Patreon Poem/Song/Prayer 36 -For the Nornir

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 was requested by Streakingfate for the Nornir.

Urðr, Verðandi, Skuld

Three sisters Who weave

Three sisters Who carve

Three sisters Who craft

Happened, That-Which-Was, Fate

Happening, That-Which-Is, Present

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

Past, Present, Future

Threads weave with threads, carved tiles clack on each other

From Your Hands all things weave and fall

We are not caught in Your Webs

We are the strands

We are not stuck in the wood

We are the carving and the carved

We are not powerless to fate

We are its execution

O Nornir

Help me to weave and be woven well

Help me to carve and be carved well

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

Patreon Topic 35: On Paganism in the Future

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 Odinsson comes this topic:

“Where do you want to see paganism go in the next 5 years, 10 years, etc?”

This is a hell of a question given Paganism is such a big umbrella. I find thought questions like these fun. I am sure each Pagan branch will go its own way depending on theology (or lack thereof), so I will try to give my answers without writing a novel.

The Next 5 Years

In the next 5 years I would like to see worship of the Gods, Ancestors, and spirits get somewhat equal parity with folks in hearth cultus as well as in the festival circuits that remain. I am starting to see trends in Paganism go this way to start with, which is a good thing. Why? Some folks balance to one group of Beings, and some do not which in and of itself is a good thing. We cannot be all things to all Beings. However, I think that generally most Pagans really need a balance, as there tends to be an emphasis on building good relationships with Gods to the exclusion of Ancestors and spirits. While it is good folks are building relationships with Gods, overlooking Ancestors and spirits neglects our duties to and relationships with those who came before us, and the spirits with which we live. In rebalancing this, trends within Paganism can be more oriented around where we live and how we live there.

This leads into my next point where I would like to see Paganism go in the next 5 years: regional cultus and ecological integration. Pagan religions, despite often being called earth-centered religions, tend to not have a lot of connection with their local environments. Some folks are still celebrating harvest festivals on arbitrary dates based on the Gregorian calendar. At least in the Heathen circles and some other polytheist religion circles I am in this is beginning to change as we apply reconstruction to our mindset on how we develop our worldview now, not just the accoutrement or the broader strokes of our religions.

We can see more regional variations of practice that deepen meaning of our practice of and engagement with religion for the average Pagan. That is not to say that, for instance, Pagans need to give up the Wiccan Sabbats if that is what works for them. What this means is that we orient our understanding of the Sabbats more around our lived world. Imbolc is one of the holidays that is least celebrated in my experience, and for good reason: few of us raise sheep, and we are not yet out of winter, given it is February 1st. So, to adapt that to Michigan we might emphasize the life-giving fire, cleansing, cleaning, and the like.

For Mímisbrunnr Kindred we celebrate Dísirblót around the last Friday in February. This more or less comports to the historical celebration’s time. It is a time of offering to the powerful female Ancestors, who protect, organize, and care for our Ancestral lines. Given the cold of the month this celebration allows us time to think on the struggles our Ancestors went through, the warmth and blessing of home and hearth, the unsung workers who made everything from clothes to blankets that allowed them and their families to survive, and those who toiled throughout the year so the family made it through the winter.

By adapting our practices to where we live and living in better concert with our environment, by comporting our relationships with our Gods, Ancestors, and vaettir in this way, we bring even more of our religion into our everyday life. By integrating Them into our lived experiences we invite Them to share our lives. While I am seeing Pagan communities move towards this, I would really like to see them do so in the next 5 years.

The Next 10 Years

I would like to see Pagans building lasting intergenerational institutions. We have had a few successes in this, given that the ATC (Aquarian Tabernacle Church), ADF (Ar Draoight Fein, A Druid Fellowship), OBOD (Order of Bards, Ovates, and Druids), The Troth, and others have handed over responsibility to new generations of administrators. However, few of these groups, let alone Pagan groups in general ( though ATC is foremost in my mind for one that does) have permanent installations. Given I am part of an effort in Crossing Hedgerows Sanctuary to create a lasting intergenerational Pagan space I would like many more of these efforts to spring up all over the world.

This does not mean that I only want to see permanent temples, hofs, and sanctuaries. I want institutions of all sizes. I would like to see more roadside shrines, and the kind of simple but beautiful shrine to Mercury that was erected in the NYC subway. I would like to see more public celebrations of our Gods, Ancestors, and vaettir with art such as murals, spraypaintings, and Godpoles. We have so much to offer our Gods, Ancestors, vaettir, and communities if we just started to do what is within us to do, no matter how it is starting off.

