It’s November?!

Wow. Yesterday it was just before the Spring Equinox and now I wake up and it’s freaking November! Where has this year gone?

Dear friends this past summer has been chock full of things that kept me busy and away from my website. Planning and planting a vegetable garden, setting up flower beds, hauling wood chips, building a chicken coop and run (yes, you read that right. I got chickens!!), cleaning up the yards, and doing my best to do the same in the house. Every time I thought I was good and could sit back down to write something else came up. I wish I could say that all of the above was immensely successful and I had one hel of a harvest to show for it but alas I cannot. Bugs, heat, and lack of water/irrigation meant that what should have been an amazing garden year only produced a few beans, two squash, some peppers, and a couple of small cucumbers. Instead of being down about the lack of abundance I am choosing instead to think ahead to next year and begin plotting my next attempt with several changes. But my garden is not really what this blog is about, is it?

What about all those stories I listed back in March?

To be honest, while I have a little more on the burner for them they haven’t really come together into a delicious dish of mythos just yet. Jörð share a little more but I need to have a seat with her this winter and talk out what she would like me to share. Spring through fall she is so busy in the northern hemisphere that there hasn’t been time to have a good chat. Njörð was all set for me to tell the story but Heimdall was a bit hesitant. Out of respect I will wait until he is ready. Óðr has disappeared for a bit, probably on another adventure, but I feel certain he will be making an appearance again before Twelfth Night.

To be frank, I was so preoccupied with the house and garden that I didn’t even keep up with my devotionals. I kept meaning to but I didn’t have the same draw as I did before my last post so I waited until it felt right again. Which is now, funny enough. I think to kick it off on this new moon I will add my devotional prayers to this website. I am not yet certain why I was driven away from my spiritual work for these past couple of seasons but I can’t help but think that I will discover the reason and be all the better for it.

Here in the states it is Thanksgiving Day. A time to remember how thankful we are for what we have, our family, as well as the ability to grow and learn each day. And though commercialism and capitalism try hard to make us feel like we can’t be happy without the newest gadget it’s nice to just take a bit and pause for what is important to us. So, while I work on updating my modern myths and putting out new content I would like to extend warm wishes to all of you throughout this Yuletide season regardless of how you may celebrate or not.

New name, oh boy!

Exciting developments here. You may have noticed that the website has a new name, Ramblings from Vanaheim. I am not getting rid of Meanderings, it’s just that it will be morphing into more homesteading type of material on my youtube channel and I want this website to be a haven for paganism and mythology. Since I am working closer with the Vanes, and getting my inspirations from them, it made sense to rename.

Next bit of news, the blog is now an official website with its own domain! ramblingsofvanaheim.com is the new site. I made the leap and upgraded for the next year. If I like it, and it doesn’t break the bank, I will endeavor to keep it going. There are all kinds of add-ons that I am looking forward to investigating.

What’s coming up?

  • Well, I have a lovely story from Jörð that she is beginning to share. She is a bit sassy and loves her puns.
  • Oðr part 2 is waiting in the wings. He’s been hovering a bit and clearly wants to share but I think he is gathering his thoughts at the moment.
  • The story of Heimdall’s conception and birth was shared with me many months ago. It’s a little hard to write so I have been sitting on it. Njörð came to visit recently and said that it was time so I will be trying to put that down as well. Fair warning, it starts out quite beautifully but it isn’t so lovely at parts. Those who are sensitive might not want to read it all the way through for fear of trauma triggers.
  • Some of the customs and whys of the Vanir will appear here as well.

As you can see there is a lot coming down the pipeline. I hope you enjoy and find something worthwhile for your own practice and connections with the gods and goddesses.

May you find your sacred breath.

2022 Musings

It has been quite some time since I last posted a blog. I have multiple stories regarding the House of Mundilfæri that I will be editing and adding. My own personal path has been veering away from the primary tribe of the Æsir and falling in line more with the Vanir. This began the summer of 2020 during an online drumming meditation with a fellow pagan. Freyja appeared and took me into a hut within Vanaheim. To quote various companions of Doctor Who, it was bigger on the inside. There I saw hundreds of Vanes waiting for me. Most of the faces have been lost to me now but I remember at the time being able to see them clearly. Without going into a great deal of detail, as it is extremely personal, I was inducted into the clan of the Vanir. Coming out of the trance-journey I felt a significant shift within me and knew that I had just undergone a rite of passage. It was from that moment that I began to slowly shift away from the more structured, almost militant, devotion of the Æsir into the elemental, fluid flow of the Vanir. It hasn’t been easy as I have worked with those gods and goddesses for most of my adulthood now. I still have ties that I am loathe to break and some promises that need fulfilled so the journey with them is not completely over. Fortunately, the Vanir are patient.

One of the areas that is changing is my observances of high days. While I still recognize the main eight high days I tend to observe more of the seasonal shifts that flow with what the land is calling for rather than a calendrical day. Which is the other thing. As a human in the 21st century I cannot completely throw out the modern day calendar. My boss would be rather miffed if I failed to work my scheduled time simply because the moon isn’t in the right phase. For mundane existence I am still required to follow a 12 month calendar with 24 hour days. This doesn’t mean I have to forget about everything else. Yes, I have a 9 to 5 job. However, I can still live my daily life by the cycles of Miðgarð and the universe around me. It means that sometimes I will have to wait to do my workings until I clock out and just adjust for the shift rather than doing things right on the nose of an hour and whatnot.

Another area is going to be how I celebrate Yule. In years past I have observed a 12 day rite whose original idea came from a fellow pagan, Leesa Kern. It is my understanding that a book is in the works regarding this practice so I highly recommend the reader to keep a lookout and buy it. The original idea centered more around Celtic and Gaulish practices. This was more than ten years ago so if there were other pieces I have honestly forgotten them. I do remember hearing the idea and thinking it would be great turned into a more Norse-centric practice. Over those ten years I fine-tuned and tweaked it to something I was quite proud of and freely shared in a public venue on social media for most of those years. Now that a book is in the works there appears to be some questions about citing sources and giving credit whenever I share something regarding this practice. I want to be very clear, my Norse practice is mine. No one else wrote my personal practice even if I did glean some ideas from other sources along the way. No one else created my practice. What I do is solely mine. Having said all this, I value my friend and do not wish anything so stupid as who invented what to keep us from sharing ideas. It actually worked out in timing as I had already begun to realize that I needed to start changing how I celebrate Yule along this new path. My only wish is that the credit situation could have waited until after the first holiday season I had truly started to enjoy since my daughter died. It cast a dark pall across my household and I found myself tearing down anything to do with Yule on Christmas Day. All the depression-like feelings and despair of a special time of year being ruined came flooding back. It brought back the loss and heartbreak all over again. I signed off of all my social media pages and have yet to log in two and a half months later.

I don’t yet know what my personal practice is going to develop into moving forward. I will be able to say that no one else owns my ideas and the way I incorporate them into my daily devotionals and rites. I do have a morning and evening rite that calls to the House of Mundilfæri. I am also working through some coursework on two different paths that I feel will make a wonderful addition to my faith. I hope that those who truly care for my well-being will be happy for me and excited to watch as I develop. It is my intention to begin posting more of my stories, insights, and workings to those who are interested. My faith is not for sale. I am being called to share these things freely as there are people who may find benefit and joy in reading and learning from what I can offer.

In the meantime, enjoy the beauty to be found in this restful time of year. I wish for you to find peace and light upon your own journey and most especially…

May you find your sacred breath.

Interviewing the King of the Underworld

Interview with Hades, King of the Underworld
Participants: Hades (Haides, Aides) and me

Before diving into what turned out to be an interesting evening, I should probably give a little bit of background. Forgive the rabbit trail.

