Paths to Odin: the Healer

The woman moves through the woods silently, her long white-blonde hair hanging loosely braided at her back, her sharp grey eyes scanning the edges of the narrow path at her feet.  She wears the white cloak of a sacrificial priestess, but today she is on a very different errand: collecting specimens from various herbs and flowers and placing them in the basket she holds tucked in the crook of one elbow.  As she gathers them, she explains to the young boy trailing behind her how the root of this plant encourages sleep, how the flowers of this one help relieve anxiety and the leaves of this one are good for making a poultice to treat wounds and sprains.  In an even lower tone of voice, as if not wanting to be overheard even by the dwellers in the woods, she whispers to him of the spirits that inhabit different plants and tells him which ones she has grown close to and how to approach them himself and make allies of them.  She tells him the right words to use, offerings to make, and even more importantly the things to avoid doing, which are different for each spirit.  The boy drinks it all in, his blue eyes wide with wonder, and she can almost see him filing away every tidbit of knowledge she gives him in that frighteningly complex mind of his that seems to grow more powerful by the day.  She senses—with the instinct of a mother as well as that of a witch—that although the healing arts will never be her eldest son’s primary calling (just as they are not her own) they will still be a potent tool in his hands.  They will bridge the gap between the power he was born to wield over death and the dead and the responsibility he will be called to take on for the living.

Most Heathens do not associate Odin with healing at all, preferring to defer the role of healer to Eir, physician of the Gods, and perhaps secondarily to Idunna, who is more concerned with maintaining wellness (through herbal supplements, exercise, nutrition, etc.) than treating illness per se.  And indeed, the Eddas depict Odin doing many things—building worlds, seducing giantesses, raising prophetesses from the dead in order to interrogate them on various topics, and engaging in deadly contests with wise old giants, to name but a few—but healing (unless you count resurrection) is, truthfully, not among them, at least at first glance.  And certainly there is no hint in historical sources that healing was considered part of Odin’s cult during Viking times.

A deeper look at the Havamal, however, reveals clues that there may at one time have been a stronger connection between Odin and healing that simply didn’t translate very well into the Viking-era world.  One cryptic passage (immediately preceding Odin’s recounting of His ordeal on the Tree) offers this:

…where you drink ale, choose the power of earth!

For earth is good against drunkenness, and fire against sickness,

Oak against constipation, an ear of corn against witchcraft,

The hall against household strife, for hatred the moon should be invoked—

Earthworms for a bite or sting, and runes against evil;

Soil you should use against flood. (137)

This passage seems to speak more of sympathetic magic than any actual herbal or folk remedies (at least, any that I’m familiar with), yet it is a tantalizing hint that Odin’s cult may once have had a connection with folk and herbal healing.  And a few passages later, two of the “nine mighty spells” Odin boasts of having learned have at least some connection with the healing arts:

I know those spells which a ruler’s wife doesn’t know,

nor any man’s son;

‘help’ one is called,

and that will help you

against accusations and sorrows

and every sort of anxiety. (146)

I know a second one which the sons of men need,

those who want to live as physicians. (147)

The connection hinted at here turns out to be confirmed by other, earlier sources.  In Gesta Danorum (“Deeds of the Danes”), Saxo Grammaticus tells how Odin—in one of the least flattering myths concerning Him—used His magic to first make the giantess maiden Rind fall ill and then heal her (as part of His plot to seduce her and beget Vali, prophesied to be Balder’s avenger).  Whether or not this story is “true” from a mythological standpoint (Saxo did not like the Gods very much, Odin in particular), it does tell us that healing was considered to be part of Odin’s magical arsenal in Denmark.  It also illustrates rather clearly the paradoxical nature of healing from an Odinic perspective, the fact that His healing and killing powers are literally two sides of the exact same coin.

Reaching back still further, we find even more solid confirmation preserved in the Anglo-Saxon charms, most notably the Nine Herbs Charm, preserved in the 10^th century manuscript Lacnunga:

A serpent came crawling (but) it destroyed no one,

When Woden took nine twigs of glory,

(and) then struck the adder so that it flew into nine (pieces).

There achieved apple and poison

That it never would re-enter the house.

