A Story of Loss, Meaning, and Mutual Aid

TW: Loss of a pet, grief, working with a body, bodily functions

I don’t kid when I tell folks mutual aid can be some of the most frustrating and inconvenient things. A case in point:

Sometimes mutual aid is helping your neighbors bury their dog when you are sick as hell.

A week before and during the week of Thanksgiving I was sick with the flu. I’ve never been that sick with the flu before, save one time when I was a kid and was so bad off with the flu I was hallucinating. I took those two weeks off from work after having to visit the urgent care multiple times, and sometime after this story’s occurence, I ended up in the ER getting seen. It was a rough illness.

This takes place about halfway through this illness. I am knocked completely out because this flu has kicked my ass up one side and down the other. I get woken up by my partner, Streaking Fate. She tells me that our neighbor’s dog, about an eight month old black pitty mix puppy, got hit by a car. There is a car stopped that is just starting to pull away from our neighbor’s driveway. I found out later they did the right thing and spoke with our neighbor about what happened, and apologized.  So, having just been woken up out of a dead sleep with a flu bug that has completely leveled my ass, adrenaline starts pumping. I hauled over to check after throwing on some clothes, hoodie, leather gloves, and my winter coat. At this point I had no idea if the dog was alive, suffering, or not, so I brought some things along in case I could help their dog out to either get to the hospital or end its suffering.

First, I check on the dog, who is lying on the side of the street outside their driveway. The poor boy was a puppy, a pitty mix if memory serves, and very loving. A bit hyper, doofy, and really enjoyed breaking the rules and running around our yard, but generally a harmless pupper. All of the light is out of his eyes, and he is collapsed on the street, head to the side. I check him, speak his name a few times, and check his breathing and pulse. His eyes are glazed. There is nothing I can do for him.

I then check on my neighbors. They are a man and a woman about my age, not married yet though from what I gather they are working on that. I can see that she’s absolutely crushed, not only for herself, but for her boys and especially her partner, who loves that dog. I hug her for awhile and let her cry. Then, I ask her if there is anything I can do for her. She’s beside herself, and cannot bear to see her dog. I look to my partner who is sitting with their dog’s body. I know what I should do. I ask her if she wants me to take him, get him away from the street, and get him cleaned up in my garage. She agrees, I give her my number, and she lets me go to take care of him so she can break the news to her boys.

I come back and the poor guy has involuntarily vomited. Sometimes when we die, this happens. Sometimes we vomit, sometimes we shit,or both, because the muscles move in such a way on death that evacuation just occurs. So, we grab a tarp from my garage, and carefully put him on it, and bring him up to the garage as carefully as we can. His size belies how damned heavy he is. We get him in and put him on a large foldable clean plastic table.

We make prayers to our Gods of the Dead, to Anpu, to Hela, to Óðinn, and others. We make prayers to our Gods that are Wolves, Dogs, and other canids, including Anpu and Fenrisúlfr, and divine animals, including Hela’s hound Garmr, and Óðinn’s wolves Geri and Freki, among others. Then, after some cleansing breaths, we get to work on cleaning him.

He has pits of asphalt from the impact of the road, scratches, and bits of blood here and there. We clean out the pits and wipe away the blood on him with warm, wet terry cloths. Probably the hardest thing to work with is the vomit, because while we were bringing him inside, and I hauled him onto the table, his stomach continued to empty. To make him presentable for our neighbors, we keep cleaning him all over and especially inside his mouth. We use most of our terry towels over the course of an hour to an hour and a half. As we work we whisper prayers, and we speak with him.  We tell him what a good boy he is and was, and how much his people will miss him, and how much love they have for him. We speak with the Dead, cleaning him, so his Daddy doesn’t have to see him in the state we did. Over time the grime and grit, the blood, vomit, and all the rest come up. I take one of the white cloths that served as an altar cloth, and bring it outside. Streaking Fate puts it beneath him while I lift him up, and we wrap him in it, and wait for his Dad to come over.

It takes him some time to get home, to see his family, and to talk and process things. He calls, tells me he will be over soon. I ask if he needs anything to eat or drink. He can’t, so I just tell him to come over when he is ready to. When he comes over to the garage I can see him barely contain his emotions. I hug him, and can tell he’s a man not used to this, but I am, and I give him a soft squeeze on his shoulder and let him know his grief is welcome. I can see it in his eyes. As much as this puppy was loved by his family, this dog was his boy. He was a member of the family. He speaks to him as a son. For a few moments I watch him, watch as he drapes his hands over the coal-black fur in the most gentle way over his boy, and pet him, whispering words. I tell him to take as much time as he needs, and if he needs to warm up to come into the house. We leave him.

