Monthly Archives: January 2021
Horn and Hearth shared the contents of her aftercare kit here and it’s a very good read. Her opening description of WHY aftercare is so important:
“because physical human bodies aren’t really made for spirit work. Its why so many shamans literally die then come back and why every single spirit worker I know has chronic illness or a disability. All of them. You might have your theories as to why. I have mine. I’ll just say that spirit work takes a toll and it is often a painful one. You’re lucky if after the working if you’re just really damn tired.”
she’s right. Every word.
Galina shared what she keeps in her spirit-working aftercare kit and I thought I’d share what we keep in ours. You can read about hers here:
As a result of this conversation here, several people have made suggestions or emailed me asking what I keep for aftercare in my spiritwork “kit.” Everything, people. Everything Lol. I’m a friggin’ spiritworking boy scout. Seriously, I’m only half joking. I keep a full first aid kit, with bandaids, bandages, antiseptic cream, etc. I keep […]
Before we share our kit, you might be asking, why aftercare? Well, because physical human bodies aren’t really made for spirit work. Its why so many shamans literally die then come back and why every single spirit worker I know has chronic illness or a disability. All of them. You might have your theories as to why. I…
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As a result of this conversation here, several people have made suggestions or emailed me asking what I keep for aftercare in my spiritwork “kit.” Everything, people. Everything Lol. I’m a friggin’ spiritworking boy scout. Seriously, I’m only half joking.
I keep a full first aid kit, with bandaids, bandages, antiseptic cream, etc. I keep burn cream (I do fire work so it makes sense to have prescription Silvadene cream. There’s nothing better and while I am very competent at my work, accidents can always happen).
I keep protein bars and chocolate, Excedrin, and rehydration salts. I also tend to carry a caffeine drink of some sort, and also charged water (you’ll need water of some sort for the rehydration salts). I carry bug spray because sometimes I’m working outside. Sometimes I throw in (chewable) pepto bismal, Vitamin D, Vitamin B12, Vitamin C, Airborne chewables, a good multi-vitamin, and chewable Magnesium. I tend to take these as a matter of course, so I don’t always carry the vitamins with me, but rather keep them on my kitchen counter (except for the Airborne. That I carry in my kit always and take regularly). I also make sure that there is a dosage of all my prescription meds in my kit, just in case I need them. I’ve known some spirit-workers who like to carry Rescue Remedy, a homeopathic medicine, but, I myself do not use it.
Finally, I will carry a spray bottle of holy water or khernips. I buy the biggest spray bottle I can and fill it up before any job.
I carry more than this in my kit, but this is specifically what I carry for aftercare. As far as rehydration salts go, there is a very good brand called Liquid IV, that was recommended to me last year and I’ve had very good results with it.
Finally, I want to note that spirit-work and spiritual work are two different things. Spiritual work is what we do in our lives to cultivate devotion, to deal with our own BS, to heal ourselves, to make ourselves useful in our lives and to our gods. Spirit-work is what we do professionally. It’s a specialty, and it’s usually done on behalf of our Gods and spirits, our traditions, our community, and/or individual clients.
Christians call him the apostate. We – many polytheists across traditions—consider him a saint, and some, a martyr. Julian (331-363) was Roman emperor from 362-363. While raised a Christian, he returned to some type of Hellenic polytheism (one deeply steeped in Platonism) very early on, and during his all too brief reign, attempted to drive back the encroaching dominance of Christianity. (1). My particular favorite bit of legislation, which he did not live long enough to really see play out, was forbidding Christians from teaching classical texts. This would, had it been allowed to come to fruition, have barred them from the corridors of power, and more importantly from evangelizing and instantiating Christianity in those corridors of power (2).
Anyway, I’ve been thinking about Julian today and it occurred to me that I have a prayer card for him. To honor him, through Monday 9pm, I will give a free prayer card for Julian to anyone who emails me at Krasskova at gmail.com asking for one. Include your name and a mailing address. One per person.
May our sancti, sanctae, and martyrs ever and always be remembered.
What is remembered, lives.
- For Christians, this was not a good thing, but I would point out that whereas Christianity can exist, practice, and for the most part be left alone in polytheistic theology, the opposite has never been true.
