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On Ritual Praxis -Beginning to Worship

April 7, 2018 1 comment

How do we begin to worship our Gods, Ancestors, and spirits? What are the bare bones needed to start a Northern Tradition or Heathen ritual practice?

While I will be going over things like roles and responsibilities in later posts, I wanted to go over how to begin to worship. Often, folks just starting out new to polytheism or Heathenry itself want some bare bones on which to base their religious life. Perhaps they are just starting to come to understand themselves as polytheists, or they have attended a workshop and found they want to dig into Heathenry. Looking in from the outside many find “the religion with homework” has a barrier to entry they do not have the ability, resources, and/or time to handle. It is my hope these posts ease folks into engaging with the religion.

Polytheisms around the world are based in the home, generally referred to as hearth cultures or as holding a hearth cultus. Hearth culture historically was where the bulk of polytheist religious life was lived, and still is the majority of where polytheist religion is expressed. This post will provide the necessary ground before we address the subject of hearth culture and cultus itself, which will be in a following post.

From here on, for those looking to this post for some guidance, I will assume an agreement to the basic orthodoxies of polytheism:

That the Gods, Ancestors, and spirits (collectively the Holy Powers) are real, worthy of worship, worthy of good ritual, and worthy of good offerings. That there are right and wrong ways to do ritual for Them and to offer to Them. That what constitutes a good ritual or offering may be cultural in scope and/or individual to each God, Ancestor, and spirit. That divination is done to establish and/or confirm that rituals, offerings, and so on are done well in accordance with the Holy Powers.

The Beginning of the Beginning: Preparing Sacred Space

The making of a Sacred Space is the first step to inviting the Holy Powers into our lives. Part and parcel of making that Sacred Space is making ourselves ready for it. By cleansing ourselves we become clean for, receptive to, and ready for interaction with the Holy Powers in a good state of being. Cleansing serves to bring oneself into alignment with the Sacred space, drive out unwelcome spirits, removing/releasing the dross we have accumulated over the day, and being a good host/guest. The reason I use the term host/guest is because we physically host the Holy Powers in our home during a ritual and/or on an altar, but once the space is made Sacred it is Theirs.

Once we are ready for the Holy Powers we can make the space ready for Them. There might be some physical preparation, such as cleaning, setting up the space prior to a rite, crafting/buying/harvesting sacred items for the Sacred Space, or if erecting an altar, putting it together. Without getting too far afield, each of these things themselves could involve or be a ritual unto themselves. Once any physical preparation is done, we can then purify ourselves and the area, and then make the Sacred Space.

A Sample Purification Rite

Either start with the Sacred Space clear of all but the essentials for the purification rite or with the Sacred Space populated by all things needing to be purified. All that is needed is a fire-proof container, something to set the container on that can safely absorb heat, matches, and some mugwort. Mugwort is the Eldest herb in the Northern Tradition, and a cleansing one, among Her many attributes. This is not called smudging. We recan (Old English) or reykr (Old Norse), purifying a place with smoke. This can also be adapted to Mugwort in water, called hreinsa (rinse in Old Norse) or wæsc (wash in Old English), modifying the Fire Prayer to one addressing Water.

I begin with a prayer to Mugwort, Grossmutter (Grandmother) Una:

“Hail Grossmutter Una, thank you for the gift of Your body that we may cleanse ourselves and this place, that our prayers may reach the Gods, Ancestors, and vaettir.” With each pinch, generally three or nine, I say “Hail Grossmutter Una.”

Before lighting the match I begin with the Fire Prayer:

“Hail Sons and Daughters of Muspelheim! Hail to Fire Itself! Hail Loki! Hail Glut! Hail Logi! Hail Surt! Hail Sinmora! Ves ðu heil!” I then light the match and encourage Grossmutter Una to smolder, usually adding at least three to nine breaths as an offering of myself to Her and to encourage the smoke.

I then thank Grossmutter Una and the Eldest Ancestor for cleansing myself and anyone else present, wafting the smoke over me/us from the top of the head to the feet, passing my/our feet through the smoke and then back up to the top of the head.

If I had the Sacred Space set up previous to lighting the Fire, I then pass the smoke over the assembled items, and for those items that can be passed through the smoke I then do so. If the Sacred Space is clear of all icons, sacred tools, etc. then I pass them through the smoke and place them where they need to go.

Making Sacred Space

A Sacred Space is one set apart from the usual, a place of contact between the Holy Powers and Their worshipers. A Sacred Space can be as old as a mountain or as new as a space you just set up for the Holy Powers on a halved log. What matters is that it is a place that is set apart, for however long, for the Holy Powers. When we talk about making Sacred Space a lot of folks are talking about temporary places in the grand scheme of things. Until we start passing along hofs (temples) and bu (farmsteads/farmhouses) to our children and/or Kindreds/groups, most of us are not setting up intergenerational structures.

I will generally follow the format below for most of my rituals, in this case when setting up a ve, regardless of where it is. Unless fire and/or smoke are forbidden, or would be a problem for an attedant’s health, I will generally work with the Fire Cleansing as above.

Step 1: Cleanse the space and the people as in the example above.

Step 2: Prayers to the Holy Powers inviting Them to help make and inhabit the ve.

Step 3: Lay down offerings to the Holy Powers.

Step 4: Do the ritual.