I’ve already discussed this charm and the herbs it mentions in more detail in my posts on Odin vs. Woden and my own Nine Herbs Garden, but suffice it to say that this direct mention of Woden in a partially (and perhaps superficially) Christianized charm is a strong indication that in Anglo-Saxon times herbal healing—both medicinal and magical—was counted among Odin/Woden’s many skills.  This is further borne out by the related Second Merseburg Charm, from 10^th century Germany:

Phol [possibly Balder] and Woden traveled to the forest.

Then was for Balder’s foal its foot wrenched.

Then encharmed it Sindgund (and) Sunna her sister,

Then encharmed it Frija (and) Volla [Fulla?] her sister,

Then encharmed it Woden, as he the best could:

As the bone-wrench, so for the blood-wrench, (and) so the limb-wrench

Bone to bone, blood to blood,

Limb to limb, so be glued.

Historical and textual evidence aside, in my own experience Odin does have a connection with herbal healing (both magical and medicinal) as well as plant shamanism, even if this isn’t his primary domain, and as the Nine Herbs Charm indicates He is not without His own special spirit helpers in the plant kingdom.  In my own UPG, it was His mother Bestla who introduced Him to these practices, patiently training Him in childhood to recognize which herbs could heal, which could kill, and how to use and work with both.  There is a popular saying that a healer cannot heal without also knowing how to kill, and this was never more true than when applied to Odin Himself, whose skills certainly bridge both of these realms.

Unless your own main path lies in these areas, however, it may take a bit longer to discover this side of Him, as it isn’t generally the first thing He approaches people with (the King, Warrior, Bard, and even Shaman/Wizard roles being far more popular draws).  I’ve admittedly only begun to seriously explore this path in the past year or so, although He’s been urging me towards it for years.  The first step I took along it was the adoption of Mugwort (one of the Nine Herbs) as a spirit helper during the form of oracular seidhr I practice, which was taught to me directly by Odin.  I learned that Mugwort is a favored plant not only of Odin but also of the Well-Wight, the in-dwelling spirit of the Well of Wyrd, who plays an important part in my seidhr practice.  When I burn and ingest Mugwort, She helps me to reach out to this Wight, smoothing over the connection between us and making it easier for us to communicate.  (Since this Wight is so very alien to the human mindset in many ways, Mugwort really is an indispensable part of this process.)

But it was moving cross-country from Philadelphia, PA to Eugene, OR that really took my work in this area to the next level.  Odin orchestrated this move, and I now understand that part of His reason was to jump-start my work with the land wights and plant spirits.  The land wights here are so much more vital, present and alive that I couldn’t help being open to them and wanting to work with them.  Last fall, Odin introduced me to several of His other plant allies, and during the winter I began to feel Him prodding me towards taking up the study of medicinal herbs in earnest.  When spring came, this culminated in my starting my own Nine Herbs garden, enrolling in Rosemary Gladstar’s correspondence course and, at nearly the same time, landing a full-time job with one of the area’s major herbal companies.  As my education in medicinal herbs continues, it will be augmented by continued studies in magical herbs, and in the future will give birth to a business enterprise that draws from both paths.

Odin also has a connection with deep healing of the spirit and soul that forms an interesting complement to His link with death and the dead.  As a death God, He is ultimately a God of healing.  He calls His chosen to Him, sending His Valkyries to fetch them and His Hunt to chase them down, and sometimes even conducting them between the worlds Himself in His capacity as a psychopomp.  He works His people hard, yet He also continually renews them—a process depicted, metaphorically, in the daily fighting-to-the-death and nightly revival of His warriors at Valhalla.  The psychopomp is essentially a healer in that he eases the transition of the dead, helping to ease the pain of letting go of the life that has passed and moving on to the soul’s next lesson.  Sometimes this is a literal process, in the case of physical death; other times it is more symbolic, though just as real, involving the death of parts of our selves and of our lives.

