Category Archives: Spirit Work
Someone emailed a colleague of mine out of the blue with the following question (he shared it largely out of shock at the utter obliviousness of it all):
-” What does the shaman who horses (1) deities get in return for all the sacrifice, hard work & suffering they had to endure to become a shaman in the first place?… Can the shaman expect to be a highly skilled & powerful sorcerer whose (sic) able to bring about change in his life & this world through sorcery, after horsing deities for years? Or is it dependent on the relationship that is forged with the deity?”
The question is offensive on many levels and oblivious on many others, so much so that I was left quite literally speechless when my friend emailed me. (I think I said something to the effect of ‘I don’t know quite what to say here but you do get the best questions. Damn!’).(2)
Even writing this, I’m still pretty boggled by the question. First of all, what do you get? You get a job. You get the honor and privilege of serving the Gods, a particular privilege that most people never even conceive of let alone experience.
But more to the point, it’s not about us. A shaman provides service to the Gods and to the community. It’s not self-serving. No one in their right mind would want this job and yet, it is an honor and a privilege to be taken up in this way.
I just am so boggled by the incorrect attitude displayed in the email, not just to the idea of a shaman’s work being for personal empowerment, but the idea that we can use relationships with the Gods for personal greed. It is so incredibly wrong. If you ever wanted a primer on how not to approach the Holy Powers, this is it.
There are many ways to approach the Gods but first and foremost there is a foundational commonality on those that are appropriate and that commonality is respect. These are Holy Powers. They are the Movers and Shapers of the Cosmos. We were created to exist in right relationship with Them. They do not exist to pander to the worst of our instincts and desires.
Part of regaining right relationship with the Powers involves understanding that everything is not about us. We are not the super-center of the cosmos. The universe does not exist to cater to our whims and to stroke our egos.
So to answer this fool’s question, you get to be of service. You get to go to your grave knowing you did your part to restore right relationship communally with the Gods. You get to experience specific Deities more closely than can ever be imagined. That is both a grace and a blessing. No, you cannot, as a result of horsing (or anything else we do) expect to be “a highly skilled & powerful sorcerer” capable of bending the world to his will (and if you want to study magic, that too is a lifetime’s commitment and takes sacrifice). This is not a D&D game. And everything, everything is always dependent on the relationships we forge with our Gods, and those relationships that we nurture? They’re the reward for the work.
1. To horse a Deity is to carry that Deity via possession. It’s terminology drawn from the Afro-Caribbean traditions. The Deity “rides” the devotee as one might ride a horse.
2. I asked my colleague’s permission to share the question for this post.
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This is not a topic I expected to write about but it came up in conversation today and this gave me a chance to organize and articulate my thoughts on the topic. A couple of days, a colleague sent me this article about a Catholic woman who has formally taken vows as a sworn, consecrated virgin. This is the second woman this year that I’ve read about making this commitment and while I have my own thoughts on being so public about such a personal devotional act, it did make me think.(1)
Now this isn’t something that the average Pagan or Polytheist has to worry about. For the most part, we don’t have requirements of celibacy for our priests, shamans, holy people, and certainly not for laity; in fact, I’d say the opposite was almost expected.(2) Still, it’s an interesting topic and one that provides a jumping off point for a meditation on the discipline of devotion.
I say this because the Gods can ask all sorts of things of us to deepen our devotion, and for mystics, spiritworkers, et al, it can be more grueling still. Celibacy can be one of those things. So how does one do that? It’s a horrible thing to demand of a person. It really is. I have several academic colleagues who are Catholic seminarians and they have a hard and possibly lonely road ahead of them. It is a very demanding thing to give over the pleasures of sex, eroticism, intimacy (no, one doesn’t have to sacrifice intimacy but sadly in our culture, we all too often tend to reserve intimacy for sexual situations). I’ve known my share of spiritworkers who had this particular taboo as well and it’s painful, not because one is forbidden for whatever period of time from having sex, but because if one isn’t having sex or behaving in an outwardly sexualized manner in our culture, one may be treated as strange, backward, or other. It can be very alienating and unless one is living in a monastic community (which none of us in our communities are) where everyone is fighting the same battle, it can be very, very isolating. I have heard people of all genders complain that after a certain time it’s damned hard to be single in this culture without being looked at like a ‘freak,’ but celibate? That’s beyond the pale for most. In many respects, the same can be said of many taboos and religious restrictions. Many of them set one apart or they’re inconvenient or, in the case of something like fasting, impact one’s energy levels.