I take a seat in one of the chairs we have upstairs, and breathe long and hard, coughing hard because the flu is trying to make me expel my lungs. I blow my nose on one of my many handkerchiefs (thank you, Grandpa, they’ve definitely come in handy), and clean my hands with soap and water. A while later he knocks on the door from the garage. When my neighbor comes in he lets me know he needs to get some things from his home and to bring his truck around to take his puppy home. He asks if he can leave his boy with us for an hour or so, in order to get some things ready. He mentions wanting to bury him that evening, asking his boys to help him. Given what I saw of him and his family, I knew how hard that would be for them. I felt prompted by my heart and a small push by Óðinn to offer to help him bury his puppy.

He looks a mix of relieved and pained, and says he appreciates that and takes off. I rest with my partner for a while, and we get some dinner. A while later my neighbor gives me a call and it turns out he’s already made progress on his puppy’s grave in the backyard where he liked to be. He asks me for help in loading him into his truck bed. We only have one shovel, and I feel like I need to see this through. So, I grab my coats, gear up again, and help him put his puppy into the bed of his truck. Then, I get my shovel, and head over with him. The truck is warm, real warm, and he parks it with the high beams shining so we can see what we are doing. When we get out the cold kind of feels like it is trying to steal your breath.

We work together for about an hour to finish up the grave. We take turns with the older of his sons; the younger could not bear to be there. His partner watches but lets us work. He asks if I think the hole is deep enough. Considering I am around 5’7″ and having trouble getting into and out of it now, I say yes. So he, his son, and I bring his puppy to rest in our blanket and with his favorite blanket and a toy. Tears are stinging all of our eyes in the cold, but I blink them back, and breathe slow and deep. I get control. This is their time to grieve. I can process later. His Dad hops down into the grave, and asks to put him down into it himself.

I whisper some prayers into his puppy’s ear as I set him down into his Dad’s arms. The other two are openly crying. My neighbor is burying his face into his boy’s fur, speaking to him and finally, when he is ready, puts him down in the mound. I offer him my hand and he comes out of the grave. Then he says a prayer to his puppy, and offers space for the other two. When they say they’re good, we begin to bury him. It is quick work, between three guys shaping and digging with the cold spurring us on. We work it flat as we go, and finally, mound up the grave. When we are all finished he offers to drive me home.

He looks to me, and for another of the countless times that night, says thank you to me. I let him know that this what I was taught neighbors do for each other. This is what my parents taught me, and it is what my religion teaches me to do. When we get out of the car he shakes my hand and we embrace, and he tells me that if I ever need anything to let him know. I let him go and let him know if he ever needs anything I am here too.

This is what hospitality and mutual aid can look like. Sometimes it is sharing food. Sometimes it is defending your community from a common foe. Sometimes it is showing up to a protest or counterprotesting. Sometimes it is showing up when you are woken up from a deep sleep, dead on your feet from a flu, to help your neighbors on the worst day of their lives and bury a loved one. It may not be easy work but I can tell you, from the spirit of my neighbor’s dog to my neighbors themselves, it is good and sacred work. I didn’t show up in my peak condition. I showed up the best I was able. Really, in hospitality and mutual aid, that is all any of us can ask of ourselves or each other.

So, extend hospitality and mutual aid wherever you can however you are able. You may have no idea the impact just showing up can have for those who just need you to show up.

It is enough.

You are enough.

Patreon Topic 69: On Priesthood

If you want to submit a topic you would like me to write on for this blog or my Patreon, sign up for the Ansuz level or above here on my Patreon.
From Maleck comes this topic:

“Your experiences specifically with priesthood, what it means and how it has worked for you.”

Before I dig into this I think defining terms is a pretty necessary thing. Every time I have talked at length, even in polytheist, animist, and Pagan spaces, folks tend to mistake priesthood for clergyhood. I have spent time in previous posts on priesthood exploring this in depth. However, I think our recent in-person conversation illustrate the differences well, and briefly to boot: Priests face the Gods while clergy face the people. The needs and requirements of being a priest are different even if a person ends up having to wear both hats or more in service to their community.

Since I understand priesthood as facing the Gods and serving Them, my experience of being a priest for both Óðinn and Anpu reflect this.

What it means to be a polytheist priest is that you are a servant of a God or many Gods. In my case, I am an independent Heathen priest of Óðinn and an independent Kemetic priest of Anpu. I specify my independence for two reasons: one, most of my experiences of being called to and engaging in priesthood for these Gods is modern and two, disconnected from any mainstream polytheist religions that hold priesthood or clergy status with these Gods. Due to my background, my experiences and practices will likely differ from those who are in more mainstream religious practices. I was brought into these Gods’ service through direct experience and guidance by Their hands, and much of my journey in service with and to Them reflects this. While I have had Elders and such over the years, they have come and gone and much of the Work I engage in for my Gods remains regardless of this coming or going of the people in my life.