This side of Him isn’t as hard to see as His connection with plant spirits, and in fact may be obvious right from the start, since many of Odin’s people seem to come to Him broken in some way, with their healing at His hands being one of the first steps along His path.  In my own case, I had endured 15 years of emotional abuse in a bad relationship, culminating in a very messy situation that led to my cutting myself off from most of the relationships that I had previously relied on for emotional support.  Alone (to all intents and purposes, anyway), deeply depressed, and with no hope that anything in my life would ever improve, I reached out more or less blindly for help and it was Odin whose hand found mine.  With an infinite patience not often attributed to Him, He guided me to the study of Reiki, yoga, meditation, chakra work, and other practices designed to calm the spirit and foster emotional flexibility and resilience.  (Yes, I know these are not “traditional Heathen” practices, but it is my belief that as a Wanderer Odin has no qualms about borrowing—respectfully and with knowledge, of course—practices from other cultures and spiritual systems.  His main criterion is that they work.)  Along with this was an intense period of rune, galdr, and trance work training that would form the foundation of my practice for years to come.  During this period, slowly and gradually, my healing began, with Odin carefully and painstakingly mending the sprained and broken places within me.  He is certainly capable of physical healing, and of training His people to become healers if that is their path, yet above all His talent lies in repairing the heart, soul, and spirit, patching them together and breathing new life into them as He breathed life into Askr and Embla, and first humans.  During this period of time, when I was new to Odin’s service, I truly died to my old life and was reborn into a new one—both of which processes happened at Odin’s hands.  Of course, even now the process hasn’t ended, and I find myself continually dying, being reborn, and healing.  I don’t think this process ever truly ends.

-         Valgrind

(Note: the Havamal quotes in this article are from the Larrington edition.  The Anglo-Saxon charm translations are from Bill Griffith’s Aspects of Anglo-Saxon Magic.)

Treasures from the Deep

My partner, Jolene Dawe, has finally taken the plunge into the blogging world.  Treasures from the Deep is focused on the God Poseidon, and her long-standing and deeply devoted relationship with Him.  Please welcome her (and go read)!

And I’ve always said I never win anything…

Apparently, I was wrong.    I have been awarded the Real Witch Achievement Award by my dear friend Svartesol.

The award was created by Juniper at Walking the Hedge and stipulates the following:

“This award can go to any website, group, blog, individual, podcast, organization, magazine or newsletter, forum, networking site and so forth that you feel has done a good service to the community or added something important, special, unique etc to the Community.”

Thank you, Svartesol!  I really feel like I haven’t done a whole lot since moving out here to Oregon, and I definitely don’t get as much writing done lately as I’d like, partly as a side effect of working full time at a much more demanding job than the one I held back east.  But it means a lot to me that there are people out there reading who appreciate what I’m trying to do, for Odin and for Heathen mysticism.  This award really made my day.

I would also like to thank all of my readers; each of you mean a lot to me, whether you comment here or not.  I hope my work contributes something to your lives, in however small a way.  And of course my Gods, especially Odin, without whom my life would be meaningless, and my mother, who is with the ancestors.

The award rules require each recipient to name three new recipients of his/her own, so here are my three choices (not an easy decision, by any means!):

Silence Maestas, author of the incredible book Walking the Heartroad and the Firefly Pages website.  Silence has done some truly groundbreaking work (no pun intended) in the field of plant shamanism in the Northern Tradition.  His book should be required reading for mystics, spirit workers, and all those who love them and/or would like to understand them better.

Helena Domenic, artist, professor, Elder of the Assembly of the Sacred Wheel and High Priestess of the Chalice of Living Stars Coven.  Helena was my High Priestess during my brief stint of actually belonging to a coven, and I dearly miss her humor, warmth and compassion.

And last but not least, Soli Johnson, my dear friend who keep the Lives of a Syncretic Mystic blog, a collection of notes about her spiritual explorations within(primarily) two traditions, Kemetic Orthodoxy and mystical Heathenry.  Soli has managed to bridge several very disparate communities and brings with her an inspiring and fresh approach to everything she does.

Thank you all for what you’ve contributed to my own life and path and that of many others.

My Odin Playlist

This list has been revised somewhat since it was originally posted to the Chambers of the Heart site (and needless to say it continues to evolve); it will be re-posted to the site again at some point, and likely also included in my forthcoming book.  At any rate, here is an annotated list of some of the songs that help me feel closer to Odin and can help put me in a state of mind suitable for ritual, trance or devotional work. Of course, some of these are more appropriate for formal ritual, while others are better for just casually spending time with Him.  Some of these choices are very personal and I wouldn’t expect anyone else to have exactly the same list, or to agree with all of my selections.

