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An Eye For An Eye Makes The Whole World Blind

All art and words by Connla Freyjason for Iaconagraphy. Please click this image to open a new window and support us at Patreon.

In war, it is unwise to use your sword arm to pat yourself on the back.  Yet I look around at the current “war on discrimination” that is raging within the better half of the Heathen community, and over the past two days, I have seen a lot of people doing exactly that. In fact, I have even seen some people encouraging such behavior through memes suggesting that we all take credit for the Facebook ban of the AFA, even if we were not actively involved in making that happen.  On the flip side, even as this “victory” was taking place, I have sat back and watched as many of those same Heathens who espouse complete anti-discrimination policies (and I am firmly on the side of no discrimination of anyone ever) attack Christians and Christianity as a whole, and attack people for the virtues they are oathsworn to protect (even when they began their post with a caveat patently stating they didn’t expect everyone to uphold those same values).   We cannot pretend, as a group of people, to make war on discrimination while we vehemently maintain our own ways of discriminating against people.  When we do that, the only thing we’re patting ourselves on the back for at the end of the day is hypocrisy.

For those on the outside of the Heathen community, here’s a brief snapshot of what has been going on for the past year:

In September of 2016, Huginn’s Heathen Hof published Declaration 127, which is based on stanza 127 of the Havamal (literally: “Sayings of the High One”, from the Codex Regius, 13th century; believed by Heathens to be the sayings of Odin All-Father):

“When you see misdeeds, speak out against them, and give your enemies no frith.”–Translation on the HHH website

“When you see evil being done, call it out as evil, and show the evil-doer no peace.”–My Translation

This Declaration is accompanied by a sort of “petition”, which people and organizations may sign to demonstrate their complete denunciation of, and disassociation from, the AFA (the Asatru Folk Assembly).  Those who support Declaration 127 are essentially binding themselves to an oath that:

“While [we] 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.”

Further, Declaration 127 states:

“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 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.”

I wholeheartedly supported Declaration 127. 

Why? What had the AFA done that was so wrong as to spark all of this?

The AFA has its roots in the Viking Brotherhood, which was founded by Stephen McNallen in 1972.  This, in turn, became the Asatru Free Assembly in 1974, which gave birth to two other major Heathen organizations: the Asatru Alliance and The Troth.  In 1986, the Asatru Free Assembly was disbanded because McNallen was apparently “too busy” to keep it going. Then, in 1994, he formed the Asatru Folk Assembly (the AFA of today), founded upon a Declaration of Purpose which includes, among other things:

2. The preservation of the People of the North (typified by the Scandinavian/Germanic and Celtic peoples), and the furtherance of their continued evolution;

10. Working to secure the existence of our people and a future for white children. (emphasis mine)

A brief visit to their website (yes, I went there!) sheds further light on the AFA worldview.  Their statement of ethics includes the following (and I really couldn’t begin to make this stuff up):

“Healthy families are the cornerstone of folk society and its strength and prosperity is derived from them.  We in Asatru support strong, healthy white family relationships.  We want our children to grow up to be mothers and fathers to white children of their own.  We believe that those activities and behaviors supportive of the white family should be encouraged while those activities and behaviors destructive of the white family are to be discouraged.” (Again, emphasis mine.)

So, clearly, the AFA is not only racist, but also anti-LGBTQ.  

Which is why it became blatantly obvious to me that I should support Declaration 127.  I mean, clearly, there is zero room in my heart for frith for anyone or any organization who is discriminatory towards people of color, other cultures, other faiths, or members of the LGBTQ community.  And the AFA not only discriminates against these groups that they consider “outsiders” (utangard), but they also muddy the waters for the rest of us who patently do not.  I have experienced this “muddying of the waters” firsthand: to many people outside of the Heathen community, the AFA represents what we all believe, even when they patently do not.  Add to this a large dearth in Heathen publications that are not either advocated by, published by, or have publishing rights owned by the AFA, and you have a recipe for situations in which simply carrying a book in a shop which is remotely associated with the AFA becomes grounds for accusations of Neo-Nazism. (It happens. It has happened. I witnessed it with my own two eyes.)  Such also becomes grounds for those who support Declaration 127 to not give those shops their business, even when said shopowners are in no way, shape, or form remotely affiliated with the AFA.

