Bargaining Even With the Spiritual

“Rules to be followed in order to achieve something desired, exchange favors, the human mind is so materialistic that it bargains even with the spiritual.”

From Jal Souza

English Translation Here

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Barganhando Até Com o Espiritual

Regras a serem seguidas com o intuito de alcançar algo desejado, troca de favores, a mente humana é tão materialista que barganha até com o espiritual.

Não se trata de um texto didático, baseado em livros de pessoas celebres ou de status reconhecido, mas sim um relato de uma simples alma, que aprendeu na pratica, sendo liberto do crime, das drogas e da ignorância política, através da fé, vendo a força dos ancestrais, filhos da grande mãe África, dos impérios de Oyo Yorubá, Kongo, Aksum, a quem somos herdeiros e guardiões legítimos de sua sabedoria, livrar o povo preto da morte, em todas as formas que ela se apresenta aos jovens de periferia, e escutando os ensinamentos de uma ialorixá, não uma com iniciados famosos ou com terreiro gigante em algum bairro nobre, citada em veículos de comunicação, mas uma de baixa escolaridade e muita sabedoria conquistada nos seus 27 anos de feita, iniciada na religião, que perdeu muitos filhos, vê os iaôs como nascidos dela, para a política assassina racista do estado brasileiro, mas salvou muitos, esse texto é uma prova.

É triste ver como as pessoas, até mesmo praticantes da fé africana, não entendem a força dos nossos antepassados, não conhecem a essência dessa crença tão rica de sentimentos, onde não é preciso ser o mais letrado ou endinheirado, vivemos do resplendor dos impérios da terra natal ao cativeiro do solo americano, e nem isso nos apagou da sociedade e do crescimento. Fé significa verdade, se encher um copo na torneira, colocar em uma prateleira e crêr que ali está uma energia sagrada, o que chamam água, chamamos Oxum, se tomar um banho na praia e acreditar que ali foram tiradas todas negatividades, o que chamam de água salgada, chamamos Iemanjá, ao dar de comer a um semelhante faminto, ali está a terra que nos da o alimento, chamamos Omolu, Obaluaiê, o que chamam natureza, chamamos Orixás, seres de luz, guias, aqueles que não mudam o planeta, mas mudam a nós, para agirmos pelo mundo. Não se trata de oferecer e receber, a experiência de colocar um simples prato de milho branco na pratileira, após usar cocaína, e nunca mais usar novamente, dá essa certeza, e até mesmo não adepto do candomblé, mas que fez o bem a si mesmo e ao próximo, está rodiado das energias positivas, pois, o vento não se vende por bens materiais, Iansã não precisa, e sopra o agô, misericórdia, também aos que erram, pois nos erros que aprendemos, mas pesa o martelo da justiça aos maldosos convictos.

O mal existe? Sim! A personalidade do ser humano faz parte da natureza, temos positivo e negativo, não chamamos os deuses dos outros de demônios, ou quem não segue a crença de perverso, cada um tem seu papel e aprendizado nesse universo, que chamamos Oxalá, Obatolá, e só o Grande Criador sabe o que cada um passou, e passa, em sua caminhada, o diabo é nossa própria escuridão. Cultuamos seres malignos? Opcional de cada um. Se alguém lança uma praga contra outro, seja acendendo uma vela, em oração, e até mesmo pura palavras, o maligno se apodera, para prejudicar a todos, mas, a natureza é justa, não mau, assim como um animal predador só caça a quantidade de presas de que precisa para sobreviver. Dificuldades todos passaremos, conheceremos o melhor e o pior de existir, faz parte do aprendizado, mas o senhor da guerra, o sangue dentro de nós, Ogum, tem as chaves das portas da prosperidade para quem merecer, lutar por si e por seus semelhantes. As entidades não farão milagres do acaso, mas, como o ar que é vital a vida, te dará a energia para vencer na luta, as ruins não vão segurar seus braços, pernas, não há melhor ferramenta que a própria preguiça, desatenção.

Não é preciso ser adepto do candomblé, umbanda, quimbanda, para ser agraciado pelos grandes reis e rainhas do oculto, do não palpável, cada tempo que vivemos é um novo conhecimento, senhor Tempo ensina, basta abrir a mente para o que é mostrado, se apropriar do que faz bem, distribuir amor, com justiça. O espiritual não é capitalista, não está a venda, só entende quem conhece a gratidão e paz interior.


Jal Souza

Screen Shot 2018-07-09 at 17.41.25Um brasileiro de 30 anos, nascido e criado nas periferias da capital do estado da Bahia, candomblecista e esquerdista, me descobrindo tarde, após vencer preconceitos e senso comum aprendidos desde infância.


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English Translation

Bargaining Even With the Spiritual

Rules to be followed in order to achieve something desired, exchange favors, the human mind is so materialistic that it bargains even with the spiritual.

This is not a didactic text, based on books of selected people or of recognized status, but rather an account of a simple soul, which he has learned in practice, being freed from crime, drugs and political ignorance, through faith, seeing the strength of the ancestors, sons of the great mother Africa, of the empires of Oyo Yoruba, Kongo, Aksum, to whom we are heirs and legitimate guardians of his wisdom, to rid black people of death, in all the forms that it presents itself to the peripheral youth, and listening to the teachings of an ialorixá, not one with famous initiates or with a giant terreiro in some noble neighborhood, mentioned in vehicles of communication, but one of low education and much wisdom conquered in his 27 years, initiated in the religion, who lost many children, sees the iaôs as born from her, to the murderous racist politics of the Brazilian state, but saved many, this text is proof.

It is sad to see how people, even practitioners of the African faith, do not understand the strength of our ancestors, do not know the essence of this belief so rich in feelings, where one does not have to be the most literate or wealthy, we live from the brightness of the empires of the homeland to the captivity of American soil, and not even that erased us from society and from growth. Faith means truth,

if you fill a glass on the tap, put it on a shelf and believe that there is a sacred energy, what is called water, we call Oxum,

if you swim at the beach and believe that all negativities were taken, what they call salt water, we call Iemanjá,

when giving something to eat to a famished fellow, there is the land that gives us the food, we call Omolu, Obaluayê,

what they call nature, we call Orixás, beings of light, guides, those who do not change the planet, but they change us, to act for the world.

It is not a matter of offering and receiving, the experience of putting a simple plate of white corn on the shelf, after using cocaine, and never again using it, gives that certainty, and even those not adept at Candomblé, but those who did good to themselves and the neighbor, is surrunded by positive energies, because the wind is not sold for material goods, Iansã does not need it, and blows the agô, mercy, also to those who err, for in mistakes we have learned, but the hammer of justice weighs on the vicious convicts.

Or does evil exist? Yes! The personality of the human being is part of nature, we have positive and negative, we do not call the Gods of others demons, or who does not follow the belief of perverse, each has his or her role and learning in this universe, which we call Oxalá, Obatolá, and only the Great Creator knows what each has passed through, and passes, in his walk, the devil is our own darkness. Do we worship evil beings? It depends on each one. If one hurls a plague against another, whether by lighting a candle, in prayer, or even in pure words, the evil one seizes itself, to harm everyone, but nature is just, not evil, just as a predatory animal only hunts the amount of prey it needs to survive.

Difficulties we will all endure, we will know the best and the worst to exist, it is part of learning, but the warlord, the blood inside us, Ogun, has the keys of the doors of prosperity for whom deserves, to fight for him or herself and for his or her fellows. Entities will not perform miracles of chance, but, like the air that is vital to life, they will give you the energy to win in the fight, the bad ones will not hold your arms and legs, there is no better tool for that than your own laziness and inattention.

It is not necessary to be adept at Candomblé, Umbanda, Quimbanda, to be graced by the great kings and queens of the occult, the unpalpable, each time we live there is a new knowledge, Lord Time teaches, just open the mind to what is shown, to appropriate what is good, to distribute love, justly. The spiritual is not capitalist, it is not for sale, understood only by who knows gratitude and inner peace.


Jal Souza

Screen Shot 2018-07-09 at 17.41.25A 30-year-old Brazilian, born and raised in the outskirts of the capital of the state of Bahia, Candomblé and leftist, discovering himself late, after overcoming prejudices and common sense learned since childhood.


Down, Down to Troy Town

“But with what desperation do we seek to deny the cycles of time! That it were not so is the dearest wish of humanity. Any catastrophe imaginable would be preferable to the secrets hidden in Troy Town.”

From Ramon Elani

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“The bird fights its way out of the egg. The egg is the world. Who would be born must first destroy a world. The bird flies to God. The God’s name is Abraxas.”

—Hermann Hesse

“In this world is man Abraxas, the creator and the destroyer of his own world.”

—Carl Jung

Roused from my sleep by turbulent dreams, I came to the riverbank. The river opened its eyes to me and galaxies were born and died in its eddying currents. Mist rose in hissing tendrils from moss and fern. The moon, a cold shining knife blade. Two figures emerged from the darkened wood, one wearing a mantle of straw, the other clad in twigs and alder and hazel leaves. Each was crowned with bark, with ferns upon their feet and masks of wood covered their faces. One carried a wand of hawthorne, the other a wooden sword. Hands clasped, they stood before me in silence. Then came forth a third figure, darker than the night and in its hands, a flaming sword. At the approach of this fell thing, the Wild Ones bowed their heads in unison and knelt upon the ground. The executioner raised his dire sword and I turned my head as the dolorous stoke found its mark. Soundlessly the two figures, hands still entwined, slumped to the earth and the dirt was stained with bright blood, which poured into the river below. A thong of shadowy mourners came and lifted the bodies onto a litter of branches, decorated with antlers. At the executioner’s behest, the procession began to move, and I, compelled by an urgency in my blood, followed. Then we came to a tarn, deep and still, surrounded by oak trees and standing stones. And the bodies of the Wild Ones were thus drowned in that black water. Down and down, through uncountable fathoms, I saw the bodies sink. A shudder passed through the world. The lips of the executioner moved: “guilty,” “guilty,” “guilty.”

Then came a number of young girls, with flowers in their hair. And they sang this song:
Now carry we Death out of the world,

The new Summer into the world,

Welcome, dear Summer,

Green Little corn.

Death will sleep beneath the oak tree,

Summer will soon be here,

We carry Death away for you

We bring the Summer.

Give us a good year

For wheat and for rye.

We carry Death out of the world,

And the New Age into the world.

Dear Spring, we bid you welcome.

Green grass, we bid you welcome.

We carry away death.

And bring back life.
The girls carried between them a small coffin and when they set it down, the executioner and all his attendants entered the coffin and the girls buried it beneath an oak tree. Then one among the girls spoke: “Of what was he guilty? For he was so good.” And three girls stepped forward, each bearing a chalice. “Weep not,” they spoke. “For what is sweeter than milk, honey, and brandy?” And the first of them poured sweet milk upon the dirt, the second, honey, and the third, brandy. At that, the sound of a horn broke the silence of those grim woods and a jubilant crowd passed before me. At its head, upon a fair horse, rode a figure robed in bark and crowned with gold. He was adorned with flowers and ribbons hung from his breast. Behind him came boys and girls bearing straw effigies upon tall poles. I remembered the words:
Those trees in whose dim shadow

The ghastly priest doth reign

The priest who slew the slayer,

And shall himself be slain.

 

And the King of the Wood came again into his kingdom.

And I awoke by the side of the river.

And I knew that as I slept, she goddess of the river had placed her tynged upon me. That I would be cursed to see the dying of an age and know that not I, nor any other, can prevent what is coming. For this world is truly a fortress of turns. And what has come is always fated to return. Against whom do we war but ourselves? To go out, one must go in. The law of history and the law of the maze are one and the same. As Rebecca Solnit writes: “sometimes you have to turn your back on your goal to get there, sometimes you’re farthest away when you’re closest, sometimes the only way is the long one.” One must not approach the hilltop but by the ringed paths that surround it. Remember, with every step, I have been here before, I will be here again. Nothing could be more profane than to walk straight to the center. No, the lines of seven folds must be obeyed. And why? Because unless we follow the circle path, we will find nothing at all when we reach the end.

