Right now is a time of filtration. Dying are the days when Heathenry was a trend created by media. You now see many folks who considered themselves Heathens, Pagans, etc. switching back to Christianity, atheism, or agnoticism for the sake of comfort and familiarity. We can see a divide between those who take the time to study and ground themselves in their ancestral traditions, and those who only wore it as a counter-cultural guise. These nithings used Heathenry as a tool. To strictly go against the atheistic nature of the modern age or to go against religion/spirituality as a whole.
The Heathen of tomorrow will be intellectually, philosophically, and faithfully rooted in their traditions. There are many great organizations, wisemen, ancient sources, and philosophical works from antiquity to learn from. For a Heathen or Pagan to do otherwise is dishonest with yourself, intellectually lazy, and a dishonor to your forefathers and the Gods.
The Heathen of tomorrow will be intellectually, philosophically, and faithfully rooted in their traditions. There are many great organizations, wisemen, ancient sources, and philosophical works from antiquity to learn from. For a Heathen or Pagan to do otherwise is dishonest with yourself, intellectually lazy, and a dishonor to your forefathers and the Gods.
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In your view, what happens to the soul when it reincarnates?
Anonymous Poll
57%
The soul will transfer to another body of the same species (human to human etc.)
12%
The soul will reincarnate indescribably to a different species. (fox to human, human to horse etc)
10%
The soul does not reincarnate
16%
Im unsure
14%
Other
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I only noticed now that I made a typo in the poll above. I meant “indiscriminately” in the second option, but it seems my phone auto corrected to the wrong word.
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Forwarded from Holles-Brauch
I believe it should go without saying that the Gods of our forefathers were multifaceted deities. Their governing power spanning many spheres of human life and being so the Gods are not limited to strict roles that they are solely assigned and responsible for.
An example: The God of Fire, the God of storms or the Goddess of love, The archer archetype or The striker archetype etc. These by and large are overly restrictive conditions that modern scholars and new agers have placed upon the Gods, this isn’t how our own Forefathers saw them. I’ve also noticed that many new age heathens restrict the worship of the divine purely by one’s own gender, something I’ve seen from both folkish and universalists. Concepts of the “divine feminine” or “divine masculine” are a good example in extreme cases. “Only woman can worship goddess and men, gods”
I’m not challenging traditional gender roles, of the idea that women in ancient times didn’t give offerings or bath in sacred ponds and wells to Frigg or Freya for fertility and childbirth or men in complete devotion to Odin in order to be proficient warriors or leaders of men.
However what I am arguing is that, a whole people, both men and women included. Rather it be a farmer with his wife and children or a wandering landless knight a minnesinger, there are cases where masculine and warlike men have come into the worship of a goddess. In this case I speak of the great Holda and the deeply rooted cult the people of central and southern Germany held in her worship.
When she was known as Nerthus the men of her cult drowned those that profaned her likeness by looking upon it with mortal eyes or carried weapons in her grove. The Forefathers of the Thuringians and Hessens, the North-Saxons would have fought in the Teutoburgschlact against the Romans or as recorded fought relentlessly for 80 years in constant rebellion against the Franks in the Saxon wars.
When the Christian St. Kilian arrived to the town of Wurzburg in hopes to convert the population he was told by the Farmers: "We want to serve the great Diana (Holda) , as our fathers did and, in doing so, have prospered well to this day."
Holda isn’t just a goddess of Woman, of weaving and sewing or the growing of flax. She is also a goddess of men who picked up spears and swords to defend their country against foreigners or farmers filling corrupt bishops with crossbow bolts in the peasant revolts or the Landless and chivalric knights who composed love ballads to noble women and fought for their honor in tournaments in the 13th and 14th centuries. She is a goddess of a whole and complete ethnic group, a whole and entire folk that encompasses men and woman alike.
An example: The God of Fire, the God of storms or the Goddess of love, The archer archetype or The striker archetype etc. These by and large are overly restrictive conditions that modern scholars and new agers have placed upon the Gods, this isn’t how our own Forefathers saw them. I’ve also noticed that many new age heathens restrict the worship of the divine purely by one’s own gender, something I’ve seen from both folkish and universalists. Concepts of the “divine feminine” or “divine masculine” are a good example in extreme cases. “Only woman can worship goddess and men, gods”
I’m not challenging traditional gender roles, of the idea that women in ancient times didn’t give offerings or bath in sacred ponds and wells to Frigg or Freya for fertility and childbirth or men in complete devotion to Odin in order to be proficient warriors or leaders of men.
