Musings on Spiritwork

Sometimes, spiritwork is hard. It can be hard to want to do the daily work, to want to do the daily prayers, to want to do the work that is ours to do. It can be hard to find the motivation, let alone the energy to do all that can be asked of us.

A lot of us spiritworkers are hard on ourselves. Trying to do more with less. Less sleep, time to ourselves, self-care. We want to do more of the thing that pushes us to wake up and (eventually) go to bed. The spiritwork itself is hard enough. What makes it harder, or at least puts barriers in front of the motivation, is all the stuff I have to do in front of and behind the spiritwork that makes sitting down to it that much harder.

There is also no denying that many spiritworkers are burning not only their own candle at both ends, they’re sometimes switching tea lights to keep the fire going. I have had times like that. Some of it is the absolutely toxic work ethic in the United States. Some of it is my upbringing. I have written on this blog before on what a hamstringing effect feeling like you have to be ‘productive’ all the time can be.

So how to get beyond that? To a certain extent I recognize that getting ‘beyond’ the United States’ obsession with burying its working class is not going to happen anytime soon, at least on a societal scale. To a certain degree, it’s the climax of Wargame: the only way to win is not to play. Sometimes I lack the willpower to do that. So, I work with the impulse. I reframe rest as offering or work itself so that when I am called to work, I can do it. Sometimes this works, and sometimes I stare at the ceiling because anxious brain weasels are assholes.

To this end binaural beats, rain sounds, crackling fires, and other such videos and sound makes up my YouTube Meditation and Relaxation playlist. Sometimes this works. Sometimes I am staring at the ceiling as my ears are full of sound. There are going to be times when, no matter how much deep breathing after cleansing, grounding, centering, shielding, and other work you do, you are just not going to sleep. When I am like this I take the time to rest anyway, just so my body is not moving, my brain is not spinning on projects or anxiety.

It is very easy to write these words and far harder to do them. Pushing yourself to rest is a kind of discipline, and it is one I am still learning how to do. Sometimes video games in bed, eg my Switch or my phone, helps this. Sometimes it gets right in the way. So, I need to be adaptable. More often than not if I start to read I will want to stay up to finish the book, so I tend not to read. It usually does not put me to sleep; it stimulates.

There is no small amount of self-control, self-awareness, and self-discipline that a spiritworker needs to cultivate. The thing, though, is not to fool ourselves that there is ‘an end’ to this. There will be setbacks, times where, no matter how much effort I put forward the thing at hand will not be done. I also need to not excuse this, just to acknowledge I have failed to do it, that it this does not make me a terrible spiritworker or anything else, and to get back on the proverbial horse the next day.

Ginnreginn all know this far easier to write than it is to put into practice. It still needs to be done.

There will always be Work to do. There will always be things that need doing, whether the chores or the obligations, the little things or the big things. The best I can do is all I can do, and from there on, as best as I can, I have patience with myself.

Spiritwork is hard and gratifying. It is a real blessing to be able to do. It is a beautiful thing to watch as someone develops their practice, or asks for help in building a new relationship with their Gods, Ancestors, spirits, or all three. It is a powerful experience to feel Them so close, to experience Their Presence, and to facilitate Work that will bring others to that. It is wonderful to partner with the Ginnreginn to do the Work.

Seiðr Takes Hold

Pulse bounding, panting

The seiðr takes hold

Shaking, rocking, snarling

Edge kissing, caressing

Urðr presses close

Tingling, vibrating, singing

Voice summoning, enticing

Varðlokkr calls vaettir

Surrounding, speaking, guarding

Hamr carving, weaving

The seiðr takes hold

Guiding, enchanting, commanding

Cutting Ties Pt. 2

There are two parts to this. The first is a copy of the email I sent to Galina Krasskova and Sannion so that everyone knows what I have said and there is no mistaking my stance on things.

The second, this post, is my reflections on things.

I am going to ask everyone who is going to comment to fully read these posts first. Know that I do not delete posts unless they are spam. I also make frequent backups of this blog. None of the conclusions I have reached or the actions I have taken or will be taking in the future were arrived at with haste. If anything, this has been a long time coming where I have ignored my internal compass for too long, and I have hit my limit. Now, on to Part 2.

It has been a year since I reached this decision, and I have not regretted my decision to cut ties whatsoever. It does not feel like a year, though. It feels like a lifetime ago.

