In a different time and place, I’d make a subtle, carefully reasoned argument about why it was important to pray or make offerings. I’d go into the ins and outs of piety and help newcomers to my blog see why it was so important. I would do, what I have done, for thirty years laying out the theology of devotion, of human anthropology, and opening up our cosmology in ways that lead one more easily down the paths of piety. Yeah. Today is not that day. These things have been covered by me numerous times before and by those across a broad spectrum of traditions who are wiser than I in these things. I’m tired of repeating myself. Besides, trying to speak common sense to someone lacking character, virtue, or identity (you know, outside of their genitals or whom they choose to rub those genitals against) is like pissing in the wind these days. So let me be clear and y’all can stay or go as you wish.
I have zero interest in discussing theology with people who lack the most basic respect for the Holy, people who have no concept of devotion. We literally do not speak the same language. Do not step to me with your muddled thinking, your entitlement before the Gods, your foolishness, lack of piety, pollution, refusal to show the most basic elements of devotion, refusal to pray – to do that one very simple thing that aids in our discernment, draws us closer in devotion to our Gods, and protects us from evil. You fucking people have destroyed, polluted, and shat on your own “traditions” and now you’re coming into very polytheistic spaces to do the same to us. NO.
If you find it too damned much trouble to pray. GTFO.
If making a simple offering seems ‘wasteful,’ likewise GTFO.
If serving the Gods as a faithful and pious retainer isn’t the center of your being: GTFO.
You sensing the theme? Take it to heart.
Polytheism is about venerating the Gods, Who exist as independent Beings outside of us. WE are not the center of the universe. We were put here to serve the Gods, to live lives of mindful devotion creating in our world doorways to that which is Holy, to that which created us all.
It is not enough to just exist and pretend to practice a religion. One actually has to DO something. People who come on blogs and other social media sites and tell you that any contact with the Gods is mental illness, that sacrifice is wrong, that devotion isn’t necessary, that prayer isn’t necessary, that cleansing isn’t needed, or who project their every identity dysfunction onto the Gods, are like fire hoses full of shit. They are purposely spreading pollution. This is evil. I’m done pretending otherwise and I’m done being anything approximating hospitable or nice.
I encourage my readers to comment on my posts here but read the fucking room first. There are plenty of places where people can go to defile themselves. No one needs to do that here. There’s a whole internet at one’s disposal. GTFO.
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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 vé, 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.
Every word.
Apropos of my last post … [Edited to add: woops, I meant to link this post, though I suppose the other works too.] How does destroying statues of elk and mermaids get justice for George Floyd, Elijah McClain or Breonna Taylor, let alone all of the poor White, Latino, Indigenous, Queer, et alia lives that […]
Lately I’ve seen some egregiously bad advice percolating around tumblr (no surprise). The most recent is the idea, articulated as though it was historical fact, that to refer to the Gods as ‘my God’ or ‘my Goddess’ is hubris.(1) I’m not sure where this nonsense is coming from but it’s just that: utter, misguided bullshit.(2)
Each devotional relationship with a Deity is unique. To indicate ownership of that relationship by using the possessive acknowledges that reality. It articulates responsibility for one’s role in that relationship. It acknowledges that someone else may have a very different relationship with the same Deity, that the Gods are independent Beings, capable of relating to Their devotees as individuals, unrestricted by the narrow confines of anything written about Them.
To say “my God …” also articulates an essential difference between one’s own tradition and that of whatever interlocutor with whom one might be speaking. It expresses uniqueness, as each Deity is unique and each devotional relationship is unique, while at the same time giving voice to the tremendous power of such relationships. It is indeed possible to engage with the Gods in significant ways. One’s own engagement does not impinge upon someone else also having an equally significant devotional reality. Language is often problematic when it comes to discussing spiritual reality, the Gods, or indeed anything Holy but I do not believe that this is a situation that falls under that particular rubric.
If we rule out such intimate language than we are tacitly agreeing with the idea, promulgated so frequently in academic circles, that polytheists in the ancient world had no personal devotional relationships with their Gods. This is, of course, also nonsense. Use of the possessive acknowledges the unique nature of each devotional relationship and the rich complexity such relationships bring to one’s devotional and religious life. The only hubris lies in not acknowledging that.
Once a month I do readings at a local shop. The owner is a friend of mine, it helps her out, and I usually enjoy doing it. Yesterday was one of those days. Now when I do this, I don’t take my entire kit. I choose two or three systems and yesterday, I decided to make offerings to Hermes, Apollon, and Dionysos with the intention of reading with a sortilege system owned by Apollon, and the Dionysian leaves. I had one client. It was a clusterfuck.