Hi, my name is A.G. Vanidottir. I am the author of this website. Yes, it is a moniker rather than my real name. Unless otherwise notated the material presented on this site is all my own work. I give credit where it is due and if I ever miss a name I have no problem with making the necessary edits to include them. As my bio states, I am a pagan. A hard polytheist to be a little more specific. I walked a Druidic path for many years and I still draw on it for most of my rituals whether public or private. At this point it is just ingrained into my being just like my eye color or skin tone. I also dabble with some of the Lwa/Loa but I do not claim to walk that path nor to know everything about it. When a connection is desired with one of them I answer to the best of my abilities even though I may never be able to truly understand such a rich and diverse cultural belief system. My primary path revolves around the Nordic pantheon. They are in my devotionals each morning and I regularly go to them. They are my family, not just gods I honor. I also have a few others that I work with spiritually outside the Norse pantheon: Tailtiu, Hermes, Hestia, Aine, Fortuna, Ganesha, Shakti, and various types of Wights. My connections can be a bit fluid as the needs arise and I have worked with many others whose names are not listed. One of the joys of being a hard polytheist is that I don’t have to pick just one, even one pantheon. I belong to the Norse, but they do not begrudge when I need to veer a little differently. Except Brigid. Freyja really doesn’t like me to work with her and because of my relationship with the Vanadis, I do not.

This may sound a little strange but for my own path I do not see the gods (or Kindreds) as being some distant beings to make offerings and requests to. They walk and talk with me when they want and some of the stories I could tell would make your sides hurt with laughter. When I say they are family I mean it. My path with the other realms is a deeply personal one as are my interactions. As I reread this paragraph I recognize that I should mention about five and a half years ago I swore off my beliefs. I closed all my connections and turned my back on everything. I think everyone has that point in their journey. A moment when the sacrifices and hardships become too much and there is no way to see how the scales will ever balance back into their favor. We ask ourselves what is the point if the heartache and suffering only continues to get worse? The Kindreds demand a great deal of us. Sometimes our lives are situated in such a way that we can give easily. How lucky are those individuals. Most of us, however, struggle with the day to day life of the 21st century and often find ourselves riding the edge of poverty on a daily basis. To be fair, this does not only apply to pagans. The hows and whys would divert this post towards politics and I am really not interested in discussing that here.

As I said, I had turned my back on my path. After a difficult 2014 I started trying to find myself in my beliefs once more. It wasn’t, and still isn’t, easy. The abilities I once had were greatly diminished. There was a price to pay for what I did and that meant the Kindreds were not going to just welcome me back with open arms. I am a pretty stubborn individual though so clawing my way back will just create better bonds. With the loss of my daughter in 2015 I found myself desperate for connection. The morning I received the news her body had been found this EMP-like wave went out from me. My room filled with gods and goddesses as they wept with me. In my darkest hour they did not turn away but instead mourned at my side surrounding me with compassion and lending what strength they could as the weight crashed down on me. Since then I have been slowly working my way back. It is harder and filled with a lot more potholes than when I initially travelled this way. I accept the fact that it is my doing and I must work on each pothole to fix what I let deteriorate before moving forward. I cannot really recommend it.

About two years before my daughter’s passing a certain deity began making his presence known. I am not a follower of the Hellenic path, so when Hades showed up I was a bit confused. I already had an underworld deity I worked with, Hela, so the reason he decided to contact me was unclear. After a few false starts we finally were able to make ourselves clear to one another. The nature of our relationship took a couple of years to work through, the details of which are deeply personal. Suffice it to say we are very close and though he has a place on my ancestor altar I am not his devotee. He tried to warn my daughter before she left her home state but teenagers are headstrong and the environment she was raised in did not really prepare her for that type of contact. It wasn’t until after she moved that she described her visitor to me and I was able to share his identity. Only now can I recognize that he was trying to keep her safe. Had I been with her at that point of her life she would have understood. I cannot bring myself to speculate whether she would still be alive. Hindsight is so much clearer than 20/20.

My relationship with Hades now is even closer than it was then. During the dark months of the year I wear a ring on my right hand for him. During the light months it goes next to his representation on the altar. He asked me a bit ago to write his story. I have a lot of stories in my head but sometimes they don’t translate well to the written page. I can *feel* the truth in them but they do not always match the lore so are often not given very much credence. I was surprised by his request as I do not often write anymore. I hemmed and hawed and finally agreed to think about it. A few days ago, I decided I would do the necessary research (beyond what I already knew) and try to piece together some sort of story for him. I recognize that there are many who wrote about the God of the Dead (Hesiod, Homer, and Aeschylus to name a few) but every time I read their myths it just seems so full of glaring errors. It may be the translations, or the differences in regional tales, but as I do not speak nor read ancient Greek, I will just have to trust those scholars that can. I dove into the couple of texts I already owned and scoured the internet. Theoi.com was a huge help for quick and dirty information complete with cited source material. If you get a chance definitely take a look. The more I tried to get a handle on where to take the story the less I could find a common thread. After honoring the ancestors this Sunday morning, he decided to have a little mercy on me. Instead of a story he was willing to do an interview style piece. So, I sit here at the computer with notes on his mythos while he hangs out on the couch to answer my questions. When I asked him why he would want to do this in the first place his response was that he hoped to set the records straight a bit. I hope that you get as much out of the interview as I did. Plus, who wouldn’t want to look at such a gorgeous guy for hours on end?

——

AG: Alright, you finally got me to consent to this. Where do you want to start?

H: I suppose we could always start at the beginning. It seems as good a place as any.

AG: Very well, this is what I currently know – son of Kronus and Rhea. First born son but fourth child. He swallowed you after birth and you were stuck there with your five other siblings until Zeus got him to throw up. Sound about right?

H: *rolls eyes* If you want to keep it exceedingly simple, yes.

AG: It’s not?

H: Not really. There were rights of ascension and curses involved. Most of what has been written about it is fairly accurate. I would like to say that it was quite uncomfortable and it smelled of badly fermented cheese. I blame my brother for that.

AG: Poseidon?

H: No, Zeus. I think he kept feeding Kronus rotten cheese with the wine. I have suspected for years that he did it on purpose just to be a jerk. Bratty little brothers and all.

AG: I didn’t have any brothers growing up so I cannot vouch for that.

H: Lucky you.

AG: Okay, so after Zeus freed you guys Kronus was killed and you guys took over. You didn’t seem to want to elaborate on this part of your story so I am just hitting the highlights.

H: Correct.

AG: There are theories that you didn’t really like your “lot” when the kingdoms were divided. Is that true?

H: No. Believe it or not I really like my job. Regardless of what happens I will always have subjects and a role in the universe. Even after all the humans die off there will still be souls in the Underworld. I will go on.

AG: …right. As part of the dividing you each received a token, or gift. Yours was a helmet of invisibility. How does it work?

H: The helmet is often stated as being the thing that grants me the ability to ‘go invisible.’ That is a falsehood. I can utilize that skill with or without the helmet. It does help to focus the ability when too much activity is going on around me.

AG: Like a sensory deprivation sort of thing?

H: *pauses* In a way. If someone else were to don the helmet they would be able to use its capabilities but only as it is an extension of me. I don’t often bring it out anymore. It’s more of a paperweight on my desk now. A souvenir of the past.

AG: Do you miss those days?

H: No. There were a lot of ass holes going around back then. Gods and men alike. We, the Olympians I mean, were a little too cocksure. We didn’t stop to think what would happen as men evolved. Things were taken for granted and before too long mankind stopped needing us. By the time we realized things had changed it was too late.

AG: Well, you obviously didn’t fade away as some would think. What happened?

