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Reblog from A Forest Door: Homeland

This is a beautiful and powerful example of animism in action. For those of us who are polytheists, this relationship with the land is the third support of the theological scaffolding in which we work: Gods, ancestors, land. It’s a little stunning to see it so powerfully in action here, as Dver notes.

Land is powerful. It’s not just that it is alive, full of spirits large and small, but that we are formed from it. The minerals found in the dirt, in the food we eat, the water we drink, moreover, in the food our mothers and fathers ate form our very bones. We carry our ancestral soils within us. At the end of our lives, it’s the earth that receives our bodies, that takes the Likr, our physical bodies (which in the Northern tradition are part of our souls, the part that we slough off each time we die, giving back to the earth in return for all that we have received. It is our payment for life, and a tangible connection between Midgard and Helheim). The spirits of the land welcome and cradle the bodies or ashes of our dead. The spirits of the land engage with us all the time whether we’re aware of it or not. They’re all around us, and can guide us in living sustainably in our world. It is right and proper to honor them.

So, when I see a place as devastated as Chernobyl and see that elderly women returned, because it was *their land,* it moves me tremendously and encourages me to consider and better my own relationship with the spirits of the world I inhabit.

Anyway, take a look at Dver’s piece and see where it takes you.

A Prayer Against Malefica

From my household prayer book, a prayer for those who feel the strain of the times, who feel the weight of spiritual pollution, or who feel themselves under spiritual attack.

Prayer against Malefica

Odin, You Who are known as Bolverk, Galdrfaðr, Runatyr, and many other names; You Who are expert at working every type of woe and weal, every type of sorcery or magic, Whose whispered will alone can shatter any malefica launched into the worlds, I call to You now. I petition You, Mighty One, Sigtyr, Whose ferocious and unyielding will created the very architecture of the worlds within which we live, Who hung for power, sacrificed to Himself on the boughs of the Ancient Tree, to win the power of creation, hear my plea I pray. 

You are the best of healers, the best of magicians, and the best preservation of our souls. You are the restoration of all those devotees who turn to You in prayer, devotion, and ecstatic adoration. I beseech You now, Goðjaðarr, (God-Protector), to render powerless the evil arrayed against me. Banish and drive out every diabolic power, presence, and machination. Crush and dismiss every evil influence, every servant of the enemy – whether they realize their infernal alliance or not. Oh, Ítreker (Splendid Ruler), drive back and destroy all malefica, all envy, and all evil aimed against me and those of my household. Where there is envy, malefica, and degeneracy, grant that my soul may be sustained and infused by an abundance of Your oðr, Your blessings, Your ferocious joy. Grant me victory in the face of my enemies. Grant me victory in the face of infernal assault. May Your cloak and spear shield me and mine, Your hungry, ravening wolves rend and tear that which assaults us, Your ravens show us the way forward in faith, piety, and devotion. Oh Sigmundr (Victory-Protection), Sigrhöfundr (Victory-author), Siggautr (Victory-Lord), from the glorious heights of Asgard, reach out Your powerful will, extend over me, Your unyielding beneficence, and come, Great God, to my aid. 

Send Your wolves, send Your ravens, send Your valiant and vicious Valkyries to protect my body and soul. May they vanquish every evil power, every poison or malice invoked against me by wicked, degenerate, shallow, corrupt, and envious people.

Oh Vakr, Ever Vigilant, I place myself under Your authority and Your protection, confident in Your power, and ever shall I proclaim, gratefully that YOU are my protection, YOU my restoration. Odin, whom should I fear? My God is mighty, Hagvirkr, Hangaguð, more powerful than any wickedness that dares to stand against me. You are more powerful than any opponent. I have zero cause for fear. Ever shall I praise You, Aldaföðr, my strength, every hour in every age. ALU. 

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)

Our Household Shrine to Ask and Embla

I promised that after the Solstice, I’d share a picture of our household shrine to Ask and Embla. Here it is. It’s small — we have numerous household shrines and we’re running out of room!–but potent. We started seriously paying cultus to them during this past year’s Sunwait and realized what a powerful thing it was, and how it added a foundation to our practice hitherto lacking. I had initially thought to put their shrine with the rest of our ancestors, but that didn’t seem right. They are the first and thus special. So, they have their own place as you see. It will grow as our understanding of and devotion to them also grows.