Taking cues from the previous section, I would like to see Pagan cultures really flourish in the places where they are. I am beginning to see this with folks taking the time to develop relationship and worship their local rivers, groves, and landvaettir. It is also being felt by how people are constructing their holidays around the cycles where they live. I would also like us to take more cues from the home cultures we take inspiration from, such as what Rune Hjarnø Rasmussen is doing with his Nordic Animist project. Together, these two dovetail into developing a whole culture, one that integrates where we live and how we live into our worldview so there is nothing left out.

It is within our capacity and, I believe, our duty as Pagans, to live well upon and with the Earth and all we share this world with. We must put our beliefs into action where we live and how we live. Crossing Hedgerows Sanctuary and Farm is one part of what could be an entire web of community works that integrates learning, DIY skills, permaculture, and Paganism. I would like to see Pagans make serious strides towards supporting local farmers, eg a Pagan community buys a CSA membership, a pig, a cow, etc and shares it with its community members. Growing our own heirloom varietals, seed saving, or at the least supporting the members of our communities who do are ways we can start now and build up for the future. If we start doing this now, we could develop our own entire strains of locally-harvested and locally-produced food to at least supplement our communities’ intakes.

Something my friend Nick turned me on to was the idea of integrating our ecological awareness with our religious practice. His example was shrines to the Sun and Sun Gods at our solar panels. Let us take this out further: shrines to windvaettir and wind Gods at wind turbines, shrines to our landvaettir and various Gods of the Earth in our gardens and homes. The possibilities here, and the way these are integrated into a more wholistic model of living are endless.

I would like to see more systems of mutual aid within and between Pagan communities. We have seen the start of it, with Pagans in Need having begun its mission years ago and now expanded to 3 sites in Michigan. We can do so much more, and it starts with the support folks like PIN need, whose Patreon is here. There are likely other groups putting together mutual aid work projects, but this is the one I know from my backyard. With 10 years of good community investment PIN and its mission can grow. So can any similar community mutual aid we choose to invest our time, money, labor, and energy in.

It is not enough to just take care of each other in life. I want to see the good I have seen in the Death Doula community become more widespread. I want us to be able to choose how we die and when, and for that itself to be an honored and respected process. I want folks to have access to spiritual specialists to aid in the process of decline and dying. I want places for our Dead to rest, whether these are cemeteries, mausoleums, groves, grave mounds, etc, and people to tend them. These can be potent gathering places in addition to our other temples, shrines, hofs, and so on.

The Roads Ahead

I want us to honor the past, live in the present, and work to build a future that is centered in our values, our philosophies, our ideals, and our callings. I want to see Pagan communities ground ourselves in traditions that grow and adapt with change, retaining their solid foundations so that we build our communities well. I want to see Pagan communities that give rise to generations living more integrated, healthy, and whole lives that build upon our understanding of how we are to live well on and with the Earth, and with each other.

In the end what I would really like to see from the Pagan communities in the next 5-10 years is to grow in culture. I want to see Pagan communities supporting converts and parents that raise their kids in their religions, for us to support both newer and older folk alike, and for lasting institutions, grounded in our senses of duty and responsibility, to grow well. I want to see our Pagan communities taking care of each other, doing well by each other, and providing mutual aid to each other. I want to see us live well with our Gods, Ancestors, vaettir, and each other.

Patreon Song/Poem/Prayer 34 -For the Local Birds and Birdvaettir

If you want to submit a request for a prayer, poem, or song to be written to you privately or to be posted on this blog or my Patreon for a God, Ancestor, or spirit, sign up for the Ansuz and above level here on my Patreon. This prayer was requested by Leslie for the fuglar (birds) and fuglarvaettir (birdvaettir).

The cold has come

So have I

With kernels and seeds

To ease your cry

Eat well, eat well

Now crack the shell

Eat well, eat well

Let your bellies swell

Eat well, eat well

The frost is here, the cold has come!

So eat well, eat well, eat well!

Patreon Topic 33: On Laypeople vs Spiritual Specialists

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 Odinsson comes this topic: “Laypersons vs spiritual specialists and the levels between. What do they look like in Heathenry? Where do the lines fall?”

Spiritual specialists are folks who have been trained to fulfill needs within a given community. These can be clergy, practitioners of magic, healers, diviners, and so much more. They come from all kinds of backgrounds and interests. It is probably more useful to say what each kind of person does and then talk about what they look like in Heathenry, and where the lines fall between a layperson with an interest in a given spiritual specialty vs a spiritual specialist.