The client Mikey (yes, his actual name. after what happened, fuck it. I’m not using a pseudonym) came in asking with what decks I read. I carefully explained that I would not be reading with tarot, and explained the systems I use. He asked me and the young man behind the counter several times, a little confused that I didn’t use cards. I’ve found that tarot is so well known that people often have trouble understanding that there are other systems of divination out there, so I didn’t mind the questions but I had a feeling that he was going to be an unpleasant client. Still, people don’t generally come to us when things are going well (though they should! It’s best to get divination quarterly – I do for myself as a matter of course and was always counseled to do so by my elders because it is preventative) and it’s our job as diviners to sometimes deal with people in crisis. He was supposed to have a half hour reading. It lasted about an hour and a half and from the beginning it was ugly.
I began the reading with a system dedicated to Apollon and, of course, as always before seeing any clients, I did my opening prayers, which included a prayer to Apollon. Mikey was unhappy and irritated that I was using a sortilege system and not cards. He kept getting frustrated when he received answers he didn’t like. He kept asking the same question or series of questions in different ways because he didn’t like the answers. He outright refused to do any prescription given to him to better his situation and then he started getting rude and rather aggressive. At this point, I told him that if he was unwilling to do the prescription then he wasn’t going to get what he wanted. He started to argue, becoming both whiny and belligerent and …that’s the point when Apollon gave him a seizure.
I felt Apollon reach through the crown of my head and push out and at that point Mikey had a seizure ( just when his level of disrespect for the ordered space of the mat, the divination process, the diviner and by extension the Gods involved reached a certain level. It didn’t help that he sort of insulted Apollon’s mother). I sat through it, gave him some further advice when it was done (more counseling than divination) and finally got him to leave. He staggered out and it is my sincere wish that he never, ever returns to plague any future diviner who might happen to be on the premises.
I found out from the young man handling the counter that Mikey has a long history of becoming verbally abusive to diviners and has even made one particular diviner cry. When he’s not told what he wants, he verbally attacks them. It never got that far with me (probably good for Mikey’s sake, because I’d have bodily thrown him out. I don’t take shit like that from clients or anyone else). Apparently, several diviners who frequent the shop have refused to read for him. My question to the shop: why do you allow him to keep coming in? I don’t find that particularly ethical.
At any rate, the level of pollution was so intense that I felt the need to do divination to see if I could keep seeing clients or if I needed to go home and cleanse. Pollution is one thing, and Mikey was riddled with it, but being hit with pollution (as when a client moves from passive pollution to active offense against the Gods) when in an altered state is worse. Ironically the diviner is extremely vulnerable when in that open headspace. I initially asked “Do I need to leave?” And the answer was ‘no.’ Then I asked “Does Apollon want me to leave.” And I got a definite ‘yes.’ So I followed up by using Apollon’s oracle to ask for confirmation and received the following verse:
“Take the tripod and carry it from the temple…”
I immediately packed up and went home, texting my husband on the way to prepare a cleansing bath. As soon as I got home I went through intense cleansing and then did divination to see if I could continue to read in such a venue. (I can, but I now have new protocols for all in person clients).
Sannion also told me something that I didn’t know or had forgotten: there are accounts of Apollon doing exactly this in antiquity when his oracles were shown disrespect. Some Gods are more forgiving of such violations than others, but in the end, it’s not a game, it’s not a parlor trick, and it’s not for entertainment. Divination is sacred and when the diviner is at the mat he or she is serving in some cases as a direct mouthpiece for the Gods and ancestors. It is sacred work. It’s unfortunate that most clients no longer realize that and I think those of us who do this work in our communities have the added burden and obligation of teaching people anew how to position this as a sacral practice and how to approach the mat with reverence…because there are consequences when one doesn’t.
It’s not our job, as I was told yesterday, to make the client comfortable. It is our job to do the work. It is our job to be clean interpreters and transmitters of what the Gods and spirits provide. It is however, a reality that we will deal with clients – many quite well meaning—who do not know how to behave. I’m still a little stunned by yesterday and I have no answers for that. My protocols have been tightened to give them better warning and I do prepare most clients as well as I can but still…as the saying goes, shit happen. Sometimes, that’s going to backfire on those clients. Apollon especially is not a God with which to trifle. He protects those in His service.
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Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
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My newest book, “With Clean hands and clean minds: Miasma–what it is and how to treat it” is now available. Folks can purchase it here or here.