But with what desperation do we seek to deny the cycles of time! That it were not so is the dearest wish of humanity. Any catastrophe imaginable would be preferable to the secrets hidden in Troy Town. We will come, in time, to deny everything in the world in our attempt to be free. Destiny, fate is abhorrent to the modern mind because it is so self evident. A vision of humanity that sits, impervious, upon a shining pyramid, looming over the barren plain cannot abide the notion that powers beyond us direct the course of all things. Borges, one haunted by the labyrinth:

Time is the substance I am made of. Time is a river which sweeps me along, but I am the river; it is a tiger which destroys me, but I am the tiger; it is a fire which consumes me, but I am the fire. The world, unfortunately, is real; I, unfortunately, am.

We are the body of the cosmos. We are the dreams of the world. And we, and the world, are no more than mist and dew.

Within the maze, we look up at the eternal stars. Their implication suddenly becomes clear. We find that past and future are the same. We find that the present is the only illusion. There is only the endless rhythm of the tide. A wave that is always coming and going. There is a sensation, most acutely felt, of being pursued throughout our lives. Something implacably seeks us. It finds us in our dreams, in Troy Town.

Modernity fails because it teaches us to kill the monster. Confine it because we fear it. Trap it and bind it. Instead of the hallowed offerings we once gave freely, it now will take its own bloody rewards. And on its own terms, the price will be arbitrary and cruel. Then, when it has trespassed too far, we will hunt it, drive it down to Troy Town and butcher it and declare ourselves rid of its vileness forever. And then we will act surprised when its bloody lips spread wide again to devour us. We only sin against ourselves. Joseph Campbell:

Where we had thought to find an abomination, we shall find a god; where we had thought to slay another, we shall slay ourselves; where we had thought to travel outward, we shall come to the center of our own existence; where we had thought to be alone, we shall be with all the world.

The cycles turn, without end. We can escape nothing. We are destined to fight the same battles forever. Just as Holly and Oak, winter and summer, life and death. When we embrace this awful truth and walk the spiral path in Troy Town, we will once again dwell in the bosom of the living gods.

 

Amor fati, amor fati.

 


Ramon Elani

Ramon Elani holds a PhD in literature and philosophy. He is a teacher, a poet, a husband, and a father, as well as a muay thai fighter. He wanders in oak groves. He casts the runes and sings to trolls. He lives among mountains and rivers in Western New England

More of his writing can be found here. You can also support him on Patreon.

Solstice Musings

As I write this, the solstice is almost upon us. I always think that this time of year takes on an almost dreamlike quality, and time seems to warp into something else so that the New Year and Imbolc seem like distant memories and like yesterday all at the same time.

From Emma Kathryn

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Your skin like dawn

Mine like musk

One paints the beginning

Of a certain end

The other, the end of a

Sure beginning

~ Passing Time by Maya Angelo

I think it was Stephen King who once compared writing to time travel or being psychic, perhaps both. I can’t remember where I read it, but it certainly stuck with me because he’s right (of course he’s right, it’s Stephen King!). But consider the idea for a moment. Here I am in my present, the day before the solstice talking to you in the future; as you read this, you’ll be in a form of communication with my past self. See, psychic time travel indeed!

In all seriousness though, time is a funny old thing really, when you think about it. We think of it in terms of minutes and hours, days and weeks, something that is quantified and measured, and so it is in a way. It helps keep the machine going, to measure the hours of work right down to the second, but also because we now live linear lives, moving from one stage to the next: school, college, work, family, more work, retirement (though for many there is little prospect of a comfortable retirement if, that is they even get one at all. My generation probably have to work ’til we drop).

But time is not just linear. Sometimes its a spiral, and sometimes its slick and slippery and slides by too fast for us to notice, and when we do, it’s too late and we can only reminisce and look back on memories we didn’t even know were memories yet. Sometimes though, time can seem heavy and thick and moves like glue, slowly, agonizingly slowly, flowing by. And sometimes it gathers in the shadows, shimmering like a hidden cave pool,  and in these places time seems to gather and stand still, if only for a moment.

For me, the summer solstice, or Litha if you follow the wheel of the year is like that.

As I write this, the solstice is almost upon us. I always think that this time of year takes on an almost dreamlike quality, and time seems to warp into something else so that the New Year and Imbolc seem  like distant memories and like yesterday all at the same time.

I like being outside at this time of year and so last night I went to the woods with some witch friends of mine. It was still light, the sun still had heat, though beneath the trees it was comfortably cool and smelt of the woods, you know that smell; earth and mulch, soft smell of old decay, the smell of new green.

We found our place, a small clearing and tidied away the rubbish that had been left there, drink bottles and crisp packets. Part of me is glad that still others come to the woods, but it saddens me that they have so little respect for it that they would toss their rubbish upon this sacred ground. The trees here are elder, hawthorn and birch, and they’ve grown so that they look like they are dancing, entwined together as they reach towards the light. Sitting beneath these trees so close to midsummer, time takes on that feeling of nostalgia, all sepia tones and line dried linen scent. It becomes thick and flows  like treacle. When Shakespeare wrote A Mid-Summers Night Dream, he really did capture the essence of this time.

The woods felt alive, and even the constant throb of the industrial estate that borders it becomes nothing more than a drone, a background noise you soon learn to ignore. The woods will not be quieted, and they still cling on, despite the increasing encroachment from both sides, on one houses, the other factories.

Litha is generally seen as a time of fun. Traditionally the hard work of preparing the land and sowing would be over and the harvest still some weeks away. The dog days of summer have arrived and soon schools will finish for the summer break. It’s time to ease off. If only. Now, for so many, they have lost their closeness to the land, and so have fallen out of sync with the natural cycles of the land. You can feel a hint of it though, can’t you, especially when on a beautiful morning in the height of summer, instead of being able to enjoy this time, instead we must head into our air conditioned offices, windowless factories and spend the most glorious of days doing meaningless work. And that’s if you’re lucky. All you have to do is take a look at the world to see just how much worse we could have it.

This time of year always reminds me of the summers of my youth, when all of the kids from the estate would walk the mile or so to an old  abandoned concrete barge that sat at the edge of a lake connected to the river by a small stream. All of our parents worked, and in those days it was perfectly acceptable for older brothers and sisters to babysit. Only  older brother and sisters don’t want to stay cooped up inside, and so us younger ones were taken along too, much to our delight. Anyway, we would go there and swim in the lake.  Some of the older ones would jump off the concrete barge in to the deeper parts of the lake, though I never dared. On the way back, we’d stop at a church and drink from its outside tap and pinch plums from trees that overhung from the edges of gardens.

Those were the days! Those summer days! How long ago they seem and yet I can still feel the cold water on my skin.

And now, the solstice is almost here, feeling like that again, and it is time to face the fact that half the year has gone already. Time to pull ourselves from the past, and as you do, it dawns on you how lucky you are, or it does me anyway. Here I am writing about midsummer and the land and the good times, and yet the world is going to the dogs. You only have to take a quick glance at the news to see that. It would almost be funny, like some sort of joke if it wasn’t actually happening.

And what can we do against the face of empire? What can we, the poor and the powerless do in the face of such a colossus? It’s easy to feel helpless. And when we feel helpless, we can do only what we can to try an alleviate it. Sometimes the easiest thing to do is to work on your connection to where you live.

Let the solstice be the time when you connect to the land and those around you. Build those relationships for those things can often be the bedrock of solidarity. Don’t waste time, because, as we have already discussed, time is a tricksy thing indeed, and before you know it will be gone.

Go out if you can and delight in the beauty of a new day and feel that connection to land and to others, even if it’s the only thing you can do, everything starts with the land. Enjoy it while there’s still time.


Emma Kathryn

My name is Emma Kathryn, an eclectic witch, my path is a mixture of traditional European witchcraft, voodoo and obeah, a mixture representing my heritage. I live in the middle of England in a little town in Nottinghamshire, with my partner, two teenage sons and two crazy dogs, Boo and Dexter. When not working in a bookshop full time, I like to spend time with my family outdoors, with the dogs. And weaving magic, of course!

You can follow Emma on Facebook


Support our work here.

 

Wild Witchcraft

“Do not allow others to tame your craft. Do not tame it yourself out of fear that others will look down on you or reject you. Embrace your wildness. Sometimes it may alienate you from those others who dare not lose themselves in the wild.”

From Emma Kathryn

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”A witch ought never to be frightened in the darkest forest, Granny Weatherwax had once told her, because she should be sure in her soul that the most terrifying thing in the forest was her.”

– Terry Pratchett, Wintersmith.

Do not let your witchcraft be tamed. Do not allow yourself to be tamed.

Witchcraft is my escape from the world when everything seems too much. Witchcraft is my weapon against the world, or more specifically against those who would control me or scare me or threaten me. Witchcraft is my everything. It is always there, sometimes in the background, sometimes to the fore, but it is always there.

It is my strength.

Do you ever just look at things and think ‘shit’? Look at all the doom and gloom in the world. Poverty, exploitation of people and nature. Capitalism and all of the other ism and schisms that divide people from one another and the land. What’s the point in trying to fight back? What’s the point in trying to help others against the rising tide of shit thrown at us, all of which we have no control over?

I think those things, sometimes quite often.

But I don’t give up. I just can’t. I can’t roll over and give in. Perhaps it is the fighter in me, always ready and game for a tear up, the working class woman, the council estate girl who has had to battle for everything in life. Everything I have and everything I have achieved has come about through sheer hard work, determination and will.

Sometimes in this world, it is hard to resist, to keep your witchcraft as something wild. Sometimes even other practitioners and pagans will warn you against something or other, which is fine if it is just a general feeling of wanting you to be safe, or to take care. However it is when these become overbearing and judgemental when it becomes an issue.

I cannot tell you the times I have been warned about appropriation, or told not to use flying ointments because they are dangerous, or warned to be careful I don’t violate the threefold law. And whilst such sentiments are offered with well-meaning intentions,  mostly anyway, what this really is, is someone projecting their fears, their limitations onto me. And whether they mean it to or not, such sentiments can end up taming you and your craft.

Do not allow others to tame your craft. Do not tame it yourself out of fear that others will look down on you or reject you. Embrace your wildness. Sometimes it may alienate you from those others who dare not lose themselves in the wild.

You know, I joined quite a well-known pagan group on FB, and they have thought of the day type posts. A while ago, the topic of stealing came up and how it was wrong to take things like magical items. Fair enough, you might think, and perhaps rightly so but what about the theft that occurs daily around the world. Is it not theft to pay people wages they cannot survive on?  Is it not theft to destroy forests and poison waterways for greed and profit? Is it not theft when people are displaced from the land. Are these thefts not more important? You don’t see these issues covered very often on mainstream pagan sites and when they are, people don’t really listen with an ear to truly listen to the other party and engage in meaningful debate and the sharing of ideas and opinion. Instead everybody wants to be right. We do listen, but not to understand, but instead to come back with a witty remark or some other fact or report that proves why the other is wrong.

We don’t find solutions but instead argue over the semantics. we do not take action but argue about taking action.

If we really are Pagans, as in the modern usage of the term, is not our spirituality based on nature, on the wild and acknowledging our place in that web? Of course we pagans can and do also fall into the trap of materialism, of becoming over reliant on tools and imagery and aesthetics. And it’s easy to do as our connection to what is real and truly meaningful is lessened over time.

Wild witchcraft to me speaks of the relationship between the witch and the land. The land comes before all else and everything else comes from that. You see, the land, well, everything comes from it doesn’t it? It does in my experience. It is through the land that connection with spirit begins. Hermeticism tells us that the land – earth comes before all else. The element of Earth relates to all matter, but what is it we have on our altars to represent it? Soil perhaps, or a plant, a memento from the land itself. It is through our connection to land that we build relationships with th spirits that reside there.

Find the wild where you live and honour it. Spend time in it. Just accept it for what it is. All too often in mainstream paganism the wild is tamed, made more ‘perfect’, pruned and primed. We buy crystals that, we are told, have energies that connect us to the all loving and all caring earth mother and yet where do those crystals come from? Where are they sourced? Who was it that mined them? We give honour to this god or that all the while forgetting that they are the forces of nature incarnate, that they are wild things too.

Accept nature, in all of her incarnations. When predators kill, we do not ask them not too, when the storms roll in we batten down and prepare, we don’t beg it to change course. We respect its power. And yet, we are asked to tame ourselves. Why? Why must we not use our craft in our protection, in our defence, in our attacks? Why must we polish it and groom it, make it presentable and palatable. Why must we not use it to protect nature?