- Christians understood this well. I think it’s rather comparable on a certain level to the way so many theology departments (I exclude Fordham, which has consistently been wonderful and welcoming) won’t even consider polytheists for their grad programs, often instead pushing them into religious studies (if they’re mentored at all).
There is a system of divination extant in the Northern Tradition called the soul map. It’s a system of reading, usually done once a year (generally no more than twice a year) that opens up the various soul parts and allows the diviner to examine the state of each individually. Given that within our tradition the soul is divided into seventeen parts, this can be extremely useful. It provides one really good information on where one needs to work spiritually to better their lives and their devotional world. It helps one become spiritually healthy. It’s also one of the mysteries of the tradition. Because of that, there are some caveats, namely that it isn’t something one should practice unless A) one has been taught (and I really think this is something that needs to be taught face to face) and B) one is Heathen or Northern Tradition, and C) one is an experienced, very experienced diviner. I’m going to elaborate on C in just a moment. Before I do, I want to emphasize that this, even more than the runes (which will protect themselves if they’re not getting what they want) is a Mystery. This is not something to which outsiders are entitled, and it’s not something with which one should dabble. The danger in this system is one of the things you won’t know unless someone sits you down and shows you but oh boy, is it something one really needs to know.
This is a dangerous system, and it’s dangerous precisely because it takes one down hard and really, really fast into the wyrd. So the diviner will swim there for a while not realizing how deeply he or she has gone – because while one is reading, one feels fine. It’s only after one closes the reading and returns to mundane headspace that one will then realize how deeply one was plumbing the threads. If one is doing a single reading, this isn’t so bad. But, it’s easy to forget how rough this can be – because again, it doesn’t *feel* rough while one is reading – and then the diviner decides, “oh hey, sure. I can do three or four readings in one go” and then that diviner wakes up the next morning wishing he or she were dead. To be clear, nausea, massive headache, and feeling like one has been hit upside the back of the head (where there is a particular energy port) with a crowbar. Immediately after, because ancestors can come strongly during the reading, one can have chills, or fever, in addition to the blooming headache. It can lay a person out faster than any system I know.
I say this having gotten into a mood last night and done seven in one sitting. We do them every January and I’d been putting them off but I already had a minor headache and I was sort of nauseous from it so I thought, ‘what the hell? I feel like shit now, why not just go with it?’ Ironically, because I was aware of this and I’ve been a diviner for thirty years so I know how to pace myself, and most importantly, because my husband was horrified and gave me really good after care, I feel ok this morning. I should also say, I got more than 12 hours of solid sleep before sitting down to divine and I suspect it’s that which made up the difference.
My assistant, however, had not been so lucky. While I had warned her how dangerous soul map could be, she was taking notes for the readings and just peeking after I finished each reading (she’s learning how to do soul map, so this was a good opportunity to give her a chance to try her wings without the stress of being the primary diviner). She’s not doing so well right now. She thought because she wasn’t sitting directly at the mat she was safe from reaction sickness. She was wrong. To be fair, I thought the same thing. I was wrong too. The only reason she’s not praying for death right now, is that Sannion made us drink rehydration salts and eat protein immediately after the readings. We also took drugs and by drugs I mean aspirin, a lot of aspirin. I woke up very early this morning with the beginning of a migraine but managed to escape by taking the proper migraine medication (which my doctor prescribed because I get bad migraines) and hydrating again. I feel better than I have any right to after the amount of work we did last night. My assistant just described it as “someone put a pile of lead inside my head and I couldn’t get up this morning even when I really needed to and oh I hurt so bad.”
I would suggest being very well rested before starting this type of reading. As with any potential reaction headache (and I suspect part of this is that it screws up the electrolyte balance too. I always treat it as such and that helps so I’m going with it), drink hydration salts or Gatorade (hydration salts don’t have the sugar) immediately. Even if you don’t want to, do it. Same with food. I had eaten a huge plate of sushi before I did my seven readings and the protein probably helped me almost as much as the sleep. Eat afterwards, even if you don’t want to (one will generally crave sugar or protein, the latter is better). If you can stand it, have a little caffeine. Then do no other spiritual or energetic work. REST. I do this as a matter of course whenever I’m doing a lot of divination or spirit work, even if soul map isn’t involved.