Looking back, if I regret anything, it is that it took me this long to make the choice to cut ties. In the last few years I knew them, both besmirched anyone even a bit to the left of them, which is fairly far right. For awhile I thought perhaps they were both centrist. In my early friendship with her, Galina and I held a lot of similar views in regards to universal healthcare, the right of a woman to choose, civil rights for LGBTQIA+ folks, civil rights for BIPOC, and on many other issues. Towards the end of our relationship I had a sinking feeling when they both made fun of or criticized pronouns, particularly the use of they and the use of differing pronouns such as that of Spivak, or neo-pronouns. Likewise to their denigration of the Left in general, Black Lives Matter, and social justice in general.

There were a great many red flags that I ignored for a long while. Their insistence that the Gods were either above political machinations, something I have only ever heard when folks want you to ignore the political implications of their positions, or the over-focus on miasma were warning signs. Something Galina said towards the beginning of our relationship, and that I still hold quite true, is that polytheism itself is revolutionary. It is. To then insist, especially as loudly as she and Sannion did, that the Gods are “above” politics, is to completely ignore the history of how enmeshed the Gods have been in them, and quite firmly are. If someone insists that the Gods are above politics, do not just question it. Demand they explain themselves. While a given God or Goddess is not likely a Republican or Democrat, a socialist or a capitalist Themselves, polytheism, and the Gods from whom these religions are devoted to and rise from, have definite leanings, if not views.

The over-focus on miasma is something that I should have understood as a red flag. It is one thing to wish to be clean, but to insist on it, in all areas? It becomes Puritanical. Taken to the extreme it becomes the fascist idea of rooting out all that is unclean and purging it. This is different from being sure to cleanse oneself before ritual, before divination, before hearth cultus, and so on. The focus on miasma and cleansing it that marked their writing before I cut them out of my life had, at that point, reached something of a fever pitch. Ironic, considering that Sannion picked up and wore one of the most contaminated symbols he could possibly have, and that Galina then defended this decision.

There were a lot of red flags otherwise. Red flags that I set aside, and ignored my own internal compass on. I gave passes when I should not have. To be sure, I argued with Galina and Sannion in private, especially with regards to how they spoke about Black Lives Matter, their hatred towards Islam, antifa, and other subjects. I could have and should have been much more public in my pushback. I thought, given we were colleagues and friends, and I was initiated under both of them, that maybe I had more pull with them than what I did. Had I pushed back earlier the letter I wrote would have been different, and written much earlier. I cannot undo the choices I made that led me ignoring my internal struggle with their rhetoric and harm, nor the choices that led me to separating from them in the way I did.

I cannot tell you what has happened to either of them in the interim beyond a few scant details, and I have no big desire to hear, read, or delve into gossip about them nor to be updated on them. I have avoided their media presences, blocked every method of contact, and have not written or spoke about them much until this post. I needed the time to grieve as they are both dead to me, whatever their physical status is.

This amount of separation has given me time to think on Galina’s role in my life as a Heathen. She came into my life not too long after I became a Heathen. At the time there was a fierce divide in the Heathens and Heathen communities I encountered between folks who were more experiential and those who weighed everything by “The Lore”. It was a fierce one too, one I found fairly inhospitable as a good chunk of the latter were composed of ‘blood and soil’ types, Neo-Nazis, and white supremacists. Galina’s books at the time, and Raven Kaldera’s too, opened up my Heathen exploration to experiences with the Gods in dynamic and powerful ways that still affect me to this day.

When I cut Galina and Sannion out of my life I questioned everything. I asked questions like “Is everything I experienced complete and total bullshit? Do I actually have skill with the Runes? Am I really an Odinsson? Am I a spiritworker? Am I a good Heathen?”

Again and again I parsed those questions and those like them, sometimes at intrusive times. They would pop up when I was trying to sleep or relax. When I was in the shower, about to pray, before divination sessions. I could put them aside for awhile, and they would still be there. Eventually, I came to my understanding in conversation with dear friends and in self-reflection.

Galina was my Elder, mentor, and for most of the relationship after the first four years or so, a colleague to me. We knew each other since about 2007. However, she was not the container of my relationships with the Gods, Ancestors, and vaettir. She was a bridge in them, but she did not contain them. She did not make me a spiritworker any more than she made me a child of Odin. Being a child of Odin was a revelation I came to well before I met her, and being a spiritworker is something I have always felt called to in some fashion or another. Whether it was through her, another teacher, or just my interactions with the Ginnreginn I was likely going to be doing something like what I am now whatever else I did. It is clear from my experiences with and feedback from others that I am a good Heathen, a skilled spiritworker, and skilled in working with the Runes. Looking over my experiences, and the effects they have had on others, most of what I experienced as Galina’s apprentice, student, and colleague was genuine. I have enough people in my life who live genuine, good lives who were willing to call me on my bullshit if I were anything else.