It’s a slippery slope that has been built, to say the least.

That slope becomes even more slippery when one ventures into the dogmatically Reconstructionist world of many of my fellow supporters of Declaration 127.  I personally reached a point where I no longer shared my writings or my art because “daily crucifixion” is not my idea of a “good time”. I have sat back and watched, stunned, as other people were attacked (to the point of fleeing a group) for having values (to which they were oathsworn) which mirrored the Nine Noble Virtues, purely because those virtues were supposedly first espoused by McNallen and his compatriots, and supposedly not directly derived from historical sources (even though every single one of the virtues in question appear directly in the Havamal).  I have read through countless posts railing against the dreaded “Christian-grafting”, and Christianity and Christians on the whole, even while also espousing a “show it to me in the lore, or it isn’t valid” attitude: when our lore is all a product of Christian authors, written in the post-Christian period.  In short, I have observed those very same people who were so opposed to discrimination constantly discriminate: against those who are “less Reconstructionist” than they are; against Judeo-Christianity on the whole (which, when you think about it, can border on Anti-Semitism, in and of itself), and against anyone who is so “misinformed” as to accidentally promote something which has ever been “tainted” by the AFA whatsoever (in a world where, until about a decade ago, the AFA was pretty much “the only show in town”, and largely remains such when it comes to quality published source material apart from the Eddas and Sagas themselves).  

Many among the supporters of Declaration 127 see this recent Facebook ban of the AFA as a victory, and on many levels, they are not wrong to feel that way.  However, I keep coming back to those last words of Declaration 127; those last words that were still floating in my head as I signed it myself almost a year ago:

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

Actively working to get an organization banned from Facebook is neither fully recognizing their right to govern themselves as they see fit, and with full autonomy, nor allowing them to be free to stand for whatever principles they see fit.  Actively working to get an organization banned from Facebook, while supposedly upholding the above principles, is bullying at its basest.  One cannot stop bullying simply by being the better bully!  Yes, there are places within the corpus of the Havamal that suggest “an eye for an eye, a tooth for a tooth, and bust their heads open while you’re at it”: a thrice-fold sort of vengeance, to make sure things really get sorted and your enemies fully know “who’s boss”.  There are also places within the corpus of the Havamal that say “never trust a woman” and “beguile women with soft words”. We tend to downplay those latter verses, with the argument that we’re living in the twenty-first century, and such sexism has no place here.  Well, there is no place in the world in which we are presently living for thrice-fold vengeance, either. An eye for an eye and a tooth for a tooth leaves the whole world blind and toothless, and that is all such attitudes accomplish.

Maybe we have won a battle, with Facebook actively recognizing that the AFA fosters hateful attitudes and hateful speech, but we have not won the war.  So long as we are shackled to our own hypocrisy while at the same time patting ourselves on the back with our sword arms, when the next battle comes, we will have no appendages left available with which to fight!  A zero tolerance policy for discrimination needs be exactly that: a zero tolerance policy.  So long as it is still socially acceptable to point an accusatory finger at someone based on a difference in faith (anti-Christian, anti-Judeo-Christian), or to argue the concept of ergi as anti-LGBTQ as a point of historical fact within our faith-base that still holds true, we patently are not maintaining such a zero tolerance policy.  Instead, we are merely ignoring our own transgressions and shortcomings by loudly focusing attention on the transgressions and shortcomings of others. Until we stop doing that, we will never win this war; we will only serve to perpetuate it.

Declaration 127 is a great ideal, but like most “high ideals”, once you throw actual humans into the mix, things have a way of going terribly, terribly wrong.  I commend its author for what he was trying to do, when he created it, and put it out there to gain the support which it has gained.  I admire him for having the cajones to do something like that, because it took some serious cajones.  Anytime one voice rises up against the Darkness and tries to get others to join them in that fight, it takes courage.  I hope that you will all keep that in mind after having read this post….