We can and we will.

A witch ought never be afraid, not even in the darkest forest for she should be sure in her soul she is as wild as the forest.


Emma Kathryn

My name is Emma Kathryn, an eclectic witch, my path is a mixture of traditional European witchcraft, voodoo and obeah, a mixture representing my heritage. I live in the middle of England in a little town in Nottinghamshire, with my partner, two teenage sons and two crazy dogs, Boo and Dexter. When not working in a bookshop full time, I like to spend time with my family outdoors, with the dogs. And weaving magic, of course!

You can follow Emma on Facebook


Support our work here.

 

A Journey Into Spiritual Resistance

“Mother earth will go on without us, one way or another. So get your shit together fellow earthlings because unless we collectively come together, there may not be another option to avoid becoming fossils like our Dino-brethren.”

From J.D. Lee

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Whether you are a Pagan, Christian, Muslim, Jewish, Jain, Zoroastrian, Buddhist, or any other practitioner under the sun, you may acknowledge the fact that a portion (if not all) of what you have been taught was corroborated, co-opted, or used for malicious purposes. We’ll I’m here to tell you that it’s both okay, and not okay. Whatever you may believe, someone, somewhere started it all. Whether it was an oral tradition that was later written and collected into a book, or possibly chronicled as it was happening, chances are it was used as a manipulation tool at some point. But it doesn’t have to be that way more.

I grew up being preached at, with the southern Baptist gospel. Hellfire and Brimstone for those who disobeyed God, and a reunion with family and loved ones as a reward. As I aged I took an interest in learning about other religions and their effects on people. My grandparents thought I’d be a new age preacher, or a politician. Well, today I’m neither. And for damn good reasons. Although I quit going to church (going on 6 years now), I can’t help remembering the beautiful glass panes in the Lutheran church I attended for 2 years, or the Catholic Church I would visit later with it’s magnificent artwork and seemingly kind people. I still feel for those old bluesy hymns from that vitriolic Baptist church from so long ago. But as I learned about my heritage, (Cherokee, Inuit, Aleutian, Siouan, and Norse) I came to a realization. What if everything I’ve been taught in Sunday school and Mass was bullshit? Of course, not all of it was but if you look hard enough, there are overlapping features of all religions, good and bad. I could just no longer believe in something that I never really felt was true and full of so many contradictions. I don’t believe in A god. I believe in forces of nature which I cannot, and should not have to fully explain. To me, they are the ghosts, the energies, the surge of the wind after an incantation in the graveyard with a coven. They are what bind our reality together. The energy that leaves the body after death has to go some where. But where? That’s for you to decide!

Promises of an afterlife full of freedoms in exchange for your earthly life’s happiness sounds all fine and dandy. But why not be happy now, and when you’re dead? No matter your creed, each individual should be free to choose their own path. If the key to life and the afterlife is happiness, then why should we suffer now or later? I’m not going to claim that any religion or spiritual path is not worth pursuing, because I understand that each individual will find their own contentment in some form or another. I will say however that forcing a belief upon anyone will land you in the fire, so to speak. As with current conservative modes of thought, forcing people to give birth to a child which they either cannot take care of, do not want, or could possibly cause life threatening complication is very much wrong. Keeping people from accessing birth control, and other contraceptives aimed at decreasing STI’s is also WRONG. Telling your neighbors that they are an “abomination in the eyes of the lord” is not helping your standing in the community, no matter what your local corner preacher is telling you about butt sex.

My biggest qualm with organized belief systems is that of it’s automatic need to sustain itself and it’s order. Tithes and offerings are part of it, but so is obedience to authority. What human needs an authority figure to pass judgment? Are we not all our own masters? If I so pleased I would go against all teachings of the Christian religion, and nothing would stop me. Would an almighty god not smite me for even thinking of such things and threatening to disobey? The answer is no. One might argue this is the concept of free will, that the consequences of my actions would be on me and me alone. But how would this argument play out against God’s will? If he is omnipotent, omnipresent, and omniscient, he would know of my life and how it plays out regardless of my actions. I would end up in the same place no matter what choices I made. We all should know that this is false, we make our fates with our individual choices.

Suppose for a minute we are alive because the universe itself was alive and experiencing itself through all living beings. Would the actions you committed be an experiment? Or something necessary to the butterfly effect? The great spirit as some of my ancestors might say, is all around, or that God is all around professed by my family. GOD is in you, me and everyone and everything. It is everything and nothing. Even the vastness of space is filled with unique surprises, celestial beings, and massive unknown energies. The unknowable cannot be claimed to be known by anyone. So while the annoying atheist in the back of my head screams that there is no creator, no puppet master, no god; the preachy agnostic in me says to keep looking, observing, and learning. We are social creatures, looking to related and confirm ourselves. But more than that, we are dynamic, and more than capable of changing our circumstances to make things easier on ALL of us.

The supposed masters of our fates are in public office, employed as CEO’s, or behind the pulpit in front of a congregation. They give us the false sense of choice, they decide what we get to choose from. With all disrespect, I say FUCK THEM! We are free to choose however we want, whether that be what food we eat, our source of income, or our individual spiritual journeys. New England was formed by Puritans and Calvinists who we know burned suspected witches at the stake but had achieved more democracy than any prior European style government at the time. Pennsylvania was founded by Quakers, overran by Scots-Irish Catholics and Protestants alike, and ultimately ended up as a tolerant place for Christians of all stripes. Maryland was originally occupied and ran by Catholics. Even Salt Lake City was founded as a Utopia for the much hated Mormons who could not help but be chased out of every city and county they occupied for fear of ending up like their founder. People have been trying to practice their spiritual learnings freely without reprisal for thousands of years.

This Nation was founded on ideals that were not equally agreed upon at the time of it’s inception. For example, the dutch colony of New Netherlands had a policy to allow freedom of religion, so long as it’s inhabitants did not cause a commotion in public. That colony was since overtaken by the British, but the people in charge kept this policy as to keep the peace. The Puritans on the other hand mutilated Quakers as to distinguish them from “their own”, and were deeply opposed to this kind of tolerance. Whether or not our course of action should be to dismantle prior belief systems, or move into the woods and find our own beliefs with fellow spirituality seekers, I do not know. Do we form our own sects within pre-existing religions? Should we accept Scientology’s ghastly forms of social control? I say do what you will without forcing it onto other people.

While the practices, traditions, and perspectives of these religions has changed (or remained the same in the case of fundamentalists), we should not forget that many times religion has been pushed onto conquered peoples or mandated by a central authority figure. This was most definitely the case for Native Americans whose varied belief systems were thought brutish by European colonizers, and for the subjects of the Roman Empire during the transition period under Constantine. We have been systematically educated to believe what we are told and that if we don’t there will be consequences doled out by either the government or by God. Enough is enough of these laws of morality. Who is to say that premarital sex, homosexuality, idolatry, lying for a good reason, or killing in self defense is immoral? Our oppressors surely do not have the right to claim what is divine and good in the world, we as individuals must decide for ourselves.

I respect the various pagan religions more than any monotheistic religion simply because the gods spirits are supernatural representations of the physical world. Vikings may have raided, plundered, and murdered but they are no more evil than the Anglican church. Norse tradition is filled with tales of splendor, the people were gracious, and the drink was plenty. Native Americans may have warred, stolen from and conquered other tribes, but it makes them no more immoral than the Christians who enslaved, massacred, and raped the first nation peoples. Native tribes were much less savage than Europeans thought previously, having an Anarcho-Communist economic system with communication, trade, and a rich history of peace making. 

 No religion may claim superiority over another simply because all religions are based in concepts which seek to explain things that which we have no other explanation for. The Cherokee myth of creation bears resemblance to the Christian myth of creation in that the earth was created in 7 days, but that is where the similarity ends. In my limited understanding of Islam, Jesus was a prophet like Muhammad. He may not have been considered the son of god but the religion still has ties to Abraham, whom Judaism reveres just as highly. So how is it that these 3 mainstream religions still hold resentment for one another? While those practicing Judaism are still awaiting the messiah, the other two hold onto their beliefs that the savior has already came. The big 3 are certainly plagued with their own mishaps, and draconian laws. While I do not claim that less organized religion will make the world a more peaceful place, I still cannot help imagining that it would the case. If we were to abandon all traces of control from these preordained religions and cast aside all the new cults in favor of personal spiritual exploration, we would be better off. All attempts of recuperating for power under these existing structures should be thwarted by any means. Then again, that is just my BELIEF.

So what is the point of all this? I simply want to show that no matter what your beliefs, no one truly knows what happens after death. Whatever path you take, I hope that you come away with a sense of skepticism towards all organized religion (read as cult) and follow your inner being instead of blindly following a higher power. We all have conscience which tells us what to do, we all have that intuition. If yours, like mine, tells you we are all connected to each other and the universe around us through a shared consciousness, then that’s fine. If you think we are all separate entities fumbling around trying to find meaning in a possibly meaningless world, then you are not alone either. We must each blaze our own trails and hopefully we’ll all find intersections that correspond to our own at some point instead of just running parallel to each other all the damn time.

 These seemingly irreconcilable differences we all experience are just an illusion and we must recognize that before we wipe ourselves out. Then again, mother earth will go on without us, one way or another. So get your shit together fellow earthlings because unless we collectively come together, there may not be another option to avoid becoming fossils like our Dino-brethren. Go smoke a joint, take some LSD, pop some molly, go drinking with some friends, or read a fucking book for Christ’s sake. Just do something which fills you with happiness and brings you closer to an understanding with your fellow (wo)man. There is a thin line between life and death, but let’s cross that bridge when we come to it, eh? I’ll see you on the other side, wherever that may be.


J.D. Lee

Pilot MountainA Carolina Native who seeks to inform the community and world at large of the mass manipulation we face. This an-com hillbilly is not your run of the mill, bootlickin’, shitstain. Sure, sometimes he’s an asshole, but you’ve got to be when you’re literally surrounded by Klansmen. When he’s not trading his time for money, you can find him burning a sage stick and/or blunt while praying to mother anarchy to show all her children the way.


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Binding the Wolf

Editor’s Note:

Because of the length of this important essay, we’re making it also available as a downloadable .pdf file. Also, please note: as this a research essay, it contains extensive quotes from white nationalist and white supremacist writers and websites. We believe it’s important for readers to know precisely what such people are saying, but advise that some of the content is potentially unsettling.


Addressing the Odinist Issue Within American Heathenry.

From Syn, Frigga’s handmaiden

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Introduction

Modern-day Heathens have become increasingly frustrated with various hate groups’ cultural “misappropriation” of our sacred symbols; and, while we keep asking ourselves as well as one another what we can do, the answer eludes us. That is because the very soul of our religion as we know it today was and continues to be born out of the ashes of a racist ideology. That racist ideology “pre-appropriated” (before our present time) our chosen gods and our symbols in an effort to raise one specific group up over another and to annihilate those who did not “fit” within their ideal world. It continues to be used by some to further their agenda of racial superiority [1].

That is the raw ugly truth that we wrestle with; and while we can each deny that we are not “that”, for many people, specifically those who are affected by these hate groups, it doesn’t matter. Because to them, we are all the same until we demonstrate that we are not.

Although there are no actual numbers to support this, it is my perception that more Heathen groups than not have adopted a “universalist” perspective, which holds that the religion is open to all, irrespective of ethnic or racial identity. A minority of others (who tend to be louder and garner of all of the negative media attention) adopt a racialist attitude—also called “Folkish” within the community.

For those not familiar with the term, “Folkish or Volkish” people and groups view Heathenry as a religion with inherent links to a Germanic race that should be reserved explicitly for people of Northern European descent [2].

The term “The Folk” is not in itself a racist term and just because you may hear someone refer to a group gathered as “The Folk” it does not mean that they are racist. For Universalist Heathen groups, the term may refer to their Kindred, the people who are attending the ritual, or believers in the Heathen religion or folkways. “Folkway” is a sociological term that describes the traditional behavior or way of life of a particular community or group of people.

Also, while the term “Heathenry” is used widely to describe the religion as a whole, many groups prefer different forms of designation, influenced by their regional focus and their ideological preferences.