Ask and Embla shrine. Photo by G. Krasskova

Lectio Divina for June 11, 2021: Voluspa Stanza 27

I always have to begin these posts with reminders that lore alone is too easy, a low bar. When I began in Heathenry in the early nineties, the only thing that people valued—even over integrity in one’s devotional relationship with the Gods or indeed any devotional relationship at all – was how much lore one could quote. No one really cared to interrogate how mediated that lore was by Christian authors either. Coming predominantly from Protestantism as the majority of converts of that time did, all most Heathens cared about was replicating the relationship with the Bible with which they’d grown up (and despite the fact that pre-Christian Heathens were living in a predominantly oral culture – no one wanted to examine the implications of that very much either). To that end, anything devotional, anything mystical, anything that might accidentally take the Gods off the pages of a book and allow for actual, complicated, inconvenient engagement was strongly and doggedly edited out. Can’t have pesky piety or actual gnosis now can we? Unless that piety is bound between the pages of a book. Fortunately, we’re growing past this bullshit (which really, was just an excuse for unwarranted vanity and bullying, and had very little to do with actual piety at all in way too many cases) and it can’t happen quickly enough (1).

I’m a firm believer that we grow spiritually by allowing the Gods into our lives, developing a devotional praxis, allowing Them to crack us open spiritually, forcing our souls to expand and evolve into that which allows us to become better retainers to Them. While I think the lore may be useful as a scaffolding for that process, it’s a map, one of many. It’s not the territory. It’s especially not territory when one’s worldview is still that of a modern Protestant (all respect to my Protestant friends. Rock on in your own sandboxes. It’s a problem though when someone converts but stays religion X, Y, or Z in their minds. One can’t just replace one God with Many in theory and assume nothing else has to change).

As I said to a good friend yesterday, when we were discussing the Sonnatorek (part of Egil’s Saga): yeah sure, it might be useful under certain circumstances, but what is really useful is having a devotional relationship with the Gods. That is what truly sustains, and if someone is against that, or hostile to it, then why waste time with them? Nothing will help them or assuage them in a lasting way, because their souls are empty. I don’t think we should fill that space with lore (2) when doing so only reinforces lack of devotion and impiety. It’s a simple rubric: don’t do that which nurtures impiety. Of course one could argue that using the lore like that is a steppingstone, except I’ve not seen many Heathens stepping past that point so I guess I’m less than sanguine about the whole thing (3). I suppose I digress…

Either way, it’s odd to find myself returning to the lore for lectio divina. It is useful though, when it’s kept to its place and we don’t, as a Victorian mater or pater familias might say, allow it to rise above its station. One of the things that I like about the lore is that it gives us hints about the core competencies or what the Greeks would term τιμαι of our Gods. Since I’ve been slowly cultivating a devotion to Heimdallr over the last couple of months, I thought I would focus on a verse about Him for this post.

27. Veit hon Heimdallar hljóð um fólgit
undir heiðvönum helgum baðmi;
á sér hon ausask aurgum forsi
af veði Valföðrs. Vituð ér enn eða hvat?´

27. I know of the horn | of Heimdall, hidden
Under the high-reaching | holy tree;
On it there pours | from Valfather's pledge
A mighty stream: | would you know yet more?

Right away, this stanza makes a connection between Heimdallr and Yggdrasil, the World Tree that sustains and supports the nine worlds, a key point of the sacred architecture of creation. If the Tree sustains, and Heimdallr’s key attribute (His horn- hljóð – and more on this word in a bit) is hidden beneath the Tree, then does He play some role in protecting and sustaining it and by extension all creation as well? Further, in this passage, while we already know the Tree is holy, that is emphasized here again. It’s not just that the horn is hidden under the high-reaching Tree (a spatial terminology that should already have our mental bells ringing), but it is specifically “holy” (helgum). This word isn’t just holy, but it may also imply that a place is appropriate for sacred rites and even inviolable (see Zoega).

This makes me think about Heimdallr’s heiti or epithets/by-names. I haven’t found many:

  • Rígr : ‘king’
  • Hallinskiði: ‘the one with the lop-sided horns’ or ‘the inclining rod (which may mean ‘beam of sunlight’)’ or ‘axis of the world’ (4). If we take this latter meaning, then we have yet another reference to Yggdrasil.
  • Gullintanni : ‘golden tooth’
  • Hvitastr Ása -the whitest God (though in this sense it’s not white skin but white in the sense of brilliant, blinding light).

He’s associated to some degree with the Ram, which might account for the second by-name. I have no idea what “Golden Tooth” refers to – perhaps a story that hasn’t come down to us, perhaps one of His mysteries? Rígr of course, refers to His actions in the Rigsthula, where He establishes social order across Midgard (generally with his penis, but sometimes that’s just the way our Gods roll).

