The Lay of the Ancestors in Ragnarök Time

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

Ancestors ancient! Askr and Embla!

Shoulders supporting the feet of your son

Hear my words as I wander

Sarenth seeks your counsel!


Gebo’s ways are woefully wended

The Lakes lay lacquered with rot;

How to heal the horrors of humans

Between the spirits and society?


The forests find the foe fierce,

Blood-embers eager to eat;

How to end the hunger

When the mouth may never close?


Thus the Disir directed:

Ally where one can find,

and stand strong upon the shore;

Galdr and growl, giving no peace


To the mouth give mending

Bind its baleful maw

Never will it quit its need

To eat seed, soil, and tree


Grow well and wise with work

Spirits will show the steps to strength

Listening, learn the lay of land

Whispers come the ways of waters


Hearths are hallowed in holiness

Eldr held whole in every home

The binds bite bitter the breaker

When the ways are walked well

Patreon Topic 39: Decolonizing Magical Practice vs Honoring Ancestral Traditions

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From Elfwort comes this question:

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

This was requested by Maleck Odinsson for the Pack Ancestors.

We wait at the edge

Between life and death

Between the first whimper and final breath

We wait in your heart

Between each beat

Between each joy and hurt

We wait in the stars

Between the expanse of here and there

Between air and empty

We are with you

We are beside you

We wait for you

Walk with us

Hunt with us

Howl with us

We are here

Patreon Topic 34: On Rune Signs and Confirmations

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From Leslie comes this topic:”Do runes or runvaettir ever appear as signs or confirmations of a Working, well, working? Outside of divination, if they do, how might they do so?”

Oh yes, They can. I have had branches fall down in front of me, unmistakably forming a Rune after asking for a sign. Unless it is something that blatant I will ask that a Rune show up as an answer three times before I will accept it. Sometimes the way the Runes have made Themselves known to me is a little subtle, such as graffiti on a wall or municipal signs.

Sometimes I only see such things after the fact, eg the graffiti really sticks with me and I can’t figure out why until I sit with it. I had this once where Gebo showed up on a wall three times, and I just took it to mean Xs instead, maybe a tag or something. It hit me a little while later that the meaning of Gebo three times was a sign and fit with the question on my mind at the time. Sometimes you recognize it in the moment as something seemingly mundane that just…leaps out at you.

Can They make Themselves known in other ways? Sure. Understanding that Runes are vaettir, spirits, They can communicate with us other than through visual mediums, such as by touch. If you know the literal feeling of how a Rune feels when it has been cut into an object, then that can be a way They use to communicate, such as by running a hand or finger gently along a concrete wall or a wooden table. Since They are vaettir and can work with any of our spiritual senses that happen to be ‘on’ at a given moment, They can work through sound, even smell and/or taste if you have experienced Them in this way. There was a couple of books I encountered a while back where you would literally bake cookies and take the magic of the Runes into you through them, so if you did something like this with a recipe specific to each Rune even the taste of a cookie could kick-start a conversation.

Depending on the Rune(s) at hand, how They come to you, and whether or not you asked a question beforehand can have an impact on your answer. For instance, if I ask for a sign and get it by sight, smell, and feel I might consider that a confirmed sign, and then need to interpet what the medium of communication is saying to me, and what the Rune Itself means. For instance, if I see Hagalaz, smell a smell that I interpret as corresponding to Hagalz, and feel the etching of Hagalaz in a stone I felt called to pick up, then I need to interpret the meaning of Hagalaz from there. This is where having a cache of understanding for the Runes is really helpful. That cache ideally includes knowing the Rune poems well enough to where you can reference them for guidance, your experiences working with the Runes, and correspondences you have built up otherwise with the Runevaettir.

Let’s apply this to my example of Hagalaz showing up in sight, smell, and feel. When Hagalaz shows up in a reading I tend to interpret that much in the same way as a Tower card: things are going to go to shit. Unlike the Tower card where folks reading them might see some kind of light at the end of the tunnel, with Hagalaz that light may well be a damned train. It is one of the roughest Runes to get in a reading, and only occasionally do I get the understanding from the Anglo-Saxon Rune Poem of it being the ice that melts rather than the Icelandic Rune Poem where it is ‘cold grain, sleet, and sickness of serpents’. This translation here by Bruce Dickens on Wikipedia is a good, accessible one. Both Hægl and Hagall are hail, and hail can be incredibly destructive to crops and people. So, when this pops up in a reading whoever gets this Rune is generally not going to get away unscathed.

