Category Archives: devotional work

Protection and Prayer

Each month I send out a newsletter to my subscribers. In that newsletter, I usually give sneak peaks at new prayer cards, updates on my work, recipes, reviews, and occasionally special prayers. (Y’all can subscribe at the link provided here). 

In last week’s newsletter, I included the following prayer and I decided to share it here for everyone, because I think prayer is important, and this particular type of prayer incredibly helpful. 

 We are living in some very troubled times, and above all else, we’re living in spiritually troubled times. Evil exists and as people devoted to our Gods, we are called upon to stand against it. What that means is that we co-create. We stand with our Gods in maintaining right order and alignment in our world, in the cosmic architecture the Gods have created. How we do that may vary – some of you are parents committed to raising devout children, some have intense prayer practices, some love the Gods and carry that into everything you do – and everything we do can be infused with that consciousness whether you’re a mechanic or artist, homemaker, teacher or doctor, or anything else. 

Each of us has the power to transform our world for the better and whatever we may be doing day to day, a key component of that is prayer. It has the potential to change the world. It also nourishes us and keeps us from being beaten down and crushed by the vitriol and hate, by the pollution and poison, by the misery and sheer wickedness that all too often seems to shape the modern world. I want to share a prayer that we use in my House and home to maintain balance, to restore harmony, to help (along with other prayers and cleansings) banish pollution. This prayer was written by H. Jeremiah Lewis (Sannion). 

We have an entire panoply of prayers that we do to consciously align ourselves with that sacred architectural order. This is the first in that assembly and one that anyone, layperson or specialist, may do. I share it with you now because Heimdallr is a God of purification and consecration, a God Whose presence drives back pollution and evil in a very special way. He will restore harmony to a person, place, or thing that has experienced spiritual attack or disorder. I urge you to use this prayer as needed (though please don’t share it without attribution) and call upon Heimdallr and our other Gods regularly for blessings, for care, and for protection. 

If you are feeling shaky and uncertain and scared, you’re not alone. Don’t give in though, because I firmly believe that there is evil that will feed on these things, amp them up, in an attempt to drive a wedge between us and all that’s holy. The thing is, whatever evil is out there can only do this if we give it the opening. Prayer helps us prevent that. Prayer is our guard, our armor, the weapon in our hand, and our guide. So I urge you all to pray regularly and know that our Gods are there and They are bigger and more powerful than anything that might attempt to stand against Them. There is no need to ever fear. 

To Heimdallr 

Heimdallr who hears all, hear my prayer
from the turrets of Himinbjörg where 
shimmering Bifröst meets the sky
and leads to numerous other realms
like a second mighty World Tree.

You see all that transpires 
in these far-off places, scanning 
the horizon for signs of Ragnarök’s arrival
when you will sound Gjallarhorn 
and rouse the Gods to battle
against that which would threaten 
the divine order established by the three brothers 
from the remnants of their Giant ancestor 
long, long ago. 

You hold in your mind an image 
of how things should be, 
and act to bring things into alignment 
with their ideal pattern, 
creating order and harmony, 
hale and concord 
where there was chaos, violent 
disagreement, defect and disease. 

I beseech you, Heimdallr, drive out
these negative influences and anything else
that might cause me to stray 
from my destined path of devotion to the Holy Powers,
and restore what is missing or damaged within me 
so that I might better fulfill the will of my Gods and Spirits.

This I ask, Heimdallr, you who traveled about in secret, 
propagating the lines of humanity, 
and all their distinct crafts and customs, 
and so know what it is for us to strive
and through great focus and direction of will
attain our particular glory.   

Hail to you, most radiant God,
strong and stubborn as a ram on his mountain,
whether it pleases you to be called Heimdallr,
Rig, Hallinskiði, Gullintanni, Vindhlér 
or any of the many other names you have adopted
during your travels with Loki, Þórr and the Alföðr;
may your praises always be upon my lips 
and your shrine piled with plentiful offerings. 

(prayer by H. Jeremiah Lewis)

Rebuttal to a Very Sad Piece

A friend sent me this article today. I read through it once and then again and knew I had to respond. There is so much wrong here, so much that could have been handled with a little decent pastoral care, but also a little cultivation of piety. In fact, the first thing I thought upon reading this, was why was a supposedly Pagan site publishing it. We really shouldn’t be advocating for people leaving the various traditions that might fall under that umbrella. It would be nice, instead, to see posts encouraging newcomers and providing guidance for those who may be struggling. We do not proselytize – across the board that seems to be a commonality between Pagans and Polytheists, the result of having our traditions destroyed via forced conversion generations ago. Still, once someone comes into our house, so to speak, it’s only right to provide proper hospitality and that sadly, seems to have been lacking here. I may come back to this, but there are a few other points I’d like to touch on first.

I will say this though before going further, I think this piece highlights more than anything that I’ve read recently the practical difference between Polytheists and Pagans. Should the terms be synonymous? Yes. Are they? Not by a long shot. I think it would have been much, much easier for this person had he been working within an established tradition, other that Wicca, which is pretty much do as you please.

Taking this from the opening paragraph, the author mentions roadblocks as though they only occur when one is meant to leave one’s “path” (1). This simply isn’t the case. No matter how deeply entrenched one is in one’s religion, “roadblocks” occur. That’s a normal part of any faith and working at them, struggling, holding the course or overcoming those blocks is one of the things that makes one’s faith stronger in the long run. It’s part of spiritual sustainability, a necessary part. Nothing true and worth having is without difficulty. One can absolutely be devoted to one’s Gods and working within a nourishing tradition and still encounter “roadblocks.” In fact, it’s often a sign that something is amiss, that one is too complacent if one isn’t occasionally struggling.

I also want to point out sooner rather than later, that in this article (2) there is no mention of any devotion to the Gods, spirits, or Holy Powers of any sort (3). Conversion is a different experience when one is running to a Deity or Deities that one loves. Note, that does not necessarily mean that there is ekstasis or any mystical experience happening. It can and should be enough to simply love the Gods for what They are, that They are (4).