Step 5: Make prayers of thanks for the attention of the Holy Powers and make any additional prayers and offerings as needed.

An Example of Creating Sacred Space

The example I lay out here can be used for any vé (sacred place), whether it is one’s home altars, a hörgr (outdoor shrine made of, or on, rocks/boulders), or the creation of Sacred Space for divination. Like all of the examples here, it is intended to be adapted to one’s needs, especially if tradition requires it or divination has brought up considerations to be mindful of. In this example we are asking a tree that has given its blessing through divination to become a place of offering and ritual, a physical representation of Yggdrasil.

What is needed for this rite is the same equipment for the cleansing rite above, and in addition a horn or cup for an offering of mead, water, juice, etc. and any other offerings as appropriate to the rite. Perhaps the tree wants to be adorned with some kind of ornamentation indicating its holy status, such as ribbons or representations of the Nine Worlds to hang on its branches. Whatever the ornamentation it needs to not harm the tree and be able to withstand the local weather.

First we cleanse using the example above. Once ourselves and the tree are cleansed with mugwort, we approach the tree. A prayer of invitation is said:

“Hail landvaettir! Thank you for letting us be here in this place. Hail treevaettr! We are here to ask you to become a ve, a holy place where we may give our offerings. A place where we may give worship and honor to our Gods, Ancestors, and vaettir. Become our Yggdrasil, become our holy tree, and we will honor you and give you offerings. Hail to you!”

The offerings are then laid, usually at or on the roots of the tree. I will generally bow after the offerings are laid down.

Any ornamentation to be put on the tree is brought forward. In this example we will say the tree will be adorned with representations of the Nine Worlds.

“Hail holy Tree! We mark you as Yggdrasil, placing these Nine Worlds in your branches as Yggdrasil carries the Nine Worlds! Carry Them in strength and power! Ves heil!”

Once the Worlds are attached to the new World Tree, nine offerings symbolizing the Worlds are laid down with three draught of the mead offered at the roots of the Tree. Divination may be done at this point in time to double check the offerings are well received, and to make more if needed. If everything is cleared, continue on.

“Hail holy Tree! Thank you for your Presence, for becoming our Yggdrassil! Thank you for allowing us to offer at your roots, to do ritual beneath your branches. Ves heil!”

On Ritual, Mindset, and Expression of Worldview

So far I have dedicated most of this post to writing on the setting up and care of space than I have to actual worship. This is because setting up a space to worship and beginning to worship is more than merely setting the right mood, making the right prayers, and laying down the right offerings. It is about the entire mindset that goes into doing ritual right and well.

When we engage in ritual we are engaging in some very basic understanding and expression of how existence itself works. We cleanse because coming to ritual physically and spiritually clean to the Holy Powers is both respectful and in keeping with our place as host to Them. We set up our ve as separate, holy, apart from mundane existence because treating our holy places as we would some place mundane is contrary to what our ve are, and the place they are to keep in our lives. To treat a holy place as a mundane one is disrespectful and wrong. In the case of the Tree representing Yggdrasil how we treat it is how we treat Yggdrasil. In this case, it is the place where we make offerings, do ritual, and come to interact with our Holy Powers. It is where the Nine Worlds and us can come together in a holy place to meet, grow, experience once another, and more.

Setting up a ve right and well is ordering the cosmos in miniature. When we light a fire, whether from flint and steel, a match, lighter, we are reaching back to the First Fire, the Eldest Ancestor, and through those ties we bring It forward into our present while still understanding that each individual Fire is a vaettr unto Itself. When a tree becomes a World Tree, it is the anchor point of that part of the cosmos both in terms of our rituals and in terms of our mythopoetic reality. So, each Fire lit, each tree that becomes Yggdrasil is both a Being unto Itself, a point we reach back to and which is brought forth that also, in the same way, brings us to It and back to It. The tree is a tree, of course, and simultaneously it is Yggdrasil! The Sacred Fire is a fire, of course, and simultaenously it is the Eldest Ancestor. We are us ourselves, and yet, we are the Ancestors and an Ancestor in the making, ourselves.

We exist together in these holy places, these between places, and what we do here reverberates through Wyrd with more force because we are not merely interacting with our world in mundane ways. When we go into ritual we are interacting with our understanding of reality, the Holy Powers, and all the rest behind it, at present, and before it. Our holy places stand apart from the mundane not because mundane reality is horrible or less-than. They stand apart because not every place can or should hold this important place for our Holy Powers, our religion, our communities, and ourselves. We need to give space so our mindset is right, so that what follows from that mindset is right. We need to give space s that what is marked, understood, and is holy remains holy.

Worship and Some of Its Forms

Worship is an act of reverence and/or devotion to a God, Goddess, Ancestors, and/or vaettr, a spirit. Acts of worship can be prayers, offerings, sacrifice, celebration, festivals, devotional service, and praise.

How we worship takes a number of forms, some relating back to ancient practice. Some of the best detailed rites of worship are the practice of blot, blood sacrifice. These are well attested to in the old sources, and tended to occur in the context of festivals and periods of celebration, though they also occured during times of crisis, conflict, and war. During the ritual, the sacrificial animal is generally butchered for consumption by the community with some offerings of flesh and blood to the Holy Powers are made. The blood having been hallowed by the Holy Powers and the sacrifice, is sprinkled on the ve and those assembled with a hlaut-tein (blood twig) as a blessing and/or cleansing, depending on the context of the rite.