However what I am arguing is that, a whole people, both men and women included. Rather it be a farmer with his wife and children or a wandering landless knight a minnesinger, there are cases where masculine and warlike men have come into the worship of a goddess. In this case I speak of the great Holda and the deeply rooted cult the people of central and southern Germany held in her worship.
When she was known as Nerthus the men of her cult drowned those that profaned her likeness by looking upon it with mortal eyes or carried weapons in her grove. The Forefathers of the Thuringians and Hessens, the North-Saxons would have fought in the Teutoburgschlact against the Romans or as recorded fought relentlessly for 80 years in constant rebellion against the Franks in the Saxon wars.
When the Christian St. Kilian arrived to the town of Wurzburg in hopes to convert the population he was told by the Farmers: "We want to serve the great Diana (Holda) , as our fathers did and, in doing so, have prospered well to this day."
Holda isn’t just a goddess of Woman, of weaving and sewing or the growing of flax. She is also a goddess of men who picked up spears and swords to defend their country against foreigners or farmers filling corrupt bishops with crossbow bolts in the peasant revolts or the Landless and chivalric knights who composed love ballads to noble women and fought for their honor in tournaments in the 13th and 14th centuries. She is a goddess of a whole and complete ethnic group, a whole and entire folk that encompasses men and woman alike.
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Going with the theme of the post above, one will find when they submerge themselves within their siðr/tradition in complete devotion to a God or Goddess, they see that the roles of that deity become fluid.
Take Óðinn and Þórr for example. Both are associated with storms, winds, the sea, ravens, bears, etc. both can worshipped by means of a pillar or pole that represents the axismundi/the center of the cosmos, both (depending on tradition) are seen as kings of the Gods. Some traditions or cults are simply just more conservative than others.
In essence, the Gods are the same and are expressions of different fundamental aspects of reality. Like different paths on a great mountain that lead to the same summit.
Take Óðinn and Þórr for example. Both are associated with storms, winds, the sea, ravens, bears, etc. both can worshipped by means of a pillar or pole that represents the axismundi/the center of the cosmos, both (depending on tradition) are seen as kings of the Gods. Some traditions or cults are simply just more conservative than others.
In essence, the Gods are the same and are expressions of different fundamental aspects of reality. Like different paths on a great mountain that lead to the same summit.
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Forwarded from Survive the Jive: All-feed
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Forwarded from Survive the Jive: All-feed
“Brennus, the king of the Gauls, found no dedications of gold or silver when he entered a (Greek) temple. All that he found were images of stone and wood, he laughed at them to think that men, believing that gods have human form, should set up their images in wood and stone.”
Account of Brennus from Diodorus Siculus
Account of Brennus from Diodorus Siculus
Forwarded from Survive the Jive: All-feed
The Celtic disdain for figurative art is mirrored in an account of a German expressing similar sentiments towards Roman art.
"The painting known as 'The Old Shepherd with his Staff' was also displayed in the Roman Forum. It was said that a Teuton envoy (from a Germanic tribe) was once asked what he thought of the work and its possible value. He replied that it was worthless, and he would not even accept the living shepherd as a gift!" Pliny, Natural History, 35.8
"The painting known as 'The Old Shepherd with his Staff' was also displayed in the Roman Forum. It was said that a Teuton envoy (from a Germanic tribe) was once asked what he thought of the work and its possible value. He replied that it was worthless, and he would not even accept the living shepherd as a gift!" Pliny, Natural History, 35.8
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Shimmering ale will make a man’s tongue sharp.
One too many, then it plays him like a harp
Strong will his words be when he speaks to a friend.
Ale-song swiftly can bring the fastest bond to an end.
Ale-song - drunkenness
Fastest - strongest/sturdiest
A poem or proverb I wrote warning against the overconsumption of alcohol when speaking to friends.
I attempted to write it in an alliterative Germanic style.
Art: Aegir’s Banquet
by Constantin Hansen 1840s
One too many, then it plays him like a harp
Strong will his words be when he speaks to a friend.
Ale-song swiftly can bring the fastest bond to an end.
Ale-song - drunkenness
Fastest - strongest/sturdiest
A poem or proverb I wrote warning against the overconsumption of alcohol when speaking to friends.
I attempted to write it in an alliterative Germanic style.
Art: Aegir’s Banquet
by Constantin Hansen 1840s
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Here’s a boon (prayer) that I have been making for the past couple days for the
Beloved Lord, Baldr.
I bid to Thee, Bright Baldr, caring and kind,
So that the bonds of life become untwined.
Bless me with bravery so that I may face my foes with might,
And kindness for my kith and kin, may I be their delight.