Heathens focusing on Scandinavian sources sometimes use Ásatrú, Vanatrú, or Forn Sed; practitioners focusing on Anglo-Saxon traditions may use Fyrnsidu or Theodism; some of those emphasizing German traditions might use Irminism; and those Heathens who espouse folkish and extreme-right perspectives tend to favor the terms Odinism, Wotanism, Wodenism, or Odalism [3].

Additionally, some of these folkish Heathens further combine the religion with explicitly racist, white supremacist, and extreme right-wing perspectives, although these approaches are repudiated in various ways by most Heathens.

This document is meant to be thought-provoking and freely shared. It is hoped that rather than poke holes in my scholarship and references that you will read it, share it and have meaningful discussions with your Kindred and other Heathens as to how best to implement the suggestions that are provided at the end. Hopefully, you will also come up with some creative solutions unique to your own situation.

It is my intent to provide a high-level summary of the origins of the White Supremacy Movement in the United States and show how that movement became combined with modern-day Heathenry.

There is no attempt to provide suggestions for alternative reading material or organizations.

This article seeks to identify the major players and organizations historically affiliated with the racially-centric offshoots of Heathenry; and, focuses mainly on Odinism within the United States while identifying the central figures linked to these groups and offers what I see as some practical steps that universal/independent Kindreds and Heathens can take to:

• Combat the overall appearance of collusion with the Odinist racist ideology by no longer keeping a shameful silence, and,
• Ensure that our sacred symbols are not further co-opted by the Odinist racist agenda by taking them back.

But, first, a little history of the White Supremacist Movement and how the two (White Supremacy and Heathenry) became combined.

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History

According to the National Consortium for the Study of Terrorism and Responses to Terrorism (START),

“White supremacy operates on the belief that Whites are intellectually and morally superior to all other races. This belief is based on a mix of religious, socio-cultural and pseudo-scientific assertions that phenotype—including differences in skin tone and physiognomy, among other things—equate to differences in intellect, moral virtue, and social sophistication.

While traditional targets of White supremacist rhetoric and violence have been Jews and African Americans, the movement has broadened its focus to include other ethnic and religious groups, including Latinos, Asians, Middle Easterners, Muslims, and Sikhs. They have also targeted individuals of different sexual and gender identities, such as gay/lesbian and transgendered individuals.

White supremacy groups advocate for what they perceive as the appropriate and natural racial hierarchy, which places the Aryan race above any other racial groups. More specifically, they promote practices and policies that are supposed to ensure the privileged status of the “Aryan” people and their social control over (what they perceive as) lesser races, particularly within the United States.” [4]

White Supremacy has ideological foundations that originated within 18th-century scientific racism, the predominant paradigm of human variation that helped shape international and intra-national relations from the latter part of the Age of Enlightenment (in European history) up to and through the current time (the 21st century).

The author, Simon During, in his book, Cultural Studies: A Critical Introduction, states that “Scientific Racism became such a powerful idea because … it helped legitimate the domination of the globe by whites” [5].

This was certainly true during the colonialization period in England, France, Spain, Portugal, and to some extent the United States. In every case, the people who were being colonialized were seen as inferior in every way. Over time they lost their own cultural identities as they adopted the customs and religions of their conquerors in order to survive.

The outbreak of the Civil War saw the desire to uphold White Supremacy being cited as a cause for the state of Texas (and others’) secession; in its Declaration of the Causes which Impel the State of Texas to Secede from the Federal Union, it states:

“We hold as undeniable truths that the governments of the various States, and of the confederacy itself, were established exclusively by the white race, for themselves and their posterity; that the African race had no agency in their establishment; that they were rightfully held and regarded as an inferior and dependent race, and in that condition only could their existence in this country be rendered beneficial or tolerable. That in this free government all white men are and of right ought to be entitled to equal civil and political rights; that the servitude of the African race, as existing in these States, is mutually beneficial to both bond and free, and is abundantly authorized and justified by the experience of mankind, and the revealed will of the Almighty Creator, as recognized by all Christian nations; while the destruction of the existing relations between the two races, as advocated by our sectional enemies, would bring inevitable calamities upon both and desolation upon the fifteen slave-holding states.” (UCS Louisiana)

In L. Frank Baum’s “Editorials on the Sioux Nation” (1890) the author of The Wonderful Wizard of Oz and its sequels wrote:

“The Whites, by law of conquest, by justice of civilization, are masters of the American continent, and the best safety of the frontier settlements will be secured by the total annihilation of the few remaining Indians.” [6]

The denial of social and political freedom (based on race) continued into the mid-20th century, resulting in the civil rights movement… and brings us to the nexus point at which American Heathenry was born. The following figures and organizations emerged during the same time period:

1969: A Danish-born Nazi activist from Florida, Else Christensen, created the Odinist Fellowship and The Odinist magazine. The term Odinist originates in its current form from Christensen and her writings. She espoused the establishment of an anarcho-syndicalist society composed of racially Aryan communities [7].

The term “Aryan Race” is a racial grouping used by the proponents of such a grouping to describe people of European and Western Asian heritage. It derives from the idea that the original speakers of the Indo-European languages and their descendants up to the present day constitute a distinctive race or sub-race of the putative Caucasian race [8]. It should be also be noted that the languages (or branches) allowed to be included as Aryan can be very subjective and may have additional modifiers such as language root, bone and muscle shapes, skin tone, eye color and shape, hair color and texture, and, given modern science, your DNA. “Aryan” is a loaded word given its use during the Third Reich where it was used to define whether one looked a specific way and therefore had the right to live and procreate while one who did not possess these traits was inferior and must, therefore be eliminated.

Christensen also came to be known as the “Grand Mother” among racially oriented Odinists, with many paying homage to her even if they had sought out a more aggressive approach to racial issues than that which she adopted. Alternately, many in the Odinist community know her as the “Folk Mother”. A number of her ideas proved to be key influences on the American Odinist movement, most notably her political and economic “tribal socialism,” her emphasis on recruiting people through prison ministries, and her emphasis on a Jungian archetypal interpretation of the Norse deities [9].

Mattias Gardell in his book, Gods of the Blood: The Pagan Revival and White Separatism, states that:

“Christiansen upholds as ideal a decentralized folkish communalism modeled on self-sufficient communes like those of the Amish… Christensen claims that tribal socialism allows freedom of “self-expression”, private enterprise and encouragement for every member of the tribe to reach its fullest potential while also addressing the socialist concerns and sharing resources responsibilities and caring for the young the elderly and the disabled of the tribe. The concerns for the community as a whole and the welfare and the future of the tribe are of paramount importance, superseding those of the single member of the tribe.” [10]

There is absolutely nothing inherently wrong with referring to your group as a “Neo-Tribal” group if, in fact, you are. Just be aware that the term “Neo-Tribal” can be a loaded term and may require an additional explanation, depending on your audience.

Else Christensen subscribed to the anti-Semitic conspiracy theory that Jews control the Western socio-political establishment, and believed that this would prevent the growth of any explicitly political movement to spread racial consciousness among those she deemed to be Aryan. Instead, she believed that Heathenry – a Pagan religion that she termed “Odinism” – represented the best way of spreading this racial consciousness. In 1969, Christensen and her husband Alex founded a group called The Odinist Fellowship. Following the death of her husband in 1971, Christensen continued her work and relocated to the United States. That year she began publication of a newsletter called The Odinist, which continued for many years.

Early 1970’s: From Arizona, Michael J. Murray (a.k.a. Valgard Murray) came to Odinism / Asatru through Elton Hall, the Arizona organizer of the American Nazi Party (ANP). Murray was involved with the ANP into the late 1960s [11]. He later became the Arizona organizer of the ANP [12] as well as a vice-president of Else Christensen’s Odinist Fellowship [13].

1972: From Texas, Stephen A. McNallen created the Viking Brotherhood after reading a novel, The Viking, by Edison Marshall. He wrote a “Viking Manifesto” in which he stated that the Brotherhood was “dedicated to preserving, promoting and practicing the Norse religion as it was epitomized during the Viking Age, and to further the moral and ethical values of courage, individualism, and independence which characterized the Viking way of life, and, placed greater emphasis on promoting what McNallen perceived as the Viking ideals — “courage, honor, and freedom” — rather than on explicitly religious goals.

This fact is mentioned in several books: Magical Religion and Modern Witchcraft by James R. Lewis (1997); Radical Religion in America: Millenarian Movements from the Far Right to the Children of Noah by Jeffrey Kaplan (1997); and, Jung’s Wandering Archetype: Race and Religion in Analytical Psychology by Carrie B. Dohe (2016).

Gods and Radicals has an excellent article that is worth reading in order to gain a better understanding of McNallen’s controversial ideology of metagenetics. The article states in part that:

“The core of McNallen’s Folkish ideology is the belief in a concept known as metagenetics. Metagenetics claims culture is passed on genetically within specific groups of people. Such genetic connections to culture also determine what deities one can connect to.” (Weaponization of folkish heathery)

While McNallen’s own words seem banal, the implications of his theory are not:

“The idea of metagenetics may be threatening to many who have been taught that there are no differences between the branches of humanity. But in reflecting, it is plain that metagenetics is in keeping with the most modern ways of seeing the world. A holistic view of the human entity requires that mind, matter, and spirit are not separate things but represent a spectrum or continuum. It should not be surprising, then, that genetics is seen as a factor in spiritual or psychic matters. And the ideas put forth by those who see consciousness as a product of chemistry fit into metagenetics as well- for biochemistry is a function of organic structure which in turn depends upon our biological heritage.” (Metagenetics)

McNallen claims these ideas are based on, “intuitive insights as old as our people” but then proceeds to cite no sagas, sources, or examples to back this claim up (in other words, it’s his version of unsubstantiated personal gnosis). The closest he gets is when he claims reincarnation by bloodline was a universal belief among the ancient Germanics saying, “A person did not come back as a bug or a rabbit, or as a person of another race or tribe, but as a member of their own clan.”

He cites Carl Jung as justification for his theories and concludes:

“No doubt, on an earlier and deeper level of psychic development, where it is still impossible to distinguish between an Aryan, Semitic, Hamitic, or Mongolian mentality, all human races have a common collective psyche. But with the beginning of racial differentiation, essential differences are developed in the collective psyche as well. For this reason, we cannot transplant the spirit of a foreign religion ‘in globo’ into our own mentality without sensible injury to the latter.” (Stephen Mcnallen part one)

1973: From/in England, John Gibbs-Bailey and John Yeowell founded the Committee for the Restoration of The Odinic Rite or Odinist Committee [14]. Yeowell had been a member of the British Union of Fascists in his teens between the years of 1933–1936 [15].

“Established in the United States in 1979, the organization changed its name to The Odinic Rite after it was believed that it had gained enough significant interest in the restoration of the Odinic faith in 1980.

Today The Odinic Rite defines Odinism as the modern-day expression of the ancient religions which grew and evolved with the Indo-European peoples who settled in Northern Europe and came to be known as “Germanic”. The Odinic Rite shuns such descriptions as “Viking religion” or “Asatru” insisting that the Viking era was just a very small period in the history and evolution of the faith.” [16]

While you can go to their website and read some of the essays posted by some of their members and you can infer a lot from these essays, there is really very little information in terms of what the organization is about, the contents of their organizational meeting minutes, moot agendas, etc. They are behind a “locked, members-only” web-wall” (Odinic rite).

1976: McNallen created the Asatru Free Assembly (AFA).

Late 1979 – early 1980: Also from Texas, and a member of the Asatru Free Assembly (AFA), Stephen Edred Flowers, commonly known as Stephen E. Flowers, and also by the pen-names Edred Thorsson, and Darban-i-Den, founded The Rune-Gild, an initiatory order focused on “the revival of the elder Runic” tradition, advocating runic magic [17]. From 1978 to 1983 he led the Austin Kindred of the AFA [18].

Writing as both Stephen Flowers and Edred Thorsson, his prolific books have been instrumental in the advancement of a unique aspect of Heathenry. While it has been argued that his methodology for rituals, runic magick, and its derivatives, may not be purely Germanic and may have borrowed heavily from other magickal traditions; he is unquestionably the one who “got there first” in terms of being in the right place at the right time to get the concepts and words out there. Consequently, he is credited with advancing what has become standard Heathen practice for many people interested in both a magickal system and ritual practice that was separate and apart from the Western Mystery Tradition of calling quarters calling and circle drawing.