Hagalaz Runedance, Seeker Divine: One of the few songs on this list that was specifically written for/about Him, this is good ritual music but also generally inspiring and energizing.  Evokes His most prominent roles and essence—as Wounded King, Shaman, God of Battle and Self-Sacrifice, Wanderer, and Seeker of Truth–very nicely.

Metallica, Wherever I May Roam: Very sexy in a rough and gritty way, very classically Odin as Wanderer and seeker of knowledge.  Great for listening to while out walking with Him.

Sarah McLachlan, Possession: This is a very special song for me as well as for a few other Wodenists I know; it bridges the gap between being very personal and yet at the same time very evocative of His passion and wildness.  A few lines from this song have been in my email signature since I married Him back in 2002.

Rob Dougan, Furious Angels: Powerfully evocative of the Valkyries, and excellent for doing  ritual for Them, contemplating them, or working oneself up into a waelcyrige frenzy. J

Peter Murphy, No Home Without Its Sire: Odin as Allfather and Lord of Asgard.   Very comforting and grounding.

The Doors, Riders on the Storm: A Wild Hunt song par excellence.

Wagner, Ride of the Valkyries: This is such a versatile piece.  On the one hand, it evokes the Valkyries Themselves very strongly.  On the other, it also calls to mind the Hunt, and is a wonderful choice for background music for any kind of Odinic ritual as well.

Therion, Asgard: This emphasizes the militaristic aspects of Asgard, but it’s great stuff, very energizing.

Goo Goo Dolls, Iris: This song, from the movie City of Angels, speaks to me of the Divine/Human marital relationship in general.  For me, it’s about my relationship with Odin, but I’m sure spouses of other Gods would find it just as relevant.

Finger Eleven, Paralyzer: This song, for me, calls to mind Odin’s venture to Hnitbjorg to woo Gunnlod (aka young Frigga) and win the Mead of Poetry.

James Taylor, You’ve Got a Friend: This is an old one, from my childhood.  I used to sleep with the radio on, and it seemed that whenever I woke up in the middle of the night—especially if it was from a nightmare—this song was playing.  It was years before I realized its full significance for me, though.

Jeff Buckley, You and I: one of the more personal ones, evoking memories of a shared past we had together.

Live, Forever May Not Be Long Enough: another personal selection, relevant to my own relationship with Him.

Blue Oyster Cult, Don’t Fear the Reaper: in my opinion, the quintessential ballad for Odin as death God and psychopomp.

Dido, Here With Me: another very personal one.

Evanescence, Taking Over Me: a trance possession/horsing song.

Sarah McLachlan, Sweet Surrender: probably self-explanatory.

Billy Joel, Shameless.  Again, personal.  I also find, on a less personal level, My Life to be rather Odinic in tone.

Sequentia, Edda: Basically, the Eddas, sung in Old Norse against a haunting musical backdrop.  An exquisite accompaniment to ritual.

- Valgrind

Paths to Odin: The King

He was not born to be King, in one sense, and yet He was born to that above all else—in the first of His long lifetime of paradoxes.

His parents were not, strictly speaking, royal. His mother served the God-King of Her people as Sacrificial Priestess.  Death Goddess, Yew Goddess, cloaked in white like barren winter, the twin skills of poison and healing equally at Her fingertips, She chose sacrifices to feed a ravening hunger that could not be sated, to nourish an immense being who grew endlessly and without profit to Himself or His people.

His father was a hunter, a simple man who loved the silence and shadow of the woods, the solitary trails, the thrill of tracking prey, the ecstasy of the chase.  Yet in typical Aesir style He was also a politician, adept at using His golden handsomeness and easy charisma to win others to His point of view—skills and affinities, all of them, He would pass on to His eldest son.

He was not born to be King—not literally, anyway—yet the Norns, those meddling women, ancient priestesses, always on the sidelines of things—chose Him for this role from birth.  And when the moment of need arose—when the land cried out for deliverance from the waste and devastation brought on by the endless feedings, when the Tree and the worlds called out for a new protector—He stepped into the mantle of kingship as easily and gracefully as if He had known Himself to be born to it all His life.  And who knows? Perhaps He had.

