connection is just easier over text, Discord tends to be my choice. Does the conversation need to be public? Then, my first choice tends to be here on WordPress, and more recently, the Pagan.plus Mastodon server.

I hope that answered the question how you were hoping, Maleck!

Patreon Topic 64: On The Pack Spirits

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

From Maleck comes this topic:

“Now that you’ve finished the prayers to the Pack Spirits, what have you learned?”

I was honestly surprised when Maleck approached me to do the prayers for the Pack Spirits. I had been introduced to Them as spirits belonging to an initiatory tradition and had not ever thought they would be a group of spirits I would have interaction with, let alone be able to write prayers for Them. When I reached out to Them, not only did this group of spirits respond, They were eager for me to write prayers for each of Them.

The Pack Spirits are just that, and while the particular mysteries and training of the Pack Tradition are closed to initiates, the Pack Spirits Themselves are quite accessible. So, I have learned how these archetypal and yet communal/collective/individual spirits operate, and at least some of my own ‘placement’ with Them as an outsider. Sometimes you need an outsider, and while I connected very readily and well with these spirits, connecting with Them and writing prayers for Them just confirmed that remaining on the outside of this particular initiation is a good thing. It allows me to see aspects of Them others would not from the inside, and it allows a kind of fluidity in relationship with Them that I may not feel were I an initiate.

Writing for The Pack, The Pack Ancestors, Earth, Silence, Pack, Howl, Sky, Hunt, and Prey has allowed me to connect with these Míkilvaettir (Big/Power Spirits) and has given me insight into connections that They carry with many of my own Ginnreginn, and myself. It has allowed me to feel those connections, eg through the Earth, in new and dynamic ways that differs from connecting to Jörð. She is distinctly Her, and yet, through these different vaettir, a new understanding and connection with the Earth emerges. Likewise through each Míkilvaettir and the associated Beings I could name in conjunction with Them. It broadens and narrows the scope of Who I am interacting with, experiencing, and coming to know.

Something that emerged through the prayers as I wrote them was personal connection. Many of them are written in “I” format, as I experienced many of the prayers directly before I wrote them down. Sometimes it was being taken in my hamr, my second skin, to another place and made to experience Them. Sometimes it was a personal revelation that They brought forward in me, whether through an inborn experience of something that They hit in me or something that really struck me in experiencing it in my hamr. Sometimes it was the feeling of wildness that I reveled in and had to somehow bring that experience forward in the poem, prayer, and/or song. Sometimes it was the conflicting emotions, or even the various vaettir I experienced within the experience of the individual Míkilvaettr. Each brought something forward in me, each called in to me as it were, and brought something out of me to put into the poems, prayers, and songs that I wrote. Though each is a powerful initiatory Being unto Itself each gave a non-initiate powerful insight into Them in dynamic ways.

Through the experience of each of these vaettir, and the experience of having to translate each of those experiences into poems, prayers, and songs, I have learned new understanding of and appreciation for these Beings, and the connections that each brings forward. The connections each brings with/to us is dynamic, and if we let it build, can be quite powerful whether the connection is found within us personally, through the old Ancestors like the first ones to have domesticated wolves, or in new ways with Gods we have worshipped for a long time. They bring a kind of ancient yet fresh wisdom, power, and ferality I think could be a source of profound experience for folks, whether or not they initiate into Pack Tradition or Pack Magic.

Patreon Poem/Prayer/Song 60: For Sky, Great Watcher Above

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

This request was made by Maleck for Sky, Great Watcher Above.

The eyes of a billion Ancestors shines through Your face

Your hackles rain down life upon the Worlds in Your passing

Your Eyes shine upon the Worlds in dark and light

Your fur clothes the darkness

Your breath is our breath

Your Howl sets the Worlds to Howling

The skies shake with Your rage

Lightning boils in Your body

You purify with air, light, and sound

You bring life and safeguard it

Singer of snow and sleet

Drench-dancer and Dry-Stepper!

Breeze-blesser and Storm-Striker!

O World-Guarding Wolf!

O Endless Pack Above!

O Boundless Bounder!

O Lifebringer!

