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

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:

“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

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 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.

Patreon Song/Poem/Prayer 24 -For the Huldrafolk

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 from Elfwort for the Huldrafolk.

Tufted tails and heads full of flowing thoughts

Hidden among rock, stone, and river

Bright eyes and strong spirits

Between buildings and deep in alleys

Among trees and gates

You live among us

The places between, on the edges, in the depths

Guardians, keepers, protectors

Dangerous and kind, gracious and fierce

May we know you better and give better honor to you

With whom we share these Worlds

Hail the Huldrafolk!

Patreon Topic 20: On Worshiping vs Working With

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:

“Working with vs worship. Where is the line, is there a line, how does this dichotomy play into a layperson’s spirituality vs a spiritual specialist’s practice from your perspective?”

I am going to start with the basic definitions of the words and work out from there. I also want folks to bear in mind that the answers I am going to give come from my perspective as a Heathen. In my experiences with Wicca there is a lot more blending of worship and spiritwork vs that of Heathenry, especially for laypeople.

Work is “1 Activity involving mental or physical effort done in order to achieve a purpose or result…2 A task or tasks to be undertaken.”

Worship is “1 The feeling or expression of reverence and adoration for a deity. 1.1 Religious rites or ceremonies, constituting a formal expression of reverence for a deity.”

The fairly bright line between these two is the purpose for which a spiritual activity is engaged in. Is the work with a God a religious rite or ceremony ‘constituting a formal expression of reverence for a deity’, or is it ‘effort done in order to achieve a purpose or result?” Where that line gets a lot less bright is in the shades of gray where a God may have us do work in service to Them. Even so, unless the worship of my God is the point of the activity at hand, then it is work of some kind of work I am undertaking for Them rather than worshiping Them. Work can, of course, be done as a devotional activity, “Of or used in religious worship”, such as dedicating the sweat of one’s exercise as an offering, or the money one earn’s going to a monthly donation to a water preservation effort in one’s State as an offering to the watervaettir.

Can working with the Gods, Ancestors, and/or vaettir involve worshiping Them? Certainly. Every time I engage in Runework I am making prayers of worship and thanks to Óðinn and the Runevaettir, my Dísir, Väter, Ergi, Þverr, other Ancestors, fylgja, kinfylgja, and other vaettir who may work with me during the Runework. I make offerings before and/or after the Runework. However, the overall focus of the Runework is in the name: it is to do work with the Runes. Likewise, spiritwork of all kinds (including Runework obviously) can involve worship even if the worship itself is not the sole focus.

So we could be very stark and say ‘this is work and this is worship and never the twain shall meet’ and just a cursory look at my own practice would not bear this out. I explored this a bit in my August 2020 Q&A 1 where Elfwort asked me about magic.

I think where the dichotomy comes into a layperson’s spirituality is if they choose to engage in spiritwork. My wife very rarely engages in spiritwork, and when she does, it is usually because Frigg or Brighid, has called her to do it. Most of her expression and experiences, religiously speaking, are those of worship. I would say that unless a layperson is regularly choosing to engage in spiritwork this is also their experience.

A spiritual specialist does tend to blend the two, especially in work they are called to do. My work as a spiritworker are areas where I tend to blend a lot of worship and work together. In order to do a Rune reading well I need to have had a developed relationship with Runatýr and the Runevaettir, have studied the Runes, and experience reading the Runes. Initiation into working with Runatýr and the Runevaettir was part of this for me. The set up for doing this work well is to have a good relationship with Runatýr and the Runevaettir, and so this requires to make prayers and offerings. Spiritwork and worship come together into a whole relationship.

Is it necessary for every spiritual relationship in spiritwork to combine worship and work? No. There are some spirits that I may have to work with, eg the spirits of disease, for whom I have no desire to have a worship relationship with. I just want them gone or handled. Here, the line is fairly bright since I have a goal in mind for working with (or working on, as the case may be) a spirit. A spiritual relationship can also be quite different depending on context. My work with Yggr has been “We have things to work on” rather than a worship relationship. Yggr is Óðinn, to be sure, but this heiti generally comes forward when something needs to be done or worked on.

If there is a hard, bright line between worship and spiritwork, I do not often see it. Often my spiritwork is interwoven with worship, and my relationship as solidified through my worship is the backbone of how and why I can do work with the Gods, Ancestors, and vaettir in the first place. I think this can be equally true for laypeople, since laypeople are not spiritual specialists but can have entire swathes of spiritwork available to them. Where it plays into one’s life is where we choose to go with it, and where we are called to by our Gods, Ancestors, and vaettir.

Patreon Topic 19: On Seiðr

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From Elfwort comes this topic:

“Would it be possible for you to discuss seidr work in some depth?”

I will. Before I get started a few things need to be acknowledged up front. Seiðr is a lot of things to a lot of people. This website provides a good very basic overview on it. I also recommend reading my overview post on seiðr here.