Although Odin Himself is not an archetype any more than I am (and I mean that quite literally; in my experience the Gods are concrete and distinct individuals, just as much so, or more, as our human family and friends, and ourselves), certain of His roles are archetypal in nature and can suggest ways in which a devotee might begin to approach Him and come to know Him better.  One of the most obvious and widely accepted paths (throughout much of modern Heathenry, but especially in mainstream quarters) is that of King.

Odin as Allfather dominates the writings of Snorri Sturleson (in which He is referred to as a triple Godhead: High One, Just as High, and Third) and Saxo Grammaticus in particular, but is also evident throughout the Poetic Edda.  For example, the following speech by Freyja (in the Lay of Hyndla) indicates the high esteem in which He was held—despite His reputation for subterfuge and often nefarious behavior, about which we will have more to say later–by the other Gods:

“Let us ask Odin, lord of hosts, to be kindly to us,
he gives and pays out gold to the retinue;
he gave Hermod a helmet and corslet,
and to Sigmund a sword to keep.

“He gives victory to some, to some riches,
eloquence to many, and common sense to men;
he gives following winds to sailors, turns of phrase to poets,
he gives manliness to many a warrior.”

Here stated, in brief, are the attributes of a Northern King: dominion over great numbers (“lord of hosts”—although, enigmatically, the “hosts” referred to here could also imply the hosts of undead warriors of Valhalla, or of the Wild Hunt), wealth and the capacity to be generous with it, to be a “ring-giver” (a role beautifully symbolized by Odin’s arm-band Draupnir, the golden oath-ring, crafted by Dwarven magic, that sheds nine more rings identical to itself every nine nights), and the ability to arm warriors and servants, as well as to dispense less material gifts ands blessings (victory, eloquence, riches, manliness, etc.) at will.  In Ynglinga Saga, Snorri tells us that Odin could perform the ultimate feat of taking luck and intelligence from one person and bestowing them on another of His choosing.  This is the “ring-giver” role writ extremely large, kingship on an unmitigated Godly scale.

Odin as King of the Gods is all of these things, and more.  And yet, in my own experience, His kingship is less that of an overbearing autocrat and more that of first among equals.  As King of a tribe of Gods, obviously He recognizes and respects the power and contributions of the other members of His tribe, and of Their allies the Vanir.  The Gods of Asgard are not in need of a dictator or a drill sergeant.  And so, Odin’s role becomes that of coordinator, drawing on the diverse talents, powers and ambitions of His colleagues to keep Asgard—and by extension, all the worlds under His dominion—running smoothly and productively.

In modern human terms, the closest equivalent role to the King is that of government or corporate leader, and on a smaller scale, the community godhi or Pagan/Heathen organizational leader also fits the bill.  For the devotee to Odin, or the person who feels called to Him but does not yet know the extent of the relationship or what He wants from you, there is nothing wrong with experimenting with a community /religious leadership role to see if it fits, if it is a need you can comfortably fill in your community.  It is possible to learn a great deal about Odin as Allfather—the face He shows to the vast majority of worshippers—by serving the community in this way.  More men than women seem to feel called to try on this particular hat, though that may be simply because our society in general is more supportive of men taking on a leadership position.  Regardless of gender, however, there is a shortage of effective and responsible leadership in our world today, and especially within Paganism; many people like to think of themselves as leaders, while few actually are.  If leadership is a talent you believe you truly possess, by all means try your hand at it.  You will know soon enough (by whether anyone else follows you, and by the feedback they give you if they do) whether you were right in your self-assessment.

At any rate, though, anyone who decides to serve Odin by emulating His role as King should strive to keep in mind that leadership is—when done right—the ultimate act of selflessness. This is why there are so many bad leaders in our society; they think of being a leader as a way to puff up their own egos and feel better about themselves by lording it over others.  But leadership is not about self-aggrandizement; on the contrary, it is about putting the needs of your people, your community, above your own needs, and considering yourself last. A king is the ultimate public servant.