So how do I interpret this in context of “is a Working, well, working?” If Hagalaz shows up it is a hard “hell no, and this might turn quite ugly”. At the very least if I am asking an Up/Down or Yes/No binary answer it is in the hard “Down” and/or “No” category. Context is key, though. If the working was, say, to cut someone out of my life or to bring something to an end, then it may be effective, if painful.

The context I receive Hagalaz be sight, smell, and feel matters as well. If I receive Hagalaz by sight, say, on a building, then it may be a commentary on how the working was built up, especially if it is at the foundation or ground level. If I receive Hagalaz by smell, say a sharp, clean, and/or piercing smell like cleaner, new-fallen snow, or the like, it may be a comment on something I missed during the working or something that needs to be done so the working can be completed. If I receive the feel of Hagalaz on a stone I have picked up and it is jagged then it may be the working will be ragged, uneven, or is being disrupted by the process itself having been so. This is highly subjective, personal, and completely dependent on your relationship with the Runevaettir, your correspondences, your experiences, and your understanding of Them and yourself at minimum.

While the Rune poems and various books can point you in the right direction to interpret signs and omens from Them, in the end you are doing the interpreting. If I am not getting a clear enough signal I will usually take things to divination. There is nothing wrong with being sure you are understanding the message clearly. There are times you may not need that, and you will understand the meaning of the message crystal clear the first time you get it. In the end, it is up to your relationship with the Runevaettir, and your intuition and understanding.

Patreon Topic 33: On Laypeople vs Spiritual Specialists

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

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

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

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

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

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

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

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

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

Patreon Song/Poem/Prayer 31 -For the Dökkálfar

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

In shadows and the dark places

Beneath the ground

Beneath the counter of years

Wrapped in Nött’s embrace

Hrimfaxi’s hoofbeats overhead

Walls of earth and stone

The hearth warms

The hearth invites

Deep in the Worlds

Jörð’s bountiful body bears

Hidden pools and wells

The waters quench

The waters enliven

Niflheim’s melt flows

Flame and frost bring blessings below

Journey, sit out, and be prepared

Seek with care

Seek with respect

Good guests are treasured

At the hörgr, hóf, and heim

Patreon Topic 30: Álfablót

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From Elfwort comes this topic:

“For the topic can you talk about the Alfablot?”

I do not generally celebrate Alfablot myself, so the beginning of this is mostly going to be from the perspective of other folks and my reflections on it.

From TheLongship.net, a source I highly recommend, comes this:

Winter Nights (Vetrnætr), celebrated in modern times in mid-October. It is a three-day celebration of the harvest and includes both Dísablót, a sacrifice to honor the female ancestors, and Álfablót, a sacrifice to the god Freyr and the elves (male ancestors). Though Dísablót was a public celebration, according to Austrfararvísur, Álfablót was not celebrated communally but by families in the privacy of their homes. The Swedish holiday Disting, which is a modern incarnation of Dísablót, is celebrated in February instead of October.

Huginn’s Heathen Hof had this to say:

There’s not that much known about the pre-Christian Álfablót. It’s mentioned by the Norwegian skald Sigvatr Þórðarson in his Austrfararvísur – when he was travelling through the western part of what is now Sweden (close to where I live, actually) during autumn, he came upon several farms that would not let him in, which was a grave breach of protocol. They told him they were Heathen, celebrating Álfablót, and that they couldn’t let him in for fear of the wrath of Odin, but nothing else about the blót itself is revealed.

…Sometimes connections are drawn to the blót in Vǫlsa þáttr, since it’s described as occurring during autumn. The elves, disir, Odin and Frey are all mentioned in connection with the autumn blót, and there are arguments for this being a festival of the dead. Not the least because of a perceived association between elves and ancestors – elves live in mounds, such as people would be buried in, and how Olaf Gudrødsson upon his death came to be revered as a local deity called Olaf Geirstad-elf. British historian Ronald Hutton, however, has argued that festivals of the dead were celebrated between March and May in european pre-Christian religions and that neither the celtic Samhain nor the norse festivals celebrated at this time of the year would be that.

What to make of all this? As I do not see the Álfar as human or our male Dead, it does not make much sense to me to celebrate it as a festival to that end. We celebrate Vetrnætr, or Winternights, around this time of year. For those that do see the Álfar this way it makes sense to celebrate in this way around this time of year.

I am going to pivot from talking about Álfablót to holidays in general, since there is not much more I can add about it. It may not make sense for folks without a connection to the Álfar to celebrate this blót. This is equally true for any of the holidays one could celebrate as a Heathen. Why?

We exist in relationship with our Gods, Ancestors, and vaettir. With the interaction between these groups of spiritual Beings it may not make sense with regards to our local environment to celebrate Vetrnætr around the last week of October into November, or to celebrate it at all if it starts getting colder/snowy at a different time. This is where the metal of reconstruction as a method meets us in the work of revival. We can and should work with the Ginnreginn to develop our holy cycles. Does it make sense for your local ecosystem to incorporate winter rituals when it is still summer or fall weather?