The author mentions conflict over “societal norms” that “came into play from Christian parents.” Man the fuck up. This is inevitable when one converts. Hell, it’s inevitable when you’re a fucking adult. Show a little moral courage. (Even in Christianity, the whole point of growing up is that you start your own family, move away, and live an adult life. See Genesis 2:24 and Ephesians 5:31). This is a matter of personal integrity and character and if one is devoted not just to a tradition but to the Gods Themselves, then what does the opprobrium of family and friends matter? We don’t, after all, honor the Gods to virtue signal or get the pats on the head. We honor Them because it is the right thing to do. This goes back to what I have often complained about in our contemporary culture: the lack of character, morality, and virtue formation in young people. There are consequences for every choice we make. Maybe you will become alienated from your family and that is a sad and difficult thing, but are you behaving correctly with your Gods? Quite frankly, anyone who would put you in that position needs to take a hike. Why would their opinion even matter?

The author mentions having a “mind heavily influenced by the sciences that could not comfortably move forward without help.” This seems to be setting up an equation where science and religion are in opposition. That has never been the case in the polytheistic world. We invented many of those sciences after all. This is a false dichotomy and really, betrays a lack of personal and internal work – which is not all on the author. There IS a lack across our traditions of competent pastoral care. Converts do need help. It’s not a one and done experience but an ongoing and often difficult and painful process. I feel very badly for this guy that he lacked any competent help. He’s also right about the shallowness in so many branches of the community. I think if we focused more devotion and faith and less on acting like a badly dressed, downwardly mobile social club maybe this latter problem would repair itself (5). I may disagree with some of what he writes and his reasons for leaving his faith but I appreciate him writing about this openly because it really draws attention to the deficits in our communities.

I don’t understand approaching a religion with the idea that one will see if it’s a good fit or not, as the author mentions considering, nor relying on social media for one’s spiritual enlightenment. Where are the Gods in this? And if one doesn’t have any interest in or devotion to the Gods of the tradition one is following, then why practice any religion? Part of this really does come down to commitment to one’s practice, and that’s a choice each devotee makes every day again and again. No religious tradition is going to immediately answer every single life question one has. That’s not its purpose. The purpose of religion is to manage the protocols of relationship with the divine. It does not absolve us of wrestling with the hard philosophical questions.

The author opines that it is best to seek out knowledge from “individuals who have put in the effort to establish a level of scholarship.” Yes, provided you’re not expecting them to do the work for you. Go to your clergy, your spirit workers, your mystics, the devotee with a particularly potent practice. Learn from them. Go to your scholars in like fashion. Just understand that, as I noted in a previous article, all the learning and lore in the world isn’t going to make up for a lack of perseverance and piety. There is, after all, academic knowledge and gnosis and one does not take the place of the other. Nor should we prioritize scholarship. Some of the smartest, most devout people are just regular people. They love the Gods and have put in decades venerating Them. There’s no academic degree but a remarkable level of piety and frankly, I’d take that person over someone like Dr. Mary Beard who is going to shit all over our religions as she has done in the past. Again, this comes down to values. What do you value? What do you prioritize? Are the Gods even on that list? You can study until you’re blue in the face, but if you’re not backing that up with ongoing, consistent devotional practice you will achieve nothing.

The author suggests asking “has this path served its purpose?” What is the purpose other than to bring us closer to the Gods, that we may serve more fully and well as Their devoted retainers? Other goals require other criteria but aren’t really part of a religious tradition. I would ask instead, “Have I done all that I can? Is this where my Gods wish me to be?” but that requires a different set of priorities, one that doesn’t put us and our sense of entitlement at the center of our cognitive world.

Moreover, the author notes that our communities have “leaders, teachers, doctors, lawyers, and so on.” I don’t see him mentioning clergy there, or spirit workers, or devoted laity. This speaks to a particular set of values out of alignment I suspect, with any religious tradition. Maybe the problem is that he went to the wrong people for help. Your average lawyer doesn’t owe you anything and your average teacher is tired and underpaid (I’m guessing there was never any question of exchange of services when he bombarded folks with his existential issues).  I’d also add that if you demonstrate lack of commitment and devotion, no elder or teacher worth their salt is going to open the doors to Mystery for you.  First, you have to deepen yourself, persevere, and make yourself capable of receiving those Mysteries. It’s not a self-help class or a quick fix to making friends and influencing people. The growth does have to start with each individual but the purpose of that growth is to better reach the Gods, a goal I see lacking in the original article.  There are no quick answers worth having.  

There has been plenty of material written on devotion and how to deal with some of the problems that arise in centering oneself in one’s tradition. Research is exhausting. That is one statement in the article with which I’ll agree but if something really matters, you stay the course. Better yet, balance that research with devotional practices. When someone comes to me asking to join my House, I don’t start them with a ton of academic research. I start them with shrine work, with learning how to pray, with meditation, and making small offerings. The problem with clinging to “modernity” as an identifier (the author says, “Modern Paganism is simply that, modern.”) is that it all but ensures that devotion and piety will be expunged. The modern worldview is part of the problem. The more time one spends cultivating devotion, the more one realizes that modernity is a cesspit and our spiritual goals would be better served by returning to a way of engaging with the world that is far more organic and rooted in an awareness of the divine and our place in relation to it.

The author talks so fervently about leaving Paganism, determining a course of action, creating goals, seeing them through. It might have been more productive had he approached his faith with that same attitude. While the author occasionally mentions “faith,” throughout the article I kept finding myself asking “faith in Whom? In What?” He writes about religion as though it is all about his own “personal growth and knowledge.” That is indeed, a very modern and very self-absorbed lens through which to approach any tradition. I would say the problem isn’t the tradition, it’s that there was no one in his community to help guide him out of this destructive attitude and into an awareness that it is our privilege to venerate the Gods and doing so elevates us as human beings.