For me, this service to Óðinn as a priest has been to make cultus to Him, to teach others how to serve Him, and to engage with the mysteries He shares with me and the spiritual Work He assigns to me. It is working with and understanding the Runes as vaettir, and working with Them in magic. Much of my work over time of being a priest of His has merged with my work as a spiritworker. The bright line between my work as a priest and a spiritworker is that my work as a priest is, primarily, to and for Him. My work as a spiritworker, by contrast, tends to be connective between folks and the Ginnreginn, whether that is making prayers here on my blog, or doing Rune or spiritual consultation.

While the line between being a priest and being a spiritworker is fairly bright at times, there is also a lot of overlap between the two. Many of my acts of service beginning in my priestly service to Óðinn have brought me into spiritwork. Nowadays is there much of a difference?

I think the big difference is that my service as a priest and the focus of that role belongs to Óðinn alone. My work as a spiritworker may involve Him, and involve cultus to/with Him, but it is not solely for Him. Much of my spiritwork is connective for/to others, and much of my work as a spiritworker is in service to building connection, relationship, and/or spiritual consultation and spiritual troubleshooting with a variety of Ginnreginn. Some of these Ginnreginn, that is, Gods, Ancestors, and vaettir, may not be part of my regular cultus at all. Many of the Ginnreginn I have made prayers for are not part of my hearth cultus or any of the specialized cultus I personally hold, yet that is part of my service as a spiritworker.

My priesthood with both Óðinn and Anpu may have spiritual skills that include spiritwork components, such as divination, hamfara (faring forth in my hamr or second skin), and/or the construction taufr or amulets, but these are not solely spiritworker skills. The skills certainly stack with each other quite well, even having similar if not the same utility to the user. In many ways being a priest it is far less demanding in its requirements than being a spiritworker. While the time I have devoted to studying the Runes has been involved, and likewise developing spiritual skills such as hamfara, there are less demands on my time by Him in my priest role than there is when I serve others as a a spiritworker. The focus of the skills and their provenance differ, though, from priest to spiritworker. Even if I worked with no physical human beings and only had a community of vaettir, spirits, to work with/for, I still understand the difference is my service as a priest and that of a spiritworker is my priest role’s focus belongs to Óðinn alone.

Much of my work as a priest to Anpu has dropped away over the years. When Óðinn hit my life Anpu intentionally backed away. Much of the intense Work I did with Anpu, including tending His shrine weekly, traveling in spirit to with Him and doing Work He assigned me, and ongoing work with the Dead either stopped or changed forms in my more primary Heathen path and relationship with Óðinn that had come to the fore. My aesthetics changed along with it. I traded in white muslin cloth ritual robes for linen, wool, and fur ritual clothes. I traded in mostly copper and bronze ritual tools for iron and steel ritual tools. Whereas I had few ritual weapons in my priesthood to Anpu, I have many with Óðinn, some of which are shared with my spiritwork. Another large difference is in how my priesthoods are expressed. Anpu’s priesthood was highly regimented and often I encountered it in a strict ritual space, including ritual cleanliness requirements. While I do encounter Óðinn in regimented ritual space, and do keep myself ritually clean, it is not as exacting as Anpu’s, and much of Óðinn’s priesthood is like an ongoing experience where He walks beside me. While both Gods have emphasized ritual protocol of varying kinds over the year, the way They have done so is very different to one another.

In my experience being an independent priest of Óðinn is fulfilling work in and of itself. What I do regularly in service to Him is relatively straightforward: namely I perform cultus, which includes making offerings and prayers to Him. I keep oaths and obligations to Him. I perform other spiritual work as He brings it to me to be done. Sometimes this overlaps with my spiritworker role, and sometimes it does not. The work of a priest is service to and for Him.

Anxiety

Joy-thief

Devourer of delight

Glad-foe

Curled at the base of my neck

Coiled in my guts

Gnawing at my heart

Remove your fangs, adder!

Let your poison course from me!

Let me be heil, let me be heil, let me be heil!

Ever-hungry

Feeder of fear

Heart-render

Tightening my limbs

Twisting my bones

Hammering my pulse

Stop your thrashing, troll!

Take your teeth off my mind!

Let me know peace, let me know peace, let me know peace!

Love-sapper

Tearer of ties

Mind-killer

Sat in the depths of my chest

Stirring my blood

Stealing my breath

I shatter the stabbing spear!

I take your shot from my souls!

I will be heil, I will be heil, I will be heil!

Patreon Topic 65: On Balancing Having Conversations vs Privacy

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

From Maleck comes this topic:

“How do you personally balance the desire to have deeper conversations, 301 and above, with the need for both privacy and safety in these conversations? In a practical, “what do you do?” sense?”