H: Mostly, we just sort of closed things down, adapted to the times, and did our own thing. My job remained the same. Since my name became synonymous with the actual Underworld I did not have the same worries as the others. They were lucky though, thanks to early Greek authors some of the tales survived and were passed down. It kept things going through the years. Whenever it became necessary to “juice up” a resurgence of interest in antiquities would happen.

AG: Well, that explains all the Greco-Roman artwork in Britain.

H: Exactly.

AG: Most of the big names survived it seems.

H: Yes, but many others were lost. I see them occasionally as they pass through but I generally don’t have a lot of time to devote towards them.

AG: Speaking of which, King of the Underworld. That is a full-time with overtime type of position. How are you able to devote any time outside your realm? According to lore you didn’t often leave.

H: Well, it IS a full-time job. Fortunately, I know how to delegate after several millennia. There are quite a few entities that lend me a hand. Plus, time is not linear. We are not limited in that way. We can exist in multiple places, and realities, at once depending on the need. While I didn’t spend a lot of my time on the surface, or on Olympus, I did tend to go above more frequently than the stories relay. It wasn’t always pleasant.

AG: You mean in the way that your cults honored you? They couldn’t even look directly at your visage or the offerings as they spoke your name. I have my own theory as to why.

H: I would like to hear it.

AG: Back then death was something to be feared. If you faced it head on then it might be misconstrued as an invitation to come and claim you. They wanted to live. The stories that survive from visitors to the Underworld side heavily on connections with those in the fires of Tartarus rather than a pleasant, heavenly place. If the only firsthand descriptions of the afterlife involved tortuous eternity, then of course death was something to be feared. The heavens were filled with beauty, grace, and feasting. Urns and murals often showed you turned to the side away from people. Depicting a sense of avoidance towards death.

H: I always hated those depictions. Everyone else got a decent head shot but no one wanted to look at me head on. You have a valid point regarding the outlook on death. They feared it, though once they crossed over the river most forgot what they were afraid of to begin with. There were no more opportunities for glories or fame, a concept highly prized back then. Propaganda was never in my favor. In more recent times death seems to be better embraced. I blame ‘The Lion King.’

AG: The circle of life? *hums a few bars*

H: *smiles* It fits. Humans today tend to see that instead of being afraid of death embracing how it is connected makes living so much richer and full of potential.

AG: I know you don’t like talking about this but I find it has to be brought up. What’s the deal with your marriage?

H: *sighs heavily* First off, let me remind you that the propaganda was usually against me. Things did NOT go down exactly like the early writers depicted. It was easy to paint me the bad guy. I was not ‘mooning’ in the Underworld desperate for love. I did not look upon her once and become lovestruck. Please, give me a little credit. There came a time when I decided that having a partner would be nice. Ruling a kingdom is exhausting and sometimes lonely. I spent most of my time away from my family because I was busy dealing with the dead that their various feuds and contests would create. Eventually I approached my brother about the idea of taking a wife. By ‘taking’ I do NOT mean kidnapping against their will. I mean finding someone and arranging a marriage. To be fair, I had met Persephone at that point and thought she was a sweet girl. Demeter was pretty possessive, think helicopter parent, so I did not get the chance to know her very well. Zeus thought that it would be a good match as she was available and so was I. We negotiated for quite some time before anything was made final. Try and remember that in those days the men handled marriage negotiations and contracts. Women were rarely given any choice in the matter, and that includes goddesses. While Athena, Artemis, and Hestia were all happy being single; a marriage between Persephone and I would allow for an extra tie between the Kingdom of the Skies and the Kingdom of the Underworld. On paper it was a good match. The marriage contract would add another tie between the two worlds ensuring balance and peace. Should Demeter have been consulted? Looking back it would have solved a lot of issues. At the very least I think that Persephone should have been warned. Zeus should have told her. I honestly thought he was going to. Just another dick move on his part.

AG: He seems to make a lot of those.

H: You have no idea. The day came for me to take her below for the ceremony. Weddings were most often held in the kingdoms of the men so the hall was prepared and a feast laid out. Zeus was supposed to tell everyone when to show up. I really should have sent out the invitations myself. I appeared in the designated location near Eleusis to collect my bride to be. Persephone was there picking flowers. I presumed she was making her wedding bouquet. Having met me before she was not afraid when I appeared. Contrary to the tales she did not scream in terror. I am not that bad looking. After greeting me she asked why I was there. A sense of discomfort started in my head but I ignored them thinking that she may have forgotten the date. So much for a wedding bouquet. I explained about the contract and that this was the day that Zeus and I had agreed upon for the marriage to occur. She did seem more shocked than I thought she should have been. I showed her the paperwork and told her that our guests were waiting. She started to cry. I became nervous. She read through the contract and realized that her father was not going to intervene and that she was, indeed, required to marry me. I put my hand down and helped her into my chariot. Persephone is a tiny little thing so in all fairness it may have looked like I hauled her up like a sack of wheat. She didn’t stop crying through the whole ceremony. Zeus was there and so was Hera to bless the marriage. I knew the others were not fond of the Underworld so I didn’t take offence at their lack of attendance. It was not a long ceremony.

AG: Okay, so what about the pomegranate seeds?

H: Again, not entirely true. Did she eat pomegranate seeds? Yes. She also ate wedding cake and part of the feast. The seeds just became a sticking point later on. It was a legitimate marriage with the appropriate trappings. There would be no reason for her to starve herself. She is tiny but man can that girl eat. She blames it on a high metabolism. I suppose that my biggest concern was that Demeter wasn’t present. This is where the problems started.

AG: That’s where the problem started? Not the lack of informing her to begin with?

H: Like I said, the contract was handled in the normal fashion. I honestly had no clue that Zeus hadn’t told either of them the situation. Once the ceremony and feast were over Zeus and Hera returned home and we were left to enjoy our wedding night. The only thing I will say about it is that we got through it. She was young and innocent. I could have been more understanding but after crying throughout the day and night I simply had run out of patience. I went back to my rooms afterwards and prepared to resume my duties the next day. I had already made the arrangements for a tutor to educate her on her new duties and figured that was that. The next day she was quiet but began her studies. After a couple of weeks we seemed to settle into a nice routine we could both appreciate. I knew she missed her home and it began to bother me more and more that Demeter hadn’t even tried to see her. Once she had all the rules and duties for her new role down, I had planned on surprising Persephone with a trip to Olympus. While I did not often venture up there it would be worth it to put a real smile on her face. I am not a monster.

AG: So, what happened? This doesn’t seem to really fit into what we know from the sources.

H: What happened is that Zeus is an ass. He never told Demeter and informed Hera to keep her mouth shut. Demeter obviously freaked out. Most of that part from the story is true. The wandering and the despair as she searched was very real. If I had known that she was so distraught I would have transported her down to our home immediately to see her daughter. We do not often get a lot of information from topside unless we go looking for it. When she came across Hekate in her search, Hekate had no idea that Demeter had not been told. At that point it was common knowledge and she had just gone through a lesson with Persephone regarding souls and the crossroads earlier that day. Once Demeter figured out what happened she went immediately to Zeus. From what I understand the screaming match that took place was epic.

AG: In the tales she began to boycott her duties demanding Persephone be returned. Is that true?

H: Yes and no. It had been long enough that Demeter was more than aware that to dissolve the marriage would be impossible. Not only the food issue but there was the sex issue as well. Our marriage was consummated and binding, food be damned. Her “boycott” was more a mourning ritual. She viewed the proceedings as a death for Persephone rather than a valid match. She went a little far with it to be sure. I offered for her to come and visit once we were made aware of the situation but Demeter refused. Persephone became worried that her mother would waste away in grief. It was Persephone, not Demeter, that asked for a reprieve. By this time several months had passed and we were expecting a child. Worried for her health I began negotiations for her to spend time in Olympus. Persephone is a child of light and creation. Too much time in my world tended to sap her of her vitality. I admit that had we, Zeus and I, thought of this the marriage would most likely never have happened. The other Olympians were concerned for humanity as the lack of food meant lack of offerings. It was finally agreed that Persephone would spend the growing months with Demeter to ensure that crops would prosper and the harsher months with me. It equaled out to about 1/3 of the year in the Underworld.