Faith, real faith is never “blind” as this author asserts. He seems to want everything laid out for him without contradiction or difficulty. Everyone who takes it seriously struggles with faith and that’s ok. That’s actually necessary. But here we get to the crux of the author’s issues: he reduces “Modern Paganism” to “blind faith in astrology, divination, spells, deities, and magick” (sic). A) I have faith in actually knowing how to spell magic, B) astrology, divination, spells, and magic are all specialties that the lay person has no reason to engage in; moreover, they require training to do well and they’re not devotion; and C). real faith in the Gods isn’t blind. It’s an ever-evolving relationship. Like any relationship, you have to put in the work. Maybe focus less on fumbling spells and more on prayer. Maybe put the books away and sit before your shrine contemplating the Gods. Where your faith is weak, ask Their help in making it stronger. Faith is never blind. It’s a commitment, a light in the darkness, the central core around which one’s life revolves. You know what it isn’t, ever? Easy.

I’m going to stop here. I feel badly for this guy.

Notes:

  1. I detest the term “path.” You’re either practicing a tradition or you’re not. It’s not a “path”, it’s a tradition. The difference is between witless meandering and nurturing a container of the holy.  
  2. This is the only piece that I’ve read from this person, so I don’t know if he mentions these things in previous articles. My friend, who read through several pieces said no, and I’ll accept his hearsay in this instance.
  3. This is perhaps THE major factor in whether one chooses to call oneself a Polytheist or Pagan—do the Gods actually matter to you?
  4. I again refer readers to Dver’s marvelous piece here.
  5. A lot of times those who don’t have a very strong devotional practice feel that they don’t have space in the religion – well, reaching out to newcomers and helping them to get oriented, networking, and making sure that folks know to whom to reach out to if there are spiritual issues, well, this is the type of social stuff that those less interested in devotion could be doing. It’s important work and those folks should also be given the resources to help newbies. Some of this clergy need to be handling or at least overseeing but the day to day can easily be done by lay people. This would actually build community in a sustainable way. Look at pretty much any Christian tradition: they have hospitality committees for Gods’ sake. They don’t expect their specialists to be doing all of that AND liturgical stuff on top of it too. We need to adjust our value system, so that we value the work of prayer, devotion, liturgy, spirit work, but also so that we equally value lay people and hospitality. Everyone has something he or she can contribute.

Brilliant post from Dver

Dver has a brilliant post about the nature of devotional relationships here. I have found the same rubric holds with the elemental powers too. Fire, for instance, will always act according to its nature, regardless of the relationship you have cultivated. Anyway, go, read, learn, ponder. Feel free to share your thoughts in the comments.

Blessings of the House of Mundilfari: Honoring the God of Time

I have been meditating quite a bit on Mundilfari, our God of time. He is the Father of Mani, Sunna, and Sinthgunt. He governs the flow of time. That is pretty much all we know about Him. While the lack of concrete information is frustrating, it’s also an opportunity to throw oneself into the experience of devotion in a way we may not when there is substantial lore.

With our crazy schedules, we’ve been talking about time a lot in my house lately. Is it oppressive or is it a guard and guide? I tend to fall into the latter category – nothing makes me happier than a watch, a day planner, and a nice calendar. As we were discussing these things, I had an epiphany about Mundilfari with respect to time. What follows is my own experience of Him. There’s almost nothing surviving in the lore.

Firstly, I think a clock is a perfect reliquary for this God, likewise a pocket watch. They have something of His understated elegance and also, well, time.  My impression of Mundilfari is that He  rides the flow of time as though He were surfing a wave. He wraps us up in it, protecting our boundaries, allowing us space to do what we need to do–if we recognize and utilize the gift. Far from being a harsh taskmaster, His gift is one that makes Midgard habitable.

I think about what time means in our tradition and how it is the thing that makes it possible for us to be yoked to wyrd. It’s a container for the unfolding of the material world and as such, a container for the unfolding of our hopes and dreams. It guards our day, supporting us and allowing us some control over the expenditure of our energies. It also allows and even helps us in the unfolding and nurturing of our wyrd. That is a grace and a gift.

I know there are problems with time and time management, but I think those are of our making. The three creator Gods crafted Midgard and indeed all the worlds, gave us this magnificent infrastructure and the first thing that happened after that, was that Mundilfari and His children established cyclical time, allowing us to orient ourselves in our world. This flow of Their power : day into night into day again, the turning of the seasons, the cycle of years is a sacred thing, something that sustains that divinely crafted multi-world infrastructure, allowing it the flexibility it needs (to rest and refresh itself) to be self-sustaining. I am coming to think that Mundilfari’s blessings do the same for us too and hopefully, over the next couple of years, I will learn to honor Him more fully and well.

If any of my readers pay cultus to Him, I would love to hear about what y’all do.

The Astronomical Clock in Prague

I Hail the Lame God

He of the crooked and twisted foot,

Master of smithcraft, sorcery, and beauty,

He born of the heavens and tethered to the earth,

Mighty One and wise. I hail Him.

That would be Hephaestus and while I don’t have any particular devotional practice to Him, I will honor Him whenever the chance presents itself and I will do so by His ancient titles, including Κυλλοποδιων: lame/of the crooked-foot. The epithets of a God are mysteries in and of themselves. They are doorways into a unique and particular experience of that God and contain keys to understanding – in as much as any human may—one small aspect of a Holy Power. It is never for us to discard an epithet because we feel too “woke” for devotion. To do this is a disgusting display of arrogance, stupidity, and impiety.

Yes, folks. This issue is coming around again. I’ve written about it twice before here and here in more depth. Those who pay cultus to Hephaestus should batten down the proverbial hatches because this idiocy is back, running like shit through a goose in the more polluted corners of tumblr (which means, we’re going to have a new crop of converts who have zero idea of how to properly address this Deity, and feel ashamed when they are pulled to honor Him as Κυλλοποδιων. Wooooo. Fun times. *Sarcasm*).

