Patreon Topic 41: On Keeping Multiple Paths

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From Streaking Fate comes this topic:

“I’m not sure if you posted much about this or not, but how you keep multiple paths running smoothly without colliding (ie Anubis and Odin).”

I am not entirely sure it is possibly to keep them from colliding. Sometimes you can have obligations that reach over one another, and you will have to pick what comes first based on your priorities.

Having clearly defined priorities is the biggest way that I avoid collision in the first place: having clearly defined priorities from my Gods, my family, my friends, and for the things in my life. This can be established by direct contact with the Ginnreginn and/or divination. I need to communicate my needs fully and honestly while also fulfilling any obligations I have to Them, my family, and communities. To communicate what I need I must have a clear idea of how my days go, what I can or cannot budge on, and what needs must come first so that I can best fulfill the obligations before me and live well.

In my case Anpu stepped back when Óðinn came to the forefront of my relationships with the Gods. This made the prioritization of one God’s work over the other’s relatively straightforward. Not everyone has this, and even in my case I still have to prioritize my spiritual work.

If you are encountering a time where you need to choose what work to do when, it may be best to think of what you can realistically do with the time you have available to you. If Óðinn wants me to do a large-scale research project over the course of a year, do I have the ability, energy, resources, and time to do this? Can I negotiate on the particulars of the project? Is whether I can do the project dependent on these factors, or is it more a matter of my time-management? Can I do this work in addition to the obligations and other factors already at play in my life? If this is a high priority being put on me, what can I put on the back burner, or stop doing during the duration of the project so I have the time and energy to get it done?

How do I organize my priorities?

This is how I lay out my months: I start with my day job which has a set schedule and the overtime I have preplanned for it. Then, I lay out what days I have regular spiritual work engagements such as divination, workshops, and the like. In between all the time where I have the spiritual work I regularly do is when I have my work as a father, husband, community member, and then, me time. Sometimes the me time gets sacrificed, and sometimes it is my time in the community. I try to hold back as much time as I can for being a father and husband, yet sometimes I need to give that time to spiritual work so it gets done. I am lucky that I have family, friends, and community that understands this and supports me, both in our collective outlook and in direct support of my work. I would not be able to do it otherwise.

Within that broad category of spiritual work will be the things I do for folks on my Patreon, blog, Around Grandfather Fire, 3 Pagans on Tap, Crossing Hedgerows Sanctuary and Farm, and any personal spiritual work that needs doing. When I am negotiating with the Gods on priorities, I am negotiating on things that are not as scheduled out in my personal spiritual work time. If a God or Goddess comes forward with work for me to do I weigh it against the work I am already doing. Why did I list all that out? Because if I am going to come to the negotiating table with any God, Ancestor, or vaettr I need to clearly account for the obligations I already hold before I take anything else on. I need to be sure that what I am negotiating for or against can realistically fit into my life.

Even with all of this work to prioritize and plan collisions still happen. How do I negotiate that? I apologize and, where I can, work to do better in the future so it does not happen again. Maybe I know a piece of work leaves me with little energy, or I have a double to work every week so certain days will not be possible for me to make offerings. If I need to I negotiate these things out with the Ginnreginn. Then, I do whatever work that I can do. Sometimes what is easier in the moment gets done first, and sometimes it is what is harder. I do the work at hand, even if it is piecemeal.

Without going into disaster thinking, explore what a collision of paths looks like well before you get there. In all likelihood it is going to be something simple, like “I have X amount of energy to do Y and Z. This thing I agreed to do with/for Deity A and Deity B requires that X to do, so I have to choose one or the other today and do the other tomorrow.” Does it radically harm your relationship(s) to do this? In all likelihood, no. However, at least for me, it does head off anxiety at the pass so rather than overfocusing on what I cannot do I focus on what I can, and then get what I am able done. If you know you have weekly offerings and time can slip you by easily, making reminders in calendars, set alarms, and work with any housemates you have so you remember to do them promptly. If you need to buy offerings setting reminders in your calendar a day or two ahead, and always setting them in the same spot not only breeds familiarity with the routine, it gives the offerings a place to be, and less likely to be misplaced.

Everyone’s priorities and spiritual work is different, and each person’s way of avoiding collisions in their life will be as well. What matters is that when you do have collisions, and you likely will, you do whatever is in your ability to do. Then, when you can finish the work at hand, you do that. Do your best and relax. We are weaving Urðr with our Ginnreginn; They have vested interest in each person doing their utmost to weave well.