Charming in Thy chariot, leaving all in a daze,
Shining beautifully like the sun, deserving of highest praise.
Bless us with Thy presence,
O Loving Lord,
For Thy holy deeds shall Thee be deeply adored.
Art: “Balder”
by Johan Egerkrans
Beloved Lord, Baldr.
I bid to Thee, Bright Baldr, caring and kind,
So that the bonds of life become untwined.
Bless me with bravery so that I may face my foes with might,
And kindness for my kith and kin, may I be their delight.
Charming in Thy chariot, leaving all in a daze,
Shining beautifully like the sun, deserving of highest praise.
Bless us with Thy presence,
O Loving Lord,
For Thy holy deeds shall Thee be deeply adored.
Art: “Balder”
by Johan Egerkrans
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Forwarded from Hammer and Vajra
I was discussing with a good friend and follower regarding whether Odin wants worship or not.
I came to this simple statement.
I know my ancestors worshipped him.
When I do, he speaks to me and grants me boons.
He is my divine progenitor, and even if he didn't want the worship, I would anyway out of respect and honor.
Hail Sigtýr
Hail Gautr
Hail Alföðr
Hail Oðinn
I came to this simple statement.
I know my ancestors worshipped him.
When I do, he speaks to me and grants me boons.
He is my divine progenitor, and even if he didn't want the worship, I would anyway out of respect and honor.
Hail Sigtýr
Hail Gautr
Hail Alföðr
Hail Oðinn
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Forwarded from 𝕿𝖍𝖊 𝕱𝖔𝖑𝖐 𝖂𝖆𝖞 :ᚠᛟᛚᚴ•ᚹᚨᛄ:
Here is a work I wrote in honor of Osathor in the old málaháttr ('speechform') verseform.
“The heavens were howling
with heavy thunder
as Old Osathor came
with eyes like fire.
The Herder of Heavensfire
His hammer did grasp.
The ‘Ol Karl did brim
with booming Osmight.
Etins were made ill
as great Okuthor came.
Lightning crossed the sky,
Thor scoured the land.
Shivering and shaking
the Etins ran shrieking.
Then bellowed the great Bull
of the strong Battlegods.
The Rainbringer rode,
rams hooves were pounding.
The sons of the Gods
were gracious to Him,
Vingnir’s valiant son
Mankind’s own victor,
e’er bringing the rain,
e’er bearing men joy."
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Forwarded from Survive the Jive: All-feed
Some people WRONGLY dismiss Halloween as a commercial American custom. Others think the origin of pumpkin jack-o'-lanterns is exclusively Irish or at least “Celtic”. In reality these lanterns are as much British as Irish, and the tradition is found in other Germanic nations such as Germany and Sweden too.
Prior to the American pumpkin tradition, people in Ireland, Scotland and England used turnips, swedes and mangelwurzels. The lanterns were associated with the Catholic holiday of All Hallow’s Eve in Ireland, but protestants in Britain sometimes moved the festival, such as in Somerset where it was held on the last Thursday of October and was called “punkie night”. Punkie means ‘jack-o-lantern’ in West Country dialect and these were carried about in a tradition much like trick or treating in America. They didn’t always have faces carved on them, but they were always intended to scare away evil.
The word punkie probably comes from Old English Pūcan or pūclas which were evil spirits in Anglo-Saxon folklore, cognate to Swedish and Norwegian puke “evil spirit”. The Irish word púca”spirit” is probably a loan from Old English as the p sound didn’t exist in primitive Gaelic.
The earliest attestations of carving such lanterns are from Worcestershire in England in 1840, Hampshire, England in 1838, and Scotland in 1808. So there is no reason to think it originated in Ireland. Various traditions of bonfires and carrying root lanterns or blazing fagots while going door to door for food existed across the British isles but the switch to pumpkins instead of turnips occurred in the USA.
The tradition of using turnip lanterns was still extant as far East as Sussex in 1973 when it was recorded among children there by Jacqueline Simpson in the Folklore of Sussex. Therefore, the introduction of the American pumpkin jack-o-lantern in Britain occurred while the native turnip tradition still existed, so there has never been a time when British people DIDNT make jack-o-lanterns for this season.
The same kind of tradition is attested in the 19th century among Germanic people on the continent who made vegetable lanterns between late October and early November. This tradition still survives in places and the lanterns are sometimes mounted on poles as they are carried about. Their names include:
German: Rübengeister ('turnip spirits')
German (Swabia): Schreckgesichter ('horror faces')
Swiss: Bochseltieren ('rumble animals')
South Germany and Lorraine, France: Rummelbooze ('turnip disguise')
German (Hesse): Gliihnische Deijwel ('glowing devil')
Swedish: rovgubbe ('turnip man')
As in the British Isles, the lanterns are often said to represent spirits and the children who carry them receive treats. Other times they are placed outside the house to protect the home from evil.