I’m seeing nonsense like, “you can only use this epithet for Hephaestus if you yourself are mobility impaired.” Well, wrong. Anyone may use it whenever that person wishes to connect to Him and gain deeper understanding of His power. That’s what this epithet is about: His power. You do not have to be mobility impaired to call Him by this name.

I’ve also seen this one: “even if you’re mobility impaired, if you choose to use this, be sensitive to our feelings.” NO. Your feelings simply do not matter here. Not where devotion is concerned. They are yours to manage, not ours. Your feelings do not take center stage in the matter of devotion—especially when the devotional relationship has nothing to do with you– and certainly not in the relationship between a devotee and his or her Gods. You go on feeling oppressed by a title – this is what, in part, an epithet is: a title, an expression of a God’s power—while the rest of us will go pour out some offerings.

I’m done even trying to be conciliatory or nice about this. The people who spread this bullshit are spreading pollution, lies, and wickedness to newcomers too new and inexperienced to know any better and they’re peddling their pollution through the vehicle of being socially aware and “woke.” It’s foul and disgusting and so are those who push this crap.

It is not our place to start removing, burying, and ignoring the most sacred epithets of our Gods. Instead, we’d be better served by contemplating what those epithets mean, what they teach us about the Deity in question, and how we can better honor the Holy Powers in our lives. Of course, that’s not going to get you a pat on the head or allow for the acquisition of oppression points.

Now this crippled bitch, who belongs to a one-eyed God, is going off to bed. Good fucking night.

On Pollution and Miasma in Heathenry

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Every so often this topic rears its head again, because you know, it goes against our modern sensibilities that our religion should be occasionally inconvenient. I’ve heard people opining that “miasma” and “pollution” are Greek terms and have no purchase in Heathenry, a pathetic piece of sophistry that ignores the concept in favor of pedantically parsing terms. These are usually the same people who feel that offering so much as a teaspoon of water is so inconvenient as to be oppressive (cue hand to brow and vaporous gasping) and triggering. I could say more on that, but I’ll digress. What I will emphasize is that pollution and purification are absolutely terms of play in Old Norse.

There are numerous terms that might be translated as ‘purification,’ ‘pollution,’ or ‘miasma’ in Old Norse. This is because like most traditions, our ancestors had a sense of what was correct and safe in holy places. Any time you have a sense of sacred space (which we know just from the Sagas that the Norse had), the corollary is – whether written or not—a sense of what constitutes proper behavior within those sacred areas. This implies not only an understanding of spiritual pollution but also of the contagion of the holy. So, I’m going to get right to the point. Pollution and miasma were far, far from alien concepts to pre-Christian Heathens and the language itself bears this out.

Since Heathen Field Guide is talking about his here, and mentioned that he was having difficulty finding appropriate ON terms, I thought I would repost the ones that I have collected (and much thanks to D. Loptson for helping to compile this list). Most of the terms are laid out in footnote one of my book on miasma: “With Clean Minds and Clean Hands.”

I’ve had push back from Heathens and other polytheists for using a term that is specific to Greek polytheism but miasma as a word exists in English and it is a perfectly serviceable word to express a concept of spiritual pollution that is common to nearly all polytheisms. If Heathenry did not have a concept of pollution and cleansing, it would be quite unusual amongst the family of Indo-European religious traditions to which it belongs. We know the Norse and Germanic tribes had clear ideas of the holy and where there is a sense of the holy there is likewise a sense of pollution as a matter of course. Norse words pertaining to holiness and pollution include Helgan (f): sanctity, Helga (v): to appropriate land by performing sacred rites, to hallow to a deity, to proclaim the sanctity of a meeting, saurr (m): mud, dirt, excrement (defilement?), saurga (v): to dirty, defile, pollute, saurgan (f): pollution, defilement, saur-lifi (n): lewdness, fornication, lechery. Its opposite is Hreinlifi, which means chastity. Hreinn is the opposite of saurr. It means clean, bright, clear, pure, sincere (as a noun the same word means reindeer, interestingly enough). Hrein-hjartaðr (a) means pure of heart, Hrein-látr (a): clean, chaste, Hrein-leikr (m): cleanliness, chastity, hrein-liga (adv) cleanly, with purity. We also have Hreinsa (v): to make clean, to cleanse, to purge, to clear and hreinsan (f): cleansing. Then there is the word , which means “holy place,” (shrine) and which is such a powerful and important concept that the three creator Gods (Odin, Hoenir, and Loður) may also be called Odin, Vili, and Vé. So when Heathens complain that this is not relevant to Heathen practice, I strongly suggest they think again. It’s not just in the lore, but in the very language our ancestors spoke.

footnote 1 from With Clean Minds and Clean Hands: Miasma – What it is and How to Treat it

 I’ll add a final note. When we talk about pollution in this sense, it’s not a commentary on anyone’s worth. It is not equivalent to “sin.” Even with miasma, in most cases it’s a matter of certain situations having natural consequences and that’s neutral. For instance, I may go to the cemetery to put flowers on my grandmother’s grave. It is, within our traditions a moral good to care for the dead and visit graves. It also puts me in a state of miasma because of the contact with the dead. The solution is to do a cleansing when I return home before I engage with any other sacred thing. Easy enough to manage. This is all about being aware that Gods and spirits are real and that engaging with them affects us in ways we may not be able to see, but ways that nonetheless matter. Likewise, in relation to the Holy Powers, our actions matter too and we should, if we are rightly ordered in our minds, hearts, and spirits, want to be spiritually and energetically clean when we approach Them, or just in general, particularly since miasma and spiritual pollution can attract more pollution, up to and including illness and calamity depending on how much accumulates. It can also block our spiritual discernment. So do a fucking cleansing once in awhile you filthy animals. And don’t forget to wash behind your ears.