Patreon Poem/Prayer/Song 43: For Hel

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 Alexis for Hel.

You slid from Your Mother

Half-Dead

Frost in Your lungs, hue on Your cheek

Young, You walked Your own road

The mountain opened to You

Your kingdom yawned before You

The root of the Tree wrapped around

Burrowed deep in dark earth

Ever-living in the Hall of the Dead

In the dark there was a hound

Fur the color of caves

Hungry and howling

Garmr was Yours, then

Your shadow, Your guard

As You set Your hall well

A great Jötun

Clad in pitch-dark armor

Crossed the Gjöll with purpose

Móðguðr, She was called

Who travelled the Hel-road

To seek to serve

So You built Gjallarbrú

Setting the sentinel upon it

A guard and guide for the Dead

Your gardens grew under Sunna’s light

So none would go without

That all would be welcome and well-fed

Your hall descended and deepened

So all would have a place

No matter their designation or death

Hail Hela

Ever-patient, ever-giving

Generous Goddess of mounds, ashes, and graves

May offerings ever be made

For the comfort and care that You give

To us and all our Ancestors

Hail Hela!

The Lay of the Ancestors in Ragnarök Time

This poem was begun March 30th, 2015, and finally, I had the inspiration to finish it.

Ancestors ancient! Askr and Embla!

Shoulders supporting the feet of your son

Hear my words as I wander

Sarenth seeks your counsel!


Gebo’s ways are woefully wended

The Lakes lay lacquered with rot;

How to heal the horrors of humans

Between the spirits and society?


The forests find the foe fierce,

Blood-embers eager to eat;

How to end the hunger

When the mouth may never close?


Thus the Disir directed:

Ally where one can find,

and stand strong upon the shore;

Galdr and growl, giving no peace


To the mouth give mending

Bind its baleful maw

Never will it quit its need

To eat seed, soil, and tree


Grow well and wise with work

Spirits will show the steps to strength

Listening, learn the lay of land

Whispers come the ways of waters


Hearths are hallowed in holiness

Eldr held whole in every home

The binds bite bitter the breaker

When the ways are walked well

Patreon Topic 40: Developing Culture

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From Leslie comes this topic:

“Developing culture.”

Developing culture starts with relationships. Meaning builds on meaning. Developing a Heathen culture starts with a polytheist worldview within which is an animist one at its base. The whole world is alive; the whole world is relatable. There are more worlds than this one; those worlds are relatable too. So are each and every Being within Them.

We have a Creation Story, myths, and legends however well or poorly preserved, within the Eddas. What I think is key, with all of our information whether derived from archaeology or especially the written sources, is that we are by-and-large dealing with an oral culture. I think this is also the future of Heathen cultures. Not that writing will not be important; it will, if for no other reason than we are part of a literate overculture which places a (sometimes disproportionately) high value on the written word. Rather, what is going to truly make the various Heathenry communities into cultures is going to be the passing of the worldview, teachings, relationships, and so on to the next generations.

Religious beliefs and worldviews alone do not make a culture. What comes out of them is part of that, too. Over time perhaps Heathen cultures will develop distinct styles of dressing, wearing their hair, decorating themselves and their homes, or any other way we could think of making themselves distinct from the largely Christian American overculture. On the other hand most Heathens blend rather seemlessly into mainstream American culture, regardless of the tattoos on their skin or the jewelry, shirts, and other things they wear.

So if we do not see the wide trends regarding dress, decoration, dance, and other outward signs of a distinct Heathen culture, what would differentiate a Heathen culture from the American Christian overculture? Relationships with and to the land would be a big way. Since most Heathens relate to the world Itself as a Goddess, and have a series of Gods They worship as part of/involved in the world, this is a firm push to develop good ways of living with Her/Them in reciprocity.

Most Heathens engage in some kind of Ancestor cultus. That could, over time, take place with actual mounds we raise on our own lands to Them, and provide powerful intergenerational connections to land, and through that to our Ancestors and vaettir. The vaettir Themselves are another powerful connection that encourages the development of culture, both in relationship with the environment and in relationship with how we live on the land. With a world alive with vaettir, spirits, and connections literally all around us, Heathens engaging with the vaettir can develop unique ways of relating to and living with the land. Already some Heathens, myself included, are working to include indigenous wisdom, permaculture, and similarly aligned views so we live well on the land and with the vaettir here.

