The Feast of Ultimate Generosity: Re-Thinking the Blot in Modern Heathenry

This short discussion on the blot, or the central form of religious sacrifice in modern Heathen belief and practice, represents a turning point or a "gravity shift" in how I personally have come to view and experience the blot. This turning point is a major one; as I will describe, it is a game changer in many ways, but chiefly in the way it has brought me from a "younger" perspective on blot to a manifestly older one. How we think of blot- what our motivations are, what metaphysics we believe are being acted out, how we conceptualize the Gods and their response to the blot- say a lot about us as modern Heathens, and it says a lot about how we conceptualize the Gods, as well.

I will begin by making the radical-seeming, and probably controversial statement that I believe the "blot", as it is done by nearly all Heathens (with the possible exception of some Theodish folk) has some deep and troubling metaphysical problems. In a predictably symmetrical way, those problems reflect into issues regarding how many modern Heathens look at the world, the Gods, and one another. 

There is no point in wondering if it was originally an issue with how the blot came to be thought of and performed, which then transferred itself into the minds of people who participated in blots, or if the original issue was with the deeper assumptions of modern Heathen people, who reflected those things into the form of the blot. Instead, this issue describes a recursive circle where "blame" cannot be placed, and no single "source" of the trouble can be found in any quick fashion. And yet, from my perspective, there is a trouble.

Heathenry is proudly traditional, in many ways- like all organic and Ancestral religions, "tradition" is one part continuation of thinking and behavior patterns of the Ancestors themselves, even adjusted to the modern day, and one part freedom from rigidity and rote. The Ancestors changed over time; we have changed, and we continue to change. That's the nature of organic religion. It is believed that, so long as we maintain certain central aesthetics and activities, and maintain certain basic "ways of seeing the world", and our trademark insistence on personal liberty and hospitality, that we continue, on some level, what the Ancestors were channeling and experiencing.

And there is a lot of truth to that, I think. But the issue I have with Blots as I understood them, and performed them for years, is that the metaphysical assumptions about the nature of the Gods, which are displayed in the standard "Blot" ritual, may not reflect the depth of the Ancestral experience of the Gods, going back to the deepest of Ancestral places.

One very particular "way of thinking" about the Gods was prominent in every blot I took part in, either as blot-officiator, or participant; and that was the idea, so commonly held in many branches of the Heathen tree, that the Gods would feel the need to send us a "counter gift" to repay the Heathen faithful for their gift of the blot. Naturally, we hoped at various occasions for various "return gifts" from the Gods- even going so far as to state what we hoped for.

On the surface, this seems not so troubling. After all, as Odin says in Havamal, "A gift ever asks for a gift". The keyword that I always used to explain this was "reciprocity". We would give, and so the Gods would give. They are honorable beings, after all; by definition, they are the source of the honor code that the Ancestors involved themselves with. The Gods are the divine exemplars of many of the human codes of behavior, like hospitality, and so forth. The Gods, we reasoned, would never fail to return a gift for a gift. Like two human families exchanging gifts to seal a friendship/alliance with one another, we felt we could and should do the same with the Godly families.

* * *
But after long months and years of reflection, I finally discovered a passage from Paul Shepard's book "Coming Home to the Pleistocene" that encapsulated what had begun to trouble me about our Blot institution. He writes:

"The idea of sacrifice was given definition and vigor by pastoralists. In making sacrifice, a sacred grassy area, the seat of a god, was strewn with meat offerings, gifts being accompanied by songs, in which a priest announced what the gift-giver wanted, In India and Iran usually "cattle and sons." Such negotiation could only have occured with a god who was conceived as more or less like men- full of themselves and their power, trade-minded, with the attitude of bargainers in a recalcitrant world, utterly different in spirit from the gifting world of the people of the bear, elk, and salmon. A liturgy of sacrifice, generally seen as the posture of a humble supplicant, revealed a despirtualized natural world reduced to materials to be bargained. As it was practiced by the Indo-Iranian descendents of the Indo-Europeans, sacrifice was perceived as "a presentation that establishes a relation of reciprocity, calling forth a counter-gift in return." Meat that had been shared according to obligation and custom among Hunter/Gatherers became a kind of gift in the pastoral cultures in which there was constant maneuvering to obtain the favor of powerful lords." (P. 115)

And in this clear and powerful passage, Shepard reveals what I feel is a flaw in a lot of modern Heathen thinking, even my own once: we characterize the Gods as trade-minded beings like ourselves, and try to lure them into returning things to us in exchange for what we give them. It is certain, beyond a doubt, that both myself, and all the Heathens I ever knew were not *simply* trying to bargain- we also approached the seats of the Gods with real reverence and respect for them in our hearts. But a paradox is presented here, a paradox that I think splits the power of Blot in half.

That paradox is the reverencing of a great Being or Beings for all their might, generosity, and hospitality- which none of us ever doubted- and then imagining that we had to bargain with them for things we wanted, over what amounts to some pieces of meat, bowls of honey, or a horn of ale. Why should we ever have doubted that such amazing powers- Ancient Beings who helped to shape the world itself through their adventures, breathed life into mankind, and worked so heroically to preserve the worlds from chaotic forces- should withhold their blessings from us, or need gifts before they themselves gave gifts in return? Is this really Godly behavior or thinking? Or is it human?

Without realizing it, I, and many others, were continuing a particularly pastoral way of looking at the nature of the world and the Gods, which was based not on any truth about the Gods, but on the economic systems of ancient Pastoralism, and the realities of their lives then, in which bargaining was so prominent. The gifts of the Gods- ale, mead, meat, food, fresh water from springs, song, fertility, red, strong blood, fragrant herbs, our very human beings- these are not "materials" to be tossed around and bargained with as though they were a primitive form of currency; they are things to be thankful for, and shared in thanks, for no other reason than we feel grateful. And we should feel grateful. 

Pastoralists in ancient times turned the sacredness of animals themselves- the divine others who share our world- into money and objects of possession. As Shepard points out in his book, this led to some very grim outcomes, including messianic religions, and ultimately to Christianity itself. To unthinkingly continue trying to bargain with the sacred and wyrd-woven parts of the world, in the halls of the Gods, continues an ominous and perhaps insulting practice to the deepest Sacred Powers- but that may just be the Seidhmadr in me coming out now.

* * *
In a sense, I think Shepard, without meaning to, wrote a full manual of "Vanic" spirituality with his superb work "Coming Home to the Pleistocene"- for in it, he points out what the Heathen worshipers of the Vanir already know: that the earlier peoples, before pastoralism and agriculture (and therefore before the Indo-Europeans as history met them) believed that the Sacred Powers were utterly generous, and that they gave the gifts of life, food, game, fertility, wisdom, and pleasure in great abundance, without the need for bloody sacrifice or bargaining.

When we deal with the Gods and sacrifice-institutions of the Indo-Europeans, we are dealing with "Aesiric" (as some put it) spirituality, the largely sky-based spirituality of the pastoral and horse-riding peoples. In that spirituality, sacrifice is prominent and always (as he showed) about bartering for favor and benefit, even while also including an element of respect for the very powerful divine guest or guests of honor at the blot-feasts.

I see a need for a shift in essential thinking about blot. Blots were not simple gatherings were some people gathered around and killed an animal; they were actually full feasts- yes, animals often died in them, and were cooked, shared, and everyone took part. They were held in honor of Gods or Goddesses- but the honor wasn't focused on one action or set of actions; by simply traveling to attend a blot, people showed their respect for the Gods. By sitting at the feasting place, drinking, eating, talking, hearing the sacred songs or poems, all of that was in honor of the Mighty Gods.

* * *
I believe very strongly that "asking the Gods" for this or that, and trying to bribe them with very nice gifts implies that they are too human-like. To an extent, the Gods are presented in some sources as having some human-like qualities, but in others, and when one examines the history, archaeology and anthropology that extends long before the historical periods we know so well, we see that knowledge of the Gods stems from some very ancient and even non-human experiences of the Natural world, and from stranger places still. It is one thing to 'experience' Thor in depictions of the red-bearded strong man with his hammer and goats, but something else to experience Him when one hears the thunder roar and feels the rain fall. I can say with assurance that one of these "ways of experiencing" came before the other.

And when we consider that, we have to realize that some Edda-born tales of the Gods don't suffice to encapsulate the Gods as a whole, nor reveal the deep mystery of their Beings. In a way, I think we were minimizing the Gods with our metaphysical thinking about them before now- and even if we saw a larger picture for the Gods, saw and felt them deeper than the poetic and human-like depictions of them (which still reveal something of their nature), we still unconsciously continued to treat them like just another human (albeit a vastly more powerful and respected human) with our blot metaphysics.

I work every day to experience the Unseen reality, to broaden and sharpen my senses to the hidden currents of Wyrd, and to hear the voices of Ancestors. This is a slow process, a very subtle process. What my heart begins to tell me, and has been straining to tell me for years, is that our real task with blots is to do nothing more than show our deep gratitude to the Gods and the Sacred Powers for their ceaseless gift-giving to mankind.

They give all, and do all: Earth herself pours forth food endlessly, and waters; Thor protects mankind endlessly from countless unknown threats; Odin taught man culture, Runes, and inspires poetry and art and strategy, and even rides alongside the dead who fly the winds with him yearly. Frey and Freya and their great and generous family of Vanic divinities give life force and food and peace and good weather in abundance, and pour frith on human homesteads and communities, and on the communities of other beasts- all without being asked. This is part of who they are. Even the air that surrounds us everywhere, and sustains our life through breathing- does not Odin indwell the air and wind? Is this breath not a gift from him, too?

The Gods aren't going to suddenly withhold their generous natures because some humans didn't do a sacrifice correctly, nor do I imagine they care if humans do sacrifices at all. For centuries, the vast majority of mankind have ignored them at the religious level, and even cast them aside like trash, upon converting to Christianity- and yet, I see them, feel them, experience them every day being generous and powerful and filling the world with good things, as though nothing really ever changed. They are Gods, after all; I doubt they get too tied up over temporary, shifting human politics. And we all know that, despite some new-agers reporting otherwise, they are not dependent on human worship. They are not dependent on our blots.