I think that it is a powerful thing when we give ourselves over to reverence in this way: by doing what the Gods ask of us in demarcating our lives as being in devotional service to Them. It can open us up, draw us deeper into communion with the Holy, and elevate us spiritually. It can also be damned hard and confusing and sometimes that which brings us to the point of despair. As someone who carries numerous religious taboos, (not celibacy these days, thank the Gods! – though that was not always the case) I want to share something I’ve found helpful when it becomes really, really difficult and that how one’s mindset toward these restrictions (often willingly promised restrictions) can dramatically help in dealing with the bad times. Recontextualize the problem.
Think of it this way: maintaining one’s taboos each and every day gives one the chance to reconsecrate oneself to one’s Gods every day. Every single day again and again. It’s a process of making an ongoing offering, of giving something difficult and valuable every single day of your devotional life. That’s pretty cool.
The first article to which I link above actually talks about that a little bit:
“Sometimes people think of consecrated life as saying no to something – saying no to sex – but actually it’s saying a huge yes to a much richer life,”
I agree with that, and it’s something to remember when the dark times come. And they will come because no matter how willing we are to give our best to the Gods, to commit fully each and every day, we’re human and we have needs, wants, and desires that sometimes conflict with our best attempts at devotion. So it begs the ongoing question: why are we doing this? What do we hope to gain from it? What is this all about? The answers to those questions are one of the things that enables the devotee to stay the course, hopefully joyfully but if not joyfully then at least fiercely.
Of course, to bring this back to the article that prompted this train of thought, celibacy is a particularly difficult path to walk. For someone bound to celibacy whether permanently or for a specific period of time I’d offer the following thoughts. It’s ok to fall in love. It’s ok to love. This is normal and human and you will be the better for it. Closing yourself off to the possibility of love will harden your heart and I don’t think that’s what the practice of celibacy is about. Allow yourself the joy of natural human feelings. The caveat is that if you’re sworn in this way, you have to choose very carefully how to act upon that love and if, like the Vestal Virgins of old, or Catholic priests today, you’re sworn to celibacy then sexual activity is not within the scope of possible choices.
Also, find ways to get human touch. Even if it is a massage once a month, find an outlet because this is a human need without which we aren’t healthy. There have been studies that show that babies die if they don’t get enough human touch. Why should adults be any different? We may not die, but I think lack of intimacy can warp us in very problematic ways. It’s ok to be bound to celibacy and to be affectionate, in fact it might even be healthy and necessary.
I don’t know what promises my readers have made to their Gods, or what the Gods Themselves have asked of Their devotees. I do know something of the ferocity with which taboos can descend upon shamans, spiritworkers, mystics, and godspouses, so if any of this is a help to those you reading, then I am very, very glad.
- My colleague had sent it to me because I’m a godspouse, but I’ll be the first to admit that celibacy is not required for every godspouse, nor even always permanently for those who do walk that road. The first article that I read about Catholic consecrated virgins may be found here. The article, linked in the body of my post, actually points out that consecrating one’s sexuality in service to the Gods did not originate with Christianity. It was found in polytheistic cultures too.
- Save in particular cases of individual godspouses, spiritworkers, et al.
There has been quite a bit of discussion about miasma of late. I’ve seen discussion threads and articles and posts cropping up all over the place. Unfortunately it seems that many of the people writing on the topic lack the faintest idea of what miasma actually is.