Reaction headaches suck. They’re what happens when you go too deep, too quickly, when you take in more energy than your energetic channels can process, when you do too much at a given time, when you overwork your psychic channels. They can be worse than the worst migraine you can imagine.
It’s important that we have these practicum conversations. This is the real nuts and bolts of a practice, beyond the 101 stuff. So hit me with your questions. What do you, readers, want to know?
My housemate was watching the new series “The Stand” this afternoon on her lunch break, and I sat down to watch with her. Without giving away plot points for people who may not have read the book but are watching the series, the story is about a confrontation between good and evil, the latter embodied in a terrible being that wears the shape of a man. At one point, four characters aligned with good are journeying to make their stand against this creature and there is a moment where they have to decide whether to continue as a divinely inspired prophet told them to do, or whether to stay with an injured comrade. The fallen comrade invokes the 23rd Psalm and watching this scene, I had a moment of such intense clarity that it was painful.
There is evil and pollution out there, everywhere we walk in this world. Sometimes it is small but sometimes it is massive and terrifying. Sometimes we are called to step up and come face to face with that evil. Do not fear. Wherever we go, our Gods are with us. Our ancestors walk at our backs sustaining us. The land itself reflects the power of the Holy. Why the hell should I fear anything when my God stands at my back, surrounds me with His protection, when He fills me with His glory as I stand encircled by enemies. None of the evil which rises against us matters. It is nothing in comparison to the Power of our Gods and when we choose, really choose to align ourselves with the Holy, we no longer have any need to fear. What is there in this world, what force, what wickedness that is as great as those Gods that we love and serve?
So yes, though I walk through the valley of the shadow of death – places polluted and filled with wickedness, places of foulness and danger, and though I am forced to sometimes engage with people who are also filled with pollution, I will never fear. I will not give evil that to feed upon. I am surrounded by my Gods. They have poured Themselves out around me, through me, through every pore, every molecule of my being. They stand between me and every unholy thing that I must face down. They are with me, filling me with Their protection and Their glory. What is the banality of wickedness in the face of such might? What is evil in the face of such power? I will be a conduit for my Gods until my soul itself is dust glittering in Their hands. Why the hell should I EVER fear that which stands against Them?
I was also thinking about what actors do when they tell these stories of evil. Those stories are important. They aren’t just stories of evil, but stories of human courage and virtue and valor in the most unexpected of places. Just as those that are the most evil are often boring and banal, the man or woman next door, so too are those who might rise up against that evil. We need those stories. We need to see that we too can have courage. At the same time, actors are vessels for forces far greater than they themselves. I was a performer for the first part of my life, granted a ballet dancer not an actor but the same thing holds: those who take up that work empty themselves out and take on the mask of other beings. That is dangerous. I know if I were playing a role now that was supposed to be the embodiment of evil, I would be bracketing every actual performance with offerings and prayers, cleansings and there would be a shrine to my Gods and probably also to Dionysos especially – even if I weren’t devoted to Him, because is the patron of the theatre, in my dressing room. This is why, I firmly believe, that in the ancient world, theatre wasn’t just a good time. It was bracketed by days of rituals and prayers and offerings to Dionysos. The stage is a liminal place and those who work upon it open themselves up in ways that can be very dangerous to the self. The stories told on the stage are important. They have the power to make us better, to elevate us to virtue and help us cultivate the best parts of ourselves. They give us a language to understand what is happening when evil comes calling. Evil feeds on fear. The power of Story, a Power in and of itself, shows us how to move beyond that fear.
May those who do this sacred work remain clean. May they be protected as they open themselves up on stage, before a camera, to forces beyond themselves. May they feel the grace of Dionysos and their own Gods too. May they be safe and nourished in their work. May we ourselves rest secure in the knowledge that the Gods are with us always, That we need not fear. That we are Theirs and They are ours, and in the alchemy of that equation evil is nothing at all.