Guest Post: Prayers to Mani by Grant H.

Grant H. recently sent me some lovely prayers to our Moon God and I’m delighted to share them with you today (with Grant’s permission). Mani has been so incredibly lovely of late and such a gracious and protective presence in our lives. It is right and fit to honor Him always and I love hearing from people who do. 🙂

Mani, still shining


The lesser lights of man have stolen the Stars from the sky;
That is what it appears to be, at least.

In truth, the Star spirits are still there, simply hidden away by modern light pollution. (Modern Life pollution?)

And I weep for the Star spirits I can no longer see.


But I still see Mani shining bright in the night sky.
And that does put a smile upon my face.

So I smile and wave to Mani,
And - though I cannot see it with my two mortal eyes - I do see that he smiles back.



To Mani

Mighty Mani, shining bright;
Only celestial body I see tonight.
I give you this offering in honor of your sacred light.

The tides flow because of you,
and I am grateful for that.
Life is possible on this planet because of you,
and I thank you for that.


I thank you Mani

I thank you Mani, shining bright;
Only celestial body I see tonight.

I give you an offering, as is my duty and your right;
Only celestial body I see tonight.

I thank you for the tides, Mani shining bright;
Only celestial body I see tonight.

I thank you for the glowing tides, that grant the planet flowing life;
Mani shining bright;
Only celestial body I see tonight.



White gold moon 

I see Mani in the sky, shining bright;
Only celestial body I see tonight.
He is the white gold moon

Golden and bright, shining in his fullness with the moon’s blessed light.

Hail the white-gold moon!



(All prayers/poems copyright Grant Hodel 2021).
Mani in the winter by G. Krasskova

Guest Post: Makosh vs Moist Mother Earth

Traditional Ukrainian embroidery, T. Vitta’s personal collection. Photo by G. Krasskova. Do not use without permission.

While our House does not practice Rodnovery (1), given that two of us have strong Slavic backgrounds (the author of today’s piece actually having been born and raised in the Ukraine), it was perhaps inevitable that the occasional Slavic Deity would creep into individual devotional practices (2). For instance, our guest writer today, T. Vitta, has a deep devotion to Moist Mother Earth and when a mutual friend asked about the relationship between this ancient Power and the Goddess Mokosh, it provided an opportunity for T.V. to explore her understanding of these two Deities. I found her words inspiring and asked permission to share them here. She agreed with the caveat that this reflects her understanding and practice. One should always note that there is the possibility for distinctive regional cultus to develop in many different ways (and such most certainly happened as a matter of course in the pre-Christian world), and as part of that, syncretism may also happen. This is always a given point of understanding undergirding her approach. There is obviously a deep working relationship between these two Deities, at the very least, and she acknowledges that this can take forms for other devotees of which she herself is heretofore unaware. 

Mokosh and Moist Mother Earth

By T. Vitta

Moist Mother Earth is much much older than Makosh (3). She is ever present, in Russian fairy tales, embedded in Russian language so strongly. She is a matter of course a part of Russian swears, Russian promises, and an inescapable part of Russian speech.  I sometimes listen to my parents and their friends, but more often Russian movies and Russian documentaries and smile at how expressions are littered with Her, in ways that tell you plainly who She is – very often without people giving full credence to what they are saying. 

If there has ever been a human bodily representation of Her, I have never seen one or found one, not in writings and not in archaeological findings. I don’t believe She has ever taken human form, not from what I have seen, read, or experienced (but I can only speak from my point of view and my experience.)  I just don’t think She ever had a need to do so.  She is the Land, the living spirit of the Slavic lands.  She is the progenitor of health, wealth of the land, fertility, death and the afterlife.  She nourishes when those of Her land are ill, She picks up those who are tired and hurt, and when people of Her land are near death, She collects them, She is the One in whose arms we fall for the last time.  She is so ingrained into the very make-up of the Slavic people, Her names are still embedded in the language.  Today, I hear Her invoked more when people are dying or are dead, probably because people live in cities.  You can’t separate Her from the language, it’s a part of it.  Last year I did a translation of an old Russian fairytale for one of Galina’s publications, and at her encouragement I made a very detailed footnote on Her (4).  One of the oddities about the US to me is how people here, compared to those I grew up with, don’t have this attachment to the land whatsoever (5).  All the nationalistic songs in Russia and Ukraine, the very way that the people there fight wars, fight for their land – it all goes back to Her.  When you read all those old stories you see it staring you in the face – heroes who are far away from home saying how their aching bones need to go back to their land, to feel Moist Mother Earth under their feet, how when they fall on the field of battle, they lay themselves on the Moist Mother Earth, asking for Her peace, for Her to embrace them at the moment of their death.  What has been amazing is that this past year, when faced with illness or lack of vitality, I instinctively prayed to Her for strength and healing, and She heard me, immediately coming to my rescue time after time.  I think it’s the bloodline, She recognized the bloodline and reached out to Her people.  I suspect that there is an unbreakable contract between the Slavs and Moist Mother Earth, and that this contract is so strong and they still uphold it, still ask for Her help, and She still comes to us all.  She is the seeded field.  She is the health of the soil.  She is who gives us power and gives us the right to the land.  She is the fertility of our land.  She feeds us with Her strength when we are weak and sick.  Her cold embrace takes us in when we must transition.  

