What about Loki?

Loki and other Norse or Germanic figures of chaos are not toasted or recognized during the rituals of Skylands Assert Fellowship. We do not include them during rituals and no offerings are ever made to Loki or the various Jotun. Historically, Loki, Hel, Fenrir, Jörmungandr, etc. were not worshipped by the people of the North. There are no places or sacrificial sites named after these figures. 

While we do not recommend that a seeker of the old ways worship Loki or the Jotun, there are a wide range of practices and beliefs among Germanic Heathens. As such, someone who feels strongly about worshipping Jotuns or Loki may fairly easily locate fellow travelers in other kindreds in the Northeast or elsewhere around the country.

Hamingja

The Ásatrú concept of hamingja refers both to the individual and the group’s luck. At first, the concept may seem confusing, as it also refers to a female guardian spirit and is part of the Germanic soul complex. While these concepts may seem disparate, they are all part of a single important idea.

Today, when most think of the soul, their ideas are often shaped by Christianity. In Christianity the soul may be said to the the essence of a person —apart from their material body. It may be thought of as one’s consciousness. Many believe that the soul, as the true essence of the individual is immortal. Other religions have a wide range of beliefs regarding the soul. Hinduism for example teaches that the soul (Atman) is eternal and part of a universal soul (Brahman) which undergoes reincarnation until a final liberation (Moksha) is achieved. The Germanic or Norse Soul-complex is made up of several elements. The Hamr refers to one’s form or appearance. It translates to “shape” or “skin.” The Hugr may be translated as “thought” or “mind.” It represents one’s conscious thought and cognitive process. The Fylgja translates as “follower.” It is often perceived as an animal spirit.This returns us to the Hamingja which basically means “luck.” Hamingja is often associated with the luck, power, or wealth of a family. It is thought that the hamingja of a departed ancestor may be reincarnated in one of his or her descendants. For many, the hamingja was a type of supernatural guardian spirit that accompanied someone through their life influencing their luck and fortune.

When we think of guardian spirits or spirits more generally, we typically think of an external being. This contradicts what we think of when we think of the soul —and even parts of the soul. That is to say that we generally think of the soul as internal. While the hamingja was often written of in language that suggests something external, the evidence suggests otherwise. Usually the hamingja appears during sleep. We also read that the hamingja is a type of female guardian. While I have heard people argue that men have a female hamingja and women have a male hamingja, this seems to be little more than modern rationalization especially in light of contemporary thought about gender. There is nothing in the lore that supports such a theory.

It seems clear that, using modern language, the hamingja is our subconscious. Traditionally the subconscious is symbolically associated with the feminine. This does not change based on one’s gender. While the symbolism may seem outdated by contemporary standards, the subconscious is considered both as receptive and nurturing. The conscious state, symbolically associated with the masculine, directly relates to the Hugr. The masculine Hugr may be said to “impregnate” the feminine hamingja with conscious ideas and images of the self. Together the conscious and subconscious minds, like the Hugr and hamingja may be seen as complementary forces.

When we consciously imagine an outcome or a particular image of ourselves, we pass such an image to our subconscious. Or in the language of the Norse, when the Hugr establishes a particular image, it is planted deeply in the hamingja. Such a transference will often occur (when directed) in the moments prior to falling asleep—the hypnagogic state. It may also be transferred during a self-induced trance-like state that may be achieved either through meditation or prayer. The world, or our luck in the world, is a reflection that corresponds to our conception of ourselves and our deepest desires.

In the opening paragraphs of Snorri Sturluson’s Gylfaginning ("The Tricking of Gylfi") he writes of the reason that Gylfi decided to travel to Asgard:

“He was quite amazed that the Aesir-people had the ability to make everything go in accordance with their will. He wondered whether this could be as a result of their own nature, or whether the divine powers they worshipped could be responsible.”[1]

Luck is not a matter of predestination nor is it based on pure chance. Rather one’s luck is directed by will or thought through the Hugr. But thinking or willing an outcome is not enough to manifest the thing desired. Rather that comes through the hamingja —the subconscious. Our world is shaped by our subconscious impressions. Luck may ultimately be good or bad. Bad luck is created in the same way as good—albeit often manifested unknowingly. Those who continuously focus on the negative and what is missing in their lives or their own shortcomings ultimately create such conditions in their world. The effect becomes cyclical. The Aesir, as mentioned by Snorri in the passage above, however have the ability to make everything “go in accordance with their will.” Here the will or thought shapes the hamingja. Those who already have wealth, power, etc. tend to continue to do so as things continue to go their way. This is established, many times unknowingly, by having a positive mental image of oneself and one’s success. The warrior never imagines him or herself losing the battle or losing their life — rather they view themselves as victorious in their fight. This also holds true for other successful individuals — particularly in sports, business, and many other areas of life.