As more Heathens engage in lived relationships with the Earth Goddesses, Gods of the land, local Gods, the Ancestors, and vaettir, local and regional cultus is beginning to form. Heathens will likely become even more distinct from one another as this goes on over time. We cannot all relate to the Earth the same way when we are living in different parts of America. Even those Heathens living close to each other not have the same relationship with the environment, the Gods of these places, our Ancestors, and/or the landvaettir.

Another vector for Heathens’ cultural development is the way that relationships within as well as without Heathen communities form, and how those are maintained. Having just written on the concept of frið and grið for my latest Q&A, it seems to me that it is both related to similar concepts found in other religions and also distinctly Heathen. Writ large into how we form relationships, personal and interpersonal, individually and communally, these webs of relationships can unfold in ways we are only just seeing.

TikTok’s latest Norsetok controversies actually show us the dark side of this: flame wars and cults of personality being formed around folks based in clan and Kindred structure. However, it also has shown in the same blow that even Norsetok has staying power, as folks have banded together to work against such things and address power imbalances, unchecked ego, and so on. Twitter and Tumblr Heathen communities before them have gone this way, and likewise so have physical Heathen communities. So, what we may be seeing on a far faster scale in TikTok is a larger trend borne from the way Heathens tend to structure themselves.

Heathen communities tend to unfold around shared interests of being in relationship with and worshiping the Gods, Ancestors, and vaettir. They may or may not share larger interests with the overculture, not unlike a lot of other cultures. There are Christians that play video games like Call of Duty, whereas others reject them as too worldly, or glorifying violence. There are Heathens that play video games like Assassin’s Creed: Valhalla or watch the Thor Marvel movies, while others refuse to engage with them. I expect that as we come into second, third, and in some cases fourth generations of Heathens, we will see similar trends to the overculture in terms of our overall place in things. Some Heathens will trend politically left, others politically right, and this will shift over time with general trends based on where they live, how, and with whom they are relationship with. What I think will be politically distinct for Heathens is that most will still carry some kind of emphasis on a good relationship with the Earth, their local environment, and environmental issues generally, whatever source that comes from for them. More than anything else the interconnected relationships born out of Gebo, frið, and grið that are distinct to Heathenry will have unfolding consequences into how regional variations of Heathenry may come about.

There is a big lack of prognostication in this post on exactly how Heathen cultures will come about, develop, grow, and work. Part of the reason for that is that I have no idea how Anglo-Saxon Heathenry, Continental Heathenry, Slavic Heathenry, and other Heathen communities will develop over time because I am not directly involved in them. I do not have the anecdotes to develop even a broad picture of how those communities could shake out over time. The other reason for the lack of prediction on my part is because it is essentially a fool’s errand. There are some Heathen communities that operate essentially as männerbund (warband), others as communes, others as communally connected yet distinct hearths, and some Heathen communities are organized almost entirely online. Some Heathen communities incorporate some or all of these modes of operation together. Factor that together with the understanding that regional cultus and relationships are being made between local Gods, Ancestors, and vaettir with Heathen communities, and predicting anything other than a very broad-based idea is quickly put full of holes.

So where are we going? I have ideas for my local communities. A lot of us are engaging in local cultus, developing relationships with our Gods, Ancestors, and vaettir in context of where we are and how we live. As time goes on, I think one of the ways we and the overall trend for the Heathen communities are following one another is that there is going to be more involvement in local and national environmental movements. Something I am seeing the beginning of is communities developing distinct aesthetics with regards to clothes, home decor, tattooing, and other forms of decoration. There are patterns in the Heathen community which are in place that will balance devotion and relationship with the Gods, Ancestors, and vaettir. Some, if not most of those relationships will unfold with how we live on the land. I am excited to experience how Heathen cultures will develop, grow, and maintain themselves.

Patreon Topic 39: Decolonizing Magical Practice vs Honoring Ancestral Traditions

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From Elfwort comes this question:

“Would you talk about decolonizing magickal practice vs honoring ancestral traditions?”

I am going to start with the point that I do not view this as an either/or. I look at this with the perspective that this is an ‘and’ approach. In my view honoring Ancestral traditions requires we decolonize them. We also need to be clear when borrowing has occured vs appropriation. If information, techniques, or inroads into relationships were shared that would be one thing, and quite another if these were gained by pressure, stolen, or obtained under false pretenses.