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Finding Freyja

Original digital painting by Connla Freyjason (working under the pseudonym “The Warrior”), April, 2016. Available as wall art via clicking this link.


Every Friday, without fail, I pour blot to Freyja. I began this weekly ritual in April of 2016, after She came to me in a dream, and claimed me as Her own. Those first few weeks, I knew Her only as “Freyja, Queen of Cats”; a gentle presence, not unlike the huge felines who pull Her chariot, or even our own family cat, Kili, who could creep into a room quite unnoticed, yet fill the entire place with reverberating love, and passion that was quick to rise, sometimes even baring claws. With my whole heart, I poured a sweet red wine blend for Her, and I spoke the few kennings I knew, as well as the one She had, in fact, taught me: “Freyja, Queen of Cats”. And then I poured out my heart to Her. Every Friday, without fail.

On the twenty-seventh of February in 2017, I finally realized that I should take the plunge, and dedicate myself to the service She had already chosen for me. Two nights prior, I had participated in a Dark Moon Ritual at Enchanted Shop in Salem, Massachusetts, led by Priestess Renee Des Anges. During the meditation portion of that ritual, I was gifted a bind rune by The Lady: Algiz, Sowilo, Wunjo.

Algiz is a warrior’s rune. I wouldn’t fully understand the depth of Her gifting it me until two months later, when it finally dawned on me the form in which She had first chosen to visit: Valfreyja. For several years, I worked under the pen name “The Warrior” as an artist; my Beloved, Suzanne, in fact calls me “Her Warrior” as a pet-name. So it’s quite appropriate that Freyja first made Herself known to me as Valfreyja; it’s not Her fault that I’m more than a little slow on the uptake! Algiz is also the rune repeated on the Helm of Awe, a galdrastafir to which I have been heavily drawn from the first moment I saw one over a year ago. It is a rune of protection. It is also a rune of friendship with the gods, and of communication with Higher Powers. Message received.

Sowilo is a rune of promise, strength, warmth, and joy. It is the sun melting the snow with the promise of Spring; success, when we think all hope has otherwise been lost. These are the very things She had come to be to me over the course of the preceding year: when things were at their absolute darkest, Freyja always was there. And She reminded me to hope; She reminded me constantly that I am an artist, and that the Way of the Artist has never been easy, but has always been worthwhile. Message received.

Wunjo is as close as a rune can come to true bliss; a rune of “happily ever afters”. It is a rune of fulfillment, but it is also a rune of bonds forged: the bond of a friend to a friend; of lover to lover; of Goddess to Dedicant. It brings transformations of the best kind; the kind where one stops feeling like an outsider and becomes a part of something greater than themselves. Message received.

It was time; She had told me so. Now the question became: how does one “perform” a dedication to a Deity in the Norse Tradition? I had no clue. Certainly, I had read about others who had done so—Cara Freyasdaughter had written some wonderful articles on the topic at Huginn’s Heathen Hof—and I knew that there was a certain measure of “contractual deal making” that took place within a ritual context when “finally taking the plunge” with a Norse Deity, but that was pretty much the extent of my knowledge on the subject, apart from my previous experience as a Welsh Druid. Still, I wasn’t exactly “going in blind”: I had, after all, spent the last year getting to know Her better, both in a ritual setting (during our Friday blot), and in a research capacity. So I did what I almost always do with everything that I’m passionate about in my life: I jumped in with both feet.

Rather than use a simple white candle as I normally do when creating sacred space, I chose a lavender chime candle from my “stash”, and with my ritual dagger, I carved upon it the bind rune which She had given me. I then placed it in the small holder which I keep within the cast iron cauldron (which I also use as my hlaut-boll) on my altar, and set about creating sacred space. It isn’t often anymore that I do the full rite before my altar: as I’ve said before, I’ve called sacred space into being so many times in that area that it’s practically a permanently liminal space. But that night, I felt driven to do so. She told me to do it; and I did as I was told.