Whether or not I choose to share something is based on a few factors. First among them are: is this something I feel safe in divulging? Second, am I cleared by oath, bond, obligation, and my own understanding of appropriateness if this is something I can speak with another person on? Third, is this a person I trust with my privacy and safety? Fourth, does this person have the depth to understand this subject on a 300+ level conversation?

If all of these are answered yes, I then ask more questions to determine whether or not a 300+ level conversation is warranted.

Does the person at hand understand what I am sharing? I mean this in a number of ways.

Intellectually. Do they understand the material(s) at hand? Do they have relevant backround to be informed in a discussion? If they do not, are they interested in learning or exchanging ideas? Will the conversation be stimulating to them?

Emotionally. Can they handle my emotions in sharing? Can they handle their own emotions that may arise in response to my sharing, the conversation, or ideas themselves being discussed? Are there triggers associated with the discussion topic that they cannot handle or will need time to work through? Will the conversation be satisfying for them to have?

Socially. Can they keep the conversation between us? Are they willing to suspend judgment/fixing/other responses unless asked? Do they understand the depth of meaning it holds? Would this person appreciate knowing this information? Is this information they have shown an interest in? Will the conversation deepen our relationship, add depth to it, or give us more areas to speak on?

Religiously. Do they understand the subject itself being discussed within the religion’s view? Are they part of the religion or adjacent to it, and if not, can they hold a respectful conversation on the topic? Do they understand the subject’s implications, and the ideas we are exchanging? Will the conversation be affirming, challenging, or both? Will the conversation add to their/my understanding of the religion(s), spiritual technique(s), etc?

Expertise. Do they or I have expertise and/or knowledge deep enough on the conversation topic to contribute, or is this a one-sided exchange? If it is a one-sided exchange is this one they wish to engage in? If one is teaching the other, does this exchange require Gebo? Is this an initate-only conversation? Does special care taken to avoid speaking on intiatory matters, or other considerations? Can the matter be talked about in enough depth for the conversation to be meaningful while avoiding initation-bound material, ideas, or experiences? Will the conversation deepen one or both of our expertise, or contribute to it in some way?

Gebo. Do you and they desire to have exchanges of ideas, techniques, opinions, experiences, and/or just to have comraderie in the exploration of a topic? Are you and they able to exchange well, in whatever capacity the conversation needs, whether it is 50/50, 10/90, etc? Is the conversation held respectfully, with care for the parties involved, and does it deepen understanding, appreciation, and/or lead to other experiences?

This might seem like a lot of consideration for conversations. Remember the points I raised in On The Need for Deeper Conversations:

This is an aspect of the deeper conversations seldom talked about: getting deeper into conversation and moving beyond the 101 requires a vulnerability that laying down the basic theology, praxis, and structures of Heathenry does not require. Even some 200-level conversations on subjects like the basics of how to do magic can be so dependent on one’s home culture, focus, and individual expression that it opens us up to scrutiny in ways merely talking about what magic is in Heathenry does not. For example, how one does útiseta might be a 200 or 300-level conversation. Depending on what comes out of the experiences you have with it, though, you might be having 400+-level conversations. In other words, the folks you hope to talk with about the subject at hand are going to need to have significant knowledge and experience with the topic, not merely a basic theoretical understanding, to have dialogue with you.

If the folks I am looking at having these deeper conversations with are those I feel safe with, trust, and have the relevant expertise/knoweledge/understanding to have the conversation with, generally I will have the conversation. The Heathen Spiritwork Discord I run, which is attached to my Patreon, is an ongoing example of this, especially with our biweekly meetings. We check in, talk about experiences and current projecs, and how things are going with spiritwork. These are folks I am in direct community with, and who have trusted me or trust me now to work with them in spiritual consultation, Rune readings, and the like. The Gebo goes both ways in terms of trust, vulnerability, and conversation.

There are some relationships with Ginnreginn I have that simply are not for public consumption. I have several relationships that I hold quite close to the chest, and have no need to explore with others beyond Them. Sometimes I am still working through the understanding I have of certain vaettir and I am not ready to share. Right now, I can say this about the Álfar. Here is a group of Beings I thought I would not hold much of a relationship with, and thanks to a patron and one of my partners, I am in far more deep with Them than I thought I would be. I am having ongoing interactions, and still experiencing things on my own and with my partner in this area that are still moving things around. Perhaps when things are more settled I will be ready to more publicly talk on them.

When I do find there is something I want to share and the other person is cool with it, then we decide on how and where we want to talk. If the conversation needs to be completely private then face-to-face is best. If the person wants to be able to refer back to the conversation, an app like Zoom, Marco Polo, and the like can be excellent ways to connect. They are among my most common. If privacy isn’t as big a concern or connection is just easier over text, Discord tends to be my choice. Does the conversation need to be public? Then, my first choice tends to be here on WordPress, and more recently, the Pagan.plus Mastodon server.