Hljóð raises some questions. It’s a slippery word and might not refer to Heimdallr’s horn at all. It could be a poetic gloss for his hearing or even (and probably more likely of the two) His ear/s). This latter would make sense, given that a strong parallel is being drawn in this passage between Heimdallr and Odin, one of Whose bynames is Valfather. Odin’s eye, which He ripped out in exchange for a draught from the Well of Mimir is His pledge, and lies in Mimir’s Well, which itself is situated at the foot of the Tree. The spatiality of this passage seems to imply that Heimdallr made a similar sacrifice.   

When I first learned about Heimdallr, I was taught that He had sacrificed an ear in much the same fashion that Odin sacrificed an eye, and that the Gjallarhorn was representative of both that sacrifice and His power.  Once I got to the point where I had enough familiarity with Old Norse to look at the original passages myself, I realized it’s not quite so concrete and while I still lean in that direction, the word hljóð here is ambiguous and, I think, points to something far larger than just a concrete ear or horn. A sacrifice was made and where for Odin, that sacrifice involved sight, for Heimdallr, it was a different sense, hearing. What that means on an esoteric level, I don’t know (yes, yes, writer of the Voluspa, I would know more).

Not having a concrete answer doesn’t mean that one can’t engage in fruitful speculation. After all, when it comes to our Gods, that’s pretty much what we have even where lore is extant. Our knowledge, if one can call it that, of our Gods is always tempered by and through our experience and that is limited as our human insight is limited in comparison to the Holy Powers. The two thoughts that really jump out for me came from a student, who once asked me if Heimdallr, like the Hindu Agni hears all our prayers, or like Lukumi’s Ellegua stands at the crossroads of the worlds keeping bad things at bay and allowing blessings to flow. To be honest, my own personal opinion is yes, pretty much. I think that He is a God of holiness, One Who ensures the purity and inviolability of holy spaces. I further think His nature and power is such that nothing unholy may exist in His presence. In our House we invoke Him before every ritual we do, to ensure that our ritual container (i.e. the space in which we’re celebrating the Gods) might be clean and free of all interference and pollution. We ask that He turn His attention to us and open the way across Bifrost for our prayers to reach the Gods clearly and without impediment. We entrust to Him our safety from any external pollution. We pray to Him also to restore harmony to our home and our hearts, minds, and souls, after any contact with negative spirits, malefica, or pollution.

If, as this verse hints, Heimdallr is mythically associated with Yggdrasil and also made sacrifice at Mimir’s well, then this underscores His essential role in maintaining the integrity of the worlds and their architecture. That’s no small thing. Perhaps this is why it is said in lore that He has nine mothers: each one a doorway to and root within one of the worlds.

As always, if there’s a particular stanza from the Eddas or other lore that you’d like me to discuss, just shoot me an email.

Notes:

  1. When you have a community that would take as a priest the atheist who can quote a ton of lore over the devotee with a deep, ongoing devotional relationship to one or more of the Gods, there’s a problem. Now yes, I think clergy and other specialists should know their lore. Why? Because it instills a particular cosmology that echoes throughout our tradition and shows various doorways to mysteries of our Gods. It’s important to know Their stories but the end is never lore in and of itself and that acquisition should never be bereft of the knowledge that it is, at best, a spotty map with multiple lacunae.
  2. Or only with lore – if I thought Sonnatorek would be helpful, I’d recommend it to someone without hesitation.
  3. What I’ve seen is recitation of lore taken to mean one is a “better” Heathen and used to gain ego points. It’s pure vanity and also pure bullshit. Their devotional relationships may be absolute trash fires, or non-existent but Heathen X can quote the lore backwards and forwards so let’s all bow down. Sorry (not) but I do not think so.  
  4. I forgot where I found these. I keep spreadsheets with any heiti I find for the Gods. I can’t recall where I came across the second by-name here.

Fenris Invoked in Healing???

This, to me, might be a game changer. Yesterday Wyrd Dottir sent me this article. A human skull fragment dating from the early 8th century was found during an archaeological excavation in Ribe, Denmark. The fragment was found in 1973 but apparently we’re just hearing about it now. I’m certainly just hearing about it now and it rather blows my mind.

One theory is that the bone was worn as an amulet. Scholarly opinion on the inscription differs.  Either Ulfr, quite possibly Fenrir is invoked (i.e. the Wolf), Odin and Tyr, or a threefold name for Odin.