How do you know when the gods are telling you to do something? Sometimes it may come as it does when any physical person tells you to do something: in the form of an audible voice. Other times, like that night, it may come in the form of a burning need. Suddenly, you feel driven to do something, with every fiber of your being, often to the point of actually feeling physically ill if that thing is not done. That night was like that: if I had not called the space with the full rite, I knew instantly that I was going to suffer for not having done. There would be a definite headache. There might also be nausea. So I went for it. Like I said: I did as I was told.

I centered myself. I laid the fence—every movement purposeful and driven. And then I lit the lavender candle which I had inscribed with the bind-rune, and I stared deeply into it, letting my mind go blank as one typically does with candle-scrying. And She stood there, in the flame. I saw Her again, as I had that night a year past, in my dreams. And I apologized for being “a little bit slow” mentally, and then I told Her what She already knew:

I belong to you.

And then my promises to Her—the conditions of my service to Her—flowed out of me, not in some makeshift version of a legalese contract, but in poetry:

I am the
Walker Between The Worlds;
I am the Raven
On the wing,
And I sing the
Song without the
For I have no
Voice to bring.
Yet still with this
That is
I raise that
And sing.

All elements and words, Connla Freyjason for Iaconagraphy. Digital painting featured at center is available on a host of products at Red Bubble, via clicking this link.

My “adventures in galdr” began the very next day, and I’ve been on that song-filled journey ever since. She chose me to be Her servant; I take no titles for myself, except those She might give to me in future. It doesn’t seem to matter at all to Her that my singing voice is very much like that of the raven that is my fylgja: I squawk to the glory of the gods now on a regular basis! And I know that each time I do, I am doing right. Singing for Her fills me up as few things ever have.

I’m glad I finally “bought a clue”. I’m glad I finally found Freyja. I’m glad She took the time to find me.


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Verse and art original by Connla Freyjason.

People sometimes ask me where I get the inspiration for my art, especially for my votive art images, which often depict the Norse Gods and Goddesses as I “see” them.  Many of these same people belong to a faith-system that strangely looks upon actual mystical experience–often referred to as Unconfirmed Personal Gnosis (UPG)–with deep suspicion.  It also tends to be a belief system that holds firmly to the stance that “we do not bow to our gods; our gods do not ask us to bow to them”.  As I said yesterday on Facebook, UPG may not be looked upon too fondly by the staunch Reconstructionists within the Heathen community, but it is the very life-blood of the artist!  Insofar as the “to bow or not to bow, that is the question?” debate: many of our historical resources (which are supposed to be the foundation of a Reconstructionist faith) strongly suggest otherwise.  When I create a piece of art based upon a vision of a god/dess that I have been given, I do so with great humility, and I offer a gift for the gift which I have been given, whether that be a prayer of gratitude, or a burnt offering of incense, or the actual pouring of a blot.

Godfinding is perhaps the most important aspect of any system of beliefs that would choose to call itself a religion, and yet it is a topic I have found far too-seldom covered within the Heathen community.  What do I mean by that word: godfinding?  

Godfinding: to come upon (often accidentally, but also through study, research, effort, or experimentation), meet with, or obtain an understanding of God/gods/goddesses; to notice the presence of God/gods/goddesses and then to deem God/gods/goddesses worthy of consideration.

The word “find” is etymologically sourced to Old English findan, which in turn sources to Old Norse finna: to find, to notice, to deem (regard in a particular manner) and consider.  To actually find God/gods/goddesses, therefore, we are forced to go beyond simply reading about them in books, or even recognizing the apparent previous finding of Them by our Ancestors in the archaeological and anthropological record. No, to truly find God/gods/goddesses, we must necessarily experience Them, which means we must necessarily be open to UPG, which in turn means we must be open to the concept of faith.  A religion without faith is nothing more than yet another political body of semi-like-minded people.