The Runes as vaettir, as spirits? It made sense to me, and given the experiences I had of Them before I ran into her work, it hit me like a bolt of lightning. I have no doubt the Runes are vaettir, powerful ones at that. When you cut someone this meaningful to your spiritual journey out of your life, though, you question everything.

Though far less involved than Galina, my experiences and studies with Sannion occupy a similar place. The experiences and initiation I had with the Toys of Dionysos were genuine. The experiences I had with Dionysos were genuine.

Looking back, I think the biggest tragedy between the both of them, and those who have similar stories to them, is the incredible amount of good they could have done. Through their actions they have tainted their work, probably irrevocably. Their work helped provide firm foundations from which others grew. It could have informed many generations of polytheists.

Equally important as the time I have taken to grieve and reflect in the last year is the time I have taken to heal and empower myself. I have kept a regimen of regular cleansing, grounding, centering, and shielding. I partnered with Water in a lot of this work, under guidance from a dear friend and spiritworker. I have done ongoing spiritual work for myself and for others in the community. I have kept up my devotions to the Gods, Ancestors, and vaettir, my Ginnreginn. My ties with my Ginnreginn and communities continues to deepen. The cutting of ties with these two has not dampened my desire to do this Work; if anything, it is invigorated in the face of it. It is clear we need more people public-facing willing to talk about, and especially, to do the Work.

To that end, I will continue to offer my services as a spiritworker, which can be found on my Spiritwork Services page, and through my Patreon. I will keep up my fulfilling work with Crossing Hedgerows Sanctuary and Farm. I will continue to write here on my blog, which you can support through my Patreon. I will continue to make and hold workshops. I will continue to make videos on Heathenry and other topics on YouTube, and engage with folks on Twitter, Instagram, and TikTok.

I am also working on revamping my first book, my anthology Calling to Our Ancestors. I will be removing everything Galina gave to me for the book. In addition to reformatting it, I will be putting in new work so that the book serves two purposes: as a guide on how to do Ancestor veneration, worship, and work, and as a devotional. It is slow going. After all, it took about 4 years to put this book together the first time, and I have many more irons in the fire now than I did then.

I apologize to my loved ones, my family, my friends, and my community for holding my tongue when I should have spoken out. I apologize to the Heathen, Pagan, and polytheist communities for actively promoting Galina and Sannion’s work over the years. I apologize for defending and going to bat for people I should have recognized as actively harmful and toxic.

I am not who I was. I made my mistakes, and I own them. I will keep on doing the Work that is mine to do. My Work is not here to make amends. My Work is here for the Ginnreginn, and if amends are part of that, then that is what it is here for. All I can hope is that my Work shows my worth and my quality.

The Importance of Being Visible

My arms are covered in Runes and I wear three necklaces, a valknut, a Mjolnir, and a stylized wolf when I am out of the house. What this has done has allowed me to connect with folks wherever I go. They ask questions, they want to know “What do these mean?” Even in the case of folks mistaking my Runes, which are the Elder Futhark, for ancient Hebrew, it is still someone saying “I see this and I want to know more.”

My necklaces and my tattoos are public invitations to have a conversation. I display them for my own reasons, namely as a form of devotion and mindfulness of my relationships with the Ginnreginn. However, I would not have a reason to display them publicly if that were the only reason. I could just as easily carry my valknut, Mjölnir, and wolf necklaces in my spiritwork bag and cover up my tattoos. I wear necklaces, rings, and tattoos to display to others. So that, in some way, what I am is seen. I could just as easily have had the Runes tattooed on my back, my upper arms, or somewhere else easily hidden by clothing. Instead, They asked, and I accepted, that They be tattooed on my lower arms.

Recently, fellow Heathens including Maleck, Snow and Gunny, both of whom are wonderful folks, have talked about aesthetic and how it relates to Heathenry, Heathens, and our place in communities. I can tell you from personal experience that aesthetic can also key into being accessible to others in our communities, both in terms of fellow Heathens and those outside our religious communities. Especially being so outward facing in our aesthetics like this, it allows us to be able to be good and approachable sources of information for those who, otherwise, may not learn about Heathenry or Heathens.