Makosh on the other hand is a weaving Goddess.  She is the Goddess of the hearth, the Goddess of fate, Goddess of the “women’s” crafts.  In the days these deities were prayed to, things were strictly gendered between the two sexes, and She is pretty much as close as you can come to a Goddess of female mysteries, if you forgive the expression.  I think this is why people conflate them – they are both Goddesses that bring plentifulness.  The thing is, it’s a very different kind of plentifulness.  Makosh, being the Goddess of Fate and Hearth, brings good luck into the home, helps the bread rise, and weaves the futures of all men (humans, I mean by that).  Moist Mother Earth is the fertility of the earth itself, life coursing and pumping itself through the earth to all the animals and plants.  Close – but not the same.  Moist Mother Earth does not distinguish us from every other living creature living on Her.  Makosh – I suspect those who are Hers will learn to weave, learn to spin, learn to work magic into their cooking and learn the magic of the crafts that were considered traditionally female.  If you pray for- let’s say pregnancy,– you would pray to Moist Mother Earth for fertility.  You could pray to Makosh – but because She will weave fate to bring you a child, because She will bring joy into the home.  

I just googled “Moist Mother Earth” in Russian and the 4th link on google says “ensemble, Jesus the Savior and Moist Mother Earth”…  People don’t even think about it there, it just is (6).

Notes (added by GK): 

  1. Slavic Polytheism, from the word Rodina or motherland. 
  2. In my case, it’s more the occasional Baltic Deity. I have no particular devotion to either of the Goddesses discussed today, save simple respect. 
  3. I have also seen this name spelled Mokosh. We are translating a divine name of a Holy Power honored throughout Slavic lands at one point so there will be linguistic differences in pronunciation and spelling, not to mention all of this is being transliterated into English. If you see it spelled differently elsewhere, relax. 
  4. See Issue 12 of Walking the Worlds, The Bewitched Queen, translated by T. Vitta. The footnote (footnote 7) reads as follows: 

“The expression “moist earth” has a special significance in Slavic language and Slavic culture.  This is a diminutive of the full expression “Moist Mother Earth”, often heard when heroes are expressing their love for the land in which they were born.  It is an intimate prayer to the soil of their land itself.  This is because the language itself has been permanently marked by 1,000s of years of prayer to Moist Mother Earth and is now inseparable from the language and its people, a practice long before Christianity came to the Slavic lands.  She is the progenitor of health, wealth, fertility, and death and afterlife alike.  Moist Mother Earth is the original primordial Goddess the Slavic people prayed to when they seeded the earth and watched the crops grow, when they were suffering and in pain, and when they were far away from the very soil of their homeland.  This expression stayed in the language, an ancient prayer recalling the connection between the land and its people.  Even in cursory sentences like this it is evoked to remind the reader of the fertility of the land, and how we all eventually and rightfully are put into it to take up our journeys after we die.  

This expression is evoked especially in the older written texts such as fairytales when people lived closer to the land, survived and died via the land.  It appears both when the character talks about the fertility of the earth, such as in the above passage, but also in how it is the inevitable place we all must go to when we die.  This appears in such expressions as “he laid his head on the moist earth” that often appear in fairytales to note the hero as close to death.  While this is a tragic point in the tale, a time when the hero is dying, this is also a powerful reminder of our ties to the land.  Moist Mother Earth is not the enemy that forcibly takes you, rather She is ever loving and loyal and takes you in when life is too much to bear.  Dying and coming into her is like coming home.  This is a particular connection between the Slavic people and the Slavic land, a promise, a covenant that the people know so instinctively that long after Christianization erased all memory of the prayers to a deity, they still pray to Her and She still knows them.  She hears their prayers, and She comforts and protects and eventually takes you in. “ 

5. Since taking a course last year in the History of Jerusalem, I have often pondered the lack of connection to a specific land that I see in modern polytheists and pagans. Is it because our sacred sites were destroyed so thoroughly? Is it because at least in America, we are working in diasporic traditions? Is it something in the attitudes of modernity? I don’t know but I wonder what we have lost by this. 

6. Tatyana told me after she sent me this that there are numerous examples of Moist Mother Earth being syncretized with the Virgin Mary. 

Hail to Loki on His Feastday

For the better part of thirty years, many of us have celebrated April 1 as a feast-day for the God Loki. This is the day wherein we honor Him as trickster, troublemaker, the eternal loophole-finder, and the chaos that keeps the architecture of creation vibrant and alive. All of these things of course, are reasons why some denominations of Heathens pale at the very mention of His name. Loki was one of the first Gods to really take me in hand (not the first, but close) and in many respects He prepared me for Odin. He’s been a good friend to me and my House and I can honestly say that in some way, shape, or form, every single good thing in my life has come through His hands. I am grateful, deeply grateful to Him. One of the first fights that I encountered in Heathenry was over whether or not His veneration was licit and I’m very proud to say that thanks to my work and that of Raven Kaldera,  Fuensanta Plaza, and Elizabeth Vongvisith that is no longer the universal question it once was in the US. Others picked up that fight but we moved the center. There are still denominations that refuse to even say Loki’s name, but there are as many if not more in which His veneration is welcomed, embraced, or at worst at least tolerated. So today, I honor not just Loki but all those who fought for decades that His name might be spoken with pride. Those today who take it for granted, should remember the fight and those who waged it. 

Hail to You, God Who breathes fire into the synapses, 

Whose hands crackle with warmth and life, 

Who whispered runes and carved sigils 

along the wood-darkened flesh of Askr and Embla

and brought that flesh to living life. 

God Who gave us our ability to feel, 

Whose laughter can be heard as His numen overwhelms us,

Whose joy is palpable as His Presence steals our speech, 

and His primal force purifies our souls,

may there always be those who flock to Your veneration. 

Hail to You, Who evokes love and hate 

in equal measure, Whose devotees 

lose themselves so easily in You, generation after generation. 

Hail to You, Who will not be silenced, Who loves as He loves,

and Who works His wiles throughout the worlds fearlessly. 

Hail to the Husband of Sigyn, Father of marvelous Children. 

Hail to the Friend of Thor and Brother to Odin. 

Hail to the unquiet thought, Who challenges God and mortal alike

to greater integrity and courage. 

May those who carry His mysteries be blessed. 

May His cultus never cease. 

Hail to You, ferocious God. Hail, Loki. 