Which begs the question: why is it that in other religions a personal experience of God is pretty much the entire point of being religious in the first place, yet in Heathenry, such personal experiences are generally chalked up to UPG and then shown varying degrees of derision?  On some levels, this would be slightly more understandable if demographics showed that most Heathens were also previously Catholic, but numerous censuses have shown that most of those in our community who were previously Christian were raised Protestant.  Why do I say this? Because in Catholicism there is an actual council known as The Congregation for the Causes of the Saints whose job it is to scientifically verify that miracles have occurred. In other words, it’s their job to scientifically verify UPG, so clearly such “behavior” is “approved” in Catholicism. Yet most “Heathen converts” come out of the Protestant faiths: faiths that were indeed founded out of an abject disapproval of such “behavior”!  If, in their previous “Protestant lives”, people would have looked on the existence of such a council with deep suspicion (if not outright hatred), why perpetrate such “behavior” within their “Heathen lives”? It makes zero sense.

I’ll gladly grant that UPG is a slippery slope: I may see Njordr, for example, as dark-haired and clean-shaven, while you may see Him as grey-haired and grey-bearded.  I may regard Freyja, from my experiences of Her, as a goddess of healing, as well as magick, victory, and sensuality/fertility, whereas you may regard Her as a goddess of physical beauty, or of self-esteem, or of whatever.  I have even encountered at least one person who experienced Her as a goddess of home and hearth, much more akin to traditional views of Frigga.  But that is where godfinding becomes useful.

Let us begin with the accidental encounter, and work our way up to seeking with intent.  A year ago, I had a dream wherein I was visited by Freyja.  At the time, I expected Loki to be my patron, given my past experiences with Trickster archetypes. As such, my only exposure to Freyja had been “in passing”:  I knew of Her from various mentions in the lore, naturally, and from brief conversations with a Heathen friend, but beyond that, I had not actively researched Her.  I knew nothing of Her various kennings (Vanadis, Valfreyja, Gefn, etc.), and I honestly only knew of Her as a goddess of magick, sex, and beauty.  Yet in my dream She appeared to be wearing “warpaint”, and She announced emphatically: “You belong to me!”

Digital painting of Freyja, all elements, and verse, original by Connla Freyjason. Click image to purchase the digital painting via Cafepress.


One of the ways which we may accidentally encounter Deity, therefore, is if They come to us, instead of the other way around. The Lady came to me that first time as Valfreyja–Her warrior aspect; She who chooses Her half of the slain–but it took me a year to figure that out!  In my case, accident led to intent.  I woke up the next morning driven to recreate what I had seen in my dream as art: UPG led to votive action.

Let’s pause for a moment to talk about that term: votive action.  In its most simplified sense, votive action breaks down to a devotional act.  It is, at its most basic core, a form of prayer through action.  More than simply spoken words, it is a thing that you are doing, for one of three purposes:

  • As fulfillment of a vow;
  • As an act of gratitude;
  • As an act of worship.

In Heathenry, the fulfillment of vows (oath-taking and oath-keeping) and the concept of gratitude (“a gift for a gift”) form the very cornerstones of our belief system, but things tend to get a little bit “sticky” when one starts using the word worship

Worship: the feeling or expression of reverence, adoration, and love for a deity.

Worship requires humility; it asks for bended knees, and many Heathens, as I’ve already said, have a huge issue when being asked to bow down to anything or anybody, regardless of the fact that our historical record shows that our Ancestors definitely did so.  In 98 AD, Tacitus wrote in the Germania of the Suebi (a Germanic tribe):

“There is nothing especially noteworthy about these states individually, but they are distinguished by a common worship of Nerthus, that is, Mother Earth, and believe that she intervenes in human affairs and rides among their people.  There is a sacred grove on an island in the Ocean, and in that grove there is a consecrated cart, draped with cloth, which only the priests may touch.  The priest perceives the presence of the goddess within this innermost shrine, and with great reverence escorts her in her cart, which is pulled by cows.  There are then days of rejoicing and merry-making in every place which she deigns to visit and accept hospitality.  No one goes to war; no one takes up arms; all objects of iron are locked away. Peace reigns wherever she goes, until the goddess has had her fill of human interaction, and then the priest returns her, in her cart, to the temple in the grove on the island in the Ocean.  After that, the cart, the cloth, and if you choose to believe it, the goddess herself are washed in a clean, secluded lake.  This service is performed by slaves who are immediately afterwards drowned in the lake.  From this arises the dread of the mysterious, and the pious reluctance to see what only those who are to be put to death are allowed to see.” (Emphases mine.)