It is also why I tend to stay away from the Vikings TV show aesthetic when it comes to my regular online content. No issue with those who do it as part of their own regular content. However, the aesthetics of the show, and cosplay in general, clash with the Heathenry I want to portray, which is historically-informed and modern. What this does not mean is that I lack for ritual aesthetics, historical Nordic outfits, and only wear t-shirt and shorts to ritual. It just means that everyday wear tends to be my most common worn items because most of my rituals do not require specific ritual wear. My most frequent rituals are hearth cultus, so my ‘ritual wear’ tends to be whatever I have on at home. If I have been working out, doing yard work, or am dirty, I clean up, switch the clothes out, and then do hearth cultus.

Our aesthetics, both what we wear for everyday wear and for ritual, can say a lot about us to ourselves, to the communities we live in, and to our relationship with the Ginnreginn. Perhaps over time as we develop from just religious communities into full-blown cultures we may develop varying ways of dress. However, for the moment, most polytheists blend in to the overculture they are living in.

When we step outside of that blending that is a statement. It can be one for ourselves, our communities, and/or our Ginnreginn, but if we wear something, whether it is our hair, tattoos, or clothes that takes us out of the everyday, it is a statement. It is a powerful act, and a powerful responsibility not only for myself, it is equally so for my family, community, and the Ginnreginn. Even more so than wearing my Valknut or Mjölnir openly, my tattoos have opened a lot of conversational doors that likely would have stayed shut. They are vaettir, power, and magic, embodied in me, a living relationship. They are an invitation to others to conversation, understanding, and wisdom carved into my flesh.

What others will get from conversation prompted by the Runevaettir differs. For a lot of folks I am the first and only open polytheist they have ever met. For some folks this prompts a flood of questions, ranging from “What does that word mean?” to “How can you worship so many?” to “What are the Gods? The Ancestors? The spirits?” For others there is a few moments of contemplation, and then appreciation that lights up their face. For some, fear and apprehension strike their body like lightning, and something about the notion of living ancient Gods, Ancestors who listen and speak with them, and spirits all around absolutely terrifies them. For some, just sharing what these living Beings are opens whole Worlds to them. Others will shrink back.

My body becomes a gateway of conversation. My words become a conduit. My demeanor shares connection. Making the choice to take on the tattoos I have, the Valknut and the Runes, I am not my own, alone; I am also my Gods’, my Ancestors’, my vaettir’s. I am, in a very real sense, a vé walking in the world. That is the importance of being visible.

Patreon Topic 53: Using Tools in Magic and Spiritwork

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 comes this topic:

“Can you talk about the use of tools in Magic and spirit work? Pros, cons, appropriate vs inappropriate use?”

Tools can be damned useful -until they get in the way or become an impediment. A hex head screwdriver is only really useful for taking care of hex screws and the like. A claw hammer’s primary purpose is to hit and remove nails from wood pieces. If I try to use a screwdriver to drill a nail it can get the job done, with a great deal more effort, but it likely will not do the job as neatly or as well. A tool becomes a pro so long as it is an asset to the work or working at hand, and a con when it is not. If the only tool I have ever used is a screwdriver then I will need practice to get good at driving nails, but this is a far better use of my time than to get good at driving nails with a screwdriver.

Appropriate tools in magic are those that are useful to the task at hand, do not detract from the working, enhance the working itself by their presence/use, and deliver the best results with appropriate experience and training. Inappropriate tools in magic are those that are not useful to the task at hand, detract from the working, disempower or impede the working itself by their presence/us, and block the best results through overcomplication or by requiring such a high degree of training/work needed to use it that it becomes impractical to work with/use. An appropriate tool for divination could be something like a deck of tarot cards. It could also be used as an appropriate tool for magic.

Let us say you wish to enhance your physical strength, and are doing spellwork to help with this. Now, the first step should be to decide on what exercises or work is appropriate to building your strength. When you select exercises appropriate to your level of skill, understanding, and time, then I would include spiritual work. A simple way to do this with tarot is to combine the imagery in a particular deck with the purpose of a working. In a traditional tarot deck you would work with Strength to this end. If you were to incorporate spiritwork, you might put the card on an altar made specifically for the working as the centerpiece focus, and every time you go to work out you make an offering of water, ask a God or spirit to bless your pre-workout drink, and then go do your exercises. Just working with the tarot alone, perhaps you carry Strength or a copy of the card in your wallet and sing or chant the name three times. Just like reps in a workout routine the chanting builds up your spiritual strength and resolve to do the physical work over time.