Loki by A. Rackham

(from my Loki in the West playlist):

Lectio Divina – March 30, 2021: Havamal, stanza 138

I woke up thinking today that I should start doing more exegesis of our lore – sort of like what I do in my approach to the creation narrative. I asked my assistant to randomly pick a bit of lore, and she suggested the Runatal section of the Havamal. This is the part that talks about Odin’s sacrifice on Yggdrasil by which He won the runes. I will preface this by noting that this is not an academic reading of this text. It is lectio divina, sacred reading for the purpose of devotion.

(Taking up the first stanza, here is the Bellows English translation, followed by the Old Norse, followed by my own translation)

  1. I ween that I hung | on the windy tree,
    Hung there for nights full nine;
    With the spear I was wounded, | and offered I was
    To Othin, myself to myself,
    On the tree that none | may ever know
    What root beneath it runs.

  1. Veit ek, at ek hekk vindga meiði á
    nætr allar níu, geiri undaðr
    ok gefinn Óðni,
    sjalfr sjalfum mér,
    á þeim meiði, er manngi veit
    hvers af rótum renn.

  1. I know, that I hung upon the wind-twisted tree,
    Nine full nights, wounded by spear,
    And given to Odin
    Self given for me myself,
    Upon that tree, which no one knows
    where each root runs (1).

Whenever I encounter this particular text, the first question that comes to my mind is what would you do in order to fulfill the fate the Gods have laid out for you? What would you do to do all that They asked of you, to rise up and become better in your living? There is a conscious choice embedded in this opening line, a conscious decision and irrevocable choice. This was not immutable law, but a God choosing that which led to all He later became. On the human level, this brings home to me that life is made of small choices. Atrocities happen by small, seemingly insignificant choices. The best of humanity is also revealed by the smallest of choices. Those choices are what define a life and more importantly, a character. We are, however, called to choose every day the type of person we want to become, and in this context, we have the capacity to choose devotion every day (and it is a choice). The little choices matter. That is not to say that I think Odin choosing to hang Himself on Yggdrasil was a “little” choice, rather that we are faced with choices large and small throughout each day of our lives and they matter. This is especially the case when we’re faced with the choice to make time for prayer or not, to make time for devotion or not, to center our lives around the Holy Powers …or not. How do we do that, how do we inspire ourselves to do that, and how do we do that consistently well?

That is the first thing that I think of when I read the opening line: I ween (know) that I hung on the windy tree… This verse also highlights the importance of Yggdrasil, the world tree, “steed of the terrible One,” within our cosmology. The Tree supports the architecture of the worlds and at the same time is indisputably tied to Odin. It is central to His deepest and darkest mystery. The Nornir, the Fates, tend the Tree and we can support it too. We can tend the Tree through our piety, our devotion, through cultivating an awareness of the sacrality of our world, of our duties to the Holy Powers, and our ongoing, transformative awareness of how Their presence infuses every atom of creation. Veit ek (I know) tells the reader that there is volition involved in this, conscious knowledge of what one is doing and why. Again, this goes back to conscious choice to do what needs to be done, what is correct to do, what will gain in Odin’s case power (2) and in our case greater devotional awareness, even with the knowledge that it will change everything, that it will hurt, that it will transform in uncontrollable, unplanned ways.

At the same time, when I read this verse, I visualize it, sometimes projecting myself into it as an observer in the hall of my soul’s memory. The Tree is wind-twisted (vindga), so what is that place wherein it rises like? Do the winds howl, drowning out Odin’s later shrieking (there is a later verse that mentions his shriek as He took up the runes)? What abrasive force must those winds have to bend and twist and shape a Tree as mighty as Yggdrasil? This echoes for me the breath by which Odin implanted our souls, starting with the creation of Askr and Embla, taking up wood and remaking it on an ontological level by the power of His breath.

Odin hung nætr allar níu (nine full nights). What is time to a God? With our sacred stories we enter not into human temporality but mythic time. Nine nights, nine eons – there is an incomprehensibility to the question of length of time here. It is always occurring. Part of Odin is always on the Tree. It has not yet occurred. It happened the last age and all of these temporalities are contained inside these three seemingly insignificant words.

He hung wounded by a spear and tradition tells us that it was His own spear (3). When I read this, I think of several things: the need for sacrifice (blood sacrifice) for some mysteries, the sacrality of sacrifice, the power of ordeal and the way pain can be used to open certain spiritual doors, and then, on a more visceral level, what it felt like to have the steel edge of a spear ripping into one’s flesh, driving deep into one’s viscera. Why a spear? It was not enough to hang and suffer. The blood and pain was a necessary part of this ordeal, a necessary key to open up the worlds to the runes and to bring (or perhaps lure) those runes through. Moreover, we have a God associated with the sword (Tyr) but the spear is particularly Odin’s. It’s a long-range weapon, one that takes keen aim and strong arm to use effectively. The sword may require those things as well, but the sword is not a long-range weapon. Is there something in the use of a long-range weapon here, something that hints at Odin fore seeing the long-range implications of His quest for power? I also consider the physical mechanics of aiming a long-range weapon successfully. I shoot fairly regularly and one of the things I really appreciate about using a gun is the focus required for a good, tight grouping. Is this a sign of His focused hunt for power? He later gives an eye for wisdom, so the visual, the power of sight and hard, ruthless focus is all embedded in His story.