Another term has come into use in modern Heathenry, that of faining (related to Old English fægan and Old Norse feginn), words which all relate to glad and gladness. Faining, then, is the act of pleasing the Holy Powers or making Them glad. Faining, then, is any rite in which the offerings are any other than blood sacrifice. So, a ritual in which an offering of bread is made to one’s landvaettir is a faining just as a ritual in which an offering of first fruits from one’s garden or orchard is.

Symbel or sumbel is another well-attested form of ritual in which drinks are shared between a gathered people, usually in anticipation of a conflict or in celebration of victory. Toasts, oaths, boasts, and honorings are made over the drink and the drink is passed around to be drunk by the attendants, making it a powerful ritual that ties the celebrants together while also making the toasts, oaths, boasts and honorings public. Worship that occurs in the context of a sumbel can be as simple as “Hail Thor!” or as complex as telling a story of how one gained a victory by the Gods, Ancestors, and/or vaettir and thanking Them. The sumbel tends to be done in at least three rounds, with the Gods’ round going first, the Ancestors next, and then any boasts, oaths, and so on in the third and following rounds.

Depending on the context the worship is taking place in, it may be very structured, or informal. Blot, faining, and sumbel tend to be very formal because there are clear steps involved for a good ritual as well as roles for people to take up that require training and active mindulness of ritual protocol, such as the sacrificial priest in a blot, the cup bearer in a sumbel, or a diviner in any rite. These rites have requirements within them for ritual cleanliness, tend to be communal events with roles and responsibilities for the ritual specialists and laypeople alike, with consequences for the whole community whether it goes right or wrong. Blot can be done strictly within a family context or even an individual one should the need be there. Yet, the need for training and ability to do blot right and well remains.

Regardless of formal or informal worship, the ties of a community matter in terms of each household performing their rituals rightly by the Holy Powers, honoring their oaths, and doing right by the community. Many, if not most forms of worship are not very formal at all. Addressing of the Gods, even as simple as “Hail Freya!” over a poured cup of water is a form of worship as it is both reverential towards Her and is a good offering. What makes it worship rather than a saying of words and pouring of water into a cup is the attitude and mindset of reverence and devotion that precedes, and comes into actualization, through the act of worship.

An Example of Worship in a Faining Ritual

These are the steps I follow in making a faining ritual:

Step 1: Cleanse the space and the people.

Step 2: Prayers to the Holy Powers inviting Them to the ve and ritual.

Step 3: Lay down offerings to the Holy Powers.

Step 4: Do the ritual, in this case a ritual of prayer and offering.

Step 5: Make prayers of thanks for the attention of the Holy Powers and make any additional prayers and offerings as needed.

In this example the faining ritual is one wholly dedicated to Thor. The altar will have a hammer on it consecrated to Thor, and a carved statue depicting Him, with a representation of a cart and two goats as they are symbols of His. For offerings there will be a horn for Him full of good beer and a plate of bread, cooked meat, and vegetables.

The space and people will be cleansed using the previous Fire Cleansing example above. To invite Thor a prayer like this may be used:

“Great Thor, Who wields Mjolnir, Who brings the blessed rains! Who teaches us the value of our hands and protects us! Hail to You! Please, come to us and be here as we offer and pray to You.”

Each of the offerings are lifted up, circling the horn sunwise over His statue three times, placing the plate before His statue, and putting any other offerings before Him. Bowing, genuflecting, and showing similar kinds of reverence are as each offering is laid down as one’s body and space allows.

At this point praise for Thor’s blessings in one’s life might come to mind, like a tornado passing by one’s home. The praise prayer may go like this:

“Thank You Thor, for protecting my family and I yesterday. Thank You for shielding me with Your Hammer and driving the tornado from my home. Thank You for protecting all of us who share this home, and who offer to You in it.” At this point the horn is lifted and a hearty “Hail Thor!” offered.

If anyone else has prayers, praise, or offerings to make, this is the time to make it. Otherwise, do divination, be sure the prayers, offerings, and praise were well-received, and should everything be well, continue on to the end of the ritual.

I usually take care of any offerings prior to the end of ritual, incorporating the final offerings and prayers at the offering site. Once the offerings are laid down in the ve, a prayer like this may be made:

“Thank You, Thor, for seeing us, for coming to us as we honor and praise You. Thank You Thor, for Your blessings upon us. Ves heil! Hail Thor!”

Informal Worship

Informal worship does not necessarily mean without ritual or without structure. For most of my informal worship I will have made some kind of cleansing during the day, even if it was just a shower with some meditation work. Informal worship may follow a ritual format but be more easy-going or conversational, such as a shared mug of coffee in the morning and a conversation with a Holy Power. Something like:

“Hail Disir! Hail Vater! Hail Ancestors! I bring this coffee to share and speak with you.” The rest of ritual may be conversational, but the formal invitation is made with a cup of coffee (or more) laid down for these Ancestors as an offering of worship, praise, and thanks for Them.