When I write about seiðr I am specifically writing about the working with spirits to achieve an end even when establishing communication and retrieving information is involved. Spá is working with spirits to make prophecies, establish communication, or retrieve information. I differentiate seiðr from spá, while some use the terms interchangeably or as close to one another. While it could be said that a seiðkona could also be a spákona, I like to keep terms as neat and tidy as I can. The big difference, as I see it, is the purpose. In doing a seiðr working you are seeking to cause some kind of change, whereas with a spá working you are seeking to see what is there or to prophesy.

When it comes to seiðr I cannot speak about seiðr work in depth as Hrafnar does it. In my experiences with their oracular seiðr, it strikes me as being spá, since the work is about getting information from the Gods, Ancestors, and/or vaettir and to those gathered for the work. I also cannot speak to how others do it. Most folks who do seiðr and spá take inspiration from The Saga of Erik the Red, or Eirík’s saga rauða and the few scant references to it in the lore.

The majority of my experience in seiðr and spá is being told by Óðinn I was going to study it from Freyja. Her instructions were very clear and to the point. It started with my usual regimen of cleansing, grounding, centering, shielding, and then warding the space. Describing the work itself is simple: I start by breathing deep, rocking, and shaking. Once in trance, I call to the spirit or group of spirits I am to work with. They are to come to me, or come into me, as is needed for the working. Once done they depart, and I do cleansing, grounding, centering, and shield work to be sure I was clear of spirits and then the space was clear prior to taking down the wards.

In going back and rereading my experiences and looking around online, what I learned from Freyja was more in line with the interpretation of Jan Fries’ understanding in the book Seidways, which I have only recently run into since writing this post. I would have to read the book to see where what Fries’ understanding and practice of seiðr and spá is.

What does it feel like, engaging in seiðr and spá?

It is a spirit sliding into you, not unlike in The Matrix or Shadowrun where a person is jacked in, a feeling of sliding into the base of your skull and a click, or some other sensation that lets you know the seiðr or spá has taken hold. One moment you are trancing to the beat of a drum, a song, and/or the rhythm of your own breath and heart. I usually do this work with my eyes shut or under a cloak or hat.

The next moment, a new consciousness joins you in the dark. Maybe it is a voice, a scent, a taste in the air, a touch, or a knowing. Whatever it is, it is outside you, definitely not you, and in this space between with you. Assuming this vaettr (spirit) is not one of your fylgja, kinfylgja, Ancestors, and other vaettir (spirits) that you trust and are with you, you ask if the vaettr that has joined you is legit, both that it is a vaettr and that it is who it says it is. Maybe you get confirmation from Them, maybe They turn hostile and eject the vaettr. Maybe you have to do divination so you are not just relying on your own experience and intuition, so you take a moment in this space to pluck or throw a Rune, or draw a card.

Working with the Runevaettir before, during, and after the seiðr or spá through galdr or other spiritwork, putting Them on your body, or through asking Them to help through a reading, can be a powerful ballast. Provided you have done right by Them, the Runevaettir can help provide clarity or power in a working that your Ancestors, fylgja, etc may not be able to. So much of seiðr and spá work is dependent on the reason you are doing the work. It depends on what you are looking to do, or to bring back knowledge on. It can also depend on Who you ask the question. Given I have seen and experienced Gods in seiðr and spá work, it is entirely possible They can come into the session whether you ask Them or They come on Their own.

For however long the work needs to be done, I am often engaging in some kind of rocking motion alongside regular breath patterns, often in groups of three, six, or nine. I generally will lose my sense of time. Timing is often a fruitless endeavor for me. It takes however long it takes to do the work. It can feel like I have been gone mere moments, or for days, depending on the working.

For anyone who has received divination from me, you have likely seen me do this spá work. When I learned how to do seiðr and spá from Freyja I incorporated this into my divination work. It stayed as I developed my divination protocols.

There is only so far in depth I can really get until we hit the wall of experience.

The way to learn how to do seiðr or spá is to do it.

Patreon Song/Poem/Prayer 16 -For Úlfheðnarfóðir -We Find You

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 from Maleck Odinsson for Úlfheðnarfóðir.

Úlfheðnarfóðir

We find You

Standing before our blessed kin

We find You

Blood boiling and bared fangs

We find You

Howling, writhing, wrapped within ourselves

We find You

Our ónd pulses with power

We find You

Our hamr hallowed

We find You

Forest, field, and fen under our feet

We find You

Concrete, rebar, and ruin before us

We find You

Fighting, fucking, and fierce joy filling us

We find You

Scruffed, the pups are secure

You Find us

Lost and lonely are led to love and pack

You Find us

The broken and battered are healed

You Find us

The raging and wrathful are directed

You Find us

Blessed in blood

You Find us

Honored in ónd

You Find us

Hallowed in hamr

You Find us

By howl and hand, fang and fury

Hail and Honor to You, Úlfheðnarfóðir!