But we do blots, and should do them, to say thank you, to give back because the Gods have given so much- a gift does, after all, call for a gift; but that's where I think it should end. When we do Blot for the Gods, the Blot is surely a gift, an honoring, but to think of it also as bargaining is a touch lame to imagine. Odin doesn't give "Sig" or Victory to communities because they pleased him at Sigrblot; he gives victory to good and noble people because he is the Sig-Father, and this is in his nature. It just so happens that "Good and noble people" should never fail to show their gratitude with blots. But it does not do to imagine that we "got something" out of the Gods because we bribed them somehow, or forced them to be reciprocal with us because we gave a gift to them.

Did we find victory? Thank Odin! Did we make ourselves the sorts of people that a being like Odin would be proud to give victory to, with our long-held demonstrations of generosity, our ceaseless demonstrations that we are thankful and generous and thereby noble ourselves? Certainly. Did we do it just so the Gods would favor us? I hope not; generosity is its own reward, its own righteous beauty, fully in line with deep pylons of the Sacred in this fateful world. So we'll keep doing blots of thanksgiving (for indeed, I see no need for any other kind) and trust the Gods to be the Gods that the Ancestors loved and held in awe and trusted.

The best way to assure that you will "get what you want or need" from the Gods is to manifest to them, in your everyday deeds and actions, and in your blots, a great heart of gratitude and reverence, and then to rest assured in knowing that they will continue to be the generous beings we know they are, and continue to bless us- for indeed, who among us can say that we have received nothing from the Gods?

If you can sing or play music or write poetry, or if you can build or carve in wood, or bake bread, or if you command language with great skill, or if you can design things, create amazing strategies in tests or games, weave clothing, walk for miles on strong legs, or if you have the gift of creativity... or if you have healthy, happy children, great friends, or enough food to eat for the foreseeable future, or a solid roof over your head, you are already mightily blessed. The greatest of "askings" has already been granted you. And it was given freely, probably without you asking at all.

* * *
Some ask me "But what if I have a sick child, and I want to blot Thor to drive away the spirit of the sickness that is bedeviling him? Can I not ask, over the blot feast and gifts, that Thor help with this?" I say "certainly- ask away, toast away, beg away, cry away, in public or in private. But I myself would never imagine that Thor was going to help your sick child simply because you brought rich gifts. I imagine he will help- have full confidence and trust that he will help, if he can- because he's Thor, a friend to man, and protector and supporter of noble people- and anyone who thinks to feast a God like Thor for help is already a noble person, in my book."

I admit that some will be bothered by this, because it violates one of the central "hidden rules" of a lot of modern Heathenry- the Aesiric bias. This entire essay is, admittedly, "Vanic" in tone and in feeling, and even in origin, for it represents a shift in my metaphysical thinking from a "bargain and strategy" approach to blot, to an "overwhelming gratitude for generosity" approach, which sounds more at home in the pleasant fields of Vanaheim (and in pre-pastoral, pre-Indo European Europe) than in the more socially-stratified and competitive annals of Indo-European culture.

But my fear is that we have been promulgating, even without meaning to, a de-spiritualized view of Nature itself, which is everywhere generous, always giving gifts to man, including the gift of his own Natural being. The Gods are part of the tapestry of Nature, Wyrd's weave, and it pulses and pounds with life and abundance. To feel so separate from that, to the point that we start bargaining with Gods that we come to think of as "Big Chieftains" or "Big Powerful Rich Guys" who will, like a human chief, give a gift back to us if we give one to them, represents a harmful evolution in human spiritual thinking, one that could only be possible when certain human cultures became distant from the "People of Bear, Elk, and Salmon", as Shepard put it- that is, away from the original human cultures that lived every day in the sheer generosity of Nature and the Gods, and didn't have social systems that were reduced to cut-throat bargaining or ritualized, complex gift-giving institutions that assured alliances and favors.

* * *
From now on, when I blot, it will always be a gift giving to the Gods, not a scheme of obligation or strategy on my part all dressed up in Ancestral respect and piety, but a gift from a heart that desires to be as generous to them as they have been to me and mine. I will rest assured that the Gods and Sacred Powers will continue to be as kindly to me later as they have been before, and as they were to my Ancestors who knew them from every age. Why add anything else to this clean, organic, and demonstrably ancient metaphysic, to muddle the waters? Trust for the Gods becomes the keynote of a healthy relationship with them.

It is good for a community to feel that they have re-affirmed kinship bonds with the Gods through blots and feasts, but even that represents a minor sense of paranoia- nothing can break our kinship bonds with the Gods and Sacred Powers, ever. The nature of that Fateful and vital bond is not something based on economics or "paying upkeep" or anything of the kind.

But as noble and good people, being generous (and feasting for the Gods) should be done anyway, else we cannot really claim to be good and noble. It's not because we're trying to "get something" that we feast, but because we are something already that we feast.

Bringing Forth the Gods of My Kin

Bringing Forth the Gods of My Kin:

A Heathen perspective on the Hamingja, the Gods, Manifesting the Family Soul, and the “Problem of Other People in the World”

Copyright 2011 by Alfarrin

The First Fire and the Hamingja

When I became Heathen in 1995, it was on the coat-tails of what still amounts to the most powerful blot and burnt offering to Odin I have ever attended. That pyre burned as the sun came up, and it was piled with food and precious, valuable personal offerings. We gathered, spoke our words, drank our mead, poured our mead for the Sacred Guest, and we never knew then what a powerful thing we had done until years later.

At the time, I had no concept of what "Hamingja" was. Years later, I know it as one of the most crucial concepts and pylons which holds up the entire edifice of the organic and Ancestral tradition. Without a well-developed understanding of it, the soul of Heathenry remains obscure and distant. Without an understanding of it, your family and kin and friends are just people related to you by chance of birth or meeting, and related to you by genetics. With an understanding of it, a great divine reality opens itself up to view, a reality that both unifies, and makes particular; a reality that holds men and Gods, and every living thing, in its lasting grip. Hamingja is a reality that surges forth from the dense darkness of the ancient past, manifests in the deeds and persons of the present, and stands behind all things that come to pass.

It sounds a lot like Fate, and it should; the Fate-women, those divine beings called "Disir" are part of Hamingja. They see to the fateful comings and goings in every person's life, especially those two supreme and fatefully-loaded times: birth, at which time the birth-runes are marked on the soul and life-force, and death, when the Fylgja-Dis departs and returns to take a man or woman to the beyond, to dwell in deeper unseen regions of this strange world, or onward to whatever place or condition their Fate may have in store for them. Hamingja and the maidens of Hamingja are tied up with the mysteries of causality, which are other aspects of Fate- or Wyrd, for those who know better.

Hamingja is luck-force, but it is not something so simple as some inherited determining factor that will influence a lucky lottery ticket or the possibility of a traffic accident for a person. It is the sum-total of all wealful and woeful deeds done in the family line before, and the power of countless incidents and happenings that have affected one's ancestors. It is the force of life itself, truly; always protean, always shape-shifting, and always surging forth, like a river.

It moves through each person, and through each family, and through any grouping of persons that bond themselves together in any permanent or semi-permanent manner, sharing life and experience. Hamingja is there, and it does, among other things, determine "luck" as most people know it. But it does much more; it is much more.

People who become Heathen to focus on the Gods are missing most of the point of the Old Heathen way- it wasn't focused on Gods primarily; it was focused on family, clan, deeds, and living daily life. It was focused on the implements of daily life- weapons, tools, treasures, boats, the beasts of daily life- cattle, horses, pigs, and the like. It was focused on relationships between men, between men and women, between groups. It was focused on the business of being human.

What modern people don't understand is that all of these things were tied up with Hamingja, the subtle and ever-present force that could express itself in all those forms, particularly when relationships were established in a manner of holiness.

The Gods come forth from Hamingja, in the same way Ancestors do- a portion of a dead man or woman's life and power went forth into future generations through Hamingja, and so they could (and did) emerge both as newborn children, and as Ancestral spirits. The Gods, however, always stand behind the human Ancestors in the position of Godly Ancestors, responsible for the arising of mankind- and through this ancestral conduit, the Gods are here, now, with us.

When my friend Grettir and I burned that sacrificial bonfire and drank our mead, we were joining Hamingja together, though at the time we only felt it- we didn't know it, consciously or intellectually. From our fire, from our joining, from our deeds, from that time, from that place, a God came forth. And the purpose of that fire wasn't just worship, it wasn't just to "give worth" to our Sacred Guest; it was for something that Grettir needed to aid his family. And within a day, his family was blessed with the fortune we had hoped for.

Hamingja- nothing could be more holy, because holiness, power, force, these things are waves that emerge from the river of Hamingja. No one walks through life alone, ever. This could not be so; in each person is a share of Hamingja from the family lines that converge in them, and inside them is a portion of the sum total of their Ancestors. Who they were, what they did, what they loved, what they fought for, what power they had, what insight they had, and in a way, even the Ancestors themselves: these things are inside of you and all people, physically and metaphysically, in every iota of your flesh, blood, breath, and the immaterial aspects of yourself. No part of you can be apart from these Ancestral powers.

And within you is also found the mysterious "residing" of the Godly beings. There, inside you, like Ancestral powers from a "further and deeper" time, they rest. In most people, they rest in an unexpressed, largely unconscious way. In the being of the nithing or in the wicked, whose Hamingja has become so blighted with weakness that the flame of their connection to humanity and the past burns low, the Gods and Ancestors cannot make a mead-hall or a home.

But in most people, they are present, appearing to rest deeply in us. They are the sources of dreams you have and don't recall or understand. Their presence leads to that feeling of basic dignity, of conscious goodness and the desire for peace in you. They are the motivators to greatness, to risk, and all the powers that are quite strange and mystical in us, and which give impetus to imagination and industry. In those people who feel the urge- buried deep in Hamingja- to become Heathen again, to raise the banner of the Old Ways (not just the Old Gods) again, those powers wake up. They come forth. Every line of Hamingja has its Gods, just as it has its Ancestors.