Into the present day, Edred Thorsson as a prolific writer, continues to support McNallen and his organization(s). All royalties from his books go to a racist organization: “Since 2013, the AFA has owned rights to many of Edred Thorsson’s books.”

1986 – 1987: From Arizona, Valgard Murray and his Kindred founded the Ásatrú Alliance (AA), which shared the Asatru Free Assembly’s perspectives on race and published the Vor Tru newsletter [19]. He invited other Kindreds to a formational Althing in 1988 [20], and also served on the Board of Directors and as General Manager of the Ásatrú Folk Assembly [21]. In 1987 he served as General Manager of the AFA, and in 1986 founded World Tree Publications [22].

Here are the By-Laws of the Asatru Alliance (from their website):

(As approved by Althing, September 21st. 2263 Runic Era)
• Asatru is the ethnic religion of the indigenous Northern European peoples.
• The Asatru Alliance is a free association of Independent Kindreds seeking to preserve and protect the ancient faith of our ancestors.
• The Asatru Alliance is organized along tribal democratic lines, permitting the full expression of our religious opinions, opting for the sanctity of our Asatru faith.
• The Asatru Alliance does not espouse a priest class. Each Kindred is free to determine its own spiritual and tribal needs.
• The Asatru Alliance will promote the growth of Asatru through the sponsoring of national and regional Things and Moots. We will also publish magazines and books as needed to achieve our goals.
• A Thing Speaker will be chosen for AlThing by the host Kindred(s). The Thing Speaker may convene the Thing as needed. AlThing Delegates of Record shall serve as a standing legislative body with full authority of the Thing until the commencement of the next AlThing. The Thing Speaker or any Delegate of Record can call for a caucus of delegates for suitable cause.
• The Thing/Law Body has absolute authority in dealing with By Laws or other issues of the Asatru Alliance.

Kindreds
• The Asatru Alliance will promote the establishment and growth of Kindreds.
• The Asatru Alliance will not interfere with the functions of Kindreds unless petitioned by a majority of members of said Kindred for aid.
• Kindreds are free to apply for membership in the Alliance, or leave the Alliance, as voted upon by a majority of the subject Kindred membership.
• A Kindred shall consist of at least 3 adult members and meet on a regular basis.
• Each Kindred is expected to send a delegate to the AlThing each year. No attendance, no vote. Kindreds may address the Thing by proxy.
• Any Kindred can be removed for cause by the Alliance by the majority vote of the Thing delegates after a fair hearing.

Membership
• Any member of an Alliance Kindred is a member of the Alliance.
• Three or more individuals of the Asatru community can band together and form a Kindred and apply for membership in the Alliance.
• The Board of Directors of the Asatru Alliance shall be responsible for the screening of new Kindreds. There are three levels of membership in the Alliance. Formational, Probational, and Full Voting Kindreds. Formational Kindreds must send a delegate to the Thing to petition for Probational Kindred status. Probational Kindreds must attend a future AlThing and petition the Thing to attain Full Kindred status.

Approval
• These By-Laws are to be approved or amended at each Althing.

1987: In November, the Asatru Free Assembly disbanded (reportedly over whether or not neo-nazis could be admitted) [23], and on December 20, Edred Thorsson founded The Ring of Troth along with James Chisholm. The Ring of Troth defines itself as belonging to the Universalist and inclusive sector of Heathenry. Taking an inclusive, non-racialist view, it soon grew into an international organization.

In the Preface to the Special Yrmin-Edition of Thorsson’ book, A Book of Troth, (2003), Thorsson states that “when it was first published in 1989, it was at first to be the official text for The Ring of Troth. After a few years, it was ousted from that position in favor of a more politically correct and collaborative effort called Our Troth by Kveldulf Gundersson” [24].

Thorsson goes on to state, “It was thought that a book contributed to by several authors would be more to the liking of those who’d like to build consensus rather than follow a vision.” [25]

1989: Thorsson was expelled from The Odinic Rite (OR) following his “Open Letter to the Leadership of the Asatru/Odinist/Troth Movement” wherein he detailed his involvement with the Temple of Set.

1994: McNallen founded the Asatru Folk Assembly (AFA), an ethnically-oriented Heathen group headquartered in California.

1995-ish: Ron McVan, Katja, and David Lane created Wotansvolk, a white nationalist, neo-folkish, Neo-Nazi organization. David Lane, now dead, served a 190-year prison sentence in connection with the white separatist revolutionary domestic terrorist organization group The Order, (and for violating the civil rights of Alan Berg, a radio talk show host) [26]. (Alan Berg was killed.) The Lanes founded 14 Word Press in St. Maries, Idaho to specifically publish David’s writings. McVan joined 14 Word Press in 1995 and founded The Temple of Wotan (co-writing a book by that name). 14 Word Press – Wotansvolk proceeded to publish several books for the practice of Wotanism before becoming defunct in the early 2000’s [27].

The 14 Words: “We must secure the existence of our people and a future for white children.” [28]

1995: Ron McVan, originally from Philadelphia, Pennsylvania [29], became involved with white separatism in the 1970s after reading the works of Ben Klassen [30], a Republican Florida state legislator who supported George Wallace [31]. During this time, Wotansvolk published monthly pamphlets and operated a prison outreach program [32]. While Wotansvolk is one of many groups active in prisoner outreach, it seems to be (far more) successful in its outreach efforts than other Asatrú / Odinist programs” [33].

The term Wotanism in modern times emphasizes white nationalism, white separatism and an ethnocentric, pan-European interpretation of modern Paganism. “WOTAN” is also an acronym for Will of the Aryan Nation. The followers often selectively cite Carl Jung’s theories of an “Aryan collective subconscious”, specifically his 1936 essay “Wotan” [34].

Present Day: One of the others convicted with David Lane, Richard Scutari, has become a frequent contributor to extremist publications. His definitions of a political prisoner and prisoner of war have become the standard definitions used by most white supremacist groups, and have been printed in numerous publications, including the skinhead magazine Hammerskin Press (now defunct) and Tom Metzger’s White Aryan Resistance newspaper. Scutari writes letters to the extremist newsletters and magazines to which he has access, including the National Alliance-owned Resistance magazine and Fenris Wolf (also defunct). Scutari also actively promotes Nordic paganism as a form of racist religion [35].

Order member Richard Kemp, also a copious writer, has become a “spiritual leader” at the U.S. Penitentiary in Sheridan, Oregon, where he is serving a 60- year sentence. As reported by David Lane’s 14 Words Press, Kemp is now the “gothi” of the Wotansvolk at Sheridan. Because of his involvement in Asatru, Kemp was invited to speak at the Nation of Islam’s Day of Atonement program at Sheridan and has also been instrumental in organizing a “Midsummer Solstice” celebration and weekly Asatru services at the prison [36].

While Heathen Universalists and some non-folkish Odinists have rejected what they perceive as an attempt to appropriate the revival of the ancient native faith of northern Europe for political and racial ends [37], folkish Odinists, such as McNallen of the Asatru Folk Assembly, generally support Lane’s version of Wotanism and the Fourteen Words [38].

In 2016 McNallen turned the reins of the AFA over to Matt Flavel, Allen Turnage, and Patricia Hall [39]. The AFA then “declared point blank that non-white and LGBT Heathens were not welcome in their tradition.”; which then triggered the drafting of Declaration 127.

Conclusion

Knowledge is power; and, with that power comes great responsibility. A central division within the Heathen movement concerns the issue of race and there have been numerous “calls” for Heathens to address the sordid aspects of racism affiliated with our religion that have become progressively bolder over the past several years. The images and tragedy of Charlottesville, Virginia’s Unite the Right rally in August 2017, followed by the neo-Nazi rally in Newnan, Georgia on April 21st of this year (2018) disturb us. So, what are we as Heathen’s to do? A recent article in the Atlantic provides the following advice:

“Unfortunately for heathens, there are racists who have also adopted the Ásatrú faith. This, in turn, can create the impression that the racism issue represents the faith’s central feature. The struggle of heathens today is ultimately not just about rescuing their symbols from racists, but also about dismantling the broader idea that this rescue mission is what defines them.”

“There’s more to heathenry than just the fight against racist groups,” (Ulrike) Pohl said, adding that to get this point across, heathens need “a combined strategy” that blends internal theological work, public political activity, and education geared at non-heathens. As for educating heathens with racist leanings, the most important thing is to be able to offer them a richer, more compelling vision. “If we can offer a sense of community and a sound theology, I think it’ll be easier to explain to people why the blood-and-soil idea makes no sense historically or spiritually,” she said. “The best way to get people to come over to the bright side is to simply be cool.” (The Atlantic)

From what you have just read, while you know that what Ulrike Pohl states is correct, her advice doesn’t go far enough.

Here are the suggested “12 Steps to Bind the Wolf”:

• Compose and publish statements on all of your social media sites (or your personal profiles) that proclaim that you are: inclusive (if you are), independent of all other Heathen groups (if you are) and most importantly, fly the “Heathens Against Hate” flag.

I first became acquainted with the Heathen’s Against Hate banner via Woden’s Harrow on Frigga’s Web in 2003 and its “Heathen’s Against Hate” banner campaign. While Woden’s Harrow is now apparently defunct, I have an old copy of the document, which says in part:

“It is a sad necessity that requires me to make this page, but because of a few racist, Nazi, and Satanic websites that have a relatively high profile on the WWW, I feel this disclaimer must be placed on my website. The sites to which I refer claim to be Asatru or Norse Heathen while promoting Heathenism as white supremacism or a kind of Satanism. Of course, the practice the Old Northern traditions and other forms of ancient Paganism — the ancestral religions of much of Europe and the world — has nothing to do with race hatred or with Satan.

Heathens Against Hate is a banner campaign I started after seeing the Pagans Against Fascism banner created by the Wolfshof of Germany. Many legitimate Asatru and Pagan organisations in Europe have had such problems with the negative publicity given to Heathenism by the violent actions of racists, that they have had to put strong anti-Nazi and anti-fascist disclaimers on their Pagan Web sites. These disclaimers let visitors immediately see the orientation of the site. I think that this is a good way to educate the public and encourage non-Pagans to find out the truth about our religion. I originally made this statement as a disclaimer for my own site.”

Directions were then included on how to link to the Woden’s Harrow Heathen’s Against Hate banner campaign or which words to use to declare that you supported the Heathen’s Against Hate banner campaign.

Re-creating the banner for your social media site(s) is fairly easy: using a freeware picture of a raven (or two or three); write the words “Heathens Against Hate” under it and post as appropriate.

• Become acquainted with Declaration 127, and, actively support its tenets, as stated here and on the website:

“The Asatru Folk Assembly (hereinafter referred to as the AFA) has a long and well-documented history of discrimination on the basis of ethnicity, sexuality, and gender identity. In a recent statement, the AFA declared point blank that non-white and LGBT Heathens were not welcome in their tradition. While the undersigned organizations listed here fully recognize the AFA’s right to govern themselves as they see fit, and with full autonomy, we hereby exercise the same right.

“We will not promote, associate, or do business with the AFA as an organization so long as they maintain these discriminatory policies.

“The AFA’s views do not represent our communities. We hereby declare that we do not condone hatred or discrimination carried out in the name of our religion, and will no longer associate with those who do. We will not grant the tacit approval of silence in the name of frið (frith), to those who would use our traditions to justify prejudice on the basis of race, nationality, orientation, or gender identity.

“The AFA is free to stand for whatever principles it sees fit.
“They are free to stand alone.”

Implementation of Declaration 127 will vary by individual and Kindred. It’s a tough conversation to have and you may be surprised how others view Declaration 127.

• Refer to Odinists as White Supremacists and Nazis — because that is what they are.

• Refer to these groups as being domestic terrorist organizations, because they are.

While “Domestic Terrorist” is a state-definition which also includes the American Indian Movement, The Earth Liberation Front, and many indigenous and POC justice movements, it is not my intent to disparage these groups. I am just not sure what else we can call a group of people whose sole aim is to eradicate a group of people based on their DNA and sexual orientation. I am open to suggestions.