I hope that answered the question how you were hoping, Maleck!

Patreon Poem/Prayer/Song 68: For Feasting

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 Emi For Feasting.

Thank You Gods and Goddesses

Thank You Auðumla*

Thank You Gulinkambi*

Thank You Gullinbursti*

Thank You Heiðrun*

Thank You vaettir

Thank You farmer and field

Thank You animals and plants

Thank You landvaettir

Thank You Ancestors

Thank You to those who gather here together

Thank You to those who have gathered, cooked, and share this meal

Thank You for your heart, your work, and your presence here

We gather here in frið today

We gather in respect for guest and host alike

We gather in sacred feast

May each of us be nourished

May each of us who wishes to be heard, seen, and known be so

May each of us leave in frið

The first of the meal is for the Ginnreginn

The first of the drink is for the Ginnreginn

The first of the good words is for the Ginnreginn:

May each of You be held in good Gebo, Ginnreginn

May each of You be respected and honored

May each of You be full of joy at this feast

Ves þu heil!

Let the feast begin!

*If the animal is present in the meal, whether the animal’s meat itself or products produced from the animal such as cheese, butter, or lard. Where a suitable animal name is not known from the sources, a close equivalent is used. When we eat turkey we tend to pray to Gullinkambi. If another animal were found, given, or revealed to us as more appropriate we would pray to Them.

Patreon Poem/Prayer/Song 66: For The Pack

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 for The Pack.

We are countless billions of voices

Canidae, Wolf, Dog

Jackal, Coyote, Fox

Pup, Juvenile, Adult

We are the Ones who found your first Fires

Our first shared Ancestors

We are the proud guard and misshapen pets

We are the ‘yotes living on the fringes and dark places of your cities

We are the haunters of graves and crossroads

We are the salvation of humanity and we are its outstretched hands

We are feared and beloved

We are hunters and warriors

We are carriers and seekers

We are predator and sentinel of prey

We are the snapping jaws

We are the slathering tongues

We are the steady paws

We are the howling maw

We are Magic

We are of the Wild Hunt

We are beloved of Gods

We are Gods

We are Ancestors

We are Spirits

We are Ancient and New

We are Many and Whole

We ARE The Pack

Patreon Topic 63: On Being a Teacher in the Community

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

From Maleck comes this topic:

“What’s it like being a teacher in the community?”

It depends on the subject at hand, if I am teaching students or peers, and who the larger audience receiving the information may be. Whether it is here on the blog through topics, at conventions like ConVocation, MI Paganfest, or Ann Arbor Pagan Pride Day teaching through workshops, or direct teaching, I generally find teaching a rewarding and powerful experience. There are few things as gratifying as getting a good question from someone who has real engagement in the subject, or a question or comment that makes you sit back, go “huh” and plumb your own knowledge or the crowd’s for an answer. I enjoy teaching, and I enjoy the opportunity to learn while doing it, and to share what I learn wrapped up in that.

When I do workshops, I find that I tend to have a really good time because the folks that come to them want to learn, and/or have a good grasp of the subject and want to compare notes. That was definitely my experience at the recent Ann Arbor Pagan Pride Day September 10th, for both my Basics of Heathen Magic and Polytheism 101 workshops. Folks who turned out for them had really excellent questions, solid engagement, and abiding interest in the topic at hand.

I would say a good chunk of what is challenging about being a teacher in the Heathen communities has nothing to do immediately with my students, peers, or folks that come to learn from me. Rather, it is the overall cultural currents we swim in, both in terms of the overculture and that of the general Heathen communities, that makes the work of being a teacher so hard. On the one hand folks want to be taught and to have spiritual experts available, and on the other, there is not a lot of support for us doing that work in a reliable way. Many Pagan communities eschew paying folks for their work, whether that work is divination, teaching, developing training materials, etc, yet the demand is still there for that work.

The need for teachers becomes fairly obvious in the dialogue that still happens around concepts like orthodoxy and orthopraxy, terms that describe right thought and right action. Often, because of how terms like orthodoxy are used and weaponized in Christian theology and communities, Pagan and polytheist folks tend to have reactions against the use of the term. I have also seen similar reactions to direct translations of the term, eg right relationship. Some of these objections are based in the notion that someone is trying to mediate their relationship with the Ginnreginn, and some are based in a rejection of anything that smacks of authority. Because of these prevailing views in the polytheist and Pagan communities, it makes deeper discussion of these concepts harder, if not impossible. I have found that presenting these as the neutral, descriptive terms that they are, as opposed to the often prescriptivist way they are used in Christian theology and communities, is a good counteractive to this. That requires us to be open to education, to communicating well, to deconstructing Christian theology and use of terms, and no small amount of patience.

