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The #DoMagick Challenge Day 18

December 21, 2017 Leave a comment
Berkano

Berkanan (Wikimedia Commons)

Today I did galdr with Berkanan.

I cleansed with Fire, both myself and the new ash cane/staff that I was gifted with by my mother today.  I held on to the cane until it was time to begin the work.  I set it aside after its cleansing and did not touch it again until after the work was fully complete.  I ate before doing the Runework tonight, as I have to get some sleep and then wake for work tonight.  It made getting into headspace easier in one sense, in not being distracted by need for food, but also a bit harder in another, in that sometimes doing this work an hour or two after eating tends to give me results that make me feel a little less grounded.  Still, it ended up working well as the work I did with the Rune was still quite fruitful.

In the first round of galdr I found myself in a small home.  Perhaps a cottage.  Around me were herbs.  The home smelled earthy.  There were bunches of herbs hanging around the beams of the roof, thatch above it.  There were shavings of a tree in a bowl on a table in front of me.  An older woman was working at it, sitting on a chair.  There was an empty one across from her.  She was working at something with a knife, shaving away bark.  She gestured to me with her open hand and went back to her work.  In her heart was a kettle, a good-sized black one.  She took it down and poured the steaming water into the bowl of shavings, and pushed it towards me.  I drank it, and I felt ease come into my body.  My spine relaxed, shoulders eased.  She smiled and nodded, knowing what her tea was doing to me.

In the second round of galdr I was in a forest.  About me were trees of varying age.  One was cut down near the trunk, and from it a new tree was sprouting.  It had a soft, high pitch voice, and it said “Hi!” to me.  As I started the next part of the round, before me another birch tree unrolled a long, scroll of bark.  As I looked upon it, scratches appeared, Runes and images.  Then I was back in the small home with the old woman, and there were shavings of that bark being put into a drink and I drank it.  I felt at ease, comforted and comfortable.

In the final round of galdr the Fire between my legs was a lamp and I had the sensation of giving birth.  It was a series of undulating fierce pulls, fierce pushes, and a cry.  Then darkness.  When I began the next part of the final round, I had a flurry of images and sensations hit me, including some close to what I experienced earlier in the previous two rounds, and the sensation of bones breaking, being set and held in place.  The final part of the final round I saw Runes being written wrong.  I found myself correcting Them, laying Them down rightly.  Writing Them on birch bark as it unrolled before me, perhaps same birch bark scroll from earlier, and the old woman saying “It is the doing the thing right, of taking knowledge and applying it right!”  She was over my shoulder, pointing at the scroll “You see here?  You see it done wrong, now do it right.  This is knowledge!  Knowledge before you, burnt into bark!  Pass it on!  This is only way way, and you must pass it on!  Say the words, right them yes, but remember the words and pass them on!”

I came almost swimming back to my full realization of my body as I opened my eyes again to the candle flame.  It took me several moments of deep breathing to catch myself back up to being fully here, present in this body.

I did my prayers of thanks to Rúnatýr and the Runevaettir.  I cleansed with the candle and prayed prayers of thanks to the Eldest Ancestor.  Now, for some sleep

Link to the Daily Ritual for the Challenge.

#DoMagick

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A Note on the Anthology on the Hard and Fallow Times

September 22, 2015 1 comment

This has come up a few times, so I will let everyone know here:

You have not missed the deadline. I set the deadline for next year, September 21st, 2016.  You have a year to get submissions in to me.   The sooner the better though!  The less editing I have to cram in all at once the better the process will be!

Please pass along both this post, and the Call for Submissions.

Thank you for your submissions!

-Sarenth Odinsson

Open to Questions Year 2

June 29, 2014 4 comments

I am once again looking for topics to write on, so if you, or someone you know, wants me to dig into a topic let me know.

 

Ask questions!  It can be on anything related to my religion, Gods, vaettir, Ancestors, etc.

Offerings

June 23, 2014 2 comments

I wrote this post a few days ago, but I find it is still quite relevant.  

I am writing a small paper with a tight deadline, and I have racked my brain the last two days trying to think of how to start.  I know that once I start I can at least get somewhere well enough that I have ground under my feet.  I just can’t make it happen.  I’m frustrated and staring down the barrel at a deadline in a day, and I want to write this well.  So I do what people like me do when they hit a wall: I make an offering.