The biggest line between a layperson and a spiritual specialist is that the former can have an interest, say, in seiðr without responsibility to or developing skill and competence for other people in that interest. While a layperson may have training in seiðr, they are not offering services professionally and/or for/on behalf of a community. A spiritual specialist in seiðr will have trained in the work of doing seiðr, possess skill in it, have competency and expertise in its use, and may offer seiðr services. It is not a title alone that makes the difference here. There are community expectations of a spiritual specialist that do not generally exist for a layperson. The spiritual specialist bears a responsibility with and to the Gods, Ancestors, and/or vaettir, and likewise a responsibility with and to the community/communities that they serve.

This is not to say that a layperson lacks skill or competence in the subject. A layperson may have skill and competence surpassing that of a spiritual specialist, but they bear no responsibility to or with the communities they are part of in the capacity of that spiritual specialist.

Another comparison might be that of a ritual leader vs that of a goði/gyðja for a Kindred or other group. Any Heathen can be a ritual leader whether you are solitary in your hearth cultus, or do regular cultus with your family or group. A goði/gyðja has formal responsibilities for and to the community they serve. They are responsible in their conduct to their community, for the particular ritual responsibilities they have within their role (these can vary by group so I’m being intentionally general here), and they are responsible to the Gods, Ancestors, and vaettir they conduct ritual with. Some goði/gyðja act as representatives to the Ginnreginn on behalf of their community in group cultus, and so, their skill and competency in the way they do ritual, including the making of prayers and offerings, as well as their general conduct, can have a significant impact on the rest of the group in the way that a layperson will not have.

Saying anything too general in regards to what laypeople vs spiritual specialists look like would be trying to speak for far too many communities at once. To be blunt, I do not know what an Anglo-Saxon Heathen spiritual specialist would look like vs that of a layperson because that is not my community. I know what I generally look for in spiritual specialsits, though: competence and expertise in the field at hand, an admission of what they do/do not know, training and experiences that are useful in the field at hand, and a community or series of communities that they serve in that capacity, even if that community is that of the Gods, Ancestors, and spirits. I also will look for folks who will vouch for the spiritual specialist, especially if I am looking for a spiritual service such as magical work or divination.

In terms of ‘levels’ between laypeople and spiritual specialists this gets down to who I trust, what kind of work they do, who vouches for them, my experience with them, the experiences they have, and other qualitative evaluations. I might trust a layperson I know well with my life to do divination over a spiritual specialist next door that I do not know. I might only ever do my own magical working and never trust another person to do it for me, regardless of how well I know a seið worker.

I would imagine a lot of folks operate on this level. After all, in my case I am the goði for Mímisbrunnr Kindred. I am not everyone’s goði. I am a rýnstr (someone skilled in the Runes) or a rýni-maðr (Rune-man). While my services may not be for everyone, I offer my Rune services to the general public. I am responsible to those who hire me, eg for divination, to do my job well and to not bullshit them. This is the same responsibility I hold as a vaettirvirkr (spiritsworker), whether that is to my Kindred or to those who come to me for this service, though how that responsibility shakes out may differ because of the relationships I hold.

Since every Heathen holds responsibility to hold cultus with their Gods, Ancestors, and/or vaettir, and likely does so in their own way, spiritual specialists probably do not look all that different from laypeople. Since anyone can approach with and work with various forms of spirit work, magic, and the like, whether that is seiðr, spá, galdr, Runework, etc., differentiating laypeople from spiritworkers from the outside looking in can be a challenge. Looking at the relationships folks hold within a community, to W/whom they hold obligations and duty, what work they do and for W/whom they do things are probably the biggest divides between a layperson and a spiritual specialist in Heathenry.

Patreon Topic 32: On Skaði

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 Elfwort comes this topic:”Can you discuss Skaði?”

Sure. A look around my blog yields a lot of older posts where I talk about Skaði, mostly in the role of assigning me work to do. She is a powerful Goddess, one I have worshipped throughout a lot of my time as a Heathen. I started writing that I was not very close to Her, but then, I don’t think closeness is necessarily a goal to have with all of our Gods. She has treated me well, and the relationship we have is friendly. She is among the Gods we honor every day during our family prayers and make offerings to at our Gods’ vé.

She is a Goddess associated with hunting, skis, survival, the cold, and implacability. She brooks no bullshit, and when She showed up in Her war gear demanding weregild for the death of Her Father Þjazi, She got it. She is fierce, powerful, and yet there is a coolness, both of personality and of purpose, that I feel with Her.

I took some time getting to writing this because I wanted to sit down with the sources and reread things, but to be honest, like a lot of jötnar and Asynjur, there is not much on Skaði. If you want to learn about Her from the literary sources She is found in the Gríminsmál when Óðinn is talking with Agnarr, and especially in the Lokasenna when She and Loki have words. Perhaps the most we know about Her are from this section of the Poetic Edda and that of the Gylfaginning and Skáldskaparmál in the Prose Edda. She is noted in the Ynglinga saga as having married Óðinn and having children with Him. I could not find much at all that was conclusive with regards to Her and archaeology.