One can never grasp the full impact of this awakening reality, this "coming forth", but one begins to experience it in all aspects of life- sleep, at times, becomes a portal of dreams about the Gods, and the Ancestors. Waking life becomes full of a strange yet familiar and subtle presence that a person might not have noticed before. Events take on new meaning. A new vitality starts to rise up. Inspirations arise.

One becomes stronger, more energetic, more honorable, more motivated to greater things. One becomes less able to emotionally tolerate the unconscious, honorless antics of the hordes of mankind who express no strength of Hamingja, and yet, one goes forth again, alone if they must, to live better than what they have seen before. One begins to live closer in accord with the noble standards of the Ancestors who have become long forgotten in our forgetful, shallow, and materialistic world.

Hamingja can be in "things"- it doesn't need human breath and life; we humans have relationships that run very deep with many non-human powers, and even "things". The sacred tree of a grove, the sacred stone over the graves of the Ancestral dead, the sacred treasures made by our kin, infused with the Hamingja of their creativity, and passed down to us; the hall of drinking and feasting made holy by the gathering of a kindred or a family- in all these places and "things", Hamingja is found, filling, swirling, enlivening. Even in inspired songs and poems, Hamingja flashes forth. And in the combination of all these things, wed to human beings and the beasts around us, the Gods of our Ancestors can emerge.

What Hamingja needs to really "come forth" as it did in the days of old is conscious awareness on our part, an awareness of what it is, and at times, who it is: when it manifests as a gathering of kin or friends, as a child, a wife, a husband, or even a beast made holy in the rites of the faith. When we know this, the quality of the mind changes, and with it, perceptions; we create a wide open field within ourselves for the manifestations of the fullness of Hamingja, for its fullness can come forth from any part, if the mind is well-prepared.


The Gods, The Allfather, Blot, and True Family

And that is what the Gods really are- beings who know and express the Fullness of the World-Hamingja. Each of us, and our families, we are partial streams of it; they are the whole, or should I say, they have access to the whole. Odin, as we know, sacrifices "his self to his Self"- his lesser self to the greater Self, and that greater Self is nothing more or less than the whole of Hamingja.

Through his sacrifice, he has access now to the deep, bottomless resources and powers of everything. In a direct way, he is now present to everything, at every place, to every person. This doesn't make him some abstract figure only; he is both particulate, and whole, at the same time- he is the Odin of the sacred stories and myths, and he is simultaneously the “Allfather”, the divine consciousness of the whole of Hamingja that encompasses everything, and which fills us with the breath that we draw, a breath he breathed into man and woman back near to the beginnings of things.

And in that wholeness, the other Gods are to be found, emerging as they will... and most importantly, emerging as we make them able, through our deeds and our understanding. Unlike the Christian faith, which presents humans as sinful, fallen, and helpless without divine grace, able to do nothing without the church and the god of the church except be condemned to hell, the Heathen way tells us that humans are literally capable of the Gods, because we are all together in Hamingja. We are one through the combination of deeds, places, treasures, things, beasts, kindreds, families, emotions, songs, and our sacred histories- these things make us capable, at any time, of the Godly life and Godly activity.

And when I say "Godly life" and "Godly activity", I am not speaking with cheap symbolic talk- I mean it literally, just as literally as I mean the Ancestral powers live in the being of each one of us.

Vilhelm Gronbech writes:

"Between man and God there exists no difference of kind, but there is a vital distinction of degree, the Gods being the whole Hamingja, whereas men are only part. The boundary between Gods and men is permanent, but varying in place; it is shifted downwards when men go about on their daily rounds of business, and it may be pushed upwards when they assume their garments of holiness, or sally out in a body to fight or fish. Only in the blot is the boundary line obliterated, but then during the feast there are no men, because the Hamingja is all and in all. The divineness of men when in a state of holiness is revealed by the metaphors of poetry: when the warrior is called the God of the sword or the God of battle, the expression is nothing but a matter-of-fact description. This same reality appears in the naming of woman as the Goddess of trinkets, and still more significantly as the ale-Goddess, referring to her holy office in the drink offering."

-Gronbech, Culture of the Teutons, Vol. 2


A person who understands what I have been saying, and what Gronbech has said perfectly, understands the essence of the Heathen way, both historical and modern. And Hamingja is the key to this most sacred understanding. It may be the key to unlocking the modern world's impasse, our loss of the real sacredness of the man, the woman, and of our deeds, the sacredness of our lands and our kin. It may be the thing that surges forth to spare us for a while longer, as we move into a future that becomes stripped more and more of sacredness and depth.

When I stand with my family, dressed in my long white tunic and ceremonial tabard, wearing the sign of the Sunwheel (that equal-armed cross which symbolizes the life-spirit that all are a part of, and the golden sun that is the supreme symbol of life in the heavens) and when I am there in that manner, surrounded by my people, invoking the Gods, pouring mead and ale in blot, I am bringing forth the Gods. Those with me are doing it. Together, we are the Hamingja and we call forth the Gods and Ancestors in a way that we could never manage individually, even though we can and do experience the powers in an individual way, from time to time.

In the mead and ale of blot, in the pouring, the drinking, the blessing and sprinkling, the division between "these humans out here" on the one hand, and the depths of Hamingja, the presence of the Ancestors, and the persons of the Gods on the other hand, is totally eradicated. Hamingja can, on these mighty occasions- and at others- express itself fully among us.

I am the father of a family; my wife is the mother of a family. In our children lies the entire Hamingja-legacy of both our lines, and in us, the lines that came before us. In us gathers the whole family-soul to which our children belong, and in us gathers a tributary from the river of the families that gave us birth.

In the persons of Mother and Father, of House-Dis and Hall-Warder, is found the entire spiritual family identity. In their children, the joined Hamingja surges forth anew- new (and very old) ancestral powers come to the forefront and empower human lives again. We are all united in this convergence of streams, in this joining of Hamingja. In my family, it takes on a specific identity- who we are, who we were, and who we will be. All of these things come together as one, in the present. Through my wife and I, the Ancestors watch over our children and join us in raising them and imparting wisdom and protection to them.

Even the "things" of the blot- the horn, the hammer, the hlautbowl, the hlautein, the white garment, the statues of Gods and Ancestors that might be used, the table, the flickering fires, in all these things Hamingja gathers, and from them it comes forth in union, as they are used together.

This is what we mean by "a holy occasion." It is holy because Hamingja comes forth into a new tangible, powerful expression, unique each time to that particular moment and place and gathering. These occasions- and these emergences of Hamingja- come forth because we decide to come together to make the occasion what it is. And the call for us to make that decision comes from the depths of Hamingja in the first place.

It is a perfect circle, spread across time and space, self-contained, and singing with power. It gathers the persons it needs to itself, and in that true "Ring of Troth", the Gods make their appearance. The Gods are tasted, smelled, seen, felt; they are present, fully. Only those who have experienced this can really comprehend these words, but those who have know that they cannot fathom ever falling away from these expressions again. The emotions they bring forth stir something indescribable, but precious.

Further concerning the Gods, Gronbech writes:

"In their nature, combining the neutral state of power with personality, they (the Gods) evince no particular divine gift, for this is the nature of life in all its manifestations. They reside in the holy place and in the holy treasures, but they may at any moment come forth and reveal themselves to their friends either in dreams or in the light of day. As power or luck the Gods are in Old Norse called Radh, and Regin- Radh means "rede", or wisdom and will, the power of determining and powerful determinations; Regin simply expresses luck and power. In their personal aspect, the Gods are named Ases, or in southern dialects Anses. In shape the Gods are in some clans male, in other families and localities female; their manifestation as women is naturally founded in the fact that woman generally represented a higher form of holiness than the average man. The question whether the Gods did assume the shape of animals is scarcely to the point. True, the divine power of the Hamingja walked the fields in the herd and prominently in the holy heads of cattle that were consecrated and qualified to be leaders of their flock or mediums of blessing; and in the sacrificial hall the Godly strength filled the victim of the feast. "


One of the greatest blessings of the modern Heathen way is this: I have drunk and eaten at such a holy feast, and come to know the Gods. What great fortune- what great Hamingja- that I should have been born in these times, bereft of Ancestral Wisdom, and yet, still had the luck and joy to find my way to such a frithful table!





Hamingja, Identity, and the Problem of Others

One of the most important truths that emerges into the minds of those who really understand these matters is this: we are not like “others.” There is an identity that comes from the deep layers of the world and the unseen that we do not share with everyone else in some perfect homogenized vision of "equality".

Other people, other families, other cultures- they do have their own lines and streams of Hamingja, and certainly those are a part of the whole. But we are not them, and they are not us, not on the level of particulars- that level that we must live on every day, according to Fate. In the experience and understanding I am discussing here, we come to know, in a very deep manner, “who we are”, as kin, as families, as cultures- but also even as individuals.

I am like no other; this way of Hamingja which expresses itself as me has never been seen before. But I am also not a “fully separate” being who can be made sense of- or have any true place or strength- without the broader context in which I am situated. I am also something and someone that emerges from the past, from the family, the Ancestors, my land, my life-situations, my children, friends, and allies- without this world, the Gods, all the powers that collect themselves together, my situation of life would never have been possible, and I make no sense apart from it all. This is the soul of the clan-understanding, the kindred understanding among the Ancients, and among people of honor now.

Some of the other people in this world still know their Hamingja in ways that we descendants of the Indo-Europeans have long forgotten, due to a millennia-long program on the part of the Church to erode our emotional and intuitive connection to our Ancestral beings and our Hamingja.

There are peoples on the earth who still have connections that we largely lack- and when I say "we", I am not speaking of most true Heathens, as much as westerners generally. But in having those connections, they also have a strength we lack, at the cultural level. While we do not care much these days to defend our particular cultural contributions to the world, nor defend the honor of the great things we have done (both in pre-Christian and post-Christian times) in the name of some guilt or even "political correctness", other cultures surge forth with great pride in themselves, and an energy that we often seem to lack in the west.

While we no longer protect our inner or outer borders from being washed away by a tide of humanity that cares nothing for our specific cultural needs, other cultures take painstaking steps to preserve their languages, histories, and even their own populations from excessive foreign influences.