Decolonizing our practices may require us to do a lot of work, including digging, soul searching, and work with our Gods, Ancestors, and vaettir. Lots of websites feature discussions of decolonizing ecology, education, and so many more ways. I like to define terms before digging into how we are going to apply them. So, what is decolonizing? To briefly summarize, it is deconstructing white Western European methods of thought, reasoning, understanding, worldview, and perspectives as the dominant and privileged ones. It is bringing in other modes and methods of thought, reasoning, understanding, and perspectives as co-equals, and centering them.

Each Pagan community and person will have its own decolonizing to do. This work, in and of itself, can have many layers. At the least we Heathens have to separate out Christian, atheist, nationalist, and racist influences on our communities. Decolonizing our worldview and personal mindset requires us to reckon with the nationalist and racist history behind modern Heathen revivals. It also requires us to approach the stories and myths we have with a critical eye, as many of these were originally written down by Christians, and later interpreted through Christian or Christian-dominated frameworks. Doing this work gets us closer to our Ancestors’ worldview, and so, doing the decolonizing work and honoring Ancestral traditions goes hand-in-hand.

Taking off that many layers in front of our understanding of the Gods, Ancestors, vaettir, and the root culture we are reviving can seem like a lot at first. In practice we begin with the best information we have, make our cultus as good as we can, and that as new and useful information comes to light we integrate this new understanding. Not all information is useful to our endeavors, even if it is based in history. Likewise, we have to be critical with what information we take in and apply. A given author may be furthering outmoded or historically incorrect ideas, and this can be true of modern Heathen authors as it can scholars. A given author can also be speaking for or on behalf of the Ginnreginn and the information they are sharing does not apply to us, our situation, or is wrong for our relationships with the Ginnreginn.

Decolonization of our mindset also requires us to look at what spiritual tools, technologies, ideas, and work we employ, why, for what reason. If we have learned these from someone else we need to ask if they have the authority to teach it to us and we have the permission to use it and/or pass it on. For instance, I do not do smudging. It is a ritual unto itself. I have not been taught how to do it. What I do with mugwort, aka Ama Una, whether I work with Her as an offering, cleansing by reykr (smoke) as incense or by smoking Her, etc, are not a Native American teachings, rituals, or relationships. When we are firmly rooted in our own relationship with the Ginnreginn we have no need to appropriate others’ cultures, practices, relationship, ways, or spiritual technologies.

This is not to say that we should not look to Native Americans for how to live with the vaettir we share this world with. An example: I offer the landvaettir tobacco, something I picked up by observation and teaching from Native American friends of mine. However, I also offer alcohol to the landvaettir, and this is something that is generally acceptable in our relationship with Them as Heathens that would not be with the Native folks I know. So why would I offer tobacco and not engage in smudging?

Smudging is not merely the burning of herbs in a shell or other fire-safe holder. It is a ritual, one I have not been taught or cleared to do. Offering tobacco, so far as I know, is open to everyone, and a good gift to almost every vaettr I have encountered. One is a closed practice, the other is not. Smudging would be theft of a spiritual practice while offering tobacco is being a good neighbor with the vaettir. Decolonizing our ways excludes those practices that harm, diminish, or marginalize Black, Indigenous, and People of Color (BIPoC) while also including those practices that center their voices, experiences, and practices as they are appropriate for us to engage in.

Honoring Ancestral traditions can be a powerful, lived experience. Since a good many of us Heathens are reviving our own, and some of us are starting to pass on our ways to a second or even third generation, this is a huge responsibility on our parts. Decolonizing our traditions as much as we can before passing them on, and being willing to correct ourselves and our descendents when we err is our responsibility. The creation of Ancestral traditions is also very much in our hands and that of our Ginnreginn. Perhaps the older ways no longer apply because we live in radically different climates, or our relationships with Them are so different that we have to develop new traditions.

There is NOTHING wrong with developing new traditions when the old no longer can apply to us. Given how many of us are taking up broken threads across a good expanse of time in reviving our Heathen religions, there are a lot of traditions that are next to impossible to revive, and then there are traditions we cannot revive because we live in a wholly different society. We are going to have to develop new traditions in many cases, and this provides both us and the Ginnreginn with powerful opportunities to turn aside from the colonization that has marked a lot of modern Pagan religions.

One example that comes to mind is the establishment of vé, sacred space. We know our Ancestors had them outside, and given the role of hearth cultus, they likely had them inside as well. Each of us has the ability to develop family hearth cultus, and traditions that unfold from that. We have the ability to bring in old customs with respect to how to worship and treat the húsvaettir (house spirits), and together with Them, we can make new ways forward. After all, few of us live in a farm house so a lot of the ways you would build a relationship with, interact with, and/or ask for help from a tomte, nisse, etc may no longer apply. Those that we interact with might be totally different since They are likely not attached to a farmhouse, but apartments and single-family homes. Hearth cultus itself has had to change over the years since vanishingly few Heathens even have a literal hearth!