The idea of miasma and spiritual pollution is absolutely crucial to our practices. It’s important therefore not to stretch the meaning to fit some political agenda, not to misidentify and mis-equate one thing with another, and not to transfer monotheistic ideas of sin and shame onto these pre-Christian religious terms. It’s important to understand precisely what we’re talking about, why it’s so important, and how best to put it into practice. So let’s start with what miasma actually is.
Miasma is spiritual pollution. I’ve written on it before here, and here and here. Likewise I wrote about the Roman idea of ‘nefas,’ which is somewhat analogous to ‘miasma’ here. (I think that the biggest difference between the two is that nefas has a definite and very negative charge, whereas miasma is neutral. Even positive things can carry miasma as we shall see). I think that while these pieces have been a good starting point to the discussion for me personally, my understanding of the topic has deepened and become far more nuanced over the years.
The seminal work on miasma is a book titled “Miasma: Pollution and Purification in Early Greek Religion” by Robert Parker. In that book, he discusses miasma thusly, looking first at the root of the Greek word:
“The basic sense of the ‘mia—‘ words is that of defilement, the impairment of a thing’s form or integrity.” (Parker, p.3).
This is crucial information right here: miasma is about integrity. It is a twisting of things out of true. If we think of it as some impairment to the integrity of a person, place, or thing, then that can help us move away from thinking about miasma as ‘sin.’ One does not have to do anything wrong to fall into a state of deep pollution. It is the natural side effect of certain experiences. For instance, if I spend an extended amount of time in the company of people who are themselves in some way polluted spiritually, then I may also end up miasmic. Why? Because miasma is a spiritual contagion; just like dirt or germs, it is easily passed from one person to another. If I am in lengthy company of someone miasmic, I may find myself influenced by their words, ideas, and actions. I may start behaving, thinking, or approaching the Gods similarly. Without ever meaning to, my spiritual integrity may be corrupted. Drama is not a necessary component to this at all. What is necessary is attention to what we absorb, to whom we pattern ourselves after, and to the influences in our immediate social world.
I recently fell into an intense state of miasma after reading a book. A colleague had recommended this book detailing the incredibly abusive upbringing of the author. It was extremely well written but the subject matter was searing. I read through it in one sitting and found myself upset – furious on behalf of the child—jagged, and so out of balance within myself that there was no way I could even think about approaching one of my shrines to pray. I didn’t realize what was wrong, only that I felt this terrible ugly energy, as though I had been coated in grossness. I was talking to my husband about what I’d read and how horrible I felt (it had a tremendous impact on me) and he told me to go do some cleansings. I did and felt immediately a thousand times better and I realized that one can end up in a state of miasma from things experienced second and third hand – they still have the ability to shift one in head and heart and spirit out of integral balance. Anything that closes us off to the Gods, that clogs us up like dirt in a drain is problematic. Anything that shifts us out of true, “impairs” our inner “integrity” can put is in a state of miasma. (1)
I’ve had the same thing happen with watching certain movies. I felt spiritually polluted afterwards. It was the same when I witnessed an act of verbal blasphemy during a ritual. I, everyone there, and the space itself were polluted simply by having been present when such a thing occurred.
Miasma doesn’t have to be from things so obviously – dare I say it? –dramatic though. In his book, Parker goes on to note:
“Things that in English we term ‘dirty’ are a common source of such defilement, but there are defilements deriving from things that are not dirty in themselves, or not deriving from matter at all. Miaino can be used for the pollution of a reputation through unworthy deeds, or of truth through dishonesty, justice, law, and piety are in danger of defilement. (p. 3)”
This clearly points to how one positions oneself in their world. How do you carry yourself, behave on a day to day. How are you situated with respect to your neighbors? All of these things combined to create what we might term ‘character.’ Part of good character to our polytheistic forebears involved piety.