In my own video essay on the pagan origins of Halloween, I demonstrate that just as Halloween has a pagan precedent of Samhain in Ireland, it has other pagan precedents across Europe including Slavic Dziady, Baltic Mārtiņi or Mārtiņdiena, and the Germanic pagan festival which marked the start of Winter and was known in Old English as Winterfylleth, in Old Norse as Vetrnætr, and included a sacrifice made to elves (ancestral spirits) known as Álfablót.
Therefore this season has always been associated with spirits of the dead in many European cultures and Halloween is highly traditional and far from a merely commercial American innovation.
Prior to the American pumpkin tradition, people in Ireland, Scotland and England used turnips, swedes and mangelwurzels. The lanterns were associated with the Catholic holiday of All Hallow’s Eve in Ireland, but protestants in Britain sometimes moved the festival, such as in Somerset where it was held on the last Thursday of October and was called “punkie night”. Punkie means ‘jack-o-lantern’ in West Country dialect and these were carried about in a tradition much like trick or treating in America. They didn’t always have faces carved on them, but they were always intended to scare away evil.
The word punkie probably comes from Old English Pūcan or pūclas which were evil spirits in Anglo-Saxon folklore, cognate to Swedish and Norwegian puke “evil spirit”. The Irish word púca”spirit” is probably a loan from Old English as the p sound didn’t exist in primitive Gaelic.
The earliest attestations of carving such lanterns are from Worcestershire in England in 1840, Hampshire, England in 1838, and Scotland in 1808. So there is no reason to think it originated in Ireland. Various traditions of bonfires and carrying root lanterns or blazing fagots while going door to door for food existed across the British isles but the switch to pumpkins instead of turnips occurred in the USA.
The tradition of using turnip lanterns was still extant as far East as Sussex in 1973 when it was recorded among children there by Jacqueline Simpson in the Folklore of Sussex. Therefore, the introduction of the American pumpkin jack-o-lantern in Britain occurred while the native turnip tradition still existed, so there has never been a time when British people DIDNT make jack-o-lanterns for this season.
The same kind of tradition is attested in the 19th century among Germanic people on the continent who made vegetable lanterns between late October and early November. This tradition still survives in places and the lanterns are sometimes mounted on poles as they are carried about. Their names include:
German: Rübengeister ('turnip spirits')
German (Swabia): Schreckgesichter ('horror faces')
Swiss: Bochseltieren ('rumble animals')
South Germany and Lorraine, France: Rummelbooze ('turnip disguise')
German (Hesse): Gliihnische Deijwel ('glowing devil')
Swedish: rovgubbe ('turnip man')
As in the British Isles, the lanterns are often said to represent spirits and the children who carry them receive treats. Other times they are placed outside the house to protect the home from evil.
In my own video essay on the pagan origins of Halloween, I demonstrate that just as Halloween has a pagan precedent of Samhain in Ireland, it has other pagan precedents across Europe including Slavic Dziady, Baltic Mārtiņi or Mārtiņdiena, and the Germanic pagan festival which marked the start of Winter and was known in Old English as Winterfylleth, in Old Norse as Vetrnætr, and included a sacrifice made to elves (ancestral spirits) known as Álfablót.
Therefore this season has always been associated with spirits of the dead in many European cultures and Halloween is highly traditional and far from a merely commercial American innovation.
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Here’s a prayer I wrote for Woden:
The High-Wolf howls from Heaven’s bough.
The Warden of Wanderers, the Watchman of Trows.
Earmensile quivers and eerily shakes
Hitting every ear, evil ettins quake.
Father, bless Thy Folk, strike fiends with fear.
And kindly cleanse our minds, with Thy fiery spear.
•
Wordhoard
High-Wolf - Othin
Bough - the main branch of a tree
Trow - a boat that holds cargo
Earmensile - Irminsul/Yggdrasil
Ettin - Jötunn
The High-Wolf howls from Heaven’s bough.
The Warden of Wanderers, the Watchman of Trows.
Earmensile quivers and eerily shakes
Hitting every ear, evil ettins quake.
Father, bless Thy Folk, strike fiends with fear.
And kindly cleanse our minds, with Thy fiery spear.
•
Wordhoard
High-Wolf - Othin
Bough - the main branch of a tree
Trow - a boat that holds cargo
Earmensile - Irminsul/Yggdrasil
Ettin - Jötunn
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