These subjects can range far and wide. Just the two websites I linked on decolonization go over education and ecology. Robin Wall Kimmerer’s books Gathering Moss and Braiding Sweetgrass are powerful explorations of her lived Native relationship with science and ecology. Erika Buenaflor covers Curanderismo centered in Mexica and Maya cultures in her book Curanderismo Soul Retrieval. Sade Musa does ongoing education and anti-colonialism work for African American diasporia, especially with regards to herbs and healing ways with her Roots of Resistance. We had both Erika Buenaflor and Sade Musa on Around the Grandfather Fire.

I cannot hope to cover all perpsectives with this post or to do them justice. Whatever our paths forward, we can decolonize our paths while honoring our Gods, Ancestors, and vaettir, and the traditions we build with Them.

Patreon Poem/Song/Prayer 38: For the Pack Ancestors

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 Maleck Odinsson for the Pack Ancestors.

We wait at the edge

Between life and death

Between the first whimper and final breath

We wait in your heart

Between each beat

Between each joy and hurt

We wait in the stars

Between the expanse of here and there

Between air and empty

We are with you

We are beside you

We wait for you

Walk with us

Hunt with us

Howl with us

We are here

Patreon Topic 38: On Resting and Pushing

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From Maleck Odinsson comes this topic: “How do you know when to slow down and when to push through? When to let yourself rest and when to buckle down and power through?”

Before I tackle this, I have to say I giggled at this topic. Not because it is not needed or serious, but because I am really bad about slowing down, resting, and relaxing. Case in point, I am on a break and working on this topic instead of, say, playing a game on my phone, just listening to some music, watching something, or reading a book. My idea of reading for pleasure lately is cracking an academic-level book relevant to my religion, culture, or other topics of interest. I have found it a lot harder in the last couple of years to read fiction for pleasure. Exploring new forms of fiction or going back to the book equivalent of comfort food is probably in order because I used to read fiction all the time.

Óðinn and my other Gods have seldom had to push me to do or finish things relevant to my religion, whether that is research, spiritwork with Gods, Ancestors, and/or vaettir,, divination, and the like. Where He and other Gods have really had to push me is actually in the other direction: to relax, recuperate, and slow down. It’s damn funny to me when I type it out that right now I am actually working on relaxing. If I feel the writing bug and don’t scratch the itch it comes up later, sometimes worse. Often, in order to relax I have to do things that make me feel productive. It’s also true that some forms of work, like writing here, spiritwork, and divination can themselves be relaxing while also being work.

A pretty big tell for me if it is time to let myself rest is if Gods are telling me to slow down or relax. This is not something Gods do for/to me, generally, especially since there is trust and expectation on Their part that I will speak up if I am overwhelmed. So, if all I am thinking about is work, that is a big clue for me to explore what might be relaxing. If it is bad enough I will have to force myself to do something relaxing. Another big tell for me is that if I am doing something that I usually find relaxing, soothing, or enjoyable, and I am consistently worrying about ‘wasting my time’ then that means I need to acknowledge the feeling, let it pass, and keep on doing what it is I am doing.

If it sounds like I am doing a lot of working around anxiety that is because I am. Unfortunately, the United States’ work ethic is pretty horrible. Despite growing up Catholic and being a Heathen now, escaping the WASP overculture’s influence on how we view, engage in, and relate to work is something I am still working on exorcising. Telling myself or being told “I am enough” or “I have done enough” or even “I can relax” is hard to accept, especially if I do not feel it. It is odd, though, because my initial impressions are usually right with regards to “I can and should power through this” or “I can and should relax”. Where I tend to trip up is the expectations I feel I should be fulfilling, which is why “I can and should power through this” gets weighted far heavier in my head than “I and should relax.” So part of this is that I am trying to listen to my instincts better on this, and the other part is that I am trying to stick to those guns where relaxation, recuperation, and rest is concerned.

Far less rough for me is to know when to power through. If I am feeling challenged in a way that makes me excited to do the thing, even if I am exhausted, that is a pretty good tell. If the idea of not doing something outweighs my sense of frustration or weariness of it, that is usually a pretty good sign to power through it. I tend to feel this with regard to exercise. I have to make it fun or interesting. I need to do it for my health. So, squaring my shoulders (or legs) and just doing it provides me satisfaction after I am all said and done. Knowing when to power through feels fairly uncomplicated. I have something that needs to be done, and I do what I need to in order for it to be done. Getting to this point with rest, recuperation, and relaxation is a work in progress, and something I am aiming for.