It is worth pointing out not every tool need be physical. You can get the effect of ‘reps’ I wrote above regarding Strength by just imagining the card, or even going so far as to incorporate a telesterion working with it. However, I find physical tools tend to have a grounding presence in this world. Not every tool is a tool for grounding excess energies, mind you, but every physical tool grounds the work and working in this world by the act of working with it. It actually pushes us to incorporate more of our souls this way, by not leaving out the lyke, the body, of our souls from spiritual workings. That is a huge pro. It takes it out of ‘upper head’ or thought experimentation. By making gestures with a tool, even a hand, I should be talking actions that carry meaning and add to the work.

An excellent place to talk about the usefulness of tools in magic and spiritwork is the use of staves in seiðr. If I am working with a staff in a seiðr context then the staff occupies a place of invitation, coercion, and/or calling to spirits, as well as directing energies during these and any other magic work that can occur during the seiðr session. Ornamentation, such as metal rings, animal representations, and Runes carved into or attached to the staff can add to its versatility.

The vaettir are not only ‘out there’; with the invitation or compulsion of the staff, They are very much here, perhaps even entering the staff and/or the seiðmaðr. Is the staff strictly speaking necessary for good seiðr work? No, but it helps.

Whether or not a tool is necessary in magic or spiritwork depends on the kind being done. If you are doing sympathetic magic you cannot do it at all without at least one piece of representation for the thing being worked on. Tools are, potentially, both containers and directors of magic and spirits. Staves, distaffs, string, carving tools, weapons, and so much more can not only be a medium for magic, they can be repositories of it. The tools can, themselves, be enlivened by a vaettr or be full of vaettir. Tools can have personal bonds with their owners. Tools can be ongoing conduits of connection between a God, Ancestors, vaettr, and the owner.

Even stripping out every single physical tool from a magical practice and wholly relying on techniques like visualization, song, telesterion/memory palace, and/or astral work, we still use tools. The telesterion/memory palace is a great big damn tool if you think about it. Its original function was to be an imagined mnemonic device, and it has immense spiritual applications. In visualization we still have to use the imagination to link concepts, ideas, and abstraction into more concrete steps and actions. A lot of times visualization uses objects, areas, concepts and the like, that are grounded in our experiences, such as the tree meditation in Trance-portation by Diana Paxson. Our popular culture through Star Trek and Star Wars provides us with examples of what shielding may look like. Likewise, our auditory landscape is shaped by what we put into our minds through our media, and this is true whether the medium are binaural beats, a drumbeat, or something from Heilung.

I think it is pretty hard for us as humans to completely dispose of the idea of tools. They are such a part of our imaginal and personal landscapes that there are very few places I could see where tools themselves would be inappropriate, just inappropriate to a given situation. Perhaps with Pack Magic there is less overt need for physical tools, yet many of the techniques that bring us into better trance states or the like are made easier using tools such as cellphones and headphones.

The biggest con to a tool is it being necessary to the work you want to do, magical or spiritual, and/or not being able to get it or use it effectively. The pro, though, is our tools can make every aspect of the work we have to do easier, more effective, and more thorough. The less work my hugr or hamr has to do, the more I can concentrate on doing the work rather than setting up for it.

Patreon Poem/Prayer/Song 51: For Tobacco

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

This request was made by Maleck for Tobacco.


Hail Tobacco

Called Asemaa by the Ojibwe and Séma by the Potawatomi

Sacred plant, sacred Being

Eldest Herb of Turtle Island

Whose body is a blessing

Whose body is a blessed offering

Whose body is heilagr and brings blessings

Whose smoke is cleansing

Whose smoke cleanses, opening the ways

Whose smoke is heilagr and good Gebo

Whose abuse takes breath

Whose abuse takes breath, bringing death

Whose abuse is unheilagr and hurts the heart

Hail to You, Holy One

May we be friends

May we walk well together

May I always treat You well

Ever-mindful You are Sacred

þu est heil, Míkilvaettr Tobacco

Patreon Topic 52: Maintaining Boundaries in Spiritwork

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 comes this topic:

“Can you talk about maintaining boundaries in Spiritwork? For example: there’s debate I’ve seen online about passing messages you might get for people without them consenting to receive messages, and any issues you might have with randomly being pinged.”

Maintaining boundaries in spiritwork is absolutely necessary. A good part of keeping good boundaries is good spiritual hygiene and enforcing what boundaries you absolutely want to be kept up. Both require discipline. You have to be disciplined in doing cleansing, grounding, centering, and shielding on a regular basis, and seeing that you fulfill your obligations, taboos, and so on. You have to be disciplined in saying “This far, no further” regardless of what God, Ancestors, or vaettr (spirit) is doing the asking or demanding. You have to be disciplined in determining what is or is not yours to pass on, and this goes for messages, any teachings or wisdom you may have on a subject, or really anything you could consider in spiritwork. This is why spiritual hygiene is so important. Your discernment suffers when you are not at your best, and while we cannot be at our best all the time, regular spiritual hygiene work keeps us clean, clear, and uncluttered for when we do have work to do.