The point of informal worship is it does not have to be deeply structured or done at one’s ve, and more than anything it is connective with the Holy Powers. It may take place only in one’s heart and mind, such as with meditation on a particular God or Ancestor. It may take place at the gym as an offering to the Holy Powers one honors with the sweat of one’s work. It may take place in a park in silence or a full-throated song. Informal worship can take place with spontaneous inspiration to leave an offering while on a walk, a prayer while in the hospital with a friend, or doing a craft. While formal rituals and worship occupy certain parts of our lives, informal rituals and worship can occupy any part of our lives.

Most of the prayers and poetry I have written are informal worship. Some were inspired after an some event in my life, others were inspired by reading a passage in a book, others I was asked to write by a Holy Power, others were part of a request or exchange from other polytheists, and others I wrote as an offering just because I wanted to. What matters is that the mindset I was in was geared toward doing poetry that honored the Holy Powers and that what was produced did that.

Taking this approach to our world at large most any action can become a form of worship, a form of connection with our Holy Powers. I offer upkeep of the home to Frigga as She is the Keeper of the Keys and keeping our space as clean and tidy as we can is an offering to Her. I offer time in the gym to my Ancestors because that work honors the body They gifted me with. I offer cleaning up the parks I visit to the landvaettir of those places.

These actions do not replace giving phyiscal offerings. Offerings of service are one of many expressions of worship and devotion to the Holy Powers. Offerings of physical things, offerings of service, and sacrificial offerings are different to one another, and a given God, Ancestor, or vaettr may be more receptive or desiring of one form of offering to the other. Figuring that out comes down to doing divination and listening to the Holy Powers when we are doing the work of worship and offering.

The work of worship then, is found in doing it. One can do all the divination one wants, but unless one is offering then nothing is being offered, and unless one is doing the service, nothing is being done. The expression of our religion is not merely in thinking about things, but in the doing of things.

With this foundation laid we can dig into divination and hearth culture.

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The #DoMagick Challenge Day 2

December 2, 2017 Leave a comment
Uruz

Uruz (Wikimedia Commons)

Today I did galdr with Uruz.

As yesterday, my work was done entirely outside from start to finish from about 8pm-9pm.  It was a little chilly, but I was comfortable.  Maybe if the weather turns cold and harsh I will bring it inside.  Until then, we will see.

As before, I smoked Großmutter Una to cleanse and prepare myself.  I eased into the galdr work after all the prayers were made.

Breathing deep, my body was warming up, and my body was filling with power.   I felt myself a great beast, filling with air, with potential, with power.  I felt mySelf, my animal within me stir.  Another animal rose as I finished my prayers of connection with Uruz.  The first time I galdred Uruz, I could feel the auroch as I lowed.  Uruz came three times from my lips and that animal came bellowing out of me.

When I continued to galdr Uruz, it was connecting to power, within and without.  It was power, but not only for destruction.  It was the primal power that when you look into someone’s eyes, they understand and do.  It was not charisma, it was the primal pull that tells someone something needs to be done, and then to go do it.  

It is rising heat and muscle put to work.  It is the potential energy of those muscles at rest, the potential of a round piece of wood to be made into a torch.  It is the ability to do great violence, and the ability to do great things.  It is ferocity and will, patience until the time to act which is done decisively.  It was animal, it was primal.  Damn did it feel good.

After finishing my prayers of thanks and cleansing with the meditation done, I spent time cleaning out my pipe and coming back to normal headspace.

Link to the Daily Ritual for the Challenge.

#DoMagick

The Harvest is In

October 30, 2017 Leave a comment

The harvest is in
The fields are hewn down
The harvest is in
The lands are cold
The harvest is in
The slaughters are done
All is prepared for the winter is come

The harvest is in
The home fires are lit
The harvest is in
The logs are arranged
The harvest is in
The trees are all cut
All stop for a rest for the winter is come

The harvest is in
The Ancestors gather
The harvest is in
The Disir are close
The harvest is in
The Väter are waiting
All rest by the Fires for the winter is come

And when the shoe is on the other foot?

August 29, 2016 21 comments

I saw this post on Galina Krasskova’s blog that she linked to from her blog. Note, she did not write this and is, in fact quite appalled by it which is why she shared it to begin with. 

It reads like a declaration of war. Nothing quite so put together as the WWI German declaration of war on Russia, nor of France or England’s on Germany. This is what a fatwa from a radical Islamic cleric looks like dressed up in leftist clothing. This is what a Joel’s Army or a New Apostolic Reformation missive looks like dressed up in leftist clothing.

Saying “I’m not advocating starting fights, but I am telling you to be prepared to finish them.” is bullshit. If you are advocating going to someone’s space and disrupting their rituals, their communities, and/or their lives, you are advocating for starting a fight. If you are laying down a call on people, saying “But if you like to talk the talk of the warrior path, you better start walking the walk as well.” you’re asking for a fight. You do not call on warriors for a reason other than conflict. Keep in mind, though, that if you are calling on warriors you are giving your opponents equal reason to. Adding “Are you gonna stand by and let these assholes commit atrocities and spew hate in the name of your gods?” is a religious call to war. Advocating that folks “don’t play nice” when they do this is a call to guerrilla warfare in the name of the Gods.

1. Speak up. Is there a guy in your local coven, order, lodge, temple, etc. that is openly bigoted? Call him out on it. Put him on the spot. Humiliate him in front of his superiors. Collect receipts, send screenshots and videos of his bullshit to his superiors…send it to those superiors’ superiors. If they do nothing call the whole organization out. Blast it all over the internet. The occult world is small, the backlash will be swift.