AG: Then where do the seeds come in?

H: Propaganda. Humans were aware of the rule that if you eat food of the Underworld you would have to stay. They thought this is what kept the souls below. For some reason they thought this would apply to the gods too. Why mess with a convenient interpretation? Pomegranates became the fruit of the Underworld which left more for us to eat. Hermes came and collected her as Demeter was still too upset to want to see me. When Persephone returned she brought our son, Zagreus, with her. Artemis took one look at him and instantly asked to be his godmother. He became quite fond of wild animals.

AG: Do you have any other biological children?

H: No.

AG: What about the other children attributed to Persephone?

H: They are not mine. They are children of Zeus.

AG: What?

H: *takes a deep breath* This is where I think some of the misconceptions regarding my relationship with Persephone have come from. My brother apparently had a thing for my wife. For gods, blood relation does not always have the same connotation that humans give it. Except for me. Especially in regards to my wife. Zagreus and I were out walking Cerberus. Persephone was due to return from her latest visit with Demeter any hour. What I didn’t know was that Zeus had been admiring her for quite some time and had decided to act upon it. Persephone had rebuffed him before but didn’t think she was in any real danger and thus decided against notifying me. It happened just before she crossed the River Cocytus back into the Underworld. He approached her disguised as me and acted as if I had planned to surprise her with a little welcome back party before resuming her duties. Touched that I had planned such a reunion she didn’t even think to question why I would not have waited until she crossed over. Once the deed was done, she was lingering with Zeus/Me when Zagreus and I approached the crossing to wait for her. What I saw was my wife lying naked in the arms of my brother. What Persephone saw was her husband and son across the river while she lay in the arms of who she thought was her husband. The miscommunication of what had happened lasted quite some time. She was devastated and felt betrayed. I was floored at my wife’s infidelity. I did not treat her very well, especially after discovering that she was pregnant. Her sole daughter, Melinoë, was born from that union. I have my regrets in how things were handled. I have had thousands of years to reevaluate my own role. All I can say is that at the time it was happening neither she nor I were at our best with each other. I found comfort in the arms of other women, namely Minthe and Leuce, though there were others. By the time that I discovered the truth of events our marriage was already damaged nearly beyond repair. She began to spend more time above and rather than fight it I let it slide. When she was needed she would come home. I will always give her credit when it came to honoring her responsibilities. She never shirked her duties to the dead. The final nail in the coffin of our marriage was when she and Demeter began their Eleusian Mysteries cult. During one of the events Zeus showed up. He couldn’t leave well enough alone and after some heavy drinking, and drugs to induce visions, he slept with Persephone again. She came to me several months later and told me what happened. She was pregnant again and we both knew it wasn’t mine.

AG: That could not have been easy for either one of you. She had to be traumatized by all of this.

H: She was. We both knew that our marriage was done. While it wasn’t her fault that my brother can’t keep his penis to himself we had done too much damage to each other from our pain. Once we agreed that we were through it was like a weight was lifted from our shoulders. When her time came to bear her final child he was born in the Underworld. She didn’t even have time to name him before the Titans attacked. They had sensed he was a child of Zeus and wanted revenge. I was fighting them off when the child was kidnapped. They ripped him apart and disposed of each piece. Hermes managed to save the child’s heart and whisked it away to Olympus. Zeus placed it in the womb of his current mistress, Semele, where the babe was regenerated.

AG: Wait a minute. He was “regenerated?”

H: Yes. He was created of two immortals. He was born fully formed with his godhood intact. This allowed the regeneration since he was placed quickly.

AG: Wow. Alrighty then. Continue.

H: When Semele made Zeus swear on the River Styx to appear in his true form another problem occurred. Had the babe been less than fully immortal it would have died when Semele burned to ash. As it was Zeus was able to rescue the premature infant. Rather than deal with another episode of Hera’s wrath he placed the child in his thigh to protect him. A couple of months later Dionysus was born. Some call him the twice-born god but really it was three times.

AG: How did Persephone take all of this?

H: The birth was difficult and then there was the war. She had a pretty bad case of PTSD from everything that happened with Zeus, the pregnancies, and the battle with the Titans. Once she healed I let her know the series of events with Dionysus and the overall outcomes. She grieved for the child she lost now full grown. They have a friendly relationship but I don’t think it will ever be a close one.

AG: What is your relationship like now if I might ask?

H: We are much better off as friends. Do not misunderstand. I loved my wife and she genuinely cared for me. I will always love the girl I married. Had things started out a little differently we would have had a love for the ages. As it stands too much happened to keep us apart emotionally. We have long since admitted our mistakes to each other and moved forward. She still helps with those duties that are needed but spends most of her time in Olympus.

AG: Are you guys still married?

H: In the sense that our union was never truly dissolved. None of us really do the whole ‘divorce’ thing. By remaining together it gives her a much needed break from Olympus and Zeus whenever she requires it. He has never stopped pursuing her. Are we lovers? No. She has had other loves, Adonis being one. While I do occasionally feel a twinge of jealousy, it is more from what could have been rather than out of any passion I feel now.

AG: I am sorry that you guys were unable to work things out.

H: Thank you. We have both moved passed it.

AG: Do you have any other children?

H: No. I have been linked to a few potentials but they are not mine.

AG: Do you mean Makaria, Plutus, and the Erinyes?

H: Among others. Makaria’s father was Herakles. The Erinyes were born shortly after I took over the Underworld. I was a little busy at the time and had no lovers. As far as Plutus, I recognize that his name is similar to one I bear, Plouton, but he isn’t mine. Plutus is the son of Demeter and Iasion. Zeus was pretty pissed about that so he tried to say the kid was mine in retaliation for Persephone. Iasion believed him for a short while but eventually came around when the kid came out looking like him.

AG: We know so little about Zagreus or his sister. Why is that?

H: Honestly, much of their written stories were destroyed. Even then they are very private. We of the Underworld tend to be pretty quiet about our personal lives. Zagreus moves around at night. He still loves wild animals and hunting. Sometimes he blows the horn for Artemis when she allows him to. Melinoë focuses on her work. She deals with nightmares and madness in those deserving of punishment. She isn’t a real people person and tends to avoid the Olympians unless given no other option. I adopted her when she was young. The Underworld is her home and I will always consider her a daughter. It is my way of making up for how I treated her mother. She was a wonderful child and deserved to be loved.

AG: You are often described as being ‘grim-faced’ and ‘pale-skinned’. I rarely see you like that. Is there a particular reason others see you differently?

H: You, my dear, give me no reason to be ‘grim-faced’ as you call it. It ties back to the idea of death as this horrible event. It is also serious work judging the after-life for souls. I love my job and wouldn’t trade it. I also take it seriously. As far as being ‘pale-skinned,’ that is probably because I didn’t often come above ground. No sun, no tan. However, I venture above a little more frequently now and while my skin may never be the bronze seen in Olympus it has a healthy sheen to it I think. *winks at me*

AG: *blushes* well, yes. Yes, it does. You are also known as a god of earthly wealth. Care to elaborate?

H: Anything within the earth is my domain. Gold, silver, jewels, and the unborn seed. While I do not create a harvest, I ensure that the soil gives the seeds what they need. The precious metals and jewels are part of the wealth of the Underworld. Once any of that leaves the earth it becomes the domain of someone else. I have been shown with a Cornucopia with a harvest bounty within it. I find that odd but then again, since I provided the nutrients needed for the seeds to produce that bounty I don’t mind being recognized for it.