Generally speaking I do not pass messages without permission. I generally do not do spiritwork without express permission, and that includes energy work, prayer, and other practices most folks look at as ‘benign’. ‘Help’, unasked for and unwanted, is no help at all. Worse, I am could be violating someone’s right to refuse help. The other side of this is much more practical: I have limited time and energy to get things done in a given day. If I kept throwing out energy to every single ‘energy work’, ‘prayer request’, and so on, it would be no different than donating every cent I have to everyone and every cause that I could think of to support. If I do that, there is nothing left for my Ginnreginn, my family, my communities, or my own needs. There is also no reciprocity here.

When it comes to keeping boundaries around messages, a few that I have are:

Unless I have been specifically asked, if a vaettr is asking to pass a message along I first ask the recipient. If the recipient says no, then that is the end of it. This holds true even in rituals where the point is that spiritual messages are being given. Before I read or do other spiritwork for a client we talk about expectations, boundaries, and the like that they can expect before, during, and after the work.

I am not an open terminal. Not every vaettr gets access to me. Unless I know the vaettr in question or have been specifically asked by a client to communicate with a certain vaettr, I do not take messages.

If the person needs to get a message I recognize I may not be the best route and communicate the to the vaettr in question. If I feel I am in the wrong headspace, especially with what should be a carefully worded/given message, I will negotiate for another time, or, if this is not possible, for the vaettr to find another way of getting the message to the recipient.

Regarding randomly being pinged: I treat it like a lot of folks who try to hit me up on social media without an introduction. I do not see why there is much in the way of debate around this: the vaettir, outside of Óðinn, do not own my time. If I have been handshaked into a conversation, whether by a person or by a God I have active, ongoing cultus with, that is a different story. The ‘pings’ then, aren’t random, they’re attempts at communication. Generally I do not take random pings. Any vaettr could be giving that, and I have no desire to borrow trouble from one that wants to use it as a backdoor. If a vaettr is not willing to go through proper channels that is a red flag.

I do not think anyone should feel under obligation to answer their spiritual door, let alone let any vaettr that knocks in. You should not feel that obligation from the Gods, Ancestors, vaettir, or your community. If you choose to open the door to communication to any who call, that is your business. I do not recommend it, but in the end your boundaries to set and keep are just that.

Patreon Poem/Prayer/Song 50: For the Runevaettir

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

This request was made by Maleck for the Runevaettir.


Sounds

Letters

Concepts

Meaning

Magic

Spirits

From the Ginnungagap You screamed, sang, called

From the Ginnungagap You resounded, crowed, howled

From the Ginnungagap You whispered, breathed, spoke

By sacrifice, You were brought into the Worlds

By sacrifice, You allied with the Gallows God

By sacrifice, You ally with us

Each a sound, resonating with power

Each a sound, shuddering with strength

Each a sound, surging with connection

Each a letter, teaching the tongue

Each a letter, building up knowledge

Each a letter, carrying wisdom

Each a concept, bearing cultures’ weight

Each a concept, keeping memories

Each a concept, transmitting understanding

Each a meaning, guarding mysteries

Each a meaning, teaching the initiated

Each a meaning, deepening the depths

Each one magic, giving Ginnungagap form

Each one magic, bringing might to action

Each one magic, flowing into being

Each a spirit, knowing Urðr’s ways

Each a spirit, giving gift for gift

Each a spirit, touching our own

Runevaettir, I hear You

Runevaettir, I see You

Runevaettir, I understand You

Runevaettir, I know You

Runevaettir, I cast You

Runevaettir, I hail You

Patreon Poem/Prayer/Song 50: For the Huron River

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

This request was made by Maleck Odinsson for the Huron River.


Hail to the Huron River

Called Giwitatigweiasibi by the Wyandot

Called Ana by the Druids who know Her

I hail You

Your blessed waters flow

From the blessed swamp

To Lake Eerie, called Erielhonan or Eri

I hail You

You, Who carries trade

You, Who carries countless boats and canoes

You, Who carries and cares for countless fish

I hail You

You, Who bears your waters with care

You, Whose paths are gentle

You, Whose waters quench the throats of thousands

I hail You

Your form carries countless homes

Your blood is carried in countless millions

Your body bears countless lives

I hail You

Hail to You, beautiful Míkilvaettr

Hail to You, great Vatnvaettr

Thank You for allowing me to know Your cool waters, Your sloping shores, Your many children

Hail to You, Huron River

Patreon Topic 50: On Völur Past and Present

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From Emily comes this topic:

“What was a volva and what being a volva would encompass today.”