When I first read this, the first point actually seemed fairly benign until I really considered it. Let’s say that the bigot you want to target isn’t a guy, not that the gender should matter here. Let’s make this person a woman. Now, you’re advocating for humiliating her in front of her superiors. Collecting receipts, sending screenshots and videos to her superiors. Gosh. This sounds positively threatening. That is because it is. This is advocating for stalking, harassment, theft, and bullying.

2. Trap them. Catch them doing or saying something illegal and record it. Anonymously notify the correct authorities. If he’s racist he’s probably also a raging misogynist, here is a pretty high percent chance he beats women. Bust him for that.

The second point is advocating for people to do the job of the police as well as illegally record another person in violation of their rights.

3. Sabotage. Sabotage everything. Their protests, their social events, their rituals…their relationships. Sabotage them physically, sabotage them magically. Block them at protests. Blast distractingly loud noises in the vicinity of their rituals. Curse them liberally.

If the first two points were advocating for stalking, harassment, and bullying, this is certainly asking for war. It says it right there in black and white: “Sabotage them physically, sabotage them magically.” To sabotage is to “Deliberately destroy, damage, or obstruct (something), especially for political or military advantage”.

Religious warfare is being openly called for. It is being called for physically and it is being called for magically. Calling for the physical and magical sabotage of people is an act of war.

4. Vote with your dollar. When people pulled their financial support from the Atlanta LHP conference via vowing not to go and through speakers dropping out, they were eventually forced to drop Augustus Invictus. That’s the power of peer pressure…and money. Pressure conferences. Pressure publishers. Let them know that they are condoning hate groups. Tell publishers and conferences that you want to see more diversity. Openly support and promote occultists and witches of color.

Boycotting is an old tactic that does not directly threaten the rights or well-being of a person, and can effectively make change. However, rather than simply going right to pressure, I would inform. A festival may have no notion the person they signed up is a widely-known racist, or that the band whose page seemed so cool and edgy and will attract a good crowd are actually a band well-known for its racism. If they refuse to act on the information I would then take the next step and inform others that, yes, you informed the festival or people in question and they are doing nothing with it. That said, negativity is relatively easy. Being positive and openly supporting and promoting folks is not.

If you are voting with your dollar and want more diversity, putting your dollars towards that and encouraging others to do the same would be the way I go for it. Hell, look at how successful GoFundMe and similar campaigns work. Do they shit on other folks, venues, etc. for donation? No, they put forward what they are about, encourage folks to spread the word, and do whatever it is they promised when the call was put out. If you are going to call for diversity follow through on it.

5. Learn a martial art/self-defence. Neo-Nazis are violent, if you are able-bodied consider learning how to defend yourself and your friends. Offer to work security for #BlackLivesMatter and other activist events. Use your power of privilege for good.

Alone, this would be solid advice. In this context? Whether or not Neo-Nazis are violent is not the issue here. The people advocating for these actions are advocating for physical and spiritual sabotage, for war.

6. Get a weapon. Are you mentally stable enough to own a weapon? Do you live in an open-carry state? If so get a weapon. I don’t care if it’s a knife, a bat, a gun, or fucking nunchucks…as long as it’s legal in your state, carry it. Know how to use it. Your enemy does. Neo-Nazis love their guns. I hate guns, but I like not getting shot or raped. If you stand up for what is right it is likely that you will get death threats.

If you stalk, threaten, harass, and steal from people you are more likely to get attacked. If you physically or magically attack people you are likely to get attacked in kind. If you are advocating for people to learn martial arts and/or learn to wield a weapon, you are advocating for people to learn and be prepared to do violence. If you are telling warriors to step up, you are telling people to go to war. Your opposition would be within rights to do the same.

7. Educate the young ones. Kids raised in conservative, fundamentalist households don’t know any better. A teen raised in Asatru is like a teen raised in Christianity, they know no other way…show them. Lead by example. An 18 to 21 year old can still change their worldview. Young minds are malleable and they are the future, change that future for the better if you can.

This point is assuming a lack of education and exposure to other ideas. Assuming that people in conservative, fundamentalist households do not know any better (any better than what?) and assuming a superior stance on the part of one’s self, cause, etc. insults these peoples’ intelligence and ability to reason. If you are starting from the standpoint that your opposition is lacking in intellect or is ignorant of other ways, you have already shut down conversation. They may well know of other ways and actively reject them. This assumption is no different than a conservative fundamentalist person assuming liberals are without morals. This point dismisses all of Asatru as racist.

The assumption that the teenage Asatruar needs to be shown another way, that they need to be led out of their religion and/or their religious community, is poisonous to Asatru and potentially any religious or philosophical movement the would-be leader believes is wrong. It is convert-seeking rather than providing another viewpoint.

It is true that young minds are malleable and that they are the future. There is no guarantee that these would-be leaders from the left can do any better than those on the right. Those who lead poorly can do irreparable harm, especially at a time when young people are already having to deal with a lot of change.

If leftist Pagan and polytheists are advocating or are engaging in harassment, stalking, assaulting, and otherwise attacking the families and/or friends of these teens, how could they possibly appeal to these teens at the same time?

