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Druidry, and The Hag of the Ironwood

Posted on by Kat Stonich

Image by Hellanim

At their roots, druids are magicians (or shamans) who connected to the Earth and can call upon its’ magic in order to counsel, heal, teach, and divinate. In Druidic practice, there are many gods and goddesses that stand out:  Cernunnos, Brigid, Manannan mac Lir, Rhiannon, Lugh…Celtic deities. However, in today’s pagan society, we have created a melting pot of beliefs; blending the old gods and goddesses into even older practices to create something new and beautiful.

This open-mindedness to blending traditions has opened up many doors within modern paganism. If it’s one thing that can be said for certain, it is that our creativity cannot be stifled. So, with this thought in mind, I wish to open you up to a non-traditional goddess that I turn to in my work as a druid: Angrboða—The Hag of the Ironwood, Mother of Monsters.

Not many people will recognize that name and, those that do, would probably struggle to call her a goddess. At her core, Angrboða is a giantess with a name that means ‘announcer of sorrow’. What can also be off-putting to some is her ‘Mother of Monsters’ title, as she is mother to Loki’s three monsterous children; Hel, Fenrir, and Jörmungandr.

But what makes her perfect for druid work is, underneath this harsh exterior, she has an impassioned connection to nature and is a powerful wolf shapeshifter that can teach even the most seasoned shaman a thing or two about transforming themselves. Plus, she is a shaman herself, with an extensive knowledge of magic and divination. And, even though her children are deemed monsters, her maternal instincts rival that of any mother goddess.

Now, as her other (main) title entails, she hails from the Ironwood—a powerful realm known for the giantesses who protect it and the wolves within. While all of them are known to be connected to nature (namely the trees), Angrboða is a leader among them, a high priestess, if you will. And she is always willing to share what she knows with those she deems worthy (especially the lost, the lonely, and those in need of a mother).

However, be prepared to WORK. Angrboða does not take kindly to slacking. She only works with those who are willing to put the time and effort into developing their craft above and beyond what they ever fathomed possible for them. But, once you’ve proven yourself, she will envelop you in a loving and motherly embrace and protect you with the ferocity of her wolf side. As with any deity, showing your devotion through offerings also helps. Some offerings she truly appreciates are raw meat, to appease the wolf, and anything from nature (bones, leaves, sticks, stream water, etc.).

Angrboða truly embodies what it means to be a druid; someone who calls upon the Earth for knowledge and is willing to help those who are desperate for help and healing. So, I hope you will open your hearts to someone new, someone outside the traditional realm of Druidry.  

Hekate, Anubis, and My Brain Injury

Posted on by neptunesdolphins

My perception of the Gods is that They exist in the Eternal Now. It is the nexus of all time – past, present, and future. It is also the state of “everything is everywhere and always” and “every point of space touches every point of time.” (Note 1) We as humans create in our consciousness, the past, present and future. When the Gods reach out to people, it is not necessarily according to our perception of time. My experience of Anubis and Hekate, two Gods of the Dead, happened that way.

I met Hekate and Anubis together, three months before my life-changing accident. I regard being crushed nearly to death by a faultily constructed wall to be a random event. I do not subscribe to the belief that everything happens for a reason. I see the Universe to be random. I believe that the Gods, Spirits, and everyone else works out each occurrence for Themselves. In my case, Hekate and Anubis decided to use my accident for Their purposes.

At a Pagan gathering many years ago, I attended a Norse seidr (ritual of speaking to the Dead) to ask about my deceased father. As with all religious activities, I prepared by washing and dressing in my formal Roman stola and palla. The seidhr was held at a campground, in the evening. The seidhrwoman sat high on a picnic table, with everyone sitting on either side on benches. Because I came later, I had to sit on the lone chair in between the benches. Covering my head with my palla, I was ready for the ritual. Apparently at the seidhr, I resembled the Goddess Hecate.

After the seidr began, I felt myself going away. The last thing that I heard was someone faintly asking about Anubis. At the time, I did not expect to be possessed by a Deity. Usually when people are to be possessed by a God, they plan for it and assemble a crew to help them. I was an “accidental” possession, totally unexpected by anyone.

I have no memory of what happened after we approached the Underworld during the ritual. I was told by witnesses that Hecate took over my body. The seidhrwoman later told me that she had received a vision of Hecate coming to the seidhr dressed as a Roman.