AG: In comparison to other Olympians, there isn’t a lot written about your exploits. Aside from the fear of death thing, why do you think that is?

H: *chuckles* Because I know how to keep it in my pants. (at my eye roll) Seriously, I was never one to just randomly mess around. The couple of affairs I had were few and far between stemming from a painful situation. If I had it to do again I wouldn’t. I relish my privacy and I am loyal to those that I call my own. As you said earlier, being the King of the Underworld is a full-time with lots of over-time position. I have never been interested in shirking my duties to go and play.

AG: So why are you taking a more active role above now?

H: I don’t with everybody. I find that with the changing times I need to be more in tune with how this society works if I am going to be judging those souls. The best way to discover that is to experience it in person. I am not just going to manifest my godhood in front of everyone, but those I do interact with have helped me tremendously over the years.

AG: I hate to cut this short but my hands are getting tired. Is there anything else you would like to share before calling it a night?

H: *gives a heart wrenching smile* No. I am more than fine with calling in your night.

AG: Alright…wait. What? Oh. *blushes profusely* Well then…

—-

I hope you learned something from this interview. Hades is a charmer and a tease, for sure. I have greatly enjoyed the years I have had with him and look forward to many more. For now though, it’s time I figure out how to call in his night.

Wait…what?

Taking a Journey

This particular topic has many different branches. One of the things that pagans encounter when they either have questions or need guidance is to be told that they should do a journey to talk with their deity/ancestor/spirit guide. It is good, well-meaning advice but not overly helpful. When we first enter this path we do not often know how to do these things. Early on in our reconstructed neo-paganism there was very little written down to help the new seeker and we floundered through various traditions trying to find something that would fit into our modern mindsets. Today we have all sorts of blogs, groups, pdf booklets, and YouTube videos to show us “how-to.”

I will say here that the plethora of material available to the modern seeker is both a blessing and a curse. With the open access that is allowed on the internet you have to really do your research to determine who is genuine and who is full of shite. Sometimes it is a very fine line and the newer people will not have the same bull-pucky detectors that those of us who have been around the bend a few times possess. I am not an expert in this area, though I have performed many journeys (both guided and solitary) for people. My post here is not about declaring that my way is the right way but instead to help you know what type of journey experience you are looking for and then sending you out to find what works for you.

So, what is a “journey”? Allow me to be really vague and say that it depends on the person inquiring. There are meditations, journeys, and trances to note a few of the main terms that may come across your search feed. Let’s start with some basic definitions of these three terms:

  • Meditations – to spend time in quiet thought for religious purposes or relaxation (Merriam-Webster Dictionary)
    • To put in basic pagan terminology this would be your quiet prayer times.
    • Sometimes these can go “deeper” and be both guided or unguided.
      • There is not always a visual place or cue.
    • There is generally not a goal to “go somewhere” but rather allow yourself to just relax and be where you are needed.
      • Sometimes the meditator will “hear” someone talking to them, other times not. It isn’t a requirement either way.
    • This is your basic connection to the cosmos as a whole.
  • Journey – an act of traveling from one place to another (Merriam-Webster Dictionary)
    • This is a more focused form of meditation. For our purposes in paganism this would be a mental journey rather than a physical one.
    • Most journeys include the idea of “going somewhere.” You may seek to go to Asgard, Helheim, Delphi, or Hadrian’s wall.
      • Basically you have a destination that you are actively seeking.
    • Journeys can be guided or not. If you have not experienced a full journey before I do not recommend doing this alone the first time.
    • While on a journey the person can experience this altered perception of where they are and still know what is going on around them in the mundane world.
      • This is an important point! If you become so immersed in the journey location that you cannot sense where your body is or connect to the mundane world on your own you are no longer journeying, but trancing, and hopefully you have a spotter waiting for you to help.
    • Journeys have a definitive start and stop point.
      • The best way to work through a journey experience is to have some sort of background noise. This can be chanting, drumming, the burning of incense, nature sounds, or even an egg timer. (yep, modern day paganism to the rescue!) These are your cues to start or stop the journey. They give you something to actively maintain a connection to while traveling. Through practice you can train your brain, and spirit, to recognize when these things “run out” and be able to set yourself back within the mundane world. This is an act of mental discipline that EVERYONE has to learn.
    • Journeys can be light or deep depending on the purpose behind them.
    • You don’t always meet who you expect on a journey.
      • Sometimes you are meant to meet someone else rather than the one you are seeking. This is okay. Don’t be disappointed if you are trying to seek out Odin but meet up with Thor instead. There is probably a reason for that and you will discover it another time. Experience the journey for what it is and learn what is needed.
    • You don’t always reach your intended destination on a journey.
      • Just because you are trying to reach Alfheim doesn’t mean you will get there. You may find yourself in Jotunheim instead. There is generally a reason for this (up to and including not taking the left at Albuquerque).
      • Having a destination is great. Actually getting there is a different ballgame.
        • We all want to have that transcendental moment where we stand at the doors of Valhalla and meet the Einherjar and Valkyries. Most likely you will be lucky to meet a dwarf in an open field. Do not expect to immediately go wherever you want. There will be a huge learning curve and most likely waystations along the path to ensure you will be at your best when it IS time to go hang out where the cool kids are. Also, you may not be welcome in all of those places. Walking this path means you earn your place. Even when it comes to the other realms.
  • Trance – a sleeplike state (as of deep hypnosis) usually characterized by partly suspended animation with diminished or absent sensory and motor activity (Merriam-Webster Dictionary)
    • This is a much deeper journey. ALWAYS HAVE A SPOTTER!
      • Seriously, don’t do this by yourself.
    • Trancework can be deeply rewarding and personal. It can also be scary as shit, especially if you are not fully prepared. I do not advise performing heavy tranceworkings without someone near that can help you get back if needed.
    • Trancework is much like journeywork except that you do not often have the connection to something in the mundane world that will anchor you.
      • You are often “gone” and cannot interact with those left behind.
      • All of the points within the definition of Journey can be applied to trancework with the addition of the intensity of the experience.
    • This type of work is VERY draining. It is not to be taken on by the faint of heart nor by the undisciplined.
      • NEVER drink alcohol prior to or for at least 6-8 hours after intense trancework.
    • When you are on the other side of the “veil” that world is as real as this one is and you experience it just as intimately.
    • Trancework is often the route taken by those performing Seiðr, Spæ, and general oracle work.
      • The practitioner will often let go of their hold in this world counting on a spotter to be able to bring them back.
        • You can lose moments or even hours in this state in the blink of an eye.
      • Some people lump astral projection into this category.

As you can see these definitions have a lot of blurred lines. They are also pretty simplistic in comparison to the full effect each of these experiences can have on the practitioner. I suppose the best piece of advice I can give you is this:  KNOW YOUR LIMITS! Don’t try to take on an intense trance if you have trouble meditating. The average person has no clue how attempting these are going to affect them personally. Start small and be smart. Do your best to read up on techniques and have someone willing to be there with you just in case. Adding these to your practices can help you build a much stronger base for your beliefs. It won’t happen overnight so stick with it and accept the failures as just another step towards success.

BTW, it was well over a year after I first started trying to meditate before I had a full-on experience so don’t worry that you are doing it wrong if it takes a while. 😉

Embarking on the Eddas

Hello, newbie Heathens!