• Shun them (similar to what is outlined in Declaration 127). If you currently go to moots that host both Odinists and Universalists together, request that another moot be created (or actively work with other Kindreds and do it yourself) and exclude those individuals and groups from the new event(s). Keeping Frith is no longer acceptable. We don’t keep Frith with domestic terrorists!

• Examine your group’s origins. If you are modeled after another group, and, if you don’t know, inquire where they got their organizational model. Look at the titles of your organizational officers and clergy. If you are using terms that originate from an Odinic or similar group, consider changing them. As the Wiccan’s say, “Lineage is important!” Know the lineage of your group.

• Examine your ritual material; where did it come from? Simply saying “The internet.” or “Out of some book.”, is not the correct answer. It is incumbent upon all of us to sift through everything we are reading and doing, including the words that come out of our mouths to ensure that they don’t originate from an Odinist group. This includes how you celebrate your Sumbels, your Blots and your holidays. If you decide that nothing needs to change, make that a conscious decision and know why you are not making the change; be able to articulate that to your Kindred and guests.

• To circumvent supporting McNallen, his successors and his / their organization(s), (when purchasing material from author Edred Thorsson / Stephen Flowers), consider buying your material from used booksellers since the profits generally go to the bookseller, not the author.

This is something that I have wrestled with as a magickal practitioner. It’s not easy to just “not buy his books” and purchase something from a more current author. If you look in the bibliography of most books on the Northern Mystery Tradition, they reference Thorsson. Part of the reason that Runic magick works is that the people who are using the Runes (for writing and magickal purposes) have all agreed that they mean what they mean. (This is the Magickal Law of Names.) To make a shift away from Thorsson will take time, if that is indeed what we must do. Just sit with that for a moment…

• Consider stripping out any words or language of Odinist origin and further personalize each of your Blots by adding readings, poetry, meditations that are centric to the agricultural calendar. Look to modern England, Germany, and Scandinavia to see what holidays they celebrate and borrow some ideas from them. All of them center on family, food, and alcohol! Look around you and take seasonal cues from your own “backyard”.

The beauty of practicing a “living religion” is that the Gods and Goddesses we worship speak through us and we are FREE to create ritual and liturgy that resonates with us. That includes allowing our gods to inspire us to create something that is uniquely ours.

• Depending on your comfort level with magickal rituals, consider creating recurring rituals in your tradition (perhaps the same months as Yule, Summer Finding, Mid-Summer and Winter Finding) that explicitly focus on banishing whatever protection that these Odinist individuals and groups enjoy by working with Tyr and “binding” them; much as Tyr bound the embodiment chaos, the wolf Fenris. By focusing solely on the groups within your state or locale, Heathens as a whole can be more effective on a larger level [40]. Do this quietly and with only the most trusted members of your Kindreds. In the spirit of a gift for a gift, be prepared to offer copious amounts of ale, mead and other suitable sacrifices as part of this ritual. At the same time, TAKE BACK OUR WORDS, OUR SYMBOLS, and OUR GODS! Where ever possible and safe to do so, find ways to use our sacred language, symbols, and gods. Conduct cleansing rituals to free them from hate. Share those rituals with others. Collaborate with other Kindreds and do similar rituals around the same time that focus on the same things.

• If people confront you about your jewelry, tattoos, mode of dress, gently tell them that you, your ancestors and your gods don’t support terrorists and that your gods are working on a solution. Have a short elevator speech ready with a few talking points about what you do believe and a little bit about your Kindred (if you have one) and invite them to a Blot. Open your heart and try not to be defensive. Seek to understand that they don’t understand and that some people, based on their personal experience may be fearful.

• If practical and you feel comfortable, “do the work” within your community; work with a disadvantaged school, a shelter, or other collaborative projects with your local Unitarian Church as a Heathen. Wear your hammer and be proud. Talk about yourself and your group’s ideology and share something about your religious traditions. Host a coffee or a workshop at your local pagan bookstore to talk a little bit about your religion.

If enough people take these 12 Steps to Bind the Wolf, we will prevail. Together we are stronger than when we are standing alone as rugged individualists. By talking to one another, organically the movement will catch fire (the rune Kenaz) and we will prevail. When we prevail, our Gods and Goddesses and our Symbols will also prevail and we can bind the wolf with ice (the rune Isa).


  1. von Schnurbein, Stefanie (2016); Norse Revival – Transformations of Germanic Neopaganism.
  2. ibid. p. 2.
  3. Gardell, Matthias (2003). Gods of the Blood: The Pagan Revival and White Separatism. p. 2.
  4. National Consortium for the Study of Terrorism and Responses to Terrorism; Research Brief, Key Concepts To Understand Violent White Supremacy.
  5. During, Simon; Cultural Studies: A Critical Introduction; Taylor & Francis e-Library, 2005; ISBN 0-203-01758-7; p. 163.
  6. L. Frank Baum’s Editorials on the Sioux Nation”. Archived from the original on December 9, 2007. Retrieved 2007-12-09. Full text of both, with commentary by professor A. Waller Hastings.
  7. Gardell, Matthias (2003). Gods of the Blood: The Pagan Revival and White Separatism. Durham and London: Duke University Press.
  8. Mish, Frederic C., Editor in Chief Webster’s Tenth New Collegiate Dictionary Springfield, Massachusetts, U.S.A.:1994–Merriam-Webster See original definition (definition #1) of “Aryan” in English–Page 66.
  9. Gardell, Matthias (2003). Gods of the Blood: The Pagan Revival and White Separatism. Durham and London: Duke University Press.
  10. Ibid. p. 172-173.
  11. “A racist brand of neo-Paganism, related to Odinism, spreads among white supremacists”; Splcenter.org. Archived from the original on April 18, 2014.
  12. Gardell, Matthias (2003). Gods of the Blood: The Pagan Revival and White Separatism, page 261.
  13. Ibid.
  14. Pagan Resurrection by Richard Rudgley (2006) p.240
  15. Osred, “A multi-faceted life”, obituary originally (2010) published in the Friends of Oswald Mosley newsletter, re-published in This is Odinism,
    Renewal Publications (2016), p. 105.
  16. “Odinism – A Defining Moment”. A talk by Hengest Thorsson, later published in Odinic Rite Briefing, issue 113, 2009.
  17. Chisholm, James Allen; Appendix A, The Awakening of a Runemaster: The Life of Edred Thorsson, from Thorsson, Edred; Green Rûna – The Runemaster’s Notebook: Shorter Works of Edred Thorsson Volume I (1978-1985), 1993, second improved and expanded edition 1996.
  18. Thorsson, Edred; A Book of Troth, Runa-Raven Yrmin Edition, 2003.p. xii.
  19. Kaplan, Jeffrey (1996). “The Reconstruction of the Ásatrú and Odinist Traditions”. In Lewis, James R. Magical Religion and Modern Witchcraft. New York: State University of New York. pp. 193–236.
  20. Gods of the Blood: The Pagan Revival and White Separatism, page 262.
  21. “World Tree Publications: Valgard Murray Biography”; worldtreepublications.org; 2014-02-20.
  22. “World Tree Publications: History”; worldtreepublications.org; 2014-02-09.
  23. Kaplan, Jeffrey (1996). “The Reconstruction of the Ásatrú and Odinist Traditions”. In James R. Lewis (ed.). Magical Religion and Modern Witchcraft. New York: State University of New York. pp. 193–236.
  24. Thorsson, Edred; A Book of Troth, Runa-Raven Yrmin Edition, 2003.p. xii
  25. Ibid.
  26. “Extremism in America: David Lane”. Anti-Defamation League. 2007.
  27. Gardell, Mattias (2004). “White Racist Religions in the United States: From Christian Identity to Wolf Age Pagans”. In Lewis, James R.; Petersen, Jesper Aagaard. Controversial New Religions. Oxford and New York: Oxford University Press. pp. 387–422.
  28. Dunbar, Edward; Blanco, Amalio; CrËvecoeur-MacPhail, Desirée A. (2016-11-21). The Psychology of Hate Crimes as Domestic Terrorism: U.S. and Global Issues. ABC-CLIO. pp. 91.
  29. Back of Book Jacket Cover.
  30. Gardell 2004, p. 205–206.
  31. Hesser, Charles F (7 Dec 1967), “Wallace Men Feud in Florida”, The Miami News, p.6-A.
  32. Ibid.
  33. Gardell, Mattias (2003). Gods of the Blood: The Pagan Revival and White Separatism.
  34. Gardell 2004, pp. 208, 210–212.
  35. Anti-Defamation League: Dangerous Convictions – An Introduction to Extremist Activities in Prisons; 2002. p 33.
  36. Ibid. p. 34.
  37. Gardell, Mattias (2003). Gods of the Blood: The Pagan Revival and White Separatism.
  38. “New Brand of Racist Odinist Religion on the March” Intelligence Report. Southern Poverty Law Center. Winter 1998.
  39. “About Stephen A. McNallen”. Asatru Folk Assembly. (Archive link is broken.)
  40. The most current list state by state can be found here.

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The Ways We Breathe

“This era of mass consumerism… is imperilling the ways we breathe”

From Lorna Smithers

Photo by Toa Heftiba on Unsplash

“We need to remember that our very breathing is to drink our mother’s milk – the air – made for us by countless microbial brothers and sisters in the sea and soil, and by the plant beings with whom we share the great land surfaces of our mother’s lustrous sphere.”

Stephen Harding

Inspire. Expire.
Anadlu i mewn. Anadlu i allan.
Breathe in. Breathe out.

Respiration (from spirare ‘breath’ and re ‘again’) is participation.

Inspire. Expire.
Anadlu i mewn. Anadlu i allan.
Breathe in. Breathe out.

Lungs. Two. Right and left. Each enclosed in a pleural sack in the thoracic cavity of the chest. Primary bronchus, secondary bronchi, tertiary bronchi, terminal bronchiole. In the alveoli, ‘little cavities’, across the blood-air barrier, gas exchange takes place.

Breathe in: oxygen 21%, carbon dioxide 0.04%. Breathe out: oxygen 16%, carbon dioxide 4.4%. 6 carbon glucose, oxidised, forms carbon dioxide. Product: ATP (adenosine triphosphate) ‘the molecular unit of currency of intracellular energy transfer’. The spark of all life.

Birds have lungs plus cervical, clavicular, abdominal, and thoracic air sacs. Hollow-boned they are light as balloons, breathing in, breathing out. Then there are the lungless. Through tiny holes in the abdomen called spiracles leading to trachea, insects fill their air sacs, breathing in, breathing out. Earthworms and amphibians breathe in and out through their moist skins. Fish breathe water in through their gulpy mouths then out through their gapey gills.

Plants breathe through their leaves. By daylight they photosynthesise. Stomata breathe carbon dioxide. It mixes with water. The green lions of chlorophyll work their magic by sunlight. Oxygen is released. From glucose the magical hum and buzz of ATP. At night they respire glucose and oxygen back to carbon dioxide and water. 10 times more oxygen is produced than used.

Underground, fungi breathe the air of the soil through thread-like hyphae that mass as mycelia. They respire aerobically (with oxygen) or anaerobically (without oxygen), changing glucose to ATP (it’s all about ATP!), ethanol, carbon dioxide, and water. This old, old, metabolic pathway dates back to the days before oxygen ruled our breath and is also utilised by microbes. The hidden ones of the deep, single-celled, or living colonies, breathe through their single cell walls in ancient ways – acetogenesis, methanogenesis – to gain the blessed ATP.

To live we must not only breathe, but consume. Life lives on death. And this human animal consumes not only to create ATP, but for warmth, light, housing, transport, pleasure. Some say it began with fire, others with farming, others with writing, others with machines, others that it originated deep within human cells in the power plants of mitochondria – the Anthropocene.

The spark of this era of mass consumption has become a funeral pyre fanned by the winds of greed. Its smoke is imperilling the ways we breathe. Fire triangle: oxygen, fuel, heat. Smoke from carbons and hydrocarbons is composed of water, carbon dioxide, countless other fumes.

Smoke inhalation damages the lungs through burning, tissue irritation, oxygen starvation (asphyxiation). In 1952, 4000 people died in the Great Smog of London. Great smogs hang over Delhi, Baghdad, Beijing, Los Angeles, Rome. Asthma, lung cancer, COPD, leukemia, pneumonia, cardiovascular disease, weakening of lung function, difficulties breathing in and out.