After Hecate left my body, I was totally out of it. I felt like I had been struck by lightning, dragged for miles behind a fleet of Mack trucks, and run over repeatedly. Dazed and confused, I panicked. Fortunately for me, the seidhrwoman knew what to do to help me. First, she had me drink water and eat some crackers. Then, she spritzed me with lavender. All the while, she discussed the weather with me. Eventually, I came back to my body.

Disoriented, I asked the seidrwoman what had happened. First, she had a prior vision of Hekate attending the seidr. When I came in, I was Hekate come to life. During the seidr, Hekate used my body to talk to the people attending about their Dead.

Later together with the seidrwoman and the woman who had asked about Anubis, we had a private seidr. While answering the other woman’s question, the seidrwoman suddenly transformed into Anubis. After taking command of her body, He commandeered a golf cart. After ordering us in, Anubis took us on a wild ride through the camp. Riding in a golf with a God driving it will unsettle anyone. That is how I met Anubis, the Egyptian God of the Dead.

My experiences that weekend were too weird, even for me. They were things to file away under “interesting stories.” Then my freak accident happened, and almost killed me. At that time, Hekate and Anubis reintroduced Themselves to me.

During my coma and later my brain “fugues,” Hekate and Anubis roamed with me throughout the Lands of the Dead. Not alive, but not dead either, I floated between the worlds like a specter. Wandering about, I met Stellar’s Sea Cow, an extinct mammal, who guided me back to life. Along with Her, was Dire Wolf, a prehistorical mammal, who showed me his worlds of wonder, and Diplocaulus, the boomerang-headed amphibian of the early Permian, who taught me play again. With their help, I came back to the Land of the Living. Still hovering at the threshold, I was hesitant to return. Anubis whispered to me that He was the Key, The Opener of the Way. Before I could react to that, I was propelled through the threshold.

My work for these two Gods is now to help the newly Dead to find the map to their Land of the Dead. (Maps are needed for the Dead to follow or They get lost, wandering hopelessly about.) When I go into a fugue state, I meet the Dead then. Also, I formed a cultus to honor extinct and prehistoric animals. (Note 2)

As I have said, I do not believe that either Hekate or Anubis caused my accident. I do believe that They used my brain injury for Their Purposes. They had reached out of the Eternal Now introduce Themselves before I could understand what They wanted.

Notes:
1. This theory was first described by J.M.E. McTaggart in The Unreality of Time. 1908.

2. I wrote about that in Witches & Pagans #32: Polytheism, July 2016: “That Which is Remembered, Lives: Establishing a Cultus for Extinct Animals.”

Works Used:
Kaldera, Raven, “The Eightfold Path to Altered States of Consciousness.” 2006. Web. http://www.northernshamanism.org/the-eightfold-path-to-altered-states-of-consciousness.htm
Kaldera, Raven, “Spirit Possession.” 2010. Web. http://www.northernshamanism.org/spirit-possession.html

In Defense of Syncretism

Posted on by terraakhert

Throughout my time being active in the various pagan communities online I’ve been noticing an odd and frankly puzzling trend. I’m talking about the exhausting tendency of many modern pagans to dismiss syncretism out of hand. This despite the fact that that many such syncretisms have historical precedence.

As a Kemetic I’ve found myself more and more intrigued by the historical associations made by the ancient Greeks between their gods and those of the Egyptians during the Ptolemaic Period. For example, the Greeks believed that the Egyptian god Amun was the same as their god Zeus. They also associated Bast with Artemis, Min with Pan, Hethert with Aphrodite and so on. Frankly the Greeks had a long history of doing this kind of thing from what I’ve seen.

There were also historical instances of people believing many of the Greek and Roman gods to be one and the same. Whether people believed certain deities to be the same or different has always varied by time period and individual. Obviously a person is under no obligation to practice any form of syncretism but shooting down someone who does is disrespectful and shortsighted.

I remember many years ago when I was still new to Paganism I stumbled upon a post someone wrote concerning the identification of Artemis and Bast. The article was so full of righteous indignation that it will probably stick in my mind for years more to come. The author bemoaned “inexperienced new pagans” “confusing these goddesses together”. They ranted about how frustrated they were and that they “knew” the two were different.

I remember being struck by the strange defensiveness of the post. Surely a person confident in their relationship with a deity would not feel so threatened by someone else’s beliefs? Especially since those beliefs are also rooted in ancient practices?

The truth is that beliefs regarding the nature of the gods varied extensively throughout historical eras and geographical locations. We need to remember to be open minded when coming into contact with pagans whose beliefs and ideas are different from ours. Instead of immediately jumping to the conclusion that the other person is wrong and/or ignorant why don’t we instead try to see their point of view?