This is a collection of my writings to date on the topic of miasma and pollution. This book also contains essays by Kenaz Filan, Markos Gage, Virginia Carper, and Sannion (y’all will get contributor copies. I’m waiting for them to arrive).
Here is the blurb from the back of the book:
“Miasma, or spiritual pollution, is a frequently misunderstood concept within contemporary polytheism. While recognized as vitally important to guard against and treat in most traditions, it is nonetheless often ignored or even dismissed as a concern today.
And yet, everything good and solid in our practices begins with purification. It is what prepares us for devotional engagement, for encountering the Holy, for developing discernment, for being a practicing and devout polytheist. We can never hope to properly approach our Gods without taking into account the need for cleanliness in our work.
This book examines the nature and causes of miasma, sets forth the arguments for taking it seriously, and discusses simple and effective methods of cleansing the body, mind and spirit for both ritual and daily life.”
*************
Be sure to check out my other sites:
Wyrd Curiosities at Etsy
My academia.edu page
My amazon author page.
Walking the Worlds Journal
My art blog at Krasskova Creations
My blog about all things strange, weird and medieval.
And if you like what you see, consider becoming a sponsor at Patreon.
Here’s a sneak peak at an excerpt from my forthcoming book on Miasma and Pollution. This is taken from chapter 1.
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 vé, 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. (Thank you D. Loptson for your help in hunting up these etymologies).
In a private discussion, a colleague told me that someone argued against the need for cleansing on the basis that Gods like Hela and Ereshkigal were Gods of rot and corruption and decay. Another person brought up compost heaps, where decay fuels further growth, all apparently (unless I misunderstood what my colleague was saying) in order to object to the idea that cleansing pollution is fundamental to healthy spirituality (you know, like bathing is fundamental toward not smelling like a dung heap).
This is going to be short and sweet. I have neither the time nor the patience for a long article breaking this down so allow me to get right to the point.
The Gods of the Underworld are not Deities of corruption. They are Deities that guard and nourish the dead. They are often likewise Deities of initiation, and/or Deities that in some way govern the mysteries of the earth and its wealth. It is true that in some cases the Heavenly Powers may not be able to cross into the dwelling of the Underworld Powers (Odin, for instance, cannot cross into Helheim though His sons can. Minerva cannot cross the threshold of the Erinyes’ dwelling. Inanna must undergo purification and ordeal to cross into Ereshkigal’s realm). This is largely because the positions and the power Each holds is so different. To maintain proper boundaries and proper functioning of Their respective realms, there can be no breach of protocol. It would upset the natural order of things.
Corruption is likewise different from rot. Rot is a natural part of the cycle. It is that which allows substance to be repurposed by nature. In this way, yes, I would say that some of these Underworld Deities like Hela are Gods of rot, but not in a way that transcends the need to be mindful of miasma. They allow for the transformation of souls, for the earth to receive what it needs from the rotting bodies of the dead. In its own time and place, that is good and holy. For us, being neither Gods nor dead, contact with that process is miasmic. It is not however, bad or corrupt.
I will say again, as I have many, many times before (perhaps pretend a man is saying it and then it might make more sense to some of you, hmm?): Miasma is not necessarily bad. It is a neutral thing. Sometimes miasma happens as a natural result of coming in contact with something that in and of itself is good (cemeteries, weddings, babies for instance). That doesn’t mean that we don’t need to cleanse. Rotting for instance, is a natural process. One would not, however, (I hope) stick your hand in a rotting piece of road kill and then eat finger foods without a serious engagement with soap and water first. This is no different.
I think to honor the Gods of the dead with the rituals of the Heavenly Powers and vice versa would bring miasma, because that is twisting things out of their natural order, but those Gods Themselves are not “concentrated miasma” as one critic averred. That which is Holy is not miasmic. That does not mean that we might not be rendered miasmic by contact with certain Beings, holy or no. The Holy carries with it a contagion. It marks us and changes us and we have to be careful bringing that back into everyday space. Sometimes it is appropriate to do so, but sometimes not.
We do, in the Northern Tradition have a Holy Power that is fully focused on transmuting Rot, Nidhogg, the great dragon. She takes in rot (like the compost heap) but it doesn’t remain ‘rot’. It’s transmuted, just as purification transmutes.
To quote Kenaz Filan: “Even rot and decay are not in themselves miasmic. A compost heap is a fine thing. But when you put a compost heap in the dining room you have miasma.”