Of course, as my friend L. pointed out, the roiling energies of community drama can create situations that may lead to miasma but so can a wedding. Seriously, amongst the list of things that put one in a state of spiritual pollution are weddings. These are happy things, the union of two families, a building block for one’s community and its longevity but (like birth and death) they create imbalance. They create pollution. There’s nothing bad at all about them, but they still put those present in a state of miasma. Some situations just do that. We may feel perfectly fine. We may even feel happy (for instance at one’s own wedding) or celebratory but we are no longer in a state of spiritual attunement.
Miasma is considered an extremely dangerous condition (Parker, p. 4). For this reason it’s important not to misinterpret it as being reliant on our emotions, how we feel in a given moment. Can one often feel the pollution? Yes, but not always. This is why it’s so important to have and maintain proper spiritual protocols with respect to cleansing and purification. Have your traditional protocols intact and try not to deviate from them and then this takes care of itself. Of course it also helps to take equal care in keeping your environment clean and surrounding yourself with people who are themselves not polluted.(2)
Why is miasma so crucial? Its effects are long term. It’s not like the Gods are going to smack one down for being in a miasmic state after all, but it corrodes and compromises one in one’s relationship with Them. It impairs signal clarity and a lot of times the consequences of it aren’t immediately noticed, in fact, may not be felt at all until suddenly the spiritual relationships that were once so vital and present and true are blurry, distant, and hard to reach.
It impairs luck and health. It twists all that is spiritually balanced and good, beneficial and ordered into something plebeian, mundane, and gross. It lowers us in the eyes of the Gods and part of the reason that people may not recognize when they are in this state, or approaching it, is that our world is so out of balance. Our world is riddled with spiritual pollution on every level. In a society where people are blowing up mountain tops from sheer greed, poisoning our food supplies, where children are picking through mountains of garbage for food, and the Kardashians are considered role models it’s difficult for people to recognize such spiritual disease. When once piety and purification were the expected adult norm, now it’s the exact opposite and people look askance, even in our communities, when one seeks to take proper precautions around one’s spiritual health by insisting on healthy boundaries.
Not only do we need more conversations about this, we need to take more action, especially when we’re doing group rituals and gatherings.
- For those wondering, would I still have read the book knowing all of this beforehand? Yes, absolutely but I would have gone in with my eyes open and would have prepared myself better and immediately cleansed afterwards.
- Two further comments on this that I’d like to offer: 1. This is where divination can be extremely helpful, if one is uncertain of whether a particular person, place, or thing might be polluted and 2. What to exclude, whom to avoid are not decisions that can be made for an individual by anyone else. What is miasmic to me, may not be to my husband and vice versa for instance. We serve different gods, have different levels of purification expected of us. What to allow into one’s world and whom to associate with are decisions that each person must make for themselves after careful consideration and perhaps prayer and divination.
This July I will be attending an international artists’ residency in Poland. This is all paid for by the folks organizing the residency (yay!) and I”ll be working with some amazing artists. I decided while I was there, to take advantage of proximity and, after the residency is over, to spend one week, visiting ossuaries in the Czech Republic and Germany. I believe very strongly that these are sacred places, and that reverence for bones pointed to a devotional understanding that our ancestors lost with the so-called “Age of Reason.” There is a very keen wisdom there for those that would seek it out. Moreover, contact with such places, places built for devotion, given over to devotion for centuries, filled with bones that enjoyed their share of reverence has the potential to teach much about honoring the dead. I think this will powerfully further my work, and more importantly, the intensity of these places will prepare me for a trip I intend to take in a couple of years to Somme and Verdun. When doing this type of work, it’s necessary (or at least helpful and eminently less painful) to have an assistant. It helps to have someone to help navigate Midgard (and words, the whole wording thing doesn’t work so well after extensive contact with the dead, yeah..helping with words lol), and make sure the shaman doesn’t walk into traffic. (Sorry, Heathens, not going anywhere anytime soon). My friend MAG is going to be coming with me. She’s a photographer so the trip will be a good one for her art, but she’s also agreed to serve as my assistant when dealing with the dead, something she has done in the past when I’ve made pilgrimages for the military dead. She’s got good instincts and does this extremely well.