None of these things calls for some ridiculous militant solution or revolution. What will solve this problem at its core is a re-awakening of a sense for who we are- a sense that only comes from the emergence of Hamingja on the conscious level. We have a place in this world, as unique and important as anyone else, and our contributions have been legion, even crucial, to world civilization today. We have a right to be proud and to insist that our voice be equal to any other.

This brings me to the last point that I would like to cover, which is the "problem of others", if you will. While some would look at the world with rose-tinted lenses (or just with lenses painted opaque), those of us who can truly see and feel, can see and feel that this world is not as kindly as we would hope. It certainly never has been, and it is doubtful to what extent it will ever be, especially considering that competition and conflict is a Fateful part of the fabric from which this world is woven.

While the Gods battle giantish forces for the preservation of the world, and we men and women battle (with the help of the Gods) the unbalanced powers in our own souls for the preservation of our bodies and minds and our families, there will always be battles in other places, too. Conflict as an aspect of reality was a thing that our Ancestors all over the Indo-European world accepted as given, as unalterable, and for good reason.

And it is true that, in a previous World-age, our Heathen Ancestors, when faced with others, had to make choices about how to deal with these "others" they encountered. The ancients had to deal with other cultures and peoples in the few ways they really had available to them: if "others" were a threat, such as when others stood in a position of resource competition with them, they either had to incorporate those others through establishing relationships and bonds of kinship with them, or they had to defeat them at the physical level, in battle, and absorb them or drive them away. When two peoples or cultures meet- two surges of Hamingja meet, two waves of the ocean of Hamingja; and then, absorption, incorporation, or conflict follows. At certain other times, they merely pass by one another, perhaps to meet again later.

And this was the way it was, in the distant past- all of our families, distant clans, tribes- all of them, and their larger cultural context (what we today call "Germanic", with all its variations), and up to the level of the entire people, the whole "folk" (what we now call the "Indo Europeans")- they all rushed forth, in whole and in part, into this world, and they conquered as they went; they incorporated beasts, Gods, lands, other humans, other nations, towns, villages, stories, and treasures into their group Hamingja, thundering along as they went, over many ages. If they couldn't incorporate those things, they might be swept away by them instead!

But still, in some form, they continued. Every group, race, tribe, or nation of man was like this, caught in the same drama of the age- moving through a world of hostility and strangeness, of friendship and conflict, and moving desperately down through the ages.

But to what? To now. To this day, this very day. The sweeping drama of the past has come to reside in you, and in me. And there are still identities, powers and movements of fateful force buried deep in the Hamingja of each of us. And there is a Hamingja collected in our unifying culture (such that it is) and in our families, our subcultures, and in our friends groups, our kindreds, our sacred congregations, in our military units, in our armed forces as a whole, in our fraternities and brotherhoods, in our financial institutions, and it just never ends. It seems so large to us while we are within it, but it is even larger than we imagine.

There are other cultures out there, still. Countless smaller tribes and cultures have been swallowed up by larger ones that exist today, and before that, they themselves had defeated and incorporated others. Hamingja is still present and accounted for- our defeated foes are still here with us, living through us. Those we made friends with, married into, and bonded with, they are here, too. Everyone's here. Nothing is lost, but much is forgotten.

And now, what? Shall we continue trying to gain dominance over other cultures, over other people? Hamingja in every particulate or group wants to be dominant, truth be told- when it expresses itself in the patterns of culture, in tribal identities, in the patterns of sacredness, even in a single human body and mind, it wants strength, preservation, and honor. And it seeks it. It will scorn others and only be content when the others submit to it and call it superior, or when the others at least admit it as an equal, and when it admits the others as equals, and kinship is established there between them- kinship that comes with sacred obligations, and a sharing of Hamingja, such that both become stronger and better.

Does this mean that we can expect a culture war that will only end when one culture remains? Does this mean that peace between religions (to make another poignant example of group-Hamingjas that have caused so much conflict in our world) is impossible? Christianity and Islam won't be equal to any; they will have submission, they will change all others, and absorb them, destroying any traces of the former religions they encounter. Throughout their history, these religious ideologies have done just this. Islam still desires to do it with great energy. The zeal-laced spirit of Christianity has largely been lamed in the west, and now faces its accelerating extinction, its own Hamingja expended and weakened by too many underhanded and vicious deeds (a fate that awaits Islam one day, as well, Gods be thanked.)


The Surging Power in the Present Hamingja-Age

So how can we deal with other cultures, but also other religions? I will state only my own belief on this matter. I believe that the world-age, the Hamingja-age, if you will, has changed. We are not living in Ancestral times, though we are our Ancestors. The Hamingja that was then has moved down lines of life into us, and it is here, now. But other deeper changes in Fate have taken place, and the World Age is different.

We humans have surged out to every border, in every land, and crossed every ocean. There are billions and billions of us now. Conquest is no longer a true working solution in such a world. Submission through violence costs too much now, and births too many dangers. Only what I have been calling "incorporation" can be the way forward- and I don't mean "joining forces" in this sense, as much as I mean recognizing that others simply have their place, and, insofar as they are not threatening to destroy all that we know is sacred, letting them be who they are.

Because the time has come wherein the Hamingja of the whole has reached a point it never could have been at before: we have all collectively embraced, on the mental level, a conception of the world that has never existed before, a world that is much smaller than our Ancestors thought, and now intimately connected and made tiny by the digital sorcery of this age. Hamingja itself surged forth from the primal beginning with no "goal" other than to be what it was- a whole- and to manifest a cascading exuberance of life and power. And it has carried human minds and bodies to the limits of the world.

The circle of kindred and relationship was expanded by our Ancestors as they fought and pledged and explored through the world, a circle made larger and larger by the ancients, until it came to include plants, beasts, Gods, lands, and then other peoples. This is what Hamingja inclines towards- recognized relationship, and always towards a broadening of horizons until all is encompassed, and all particulates know themselves as the whole- and yet, still exist as particulates made noble through the recognition.

Of course, relationships must be based on just principles; it is not possible to have a relationship with another person or being who means you the worst form of ill- but in most cases these days, these days in which moderation and compassion are possibilities more so than they were before, "relationship" can take on new dimensions.

As much as it pleases the fiery and ancient souls in us to imagine fighting and destroying those we feel threaten us and our own ways, sadly, the World-Age now makes new demands on us, and the "others" out there can have any dangers they sometimes pose to us eliminated in ways that don't include traditional violence.

With the inspiration and wit of the Hamingja and the Heathen group-soul, arguments, cleverness and intellect can stop enemies in their tracks these days (mentally, legally, socially, and even physically), and can even go further and change their minds and the minds of their children to be more sympathetic to our cause. All can come to see the sense in our notions of liberty and the importance of the uniqueness of identity. In this way, there are many ways to still win glory, and turn foes into allies- or at least banish foes to a safe distance that never need be crossed.

It is true that sometimes physical confrontations are unavoidable, in places, occasions in which we must defend ourselves and our ways from those who cannot or will not understand who and what we are. At times like that, the Hamingja emerges in strength and it must be channeled in the oldest of ways to eliminate a threat, though always keeping in mind the need for justice in our acts. Every human being has a natural right to defend the Ancestral force inside them, which surges forth from the depths and manifests a sacred imperative to live and be well, free of the contempt or scheming of others. When conflicts come, between persons or even communities or nations- the stronger Hamingja will prevail, one way or another. This was a sacred truth known to the Ancestors.

Whatever the case may be, I am Heathen, and I know what the Hamingja in me looks like, who it is, what it is, and what it wants for me and mine. As father of a family, I speak for our Ancestors and the Disir that follow within us, and the Fylgja-Dis that follows within me. My voice is the voice of grandmothers and grandfathers long departed, so I choose to use it as honorably as I can. All Heathens in my world feel the need, the burning urge, to stand fast for the Ways of their Ancestors, and they will represent their Ancestors with every day and night of their present life. That must and will be, until the true end of all Ages, and the world-rebirth.

The Yule-Wights Come Near

In winter's rage
Seek the fire-keeper;
Woe in that time
To men and beasts
Though seeds hide
And later golden grow

* * *

We have washed ourselves clean in the birch-dales
And now stand in the hallowed place of the Yew;
Before the doors of Sunna's house may Jolnir show Sig-
Holy might from Heaven's Halls,
Holy might and main from All-Giving Earth,
Drighten of Gods and Alfs impart peace.
Grist to our houses, Frith to our joinings,
And Ljosalf-blessings on our farthest farings.

Blot to Odin

Hear me, Wild Hunt's Grim Lord, Wish-Father Wandering,
Warg-master, Wolf in Timber Howling,
Wooer of Gunnlod, two ravens following!
Odin, High Lord of the Ancestral Host,
Fare in secret to my fire-lit hall,
Come to your honored seat,
And receive your cup of holy mead.

* * *

This short article contains a form for modern Blots or sacrifices, close to the custom of Blot as it is done in the Idavoll Kindred, but also (I think) representative of most "general" Heathen Blots. It's good for poetic usage as well as a general inspirational model. The Blot itself is for the Sig-Father and Warg-Father, Odin, but the form can be extended for use in Bloting other wights.

Click Here to see it: Blot to Odin

Faining-Galdor for the World of Wyrd

Hail, entire beam-work of the ancient roof of the sky;
Hail, Wyrd-spirit that penetratest from sky to earth,
From bright-homes above to dark-homes below,
And from the broad, plowed earth
Even into the midst of the Nine Worlds,
To the uttermost bounds of Ice-Hel.

Hail, Nornic spirit that fills me and shakest me...
That which shakes the branches of the Needle-Ash,
That which moved the great cow and the father of giants.

Hail, beginning and end of irremovable Nature:
Hail thou whose weaving moves the fire and rime,
The iron and stones, the winds and salty waters,
Those elements which untiringly render service
To the rightful order of All.

Hail, brightly shining Sun of Life,
Whose radiance gladly gifts warmth to all,
Hail, Moon shining from the night-roads
With a white face of fickle brilliance;
Hail all weal-wights of wind and sky,
Hail hap-wights of earth and rushing stream.