I am running a 20% OFF sale on all art, books, bookmarks, and prayer cards in my etsy shop Wyrd Curiosities through January 31, 2021. Use this code to redeem: TGI2021 (or click the link). There’s more than 300 prayer cards available for our Gods and Goddesses across a range of polytheistic traditions: Norse, Germanic, Celtic, Gaulic, Welsh, Roman, Greek, Egyptian, Mesopotamian, and so much more.
(I want to preface this with the caveat that I am writing this pretty much stream of consciousness in between workshops and classes today. This is not a polished piece and I think there is much more intellectual and practical work to be done on this as on many topics. I’m putting this here as a place to begin articulating my thoughts on this issue).
This morning I attended a Racial Equity/diversity workshop geared toward faculty and grad students who will be teaching introductory courses in theology over the next year or so. It was an excellent course and raised a lot of really good and necessary questions about how we approach our materials, how we teach theology, and how theology has been used – past and present—to define the boundaries of what constitutes the human.
The question isn’t what constitutes human in relation to the Gods, but quite simply, what is categorized and recognized, acknowledged as human by those in power, particularly by those in theological and religious positions of power. Rightly, we are urged as theologians and teachers to push ourselves and our students to consider not only this question of power and privilege, but to look for ways to productively challenge that status quo. I don’t argue that. I think it is part and parcel of the work of being a theologian. Here is where I digress from many of my colleagues, however: I don’t think the problem began with race. I think racism is a wicked symptom of something quite different.
Because this didn’t start out as a racial question, I don’t believe that the answer toward deconstructing racism and systemic structures of racism is ever going to happen by focusing on race alone. The problem didn’t start with race. It started with a particular way of looking at the world. It started with monotheism, specifically Christianity (1). It began with the spread, at first through rhetoric and then, after 313 C.E. through imperium and often violent coercion by and to Christianity throughout the Roman Empire. It started with the destruction of temples and the extortion (2) to conversion of the devout. It started with slaughter of all those who would not abandon their indigenous polytheisms and embrace the new religion (of their conquerors). Christians were human. All others…weeeeeelll, not so much; and that “not so much” opened the door to genocide, slaughter, expansion of slavery, and the theft and torture of children (3).
I hear a lot of talk about ‘problematizing whiteness.’ Maybe. I think that ‘whiteness’ is a rather artificial construct (and one that lets monotheistic religions off the hook, I might add). If I’m looking for ancestral identity, I’m going to look to my Lithuanian, Russian, German, Swiss, Scots-Irish, Huguenot, and Appalachian forebears. I’m going to look at culture and what soils hold the bones of my dead. I’m going to look at language and customs, and most of all, I’m going to tell the stories of my dead. Not all of those dead had white skin. What does it matter? What we should be interrogating, “problematizing” if you will, is monotheism. That is where, I firmly believe the true impetus toward racializing and dehumanizing began, that moment when Christianity began to look at those non-Christians around them as less than human (4).
There is no reason that Christianity had to assume a dogmatic monotheistic stance. Had it been satisfied to be one religion amongst many, a henotheistic tradition privileging only the Trinity, I do not believe that would have led to the same blood-stained place. It’s the monotheism, a worldview that is based on exclusivity and intolerance that I think is the problem. Specifically, when that worldview twinned itself with militaristic imperium (i.e. after 313 C.E.), it transformed both imperium and Christianity into something quite vicious, quite dehumanizing, quite hungry for conquest and power. That hasn’t changed. Just ask an altar boy.
Ok. That was low but I think my point stands and it’s not just polytheists who have suffered under monotheistic hegemony but Christians too. It’s been no better a system for the Abrahamic faiths living under its dominion than it has for the rest of us. Monotheism is a brutal equation. It’s a simple equation, an uncomplicated one, which is perhaps part of its appeal. Here’s how I break it down:
You’re only human if your humanity feeds the machine. Or let’s turn that around, you don’t get to be human if your lack of humanity likewise benefits the monster, instantiating and reifying its lust for power. This is not a condemnation of Christianity. There are very good and sacred aspects of practice and thought, devotion extant across the spectrum of Christian traditions from which we could benefit greatly by studying. Likewise, I know many, many good, compassionate, and devout Christians (and Jews, and Muslims) who are well aware of their respective traditions’ failures. That is theirs to carry and many people that I know are working to rectify where they can. Moreover – there are a lot of ‘moreovers’ in this – there were early iterations of Christianity that were polytheistic, iterations that elevated women to positions of power, iterations that approached the body and sexuality very differently from what became the norm. As with every religion, the reality was never monolithic. What I am condemning is a system: the structure of monotheism, the eradication of the sacred from the world, from our minds, leaving only the smallest, narrowest channel through which we can define that which is sacred…and by extension our humanity in relation to it. Christianity was, in many respects, one of the first victims of monotheism.