The word völva means ‘staff-bearer’ per Neil Price in The Viking Way. This is a spiritual specialist who engages in seiðr and/or spá. Seiðr and spá are a galaxy of practices, among them being what we would readily recognize today as spiritwork, divination, prophecying, and various kinds of magic including curse work, protection, empowerment, and enchantment. What is most striking to me is that the staff referred to is both itself an instrument of power for directing spirits and energies, and a symbol of office. The wand or staff has a number of forms, including that of an iron distaff, a plain staff of iron or wood that is about as high as a walking cane, and a large staff that is made of iron or of wood, the latter carved and embellished. Price has an excellent overview of these in The Viking Way.

Völur (plural of völva) occupy an interesting area in Late Iron Age religion. As near as I can tell, between reading translations of the sagas and books on the subject, including the excellent The Viking Way by Neil Price and Nordic Religions in the Viking Age by Thomas DuBois, they were both admired and treated with fear. It is key to note that we have little to nothing from before this period, what is coloqially called The Viking Age, and almost all of it is filtered through Christian lenses from the period. So what were they? They were seers, witches, people you went to for spiritual work and spiritual advice. They were people who were to be respected. They were people to be feared. If you were a völva you walked a road between that of the people you served and the spirits.

In the Eiriks saga rauða, the Saga of Erik the Red, the völva is an itinerant spiritual specialist that speaks with and/or works with the spirits. At least with the example provided in this saga through Þorbiörg, she did not act alone. She required “a chorus of women and at least one assistant familiar with a magic song or incantation called varðlokkur” (DuBois 124). The use of a varðlokkur, a spirit calling song, is required as part of her seiðr ritual. I have seen this song referred to as an enticement song, a spirit calling song, and a warding song. Singing, chanting, incantations, and the like form or are part of at least a few of the varieties of seiðr as well as galdr.

Both books provide comparison and contrast between the accounts of seiðr, seiðkona, völur, and Sámi naidevuohtta (shamanism) and Finnish shamanism and rituals. Are völur shamans? In the sense that they provide many of the same ritual and societal functions, yes. However, a noaide is not a völva or seiðkona, and vice verse.

It is fairly clear that there was a lot of contact and sharing between the ancient Nordic, Sámi, and Finnish peoples. Each engaged in kinds of spirit contact. In some cases this involved singing, chanting, and/or trance induction through heavy or rapid breathing and/or ‘yawning’. Both DuBois and Price note that the seiðkonur, noaide, and Finnish shamans had mixed reputations for being both potentially helpful and harmful. They were called on to protect, to heal, to harm. In some cases the Sámi and Finno-Ugric peoples were pointed to as being sources of learning seiðr (DuBois 129). Far from being the only connection points, DuBois (71-73) and Price point out the vibrant trade in goods, as well as grave goods, similarities in treatment of and honoring of the dead, ancestor veneration, and so on that are expressed differently within these cultures yet still share touchstones with one another.

To be clear: the words shaman and shamanism are what amounts to academic loanwords in these books for similar spiritual specialists and phenomena. Where we can, I find it better to use words appropriate to the culture we are talking about. I encourage Heathens to use words appropriate to our religions/cultures, such as völva, seiðkona, and the like. When we do not have the words I encourage Heathens to work with newer terms like spiritworker and neologisms like vaettirvirkr (spiritsworker) formed from Old Norse or whatever language is appropriate to the culture background you are engaging with.

Some of the major differences between historical völur and modern völur is that 1) it seems a lot of them traveled a great deal between villages and towns in order to do their spiritual work, and 2) there were people who were expected to be able to perform the varðlokkur, so there was a groundswell of people within the community who had to be familiar with the rites. Eiriks saga rauða provides a very clear overview of a völva, and features of it and other seiðworkers can be found in the archaeological record. DuBois notes that though the practice is nebulous in what it is and how it is performed, it has a fairly consistent picture across time and stories (128).

“Within this array of pagan rituals, seiðr appears to respond primarily to situations of crisis and is undertaken by a religious specialist (usually a woman) at the request of a client and within the context of a communal gathering. The ritual appeals to some sort of spirit helpers, either for divinatory information or help in controlling the minds and wills of others. Typical is the detailed account included in the thirteenth-century Eiríks saga rauða, in which an itinerant seiðr practitioner named Þorbiörg is invited to a Greenland farmstead to help the community discover whether its current run of ill luck will continue.”