I want to make it clear that I’m not talking about empathizing with people who warp pagan beliefs to justify their bigotry and hate. Screw those people. They should never be welcome in these communities.

Now to the question of what I believe regarding syncretism:

I do believe in some syncretism within my personal practice. I’ve found myself increasingly interested in the fusion of the Greek, Roman and Egyptian pantheons mentioned at the beginning of the post.

I do believe some Greek and Roman gods are the same, though this statement does not extend to all of the gods as there are definitely deities unique to one pantheon or another (and some adapted from other pantheons altogether)! As far as the Egyptian gods go: They have a long history of merging together to create composite or synced gods while also preserving the individuality of the deities involved. It’s not out of the realm of possibility for this to be extended to Their experiences with different pantheons. We even have examples of this happening in the form of Hermanubis, a composite Hermes-Anubis deity.

My point with this article is not to demand every polytheist immediately adopt syncretistic beliefs. Your beliefs are your own. Instead I’m pointing out that these beliefs are not new and every bit as valid to those who hold them.

©Terra Akhert 2019

 

Inanna, Her Descent, and Her Sister Ereshkigal

Posted on by neptunesdolphins

At the autumn equinox, Babylonians re-enact the Descent of Inanna. Her Descent into the Underworld is the hinge between the dry and rainy seasons. Inanna dies but is rescued. Since someone has to replace Her in the Underworld, Dumuzi, Her Shephard Consort, goes down for six months. His sister, Geshtinanna, Goddess of Autumn Wines, takes his place the other six months. Meanwhile, Ereshkigal continues to reign in the Underworld.

Inanna (Ishtar)
Inanna, who is known by many names – Inana, Ishtar – is a complex Goddess. Thought to be a mixture of Sumerian and Semitic Gods, She is both the Goddess of Love and the Goddess of War. Her origin is thought to stem from the Semitic God Attar (male) becoming Ashtar, then the female Ishtar. This Goddess merged with the Sumerian Inana of Uruk to become Inanna. She now possesses male and female qualities. In modern times, Inanna has become a part of the Goddess Religions as a Goddess of Self-Actualization and Avenger of Women who have been wronged. She can be considered a fluid Goddess, who changes through the ages for the people who revere Her.

Traditionally, Inanna has three aspects. As the Goddess of Love, She has no permanent consort but a series of lovers. Inanna governs Sex and Sexual Pleasure, and is the Patron Goddess of Prostitutes. In some Babylonian hymns, She will refer to Herself as a prostitute. Some vases have been found that show Inanna receiving offerings from naked men.

Her second aspect is the Goddess of War. Inanna lusts for blood and power, and glories in battle. Sargon of Akkad had Her as his Patron riding beside him as he formed his empire. Later, his grandson, Naram-Sin often invoked Inanna for his royal power and military might in putting down rebellions.

Meanwhile, King Solomon of Israel sang to Inanna:
Who is this arising like dawn
Fair as the Moon,
Resplendent as the Sun
Terrible as an army with banners? (Song of Songs 6:10)

Venus, the morning and evening star, is Inanna’s third aspect. “I am Inanna of the Sunrise,” She declares. After the sun and the moon, Venus was important in divination for the Babylonians. Depending on where Venus was in the sky, the harvest could be successful, war would break out, or famine would come. Also, Venus determined the fate of kings.

My sense of Inanna is that She is fluid. She is independent and beholden only to Herself. Passionate, Inanna freely acts on her emotions. She is worshipped for Who She is.

Ereshkigal
The Queen of the Great Below, Ereshkigal rules the Underworld (Irkalla). This is the final destination from which there is no return – either for Gods or mortals. Ereshkigal keeps the Dead where They need to be, so the Dead do not wander off and plague the living.

For the Sumerians, the Dead went to the world beneath the Earth’s surface. Called the Lower World, a stairway, from a cave in the earth, went down to the First Gate. As the newly deceased moved downward, They would give gifts to the various Galla who guarded the Gates. After going through the Seven Gates, the Dead would arrive before Ereshkigal. She would pronounce the sentence of death on Them as her scribe, Geshtinnana recorded their names.

Ereshkigal never leaves Irkalla, nor do the Great Gods visit Her except for Nergal, Her Fourth Consort. Nergal (The Unsparing) has his escorts keep the Gates open when He returns every six months to sit by her side. During that time, Nergal rules with Her. The other six months, He wages war and sends the newly killed to Her.