The fortune of a group is a reflection of the luck and character of its individual members. A person's hamingja—their personal luck or spiritual fortune—shapes both their own life and how they are perceived by others. Historically, those believed to possess strong luck were sought out for companionship and alliance, while those marked by misfortune were often shunned. Individuals who consistently foster negativity, division, strife, or chaos tend not only to draw those hardships into their own lives but also spread them to those around them. Our perceptions, too, are shaped by our worldview: if we see only hatred and treachery in the world, those forces will eventually consume us. For these reasons, it is wise for groups to steer clear of those with a known history of dishonor. In ancient societies, such individuals were often cast out—and with good reason. The health of the whole depends on the integrity of its parts.

The hamingja can rightly be understood as a feminine spirit—an integral part of our soul complex that resides within us. It represents our personal luck, which may be passed down through generations, influencing the outlook and circumstances of our descendants, shaped by the lives and actions of those who came before.

Much like the subconscious, the hamingja may reveal itself in dreams or during the liminal moments between waking and sleep. It shares a complementary relationship with the hugr—our conscious self-image. Without realizing it, we may shape our fortune, for better or worse, through our thoughts, intentions, and the way we wrestle with our desires and challenges. For those who can focus and direct their will—whether through the hypnagogic state, meditation, or prayer—life may indeed unfold in their favor, much like it does for the Aesir—the divine shapers of their own fortune.

Notes:

1. Snorri Sturluson, Edda, trans. Anthony Faulkes (North Clarendon, VT: Everyman, 1995), 7.

Thoughts on "Ásatrú"

Our organization, Skylands Ásatrú Fellowship, has a somewhat unusual term at it’s center, “Ásatrú.” For many, the term is completely foreign—unknown. For others it may stir up certain connotations that they don’t like. Various organizations have used —and continue to use—the term Ásatrú to describe themselves. Some of these may be made up of fine, upstanding, honorable men and women, others, perhaps not so. But other organizations are not Skylands. Their merits, or demerits as it may be, have nothing to do with us.

Is the term, “Ásatrú” perfect? Likely, not. Is it suitable? Most certainly! “Asatru” is a relatively modern Icelandic term describing an ancient faith. It is a compound of Ása meaning “of the Aesir Gods” and trú meaning “trust.” Combined then, the term means “trusting in the Aesir.” We should understand then that trust is built upon personal experience. While this word describes an ancient faith, its origins are not actually so ancient. The first record of its use was by the great Norwegian composer Edvard Grieg (1843-1907) who included the word in his 1870 opera Olaf Trygvason, about the life of the Norwegian king who was an important factor in the conversion of heathen people to Christianity. The term has been embraced in Iceland, where Ásatrú has been recognized as a religion since 1972.

One issue that I have personally with the term is that its Scandinavian origin may be misleading to beginners. It evokes ancient Norway and Iceland. One is tempted to call it the religion of the Vikings and slip into a fantasy world of LARP. In fact, ours is a religion that predates the Vikings (their's being a late and stirring “last stand” of the pre-Christian religion). We often think of, and turn to, the Scandinavians because our two primary texts, The Poetic Edda and The Prose Edda are of Scandinavian / Icelandic origin. We also have other exciting texts including, The Saga of the Icelanders and Egil’s Saga among others that tell of the adventures of various Viking heroes.

It would be more accurate to say that our religion is of Germanic origin — and it spread, along with the Germanic tribes, all across Europe. Well before the Vikings, Publius Cornelius Tacitus, the great first century Roman historian recounted a description of the Germanic peoples for his Roman readers in his Germania. In this first century work, Tacitus describes the German people, their way of worship, their culture, and their society —all in Roman terms, for his Roman audience. He tells us of these ancient German people that, “They consecrate woods and groves and they apply the names of gods to that mysterious presence which they see only with the eye of devotion.” He tells of many tribes that made up the Germany of antiquity. Among the immortalized names are the Goths, Langobards, Ostrogoths, Visgoths, Vandals, Marcomanni, Alamanni, and Franks.