My dear friend Nick has many blog posts on Her, all of which can be found here, including passages I mentioned above, and his experiences with Her. In it, he notes that there are rock carvings of skiers found in Bola at Nord-Tondelag, but again nothing conclusive or anything regarding Her or Her cult. Could it, and other rock carvings and finds he notes relate to Her? Sure, but again, nothing to where we can say “absolutely!'”

Something Nick notes and that I will pick up on is that Skaði starts off utgard, a word meaning ‘outside the walls/enclosure’. She starts off as an outsider and is brought into Asgarðr. However, as Nick has pointed out, She never loses this wildness.

My first experience with Her came when I was handed over to Her by Óðinn during a nine day ordeal. She taught me quite a bit, meeting me in Niflheimr, and afterward gave me work to do. Among these was learning survival techniques such as making fire, learning how to hunt, and first aid/first response. She also had me take up learning how to shoot a bow and a gun. Of these I have learned how to make fire with flint and steel, and hope to do more with firebow or friction firemaking, have yet to have a succesful hunt, have learned how to shoot a bow and a gun, and have first aid/first response training. So, I still have work to do.

When I go to shoot my bow or my gun I make prayers to Her. When I shoot I offer each shot to Skaði and to Óðinn. I find both of Them have a kind of calm or cold to Them when in this zone.When we were in the Porcupine Mountains in Northern Michigan a couple summers ago, I felt Her presence quite a bit. When I have wandered in the forest behind where our home will be built, I feel Her. Especially as we have come into Vetr, I have felt this connection get ‘louder’. As to where it will go, who knows?

Hail Skaði! May She ever be hailed!

Patreon Song/Poem/Prayer 32 -For the Vetrvaettir

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

Hail Vetrvaettir

Hail Íss and Snær

Hail Frost and Kaldr

Hail Kala and Hagall

Hail to the frost jötnar

Hail to Kari’s kin

Be gentle with us

May we be safe in the home, the forest, the vé

May we be safe on the roads, the fields, the waters

Spare our kith and kin your harshness

Help us to appreciate the quiet, the dark, the silence

Help us to appreciate this time of rest

Help us to live with vigor this Vetr

Hail Vetravettir!

Patreon Topic 31: On Burnout

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 Kate comes this topic:

“I’m very new to following my current path, and was interested on ways to prevent burnout and becoming overwhelmed while opening up to what the Gods are teaching me.”

The first thing to keep is boundaries. Remember, the Gods do not necessarily have our perspective/experience in mind when They give us things to do. Because our relationships are a two-way street we need to be clear about what our boundaries are. Some Gods, such as Óðinn, might push you hard on moving your boundaries back. My advice, earned through no small amount of doing this, is to not do that. You still need to be able to live well in this world. In my case Óðinn pushed me to the breaking point before I finally exercised my right to enforce my boundaries. He did not do this out of callousness, but to teach me, especially because a vaettr with an agenda might take advantage of that zeal.

Boundaries, such as right relationship with a God, Goddess, Ancestors, and/or vaettir may be personally as well as communally negotiated. Our various sources of information, such as myths and archaeology, can help us to see where the boundaries used to lie between the Gods, Ancestors, vaettir, and Their worshipers at one time. Having this as an idea of where to start can help. Again, “the past gets a vote, not a veto.” In the end, we are the living carriers of these religions and it is our relationships that we are engaging in with the Ginnreginn. Right relationship with our communities is something we each need to decide on what that looks like.

The second thing to keep are the things that bring us contentment, joy, and relaxation. Rituals to and with the Gods, Ancestors, and vaettir should be things we enjoy. They do not need to be overly complex or too simplistic unless such is a requirement from Them. Likewise, how we live our lives needs to involve periods where we can take care of our obligations, ourselves, and those we love. Schedule them if you need to.

The third thing to keep is mindfulness. Since we are largely reviving our religions, I will share a quote I love from Ocean Keltoi: “The past gets a vote not a veto.” We can take inspiration, quite a bit from our religions’ forebears, but this path now is ours to live. Mindfulness keeps us connected with our worldview, and from there how we relate to everything in the Worlds. Mindfulness may involve meditation, simply observing our thoughts on a thing we are going to do and correcting or affirming it, or just taking a step back from a situation. Mindfulness helps to prevent burnout because it helps us to recognize when we are becoming overwhelmed or burnt out. It helps us to keep our boundaries, or to let us know when they’re being too rigidly enforced. Sometimes the boundaries we make can turn into prisons with enough worry or strictures around how we think. Without boundaries we have no structure into which our relationships and spiritual experiences go, and so they can lose meaning or any anchoring in our lives. So, questioning boundaries or being willing to let them move or tighten up can be helpful.