8. Radical organization. Do you have other occulty, witchy, pagany friends who want to help change this mess we’re in? Start a group! Practice all seven of the previously mentioned suggestions that you can, and practice them together. Be secretive, don’t use Facebook to connect. Speak in code. Write notes and burn them. Discuss your plans at secret rendezvous. Form a wolf pack and root out the fascist insects.

I noted above how other points read like guerrilla warfare. So does this.

Let’s put the other shoe on, shall we? When the right posts things like this the general reaction I read from the left is some variation of “See? They’re so afraid of being discovered that they’re going to talk in code and burn notes, meet in secret!” or sarcastic, insulting language. The “form a wolf pack” language would likely be denigrated, as would the “root out the fascist insects” language. It would be called dehumanizing because that is exactly what it is and what it does: it dehumanizes your opponents. When your opposition is no longer human, but now are insects, it is no loss to crush them. When you cast yourselves as wolves and your opponents as vermin or prey, you are just fulfilling the work of being a wolf pack. One of the things that the right gets picked on for a lot is code-switching and code-language or dog whistle tactics. It seems that, so long as you are going after people you have identified as racists, bigots, and fascists, all bets are off.

Keep in mind that you’re supposed to somehow do point 7 while being secretive. Secret means “Not known or seen or not meant to be known or seen by others” and secretive means “(Of a person or an organization) inclined to conceal feelings and intentions or not to disclose information”. They are advocating educating kids by being examples while also being secretive. To seek to change their worldview in secret. “Young minds are malleable and they are the future, change that future for the better if you can.” followed by “Speak in code. Write notes and burn them. Discuss your plans at secret rendezvous.”

Those notes I made above about guerrilla warfare? Also applicable here. Read those points again:

“2. Trap them.”

“3. Sabotage.”

“5. Learn a martial art/self-defence.”

“6. Get a weapon.”

In point 8: “Form a wolf pack and root out the fascist insects.”

These are calls for war. Be secretive about who you harass, stalk, or assault.

The left has lost the right to bitch about people getting CPLs or taking other steps for protection for “imagined fears” for them. This list of actions being advocated is a reason for anyone who might or does come into the cross-hairs of the Pagan or polytheist left and/or anti-fascists to be prepared to defend themselves physically and magically.

9. Take back the Punk and Metal scene. White supremacists have taken over folk metal and bastardized punk. Make music. Wonderful, witchy, aggressive, anti-fascist music. Be like Doro Pesch and use your music and your heritage to speak out against those committing atrocities in the name of your ancestors. If you don’t make music, support and promote anti-fascist and anti-racist music. Also, use the “anything goes” of the moshpit to get a few punches and kicks into your local skinheads at local shows.

I have no problem with folks making music. Please make music. Speak up and for the things you believe in, and the changes you want to see. Speak out against atrocities, speak out against hate and genocide. Support the music you enjoy if you cannot make it.

A person being a bigot or a racist does not give you license to hit them. I should not have to write that. If you’re going to a local show these people are probably your neighbors. Violence will not show them the error of their ways. Engaging them in dialogue might. Besides, you are also giving license to these guys to beat the hell out of you too using just as underhanded tactics. It puts to lie the author’s assertion “”I’m not advocating starting fights, but I am telling you to be prepared to finish them.” The people you target no longer have a reason to hold back; you’re clearly threatening to hurt them and those in their communities.

10. Take care of yourself. Fighting the good fight is emotionally and physically exhausting, and can even put you in physical danger. Do what you need to to keep yourself healthy and safe.

If you do these things you are putting yourself and anyone who joins you in danger. If you do these things you are intentionally instigating conflict, and enacting religious war upon other people. If you really mean what you say, then you are not just a danger to the racists and the bigots. You are a danger to anyone you label an enemy.

Let me be thoroughly clear to anyone who supports these things: what you want and what you are prepared to do is advocate for and fight in a religious war. You are calling for you and yours to engage in religious warfare. You are putting an absolute line in the sand with blood and souls.

Be sure this is a war you want. Be sure this is a war you are willing to do what you must to win. Be sure this is a war you can win.

On Purification and Cleansing

July 8, 2016 1 comment

I took a week off of social media, and I included my blog here at WordPress for that time.

It was a good time, coming right off the heels of Sacred Firetending at Michigan Paganfest.
It really made me think, though, about a lot of things.  Not the least of which is the time I waste on social media.  Now, a lot of my writing here?  That tends to be time well-spent because I am sussing things out, writing devotional poetry and other works, or otherwise devoting time to my Gods, Ancestors, and/or vaettir.

My time away made me realize just how fucked up social media is, when you get down to brass tacks.  Now, don’t get me wrong, I do a lot of networking on it that is not only useful, but downright necessary to interact with the folks in my Kindred as well as the larger Pagan community.  However, what I am really coming to grips with is how damned sick, lacking a better term, social media is.  When something takes off, it takes off like a virus.  After all, a post, a picture, a video gaining mass popularity is called ‘going viral’ for a reason.  If it is incorrect information, it spreads the wrong information and it infects all those who take it in as fact.