Much of the reason for the two workshops I put on for Ann Arbor Pagan Pride is not only because those subjects are really useful in the context of being part of a Pagan Pride event, being 101 workshops, but because the sources we do have for solid historically-based information, especially with regard to modern and updated texts, are expensive and difficult to parse at times. Even in more approachable texts, like Dr. Price’s The Viking Way, they tend to be dense/hard to get through, and terms need to be broken down and made meaningful for a modern Heathen context. The meaningfulness here not only needs to be meaningful in regards to being able to be understood in a Heathen context, it also needs to be able to be applied to Heathen practice.

For an example of this, from Price:

“Besides the magic used by Óðinn, we also find the fifth category of ‘general’ sorcery. One aspect of this has a vocabulary of terms that appear to mean simply ‘magic’ in the same vague sense as we use the word today. The most common of these was fjolkyngi, which seems to have been especially well-used. In the Old Norse sources we also find fróðleikr, and slightly later, trolldómr (cf. Raudvere 2001: 88ff). The latter concept became increasingly common through the Middle Ages, and together with galdr it continued as one of the generic words for ‘witchcraft’ long into post-medieval times (see Hastrup 1987: 331–6 for Icelandic terminologies of magic during this period). There were also other terms which were used as collectives. These include gerningar, ljóð and taufr – all apparently kinds of chant or charm – and the complexities of runic lore as set out in Eddic poems such as Sigrdrífomál and Rígsþula. Another group of terms refers to various forms of unspecified magical knowledge, and include affixes implying this on the part of people or supernatural beings. Thus we find vísenda-, kúnatta- and similar words used for ‘those who know’, a relatively common perception of sorcerous power that occurs in many cultures.” (Price 33)

“The fabric of religious belief and practice in Viking-Age Scandinavia can be seen to have been nuanced, multi-scalar and far from static, with a degree of regional variation and change over time.” (Price 33)

I had to break down these terms and suggest ways we may use them in a modern Heathen context. In this way we continue to change the fabric of religious belief, nuance, and the application of these terms in a descriptive rather than prescriptive way for ourselves in our own time. For instance, while I often combine galdr (I tie this into singing/intoning the Runes) with the formation of taufr (physical charms) and other forms of magic techniques such as gerningar (chanting, sometimes mumbled under the breath) and ljóð (chanting or incantation which I interpret as being in verse, whether alliterative or rhyming), each stands on their own as a magical technique in its own right. Clearly definining and then applying these terms gives us a wider array of words, and in doing so, ways, of understanding magic.

Keep in mind these workshops are just at the 101 level. Being a teacher in the communities I am part of requires a recognition that folks are at wherever they are at when we come together. Some will have an excellent grounding in exoteric and esoteric Heathenry, whereas some will have a poor grounding in the exoteric parts of the religion, and others will have a poor grounding in esoteric religion. Sometimes folks will just be inexperienced with polytheist religion in general, or not have a good grounding in either exoteric or esoteric Heathenry. Having a mix of exoteric and esoteric practice in and of itself would not be at issue if it were grounded firmly in the Heathen worldview, experience, and understanding. So, I have to establish where we are. I often do this in my 101 workshops by starting off defining terms so we have a foundation to build conversation on. Unless we make these firm foundations deeper conversations are almost impossible to have. Once we have a shared language around the subject we can dig into it.

Part of the work of being a teacher is to ensure, as much as I can, that those I teach have a firm grounding in the material and its meaning. So long as folks are coming into our various polytheist and Pagan communities with these ideas grounded in worldviews other than our own this basic education will be necessary. To be clear: A lot of this I do not have to explain to my kids, who are second generation Heathens. It is a part of how they live their lives. This education is, by and large, necessary for those who were not raised in the religion.

Some of the reason for that lack of need to educate them is that my kids are only practicing exoteric Heathenry. My oldest has not expressed interest in learning esoteric practices, and my youngest is way too young to learn at the moment. Gods help me, though, she loves the Runes. When we go to have breakfast, she often picks ‘coffee Runes’ from my arms (I have tattoos on my forearms displaying all the Runes) that she has me ‘takes off’ my arm, puts them into my coffee, and than has me galdr the Rune. Then, I drink the coffee. It’s a fun way to share the Runes with her and empower myself for a full day. What esoteric practices my kids have learned are immediately applicable to exoteric practice and everyday life, namely cleansing by deep breathing. They have learned prayers and proper respect to show with the hearth, Sacred Fires, and other places the exoteric and esoteric tend to cross.