Allow me to welcome you to one of the most interesting yet complex practices in modern paganism today. The main topic of discussion in this post is going to be one of the areas of complexity you will not be able to avoid in this path…

Reading the Eddas

(cue ominous music here)

I am sure that as you were drawn to this particular hearth culture you have already been told to read your lore, probably more than once. This is extremely unhelpful to those that are passionate about their calling and want to jump right in. Unfortunately, jumping right in is not always best.  In the past 25 years or so there has been an increase in resources that will help those wishing to embrace this path. Not all of those resources are good ones but they do tend to stress reading the mythology. I am not here to tell you to do something different, but rather how to navigate through it. Reading and understanding the lore are two very different things, especially with the Eddas. You will run into people along this path who will not even discuss things with you if it becomes clear that you do not know the stories of the past. You will also run into people that will not bother with you if your focus is solely on those stories. Those people usually base their entire practice on fabricated UPG (unverified personal gnosis). I will discuss this later on.

You cannot possibly have a good understanding of the belief system without reading the lore in the first place. Look at it as you would building a house, without a solid foundation the structure will eventually fall down. The Lore is your foundation. Your actual practice are the walls and roof that are built upon it. This blend of scholarly material and UPG is actually the perfect way to practice modern day Heathenry. At least in my opinion.

“But the Eddas are HARD! How do people understand all those crazy looking words? It’s hard to read these lines! What do they even mean?!”

Here are the two biggest secrets to understanding the Eddas

1.) Don’t try to pronounce the words while you are reading for the first time.

2.) Don’t try to memorize the cadence of the meter while you are reading for the first time.

Seriously, you were not born and raised in Iceland. Our educational system, here in the States, has not trained our minds to process the literary genius that is the Eddas right out of the gate. Stop trying. Working with skaldic meter is hard for Icelanders, let alone those of us without a working background. If you try and focus on meter and pronunciation of words you have only seen a few times you miss the whole point of the lore; the stories themselves. You have plenty of time to learn pronunciation. By the way, no one speaks Old Norse anymore. No one knows exactly how it is supposed to be pronounced. Icelandic is the closest living language but there are a lot of spelling and sound changes that have happened over the centuries, including words that have fallen completely out of usage, so they will be the first ones to tell you that all the “how-to” videos on the internet are just guesses. (No matter how convincing they are that their way is the right way.) Keeping this in mind removes some of the stress of “saying it right.”

Now that you know not to worry over pronouncing the various names and places you can focus on the story that is laid before you on the pages. Except! (why is there always an “except”?) You should really not start with reading the Eddas themselves.

“What? Didn’t you just tell me that I should read the lore?”

Yes, I did. However, you need to start before the Eddas. Before you pick up one of the many different translations it is far more important to understand what you are reading. I am NOT talking about the meter, no need to panic. I am talking about the history of the material. I am talking about the actual sources and the history of the culture where the stories originate.

“Oh man, a history lesson?”

Yep. A history lesson. I am not going to give you that history lesson but instead guide you to do the research yourself. This is how you learn the differences between good source materials and shoddy ones. It also helps your growth and development in a path that is so rich in material and archaeology. This how-to will help you in understanding the simplicity and the complexity that runs rampant within the Eddas. Use this checklist to start off your research:

  1. What is the history of the Icelandic settlement?
    1. What was going on in other Nordic countries that impacted the settlements?
  2. What is the progression of paganism into Christianity for early Iceland?
    1. What outside forces were actively influencing this?
      1. What did they have to gain?
    2. What outside forces were inactively influencing this?
    3. What inside forces were actively influencing this?
      1. What did they have to gain?
  3. When did the Icelanders begin writing (as in pen and ink)?
    1. (Runic inscriptions are an entirely different topic so just focus on the written materials at first.)
    2. What did they write?
    3. What materials were in Latin versus the vernacular Old Norse/Icelandic?
  4. How did the language shift between early settlement and the early 13th century? (This is what will eventually help you with pronunciation, identifying the differences in names, and even the meter.)
  5. Who was Snorri Sturlusson?
    1. Why did he write down the material in the first place?
    2. Where did Snorri get the material he presents? (This answer is more than just a person’s name.)
    3. What was going on around the world at the time of Snorri’s writings? (Think political. This is important to know as it impacts the interpretations of the mythology itself.)
      1. What was going on environmentally/geologically?
        1. How did the topography of the land influence descriptions present in the lore?
    4. Why is it important to take Snorri’s writings with a grain of salt?
  6. Describe the argument of the writings being historical fact versus historical fiction.
  7. Who wrote the Poetic Edda?
    1. What pieces are in the manuscript versus what we see printed today?
      1. Why are the pieces in the printed version compiled together?
  8. What other sources, besides the Eddas, are available to us?
    1. Who wrote them?
      1. Were they present for the events described or were they relaying them from someone else?

^^All of this sounds complex, right? It isn’t really. To use the “building a house” analogy again knowing the answers to the above fulfills the obtaining a permit, excavating, and grading of your path to make way for pouring the foundation. Don’t just wikipedia the questions, read through the sources used to make those entries and go find them yourself. Researching the material listed above will give you a huge head-start in interpreting both what is and is NOT said within the lore.

Feel free to message me with questions and I will be happy to steer you in the right direction.

How to Celebrate the Beginnings of Yule in Norse Fashion

This article was originally published in the 2013 Yule edition of Oak Leaves, a publication of Ár nDraíocht Féin:  A Druid Fellowship. It is an excellent publication and I highly recommend subscribing and reading up on what the druids of ADF are about. In an attempt to update my blog I have backdated this post. The material presented below is my attempt at defining some of the interesting traditions and terminology one finds within Nordic source material. Thus this work is completely my interpretation and you should absolutely do the research and discover for yourselves what resonates. I hope you enjoy the information and find something useful for your own practice.

What exactly is Yule?

We tend to celebrate Yule at or near the winter solstice depending on scheduling for grove rites. The day usually falls sometime between December 19th-22nd.  Depending on the hearth culture that the individual chooses to honor, there are a variety of celebrations that occur during the month of December; we as ADF druids label the entire time period, “Yule”. The purpose of this article is to explain what the background for celebrating Yule entails for those practicing a primarily Scandinavian/Nordic hearth as well as give an example of how to set up ritual space for the beginning of the season.

In the Saga of Hákon the Good,by Snorri Sturluson, we are told that the Yule celebration lasted for three nights. King Hákon, a Christian, sought to impose the new religious practices of Christmas onto his subjects. He tried to pass several „Yuletide reforms“ that included celebrating Yule on December 25th rather than at the winter solstice. His pagan subjects objected to this and Hákon found himself in the difficult position of dealing with unruly people while trying to battle outside forces. In Religion of the Northmen by Rudolph Keyser, Yule is placed at the time of the miðr vetr (Mid-winter) festival around the middle of January. Though the date of the festival is different in the two sources, Keyser matches Snorri when he says:

„It began on Midwinter-night (miðsvetrar-nátt), which, by reason of the great sacrificial slaughter then performed, was named höggu-nátt, the Hewing or Butchering Night, and it lasted three days, or, according to the ancient mode of expression, three nights.“ (p.220)

I wondered what the „ancient mode of expression“ in Keyser‘s statement might mean and found a quick reference in The Island of Fire by Rev. P.C. Headley page 95 that read:

„ The Icelander‘s sabbath, like that of colonial New England, which has not yet wholly disappeared from its valleys, commences at six o‘clock Saturday evening, and closes the same hour the following day.“

Whether the pre-Christianized Scandinavian people began their festivals in the evening versus the morning we may never know but Headley‘s statement gives us food for thought where a society deeply entrenched in tradition is concerned. Regardless of the time of day that a high-day was observed there are two conflicting points as to where Yule actually falls within the Nordic calendar. Do we believe Snorri‘s versions that capture the traditions of Yule as they are seen by a Christian over two hundred after the events? Do we believe Keysor who wrote his analysis of the traditions in 1854? In my opinion the conflict boils down to individual interpretation of the source materials.