Nordic Religions in the Viking Age, DuBois 123

The lack of experience with seiðr, both in terms of familiarity with the subject itself in Heathenry more broadly, and with specific practices within it, means that völur and other seiðworkers have to do a lot of work to revive this practice. The saga accounts, grave goods, what surviving folks practices we may look to, and conjecture from academics only do us so much. A lot of modern völva work is going to have to just be done. In a way, this lack of concrete bounds for modern völur and other seiðworkers means that we are free to cocreate new ways of being these things in modern contexts alongside our Gods, Ancestors, and vaettir. While there has been a lot lost with these traditions, it means that our roles and rites can move with the requirements of our Ginnreginn and communities.

This is where especially The Viking Way is a treasure trove, both in how it lays out the information and in the sheer breadth of information it has available in it. The kinds of magic Price writes about alone is helpful because it helps expand our lexicon for kinds of magic and magical practice such as gandr, fjǫlkyngi, and ljóð, which could be combined with seiðr or performed separately, a kind of seiðr such as kveldriða (cold-rider, Price 77). Since a given völva could well perform any or all of these things, or just stick to one specialty, eg gandr or spá in general, becoming more familiar and working with these terms also means we develop a more specifically Heathen way of working with the sources as inspiration and information. Because a given völva is not limited to one practice it is perhaps better to think on how we use these terms to describe the job of being a völva just as the various -riða terms such as kveldriða describe seiðworkers engaging in magical work on others.

What is a modern völva in Heathenry? A völva is a Heathen spiritual specialist, a seer who works with the spirits to gather and share information, and to enact change. Where a seiðworker may do a variety of things, including spá, a völva’s primary job for whatever community or communities she is part of is to speak and work with the spirits, gather information from Them and/or with Them, and enact change with Them. The way I understand modern völur is that their job is to work for/on behalf of their communities with the vaettir. Since we no longer have any living memory of varðlokkur I think that it is a good thing for anyone wanting to do this work to find or ask for inspiration from the vaettir to gain such a song. Maybe it has words, maybe it is a melody; whatever it ends up being, it is a song that works to bring the vaettir to the völva so the work can begin, and be maintained.

Being a völva is, like every other spiritual specialty, a job. It is taking on Work. Maybe you come to it through being grabbed up by a Goddess, eg Freyja. Maybe you went to Her and asked Her to bring you into the work because you feel called to the Work itself. Whatever your inroad, initially you train, engage in good spiritual discipline, and develop yourself and your relationships so you can effectively do the spiritual work of the job. Then, you do the work of being a völva while continuing to train, engage in good spiritual discipline, and developing yourself and your relationships so you can keep being more effective as you go on. Ideally, you would have a spiritual mentor, as well as at least 1-3 people you can go to for divination so you can keep yourself on an even keel. To this end I highly recommend Jim Two Snake’s Spiritual Accounting PDF.

Since becoming a völva is beyond this post, how would we contrast a modern Heathen völva with a person being a seiðworker? I look at völur as a communal role whereas seiðr is fairly accessible to anyone willing to put the work in. You might work with seiðr to make a taufr, an enchanted physical object (Price 36), in crochet or knitting, eg crafting a blanket for warmth and protection. You might do seiðr to work with vaettir to just gather information for your own purposes, such as through a gandr ritual using a gǫndull, a wand or staff for gandr, and/or a ‘yawn’ or the use of breath such as song, chant, or croaking (Price 184) in where you push the vaettir to give you information. You might work with a spá ritual in a light trance where you commune with the vaettir to that end. All of these are accessible modes of operation to both the völva and the average seiðworker. Now, perhaps a given seiðworker is not comfortable working with völva as a term because it is definitely feminine-gendered, and this is where we need to develop more terms or work with neologisms. In my own case I am fine with the terms vaettirvirkr and seiðmaðr (a seiðr-man) for the moment, as I do spiritswork as a spiritual specialist, with seiðr as part of that work.

The difference between a völva and a seiðworker is that, for our purposes here, völur are spiritual specialists whose job it is to work with/on behalf of a community where a given seiðworker may be working on their own. We develop these meanings, work, and community together. What really makes the difference between a völur and seiðworker in the end is whether the word clicks for you, describes what you do, and if you are serving a community what words that community calls you. Being a völva today is not much different in that regard than what it was centuries ago: you serve a community, connecting them with the spirits to speak with them, gather information and to work with Them to change things.