Kingship is the loneliest of paths.  Although to appearances a king is always surrounded by throngs of admirers and well-wishers, this is deceptive; in reality, a king always walks alone.  A king makes the hard decisions, the life or death choices, the decisions no one else wants to face, and although he may have advisors, ultimately the responsibility for these decisions rests on him alone.  And neither affection for family or friends, or the wishes of his own heart, are permitted to interfere with what he knows must be done, what he knows to be in the best interests of the common good, the good of his people as a whole.  Although at first glance Odin would appear to be simply a regnant King, as opposed to the sacral kingship cult of the Vanir, the truth is not so simple.  For one thing, Odin is wedded to Frigga, considered by many to be a daughter of the Vanir, an embodiment of sovereignty; thus, Their marriage would be a holy union of Earth and Sky.  The story of Odin’s sacrifice on the Tree could be seen as a royal blood offering to the land.  And a deeper look at the tale of Balder’s death reveals yet another possibility.  Many people in Heathenry today—especially in the more mystical factions—have come to believe that Balder took Odin’s place when the land called for a sacrifice, the son dying in the father’s stead so that the latter might continue to serve the land and people who were, and are, in such dire need of Him.  This possibility throws the price of kingship into stark relief.  It is not only sacrifice of self that is asked and sometimes demanded, but sacrifice of all that one loves, and even of one’s own legacy.

With these points in mind, here are a few simple suggestions to consider, for the person who is considering undertaking a religious or community leadership role as part of their service to Odin.

1)      Remember, it’s not about you, but about the group you are supposedly serving.   Don’t try to take everything on yourself; learn to delegate, and to work with others.  Remember, an Odinic leader is more a coordinator than an all-powerful despot.  There are going to be some tasks within your organization that others are better suited to than you are, and knowing who to give what job to is a vital part of leadership. Odin doesn’t try to guard Bifrost Himself, because Heimdall is perfect for the job.  Nor does He try to oversee the network of cottage industries that comprise Fensalir, because that is Frigga’s domain.  Don’t take on more than you can handle, and don’t be a micromanager.  Other members of the organization are (or should be, if you’re any kind of leader at all) ready and willing to pitch in; give them jobs and trust them to get them done, without breathing down their necks.

2)      Be generous, to your friends, allies, and even your opponents.  In the Northern tradition, a leader is a ring-giver, remember?  This is also related to the very important concept of Gebo, the idea that exchanging gifts—actual things as well as time and attention—solidifies bonds both between individuals and among the members of a group.  Generosity may mean directly sharing any material rewards of leadership with others in your group, though it could just as easily mean giving others a chance to shine, not hogging the spotlight, sharing power, and refraining from being overly critical of those who have opposed you.  A king is generous because he can afford to be, and because to be otherwise would be an affront to his royal lineage as well as to the Gods.  Another concept related to this idea is that of noblesse oblige, which means roughly that much is expected from someone to whom much has been given.  (Literally, nobility imposes obligation.)  As a leader, you need to hold yourself to a higher standard than the one that would apply to the average person. If you don’t think that’s fair, don’t take on a leadership role; there are enough bad leaders in the world already.

3)      If you find that you can’t handle the work you’ve taken on and delegating doesn’t seem to be working, or if you find that you’re not as well suited to the community organizer role as you had thought you might be, you may want to consider stepping down altogether (which according to Saxo Odin Himself did at one point, at least for a time).  If you don’t feel up to doing the work on a consistent basis, or you never seem to get around to getting everything done, the organization is going to suffer for it and no one will be happy about that, least of all you.  Be honest about the situation instead of trying to drag things on, and either disolve the group or hand leadership over to someone else.  Remember, kingship is only one of Odin’s many masks, one of His many faces, and there are other ways to serve.  Being a community organizer isn’t the end-all and be-all of Heathenry or Paganism.  Often it is an especially poor fit for mystics—which may be why Odin is absent from Asgard so much of the time.

- Valgrind

Hail to the Gods, addendum

I forgot two I had meant to include.  Sigyn’s verse should be inserted right under Loki’s; I’m not sure yet about Tyr’s.

Hail to You Tyr, one-handed temple guardian
Who sacrificed a friend to protect His home and liege.

Hail to You Sigyn, vigilant, steady-handed,
Whose untiring devotion would make most lovers cringe.