I have said in the past (most likely in the heat of debate) that I don’t think someone is a fully realized human being unless they are honoring their ancestors and their Gods and are engaged in some kind of devotion. I never however, said that they weren’t *human*. I never question the humanity of those who aren’t polytheists. I don’t see that in the antique texts with which I work either from the polytheistic side. You may not be one of *my* people, but obviously you’re a person, a human being. Your humanity doesn’t end where my religion begins. I’m not sure that monotheism, and by extension traditions under its domination, can say the same.
Nor is this a question of hierarchy. There will always be hierarchies and in many respects, hierarchy is good. It allows us to function effectively and well. Hierarchies occur in nature, and when they are properly organized can be extremely productive and positive — that is, when they don’t exclude from the human people on the basis of race, gender etc. So in no way do I advocate an abolition of hierarchy. The Gods after all are hierarchically above us and that is good and holy and proper. That represents the cosmic order and architecture instantiated by Their will. I do have a problem when hierarchies exist solely to diminish the humanity of others. I don’t think that’s inevitable though.
I think what I find most frustrating as a theologian is the unwillingness I see in so many circles to interrogate the structure of monotheism. It’s not that I think restoring our polytheisms will fix everything, but I think that doing so will restore a way of looking at the world that is not predicated on domination and eradication of everyone and everything that is different (5).
- Though to be fair, if one reads the bible, it’s clear that it actually started with Judaism attacking various neighboring tribes in the name of their newly minted “one God.” That didn’t last, however, and by the time Christianity began its life as a Jesus movement within Judaism, there was not the call to active, violent proselytizing found in the parent faith anymore.
- And yes, I mean extortion not exhortation. After all, often families – children, elderly would be threatened. Some people were given the choice: convert or everyone you love will be killed. One does have to question how sincere such conversions were. Of course this is still the modus operandi of Christian missions in poorer parts of Africa and India, etc.: you’re starving? Well, I’ll give you food but first you need to be baptized. Just look at how evangelicals responded to Haiti after the earthquake a few years ago.
- Not a single early Christian source that I have found condemns slavery. Not a single one and slavery was pandemic in the Roman world, (though to be accurate, one must note that it was not race based slavery. Anyone, including other Romans might become slaves. They could eventually win, buy, or be granted their freedom). The theft and torture of children began with Charlemagne forcing the conquered Saxons to send their sons to monastic schools. It continued in the Americas with Native schools where children were beaten, starved, abused, and tortured as a matter of course, but especially for speaking their native tongues and practicing their native faiths.
- Yes, ancient polytheists saw the differences between skin tones and racial identifiers but these were not problematized in the way that we see in later monotheistic cultures. They recognized them, were curious about them, but you don’t see religion being used to dehumanize the people bearing them – at least not in the part of the ancient world with which I engage. I can’t speak for others. I think the Alexandrian and Christian theologian Origen (184-253 C.E.) was the first to equate “the devil” with an Ethiopian boy, hence blackness. It’s an association that stuck well into the early modern period.
- Moreover, there is room in polytheism for all the Abrahamic traditions to exist and thrive. The opposite is most assuredly NOT the case.