This is where inoculation or sanitation and treatment come in, or, in terms polytheists would be more familiar with, purification and cleansing.  We purify a space so that it is cleansed of vaettir (spirits), and likewise, any magic or spiritual force that would seek to do us harm or disrupt the ritual, ceremony, etc. we are about to perform.  We purify a space, such as a vé (sacred place; it might have an altar or be a natural thing, such as a boulder or tree, etc.), hörgr (a stone vé, sometimes stacked, or an altar of stone).  We cleanse ourselves and any objects we would seek to bring into this space so we are in a state that is clean for the same reason as purification.  If you are facilitating a ritual, it is likely you have cleansed yourself and any things that you are bringing into the area, then purified the space.

These procedures are recognizable to anyone who works in healthcare: your inoculation makes you resistant to diseases that can harm your patients and yourself, your hand-washing prevents you from spreading disease, and your personal hygiene prevents you from becoming sick.  If you refuse to do these things you are not doing your due diligence to those in your care.  That is not to say that sickness is completely unavoidable.  It is not, just as impurity in sacred space does happen.  It is also not to say that sickness is morally wrong; it is not.  It simply is.  However, it is our obligation, whether healthcare or in religious matters, for us to do our due diligence so that those in our care are as healthy as can be.  A ritual leader who refuses to do purification and cleansing work is analogous to a doctor who refuses to be sanitary.

Of course, there are folks out there who will say I am being dramatic about this.

If we take our religions, and our roles within them seriously, then this kind of preparation to erect or inhabit a sacred space should be normal.  There may be exceptions to this rule, i.e. polytheist religious paths I have not come across that do not carry out purification rites in general or for specific workings because it would be detrimental to the rite, working, etc.  I am not speaking to these.  The polytheist religions I have been in or had contact with carry similar enough ritual protocols for these to be general, such as cleaning yourself physically and spiritually before a ritual, or if you do not have time for a shower, at least doing some kind of cleansing work, whether a simple ritual of washing the hands, sprinkling water on one’s head, passing fire about the place and one’s body, and so on.

If I am to carry out a ritual, it is my Gebo to the Gods, Ancestors, and vaettir that I am a living example to those in the ritual.  I need to be clean in body, mind, and spirit.  I need to show good protocol for engaging with the Gods, Ancestors, and vaettir.  As much as the ritual actions are my role in the ritual, so too is my living example.  If someone is coming to me for divination I need to be clean and the sacred space it takes place needs to be clean.  My obligation to the shamans, diviners, Rune-workers, Runemeisters, the Runevaettir, and Odin Himself is to do the work and do it well, whether that work is the preparation before the reading, the reading itself, or any work that occurs coming from the reading.  To do this, I need to have good signal, and to have good signal I and the space need to be clean for the reading.  Whatever my role, I owe this Gebo,this obligation of doing the prequisite work well to those who came before me in these roles, to my Elders, Disir, Väter, Ancestors, and so on.  I also owe this Gebo to the Gods, Ancestors and vaettir to do this work well, not just for the work present in the moment, but to provide an ongoing living example of the work in action.  

In order to do well, to be excellent, the foundation must be cared for.  The foundation of good religious work is to do the prerequisite work well.  This includes the education one needs in order to be an informed participant in the religion, and the carrying out of one’s role in the religion that arises from that knowledge.  It is not some out-of-reach perfection I am talking about here either, nor am I talking merely about the role ritual leaders hold in being ritual pure or helping to make purified religious space.  The foundations of religious work are carried by everyone in that religion.  Purification and cleansing are part of those foundations so we enter into sacred space clean and well, so that the Gods, Ancestors, and vaettir are prayed to, offered to, experienced, and understood well.  Purification and cleansing help us to keep these things clean so that what we do and pass on is healthy for our religions, our communities, our tribes, our Kindreds, our families, and ourselves.

A Vision in Storm

June 16, 2016 3 comments

I went outside and there were Gods and spirits dancing.

The storm-etins danced among the thunderbirds

Thor and Farbauti struck through the air

Odin whirled overhead

I smoked, offering up prayers to all of Them

As I did I saw:

Lightning illuminated the Raven

It tore at the cloud-man’s guts

The intestines roping out of him

The Raven gorged

I saw a bolt of lightning and it croaked like a Raven

Calling

I looked to my left and there was a great Wyrm

Open mouthed in the lightning-light

It twisted through the air, wings wide

The thunder was not Its voice, but the clap of its wings

As it flew along the East

Swift

On Being a Tribalist Heathen

June 9, 2016 3 comments

Something I have been reading quite a bit is the use of the word ‘tribal’ as a derogatory term, especially in online places and discussions on Heathenry.  Mostly, it is being used as it appears in the Oxford Dictionaries’ second definition “The behaviour and attitudes that stem from strong loyalty to one’s own tribe or social group” rather than its first: “The state or fact of being organized in a tribe or tribes.”  The word ‘tribe’ is not without its issues; tribe was a word used by colonialists to describe the indigenous cultures they saw, as the definition for ‘tribe’ notes.  That said, most people understand what you mean when you say a tribe, whether one is using it in the first or second definition.  Some folks use the word tribe when describing their indigenous communities, others do not.  It is still used to describe some indigenous groups, such as Paiute Indian Tribe of Utah.  They define tribe as “a group of people organized through kinship or family relationships.”