I am poor.  At this moment I have -$0.01 in my checking account.  When I buy things purely as offerings, even if they are cheap, that means a great deal to me, and from everything the Gods, Spiritkeepers, Ancestors, and vaettir have said and shown me, it does to Them too.  So I made coffee.  Coffee is one of the few things, with the taboos I am under, that I can enjoy.  My wonderful fiancee recently bought me two bags of coffee, one of is open.  It is medium roast Arabica , and tastes wonderful.  I brewed a cup and took the first half of it, put it into my coffee cup, and poured it out in offering to Them next to a bush.

I came back in, sat down, and started writing.  After a few minutes the words started flowing, and eventually, I had something written.

I don’t believe every relationship, or even every exchange is quite so quid pro quo, but sometimes when you need help and you ask, offering in good Gebo, the Holy Powers respond.

A Response to Sam Webster’s Ancestor Worship and Dealing With the Dead

October 11, 2013 3 comments

Sometimes reading through posts on peoples’ blogs, I get inspiration to write. Sometimes it is in addition to what they’ve written, and sometimes it is a rebuttal. Sometimes the post inspires me to write on some aspect of my own life, religion, etc. Sometimes it is not much more than an extended “Hell yeah!”

I read through Mr. Webster’s article. What I found did not so much challenge me as trouble me, as he says he is acting as a Pagan pastor. Particularly since Ancestor work, worship, and veneration are parts of the foundation of the Northern Tradition, I, accordingly, view the Ancestors as part and parcel of the life one leads.  As a shaman, priest, and Ancestor worker within this Tradition I find the attitudes Mr. Webster presents towards the Ancestors in the writing concerning.

Ancestor worship has become a popular topic in the Pagan community, but it is worth noting that it is not universal, or necessarily normative. It can also lead to some problems. . .

Not every Pagan will regularly worship Ancestors but I have yet to hear of any Pagan not at the least worshiping, venerating, and/or remembering their Ancestors, at the very least, on or around October 31st.  

Ancestor worship can be worship of one’s blood, spiritual, adopted, chosen, lineage, and/or inspirational Ancestors. He notes that there are Asian and African lineage-based Ancestor worshipers that know their lineage and where it comes from. I’m not sure what he is trying to make a point of here, excepting that perhaps they can trace their lineage back to where it originated, or some point in antiquity to where records fail or become irrelevant. The problem with painting with as broad a brush as Mr. Webster does, is that he already is showing inaccuracies and he has only started to stroke the canvas.  Mr. Webster notes that “This is a degree of specificity we have yet to achieve,” and yet, I can point to my own Elders, and a great many Wiccans can point to their own lineages. I view this knowledge as a good. I can point to who trained me and how, where this and that idea developed, and provide due reverence for them when they have passed on, while still improving upon the lessons they gave me, and passing on those lessons to the next generation. I find no issue with honoring ones Elders as part of the Ancestors provided those Elders are actually dead. 

In his next section he makes the point that not everyone works with the Dead.  He is absolutely wrong.  Every one of us will die, and we all know or will come to know someone who dies. Whether or not the religion itself acknowledges it, and engenders a positive relationship with the Dead, is an entirely different story. I know that I am picking on semantics here, but if you are going to be a pastor, and an effective communicator as one, the language you use to describe things matters. I’m not saying one must be perfect, but his connection of the Golden Dawn with what may be one of the very few exceptions to the rule of working with the Dead does not effectively make his case or tie it into the main theme he is writing about in this piece, especially in regards to Pagans as a whole. He notes that the Golden Dawn developed during ‘the great age of Spiritualism’ and made strides to divide itself against the practice of mediumship, favoring scrying, and that it actively discouraged contact with the Dead. This is because the main thought of those in the Golden Dawn at the time is that what they would “speak to would not be the blessed and intelligent soul, usually” and were “thought by those Victorians to be reincarnating or possibly passed on to their reward, and so not available for conversation”.

So the main way of viewing the Dead from the Golden Dawn’s perspective, according to Mr. Webster, is that ‘They are dead and we would not want to have conversation with them anyhow even if they were able to be contacted.”  

What he says next is both mystifying and boggling to me, as a priest who worships and works with Anpu, aka Anubis. He says that “I generally give no thought to ancestors or even lineage”. This, despite being “a priest of Hermes and Hekate”. It seems he serves a particular role, basically to help the Dead find Their way so They are not lost. He notes that to talk to them “would not occur to me.” It makes no sense to me that someone who works with the Dead would not seek out and cultivate a connection with their own Dead.

Perhaps that is just the work that Hermes and Hecate want him to do and no more. I do not worship either God or Goddess regularly nor have enough regular contact with Them to make a judgment. I am not a priest that works within that culture. Perhaps one who does would have a better understanding and be able to make one.