In the end, polytheism is large and flexible enough to contain exceptions such as sin-eating and working with spirits of decay, but these exceptional things don’t invalidate the general need for purification. It is unfair to apply the standards of a rare form of devotion (like sin-eating) to every single polytheist out there. Because that transgressive work, and the necessary flouting of conventions and precautions which doing so requires takes a tremendous and sometimes devastating toll on the devotee. Why should Jane Heathen, who just wants to make offerings to her household Gods, have to endure those problems, which is what you’re advocating when you suggest casting aside ancestral tradition and things like purification rites? Way to shoot yourselves in the feet, folks.
(Piety Possum, walking away from all your bullshit)
The topic this week has been miasma and pollution and how to deal with it. I’ve a longer piece in progress that I was hoping to get done today but that didn’t happen so it’ll probably have to wait until next weekend now. Instead, I find myself thinking a lot about a slightly different aspect of miasma. Most of us within our various traditions (hopefully) have our standard regimens of cleansing before rituals, before approaching our shrines, or after encountering something that carries miasma. What do you do though, when you suddenly and unexpectedly bumble into pollution or realize – oh shit—you’re surrounded by it?
I’ve had this happen a lot because of my work and I started really paying attention to it over the past couple of months. I’ve noticed, both in myself and others, that it can have an immediate (spiritual, emotional, mental, and sometimes physical) effect. What do you do when you read something or see something or engage in some way (either in person or online), or walk into an area that carries or causes unexpected miasma? What do you do when you are, or instance, engaged in a debate and you realize that you’re dealing with a massive amount of pollution? Often it’s not tenable or even possible to withdraw and cleanse. What do you do when you are stuck?
I’m still working this out for myself. I mean, obviously, I have regular cleansing regimens, and then the tradition specific stuff that I do before rituals or tending shrines and for a long time that was enough. I almost think though, that the more we work to be clean, the more this is a priority, the cleaner we become, the more sensitive we get to that which is not clean. Things that perhaps were not a problem a year ago, might become problematic after that intervene time focusing on cleansing. So what do you do?
Right now – and I’m still working on this—I have a two fold approach. First, I have a very specific prayer that I wrote that I use when I find myself stuck or surprised by miasmic things. Secondly, I carry holy water and spritz the fuck out of myself at times. Right now that’s about it, but I hope to develop this type of troubleshooting further. I’d love to hear people’s ideas.
Here’s the prayer that I use. When I asked to which God I should offer the prayer, (I venerate the Norse Gods and the Greco-Roman Ones), I was told Apollo. I wasn’t thrilled with sharing it but I did divination and was told that it would be best to do so, so here it is.
Purification Prayer to Apollo
Holy Lord, cause my skin to crawl away from every evil thing.*
Bright Apollo, far shooting God of healers and prophets,
I offer this prayer to You today.
Holy Lord, cause my skin to crawl away from every evil thing.
Most Holy Apollo,
Klarios, Oulios, Alexikakus,
Who averts all harm,
protect me, oh my God.
Holy Lord, cause my skin to crawl away from every evil thing.
In Your Presence, oh my God,
nothing impure may stand.
In Your Presence, oh my God,
nothing impious may find purchase.
Holy Lord, cause my skin to crawl away from every evil thing.
Shining Horios,
keep my boundaries strong,
that no pollution may affect my mind,
my heart, my soul, my work.
Boedromios, preserve me,
as I wade into this filth.
Holy Lord, cause my skin to crawl away from every evil thing.
I lay my petition before You, Shining God,
that I may stand in the light of Your protection.
To You, Lord Apollo,
I pray.
(*this line is every so slightly adaped from the song “Sparrow Falls” by David Eugene Edwards)
This is a brilliant article by Kenaz Filan over at PolytheismUncucked. It’s the culmination of several days worth of conversation on the predation of cultural marxism, modernity, and monotheism (#evilms) on our communities and their religious awareness.
I think this is a really important piece. go and read.
Disgust is an instinct which saves us from eating contaminated foods and poisons. We feel a sense of revulsion upon seeing vomit, rotten meat, excrement — all things which would sicken and kill us should we consume them. As Daniel Kelly, author of Yuck! The Nature and Moral Significance of Disgust says:
You have this quick, reflex-like tendency to move away from whatever you find disgusting. You might not actually move, but you’ll have this flash of motivation to jerk away from it. Some of the really interesting things about disgust are the more psychological components of it. When you’re disgusted by something, it captures your attention. It seems offensive and tainted in some way, and we think about disgusting things as though they have the ability to contaminate other things. So, if something we find disgusting touches another object, that object becomes disgusting as well. We track where the…
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