The fourth thing to keep is community. Whether online or off, a good community can help to keep us grounded, evaluate information, and develop discernment. In the case of this topic suggestion, just asking the question and the responses I give here has the potential to help someone, and so not only are you potentially helping yourself, you may also be helping other folks you will never personally meet. The boundaries advice was first, though, because sometimes communities can be unhelpful, whether they are misled, toxic, or just not communicating well. So, keeping your boundaries, your contentment, joy, and relaxation, and your mindfulness helps when interfacing with communities so you have the grounds on which to judge whether a given community can or will be helpful to you. A community that asks too much or gives too little back will definitely contribute to stress, burnout, and overwhelm. Likewise, a community that has a good balance with you and one another can contribute to each member facing these things.

It is totally acceptable and good to just have a simple devotional relationship with the Gods, Ancestors, and vaettir. There is no race, no competition, no need to go any faster or slower than what your needs require. You are just beginning your journey, and it may take a short while or as long as  years to find if you have a niche, and if you do have one, what that niche is. So, how to apply all of this?

Developing a daily practice is an excellent boundary to keep, both because it allows for a period of our lives to be given over to our religious obligations and because it gives us space to be able to enjoy contact with our Gods, Ancestors, and vaettir. Daily practice can start quite small, say five minutes a day. The kicker here is to do it regularly. This discipline can help quite a bit in giving us a place to have contact with our Ginnreginn (Mighty/Holy Powers) in an ordered space that allows us to shed every other thing except the time we give over to be with Them. Keeping this boundary, both with myself and others, has allowed me no small amount of peace, contentment, and joy. It has allowed me to bring mindfulness into my everyday life in a lot of profound ways, and it has deepened my involvement with community, both through platforms like these and through the work I am ble to do because my bases are covered, and my baseline obligations are taken care of.

Intentionally setting aside time to engage in things that make you happy, that bring on contenment, joy, and relaxation, helps us not only handle our everyday stress, it also helps us in our spiritual pursuits too. By providing that down-time we won’t be as tempted to eat into the time we give to the Gods, Ancestors, and vaettir. It also allows us to unwind and if we are in a places where we can, to reflect on our experiences and find ways to integrate them into our lives. Whether it is reading, listening to music, playing video games, socializing, whatever gets you there, we make the choice to not divorce our spirituality from the rest of our lives. We are able to bring our religions right into what we enjoy there too. Folks, myself included, have made playlists to Gods, Ancestors, and vaettir that include songs we deeply enjoy that tie those bond with Them tighter through sharing more of our lives with Them. By going beyond some boundaries, eg a strict separation of religion from the rest of one’s life, we can encourage a more integrated and deeper bond with our Ginnreginn that spans our lives. Sometimes, though, we do need to have clear boundaries on our time and to just do things for ourselves.

There are a lot of resources on how to develop mindfulness. One of the best tools for me is a series of questions I still use: “What does it do? How well does it do it?” This can be applied to tools as to devotional work, eg making offerings. It can also be applied to whether some activity is me keeping myself busy vs something that actually allows me to relax. Being mindful takes practice, and as your skill in it grows it can be applied to more things in your life. How you shop and what you shop for can be informed by mindful consideration, eg “Does this thing comport with the values of my worldview? If yes, how well? If no, do I still need this or want this bad enough that I can justify it to my worldview? Is there another way to get this thing/result?” How you enjoy certain things for relaxation may change over time as well, eg “This music used to be soothing but since using it in ritual I have this association now and need to find new music.” Your boundaries and tastes and so much more can change over time, so adaptability paired with mindfulness can help things to flow to some useful, powerful places.

Recognize that there are going to be times in your life where you need to drop back in some of your practices, take stock of where you are, and do the minimum so you can keep on keeping on. This does not make you a failure or a bad Pagan. Everyone has times in their life that will make them take a huge step back from whatever they are used to or think that they have to do, and parse your priorities, needs, obligations, and what you can do right now.

It is my hope that this helps you and that I have given you some good starting points.

Patreon Topic 27: Heathen Dream-work

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

From my third Raiðo supporter comes this topic:

“Any recommendations on how to incorporate dream-work into one’s Heathen way of life?”

It depends on the dreamwork we are talking about. I will not be digging into dreamwork as approached by Freud, Jung, or others as talked about on the Wikipedia page. Rather, I will be approaching as a kind of spiritwork and how we might approach it. Before we dig into this, dreamwork is not one of my specialties, it is not something I have engaged in recently, and everyone may experience dreamwork in different ways.