Carbon dioxide levels rising, increasing greenhouse effect, raising temperatures. The forests, cut down, cannot help. The peat bogs, drained off, cannot help. The oceans acidifying cannot help. We are choking those who breathe with us, who are dropping like canaries in coal mines.

Who would dare to douse the fires? Throttle the exhausts? Get locked out of the factories for good?

Those who inspire. Those who burn with inspiration, ysbrydoliaeth, rooted in spirit, ysbryd. The breath of the universe, the breath of our human and non-human ancestors, the breath of the gods. Those who not only consume but give and offer those gifted breaths back before expiring.

Inspired ones! Burn with me! Breathe with me! Breathing in, breathing out, with the lunged and lungless creatures with skin, fur, feathers, shells, scales, leaves, hyphae, the single-celled.

All one breath.

Inspire. Expire.
Anadlu i mewn. Anadlu i allan.
Breathe in. Breathe out.

Respiration (from spirare ‘breath’ and re ‘again’) is participation.

Inspire. Expire.
Anadlu i mewn. Anadlu i allan.
Breathe in. Breathe out.


Lorna Smithers

Lorna Smithers profile pic IILorna Smithers is a poet, author, awenydd, and Brythonic polytheist. She is currently exploring how our ancient British myths relate to our environmental and political crises and dreaming new stories. As a devotee of Gwyn ap Nudd, a ruler of Annwn, she seeks to reweave the ways between the worlds. She has published two books: Enchanting the Shadowlands and The Broken Cauldron, and edited A Beautiful Resistance. She blogs at Signposts in the Mist.


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The House of Cold Rain

“To join our essence and consciousness with the world was once the common inheritance of humanity. Now, it can only be found in the hinterland, the lands beyond. Beyond techno-industrial society. For what is there to join with in concrete and steel?”

From Ramon Elani

Den grønne ridder 1

Come away, O human child!
To the waters and the wild
With a faery, hand in hand,
For the world’s more full of weeping than you can understand.

—W.B. Yeats

In the House of Cold Rain there is mirth and joy. The children sing and dance and gambol among the violets. The smell of lilacs is heavy about the place. Bread is baked in the bright oven and old stories are told. The pots and pans in the kitchen are of black iron. There are but few things within those wooden walls that might frighten the household spirits. Any number of cats mysteriously peer out from shadowy corners, grey with cobwebs. A broken staircase leads down beneath the house, where there is naught but black dirt, from whence come the songs and whispers of the Fair Folk. The garden is thick and overgrown with cabbages and potatoes. Visitors are welcome, though perhaps regarded with a touch of suspicion and the hounds howl always. Moss creeps up slowly from the ground, washing over gnarled apple trees like a wave from the sea and dripping from the roof. A cairn of stones stands beneath an old white pine. And it always rains. Merwin’s “old house in the dawn rain.” And the world is still burning. Or perhaps it burned down entirely long ago and we live among the ashes, unknowing.

The House of Cold Rain sits within a defile between two hills. A roaring brook lies beside it, singing and moaning and shrieking. The rain trickles down the slopes in rivulets. From the top of the hill, crowned with an old stone wall, the valley opens up beneath. Mist rises from the piney woods and drifts and dances. It is a place of strength and a high place. It is a tower and refuge from the world. This tower is build of loving charms and songs of peace and silence, rather than stalwart bricks or stone. But a tower nonetheless. For there is a great horror upon the land and I would protect my family and any others who seek shelter within these walls. A place of peace in a broken world. And not by human hands can the world be remade and restored. There is no shame in turning away from the world. It is no surprise that the sages of all people fled from the world, to live out their days among the spirits of the forests and mountains.

Even in the month of May, when all is bright and green, the House of Cold Rain lies under shadow and mists that hide. Even in May, when the Druids light the goodly fire and guide the cattle to pasture and singe their tails with the Sun God’s flame. When the spirits of the dead come a’ night to seek their ancient homes and at the House of Cold Rain are they fed and appeased with gifts and libations are poured. When primrose is cast about the threshold, to keep the Fair Folk at bay in their merry-making. When the White Heifer stands upon the mountain and the Sun shall not burn her and the Moon shall bestow kisses upon her. When the ruddy maidens sing:

“Yarrow, yarrow, yarrow,
I bid thee good morrow,
And tell me before to-morrow
Who my true love shall be.”

For it is known that in the Maying month the Fair Folk are strong in their power and roam abroad the land. And I shall place garlands of marigold over the door and around the necks of my wife and daughter, for I know well that Fionnbharr stirs from his rath and searches for comely women to snatch away to his halls beneath the hills.

Alas, Fionnbharr, cursed to sit in his crystal court and remember forever the lost glory of his people. Time diminishes all, true enough and even the gods themselves have retreated to hidden places. So remember, Fionnbharr, remember the stature and greatness of the Children of Danu. Remember the coming from the Four Cities of the North, remember the spells and charms that brought them to regain their inheritance, in fire, smoke, and the sword. Remember, Fionbharr, how the Children strode with long, vigorous steps and slew their enemies until the earth was sticky and black with blood and mounds of the fallen blotted out the sun. So fight your little battles, Fionnbharr, only that you may recall the thrill of the blood. And neglect your golden haired Queen for the fleeting pleasures of mortal flesh. Your Queen who is arraigned in dew drops and sweeps the ground with her golden hair. And sing, above all, sing those songs of loss and remembrance so sweetly and painfully that any who hear shall have nothing but madness and death for the rest of his days. Sit in the violet twilight and remember, Fionnbhar.

Cast out of the world and scornful of modernity and it’s hatred for all things slow, dark, and messy, the Fair Folk retreat deeper and deeper in the wilderness. There are few places left that have not been touched by the contagion of techno-industrial society and it’s dreadful mechanistic logic. So the Fair Folk remain in their palaces of gold and pearl, deep beneath the earth. What is there left for them in the world? A world forever haunted by the specter of causality. The Children of Danu once burned their ships so they could never return to the Four Cities of the North. So too, the Fair Folk now seal themselves within the realms of grove and glen and hillock. And I seal myself in the solitude of the House of Cold Rain.

On the hill above the House of Cold Rain, I put the salve upon my eyes and watch the Fair Folk dance under the moon. Of reason and modern, they know nothing. Theirs is a world animated by intuition and instinct. Madness is the price, but then again, do we not have our own madness borne from rationality and overmuch technology? And though the Fair Folk are doomed in their souls for they have no hope of life eternal, as Osian once said to Saint Patrick, “if there is no fighting and drinking in heaven and my kinfolk are not welcome for being pagans, then what need have I of heaven?” So if the old gods have been chased out of the world by the spirit of modernity and its accusations of superstition, then I will welcome them into my heart. And I will walk nine times around Fionbharr’s rath at midnight and drink his wine and eat bread. Primrose and marigold notwithstanding.

As Carl Jung wrote, “Civilized man…is in danger of losing all contact with the world of instinct—a danger that is still further increased by his living an urban existence in what seems to be a purely manmade environment.” The march of techno-industrial society is inexorable. It will continue until it destroys itself and much else along with it. Jung saw this clearly even in the early 20th century. When he was forty-eight, he went to the shores of Lake Zurich and built a stone tower by hand. He pumped water from the well, chopped wood for the fire, and read by candlelight. The rooms were simple and bare and smelled of “smoke and grits, and occasionally of wine and smoked bacon.” Here, he felt, his ancestors would be honored and his own wound would be healed. The spirits shun the cities and the works of man. Jung knew that only in his tower at Bollingen could the covenant be restored. He longed to see humanity fleeing from the cities and returning to the wild world, of “terminals deserted, the streets deserted, a great peace descend upon us.” The vital world of intuition remains and we bear its mark. But each day that we remain in society, the mark fades and our connection to the spirits weakens. It was in the Bollingen tower that Jung dreamed that he stood beside an ancient chief: “We both know that at last the great event has occurred: the primeval boar, a gigantic mythological beast, has finally been hunted down and killed.” The Promethean, Apollonian impulse of techno-industrial society has finally succeeded in its horrifying task: it has killed the beast, at last.

At the Bollingen tower Jung found the primeval self, the intuitive self restored at revitalized. If there is hope for the world, it lies in the ancient spark within our hearts. The tiny whisper that calls out to the trees and the hills. The small door that opens into a universe without end inside of us. So too did Jung find himself stripped of his fragile, misguided ego and dissolved into the living world around him. There are few errors more profound in the modern perspective than the horrifying notion that consciousness is limited to humanity. All things have their consciousness, not merely living creatures. The landscape itself is conscious. And just as important is the recognition that our own consciousness is constituted precisely by the interplay with the consciousness of the cosmos. As a species alone, we are nothing. This is precisely what Jung found at Bollingen. He writes, “here is space for the spaceless kingdom of the world’s and the psyche’s hinterland.” To join our essence and consciousness with the world was once the common inheritance of humanity. Now, it can only be found in the hinterland, the lands beyond. Beyond techno-industrial society. For what is there to join with in concrete and steel?

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In 1950 Jung built a stone monument at Bollingen, beside his tower. Having ordered a shipment of stones to build a wall around his garden, Jung found that the cornerstone had been measured incorrectly and was a large cube rather than a triangle. The mason was about to take the stone away but, as Jung writes, the stone called out to him, spoke to him and in that moment he knew he must have it. As we will see in what follows, there is something in the task of hewing stone, building with stone , communing with stones that connects us profoundly to the world beyond, the world of the cosmos. There is a intelligence in all things that may express itself to us, if we have the power to listen. At Bollingen, Jung reconnected himself to the animated universe and to the spirits of the past. He writes,

my ancestors’ souls are sustained by the atmosphere of the house, since I answer for them the questions that their lives once left behind. I carve out rough answers as best I can. I have even drawn them on the walls. It is as if a silent, greater family, stretching down the centuries, were peopling the house.

This sense of a “greater family” extends beyond the individuals and communities that make up our own personal history. Like Jung’s collective unconscious, our lineage stretches back to the birth of the cosmos itself. We contain within us the memories of dying stars and galaxies uncountable. In the swampy regions of psyche, the memories of the dinosaurs are alive. The Fair Folk are there too, dancing in the moonlight. But there is no room for ancestors and spirits in the world of techno-industrial society. We must create a physical place for them, as well as an inner place. They need silence, for their voices are hard to hear from centuries of being unused. Or rather, they have shouted themselves hoarse because we have not listened for so long.

It was at his tower, among his stones and solitude, that Jung developed his rhizomatic metaphor, which has since inspired so many great thinkers, most notably, of course, Gilles Delueze and Felix Guattari:

Life has always seemed to me like a plant that lives on its rhizome. Its true life is invisible, hidden in the rhizome. The part that appears above ground lasts only a single summer. Then it withers away—an ephemeral apparition. When we think of the unending growth and decay of life and civilizations, we cannot escape the impression of absolute nullity. Yet I have never lost a sense of something that lives and endures underneath the eternal flux. What we see is the blossom, which passes. The rhizome remains.

It is no surprise that this idea came to him in that setting. Far away from the techno-industrial world we can perceive the eternal world. As the walls of our own little, determinate, particular, historically constituted identities fracture and crumble, we perceive the self that is present in all things. We are bonded to the cycles of death and rebirth. The true nature of time, which is to say its cyclical nature, becomes clear. The techno-industrial world denies this. It postulates time as ruthlessly linear, hurtling toward perfection. Though we all know that the only place it will lead us to is doom.

Around the same time that Jung was building his stone tower by hand on the shores of Lake Zurich, another stone tower was being built by hand, thousands of miles away, upon the edge of the abyss, at the very end of the world. This tower was built by American poet Robinson Jeffers. After the conclusion of World War I, Jeffers purchased a piece of land on a cliff overlooking the Pacific Ocean in Carmel, California. There, in 1919, Jeffers built a stone cottage called ‘Tor House’ for his wife Una and went on to construct a stone tower adjacent to the cottage, which he named ‘Hawk Tower.’ Like Jung, Jeffers found discovered something within himself through the process of working with stone. In fact, scholar Tim Hunt goes so far as to describe masonry as Jeffers “other lifework.” The work inspired his poetry and features largely in many of his most famous poems. His first major book was only published during the final phases of construction.