Her Son Ninazu, God of Healing, and his son Ningishzida (God of the Dawn) would conduct business for Her in the Upper World. Namtar (Fate-Cutter), also Her Son, would go to the Upper World to spread the plague and pestilence. Her daughter, Nungal is the Goddess of Prisons and Punishment.

The Descent of Inanna
In The Descent of Inanna (c 1900-1600 BCE), Inanna journeys to the Underworld to visit her recently widowed Sister, Ereshkigal, Queen of the Great Below. As Inanna descends, She is forced to give up her royal power and is stripped naked. Leaving the Seven Gates behind, She enters the throne room. There, She finds Ereshkigal in labor with her late husband’s child. The Annuna, who are the Judges of the Underworld, surround Inanna and pass their judgement of death on Her. Ereshkigal then kills her Sister and hangs the corpse on a hook.

Meanwhile, Ninshubur, who is Inanna’s chief minister, seeks help from the Great Gods. Enki, Inanna’s Father, sends two Galla help rescue Inanna. They help Ereshkigal give birth, who then allows them to take Inanna’s Corpse. Once Inanna is restored to life, She must find someone to take her place. Eventually, She chooses her consort Dumuzi, who did not mourn Her. However, Dumuzi’s sister, Geshtinanna volunteers to take his place for six months each year.

Modern readings of the Descent of Inanna have Inanna shedding her old self, confronting her shadow, and emerging again whole. Read in conjunction with the Epic of Gilgamesh (c 2150-1400 BCE), the Descent of Inanna presents a different meaning. Inanna is instrumental in having Gugalanna, the Bull of Heaven murdered. He is Ereshkigal’s husband and father of her unborn child. His wife wanted justice for the death of her husband, and leaving her unborn child fatherless.

However, Inanna avoided the consequences of her actions. She was able to convince Enki to return Her to life. Dumuzi and Geshtinanna paid for her decision to attain more mes (power) by going to Gugalanna’s funeral in the Underworld. The Descent of Inanna then becomes a story of one God seeking justice and being thwarted, while another God escapes punishment for what They did.

Gods and Politics: Civics from the Romans

Posted on by neptunesdolphins

At this time of the year, I ponder what is citizenship and good government. At the Ides (13th) of September, an epulum (feast) is given to the Capitoline Triad. For my epulum, I lay out food for Jupiter, Brightest and Best (Iuppiter Optimus Maximus), Juno Regina (Iuno Regina) and Minerva Augusta. (These Three Gods comprise the Capitoline Triad.) It is also the Day of the Epulum Iovis (The Feast of Jupiter). In Ancient Rome, sacrifices would be made and the feast attended by Roman Senators. (The ceremony was called a lectisterium, a ceremonial meal that is offered to the Gods, Who attended through their statues.)

During the time of Roman Kings, the Archaic (Original) Triad, was Jupiter, Mars, and Quirinus. Jupiter guided the State, while Mars defended the borders. Quirinus promoted civic responsibility. (Roman citizens were addressed as “Quirites.”) I see this Triad today teaching new nations how to govern themselves.

Under Etruscan influence, the Gods of the Archaic Triad were changed to represent The Republic. Jupiter and Juno protected the State and guided the Senators. Meanwhile, Minerva, as the Patron of the Arts, promoted excellence in society. I see the Capitoline Triad advising today’s democracies.

The counterbalance to the Capitoline Triad is the Aventine Triad of Ceres, Liber, and Libera. Formed after a plebeian riot, the Aventine Triad protected the rights of the common citizens from government overreach. Ceres maintained the food supplies. Liber and Libera, both Gods of Fertility, protected the male and female seed, respectively. The Aventine Triad protects the rights of citizens today.

I consider civic action to be in the province of the Triads. The Capitoline Triad asks “does the conduct of the government warrant a response of some kind.” Were the representatives bribed into allowing fracking in their district? Did they deliberately enact these laws in the dead of night to avoid public outrage? Meanwhile, the Aventine Triad asks “is this new law fair and sensible.” Is there something out of balance? Did government overreach happen? The answers to these questions form the proper civic response.

I view civic action differently from politics. Civic action is based on what will benefit the community (commonweal). Politics is based on what the person determines to be right and wrong. Since everyone has different ideas on that, no one person can decide what is good for the whole of the community. Civic actions entail whether the citizens are disenfranchised by a law or practice. Are the rights of the minority protected while the will of the majority is being carried out? Are only the wishes of the minority implemented while the desires of the majority are ignored?