For those who would here raise the “a history not written by its own people isn’t a true history” argument, I would also supply this (my own translation) from the third chapter of the Kjalnesinga Saga:

Thorgrim, the High Priest, took special note of the men who would not bow before the gods in the temple.  His son, Thorstein, also held a high reputation as one who would call men who did not bow before the gods out as less worthy than dogs publicly.  Bui, who was a great hero, was only twelve years old, six years younger than Thorstein, who was then eighteen, when Thorstein witnessed Bui not bowing to the gods at the temple, and made it public to all who gathered for the local Thing, decrying Bui as an outlaw.  (Emphases also mine.)

Clearly, historically-speaking, our Ancestors worshipped their gods, and part of worshipping is “bending the knee”, as a show of reverence as well as affection.  Most of us can pretty easily understand the word “affection”, but let’s pause for a second and actually define the word reverence:

reverence: to have or show deep respect of or to someone or something.

If we love and deeply respect the gods, why are we reluctant to express or show Them that?  And if you don’t love and deeply respect the gods, why are you calling yourself a Heathen in the first place, instead of an agnostic, or even an atheist?

Votive action is the point at which accident meets intent in godfinding.  Your devotional act may be something as simple as saying aloud “Hey, I know you’re there”, or it may involve hours of research and study, or it may be as formal as an actual blot; it may even actually involve bowing down before the gods.  Your accidental “first brush” with Deity may not be something so “earth-shattering” as an actual dream-vision of a god, as mine was; it may be something as seemingly mundane as repeatedly encountering the same Deity over and over again in your research or study of the extant lore.  Study and research might then also become an act of intent–a votive action in and of itself–as you begin to focus on learning more and more about that specific god/dess.  As you then begin to obtain a deeper understanding of Them, research itself becomes, in essence, an act of “bending the knee”.

The other side of intent in godfinding happens when we actively seek Them, instead of waiting for Them to come to us.  How does one actively seek God/dess?  How does one actively seek anybody else, on a mundane level?  Breaking down human/Deity interaction to the terms of human/human interaction may at first blush seem to be grossly oversimplifying things, but we are, after all, talking about a faith system wherein the god/desses themselves are incredibly and distinctly human in the way that They interact with each other, as well as with us.  How, then, do you actively seek another person–another living, breathing human being–who maybe you’ve only heard about in books or on TV, or from the word of mouth of other people?  Or maybe you’ve passed them on the street or at some function? How would you actively find out more about them, so that you might know better how to approach them the next time you meet, and possibly build a relationship from there?  In today’s modern age, most of us would answer with two words: google search.  You would look them up, right? See what other details you could find on social media or elsewhere that tell you more of their character and interests.  We can do the same thing with Deity!  Find Them in the Eddas and the Sagas; find other people’s UPG of Them on social media and elsewhere online.  Learn what They like and do not like; learn what pleases Them; learn what attracts Them.  And then use those things you learn to build a relationship with Them!