Lovely article on Charming of the Plough, a holy tide that Heathens typically celebrate in February (ours is usually around the 15th). Now, my tradition tends to use the Acerbot for the spring equinox, but one could theoretically include it in Charming of the Plough quite nicely. Which Deities one invokes for this holiday vary and in my home, it’s usually Thor and Sif. I like the idea of honoring Gefion (very appropriate!), Aurboda, et Al. This is the first year that I’ve really been looking forward to this particular Holy Tide. Anyway, give this a read and let me know what y’all have planned. 🙂
For many pagans, this is the time of year where they honor and celebrate Imbolc one of the eight sabbats that comprise the Wheel of the Year. For those of us in the Northern Tradition however, we have our only celebrations known as holy tides (from the Old Norse hátíðir) that we may currently be celebrating instead: Charming of the Plough or Disting.
Since Northern Tradition religious practices can vary because some groups and individuals opt to recreate the celebrations of geo-specific historic cultures, others look at the vast umbrella that we see amongst the Æsic-worshipping peoples as they appear throughout ancient Germania, into Scandinavian countries (like Sweden, Norway, Iceland, etc.), and into Anglo-Saxon England.
The timing of these holy tides varies based on regional differences in the seasonal transition of climate, as well as in the different time-keeping and calendar methods that were employed…
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I don’t usually share things like this, but I am so excited about a recent acquisition that I cannot help myself. Y’all know that I venerate the castrati as a family of ancestral spirits (yes, I know, but it doesn’t matter that they’re not technically my blood ancestors; I love them and they are spiritual ancestors for me). Well, being the tactile person that I am, when I am learning how to honor and engage with a new family of spirits, it often helps to have physical objects. If I am learning proper veneration to a new Deity, I’ll set up a shrine for the same purpose(1). If I’m engaging with an animal spirit as a spirit worker, I want a tooth, claw, or bit of fur, and likewise with my ancestors whenever possible, I like to have a photo or some item that belonged to them. Is this a bit reductionist? Yes. Is it absolutely necessary? Not at all, and in fact, I’ve been honoring the castrati both as a group and as individuals for close to a decade now without having anything approximating a physical object, unless one counts the music they once sang.
Well, today I can happily say that I now own a scrap of music handwritten and signed by one of the last of the great vocal castrati: Girolamo Crescentini (1762-1846) (2). He was equally regarded as a singer, teacher, and composer and what I acquired today was a bit of music written by him for a correspondent or friend (It is unclear from the provenance for whom he originally wrote the piece). Crescentini was a favorite of Napoleon, (who otherwise despised castrati) who knighted him in 1809.
What is pictured here is an autographed six bar musical quotation of an arietta, in Crescentini’s own hand. Since he signed it ‘cav. (cavalier) Crescentini,’ we know it must have been written after 1809. There is a little note: Due note sol da mi fibra mi! Assai di piu assai di pire tene do no (You wish to receive just two notes from me, I give you more and more of them). Signed: carattere, e compisizione del Cav. Crescentini (Character and composition of Cavalier Crescentini).
I never expected to find something like this and in fact, last year I had an antique dealer who specialized in autographs and musical scores tell me it was nearly impossible to find anything written or signed by the castrati (a Meissen teapot owned by Senesino (1686-1758) came up for auction last year, I believe, but it was way, way, WAY out of my price league omg). I do have a couple medieval manuscript leaves. I pick up inexpensive ones here and there, usually at the medieval conference at Kalamazoo – their book room is heaven and the MSS dealers always have at least a bit priced low for grad students–because they are helpful when I teach. I find students become really engaged when they can actually touch a piece of history and hold it in their hands. It brings it alive like nothing else. None of leaves approach this 5.24×6 inch scrap of music. This is a personal connection to a family of spirits, to one particular spirit that I never, ever, ever expected to find and I am grateful to the Gods and ancestors that I happened to stumble across it (and that it was both relatively inexpensive – it’s small—and within my budget).
Look. Look at the pretty thing. ^___^. (I’ve very inexpertly blurred my address bc I liked the photo and didn’t want to pull everything out to take it a second time when I realized my home addy showed).
musical notation, inscription, and signature of G. Crescentini. Personal collection of G. Krasskova
- At least, that is part of the purpose. The other part, of course, is that this is a space for veneration and a visual sign of welcome for that Deity into one’s home and life.
- The very last of the great operatic castrati was Giovanni Velluti (1780-1861), a younger contemporary of Crescentini.