We need to deeply think about what we are doing, and especially why we are doing it. That is not to say we need to ignore practical questions of ‘can I get this time off?’ and ‘can I do this ritual in a meangful way now?’ We need to get to questions like ‘What function would this ritual have served then, and what function does it serve now?’ We also need to be open to the idea that when we discard a holiday that it may be that another one is waiting for us that better fits the season, the timing, and/or our relationships with the Ginnreginn. We also need to be open to the idea that certrain holidays will not work for us.

Starting now and opening ourselves to living in sync with our local environment together with our Ginnreginn, we can develop our own meaningful holidays and calendars that fit into our right relationships as we live them now. So, if a given holiday or a whole calendar does not work for you, explore that a bit. Maybe another region’s sacred days are better suited to your environment. The landvaettir may have ideas on how to live well with Them in celebrating Their cycles. The Gods may have new celebration cycles They want to start where you are. The Ancestors may want a different cycle of holidays for Them based in the land where you are rather than where They were. Explore, research, ask, divine, and make choices on how you will celebrate throughout the year. When changes need to be made, whether for reasons of environment, schedule, or the input of the Ginnreginn, then make them. Our practices do not need to look the same for all of us to be authentically Heathen.

Patreon Topic 25: On Ancestral Threadwalking and Bloodwalking

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From Streaking Fate comes this topic:

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

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

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

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

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

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

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

How to engage in Ancestral threadwalking?

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

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

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

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

Patreon Topic 20: On Worshiping vs Working With

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

From Maleck Odinsson comes this topic:

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

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

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

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

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

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

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

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

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

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

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

Patreon Topic 2: When a God Comes

From my first Raiðo supporter comes this topic:

What to do when a god, especially one as terrifying and as pushy as Odin, comes knocking? I think it would be good for future heathens who get called by Him.

Ideally, as a Heathen, you will have your life grounded in gipt-fá-gipt (gift-for-a-gift, aka reciprocity) with the Gods, the Ancestors, and the vaettir. If not, well, now is the time to start!

So this can be pretty delicate or dicey depending on how a God or Goddess comes to you. This is where spiritual specialists, even if you are one, are useful. Getting solid divination done to see if what you have experienced is indeed contact with the God or Goddess you think it is, if what has contacted you in the first place is even a God, what to do and where to go from here all should be asked of a diviner and/or vaettirverkr (spirit worker) you trust. If at all possible the diviner or vaettirverkr should have an ongoing relationship in good stead with the God or Goddess in question, and barring that, be in active good relationships with Gods related to the one in question.

This is not to say you cannot get some good divination and guidance from folks outside of a given religious path, in our case here being Heathen or Northern Tradition Pagan. However, the likelihood is that folks within these religions will be able to give you clearer or more informed answers than those outside of it. Wherever you are, starting with folks you know, trust not to bullshit you, and will partner with you to help discern experiences you have is the first step.

From there, if divination finds that the experience you have had is from a God or Goddess then negotiation is going to be of deep help. Most folks are going to be in a decent place to bargain on boundaries and obligations unless you have done something like made some kind of formal oath to the God or Goddess already. If you have made an oath the best thing you can do is keep it. If you have made an oath to a God that you are literally unable to keep, then appealing to the God directly, or to another God within the God or Goddess’ family as well as your Ancestors is probably the way to go. Again, situations like these are delicate/dicey. They are nuanced and best worked out with a skilled diviner and/or vaettirverkr within your direct situation.

Assuming that you have had a genuine experience of a God or Goddess coming to you, have no big oaths or obligations hanging over your head to go this or that way, what do you do now?

Even if your boundary is “I cannot handle an intense relationship right now” doing basic, respectful cultus to the God is what I would do. It respects the God has reached out to you and you, in turn, give the God the space in your life that you can. As time goes on things can change, whether circumstances in your life open up so you can give effective time to the relationship, or following up on a hobby or interest opens a new door into your relationship with the God. Doing research into the God may open you up to different ways of understanding Him. You may find that a God entering your life is to open you up to other relationships with that God’s relatives or loved ones, rather than engaging intensely or only with Them.

Having a God like Óðinn knocking on your door can be damned terrifying. I think about the worst thing to do would be to ignore Him. If He is there, and divination bears that out, then I would honor Him by recognizing Him, revering Him, and doing your best to understand Him. Negotiate and engage with Him in good Gebo. He has taken time out to reach out to you, and in reciprocity, it is good to reach back to Him.