Here is the inscription, in Danish and then English (taken from the article linked above):

Ulf/ulv og Odin og Høj-Tyr. Hullet/Buri er hjælp mod dette værk (denne smerte). Og dværgen overvundet. Bourr.


Ulfr/ Wolf and Óðinn and HótiwR/High-Týr. The hole/Buri is help against this ache (pain). And the dwarf overcome. Bourr.

Bourr is most likely the name of the person the amulet is intended to help. Buri is most likely the name of Odin’s Father…

Thank you, Wyrd Dottir! I’m drowning in exam preparations and would never have seen this had you not sent it my way.

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

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

The Glamorous Life of a Spirit-Worker

Once every quarter, I and my assistant (and any students or apprentices that I may have at the time) do a head cleansing. I learned this from my time working in ATR houses, and also in spiritualism. It’s a way of cleansing and then nourishing or “feeding” the Ori, the spirit of one’s head, that part of us which in my tradition is called the gythia or godhi(grammatically feminine and masculine respectively, after the ON word for priest) and which represents our soul’s connection to the Gods (1). Give how much pollution we deal with on a regular basis, and the press of our secular work, and just work-life balance, plus the struggles inherent in any active spiritual life, it’s a nice time to clear away the dreck and reset ourselves. It’s also messy as hell. 

Without going into too much detail, I combine white substances (2) like coconut milk, regular milk, honey or honey powder, white fruits, white flowers. I sometimes add certain herbs. I mash it all up and ask for Heimdallr’s blessings on it. Then I smear a healthy cup of the goo on a slice of bread, slap it on my crown, i.e. the top of my head, tie on a headwrap securely (3), and usually put a towel around my shoulders in case of leakage. Then I sit in prayer for a couple of hours, after which, I wash it off and go about my business (traditionally, I was taught it’s best to leave it on for twenty-four hours, which means sleeping with it on my head, but I have never done that). Usually we do this on the equinoxes and the solstices,  but with everything going on, we forgot to do it this past March.

So, I’ll share with you a moment of hilarity that ensued today as we did this. Because of how drippy this mixture can be, it’s easiest to have someone else put it on your head and assist with tying the headwrap to keep it all secure. So, I was helping my assistant Tatyana. Unlike my head, which I shave to honor the dead, she has thick, waist-length hair. As a result, she needed a bit more preparation than I for this cleansing. I helped her pin her hair back and poured a cup of the cleansing mixture on a slice of bread. She was trying to position herself so that I could most easily put it on her crown. She leaned back and I, being a woman of action ha ha, slapped it right down on the top of her head. There was only one problem. She moved just as I was putting it down, and I, in my exuberance, used way too much momentum. She came within a quarter of an inch of getting a face full of cleansing mash. It didn’t help that we were laughing our asses off through the whole thing. She had it not just on her head, but all down one side of her face and in her ear too. (I just read this out loud to her and she said, “I am very clean.” with a grin and a double thumbs up). The saving grace of this practice (other than that it really does effect a spiritual restoration of the head) is that the mixture smells really nice. 

You know, it’s been a hell of a year all around and I think we could all use a good laugh now and again. Laughter itself can be apotropaic. So, I hope y’all had at least a chuckle reading this. I know that spirit work can seem strange, weird, sometimes a little frightening, sometimes wonderful and filled with ecstatic devotion. It can be all of that and more. But you know,  sometimes it’s nothing more than the absurdity of coconut milk and other assorted ingredients dripping out of one’s ear. 

Enjoy your weekend, folks. 

Notes: 

  1. This is the part of our souls always in connection with the Gods, as opposed to Vè, which means holiness or holy place and is also the name of a soul-part that represents our reservoir of holiness, something that may be cultivated and strengthened by prayer, devotion, and aligning ourselves properly with the Gods. My assistant today said, “so the gythia/godhi part is like PVC tubing that leads to the Gods and through which They can pour holiness?” and…yes, as a description that’s good enough for government work, as the saying goes.
  2. White dress is sort of like a spiritual biohazard suit and using white substances carries the same associations of purification. Plus (and this is my personal theory), using different types of milk represents nourishment, milk being one of the first substances a child takes. It’s nourishment on the most primal level. The honey, fruit, and flowers represent sweetness. Nature abhors a vacuum so after cleansing, it’s important to fill that space with something good. 
  3. I usually cut a length of white linen and use that, discarding it after. I’m not generally one for wasting cloth, but this is my one exception to that rubric.