Hail great, great incomprehensible web of Wyrd,
Essence of the worlds, formed in a circle.
Hail to you, spinning and twisting in the unseen,
Having the form of water, of earth, of fire,
Of wind, of light, of darkness, of beast, God and man,
Star-glittering, damp-fiery-cold spirit.

As you be forever whole, we will fain know our wholeness.

The Yule Season Arrives!

Fain we come to the Yuletime,
Hap we sing on every holt and howe!
Let the wights of this winter
And all the holy sib join with us
Let all baleful things wend away!

Great Yule-father, Jolnir you are hight
Wanderer under welkin wide and on the wold:
Might and main spread on the gathered folk!
The alfs come in your following,
And toasts are given for all!

Let the Disir consecrate our garth,
Let them protect the newly born and those fey!
For Allfather and these our norns,
To them we sing a holy galdralag
As the Ancestors in times erstwhile.


* * *

The deep night of solstice is upon us,
We have adorned our halls green and red,
Alight we have made the midwinter flames
And tonight feast with our family's dead.

Would that you could be here with us,
Sharing mirth and tales of times before;
The joy of the hidden folk in the long dark,
The fear of the ancients on Selena Moor.

In the ageless cycle of these seasons,
Amid this dark and timeless turning,
You have our gratitude and our blessings
And beloved memory when we set the Yule-fires burning.

The Heathen's Daily Oath

"I am not troubled by death and I wish to meet it. The Disir whom Odin has sent to me from Herjar's Hall invite me home. Gladly will I drink ale with the Aesir on the high seat. Ended are the hours of life. Laughing will I die."

-Ragnar Lothbrok's Death Song

* * *

I address all of the Holy Kindreds, and the wights that dwell in this place, and I sing a song about myself and the world in which I dwell:

I am of the race of Ask and Embla, the offspring of Rig, and I speak in this sacred dwelling, in a distant time, from a darkening world.

Now, Garm bays loudly

And many have met their doom,

Now sleeping in the halls of Hel, her hue dark red.

This is the axe-age and the sword age, and sundered are many shields; this is the wind-age, the wolf-age, and the world-doom is not far off.


In these trying times, many have forgotten the ancestral Gods and few still give worth to the land-wights and the holy mound-dead.

Oaths are forgotten with ease,

Hearts are shaken like leaves in wind,

And few are Wyrd-wise enough to say what shall be from day to day and night to night.

This life is a field of struggle; I have faced adversity many times, and many times won good victories, though my luck did not always remain steady, and not always did I win through effort or act with honor.

* * *

I address all of the Holy Kindreds, and the wights that dwell in this place, and I make this prayer to mighty Urd, spinner and weaver of the destinies of men:

Every man and woman's final day is fixed by the Fates; if today is my last, and this evening I walk down the Hel-way, do not look upon my failings, but upon the honor and worth I gave to you, and the faith I kept with those bound to me- let that be honor enough to give me shoes for the Hel-track and the guidance of my Fylgja.

Every man and woman's final day is fixed in the weave of the Norns; if today is my last, and this evening I walk down the Hel-way, do not look upon my misdeeds, but upon the love and deeds that bonded me to my family and kin, and the loyalty I feel for them- let that be enough to give me a coat for the Hel-winds and the blessings of my Disir.

Guiding and protecting spirit that walks side-by-side with me through this life, Dis sent from the side of the Allfather, Swan-cloaked maiden, do not abandon me to the forgetfulness of death nor to the fearful mouth of Helgrind, but be with me in my time of greatest need, for we are all Kin of Herjan. Speak well of me in the Halls of the Gods.

* * *

If it is Fate that I should die through violence, let me bravely face it. Let the violence that shatters this body be the force that makes me worthy to be lifted to the Hall of the Slain and to sit with the heroes in Allfather's company; let the weapon that kills me bring me to life.

If it is Fate that I should linger and die of old age or sickness, let the Disir and my Fylgja stand over me, ready to guide me to rest across the waters, and let me be with those I love until I am no more.

I believe in mighty Asa-Tyr's Justice, the Justice that rules over all the worlds. I believe in the power of right action, and I pledge now, as I pledge everyday, to honor the Gods, reverence the Land and the holy powers within it, protect my family and friends always, and the wide family of life alongside them, and to uphold the Truth even if the cost to myself is high.

All my days, I have done what I thought was right, and I can offer no better account of my life.

* * *

Gods of Allfather's family, Gods of the Vanir, powers of the deep world of Hel, let me share in your great wisdom. Let me gain the golden mead of poetic inspiration, and let me experience what I must to be full of might and health. Let me meet the powers I must meet to know frith and peace, in the home of my body and the home of my soul.

Every man and woman's final day is fixed; if today is my last, help me to be brave and give me the strength to endure what I must. Ancestors and Holy Kindreds who forever watch unseen, count me worthy to feast in your company, and extend your power to protect those that I love and leave behind.

* * *

The Song of Life Force

You have more power over your own mental and physical health than you realize. Real health isn't based on your ability to store up some great fund of good ideas, nutrition, or vitamins; it is based on your ability to consciously let your vitality flow into you, through you, and out of you, like an effortless stream. That vitality, your life force, is not just native to your body; it is also native to this world, to the ground and sky. You share it with them.

You have more power over the flow of your own life force than you know. Your life force wants to flow, like a river flowing fast to the ocean; and under ideal circumstances, it does just that.

You are not living your human life to block the flow of your own vital force; it is meant to rush strongly through you, from the world to you, and from you to the world. You are not meant to collect life force and hold it forever trapped, like gold slowly tarnishing; you are meant to make yourself a channel through which force rushes like a thunderstorm.

The flow of sacred vital force is more than a matter of merely living. Though life-power will be present in any life, it only reaches the white force of perfection when you are conscious of its presence and its motion.

Without realizing it, you have blocked it up in many ways, with your mind. You have locked up life-force with certain emotions, certain bad mental habits.

Your sadness and anxieties drain life force from the chief flow, that white and red flow up and down the valley of your spine. Sadness and anxiety take life force like leeches, and divert it into pools in your chest and head, and deep in your heart cavity, and trap it in caves.

The time and mental effort you spend hating and despising people and situations that are outside of your control and responsibility steal life force, as well. That hatred and spite traps life force in your back and neck, in your stomach, your throat and your head. There, it swirls around, growing dim, and aching.

The effort you make to preserve your own mental habits, ideas, and life-identity in the face of the myriad changes of Wyrd halves the power of your own life force.

The belly, like the sexual organs, contains a fire, and what you eat fills it like wood. When you give it the right amount of fuel, it burns bright. The winds of healthy-flowing life force fan the flame, making it burn healthy and perfectly.

Too much wood chokes it, and your life force becomes dimmed. The body becomes choked full of ashes, and the limbs and torso bulge with unburned refuse. That refuse soaks up life force, lowering the amount you have available to you, and chokes the life force that the heart needs to work properly.

Drinking fermented liquids builds life force and life-fire up quickly and makes it burn bright, but drink too much too often, and the internal flames are lessened, doused, suffocated, and life force becomes dulled. The mind becomes dim, health is affected, sometimes to the point that the life force cannot flow freely ever again without the fermentation to aid it, but the cost of this aid is your wits and your health, so drink fermentation with a note of caution.

If you do not sleep enough, life force cannot replenish properly. If you sleep too much, life force is dulled, harming the body.

Trapped or dulled life force simmers and burns in you, like a flame struggling not to go out. It causes pain, and can cause unnatural, harmful growths in the body. It can cause underlying tensions in the mind that manifest as depression, restlessness, and anxiety.


Really change the focus of your attention; let it be simpler. Let yourself feel your life force. We've become so used to the feeling, that we don't realize what we have. You feel it keenly when you don't have it, when your eyelids are like lead, and when you are nodding off every few seconds. Make yourself stand up in those situations and walk around, and feel your body and mind from the "inside". That is low vitality. When you are ill and weak, the fire of life force burns low. That is an especially pronounced time of low vitality.

You realize it when you have an abundance- let yourself feel how you feel in the moments before sexual contact, or while you are feeling the exhilaration of exercise. There can be no real joy, real and strong joy, without strong life force; the very ill can be happy about something, but not overjoyed.

Most of the time, the amount of life force you have will not be very high or low, and thus, very hard to feel. Most of our daily lives in the modern day aren't conducive to extremes of life force; children have abundant life force, but after we become adults and fall into adult routines, we forget the feeling that children often enjoy. Spring mornings, however, can remind us- life force fills the body of nature in the spring, and cool, refreshing spring mornings can impart great vitality to a person who stands in the new sun. Drinking a lot of room-temperature water daily also allows the body to maintain a higher level of life force.


What you must do, everyday, is work with life force. Start by feeling how much life force you "have" within you, then picture it moving, flowing, to all parts of your body, and spilling out of you, going into the sky and ground. Let yourself feel how much life force is in the sky and ground, and know that as you sense it, and open yourself to it, it is allowed to enter you.

The Rune LAGUZ, whose power is deepest green, the force that gathers around the wights of willow trees and growing plants in general, and whose power is manifest in all flows, whether of water or life-vitality, is the mystery that you can use to improve the power of the vital flow that you experience as your own.





With the Laguz-Song, the Song of the Lake of Life Force, you can awaken your body and mind's power to take life force in and send it out, flowing. The Laguz Galdr sounds like this:

LAAAAAH GOOOOZ


When it is sung, sing it with all your breath, drawing it out as long as you can. The symbol should appear in your chest, seen with your hugauga, your mind's eye, fashioned from the deepest green possible. It should be vibrant and fluid. Every strange channel and spiritual bone in your body, from your center to the tips of your fingers and toes should resonate with the dark green flow of power from it. It should overflow you and fill the world, and you should receive from the world much power. The flow is two way, or not at all.

As you sing the sacred sound, send out life-power; the flow out is just as important as the flow in. As you breathe in, take it in, like a rushing waterway.

Sing the Galdr, see the sign, over and over and over. Walk outside; open your arms, join the flow of life-force. And pay special attention to your confining mental habits, which are the main things that twist and inhibit the flow of life-force. You don't realize it, but your lack of awareness of life force is one of the main things blocking it. Be aware that you have a subtle, fluid force that you trap in various parts of your body, and make the decision to release it.