To Whom was that blood sacrifice given? The answer of course is to Himself. Odin offered Himself to Himself for Himself (ok gefinn Óðni, sjalfr sjalfum mér). No one else is present in this retelling leaving the reader to conclude that Odin made this sacrifice of Himself to and for Himself and by Himself (4). Sacrifice is a powerful sacrament. Here, a God was sacrificed by a God. The implication of course is that Odin died on the Tree, became Yggr, the Terrible One. The epithets and heiti or by-names of Gods are important. They show facets of a God’s nature, allow us to conceptualize that which is too vast to ever be completely grasped. They also tap, each and every one, into particularly Mysteries of the God in question. Yggr occurs in the name of the Tree: Yggdrasil (drasill means steed). The adjectival form of this by-name, Ýgr, means ‘terrible,’ which of course can have two meanings. A thing can be terrible because it is terrifying, dreadful, and capable of inspiring terror, but something might also be terrible because it inspires awe. This latter usage is the older sense of the word. Something terrible is something that disturbs. It is something of power. I think both senses of the word apply here to Odin, especially if in using the name Yggr (5) we are invoking the corpse God Who died on Yggdrasil and then walked through death to claim to the runes, rising from the Tree full of power. There is another word etymologically related to Ýgr: ýggiungr: one who causes fear. This certainly applies to Odin (and in fact, my glossary notes that it’s used in the Voluspa for Odin (6)). Whatever other mask Odin may wear, however civilized He may seem, at His core, His time on the Tree effected an ontological change in this being, marked by the acquisition of this heiti, and at His core, He is Yggr.

I actually find the last two lines of this stanza the most perplexing and it may simply be that my Old Norse is piecemeal at best. These lines refer to Yggdrasil and note that no one knows to where its roots run…I have always taken this to refer to the Mystery of Odin’s hanging on the Tree. We know from later stanzas that when, as a result of His ordeal and sacrifice, the runes were opened up to Him, that He reached down to grasp them. Did He see the origin point of the Tree? This stanza for me likewise reminds the reader that there are Mysteries we will never plumb and that is part of the sacred order of things. The preposition af annoys me here though. It generally just means the place from or two which something may run or flow, but according to Zoega’s dictionary, it can have the meaning of “among” or even a temporal meaning: past or beyond a particular period of time. It may also have causal implications. I don’t know how to render that adequately in English. I say that in part because I want all of those meanings to be clearly represented in an English rendering. Why? Because this story is connected to our creation story, Odin being one of our primary creator Gods. Also, this is mythic time. If something has valence beyond the here and now, if the roots tell us that the origins of the Tree are prior to the creation of the worlds or even prior to the emergence of materiality and temporality itself, that the Tree is perhaps the pivot point upon which all of this turns, then I want to reflect that in my translation and I haven’t yet figured out a graceful way in which to do so. We don’t know, cannot know where the roots of the tree are, that is where it came from and when. It, like so much of what unfolds in this story is a mystery, a central mystery within our tradition.

Yggdrasil is also traditionally conceived of not just as a Tree but as a gallows (for Odin), so does something of its unknowability refer to the unknowability of death, or perhaps to the power of this God to traverse the path between death and life again – though then that raises the question of whether the Gods are alive in the same sense that we are (the answer to which I think is a ‘no’…they are more. The category of βιός may come from Them, and the vitality of existence but They are more than simply alive or dead or in between). We have mentions of Yggdrasil in the lore (7) but nothing about its point of origin. We do know that the Tree is holy though, not just from its place in the lore, but it is actually accorded this sobriquet in Stanza 27 of the Voluspa. The word here is helgum, which not only means ‘holy’ but more literally having been consecrated or made holy, rendered a fit place for the performance of sacred rites (Zoega). Coming from the word heilagr, there is a sense here not only of holiness but of inviolability.

The Tree is inviolable, yet it is hungry (as any rune master knows). The Tree is inviolable, yet it suffers (this is noted in several places. See note 6). It must be renewed by the work of the Nornir. The Tree is inviolable yet that is not an unchanging condition and does that mutability have something to do with why the blood of a God was required for the runes, with why it was upon Yggdrasil specifically Odin chose to hang?

These are not questions to which I ever expect a clear, cut and dried answer. That’s not how a μύθος works. They are, however, questions that drive me more deeply into contemplation of my God, and tangentially of my own relationship in service and devotion to Him. I look for key words here and for me, reading this stanza now, they are holy, sacrifice, suffering, power. The result: Yggr, the One who Brings Terror; or one might translate it I suppose as “the One Who evokes Awe.” I like both translations because Odin’s nature, as is the nature of any Deity, is more than can ever be fully known through one epithet or story. We are sensate creatures, and we process the world through our sensoria. Can we define our experiences with our Gods any other way than through the visceral experiences Their numen evokes in us?

I’ll stop here save only to note that as the spirit moves me, I’ll be doing regular exegesis of brief passages of our lore. Again, this is not an academic study of these passages, but lectio divina. If you have a particular verse or passage you would like me to cover, shoot me an email. I’ll get to it eventually (in the order they are received). Happy Tyr’s Day, folks.

Notes:

  1. The preposition af seems to have multiple meanings, not just implications of place from which, but also of time – of moving past, beyond. My Old Norse is very basic, but looking at this, I almost want to translate it as “what from the root runs…” Looking at other translations, I know this is incorrect, but I can’t help but think there is more beneath the surface of this line than I’ve heretofore tapped.
  2. He clearly demonstrates in His stories that power, knowledge and wisdom are not the same. He doesn’t gain wisdom on the Tree. He gains power (and knowledge). Wisdom comes with another sacrifice, that of His eye to Mimir for a draught of the water of wisdom.
  3. The spear is a weapon particularly associated with Odin Who bears one duergar forged: Gungnir.
  4. I have, though, had UPG that at least for part of the time, Loki accompanied Him and drummed at the base of the Tree, keeping vigil while Odin hung.
  5. Yes, I anglicize His names promiscuously and inconsistently.
  6. Stanza 28 wherein Odin is referred to as “terror of the Gods” uses the word ýggiungr for “Terror of the Gods”.
  7. See Stanzas 19-20, 27, 45 of the Voluspa, stanzas 29, 31-34, and 44 of the Grimnismal , chapters 15 -16 of the Gylfaginning, and chapter 64 of the Skaldskaparmal, in addition to the Havamal stanza elaborated upon here.