To begin with Mani, the facts, as we know them, are few. Basically, Mani is the personification of the moon; He is a God of the moon. He steers the moon on its course, determining the time of its waxing and waning. As the moon reflects the light of the Sun, so Mani can be said to, in His ever-subtle way, reflect the light and might of Sunna’s power, which is not to say He has none of His own.

Mani doesn’t travel alone; He has two companions on His nightly journey: a girl named Bil and a boy named Hjuki. These children are brother and sister and once had a very cruel father. Mani observed them being mistreated and came to steal them away. They now accompany and assist Him on His nightly journey. Our moon God is also pursued by a wolf, Hati, who makes sure that He doesn’t stray from His assigned course. According to the shared UPG (unverified personal gnosis) of many in the community, there is some likelihood of this for Mani truly likes humanity and likes to watch over those He cares for, even if only from afar. Hati has the difficult job of keeping the moon punctually on course. Of course, according to the surviving lore, at Ragnarok, the wolf will capture the moon and devour Him, plunging the night into unbroken darkness.

My own experience with Mani began shortly before Etinmoot 2008. I was planning to lead a ritual honoring Mani as part of the celebrations at this gathering and a couple of months beforehand, I got the strong feeling that Mani wanted to be “horsed”. What this essentially means is that He takes a willing human and pushes aside that person’s consciousness, entering and wearing that person’s flesh for a set amount of time. In this way, He could directly interact with the people gathered. This is not an uncommon practice in many indigenous religions and is most commonly known as part of the Afro-Caribbean religions like Santeria and Voudoun. Over the past decade it has begun occurring within the Northern Tradition as well. Many of us use the common Afro-Caribbean terminology of “horsing” and “being horsed” or “being ridden”; i.e. the Deity rides the person like one might ride a horse. We utilize these words not in an attempt to bring Afro-Caribbean practices into the Northern Tradition, but because they are apt descriptions and we simply lack the Norse or Anglo-Saxon equivalents. We have no concrete evidence that this was ever practiced historically in Northern Europe, but it is happening now within modern Heathenry, though it is very controversial.

It certainly isn’t necessary to experience or witness god-possession to properly honor a God or Goddess. Since “horsing” is part of my practice as a Northern Tradition shaman, however, I quickly consented to be “ridden” by this God. This was to be my first interaction in any capacity whatsoever with Mani and for me, it brought me far closer in devotion to Him than I ever expected. The ritual was planned and I set about acquiring the clothing that Mani had indicated He’d like. Having special garb not only often pleases the Deity in question, but removing it after the possession aids the vessel in returning to him or herself. I had no prior experience with Mani and was more than a bit nervous about whether or not I’d be able to open enough to Him. I need not have worried. I’ve been doing this type of work for over a decade and although I’ve “horsed” numerous Gods and Goddesses, I can say without a shadow of a doubt that Mani is the gentlest Deity I have ever had the privilege of carrying. Usually I am exhausted and a little sore after a horsing but not with Mani. I was left, as it were, in tip-top shape.

But I am getting a bit ahead of myself. He seemed very concerned in His passing with honoring the work that we both had to do. He left before moonrise and made sure that He left me in good condition.  He also took care not to overwork my assistants, which is not the case with some other Deities.

The experience was actually quite charming, and to say that I am utterly charmed by Mani would be a gross understatement; besotted would be a more accurate description of the effect He has on me. He is a sweet and gentle presence, at least when He came to me. He was curious,  and fascinated, enthralled, utterly delighted with the minutiae of embodiment. There is always a time during all but the most intense possessions where the human and the Deity share a point (however fleeting) of co-consciousness, where it is possible to see through a God’s eyes. That never lasts long and it is usually the last cognizant moment for the person before the Deity seats Him or Herself fully and human consciousness is gently pushed aside. With Mani, that point is glorious and seems to go on forever, though in truth, I’m told it lasted only seconds. Each leaf, each twig, each ray of sunlight seemed a wonder to Him. He looked around at the grass and trees, people and animals with the uninhibited wonder of a child. From this experience with Him, it is my belief that He has much to teach about how precious our physical embodiment is, how sacred our world.

 Once Mani was fully seated within me, I don’t remember anything until He departed, but I will intersperse my description here with accounts of His behavior as described to me by those assisting me and those present for the ritual.

He wanted music, throughout the time He was there. It seemed as though the turning of planets and the pulsing of stars echoed in its notes. He perceives music and the connections it brings quite differently from the way that we do. He loves His sister dearly and seemed fascinated and delighted to watch Her passage across the sky. He had requested that I assemble an odd assortment of rings with moon images or moonstone, beaded necklaces, anklets with moon images on them and moonstone jewelry that He then proceeded to give away to those gathered around. We had laid out food for Him but He partook only that which had been given to Him by a child, instead sending the basket of offerings around the gathered folk, bidding them to eat, drink, dance, and celebrate (though He loved the Sambuca we offered Him). He walked around the gathered folk, touching them gently, talking to them, blessing them. He held a woman who had been very broken by life and told her that there is none so broken in this world who cannot come to Him, no pain that He has not witnessed in the night. He knows, He weeps, He understands.

The first time Mani came into me, we’d inadvertently prepared the ritual to occur on a day of the full moon and a lunar eclipse. The second time, a year later, it was a day after the height of the full moon, when the moon had just started, ever so slightly, to wane. Though He again passed out offerings and blessings to the assembled folk, there was something a touch more somber about His presence, a melancholy, almost a very quiet sadness. Many of us conjectured in light of this that His personality changes somewhat with the moon phase. That second time I horsed Him, He apparently blessed several animals that were present, and again delighted in the presence of the people, inviting them to feast, dance, and rejoice. Still, onlookers said there was a melancholia in Him, evident in both His actions and His words.

Artwork by Thorskegga Thorn.