As with a lot of spiritwork I recommend caution before applying something to your life. A while back a dear Brother of mine, Jim Stovall, coined the phrase Spiritual Accounting. Jim’s formula is (M+C³)xR=V. M is message, C is Confirmation, R is results, and V is verified. He actually has a spreadsheet with Gods, Ancestors, and spirits he puts through this evaluation and it has borne good results for him. You can actually buy a shirt here and here that displays it and supports our podcast, Around the Grandfather Fire. In previous writing I have likened it to a three-legged stool, where we have lore (written and archaeological records), experiences (our own and others’), and divination.

So what is dreamwork? I understand and approach dreamwork in two ways: as getting messages from the Gods, Ancestors, and/or vaettir in dreams, or accomplishing tasks/goals. With regard to getting messages, sometimes they can be quite vague and may require some deep work to understand, or even a follow-up with other divination. Sometimes this comes in the form of lucid dreams and other times it is under direction by a God, Ancestor, vaettr, or group of Them.

Most of my dreams are random psychological phenomena or entertaining. The ones that definitely involve the Gods, Ancestors, and/or vaettir happen every so often and not with any pattern I can discern. I have not been pushed to encourage them, and to be honest, I will not since so much of my free time is taken up with spirit work.

What can I offer to those who are interested or are being pushed to engage in dreamwork? Questions and advice, mostly.

Why engage in dreamwork? Is it part of your toolbox, or a part of your toobox that you want to expand? Are you being required to work with this technique by a God, Goddess, Ancestor, vaettr, or group of Them? If you have a choice in engaging with this tool, is there a better one you could learn to work with where you have more direct control, or one that might be better suited to the aims you want to accomplish with this technique?

What tools do you already have at your disposal that will allow you dreamwork to be effective and remembered well by you? Do you have a journal to record the work, the experience, and the results? Do you have alarms set so you do not just float away and ignore your body’s needs too long? Do you need all but essential electronics turned off? Do you need isolation, silence, or darkness for a few hours, day(s), and do you have the means to get that? All of these are useful tools for anyone considering dreamwork.

What tools do you need to bring in for dreamwork? If you have a hard time getting to sleep or coming out of sleep have you spoken with a doctor about it and if there are options you have not tried yet? Some folks find it easier to sleep hot and others cold. Some folks find added weight, such as with a weighted blanket, helps them to fall asleep and stay asleep longer. While I would avoid caffeinated drinks, especially before dreamwork, a specially made tea for the working can be a powerful preparation. So might satchet pillows, charms under, over, or around your sleeping area. Stuffed animals and blankets with designs of any helping spirits, fylgja, etc can be a good way to bring them in.

When you have determined why you are going to engage in dreamwork setting the stage is going to be pretty important. You are not merely going to sleep. You are lying down to sleep with a spiritual purpose. It is not altogether different than if you were preparing for útiseta (sitting out, such as at a grave, mound, or riverside), hamfara (literally skin/shape travel/fare, to fare forth in your hamr or second skin/self), or other spiritwork. In fact, what your dreamwork may have you do would be hamfara, so preparing for that can save you from being spiritually hurt or lost. So, putting together protection, including shields, wards, and anchor-points for your soul parts well ahead of time would be at the top of my list. Well before any kind of spiritwork I would have at least a weekly preparation, and at least in the three weeks leading up to the working an every day preparation of cleansing, grounding, centering, and shielding. The day of the dreamwork, before lying down to sleep, do another round of that preparation, and double check your wards, anchors, and any other tools you are bringing into the dreamwork.

The reason I brought up the journal so early in this post is because it could well be one of, if not the most important tool for this work. Done well, a journal for spiritwork functions as a kind of work log, grimoire, record, diary, and personal journal all in one. Done poorly it becomes a literal paperweight and something you have to work to push through to write in. So, do whatever you need to so your journal is organized, moddable to your needs, and functions well. Take those steps now so you are not scrambling should you need to reference a working or try to remember something. This journal will also help you track your progress and long-term trends in your dreamwork. The journal can be digital, print, or both. Whatever your choice it needs to be accessible upon waking up. You can lose infromation in

Patreon Topic 26: On Regional Cultus

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From Maleck Odinsson comes this topic:

“Regional Cultus. Not just in the realm of honoring the local spirits, but also in how the gods are reflected differently in different times and places.”

When I first started writing on this I was approaching this purely from an academic perspective, noting the resources we have available to us are mostly coming after conversion and almost all the earliest sources through Christian writers. The scholars and academics who later gave us interpretation and understanding of these sources, and even the archaelogists, all are operating within a Protestant Christian dominated background.