Give up on frustrations and hatreds that you no longer need. Release stresses that you no longer need. The life force that is released by these things alone is a tangible thing, a thing that makes you immediately feel better. If you can stand under falling water, you can let the force of it hitting your skin "jar loose" the trapped pockets of power inside your body, purifying you and releasing them back to free flow. You can do the same thing in the swift current of a river, or even a shower.

Throw open your arms, lean back, stretch, Then lean forward and touch the ground; Stand up straight. Spin around if you need to. Feel the whole range of free motion with your limbs. Run or walk. Feel natural thankfulness and joy at life for your many gifts, and even if you have drawbacks in your health or life, you still have some gifts.

90% of life force blockage can be broken free with the Runic sign and song. But nothing can be done if you persist in negative mental habits and if you refuse to release stress and negative emotions. Give up these weights, if you have them- let your life force flow. Your health will improve, mentally and physically. Let your mind accept the vision of life force flowing through you like a river; accept, internalize, and celebrate that vision.

Life force flowing strongly and healthily through you will increase your life-length, increase your luck-force, and make your sorcery stronger, if you practice sorcery. It will also allow you to balance your thinking more and spread well-being to others.

Vatni Ausa

Þóra ól barn um sumarið, og var það mær; var hún vatni ausin og nafn gefið og hét Ásgerðr.

"Thora bore a child in the summer; it was a girl. She was sprinkled with water, and named Asgerdr.

-Egils Saga

* * *

A few days ago, the Idavoll Kindred got the rare pleasure of performing the Vatni Ausa rite on a newborn child. Vatni Ausa means "sprinkling with water", but the rite is also called a "Name Fastening". The Vatni Ausa ritual is very much a Heathen baptism rite, but it is ancient and grew up independent from the later Christian ritual of baptism.

The traditional basis for the Vatni Ausa rite comes from the ancient Rigsthula. In that great work, in which we are told more of the origins of different human beings as the ancestor-God Rig traveled among ancient man, we see the fathers and mothers of newly born children "casting water" upon their infant offspring and giving them names. In verse 35, for instance, we read:

"A son bore mother / in silk they swathed him,
sprinkled water on him / and called him Jarl
Was his hair flaxen / and fair-hued his cheek,
his eyes awfully / like an adder's, blazed."

It should be noted that "flashing eyes" were seen as a token of noble birth by the ancients, as Tacitus recorded.

In the Vatni Ausa rite, a child is formally accepted by its father on its ninth night of life, and sprinkled with water made sacred by Blots, and given a name. Of course, in the modern day, most children will typically have "mainstream" names and a separate name by which they are known in the Asatru faith-community. I sincerely hope that one day we have more children whose Vatni Ausa name is the same as the one on their birth certificates, but until that fine day, we go on as we are.

A member of our Kindred named Grettir welcomed a new son about two weeks ago. On his ninth night of life, we went out to the very large and forested property where our Kindred member lives, erected a harrow (pictured above) and performed the Vatni Ausa on his tiny baby boy. His boy's name at birth was Brendan, but the name chosen by his father for his Vatni Ausa was Eyarr.

I include a transcript of the rite we used. Before I give it, a few notes on it are in order.

The water we used for the sprinkling of Brendan/Eyarr was special- it was clean spring water mingled with some water from the Tobernault Holy Well in Sligo, Ireland. The last time Thorgrimmr was there, he got a bottle of it straight from the well, and carried it back here, and we use it now for various sacred work.

Our Kindred's Vatni Ausa works in two parts. In the first part, we set up a Harrow, which includes a horn and a hlautbowl, a bowl of the water, and a hammer (pictured above).

Then the father of the child and the rite leader (usually our Godi) go into the forest looking for a Hlauteinn, a sprig of some evergreen that will be used to sprinkle the child. The Father of Brendan and I found a holly bush that was more than able to offer a nice sprig, and I sang Algiz songs to it, to consciously communicate with the wight of the holly bush, and ask it for its donation. The father responds by giving a gift to it for the hlauteinn, then we return to the ritual site.

Placing the hlauteinn on the hlautbowl, the bowl that will catch the ale from the Blot, we are ready. For the most important Blots, such as the Blots that come before something as important as the Vatni Ausa, we use the best ale we know- Chimay Grand Reserve. As a rule, the Gods and holy Kindreds must always be given the finest ale or drink you have on hand at the place where the Blot or Rite is being done, for the same reasons that you'd break out the best ale for an honored human guest or relative that came to visit.


Our Vatni Ausa has two parts, as I said before: they are preparation and Blots, and then the Sprinkling and Naming. When we are ready, we use the Hammer to consecrate the area around the Harrow, and the Harrow itself, including all the items on it.

In this particular Vatni Ausa, our Steersman Thorgrimmr drummed slowly (30 beats a minute then 15 beats a minute) while the Blots were taking place. Jorhild acted as our Horn-dis, filling horns for me (I led the rite) and holding the hlautbowl when the time came to pour and sprinkle the gathering.

four Blots were made, one to the Allfather, one to the Disir or ancestral guardian spirits of the families of the mother and the father of the child, one to the Thunderer, and one to the Earth Mother.

To the Allfather we make a Blot and ask for wisdom and guidance on the child; to the Disir, we ask that a Fylgja-Dis or a protecting spirit attach itself to the child and follow him through his life, protecting him; to the Thunderer, we ask for protection from the designs and baneful powers of Ill-wights, and to the Earth Mother we ask for health for the child.

Each time a Blot is done (and the text of the Blot calls is given below) a few drops of the consecrated ale is sprinkled into the water that will later be used to sprinkle the child.


When the four Blots are done, the father (and mother if she is participating) carries the child up to the harrow and dips the hlauteinn into the water. Looking at their child, they say "I acknowledge you as my son/daughter and name you _____". As they are saying this, they sprinkle the water lightly over the child's head.

At this point, the father and mother make their parental vows to the child- in the name of the Gods, they make whatever vows to the child they feel the need to make; to protect the child, to love it all their lives, to always support the child, etc. As long as these vows are kept, the luck-force binding the parents to the child, and the luck-force that surrounds their family, cannot be defeated.


That's our Vatni Ausa; below are the calls we use. Bear in mind that the mother, who is not Asatru, was not present for the blots. She was, however, present for the sprinkling.



Five Hammer Hallowings:

VIH THONORAZ : HELGA VE THETTA OK HALD VORDH

("Sacred (or powerful) Thunderer, hallow and hold this holy stead")



Blot for Odin

(All invocations except for the last are given with the body straight and standing, and hands raised above the head in a "Y" shape, making the body conform to the shape of the Algiz Rune, the posture of invocation since time immemorial among the Indo Europeans.)


FIMBULTYR : GALDRSFADHIR : HANGATYR : ALLFADHIR ODIN
RISTER OF RUNES : EAGLE HIGH, WYRM DEEP
SHAPER OF THE WORLD IN ANCIENT TIMES
WITH THESE WORDS YOUR CHILDREN ROWN YOU FORTH
COME AND HALLOW THIS GATHERING WITH YOUR MIGHT.

BEFORE YOU STANDS A FATHER WITH A SON NEWLY BORN
LET HIS OFFSPRING BE BLESSED
LET ALL OF HIS SON'S DAYS BE BLESSED.
GUIDE HIM, FATHER MOST WISE,
AND PROTECT HIM.


(The horn is filled and handed to the Godi, who marks it with the hammer sign and with the ANSUZ sign, and holds it up.)

ALLFATHER, ACCEPT THIS HORN OF ALE AS A TRUE AND HALLOWED SACRIFICE. RECEIVE IT. FILL IT WITH YOUR MIGHT.


The Godi lowers it and hammer signs it again, and takes a sip. It is carried around to each participant so that they can take a sip.

What remains in the horn is poured into the hlautbowl, and the hlauteinn is dipped in, and a few drops are cast into the water bowl. The Godi then offers a silent prayer to Odin, sprinkles himself, and walks to each participant now, telling them:

(NAME), Under Odin's Eye, I blood you wise and protected.

And then he sprinkles them.

When all have been sprinkled, the remains of the bowl are poured out onto the ground, with these words:

HEILIR AESIR
HEILAR ASYNJUR
HEIL SU IN FJOLNYTA FOLD.

("Hail to the Gods, Hail to the Goddesses, Hail Earth, who gives to all.")



Blot to the Disir

All is done as above, but with these changes to the calls:


DISIR OF THE FAMILY REITER
DISIR OF THE FAMILY HOBDEN
FETCH-ANCESTRESSES
WARDING WIGHTS OF MEN'S LIVES
SHIELD MAIDENS
LUCK BRINGERS
WITH THESE WORDS WE ROWN YOU FORTH
COME AND HALLOW THIS GATHERING WITH YOUR MIGHT.

SEE BRENDAN THERE, THE SON OF GRETTIR AND CATHERINE
THOSE OF YOU WHO WILL WEAVE HIM A GOOD FATE
A SAFE AND HAPPY LIFE, ATTACH YOURSELF TO HIM
AND FOLLOW HIM ALL HIS DAYS.
DO THIS IN THE NAME OF WYRD THE MIGHTY
BY THE FORCE OF THE SPINNING NORNS
IN THE NAME OF THE ALLFATHER
AND THE EARTH THAT GIVES TO ALL.


(The horn is filled and handed to the Godi, who marks it with the hammer sign and with the ALGIZ sign, and holds it up.)

DISIR, ACCEPT THIS HORN OF ALE AS A TRUE AND HALLOWED SACRIFICE. RECEIVE IT. FILL IT WITH YOUR MIGHT.


(NAME), In the name of the Clan-Mothers, I blood you lucky and protected.



Blot to the Thunderer

ATLI : ASATHOR : OKUTHOR : THUNDERER
OLD REDBEARD : HRUNGNIRS BANE :
MIDGARD'S WARDER
SIF'S BELOVED : SON OF ODIN
WITH THESE WORDS YOUR YOUNGER KIN ROWN YOU FORTH
COME AND HALLOW THIS GATHERING WITH YOUR MIGHT.