I do not push through when it is clear the process I am going about is teaching me something through the process. Likewise, I do not push through when the relationship is unfolding through letting it unfold in an organic way. For instance, my relationship with Rúnatýr and the Runevaettir could not be pushed along. The unfolding of those relationships were teaching through the process and it had to unfold in an organic way or it would have been done poorly. When learning a new spiritual technique or engaging in a relationship that is usually not the time to push through. Things need to unfold as they will, and no amount of pushing is going to make a good relationships or make the lessons a God, Goddess, Ancestor, or vaettr has for me stick.

I push through when it is clear I have hit a roadblock or that in order to progress further in a lesson, work, etc I have to do so. For instance, it is adding on the five minutes or adding the next 5 pounds to a weight when I can physically take that on. It is having an obligation that I will fulfill because I gave my word. It is doing everything I can to meet obligations, clear debts, and do what needs to be done so my relationships can be healthy. I push when it is needed for gipt fá gipt, reciprocity, to be fulfilled.

I do not always know when it is best to relax or power through something. A powerful way that I assess if I need to relax or power through something is that I talk with those I love and trust. I ask my Gods, Ancestors, and vaettir for Their input. I ask my family, my friends, my kyn. I ask for input, consider it, and sometimes follow it. I have avoided a lot of wasted energy this way, as well as avoided breakdown.

Some really useful phrases I have kept for a long while are “What does it do? How well does it do it?”

Does this action allow me to fulfill my obligations? How well? This action-oriented approach even to relaxing has made it easier for me to engage in relaxation. See, it takes relaxation out of the realm of something passive into the realm of something I am actively engaging in. I have to relax, I know I do, and in framing my relaxation as part of the cycle of Gebo, of gipt fá gipt, I do not need to justify my relaxation to myself. It justifies itself here. I am a more present, efficient, careful, and whole person when I have enough rest. It allows me to meet my duties, obligations, and engage in my interests by being well-rested. This evaluation works just as well when it comes to deciding whether I should power through something or not.

Figuring these things out, and even getting the skill to evaluate whether I need to relax or power through is a work in progress. I have had times where I clearly needed to relax, and instead, pushed through. I have done this with spiritual work, but it takes a toll, and unless there is an immediate need I do not recommend it. I have had times where I should have pushed hard to see something done and relaxed instead. Over the years listening to others, making mistakes and good calls, and learning from experience which intuitions and instruction to follow have been my best teachers.

Patreon Topic 36: Connecting with Mímir

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From Streakingfate comes this topic:

“I’m not sure if you’ve written about connecting with / your experiences of Mimir much or not, but something around him might be interesting.”

Most of my experiences with Mímir are generally quiet. I have worshiped Him for a little less than the time I have Óðinn, so around 13 years. That being said, He has always been there.

I have visited His Well in hamr, but not to sacrifice anything, just to visit. He is Himself a well of wisdom, and just His Presence is a kind of low rumble of power. He exudes this patience, not serenity, but a kind of calm collectedness, of knowing. His spiritual voice to me registers very low, not low in terms of volume, but register.

There have been times where I have made specific offerings to Him. Some time back when I skinned a deer and went to macerate her head, I was asked by Mímir and Óðinn for her eyes. I had to take them out whole in offering to Them. Otherwise, my offerings tend to be the same as for my other Gods: water, coffee, whiskey, beer, mead, and other drinks besides, sacred herbs, and occasionally food.

I have had times where I ‘loaned’ Him my eyes for a set period of time, but these were few and far between. One time was in response to where I felt like He wanted my eye for wisdom. This deal of Him ‘borrowing’ my eyes was a kind of compromise to where He was with me for a period of around 8 hours. The sensation was something like having someone stand beside you, but take that sensation and put it behind your eyes. It was odd, but not uncomfortable.

Much of my worship with Him follows along the lines of our other hearth Gods. We pray to Him regularly during our meal prayers and night prayers. We make a lot of the same offerings to Him as our other hearth Gods. When Mímisbrunnr Kindred meets, He is generally the first among the Gods we honor and offer to. If we had a motto, it is from Him: No wisdom is gained without sacrifice. His is a consistent reminder that not only is there a price for wisdom, it must be paid.

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!