We can clearly perceive Jeffers belief in an animate cosmos in poems such as “To the Rock that will be a Cornerstone of the House.” Mirroring Jung’s own private conversation with a cornerstone at Bollingen, Jeffers addresses the stone thus:

You have been dissevered from humanity

And only known the stubble squirrels and the headland rabbits

Or the long-fetlocked plowhorses

Breaking the hilltop in December, sea-gulls following.

Screaming in the black furrow; no one

Touched you with love, the gray hawk and the red hawk touched yourself

Where now my hand lies. So I have brought you

Wine and white milk and honey for the hundred years of famine

And the hundred cold ages of sea-wind.

Through his poetry, Jeffers devoted himself to the stones and the cliffs and crags of his refuge, evoking them as models for the beauty and violence of the cosmos. Entrenched in the human world, Jeffers argues, the universe becomes nothing more than a reflection of ourselves. We see our own smallness, our own weakness, our own ugliness radiated throughout the cosmos. In order to escape this apocalyptic solipsism, Jeffers urged a reconnection with the non-human world. A reckoning with the vast powers and forces of the world. But precisely in seeing how small we truly are, and in recognizing how awe-inspiring the non-human world is, lies our hope for rediscovering ourselves as kin to the world. Techno-industrial society makes a titan of humanity, only to make us worthless and alone. The brutality and transcendent beauty of the wild world makes us small but in that we find our redemptive unity. This fundamental belief, which Jeffers described as ‘inhumanism,’ is defined in the poem “Double Axe,” as “a shifting of emphasis and significance from man to notman; the rejection of human solipsism and recognition of the trans-human magnificence.” This shift requires a necessary detachment from the human world, from techno-industrialism, and from the entire constellation of moral and conceptual apparatus that we have inherited from centuries of disconnection with the wild world.

While Jeffers built his stone tower, he was visited every day by a single hawk that came and perched on the stones. On the day he finished the tower, the hawk disappeared. Like the stones, the hawk became a symbol for Jeffers. Of the hawk, Jeffers writes,

I think, here is your emblem

To hang in the future sky;

Not the cross, not the hive,

But this; bright power, dark peace;

Fierce consciousness joined with final

Disinterestedness;

Life with calm death.

Rejecting the monotheistic religions as well as human society, Jeffers posits the hawk and urges us to follow its path. High above the human world, the hawk does not see our struggles. It burns with the light of creation and finds its unity in the indifference of the world. The hawk perceives the death that it is inherent in life and remains unconcerned. Contrast this to the vanity of techno-industrial society, which views death as the ultimate enemy to be resisted by any means. For Jeffers, the wild world conveys much of what Jung saw from his tower at Bollingen, the permanence that underlies all change and flux. Humanity, and techno-industrial society even more so, is a passing thing that lives, decays, and dies in its time. There is no force that could make it otherwise. And yet, the our society seems devoted to the idea that we stand equal or perhaps beyond the natural world in force and durability. Jeffers reminds himself and us that the stone tower he builds will outlast him by generations. And the cliffs upon which it is built will outlast the house by millennia. And the sea will outlast the cliffs for countless aeons.

Living in the midst of human society we are deafened by countless voices. Competing morals and ideologies, each promising an eternal answer. And yet each hungering for the blood of the other. The world we live in is not the world. All the rationality and cleverness of modernity comes to nothing. For Jung, the path away from this world depended upon perceiving and awakening the dormant memories of the old ways, the gods and spirits. For Jeffers, the illusions of society are burst apart by the majesty of the wild world:

I believe that the beauty and nothing else is what

Things are formed for. Certainly the world

Was not constructed for happiness nor love nor wisdom. No, not for pain,

Hatred and folly. All these

Have their seasons; and in the long year they balance each other, they

Cancel out. But the beauty stands.

In the dark woods and upon the craggy mountaintops, we stand in the immanent power of that beauty. To live apart from human society is to live among the undying things and to find a fragment of ourselves among them. We are not exempt from the beauty that Jeffers describes. But we forget the source of that beauty: it is not derived from what makes us human, it is precisely derived from the parts of us that are not human. The parts of us that can hear the voices of the stones. The parts of us that hear haunting songs drifting over hill and valley. The parts of us that awaken suddenly on moonlit nights and frantically look toward the meadow at the edge of the woods.

In the end, for all his urging us to abandon society to itself and even turn away from ourselves as human, Jeffers’ vision is not a pessimistic one. Like Jung, for whom the turn away from the modern world facilitated a resurrection of banished demons and a healing of a wounded humanity, Jeffers argued that in detaching ourselves from a rigid and poisonous conception of what it means to be human, we discover a strength within us that can endure the agonizing flux of history. The horrors of the world are no less horrifying but we can be made to be much more resilient than we are. The late poem “Carmel Point” perfectly illustrates this hopeful quality in Jeffers’ thought:

The extraordinary patience of things!

This beautiful place defaced with a crop of suburban houses—

How beautiful when we first beheld it.

Unbroken field of poppy and lupin walled with clean cliffs;

No intrusion but two or three horses pasturing,

Or a few milch cows rubbing their flanks on the outcrop rock-heads—

Now the spoiler has come: does it care?

Not faintly. It has all time. It knows the people are a tide

That swells and in time will ebb, and all

Their works dissolve. Meanwhile the image of the pristine beauty

Lives in the very grain of the granite,

Safe as the endless ocean that climbs our cliff. — As for us:

We must uncenter our minds from ourselves;

We must unhumanize our views a little, and become confident

As the rock and ocean that we were made from.

The world burns and the ruins gather in piles all around us. There are those who criticize quietism and the desire to escape. In answer to them I will paraphrase the great Ursula Le Guin: What’s wrong with escaping? What else should a prisoner seek to do?


Ramon Elani

Ramon Elani holds a PhD in literature and philosophy. He is a teacher, a poet, a husband, and a father, as well as a muay thai fighter. He wanders in oak groves. He casts the runes and sings to trolls. He lives among mountains and rivers in Western New England.


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Equinox Musings – Connections

“We dream of space travel to distant planets, of the stars, all the while forgetting that the stuff that makes the stars, that makes the universe, makes us too.”

From Emma Kathryn

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The world is a mysterious place.

It’s funny to think that so many go through their lives oblivious to the magical other-world that resides within this one (or perhaps it is this world that resides in the magical one), either way, so many people are unaware of it.

We’ve forgotten we are a part of it.

Instead of going out and living, truly living and connecting with this world, we watch films that take us to new and fantastical worlds, we watch nature via documentaries through our telly boxes. We dream of space travel to distant planets, of the stars, all the while forgetting that the stuff that makes the stars, that makes the universe, makes us too.

And in the forgetting of our real world and our real selves, we are sold false ones instead. We buy endless crap to try to fill the void, thinking that if we just buy this new phone or that brand of clothing or this new car, then we’ll feel better. Only it never works. We might feel better momentarily, that is until the novelty of the new stuff wears off and they just become things, like the rest of the things we buy. The circle is never-ending, at least until you take a step back and realise it’s all shit, all designed to keep us spending, to keep us docile. It’s time to break the cycle.

As I write this, it is the spring equinox, or if you follow the wheel of the year, Ostara. I’m outside, in my garden, or rather sitting on my porch. Sunrise is still ten minutes or so away. I love this time of day, there’s no one around, no sounds of traffic. It’s like you can actually really relax.

It’s cold still, though the last of the snow has melted and narcissus and crocus are almost ready to bloom, to unfurl their yellow and purple petals, providing the first splash of colour of the season.

The dawn chorus is in full swing as the birds begin to get ready for the mating season, pairing up and nesting. There’s a couple of blackbirds that nest in the wall of ivy that grows in my garden, just beside the house, as well as a quarrel of sparrows. Every morning, the male blackbird perches in the wild cherry tree that grows at the front of my garden and sings his little black heart out, marking his territory. His song is crystal clear and melodic. It cuts through the early morning air with the delicate clarity of a glass bell, combining with the rest of the feathered choir. Yes, the dawn chorus is truly one of my favourite things about spring time.

If Imbolc is a time for the unfurling of roots, of planning and scheming, then Ostara is the time for those plans, so carefully laid down, to be put into action. The season of fertility and growth is upon us, everything is beginning to awaken. Spring is a time of energy and activity, and so we too must take our cues from nature, from the season. It is time for us to begin our work.

Sometimes I think that we, as a species, have fallen out of sync with the natural cycles of earth and of nature. The modern technological world has made it so easy for us. We live in climate controlled homes all year round; our days stay remarkably (or perhaps unremarkably) the same, day in day out. We get up, we go to work for eight or more hours a day, too tired to pursue our own interests, and it’s the same with our children too, except they are in school for the best part of the day, and longer if the parents rely on the school for childcare.

I’m not proposing (here at least) that we shun the comforts of home, or that you quit your job tomorrow ( regular readers will know how I feel about the capitalist system and how we are enslaved to it), instead, I suggest that we make a start in reconnecting to the land, to nature.

To retune ourselves to the natural rhythms of life, to the cycles of nature and the land in our own locality means that we must be willing to put in at least a little effort. It’s not enough to visualise in meditation sitting out in nature, to imagine a deep connection to it. It’s certainly not enough if you never make an effort to get outside.

In mainstream paganism, I feel that the natural world is sometimes overly romanticised – think the earth mother offering us all of her gifts, her bounty. I guess you can tell that I’m going to disagree with this view of nature. Nature does indeed give us all that we need to live, but that does not mean that these things are easy to come by, that we don’t have to put in the work or effort. It doesn’t mean we can just do what we want, take what we want. Nature is not all love and light, and to go out without understanding this is to risk your own safety.

The pagan mythic of the wild wood and building a connection, a relationship with it or any other large natural formation, mountain, lake, whatever, is indeed romantic, and let’s face it, who wouldn’t want that. But for many, the reality is only a dream. For sometimes it can be hard for us pagans to realise that sometimes, quite often in fact, the wild wood, the mountain, the lake, do not want a relationship with us. It’s true. I have felt it myself.

I took my dogs out once, not to my normal woods, the ones I write about here, but to a larger one. I am a witch, and tracks are not for me, so off the track we went. It was such a nice walk, a warm spring day, the dogs were running through the trees, loving their freedom. We walked and walked until we came to a part of the woods I didn’t know. I was looking forward to exploring, always on the look out for plants to forage and what not, but then the atmosphere changed. I thought it was just me, spooking myself, and so I forced myself onwards. I looked back to find the dogs waiting about  two or three metres back, and no matter how much I called, whistled and cajoled, they wouldn’t go any further. Instead we turned back the way we had come.

Sometimes we are just not wanted. I believe it’s because the land remembers, and though we as individuals may be innocent, the crimes committed against the land by humanity are too much and thus great effort is required to regain what we have lost. The land remembers.

So with all of that said, building a relationship with the land, with nature needs to start small, and the best way to do this is to start with where you live. It doesn’t matter where you reside either, just for the record, whether that be the city, town or countryside. Before, when I’ve written on the subject, I’ve had people say that it’s all well and good for us country folk to talk about building a connection to the land, but for those who live in cities, then to do so costs money and time. To that I say forging a connection does take time, of course, but I truly believe you do not have to spend a penny. You don’t need to transport yourself away from where you live. Every place has a spirit, and forming relationships with the genius loci, the spirit of the place where you live will be more than fulfilling, even if it’s a relationship with a stunted and lonely tree, a patch of wasteland where only weeds grow (of course the sorcerers and witches will know that really, there’s no such thing as a weed,an unwanted plant!).

Let the season of fertility and growth inspire you. Take yourself outside, go for a walk around your neighbourhood, learn the natural rhythms and cycles where you live, what grows where.

The best place to forge relationships with the land and spirits of place is the place where you live. Let Ostara be the time for action.

Happy Ostara.


Emma Kathryn

My name is Emma Kathryn, an eclectic witch, my path is a mixture of traditional European witchcraft, voodoo and obeah, a mixture representing my heritage. I live in the middle of England in a little town in Nottinghamshire, with my partner, two teenage sons and two crazy dogs, Boo and Dexter. When not working in a bookshop full time, I like to spend time with my family outdoors, with the dogs. And weaving magic, of course!

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