BEFORE YOU STANDS A FATHER WITH A SON NEWLY BORN
LET HIS OFFSPRING BE BLESSED;
LET ALL OF HIS SON'S DAYS BE BLESSED.
ASATHOR, KEEP HIM SAFE FROM THE DESIGNS OF WICKED WIGHTS.
KEEP HIM SAFE EVERY DAY OF HIS LIFE.


(The horn is filled and handed to the Godi, who marks it with the hammer sign and holds it up.)


THUNDERER, ACCEPT THIS HORN OF ALE AS A TRUE AND HALLOWED SACRIFICE. RECEIVE IT. FILL IT WITH YOUR MIGHT.


(NAME), Under the Hammer of the Thunder God, I blood you warded and safe.




Blot to the Earth Mother

(the invocation to Nerthus or Iord, the Earth Mother, is given by the Godi as he kneels and touches the ground)


NERTHUS : IORD : GREAT AND GIVING EARTH : WIH-MIGHT GROWING
MOTHER OF MAN : MOTHER OF ASATHOR
FLOWERING AND FILLING WITH LIFE
WITH THESE WORDS YOUR CHILDREN ROWN YOU FORTH
COME AND HALLOW THIS GATHERING WITH YOUR MIGHT


UPON YOU STANDS A FATHER WITH A SON NEWLY BORN
LET HIS OFFSPRING BE BLESSED
LET ALL OF THIS SON'S DAYS BE BLESSED
KEEP HIM IN HALE HEALTH ALL HIS DAYS, MOTHER.


(The horn is filled and handed to the Godi, who marks it with the hammer sign and holds it up.)


GREAT EORTH, ACCEPT THIS HORN OF ALE AS A TRUE AND HALLOWED SACRIFICE. RECEIVE IT. FILL IT WITH YOUR MIGHT.


(NAME), by this Good Earth, I blood you lucky and healthy.


After these Blots were done, at our Vatni Ausa, the new father carried his son up to the harrow, and sprinkled the child as I described before. He named him Eyarr, the "luck bringing warder", and made very touching vows to him. We clapped; it was a fine time.

The most important thing for any parent (Asatru or not) to remember is this: blessings come from many places, but the best blessing a child can have is the unflinching and unconditional love of family and kin.

Domestic Cults, Land Spirits, and the Worship of House-Wights

It has been my experience that the old Heathen faith doesn't really become strong and clear in the hearts and minds of people who follow its ways until they join with others. When you work with a family or a kindred, or other people of like mind and faith, you experience a more primal and essential layer of ancestral religion.

In older times, there was no way to separate the realities of tribe and kin from Troth or the Elder Faith. This is because human groups, from families to tribes, are a reflection of the natural and sacred manner that humans are supposed to live. We are not solitary beings; we all feel the urge to gather with others, to take shelter with others, to share our joys and sorrows with others. The sacrifices and religious observances of the Heathen past were done largely in groups, entire families or communities coming together to worship. The religion re-affirmed their bonds to one another, and to the Holy Kindreds who are also related to us, but who dwell unseen.

"Community" did not begin as a band of scared primitive individuals that grouped together in ancient times to help protect themselves from other humans or predators; the community is not some evolutionary accident nor behavior driven solely by analysis of benefit. Community is sacred, a reflection of the sacred order which is inscribed in the souls of human beings. The Mystery of MANNAZ or Man- meaning all Mankind- is a mystery that arises not as an individual but as many men and women, and they are bound together naturally by unbreakable bonds of affection, power, and kinship.

Each person alive depends so much on others- from our parents at the beginning of our lives, to the men and women who grow our food, prepare it, and sell it; the men and women who train to be doctors, healers, therapists, soldiers and protectors; the men and women that we marry and love and who support us emotionally, and help us to create the future generations of this world. In some way, the web of human relationships and support is a perfect model of Wyrd- each person affects so many other people, and is in turn affected by them. Without the other people in the world, we could not be here, living and thriving. From our interactions, new people arise, and others die away. Between us, love and joy and sorrow arise.

The Old Ways ask us to extend that web of relationship to new dimensions- more subtle dimensions. These "subtle dimensions" of which I speak are the unseen reaches of this world, and the other worlds. Living alongside us in this world are unseen wights, sentient beings who exist in what can be conceived of as their own continuum of life. The Land upon which we walk and depend contains boundless depths of being, and the Landvaettir or Land Wights are one example of unseen sentient beings who dwell alongside us, though few people take the time to appreciate or consider them.

People wonder at the "point" or "purpose" for belief in such beings. To this, it must be said that life and mind are not gifts that humans alone possess, nor is reality as simple as what appears to our eyes. The bulk of life that we can see is just a tiny amount of life, compared to the life that dwells in the vast reaches of reality. The web of Wyrd is a vastness that cannot be comprehended. Within it are places, spaces, "dimensions of reality" and "ways of being" that are every bit as natural as the one "slice of life" that human beings experience. And Wyrd being what it is, the entire continuum of Wyrd, the entire web- including all unseen realities- affects the rest of the web. That means that numberless unseen powers affect us every day of our lives, and we affect them in return.

The Wyrd-wise have always known this, and they have always worked to become conscious of the affects the unseen world and its inhabitants have on us, and just as importantly, they have worked to be aware of what affects we have in return.

It's not enough to think "well, I can't see or hear these beings, and they don't seem to affect me, so I won't worry about them." They do affect you, and you do affect them. The more conscious you are of this fact, the more aware you can become of the impact of these subtle realities on you and your own life. In blindness of the reality of these living beings, you can harm them, and they can harm you and yours. In awareness of them, and with respect, they can be the source of many blessings and much luck.

If we accept that the Land itself is filled with Land Wights, beings who naturally dwell and live in their own "way of being" and mostly unseen by us, We have to accept that our homes, which sit on the Land, must be affected by them. And this brings us directly to a point which was most crucial and time-honored by our Ancestors: the reality of Domestic Cults and the Worship of House-Wights and House-Spirits.

When human beings raise their homes in a place, they are not the first beings on the scene- Land Wights have usually been there for much longer. All natural phenomenon are guarded by wights, or are they homes of wights- streams, rivers, trees, hills, mountains, and the like. To take trees from a forest to build your home in ancient times was a matter of propitiating the Wights of those trees, and only taking prudently, only what you needed. Some trees were seen as sacred to such powerful wights, that they simply weren't touched. The Elder tree is a good example of this; as late as the 19th century, rural English folk wouldn't touch a living Elder, and only take her wood that had fallen. In times when the Elder had to be cut, a folk-charm was said to it, a charm that is worth repeating because of its implications:

"Old Gal, Give me of thy wood,
And I shall give you of mine,
When I grow into a tree."


The Goddess or female wight of the Elder was told, in no uncertain terms, that if it gave its wood, the cutter would actually return the favor in the future, when he or she died, was buried, and then "grew into a tree". You can take this two ways- when we die, our life-force leaves us and re-enters into the body of nature. We do increase the growth of things with our spent and donated life-force, which goes back into the land and sky and air and waters. But there's another way of taking this, a deeper and more serious one. This is a contract, a binding contract, in which the cutter probably originally expected to take from the Elder, but to be reborn as a tree-wight himself- and then to give his own tree over, to repay the skuld or the life-debt.

Though it is a little-known secret, there is a way to fulfill this contract without having to become reborn into the forest as a Tree-Wight, a technique that exempts a person without breaking the oath. To take acorns or tree-seeds and bathe them in your own blood, and then breathe into them to fill them with your life force and finally to "name" them after yourself, and plant them in the forest, allows "you" to grow into a tree, thus fulfilling the deal. After this, you may not be Wyrded to have to be bound to the forest, post-mortem.

The reason why I brought this "Elder charm" up is because it demonstrates, from deep within the folk-tradition, the undefeatable and primal idea of "reciprocal exchange". Even the peasants of England in the late centuries understood that they were in a two-way relationship with the wights of the trees. What the wights did for them, they would do back. These people were not blind to their sacred duties to the world around them. Incidentally, by planting new trees in repayment, a person would be balancing the debt or skuld of taking. Either way, these people were not willing to take more than they were prepared to give back.

When a home is raised in a place, humans have to befriend the wights or spirits of that place, or they cannot live there with luck and certainty. Wights are capable of causing accidents, nightmares, bad luck, disease, and other mayhems against beings that they don't want near them. When a house is built and inhabited, the nearest wights of that place, assuming that they accept the new human inhabitants, have little choice but to see and explore the house that was built. They peer into the realities of human life, and watch. They feel the effects of the human settlement on themselves and on their existence.

One shouldn't assume that spirits or wights "see" us just like we see each other and our surroundings- they do dwell in another "way", but it's clear that what we do, think, and say affects them on some level, and that they perceive it in their own manner. I believe that basic, powerful forces like fire "appear" to wights similar to how it appears to us; perhaps they perceive it as a bright power of some kind, but I know they "see" it, because nearly all ancient rituals of Indo-European source require sacred fires of some kind. There is a notion that fires act as "beacons" for spiritual powers.

I think that human emotions must "appear" to wights in ways, and affect their own emotional states, in much the same way the emotional states of other humans affect ours. When we damage the environment in which wights dwell, folklore clearly states that they perceive the damage, and react badly. In the Ballad of Tam Lin, Janet is able to summon Tam Lin by destroying plant life in the area he haunts- Tam Lin was forced to come to the site of the violation and appear.

At any rate, in most cases, over time, the wights "bond" with the house and the people who live there, becoming house wights. In Germanic countries, they were called Husinga or (individually) a Husing, a tomt, tompt, or tomtekarl. Some say that the spirits that live in the lands around the house were called tatermen, and were symbolized by little straw dolls or poppets made to be their magical images. The "scarecrow" idea is linked to this by some.

When people come to a place, so do their ancestral wights and powers, who also affect the native wights. If the wights have accepted this arrangement, they begin to work actively in the lives of the people who belong to that settlement or home. If the wights do not accept it, troubles begin.