Generally, our Gods in the academic fields are not being approached as Gods. We have living, dynamic relationships with Them. Even over the course of my life my cultus with Óðinn has gone through changes, so I would hardly expect in a generation other Heathens to carry anything like the same relationship as I. When I began to worship Him, He came to me sometimes as Father, but mostly as Rúnatýr, and Yggr primarily. He was fierce, harsh, and a taskmaster in the early times. He still is at times.

How the Gods are reflected differently in different times and places depends on how the Gods fit into the landscape/environment we live in now, and the relationships we hold with Them. I would have a far harder time relating to Skaði if I lived in a place without snow, and relating to the Gods of the ocean is a lot harder for me here in the Great Lakes than it is when I visited the ocean. I still hold cultus for the Gods of the ocean, but it is a more remote one, less in-my-face than that of the Great Lakes Goddesses.

A big difference in regional cultus I can confidently point to is mine with Jörð, Freya, Freyr, and Gerða. I relate to Jörð through the Earth I stand on, and while Jörð is still Jörð wherever in Miðgarð I go on Her, I relate to Her differently here, especially in my home, vs a hotel room. The difference between worshiping Her on land I have helped cultivate vs a hotel room is quite stark. I have no relationship to the land in a hotel room beyond a place to rest my head. My thanks to Her is much more general, eg She is of the place, and I am grateful for Her being the floor and eventually the ground beneath my feet. Contrast this with the relationship I hold with Her being the good, black Earth I helped to till and plant in that our good harvest has grown from. My cultus with Freya, Freyr, and Gerða is embedded in no small part in that same gardening. It is not that I cannot relate to Them outside of the home, the hearth, or the garden, but that it lacks the specific ways in which our relationships flow as they do there.

The asparagus plant is one group of vaettir in which I relate quite a bit to these Gods locally. As before, I associate Jörð with the garden it grows in. The plant itself clearly associated with Freyr given its virility, fertility, and phallic shape. It is also associated with Gerða in that to harvest it, it must be cut down, and this fits in with my understanding of Freyr as a Sacrificed God whose blood renews the fertility of the Earth. Freya I associate with the pollinators, especially the bees and their sweetness, and the preparation work that must go on so the plants can prosper. It is not just through the garden and all the vaettir within it that I relate to these Gods. I relate to these Gods through the actions I take with the land. Tilling, planting, gardening, weeding, harvesting, all of this is done in relationship with the landvaettir, with Jörð, with Freya, with Freyr, with Gerða, and with the Ancestors, especially those who farmed and/or gardened. All of this with just one kind of plant. How much more so with a garden! How much more so with a biome!

Regional cultus grows from our living relationship with the environment, and if I can find that much connection in and through a single plant then we can certainly make them through the land we live on. It is worth pointing out that Yggdrasil holds the Worlds, and the Worlds are also in relationship with one another. Asgarðr and Jötunheimr are across a river, Ífingr, from each other. Jotunheimen is the name of a range of mountains in Norway. The Worlds are said to be in different direction, eg Niflheim to the North, Muspelheim to the South. We can likewise locate our relationship with the Nine Worlds in such ways, much as our forebears did with regard to directions and the landscape. Perhaps rather than strictly in the East, Jötunheimr is in or has connections to the World in the far more wild forest behind the home. A special rock becomes a hörgr, a stand of trees a vé, and from there perhaps new relationships form with Jötun Gods.

It is really hard predict how regional cultus will develop over time. After all, my family has only lived in Michigan for five generations, including myself and my children. Between major predicaments like climate change and peak oil, the unfolding of the next election and the consequences from that, our unique land here in Michigan, and the unfolding relationships we hold right now, it is anyone’s guess how it will develop. Given the ongoing Work and relationship I have with Óðinn, our strong commitment to direct experiences of our Gods, Ancestors, and vaettir on the land we live, and our work on the land, we will have many avenues to understand our Gods and develop relationships through.

Patreon Topic 25: On Ancestral Threadwalking and Bloodwalking

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From Streaking Fate comes this topic:

“Your thoughts on following your ancestral threads back or other ancestral work done through trance specifically. “Bloodwalking” is a term I have seen, but I am not sure how widely used it is.”

Bloodwalking is not a widely used term, and from what I can gather it originates from Raven Kaldera in his book Jotunbok. It is a useful term, because it is more or less what it says on the tin. You go into a trance state, sometimes combined with útiseta, to find Ancestors using a person’s blood on a piece of string, yarn, or similar cordage. Maybe you are looking for Them to talk with Them, or find out information. I am going to use another term I’ve made up since I started writing this. Not everyone is okay with working with blood, and not all of our Ancestors are related to us by blood, so I have made the term Ancestral threadwalking. I could see Ancestral threadwalking including bloodwalking if needed because you might be looking for a particular family member in connection with, say, a family friend who may as well be family.