The Capitoline and Aventine Triads encourage citizenship and community participation, with deliberate and thoughtful actions. My response to the insistence by some that polytheism must be political is “what does that mean.” Civic action encourages the betterment of the community. Politics stresses one viewpoint over another. Being apolitical is also a duty and right of citizenship. For a society to function well, apolitical people are necessary. They are good judges and mediators, since they view things differently than others.

Whenever various controversies facing polytheists erupt, I always ask the Triads “what would benefit the community.” And I wait for the answer and pray for understanding. Sometimes the answer is to do nothing. Not every controversy requires or deserves a response.

Of the list of Private Roman virtues relevant to political action would be dignitas (a sense of self-worth), firmitas (tenacity), gravitas (a sense of the importance of the matter), prudentia (personal discretion), severitas (self-control) and finally veritas (honesty). These particular virtues both guide the conduct of the Roman Polytheist in politics, as well as define how to be an effective advocate. Following these virtues ensures that one does not degrade those for whom they advocate nor the Gods Themselves.

Public Roman virtues provide a structure on what to advocate for. Abundantia is enough food for all. Aequitas is fair dealing between the government and the people. When conducting affairs let concordia (harmony between nations and between people) and fides (good faith in contracts) be the guides. Iustitia points to having sensible laws, and salus, the concern for public welfare. In the throes of advocacy, bonus eventus (remembering positive events) and fortuna (acknowledging positive events) should not be forgotten.

Roman Virtues who are Gods:
Abundantia: With her cornucopia, this Goddess distributes grain and money to all.
Aequitas: Aequitas is the God of Equity.
Bonus Eventus: Depicted with a patera (cup) in his right hand and a wheat shaft in the left, this God ensures good harvests and successful enterprises.
Concordia: This important Goddess has a festival on July 22.
Felicitas (Prosperity): This Goddess represents the best aspects of communities.
Fides: This Goddess oversees oral contracts between people.
Libertas (Liberty): This Goddess personifies liberty in all its aspects – personal and political.
Pax (Peace): When Augustus re-established peace after the Roman Civil War, he made Pax a Goddess.
Pietas: This Goddess is usually portrayed with a stork, a symbol of filial duty.
Pudicita (Modesty): This Goddess, once represented the modesty of women, but later oversaw the moral uprightness of citizens.
Salus: This ancient Goddess also preserves public health.
Spes (Hope): Depicted about to depart, this Goddess holds an opening flower.
Virtus (Virtue) and Honos (Honor): These two Gods are usually worshipped together. They are also Gods of Military Courage and Honor.

Musings on Loki

Posted on by terraakhert

This is something I wrote some time ago but it continues to be true in my experience and I wanted to share it with others. As I’ve stated on multiple occasions I have a deeply devotional but also sometimes chaotic relationship with the god Loki.

Loki can be a very hard god but He is so worth it. He is an individual so sometimes He is all smiles and laughter. Other times He is deep and thoughtful. Sometimes, He is Worldbreaker in all His terribleness. He frightens us, shaking the ground under our feet and tearing at the illusions we have built up about ourselves. He smiles as He rips apart our walls, not because he is sadistic or evil but because He genuinely cares about us and He knows it is for the best. After the deed is done we shake with relief because we have seen divine fury strike out around us, rending and gutting our self doubt. We have seen the fires of Muspelheim reach out to devour that which we had for so long devour our very minds. Memories, doubts about ourselves, irrational fears, they all melt and twist in FlameHair’s fire, till we rise out the other side, stronger and more sure of ourselves.

Loki can be a hard god because He points out our flaws, not to be mean but to show us that no one is perfect. We must work on ourselves but we must not be deluded into thinking we will ever reach some arbitrary benchmark of perfection. Loki wants us to grow as people but He also wants us to love ourselves how we are because if we are constantly waiting until we are good enough to love then we will never love ourselves. We are already good enough to love and loved all the more because we try.

This is why Loki can be a hard god, He genuinely cares about us as individuals.

©Terra Akhert 2019

Generational Trauma, Dolphins, and Neptune

Posted on by neptunesdolphins

Odin, the Norse All-Father, recruited me into Polytheism. Since outside of Odin, no other Norse God seemed interested in me, I questioned my baffling experiences. Later I found out that there is a Group of Gods (Sekhmet, The Morrigan, Odin, Hekate, and Dionysus.) who recruit people into Polytheism. (Recruiting Gods will often leave the person once they become a Polytheist.) However at the time, I was frustrated and disappointed at having no rapport with anyone.