How do you use what you’ve learned about Them to build a relationship with Them?  How would you use that sort of information when attempting to build a relationship with a living-breathing human?  You might start by finding out their contact information: some way to call them up on the telephone, or speak with them via social media, or even write them an email or a letter.  You do the same thing with Deity: what’s Their contact information?  Obviously, our god/desses don’t have phone numbers, email addresses, or social media accounts (apart from ones that other humans have set up in reverence to Them), but They do have a sort of physical address: your own personal altar/shrine, whether that be a ve, a stalli, a grove, or even your own miniature version of a hof.  We also have what could be equated with phone numbers and email addresses, courtesy of the Eddas and Sagas: many of our god/desses have halls which they call home, whether that be Sessrumnir (Freyja), Valhalla (Odin), or even Helheim (Hella).  So, once we have someone’s contact information, what do we do with it? We use it to make contact, right?  Like I said, we call them on the phone, or we contact them on social media, or we email them, or we write them a letter. Do the same thing with Deity!  How? I mean, that’s one helluva long distance phone call, right?  Through prayer.  Prayer  does not need to be conflated, or composed of poetic phrasing; on the contrary, I have found in my own personal experience that my most profound experiences with prayer consisted of conversations very much like those one might have when initially making contact with another living-breathing human: 

“Hi, Freyja? Yeah, this is Connla. Are you hearing me okay?  I just wanted to call you up and tell you how much I appreciate having you in my life….”


“Hello, Hella? This is Connla.  I’ve noticed you being around in my life a lot lately, and I just thought I’d let you know that I know that you’re there….”

Usually the next step following first contact is to organize a “date”, whether the living-breathing human that we’re talking about is an actual romantic prospect, or just a possible friend.  We arrange a meeting with them of some sort, usually doing something that we know from our previous research that they will enjoy.  Maybe we plan to go to a theater and see a movie that we can talk about afterwards, or maybe we plan a shopping adventure, if we know that they enjoy shopping.  Whether our inclinations are romantic or purely platonic, this first meeting is a date.  So how in the heck do you date Deity?  You use the same sort of information–what do They like; what do They enjoy–and you commit time and effort to bringing those things either to a physical location (your home altar, whatever form it might take) or to a votive action, such as cooking Them a meal, or listening to specific music that They might find appealing, or even, yes, watching a movie that They might enjoy.  You make yourself present to Them, via something that is appealing to Them, and then recognize Their presence with you.

So what follows a “first date”, whether romantic or platonic? Hopefully a second date, right? Hopefully that first meeting leads to future meetings that are maybe a little less formal, and more on the level of “hanging out“.  That’s when most of us know that we’re actually involved in a relationship with someone: we can just “hang out” with them.  Time spent doing the most mundane of things–such as cooking a meal or vegging on the couch watching television–becomes equally valuable to (if not more valuable than) meetings that are formally arranged.  Of course, that second date and subsequent hanging out only happens if the first date was successful: if you mutually decided that your personalities fit together, and you actually enjoyed each other’s company.  After a first date with a Deity, you will definitely know if you enjoyed each other’s company, or not.  Just like with another human, if you come away from that first date “feeling wrong somehow”, chances are that you are not meant to work with that particular Deity, for whatever reason.  But if that first date was, indeed, successful, then how do you hang out  with god/dess?  The same way that you do with another person: notice Their presence, even when you are doing the most mundane of things, and let Them know you notice.  With another human, you might do that by engaging them in conversation or simply smiling over at them, right?  Do the same thing with Deity!  

Eventually, over time, as the relationship with another person deepens, you might come to call that person your friend, your beloved, or even your spouse.  When we do this, we are, in effect, dedicating ourselves to that other person.  After a period of time hanging out with a particular Deity, you may find that you wish to dedicate yourself to Them in the same manner; I’ll talk more about that in a future blog post.  In order to develop a relationship that is that deep, however, you have to find Them first, which means that you have to be open to experiencing Them.  We don’t build relationship with physical humans simply by reading about them, or by secondhand accounts of other people’s experiences of them; we should not expect to be able to build relationship with Deity in those ways, either!

Much of my art is based on the experiences I have had while godfinding.  Sometimes, as with the above image of Freyja, it is because They have come to me; other times, as with the art I have done of Njordr (and my subsequent devotion to Him), it is because I have actively sought a relationship with Them, via prayer first, and then a “first date”, sometimes followed by “just hanging out” (as has been the case for me with Freyja, Njordr, and Freyr), and sometimes not (as has consistently been the case for me with Thor).  Sometimes I find Them; sometimes, They find me. What is important, however, is that finding, and being open to the experience that follows after.