Icelandic calendars were broken down into two seasons, winter and summer. There were twelve months to a year and four weeks to every month. This left four extra days a year and every couple of years led to eleven extra days creating a leap week (sumarauki). The extra week was placed between the third and fourth summer months making the normal 364 day, 52 week year into a 371 day, 53 week year and since the 12th century were inserted when necessary. The Icelandic months were divided at the half point of our current Gregorian calendar. Winter began the middle of October (Gormánuður) and ended with the beginning of April (Einmánuður).  The months of winter fall like so:  Gormánuður, Ýlir (Frermánuður), Jólmánuður (Hrútmánuður, Mǫrsugr), Þorri, Gói, and Einmánuður. (See Table 1)

Table 1:

Icelandic Table

When you account for the change in days every few years it is easy to see why the date of Yule would have shifted. What it does not explain is why there is nearly a five week difference between Keysor‘s and Snorri‘s accounts. This may be where we see personal interpretation play a key role.

Keysor mentions that of the three main sacrificial festivals one is held on Winter-night (Veturnætur) and one is held on Midwinter-night (miðsvetrar-nátt). This may be where the issue lies. It appears by the similarity in names to be two different times where a „winter night“ occurs. On top of that throw in the winter solstice and you end up with quite a tangled mess, unless you read a little more and insert some UPG. Keysor explains that Winter-night occurred at the beginning of the winter season, mid-October, and was a time that the folk set aside to welcome in the winter cold. In Diana Paxon‘s book Essential Ásatrú, she says:

„Sigvat, an eleventh-century Christian skald, complained in a poem about having been refused hospitality at a farm because the people were sacrificing to the alfar.  The alfar (elves) are ancestral spirits.“ (p. 109)

Now we have a time of year where the harvest period has ended, winter is welcomed in, and the ancestors are honored. This fits in quite nicely with the Samhain season but the name tends to throw people off. For those of us in more southern climes (as opposed to Norway and Iceland) we are enjoying a fall with beautiful colors on the trees, pumpkins, and Samhain parties. Though it is not yet upon us a nip is in air and we know that winter is coming. A better term, one that Paxon uses as well, would be Winter Finding. I tend to see this as winter finding its way back to us after the long summer months. By slightly adjusting the name we can then look at the other two winter type feasts and work on defining them better for our own practices.

Midwinter-night occurs around the middle of January. A seventeenth-century manuscript (AM 466 12mo) begins a calendar with the incipit:  „January, mid-winter month…“. The pieces of the puzzle begin to fall into place when we account for midwinter in a more literal sense rather than as another word for the winter solstice. Scotland has an annual festival called Up-Helly-aa near the 11th of January. On a side note, the festival is hosted on a live feed that is accessible for those that wish to watch the Vikings invade and take over a Scottish town for a day.  Some groups celebrate Twelfth Night during this time by counting twelve days from the new calendar year. The feast for midwinter-night  is sometimes called a Þorra-blót as it occurs right at the beginning of the Þorri month of the Icelandic Calendar.  It is the month of snow and ice, when the worst winter has to offer in the far North often occurs.  Winter stores are brought out, mead is poured, and the people celebrate the final turn towards summer. If we begin the „winter“ season in October by renaming the first feast time as Winter Finding, then I believe we can safely label the feast in January either Winter Nights or Þorri-blót. My personal preference is Winter Nights as I generally recognize the Nordic Goddess, Skaði, at this time period and the more generic name allows me to do so.

Yule (Jól), as mentioned before, is a three day feast honoring peace, family, and welcoming back the sun during the shortest day of the year, Winter Solstice. Winter Solstice is the same for all those in the northern hemisphere occurring around December 19th-22nd. In the southern hemisphere they would observe the solstice in June, again all those living in that half of the world observing the shortest day at the same time. Here is where we can pull in Headley‘s statement regarding times for honoring the sabbath. While he may have been referring specifically to Sunday worship of Christians, I can personally see where the idea may have had much earlier roots. Beginning a feast day towards the end of a day, or sundown, allows for the practitioner to finish off necessary chores from that day in order to devote the next period of time (whether a single day or many) completely to their observances. Almost like cleaning your house before going on vacation.  When you get back the only thing you have to clean is what you brought in with you.  Observing high days is no different. For Yule all work is set aside, projects are finished, and none are started until the new year. Paxson states:

„December 19th – Mother Night.  A feast in honor of Frigg and mothers.  A time to celebrate the family, especially the women and children, and female ancestors…From this time through the end of Yule, all spinning must be finished and put away.

December 20 (or the eve of the solstice) – Yule Eve.  The longest night of the year.  Light the Yule log.  Bake Yule cakes for each child.  The house must be thoroughly cleaned and a light left burning all night.“ (p. 111)

It is the light left burning that intrigues me. Take a moment to place yourself outside of the modern day world. Think about a home in Iceland, Greenland, Norway, or Sweden where in the winter the only light is the fire in your hearth and maybe a lantern or two. The days have been getting shorter, the nights have drawn on longer and longer. The evening of the solstice has arrived and there were only three hours of light, which is a relative term, for the entire day. Farther north with the Samis, there may not have been any light at all. Clouds, mist, and even terrain may have blocked out any sunlight that struggled to get through. The world has become eerily silent and cold. Nothing appears to move or breath. Time almost seems to stand still and you feel in the pit of your stomach that touch of fear and uncertainty. You wonder, for a few moments, if the sun will ever come back. Now expand that to more than just a few moments and instead try and imagine that feeling holding you in a state of unrest and worry for days or weeks. Your only consolation is the fire burning in your hearth and those you have gathered close about you. This is what Yule is about. We know today, through science, that the earth has tilted away from the sun and is at its furthest point in orbit. We also know that the idea of the sun not returning is less likely thanks to calendars and years of scientific observation. In the time of the early Scandinavians, however, the sun may not have been seen to rise for several days. The longer the darkness went the more people became afraid and despondent. Fear of death from dark beings and the cold led to vigils and prayers to gods and goddesses of old for the safe return of the sun and warmth. We label these older civilizations as ‘superstitious’ compared to our modern concepts. That is a presumptuous stance. These superstitions are what gave a people faith and provided the roots for ritual observances.

In what way can we observe Yule?

It is at this juncture of the article that I can share what I do from a personal standpoint, or my own UPG. I begin the Twelve Nights of Yule on December 19th. This allows me to celebrate Twelfth Night itself on New Year’s Eve. My setting of dates may not be entirely accurate (I am NOT a Reconstructionist) but if you read the previous paragraphs you will understand that really no one knows for certain where the dates actually occurred. What I attempt to do is connect with traditions that my ancestors may have observed in a way that fits within my modern world.  For example, some people work third or second shift and would have to adjust ritual times according to their individual schedules. Do not concern yourself with matching specific times unless you absolutely feel the need.

It is the beginning of the new spiritual year for many of us and thus a time to be rid of the old and make way for those things that start us fresh. With this in mind, the 19th becomes the day of preparation. Beginning in the morning with the necessary cup of “do not let me kill anyone,” place yourself in the mindset of preparing your hall. After morning devotional (if this is part of your daily routine), start with cleaning the kitchen. The kitchen is often considered the heart of the home. As such, if the heart is not clean, then the rest of the house seems slovenly and ‘clogged.’ I dedicate all of the energy I use in the cleaning of the house to Frigg (as a goddess of hearth and home) or Nerðus (as the Earth Mother). I find that making the work an offering places my mind in a slightly altered space, a light trance, that allows for all of the nasty jobs (such as cleaning the toilets after boys) to not matter so much. It opens my mind to the kindreds and I also feel a great deal better as I do it. Once the space is cleared, take a break. Breaks are just as important as the work itself. This allows you to switch from the cleaning mode into the ‘creating sacred space’ frame of mind. After the break, and perhaps a light snack to rejuvenate the body, it is time to set up the altar.