During my struggles, I attended different rituals held by other Polytheists. When I went to a Roman one, I met Neptune. During this rite, I felt a 1,000 volts of electricity coursing through me. My head was on fire and my hair stood on end. Neptunus Pater (Father Neptune) made Himself known to me. I was welcomed into the Roman Pantheon of Gods. I felt as if I had come home. Later, I realized that the Roman Gods wait before introducing Themselves to practicing Polytheists.

It turns out that my family had a long relationship with Neptune. For generations, they thrived in union with the sea. Mariners, boat builders, and fisher folk received their livelihood from the ocean. However, like all reciprocal relationships, both sides require sacrifices.

The rupture with Neptune came when my grandfather’s father lost his entire family in a horrific storm. They were fishing on Georges Bank in the Atlantic at the time. Following the news, his sorrowful mother made him (her youngest) promise never to go to the sea again. She cursed it for destroying her life. Afterwards, she would chide laughing or happy people with, “Remember you were born to die.”

After that, his father took to farming and was miserable. He passed that misery onto his family and to future generations. Since we are not independent of our ancestors, this transgenerational trauma becomes a part of us. The sickness in my family came out as abuse and addiction.

Since ever I could remember, I disliked dolphins. I could not abide people gushing over these ill-tempered bullies. Dolphins symbolized the deep trauma of my family losing an entire generation. Instead of saving the drowning men, the dolphins acted as psychopomps guiding them across the water to the Afterlife. Neptune had wanted his offerings from my family.

After years of living inland, my father settled us next to the sea. Then the healing could begin. In middle age, my father discovered joy in puttering about in his small sailboat, a blue J. Sailing in the Long Island Sound between New York and Connecticut, he had fun. Sailing with him was an exercise in not caring if we were lousy sailors or not. We had finally made peace with the sea.

Repairing my family’s relationship with Neptunus Pater has been healing for me. The trauma that my family carried is now dissipating. My relationship with Him now is one of sacra gentilicta – keeping rites for the God of my family. It is my sacred duty to make offerings on behalf of my family including the Ancestors lost at sea. I have weekly devotions to Neptunus Pater, and an annual rite during the Neptunalia in July.

Ritual is an ideal way of healing transgenerational trauma. It offers a container to hold the grief. By reconnecting with Neptunus Pater, He allowed me to move the trauma from the present to the past. Stoicism had allowed my family to survive this tragedy. We never mentioned their names again. I released the trauma through radical inclusion by acknowledging those lost at sea.

Meanwhile, I have also made peace with the Dolphins, His Messengers. I forgave Them for not saving my family, and understood that guiding my family to the Afterlife was equally as important. The name of the blog is our reaffirmed relationship with each other.

“Sea Fever” by John Masefield (1878 – 1967, English)

I must go down to the seas again, to the lonely sea and the sky,
And all I ask is a tall ship and a star to steer her by;
And the wheel’s kick and the wind’s song and the white sail’s shaking,
And a grey mist on the sea’s face, and a grey dawn breaking.

I must go down to the seas again, for the call of the running tide
Is a wild call and a clear call that may not be denied;
And all I ask is a windy day with the white clouds flying,
And the flung spray and the blown spume, and the sea-gulls crying.

I must go down to the seas again, to the vagrant gypsy life,
To the gull’s way and the whale’s way where the wind’s like a whetted knife;
And all I ask is a merry yarn from a laughing fellow-rover,
And quiet sleep and a sweet dream when the long trick’s over.

Works Used

Patricia Kathleen Robertson, “Connect With Your Ancestors.” 2017. Peaceful Possibilities Press: Calgary (CAN).
—, “Let Your Tears Flow.” 2017.
—, “Step Into the Light.” 2019

Some Fields – aka Lenses – for Studying Polytheistic Religions

Posted on by Kyaza

Polytheistic religions are, by design, multifaceted. There is no single model that encompasses every polytheistic religion. There are, however, several different fields that can be used to explore polytheistic religions, just as there are different fields in every subject. History, for example, can be broken down into many different fields – environmental history, labor history, queer history, women’s history, race history, statistical history, microhistory, etc. In the same vein, polytheistic religions can each individually be explored through certain fields of study.

I try to utilize the twelve fields that follow when I am studying a polytheistic religion. I’ll go more in-depth with each one in regard to the Heathen religion in my future posts, but for now, I am just going to introduce the fields themselves.