As with a lot of spiritwork this is not something I recommend for beginners. At the least you are going to want a good familiarity and comfort with going into and out of trance spaces, have established Ancestor cultus so you’re not going somewhere outside of the Ancestors you want to contact and/or walk to/with, and you are likely going to want well-established spiritual allies to keep you safe. With regards to Ancestral threadwalking/bloodwalking, as I understand this to be Hyndla’s speciality, I would highly recommend having already started a cultus with Her. Considering this is Ancestor work I would highly recommend a good devotional relationship with Hela.

I would also highly recommend being comfortable with útiseta prior to engaging in this work, as the act of going out onto a mound, near a body of water, and the like to engage in trance work, journeywork, and/or magic may be a required ritual to do this well. Before doing this for someone else or for Ancestors you do not know, I would do a few sessions with this with Ancestors you do know so you can get a feel for the work, how it is supposed to run, and what challenges you may face in the work.

My thoughts on following your ancestral threads back and/or threadwalking/bloodwalking are that it can be incredibly useful and also ripe for a lot of abuse, delusion, and sock puppetry. By ripe for abuse I mean that unscrupulous or harmful others could well use such work in an abusive fashion, eg “The Ancestors say we should be together” or “You have harmful Ancestor blocks only I can remove. Pay me to remove them or they stay in place.” By ripe for delusion I mean that one who engages in this work could fool themselves or be fooled by spirits into believing they have Ancestors they do not, eg the desire to have powerful, cool, or interesting Ancestors overrides whoever the Ancestors are that we need to contact. This ignores the understanding that a good chunk of our Ancestors were actually regular folks and that we may not have a given powerful, cool, or interesting person in our bloodlines. By ripe for sock puppetry I mean that this work could well lead us to interacting not with our Ancestors but with our mental projections, biases, and prejudices of what we think our Ancestors should be. Without the proper groundwork done and the care taken to be sure we are doing the work well what could be good spiritually insightful workings turn into little else than mental masturbation. It can go along with the risks in this work in regards to delusion, but the risks of sock puppetry vs delusion were important enough I felt both needed highlighting.

So, why should folks engage in following their ancestral threads and/or bloodwalking?

There are many of us who have limited access to our genealogical information. Ancestral threadwalking and/or bloodwalking can be useful in connecting us with Ancestors who we may not have been able to reach through conventional means. Even if we have official records, we may have Ancestors who were left out of them. Ancestral threadwalking offers us opportunity for connection that we may otherwise be denied. It may also offer our Ancestors connections They have been craving, or the opportunity to heal old wounds through connection with Their latest descendants.

How to engage in Ancestral threadwalking?

Begin with cleansing, grounding, centering, shielding, and warding the space. Pray to the Gods, Ancestors, and vaettir you have good, established relationships with, and make offerings for this to be a good working. Work with whatever method is best for you to go into a good and safe trance state. You can combine this with útiseta. The purpose is to find your own or another’s Ancestors and bring back information, establish contact, or talk with Them. Maybe you have a family name, or just an idea of who this person is, eg a great-great-great grandparent you have never met.

You might work with a skein of yarn, thread, or other form of cordage as physical representation or tactile-spiritual sensation of how far back you need to look in time. You might visualize a tree with long branches and deep roots and you are looking for a particular part of a branch, the trunk, or root. You might audiolize a song with many parts expanding from a deep bass or a drum beat into a multipart even multigenre song, and have to listen for a single instrument in all that and then find it. You might just have to wait for a sense of knowing that emerges out of a desire to connect with an Ancestor while doing deep, steady breathwork in a graveyard, next to a body of water, or in/before a vé.

Once you have made contact write or record as much as you can. Far better if someone can do this for you. This is not the time to filter information. Figuring things out comes later. Transmitting the information is key now. You may need to combine different divination methods together with this one, such as tarot, the Runes, or Yes/No binary divination methods.

If Ancestral threadwalking and/or bloodwalking is something you choose to explore it can be a powerful tool in your spiritual toolkit. Be aware of the risks any work where you are engaging in trance or journey work can pose. You should have an established spiritual practice, ongoing good relationships with Gods, Ancestors, and vaettir, and familiarity with safely and consciously engaging/disengaging in altered states of consciousness prior to this working. If you have not developed a devotional relationship with Her, I would recommend developing one with Hyndla and/or Hela. I would do several threadwalks/bloodwalks with known Ancestors before doing this with unknown Ancestors, and especially with someone else’s. Done well, this can bring new Ancestors into yours and/or others’ lives, heal broken connections, and empowering you with good, strong allies that have been left by the wayside for a long, long time.