That all said, I deeply disagree with the next paragraph where he says “ those Dead whom folks are invoking and making offering to might better be considered the Honored Dead or Mighty Dead”. No.

If my Great-Grandpa Datema comes and talks to me it is probably just Great-Grandpa Datema. He is one of my notable Dead, both because I have a name for him, and he has a story that I know, told to me by my grandparents and by him, of how he immigrated to America as World War I was going on. He is one of the Väter (the German word for Fathers that I use rather than alfar, as that word, while sometimes denoting powerful male Ancestors in the lore, it also means elf) as he is one of the great roots that were laid down in my families when he came here to America. He isn’t especially powerful in terms of raw strength, but he has the wisdom from where he came from, and the lessons of how hard it can be to live between two places. By the time he died, Great-Grandpa had lost most of his ability to speak and write in Dutch, and by turns, also did not speak or write terribly great English, either. Yet his wisdom, support, and love for his children is a powerful force in its own right and so I honor him as one of my Väter. Perhaps this is a difference in culture, but I view all the Ancestors as worthy of my communication, as potential helpmeets rather than just calling on the Might Dead, Honored Dead, Heroes, etc. It may be that one of my less notable Dead, or Dead for whom I do not have a name, will have the key that opens up the path before me, or gives me what I need to face a challenge, rather than one of the Might, Honored, etc. Dead.

What he goes into next is his own work and view. Ancestors, to my mind, can imply biological connection but can also imply everything, such as adoption and lineage, that I noted above. I think he insults his own lineages and Ancestors when he calls those who empower or inspire him from the past just ‘the Past’. Especially since he takes refuge in what I see as something those Ancestors, and other Ancestors, are directly involved in. The fact that he has the gall to refer to his Ancestors as a set of resources, as just part of ‘the Past’, as he puts it, is…well, insulting.

His last concern (please note I don’t think he has laid out his concerns thus far effectively or with solid reasoning) is “that folks are performing practices such as seasonal rituals ‘because their ancestors did them’. Seriously? How is that in this day and age meaningful motivation?”

Granted, if I lived in a climate that was totally unlike my Ancestors’, i.e. I lived in Phoenix and celebrated a harvest during the dry season, I could see his point. The objection he has unravels pretty quick given where I live.  From what I have been told by those who have visited and lived in Germany, Michigan does tend to have very German-like weather and harvest patterns. So, a lot of Northern Tradition holidays would be fine being repeated in roughly the same times over here because they fit into the general scheme of our own weather and harvesting, minding that a lot of the celebration of holidays were based on local reckoning, such as moon phases, harvest times for local farmers, omens and the like.  It would not be impossible or even unwieldy to do many of the celebrations my Ancestors may have done in ancient Germany. Yes, we live in modern times, and I would not expect my military, or my militia to hang prisoners of war. My Ancestors were practical. If it worked, They used it. If it would no longer be acceptable to do something I am sure there would be other ways found, invented, or inspired to.

I find myself rankled at his use of ‘the Past’. The Ancestors are not just ‘the Past’, per se; They were, and are, in some sense, People. They lived. Practicing at least some of the things in the ways our Ancestors did them can give us understanding of how and why. It is like archaeologists who learn how to knap flint; the process of learning how is as important to understanding the questions of how and why, and related questions to them as well, such as “Why this style of arrowhead?”, “Why this method of holding the stone?”, or “Why this flaking style?”. It is as, if not more important than the answers received at the end result of making the arrowhead, knife, carving, etc. By not trying to make these connections, rather than degenerate our rituals, we degenerate our relationship with the Ancestors and become more lazy. The Ancestors’ ways of doing things were frequently challenging, labor intensive, or required a lot of input from many people to be effective. Sometimes spiritual value is lost when we are not asked, or demanded, to put effort in. There is spiritual value in doing things the old way, such as making a Sacred Fire by hand, having experienced this. Our focus for almost every ritual, in my view, should be on the Gods, Ancestors, and spirits and doing right by Them. I believe that for us to have the power that Mr. Webster believes we should have for our rites, it is absolutely necessary for us to do the hard work, personally and communally, that They require whether or not our Ancestors did it this way or that traditionally/according to the lore.