The first field is cosmogony, which is the study of the creation of the universe. Every religion has an origin story for the cosmos – some have several. Understanding those creation myths are vital to understanding the religion they underpin. In Heathenry, the creation myth revolves around the collision of fire and ice giving rise to the spark of life in the middle of the Ginnungagap, or yawning void, which then gave rise to everything else.

The second field is cosmology, which is the study of the universe itself. This differs from cosmogony because cosmology looks at the structure of the universe after its creation. Said a different way, the creation myth/s of religion are so integral that they require a separate, in-depth study. In Heathenry, the cosmology centers around the World Tree, Yggdrasil, the Nine Worlds that rest in its branches, and the Three Wells that lay at its roots.

The third field is theogony, which refers to the lineage of the gods. This gives us information about the family of the gods, how the gods structure and arrange themselves, and what the relationships are between different gods. Within Heathenry, there are two or three families of gods, depending on your perspective. Traditional Heathens only acknowledge the Aesir and Vanir families, but others acknowledge the Jotuns (Rokkr) as a third family.

The fourth field centers around sacred calendars, rites, and practices. This includes the calendars that the religion historically used, the days considered sacred, the rituals practiced and the method of practice, and the daily way of life. Many people approach polytheistic religions through this field, as most polytheistic religions are centered on right practice (orthopraxy). Polytheistic religions are lived religions, so practice is a necessity – it is the only requirement. While there are many ways to study a religion, there is only one way to follow a religion, and, in polytheistic religions, that means through practice.

The fifth field is eschatology, which is the study of death, judgment, and final destination. It is the study of the afterlife. Every religion views death differently. Considering the fact death is the most intriguing and terrifying phenomena in the universe, it makes sense that there are so many different ideas of what happens when you die. Within Heathenry, there are several different afterlives, but there are also several conflicting views as to who goes to which life. Most polytheistic religions are life-affirming, so they are rooted in a this-world mentality. Heathenry is no different, as the afterlife you receive is considered to be one based entirely on the deeds you perform in this life.

The sixth field is axiology, or the study of values and ethics. It is the moral creed that underpins religion. Many polytheistic religions do not have creeds that are explicitly stated; instead, the moral codes are culturally embedded and learned through the myths themselves. Within Modern Heathenry, the moral codes are often found in the Poetic lay known as the Havamal. This is a set of maxims supposedly given by Odin himself, as the translation of Havamal is “Words of the High One.”

The seventh field is pneumatology, or the study of spiritual beings and phenomena. This deals with the types of spiritual creatures a person would be expected to encounter and/or honor. This can include the gods but is typically focused on other classes of spirits. Within Heathenry, that includes elves, wights, and trolls – Kvedulf Gunndarson has a wonderful book on the topic called “Elves, Wights, and Trolls: Studies Towards the Practice of Germanic Heathenry” that really explores the pneumatology of Heathenry.

The eighth field is soulology, or the study of the soul or soul-complex. Soulology itself is a modern term, as the traditional word here would have been psychology. Psychology was once understood to be the study of the soul, but in its modern iteration, it is known as the study of the human psyche. These aren’t identical concepts, so it is important to differentiate them. Within Heathenry, the soul is considered a soul-complex with many parts to it. It is not unusual, in polytheistic religions, to see soul-complexes that describe five or more souls or soul parts.

The ninth field is semiotics & symbology, which is the study of signs & symbols and their interpretation and uses. Within Heathenry, there are many signs and symbols, all of which mean vastly different things. Runes are the mainstay of Heathen symbology, but there is also the Helm of Awe, Mjolnir, the Runic Compass, the Valknut, and the Irminsul (to name a few).

The tenth field is sophology, or the study of wisdom. In this sense, wisdom comes from reading the myths, applying appropriate cultural interpretations to those myths, and using the myths as guidelines for experiential living. It also requires utilizing knowledge gained from other fields of study and/or life experience and synthesizing that knowledge into a composite whole. Wisdom does not operate in a vacuum nor can it be found in a single place. Ethics are a part of wisdom, but morality changes depending on the culture. Due to its nature, wisdom is virtually impossible to pin down or describe, as it has a variety of forms. Within Heathenry, wisdom is highly valued, as Odin, the chief god of the pantheon, is a god of wisdom who always seeks more of it.