How you decide to set up is entirely up to the individual, as well it should be. Altars are personal expressions of our relationships with the kindreds. No one can tell you how your space should look. If you are unable to have a full yule log, improvise. It isn’t about being ‘correct’ or ‘exact’, as long as the intent is there. If all you have is a picture of a yule log that you tape pictures of candles to each night then go for it! If you have small children or just live in a small space try drawing a yule log and then add a candle drawing each night. Use construction paper and be creative. As the yule log is sacrificed in the fire on Twelfth Night it would make a perfect art project with the little ones that is easily cleaned up (with no need for storage).  Those creative energies are fantastic offerings to the kindreds, can serve as a wonderful teaching time with little ones, and give you a sense of accomplishment while setting up your space. I happen to have a log this year so I will share what I, personally, am doing.

The Yule log is prepared with thirteen holes drilled to fit either taper or tea lights. Yes, I said thirteen. The center candle is the one used to light all the others and should be considered the sacred flame (much like the Flame of Kildare). The colors you use for your log are entirely up to you. I prefer all white candles. That may change depending on what resonates from year to year. The Yule log is the center piece. Place the log with the candles in front. If you are ready to actually bless the space, then by all means set the candles within the log. I prefer to wait for evening. Gather all the materials you need to set up for Yule and arrange them on the altar as you see fit, including any non-perishable offerings. Place the candle that is specifically dedicated to the Sun Deity of your choice in a prominent place that is easily accessible. You do not want to have difficulties in lighting your candles nor set yourself on fire trying to reach everything.

When you are ready to decorate the altar and bless it, start by a simple grounding and centering. Once you have ‘shut out’ the mundane and set your mind to the task at hand, begin by decorating the Yule log. Place the candles one by one, dedicating them to their appropriate night (it is fine to carve the night/deity into the wax for ease in remembering). Once the candles are set, place those items that you wish to dress the log with around and on it, as necessary. You can pray, sing, chant, talk to the kindreds, whatever you feel called to do. The idea is to connect the physical act of what you are doing to both the kindreds and your own spiritual mindset. You are linking everything together. If you use evergreens, drape them appropriately on the log and around the altar. Once you have the log and altar ready then begin to bless the space. If you wish to perform a full ADF Core Order, then do so. I prefer to bless the space with incense, then with water while I invite the kindred to be present. Once this task is done light the center candle with the intent of making it the sacred flame. I do this by dedicating that candle to the Earth Mother from whom all things come. My mentality is that without the earth there is no me. From the Earth all things come, to her all things return. It is only fitting that the main flame of the log belongs to her. [If you prefer to dedicate the center candle to Sunna/Sol (insert hearth sun deity here) then do it. The Yule Log is yours to set and dress as you see fit.] Once you have dedicated the candle, try to burn it for about an hour envisioning the flame as your connection to the Earth’s flow. The time is not a requirement just a suggestion. Then extinguish the flame, close down the rite in whatever manner resonates within you and go about your business. You are now ready to honor the Twelve Nights of Yule.

Personal devotionals can still be done in the mornings and even in the evenings if the individual desires. The celebration of twelfth night is to be looked upon as an additional festivity instead of supplanting the usual workings.

Okay, I set up my sacred space for Yule.  Now what?

Well, this depends on the person. If you are not interested in doing anything more than the winter solstice don’t. Once I have my space created and ready I practice my own version of the twelve nights. I think that may be a different article though. On the actual winter solstice I perform an all-night vigil.  Think back to my comments on lights left burning. We do know that early Scandinavians stayed up on the Winter Solstice to keep the fires burning. Part of this was for warmth, part to light the lodge while the folk gathered were drinking and partying. Either way a light was left burning. Now think about the scenario of concern I painted. Even though we have science to teach us that there is no need to fear the sun not returning, there is still that small child inside of us that wonders. I discovered this in my own practice over the past few years.

On the winter solstice I try to take a nap in the early afternoon. There are times that work interfered and I was unable to do so but the effort was made to rest. I have since learned to just take the day of and the day after off. About an hour before sunset I bring out Sunna’s candle, an offering, and some matches to the back porch. Sometimes I dress in full ritual garb, other times I don’t. It’s up to you what feels right. Once sunset approaches I go outside and face the west. I call out to Sunna bidding her a peaceful rest on this longest night and entreat her to return when the night is over. I make an offering of thanks to her for the warmth and light she has given us and then hold up the candle to her fading light. Striking the match, or lighter, I set the flame to the wick as Sunna sets calling to her to place her own spark within the flame that it may guide her back come morning. I try my best to time things appropriately but sometimes the wind picks up and you just have to keep the intent focused while you relight. There is some argument as to whether the Goddess Sól is the same as Sunna. They are both listed as a sun deity and with similar genealogy. One might consider them one and the same or perhaps two twin sisters. I see them like this:  Sól (which translates specifically as Sun) as the physical Sun. Sunna, again to me, is the energy that radiates from the Sun. You cannot have one without the other or there is no power. The reason I separate them is that there is not any indication within the lore that they are the same person. Sól is not listed as a kenning for Sunna nor vice versa. One is listed in the Prose Edda and one in the Poetic Edda. This would lead me to believe that they are two different entities that share similar duties perhaps due to regions of worship. If you wish to honor them separately then do so, if it feels like you should combine them into one being absolutely do that. It’s your practice. Once Sól, the physical aspect of Sunna, sets I turn to walk into the house carefully handling the flame. As I cross the threshold I announce to those present in the house, including the wights, “Behold, Sunna has entered our home. The flame has been kindled and we now tend her light that she may find her way back tomorrow at the end of this darkest night. Hail Sunna.”

This begins the vigil. Sunna’s flame is carefully placed on the altar in a position of honor. At the top of every hour I offer up a small prayer to the deity, ancestor, spirit of choice. You can start with Oðin, then move through the Æsir and the Asyniur, or recognize an entity as it fits within the COoR,  or just make small prayers to Sunna each hour if you like. One hour I like to devote to Frigg and all her handmaidens.  That particular hour prayer generally lasts about 10 minutes while the rest usually only take a minute or two. As I also honor the twelve nights of Yule I try to incorporate one devotional prayer to coincide with whichever candle I am lighting that evening. Now this sounds pretty simple, right? It starts off pretty easy and you can usually keep momentum going until about 2:30 in the morning. This is when things start to get difficult. No matter how great of a nap you take your body still wants to sleep. Couple that with the neighborhood becoming quiet, kids going to bed, life beginning to settle for the evening and you are looking at one tired Druid.  Starting about 3 am is when you have the opportunity to receive even the smallest inkling of what your ancestors may have experienced at this time of year. I turn off all the lights and as many appliances as I can get away with shortly after midnight.  No computers, no phones, as little technology as possible. I have Sunna’s flame and maybe a few tealights for extra lighting. It is bad for reading books but perfect for meditation, jotting down thought processes, and just reflection. The quieter everything becomes the more unsettled you find yourself. The only break in the silence is your hourly prayer. The time starts to drag slower and slower. You are tired, anxious, and lonely. By 5 am you have begun to know what desperation is and it is at this point that you are the closest you may ever be to true understanding of what the returning sun means. You long for it, you cry inside for Sunna to appear, you even wonder whether she actually will. When the first lightening of the sky occurs it is truly a wonderful moment. You have tended the flame all night and now it is time to return it to the sky.

Take Sunna’s candle and carry it slowly out. Look to the east and watch for the sky to brighten. Once you begin to see the lifting of Sól hold up the candle and send that spark you held of Sunna back where she belongs. I make offerings of gratitude for her return and then extinguish the candle preserving it for the next year. Once we finish with the final welcoming it is time, at last, to pass out ourselves with the amazing feeling of accomplishment we received for having taken part in a concept that is centuries old even if the physical practice may not be.

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