As a Heathen, tribe, tribal, tribalism, and tribalist as terms carry meanings more in line with the first definition and with how the Piaute Indian Tribe of Utah uses it.  I would at least like to get some dialogue started on why that is, and why I use ‘tribal’, ‘tribalist’, and ‘tribalism’ as terms to describe my understanding, and living of Heathenry.

Many of the cultures I take as inspiration and much of my understanding of my religious path were organized into what is usually referred to as tribal groups.  The Suebi or Suevi, for instance, were a recognized tribal group that was itself known to be made up of smaller tribes.  This was first recognized in what writings we have from Julius Caesar, and later Tacitus and Pliny.  Funny enough, like a lot of indigenous groups, the name Suebi may mean something to the effect of “people” or “we, ourselves”.

What Tribal Heathenry means

Tribalist Heathenry means that you worship the Gods of Northern Europe, England, France, Iceland, etc., your Ancestors, and vaettir (spirits), and that you care for and about those in your group, your tribe, first.  It means that those you count as within your walls, in your innangard/innangarðr, are within your society.  Those who are utgard/útangarðr, are outside of them.  This does not mean that those who are utgard are without meaning or not considered when looking at the impacts of a decision, but you do not owe loyalty to them as you do to those in your innangard, and they generally have far less impact and say in your life.  Rather, they are guests when they are within your walls, and given the amount of writing that exists on how hosts and guests are to treat each other, are important, but not in the same way as those who are part of your people.

There is another side to this besides the human interaction level, though.  Those one brings into their innangard, or who are brought into another’s, tie their Wyrd together far tighter than those who are utgard to one another.  We tie our hamingja, our group luck, into one another’s.  Me keeping my word is far more important for those who are within my innangard, particularly with important things like big promises to those within the community, or oaths to the Gods, Ancestors, or vaettir, because it directly impacts their hamingja, and through this it can affect their maegen, or personal power.

 

Tribalist Heathenry as it applies to my life

Friends are within my innangard, and acquaintances are utgard.  Allies are within my innangard and those without alliance to me are utgard.

This means that those I care for, am loyal to, responsible to and for those I have deep personal and/or community connections with, whether they are family by blood or choice, friends, or allies, are first priorities in my life.  Note that the way I am using the word friend does not have a thing to do with Facebook definitions of ‘friends’.  When I call someone Brother, Sister, or a term of endearment meaning equivalently the same thing gender-neutrally, such as friend, these mean very specific things to me.  The same goes with the term ally.  I have very clear lines of distinction, then, between friends and acquaintances.

If I count you as part of my tribe, family, a friend, or among my allies, generally speaking, I would take a bullet for you and, in equal measure, I would use such means to protect or save you.  This means that while I count myself as part of the Heathen communities, the communities I am not a member of mean less to me both socially and spiritually speaking than the ones I am part of.  This understanding of things is how I allocate my time and resources, and to whom I owe loyalty and make spiritual ties with.  This is discernment in action.

 

Reviving tribal community and reviving tribal worldviews

I am a tribalist, a universalist, and a reconstructionist-derived Heathen.  Being a tribalist means that I care for those within my innangard.  Being a universalist means that I believe that anyone regardless of ancestral background can come to the Gods, Ancestors, and vaettir of Heathen religion.  Being reconstructionist-derived in regards to archaeology and the texts regarding Heathen Gods, Ancestors, and vaettir means that I respect that these things can teach us information on and give some understanding of our Gods, Ancestors, vaettir, practices and beliefs that have survived the conversion periods are incomplete.  It means that I recognize some practices are unsuited or impractical to reviving a religion and culture for where and when we are, or that we simply lack the information necessary to do so, and I am willing to innovate with the help and guidance of the Gods, Ancestors, vaettir and community where needed or called.

In reviving tribal community and tribal worldview associated with Heathen paths, what I am seeking is to revive the concept of the tribe itself within a polytheist Heathen context, and the attendant worldview which informs it with those in my innangard.   I do this by referencing and revitalizing the concepts that are essential to this, and where this is not possible to follow what old ways we do know about, we communicate with the Gods, Ancestors, vaettir and with one another to innovate and adapt what we can to work with us in this time and place.

Tribalist Heathenry as I understand and live it cannot be revived in full from where ancient Heathen cultures were prior to conversion or destruction of the cultures and folkways.  There is simply too much time between us and the Ancestors from which these ideas, structure, and worldviews spring.  In other words, the maps of archaeology and texts are useful to a point until we recognize it is outdated or no longer referencing the territory before us.

Given the diversity of religious/cultural paths within Heathenry, I do not expect our Michiganian Northern Tradition and Heathen tribalist religion or culture to look like another’s, even those that may be located in the same State.  I would expect our religious calendar to look different, especially from, say, a Texan tribalist Heathen’s religious calendar.  A given tribe’s worship of Gods might be very specific, i.e. only worshiping Anglo-Saxon Gods, whereas we worship Gods from a variety of culture backgrounds.  A given Heathen tribalist or their tribe may only worship the Aesir and/or Vanir, whereas mine worships the Aesir, Vanir, and Jotnar.

It is my hope this post is a gateway to more conversation, not a stopping point.  I encourage folks to post in the comments, to write their own posts exploring this, to talk with friends, family, kindred, and talk with their Gods, Ancestors, and vaettir.  I encourage us to deepen the dialogue around these things, so that our communities grow, and keep growing, strong, healthy, and well.

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