Hail Sky, Great Watcher Above!

Patreon Topic 60: On Cleansing Tools

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 Lisa comes this topic:

“An idea for topic/post: if you do any sort of craft and use stuff you make for devotional purposes, what would you do to cleanse any tools you use?”

The cleansing techniques I use most often in my spiritwork also work well for my crafting tools. These are:

Cleansing by breath. Breathing in deeply, then exhaling slowly. While I do this I visualize connecting with Yggdrasil. As I inhale and exhale, I breathe with Yggdrasil. I remember my connection to Yggdrasil by our Ancestors Askr and Embla, Ash and Elm, and to the first breaths that Óðinn gave to us. When I have cleansed myself, I then breathe over my items in a similar way. By doing this I become the conduit for cleansing.

Cleansing by fire. I make the Fire Prayer, a simple prayer that goes like this:

“Hail Sons and Daughters of Muspelheim. Hail Fire Itself! Hail Sunna! Hail Loki! Hail Glut! Hail Lögi! Hail Surtr! Hail Sinmora! Hail Eldest Ancestor! Hail Eldrvaettr! Ves Þu heil!”

I then light a candle, and circle it over myself in a sunwise direction, thanking the eldrvaettr, fire spirit, for cleansing me. I then either repeat the motion over the items or pass the items through or around the fire sunwise to cleanse any items before me that need it. Fire does not have to directly touch the items, particularly if they are flammable, so raising them well above the fire or raising the candle and making three circles sunwise over the item to be cleansed will do well.

Cleansing by smoke. I start with the Fire Prayer and then, I give thanks to the vaettr of the plant or substance I am going to burn. I burn whatever is going to work with me to cleanse the item/area by smoke in a fire safe container. I make sure not to make it too smoky and make myself or others cough. I most often work with Ama Una, Grandmother Joy, aka Ama Malurt, Grandmother Mugwort. As with cleansing by Fire, I pass the smoke over or the items through the smoke three times in a clockwise manner. Be sure if you are doing this that you or others do not have allergies to the mugwort or related plants, such as wormwood, or other plants that hit on similar allergy points like ragweed, sunflower, or feverfew. If you do, working with another plant may be advised. Working with a given plant in water as opposed to burning it may also be needed for folks who are traveling, partners or pets with sensitivities, and/or a change of pace.

Cleansing by liquid. Whether this is a suspension of herbs in oil or oil on its own, a tincture, a tisane, cleaning chemicals, simply adding water and herbs together to make a cleansing holy water, or sprinkling an area/item with water after prayers, there are a variety of options to choose from. A given crafting tool may be easier to clean/preserve/sharpen with one method vs another, eg sharpening a wood chisel with a blessed oil to cleanse it and keep it well. As with the other methods I make simple prayers, thanking the vaettr of whatever the liquid is in helping me cleanse the item. I then clean or wipe the tool down as is appropriate. Depending on what item I am making and what is required to make it, I may do this process before and after the time I dedicate to crafting.

To a certain extent the limit is what medium(s) you are working in, what is most appropriate to the long-term care of your craft and tools relevent to it, and if anything, what care needs to be taken with the items you are crafting and the area it takes place in. Cleansing before and after a crafting session is highly recommended, even if all you are doing is sitting in a chair and crocheting, knitting, or beading. Keeping the process and tools clean, particularly if you are crafting items for ritual use, will keep the focus of the items and area, and can prove both powerfully meditative and connective with various Ginnreginn.

These are just a few examples of what you can do in order to cleanse and prepare tools and areas for work. A lot of what I have found works really well in both small and large jobs are the simpler ways that, if need arises, can be made more complex. Starting with simple ritual actions, like the three breaths to cleanse yourself then another object and a simple prayer, connects the dots of spiritwork you have done up to this point and the Ginnreginn you carry relationships with into the work at hand. Adding on layers, like cleansing with three breaths, then making the Fire Prayer and working with a candle as Sacred Fire to cleanse the work space, and finally, finishing cleansing and preparation by marking tools with oil to cleanse and consecrate, are ways of building up from these basic techniques that carry over into deep, good work.

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