Teaching a workshop or even over the course of a weekend is one thing, but teaching folks in an ongoing way is a lot different. My Kindred started as a Rune study group, and eventually transormed into a Heathe Kindred, Mimisbrunnr Kindred, over about a year or two. Some folks from here asked for training in different areas, and delved into spirtwork in their own ways. Just being available has been a good part of my work with one-on-one work. Being available to answer questions, guide, or ask questions to help folks find their own answers, it is less the way we think of teaching in terms of a professor and student and more of a “I’ve walked this path and I’m here to help guide”.

Being a teacher, I get invited to help folks with their journey wherever they are when they come forward. Seeing folks really dig into their religion, whatever their experience with it, and getting to understand how it works and where they are within it is a gratifying thing. If I happen to get to help along that journey, if I can make a material impact on how they learn, what they learn, and make that easier or more involved or both, so much the better. The reason I teach is because the Ginnreginn call me to do it. On its own that is enough. What makes my work all the more gratifying is being able to see the folks I teach make progress as part of taking a workshop, watching a video, or asking me questions through email or Discord. Sometimes I have had folks come back to me a few weeks, months, or in some cases, years later, and share some of the absolutely amazing things they were able to do because of the time we shared. It really is an honor to do this work.

I have tried writing more on this but not much more is coming forward right now, so if you or other readers have more specific questions down this line please ask them!

Calling to Our Ancestors 2nd Edition

Hey folks. I am putting together the 2nd Edition of Calling to Our Ancestors. I have the outline written. I am looking for contributors. Do you have Ancestor workers’ voices you think should be included? Poems, prayers, songs, essays, artwork, rituals, etc that you are allowed to share?

Prayers, poems, and rituals can be as long or short as you feel called to write them. Artwork should be at least 300 dpi preferably in lossless formats so it prints well on publication. Essays should be at minimum 700 words. All contributors retain rights to their work. If you are interested in contributing please contact me at sarenth@gmail.com. I will need a legal name and address to send a release form to you, as well as what name you would like the work published under.

I am looking to pull together as many resources for folks as I can. Do you have videos, eg on YouTube or documentaries you would recommend covering Ancestors, Ancestor work, rituals, etc? Podcasts? Books? Audiobooks and written? Blogs? Folks that are trusted Ancestor workers?

My aim with this 2nd Edition is to address what folks were most often telling me they wanted from the 1st Edition: more information on actually venerating and working with the Ancestors.

I have finally begun to put my fingers to the keys again to get the initial outline copied over from my Tūl notebook to my Google Docs.

This is what the outline currently looks like. I am having an issue getting it to look exactly like my outline in Google Docs, since I organize I, A, i, then a, and WordPress is being frustrating with formatting.

  1. Introduction
    1. Dedication
    2. Foreword
    3. Notes on the Second Edition
  2. The Ancestors
    1. Who They Are
    2. Worship and Veneration
    3. A Basic Polytheist Ancestor Altar and/or Shrine
    4. Offerings
    5. Acts of Service
    6. Sacrifice
    7. Expanding Ancestors
      1. Marriage
      2. Employment
      3. Profession/Craft
      4. Adoption
      5. Initiation/Acceptance into a Lineage
      6. Death
    8. Reducing Ancestors
      1. Divorce
      2. Retirement/Firing
      3. Putting a craft/job down
      4. Cutting out/leaving family/relatives
      5. Removal/Leaving/Exile, eg excommunication in Christianity, ADF stripping Bonewitz’ ancestry
      6. Not worshiping/venerating abusive dead people
    9. Ancestor Veneration vs Worship vs Work
      1. Definitions
      2. Differences between them
      3. Similarities
    10. Talking With The Ancestors
      1. Divination
      2. Dreams
      3. Clairaudience, clairsentience, etc.
      4. Speaking out loud at the altar/shrine
      5. Rituals
    11. Rituals for Connection
      1. Regular devotionals
      2. Sample devotional rites
      3. Simple
        1. Drinking a cup of coffee/tea/water with the Ancestors after a simple cleansing
      4. Complex
        1. At least once a week making prayers and leaving an offering on the shrine and cleaning it within a prescribed time.
      5. Prayer beads
        Special events, eg marriage, coming of age, etc
      6. Funerary Rites
      7. Rituals for Healing
      8. Rituals for Reconciliation
        1. With living descendents present, eg the victims of a dead abuser coming together and holding him to account with the Ancestors
        2. Bringing healing to Ancestors through a healing ritual bringing the powerful Ancestors together with one’s Gods of healing and family lines.
      9. Rituals for Reckoning
        1. Abusive dead in the line
        2. Wrongs done by one’s Ancestors to another’s
        3. Independent cutting of cords so a harmful Ancestor is outside of your cultus until and unless they do right.
    12. Open Doors -Ancestor Workers
      1. What They Are
      2. What They Do
      3. Basic Skills
      4. Being Called
      5. Doing the Work
  3. Essays
  4. Rituals
  5. Prayers
  6. Resources
    1. Ancestor Books (print, digital, and audiobook)
    2. YouTube, podcasts, and other media on Ancestors and Ancestor work
    3. People willing to be contacted for Ancestor Work

Patreon Topic 60: On Cleansing Tools

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 Lisa comes this topic:

“An idea for topic/post: if you do any sort of craft and use stuff you make for devotional purposes, what would you do to cleanse any tools you use?”