The poem was partly a result of inspiration, and partly my attempt to fain the Gods in words since I had little money available for more liquid libations.  (Although, They did get a horn of the very best Chardonnay I could afford. ;p)

Hail to the Gods

Hail to You, Odin, Allfather, wounded King,
Shaman who gave self for Self, sight for Sight,
To safeguard the Tree and the worlds.
Hail to You Frigga, Ward-Witch, Seeress,
Earth’s daughter who sits enthroned among the stars.
Hail to You Thor, bold, deep-minded,
Friend to mankind who fights Midgard’s enemies
With a strong arm and booming laugh.
Hail to you Sif, sybil, stout-hearted,
Whose touch is sanctity and sanctuary.
Hail to You Bragi, golden-tongued Skald,
Whose wit is among Valhalla’s sharpest weapons.
Hail to You Idunna, wise-woman, deft-fingered,
Gardener who grows more than apples
To keep the Gods young and hale.
Hail to You Heimdall, ever-alert watchman,
Whose hearing is so keen He listens
To the growth of the Tree.
Hail to You Loki, swift-thinking, clever one,
Solver of problems and finder of paths.
Hail to You Bestla, mother of Gods,
Wyrd-mistress and cutter of threads.
Hail to You Borr, hunter and statesman,
Teacher to He Who now teaches many.
Hail to You Buri, father of the bloodline
That rules the world at the top of the Tree.
Hail to You Eir, patient healer, green-cloaked,
Whose careful touch is a soothing balm for pain.
Hail to You Forseti, fatherless, fair one,
Whose wisdom brings justice to many quarrels.
Hail to You Balder, lost son, slumbering;
May Your sleep be deep and Your dreams sweet.
Hail to the Aesir, mighty and wise, Gods of Air and Flame,
Great Ones all Who Guard the Tree,
And hail to Their allies the Vanir, Children of Earth.
Hail to Asgard, brightest of worlds,
Shining seat of holiness, home to both tribes.

Lammas Blessings

The unrelenting sun bakes the earth, pouring down its oppressive heat and nudging fruits and vegetables closer to ripeness.  And in fact, the “first fruits” of the crops planted in springtime are ready for harvest now, just as they were in elder Heathen times: the zucchini and tomatoes in my garden, and the first of the summer orchard fruits—plums, peaches, nectarines—are ready to be picked.  And somewhere, fields of golden grain are ripening.  Summer is at the height of its power—yet it is now, on this sweaty, torpid day, when the first hint of fall and thinning of the veil can be felt in the air.  The dark half of the year begins now, with the faint whiff of death that will grow steadily until it culminates in the raging fury of the Hunt.  I inhale deeply, intoxicated by this barest taste of things to come, feeling a subtle electrical charge run through me that will become an overwhelming surge of power in the months ahead.  As with many Odinspeople, Lammas begins my own “high woo” season.

Lammas is a time of sacrifice, a theme that continues progressively throughout the harvest season.  The festival of “first fruits” leads to the harvest of grain at Harvest Home, and finally to the harvest of flesh at Hallows.  My friend Svartesol observes Lammas as the time when Freyr is annually sacrificed and reborn, His blood shed to feed the crops and nourish the worlds.  In my own practice, I honor Frey’s sacrifice but additionally see Lammas as the time when Odin, driven to find a solution to the drifting-apart of the worlds and languishing health of the Tree, ventures to Mimir’s Well to make a sacrifice of His own: an eye in return for Vision.  What He sees in return for this offering is neither simple nor pretty, for the Wyrd of the worlds is tangled and difficult to read even for a God, even for Odin with His unique Sight.  In order to preserve the health of the Tree, in order to save Midgard and the other worlds from the ravages caused by our separation from the Gods, and of our egos from our own Selves, we must each make our own offering, our own unique sacrifice, in an attempt to bridge this gap, feed the Tree, and draw the worlds together.  What will you sacrifice?  What can you give?  What offering can you make—now, today—that will help in this effort?  What service are the Gods calling you to offer?  And most importantly, can you emulate Freyr and Odin in offering these things with joy and a full heart, rather than grudgingly and with dragging footsteps and complaints?

Lammas is the time for thinking on these things.  I wish the blessings of the season—insight, illumination, and joyful sacrifice, artfully hiding within summer’s deceptive ease—to you all.  The fall is coming, and the Hunt will ride, to take what you will not willingly give.

- Valgrind