The eleventh field is sexology, or the study of sex. This includes the act of sex itself and how it was viewed, as well as gender and how that is construed within the religion. Different religions view nonbinary identities as incredibly sacred; others view them as perverse. In some religions, there are gods that require practitioners to be of one sex or another, and some practices are restricted to certain sexes. In the modern world, people often find it offensive when religious restrictions prevent them from accessing certain gods or certain rituals. Not all people need access to all things. That is why there are still closed religions, and it is important to respect the closed nature of those religions.

The twelfth field is occultology, or the study of the occult (meaning secret). Within polytheistic religions, this refers to magic derived from religious practices. Within Heathenry, there are three specific branches of magic. There is seidhr, which is a type of trance/oracular magic, traditionally only performed by women (there were and are exceptions). There is galdr, which is runic vibrational magic, that was traditionally magic done by men (again, exceptions exist). Lastly, there is spaecraft, and in today’s terms translates to herbalism and/or cunning.

The fields can, and do, overlap each other. That said, it is sometimes easier to use a narrow lens to look at a complex subject to better understand it. Though each of these fields can be used as narrow lenses to explore polytheistic religions, it is important to keep in mind that every religion is far more than the twelve fields listed here – i.e. the whole is greater than the sum of its parts.

I am the farthest removed you can get from being a reductionist, and I highly discourage anyone from trying to use these fields in a manner that suggests that they are the only parts of a religion. They are not – these are simply the ones that I have found useful in my own studies. I’m sure there are thousands upon thousands of other techniques to use to approach the study of religion. These are just the ones that I have developed for myself. If they help you, great, but do not go out and try to tell people that they are the “only way to study religion.” That is a mindset born from living in a monotheistic culture, and, if you are practicing a polytheistic religion, it is one I highly encourage you to divest yourself of as soon as possible.

Going forward, I will be examining Heathenry through these fields. Some will require more discussion than others, some will require less – in any case, it won’t be as simple as a 12-part series. Moreover, the views I express are mine alone, and they do not represent the views of the entire Heathen community.

Harm None?

Posted on by terraakhert

In my time on the Pagan part of the Internet I’ve seen plenty of posts about whether or not you have to be vegan in order to be Wiccan, or whether or not it’s OK to euthanize a critically injured animal. I’ve even seen people go as far as to say non vegans practicing Wicca aren’t actually Wiccans at all. What it basically all boils down to is the true meaning of “harm none”. It’s actually impossible to go through your life without causing any harm.

You harm microbes when you wash your hands and when you clean. You squash ants when you walk. If you eat meat then an animal had to die. If you are a vegan then a plant in many causes had to die. They are living things as well. Vegetables and other crops must be planted, the equipment used for this kills mice and bugs who live in the fields. Bugs hit car windshields, animals accidentally hit by cars and so on and so on.

My point isn’t to be depressed or upset by this harm. Animals can’t go through their life without harming others either, it’s just the world we live in. The Rede is very important but it’s not the be-all end-all. It’s not our version of the 10 Commandments.

It is extremely good advice, something to strive for in our lives. Do not however expect perfection, do your best to be a good person and to minimize the harm you cause but realize that you will cause harm to someone or something just in the course of living. This doesn’t make you a bad person or a bad Wiccan. This makes you human. The world isn’t black-and-white, it’s filled with shades of gray.

I remember a couple years ago a person had started a thread in a Wiccan group I was a part of on social media. Essentially the woman was interested in taxidermy and crafting jewelry out of bone, claws and other animal parts, all humanely sourced from natural deaths. Inevitably someone started a second thread about this talking about how shocking and “unWiccan” this was. How “disgusting” this person must be and how they are wannabes for “enabling this behavior” and that they should “go read some Wiccan books”.

To be quite blunt? It struck a very raw nerve with me.

Honestly this narrow mindedness and absolute refusal to acknowledge the natural world (which includes death) while proclaiming to honor it is why other Pagans bash us Wiccans. People of different traditions have always used animal parts in jewelry and sacred ritual, our god (The Horned God) is even a hunter! Heck, The Goddess is often portrayed as one too.

By judging others for engaging in practices that are not causing undue suffering and are in accordance with their own traditions people like that are the ones who aren’t acting Wiccan. Other disrespectful and insulting comments on threads such as this one? How about “Read some Wiccan books”? Which ones? Just the ones that agree with your thinking or any of the hundreds published by different authors with different opinions?

What of people whose ancestors are Native American and  have used animal products in jewelry and sacred rituals since the beginning of their people? I am in no way comparing any form of Wicca to any Native tradition but that kind of Puritanism towards other belief systems makes me all kinds of uncomfortable.