The cleansing techniques I use most often in my spiritwork also work well for my crafting tools. These are:

Cleansing by breath. Breathing in deeply, then exhaling slowly. While I do this I visualize connecting with Yggdrasil. As I inhale and exhale, I breathe with Yggdrasil. I remember my connection to Yggdrasil by our Ancestors Askr and Embla, Ash and Elm, and to the first breaths that Óðinn gave to us. When I have cleansed myself, I then breathe over my items in a similar way. By doing this I become the conduit for cleansing.

Cleansing by fire. I make the Fire Prayer, a simple prayer that goes like this:

“Hail Sons and Daughters of Muspelheim. Hail Fire Itself! Hail Sunna! Hail Loki! Hail Glut! Hail Lögi! Hail Surtr! Hail Sinmora! Hail Eldest Ancestor! Hail Eldrvaettr! Ves Þu heil!”

I then light a candle, and circle it over myself in a sunwise direction, thanking the eldrvaettr, fire spirit, for cleansing me. I then either repeat the motion over the items or pass the items through or around the fire sunwise to cleanse any items before me that need it. Fire does not have to directly touch the items, particularly if they are flammable, so raising them well above the fire or raising the candle and making three circles sunwise over the item to be cleansed will do well.

Cleansing by smoke. I start with the Fire Prayer and then, I give thanks to the vaettr of the plant or substance I am going to burn. I burn whatever is going to work with me to cleanse the item/area by smoke in a fire safe container. I make sure not to make it too smoky and make myself or others cough. I most often work with Ama Una, Grandmother Joy, aka Ama Malurt, Grandmother Mugwort. As with cleansing by Fire, I pass the smoke over or the items through the smoke three times in a clockwise manner. Be sure if you are doing this that you or others do not have allergies to the mugwort or related plants, such as wormwood, or other plants that hit on similar allergy points like ragweed, sunflower, or feverfew. If you do, working with another plant may be advised. Working with a given plant in water as opposed to burning it may also be needed for folks who are traveling, partners or pets with sensitivities, and/or a change of pace.

Cleansing by liquid. Whether this is a suspension of herbs in oil or oil on its own, a tincture, a tisane, cleaning chemicals, simply adding water and herbs together to make a cleansing holy water, or sprinkling an area/item with water after prayers, there are a variety of options to choose from. A given crafting tool may be easier to clean/preserve/sharpen with one method vs another, eg sharpening a wood chisel with a blessed oil to cleanse it and keep it well. As with the other methods I make simple prayers, thanking the vaettr of whatever the liquid is in helping me cleanse the item. I then clean or wipe the tool down as is appropriate. Depending on what item I am making and what is required to make it, I may do this process before and after the time I dedicate to crafting.

To a certain extent the limit is what medium(s) you are working in, what is most appropriate to the long-term care of your craft and tools relevent to it, and if anything, what care needs to be taken with the items you are crafting and the area it takes place in. Cleansing before and after a crafting session is highly recommended, even if all you are doing is sitting in a chair and crocheting, knitting, or beading. Keeping the process and tools clean, particularly if you are crafting items for ritual use, will keep the focus of the items and area, and can prove both powerfully meditative and connective with various Ginnreginn.

These are just a few examples of what you can do in order to cleanse and prepare tools and areas for work. A lot of what I have found works really well in both small and large jobs are the simpler ways that, if need arises, can be made more complex. Starting with simple ritual actions, like the three breaths to cleanse yourself then another object and a simple prayer, connects the dots of spiritwork you have done up to this point and the Ginnreginn you carry relationships with into the work at hand. Adding on layers, like cleansing with three breaths, then making the Fire Prayer and working with a candle as Sacred Fire to cleanse the work space, and finally, finishing cleansing and preparation by marking tools with oil to cleanse and consecrate, are ways of building up from these basic techniques that carry over into deep, good work.

On a Threshold

I am waiting on a threshold

The door is cool and warm

Excitement rings through me

What is on the other side?

A new experience, a new path

Out of reach and aching close

Something sings to my heart there

Beautiful tones and throbbing bass

Shaking through my bones

I am scared, thrilled, intimidated

To hear a call, a beckoning

To walk through the portal

Not yet, not yet the singers call

The iron wood unyielding

Implacable and promising

Soon, soon the singers utter

The threshold’s sentinel waits

To open its arms in invitation

I stand waiting

Eager and attentive

Ready to cross the way