Before I move into discussing the realities of domestic cults to wights, I should say a few words about human relationships to Land Wights and other spirits. In the grand scheme of things, we can easily see how the Gods themselves are on the "top" of the Tree of reality- the mightiest wights themselves dwell in their own worlds, and travel through this one often. In the web of Wyrd, the Gods are also affected by humans, and they affect us. We are all of us- Godly wight, land wight, or human- in the same great web of interactive reality.

All of the Nine Worlds have wights that inhabit them- numberless wights and intelligences and sentient beings. That means that this world, and this Land upon which we live, also has wights, as I have said. As a side-note, human beings are also considered "wights", but for the purposes of this conversation I am using the term "wight" to refer to beings unseen.

Wights may have powers or abilities that humans lack, and some ancient land wights can be very powerful or wise. But overall, land wights occupy a similar "place" in the grand scheme of things to human beings. They are not as powerful as Gods, and though they may live a long time, I do not think that they remain around forever. I know that the wight of an ancient tree will have been there as long as the tree lives, but after the death of its home, the wight moves on to a new kind of existence, perhaps attaching itself to a newly growing tree. The point is that wights have their own "cycles of life" similar to humans, though some seem to be very ancient.

Land wights and house wights are kin to humans, in many ways. They are another population of sentient beings that share our world, and we spring from the same source, the same web of life. The same Gods that preside over the human world also act as "chief powers" over the wights of any world. The Allfather who bestowed spirit and shape on the first humans also shaped the existence of land wights.

There is more than one reason why we should seek positive relationships with wights. Sure, they can make our lives miserable, and harm us if we anger them or refuse to acknowledge them, but fear is not the true basis of our relationship. When two beings of any kind interact, they affect one another. When humans drink in sacrifices with the Gods, for instance, we take something of their Godly essence into ourselves, thus increasing our spiritual power, and the Gods merge with us in a mysterious manner, and are likewise affected by us. The benefit to humans is immense- we are increased because the spiritual force of the Gods is so much greater than ours, and the Gods gain an experience of us that communicates something to them.

When a land wight or a house wight "communes" with humans in such a way, it too, is seemingly increased or benefited. It gains some insight or some gift from the communion. Whatever it is that Land Wights "receive" from interacting with humans, I know that they seek it out, come to appreciate it, and to desire it. Humans who commune with them literally allow them to experience the world in the way humans experience it, and so I suppose the wights gain new perspectives that allow them to grow in their own mysterious ways. I know that humans benefit as well, from friendship with the wights.

At heart, the entire point of communion with wights is recognition. We have a duty to recognize these beings, to affirm their existence, and tell them that we know them and accept them. We have a duty to ask them to accept us- this is a sacred reciprocal exchange between the world that is seen and the unseen world. It is a noble form of respect on the parts of humans for their unseen fellows. It is a demonstration, on the parts of humans, that they recognize that they are not alone in this world, and that this world does not belong only to them. It is the heart and soul of sacred ecology.

Earlier, I talked about how the Old Religions could not be separated from group observance, and how they lived as an inseparable part of family and clan or tribal life. It is true that Asatru or Heathenry really becomes a powerful reality in your life when you stand with others and worship. Even if it was powerful before, when you worshipped alone, it becomes a hundred times that with others. This is because human life and human spirituality is always a matter of relationship between humans, and between humans and non-humans, including spirits and Gods. This relationship is the very core of the Old Faiths.

To this I must now add that there is another "level" of experience, and that is the level of the Domestic Cult. A tribe may live in a land, and their worship brings together all the people and re-affirms their bond with the powers of that land and with each other. In just this manner, a family is like a tribe, and the family's home is like their land. The home is the sacred stead of the family, its "Odal Enclosure", the sacred, enclosed space in which the ancestral powers of the family are allowed to dwell and make new life, and experience frith or harmonious belonging. The family is a small reflection of the greater group of mankind, and the home is a reflection of the homeland.

Thus, all homes are sacred. They are sacred enclosures, just like a Hof or a Sacrifice-Stead in which worship takes place is sacred. And like the world "outside" the home has its own powers, the home's inner world has powers, powers that the dwellers in the home must befriend, recognize, and worship.

In ancient times, the sacredness of a family's living space was a universally held concept. All Indo-European societies took this very seriously, from Celtia and Germania down to Greece and Rome. The religious observances that took place daily in the home were led mostly by the male head of the family in Rome, who was called Paterfamilias and who was essentially the "Pontifex Maximus" or the High Priest of his family's religious life. Outside of the home, in the City of Rome itself, there was a Pontifex Maximus who presided over the cult-rites that were done on behalf of all the people of the city, but in the home, in that microcosm, the father of the family was priest.

This same pattern seems to have been found in all Indo European societies. In Germanic society, a chieftain or local elder was the leader of community rites, but in the home, a member of the family led everyone in religious rites. It's just as likely that women headed these rites in the home as men, considering the immense power that the Huswyf, the Husfrowe or the Housewife had over the house in Germanic society. She did, after all, hold the keys to the house, and could decide who was welcome there and who wasn't.

The Domestic Cult- the sacred rites done for the wights who dwell in each home or living space, is a necessary thing to establish if you are a Heathen and you have your own home. Like communal religion, worship and respect for the house-spirit is a basic tenet of ancient and modern Heathenry. The worship given to Land Wights and House Wights is partly the same, yet partly different from the worship given to the Gods. Bear in mind that "worship" really means "to give worth to"- you can communicate to any wight how worthy you believe it to be, and that counts as "worship". When you have a strong and steady relationship with your house spirit, you can trust that your house will be safer and more harmonious than it was before, and it will receive many blessings.

House wights, since time immemorial, have been worshipped with offerings of food and drink. They have also been worshipped around a central place in the home, usually the hearth. Whatever space or room is your "main" room, the place where you spend most of your time, or the "center" of your house, is the proper place for honoring house wights. There's no reason to wonder whether or not your house "has" a house wight- if your house was built long before you got there, it has one or more. They dwelled in the land on or near the building site, and after a point, were attracted there and set up their own homes, co-existing with the space occupied by the house.

* * *

When we look to folklore for guidance, we see many vibrant images and powerful stories of the human relationship with the spirits of their homes. The stories of the spirits called "brownies" from England, Scotland, and Northwestern Europe are clear manifestations in lore of wights that entered into relationships with humans, and worked for them in their homes and on their farms, in exchange for gifts of food and recognition. As a bit of trivia, the fact that the little brown cakes that we call "brownies" are called "brownies" in the first place is because of these spirits- the little cakes and bowls of milk left out at night to feed the house-spirit actually took on the name of the spirit- a brownie.

With linguistic variation, "brownie" becomes "bodach" in the Scottish Highlands, and "fenodoree" on the Isle of Man, and all refer to house guardian spirits. Fairy-type folklore can teach us something important about the human relationship to these beings. If offended, these beings became "boggarts", and became harmful to the human inhabitants of their places of dwelling. This is likely a reflection of the idea that wights can be harmful if offended or not appeased. Brownies specialized in doing house-work and protecting the home, and milk was typically left out for them, as well as bread or cakes- but there was an almost universal warning included. Brownies could never be offered a reward for its services or its labors on behalf of the home.

If they were offered a reward, they would usually flee or become harmful. This taboo seems odd, but the old folklore says that these beings were too free-spirited to be "bound" to humans through the acceptance of payment. It seems that they would accept praise and they would take the offerings left out, but if the humans said "Take this in exchange for what you have done for us", the spirit balked at the bond that accepting such a gift would entail.

Our own lore says it clearly: "A gift demands a gift". There is a bond created between two people who give gifts to each other. There is an expectation that follows this sacred act. The house-spirit desires communion, recognition and participation with human beings, but it doesn't desire to be bound as a servant. It is enough to leave gifts for the wight or spirit, which it will accept, and to thank the spirit through recognizing its presence and praising its good deeds for the home, but to offer it a reward for this is something that the wise should not do. The offerings of food and milk given to the house-wight are not a "reward" any more than a blot or sacrifice to the Gods or Ancestors is a reward to them for being Gods or Ancestors. It is an expression of connection with them, a ritual of recognition and communion.

As an aside, the one offered reward that drove house-spirits away more than any other was clothing. To offer a brownie or house-spirit clothing as a reward would drive it way, infallibly. It is also worth noting that brownies and other types of house-guardians and spirits hate Christian religious symbols. I don't expect my fellow Heathens to have such things in their houses, but those who do can be certain that the house-wights have long since departed.


I will close this letter with an account of my personal experiences with house-wights. My family recently moved into an extraordinary new place, and while conversing with my Fylgja the other day, she informed me that we had not fulfilled our duties to the house-wight fast enough. She affirmed that we indeed had a spirit in our house, and that my wife and child were in danger from it, because it was not yet honored by us. Accidents had happened, before, minor things, but accidents nonetheless. That very day, another accident occured, and I realized that I had to move a bit faster than I was planning.

Before my hearth, I put out one of the small cakes that my wife had baked a few days before, and a bowl of milk, and using the Algiz-galdor, I induced a condition by which I could communicate with wights. I walked around the house, calling to the house-wight, and asked it to come to the hearth so that I could honor it. I didn't have to wait long; its tangible otherworldly presence was hanging over my mantle and fireplace very quickly. I gave it the offerings, and told it who we were, my family and I, and I recognized it as existing as the first inhabitant of this place, this home that means so much to us.

I told it that we would always dedicate any occassion of house-cleaning to it; this is very important, because house-wights folklorically seem to really love it when mortals keep neat houses, and clean house. This goes back to the idea of the "Ryta" or the "Right Order" of the cosmos being reflected even in our living places. I told it that we would leave out these offerings pretty regularly, and asked that it protect us and our home. I concluded by invoking the Gods, and, through my own mind and body, mediating the blessings of the High Thunderer and the All-Father onto the spirit of the house. They too, can receive blessings.

The simple act of meaningfully placing out offerings of milk and cakes is by itself a powerful act, and enough to please wights. My wife, later that day, placed out some cookies for it. Later, those offerings were gathered and carried to the tree behind our house, where we lay out all offerings to return into the ground. This formal act of "establishment" was successful- I could tell that the house-wight was pleased, and the atmosphere of the house has been quite lighter and more pleased ever since.