In the end, I did not feel that Mr. Webster made any firm points. It felt rather like he was merely railing against the notion that the Ancestors deserve honor, regular communication, and proper respect. I am an animist and polytheist operating out of a reconstructionist-derived view, and as such, believe that the lore and archeology are jumping off points. The Ancestors’ ways may not all work for the times we are in now, but for those practices that we can translate into modern times, I feel very deeply that we should. There is much wisdom that the Ancestors, as well as the Gods, and spirits can teach us if we would just listen, and especially, do the work. Out of anything that rankles me it seems that this article rails against the work that is needed to effectively communicate with the Ancestors and to bring Their Wisdom into the modern times to be shared with all who would hear and do the Work. 

A Small Break and Open to Questions

February 28, 2013 6 comments

I am taking a break from devotional poetry, at least, as much as I am able.  I am looking for topics to write on so if you, or someone you know, wants me to dig into a topic let me know.  One article I am working on already is on Odin, but I am not sure which direction to go in yet.  It may turn into a series of articles.

So ask questions!  It can be on anything related to my religion, Gods, vaettir, Ancestors, etc.

Stumbling for Words

October 24, 2012 7 comments

There are times where I write poetry to grasp the Gods, the spirits, the Ancestors.  When I reach for words to grasp at the ineffable, that which is, to quote a favorite song of mine, “Beyond the Invisible“.  Sometimes there is a feeling in prayer or meditation where I can feel my Gods in a feeling beyond feeling.  Sometimes when I smoke a cigarette to the Ancestors (the only time I smoke), or especially a cigar, I can hear Them, in a way that words do not have words for.  It is more than just ‘They are here’; there is communication on some level, more often levels, that occurs when They make Themselves this known to me and I am paying attention.

Feelings can rush up; images, smells, tastes, sounds, snippets of songs, or a phrase, a word, a sensation of being touched or hugged or the feeling of embarrassment or joy that fills me head to toe.  Sometimes it is an urge, or a deep-down compulsion to dance.  So many words that fail to capture a moment of being in the Presence of a God or Goddess, the Ancestors, the spirits.

Sometimes there is a great emptiness.  Sometimes the Gods are not here, and I wish They were, more than anything.  Sometimes there is a deep aching for that connection that I am denied.  I recognize that this is so, at times, because what I am craving is not so much the connection itself, but that feeling of reassurance or that feeling of  alleviation of insecurity.  Other times the Gods are doing something; They are Gods, and have Their respective things to do, whether one believes that the Gods control or are related to certain aspects of our lives (i.e. Frigga weaving Wyrd, Freyr helping the wild plants to grow, Gerda helping the plants in gardens to grow, etc.) or do things besides (i.e. Odin wandering the Worlds gaining wisdom).

I find that the Ancestors tend to be with me all the time, in some fashion or another.  There’s a lot of Them, after all!  Once I began engagement with Them, especially through regular engagement at my Ancestor altar and my necklace, I could feel Their Presence in some fashion or another.  A big part of everyday engagement with Them is through a necklace I wear made out of bone fashioned into a human skulls.  I use it in prayer, and as a focus throughout the day, a physical reminder.  This necklace is also a physical manifestation of my Ancestors.  What does Their Presence feel like?  Sometimes a warmth that has nothing to do with the environment, others, a feeling of familial love, a touch on the shoulder, a harmonica (particularly if Great-Grandpa is around), and others times just a knowing that They are there.  Sometimes They are the statue on my altar, the necklace around my neck, a guiding voice.  Sometimes words simply fail to convey.

This is why, at times, when someone asks me “How do I know if a Goddess is near?” or “How will I know if the Ancestors are with me at prayer?” I can only suggest and say so much.  Language reaches its limit, as do my experiences.  I’m not the do-all, end-all of anything.  I am a being, a being with a human’s world, limitations, and experiences, and I am just one person.  I am bound by physical laws in this world, same as any other.  Sometimes I get things right on the nose, and sometimes I get things horribly wrong.  I am beholden to Wyrd; I work, I pay taxes, and one day I will die.  My hope is that somehow my words, my actions, my life, helps someone else to be more than they were, to leave this world better than it has been in my time within it.

Despite the limitations of words I still try to capture what I feel, how I envision the Gods, Ancestors, etc. with words.  The Ancestor Anthology is coming together, and there are so many words not my own, words that may be someone’s key to unlocking a deeper relationship with the Ancestors.  Words that I may never have thought to string together, experiences I have never had, rituals I have never been part of, and so much I have not done.  This is the beauty and power of coming together, of crafting books together, of making music and art and ritual.  We may never fully capture our Gods, Ancestors, or spirits  in songs, paintings, or words in a ritual or text, but we can provide touchstones and open doors with them.

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