Over the next few months, I am going to be fundraising to cover her airfare and expenses. I am asking for community support. I believe that what I will learn from this pilgrimage (because that’s very much what it is for me) will open up a deeper level of understanding with ancestor work and that is something that I will share with all of you. It was not uncommon in times past for a community to pitch in to help one of its members go on a pilgrimages. I”m asking for that help now, not for me, but for my friend. To that end, I”m offering the following (or will be, within the month):
* for $15 I will write a prayer to the Deity of your choice.
* for $30 I will do a setting of lights for you.
* for $45 I will make a set of ancestor prayer beads for you (limit 5)
* for $50, you will receive a divination session (limit 3 questions).
* for $60 you will receive a signed copy of “On Divination” and six prayer cards of your choice. (Limit 5)
I will also shortly be offering a series of “baskets” on ebay. They’re not literal baskets lol, but small devotional collections. For instance, the first one going up (if all goes well, i’ll have it up by Monday), is a “ Freya Basket.” it contains the Paul Borda statue of Freya (brown finish), a devotional to Freya, a prayer card, a love and beauty magical bath, a small vial of blessing oil, and a Sigdrifa’s Prayer bookmark. bidding will start at $125.
I’ll be doing three, perhaps four of these “baskets” in May.
I’ll also be donating 75% of all my art sales from my studio and also online (krasskovacreations.wordpress.com — if you see anything you like email me at krasskova at gmail.com).
Should anyone wish to donate, rather than purchase one of these things, I am open to that as well. Again, contact me at krasskova at gmail.com. One of the things that I am seriously considering doing, is taking prayers of anyone in the community who wishes it with me, and making offerings and offering prayers to the spirits of the land, the dead whom I’m visiting, and those of our Gods once reverenced on that land. I will happily do this for anyone. I’ve already had several people ask me to pay respects to their ancestors when I set foot upon their ancestral soil and I’m happy to do so for anyone.
My goal is to raise enough to cover MAG’s airfare and hotel.
Taking a page from my partner Sannion’s book, when I return, I will offer a free class to all those who contributed in some way. I’m going to decide on some topics over the next week or so, and y’all can vote on what you’d like to see offered.
That is all for now. I’ll post here when the first ebay auction goes up.
I recently ordered some incense from Dver — you can check it out here. I’m particular about my incense, but i’d used hers before and it didn’t set off headaches or make me otherwise miserable so I decided to order some of her new blend
Oh. My. Gods. I used it this past week in ritual and it was lush and magical and just marvelous to use. I used it in offering to my dead, but it would make a lovely ritual incense as well. Anyway, I’m picky and I like it, so I’m recommending it here. ^_^.
So I do pastoral counseling and spirit work troubleshooting and I got called out tonight to make a housecall. Because it was a potentially volatile situation, my partner came with me.
I don’t have good night vision and we live in a fairly rural area. There are a lot of stray cats in that area so when I saw furry beasts on the porch I didn’t think anything of it. I assumed they were cats, stepped over the largest one and knocked at the door. I *may* have scooted it out of the way with my foot.
Well, it wasn’t a cat, it was a skunk and it left me alone but turned around and spritzed Sannion. I had no idea how bad skunk spray could smell. *NO idea*. Even with the car windows all the way open on the ride home, the interior of my car still smells more than a little of eau de skunk. Poor Sannion. Thanks to the Thracian we learned that dishsoap, baking soda, and peroxide will remove skunk odor. Sannion rushed inside and fled to the shower with those items in hand.
I prepare for a lot of things when I go to do this type of work but never, ever did I think i’d have to prepare for skunks. Somewhere I think the Gods are laughing.
(the best part was when we went to leave. The skunk was still eating the cat food on the porch and looked up at us with a very pugnacious expression. We are brave but….we went out through the back door!).