As scholars seek to better understand ancient origins, many have pointed to a common origin of what today is generally called the Indo-Europeans. Already by the 18th century it was learned that the languages of Europe, Iran, and India derived from a common ancestor. Such discoveries led to significant research throughout the 19th and 20th centuries to look not only for the origins of language, but that of an Indo-European people. Such analysis has also included genetics and spirituality. Several authors have highlighted the similarities between Germanic heathenry and Vedic paganism.

So what does it all mean? Ours is an ancient belief system. It’s adherents certainly practiced it in different ways, throughout a broad expanse of geographies, and over a breathtaking span of time. Guido von List called the ancient religion Wihinei —but that’s a story for another day. The people themselves would have had no term for their religion. It was one and the same as how they lived their lives. Religion was not separated into some specialized category. Religion was merged with science, art, culture, and magic. The world of that time was a spiritualized world. One may say that all things were spiritual.

While there can be no doubt that peoples from India, Iran, Scandinavia, Germany, Russia, and England had different names for their Gods — there was also a commonality — one that eventually, while overcome by the spread of the Abrahamic religions, embedded the old ways deep into the new practices.

Returning to my original thoughts — there are undoubtedly issues with the term Ásatrú. But there are also issues with “Norse Paganism,” “Odinism” and other terms. At its heart, Ásatrú means "trust in the Gods" —based on experience. There can be little doubt that our ancient ancestors held that trust. And that is why, while imperfect as it may be, I remain happy to use the word Ásatrú to describe what we do.

Honoring Nature

We have a very special relationship with Nature. We frequently make offerings to the Land Spirits. In fact, we often interact with the spirits of the land on a more frequent basis than the Gods themselves. We recognize that we too are a part of Nature –an equal part. We do not rule or have dominion over Nature but rather seek to co-exist with it.

In the origin story of our universe, the great primeval frost giant Ymir was formed from the melting drops of rime resulting from the collision of Niflheim and Muspell. In the first act of divine will to establish the cosmic order, the grandsons of Ymir, Odin and his brothers Ville and Vé slaughtered Ymir and shaped our world from his corpse. The sacrifice of Ymir was the first creative magical act. Snorri Sturluson tells us, 

“The earth was made of the flesh and the rocks of the bones, stone and scree they made out of the teeth and molars of the bones that been broken.” He continues, “out of the blood that came from his wounds and was flowing unconfined, out of this they made the sea with which they encompassed and contained the earth, and they placed this sea in a circle round the outside of it.”

The Grimnismal also reveals:

“Of Ymir’s flesh the earth was shaped of his blood, the briny sea, of his hair, the trees, the hills of his bones, out of his skull the sky.”

It is then of great significance that the first man and woman, Askr and Embla were not created out of nothing by God but rather manifested by Odin and his brothers. Askr and Embla had life as trees –-the very hair of Ymir. Odin, Ville, and Vé gave them spirit, breath, consciousness, movement, as well as the senses of speech, hearing, sight, etc. In this way, we are one with nature and trees of the forest –for it is into such trees that Odin breathed the spirit that makes us human.

Neither is Odin or the other Gods separate from the universe and nature, rather they too are a part of it. The great coming together of worlds at the timeless and spaceless void that was Ginnungagap resulted in life. It is through Odin, Ville, and Vé representing that great combination of Spirit, Will, and Sacredness, that the world and everything in it was manifested in a divine act –-not created.

The trees, stones, springs, and rivers are all formed from that great primal, ur-frost giant. We ancestors of Askr and Embla sense the spirits that inhabit these aspects of Nature. At full moons, and new moons, at our holiday celebrations, at our blóts in the woods, we leave various different sorts of offerings. These “local” spirits relate much easier to us than the Gods for they are very near.

As Ásatrúars we understand the importance of being good stewards of the land. We seek not only to conserve, but to honor the Nature that surrounds us. We don’t subdue or rule over the Earth but rather recognize our shared origin. Therefore, it is only right that we honor the Earth and all the spirits that live within.

Who is the Goddess Ostara?

Who is the Goddess Ostara who seems to have survived even the conversion to Christianity? She is often depicted in paintings and drawings wearing white. Many associate her with the Goddess Frigga for she is considered a goddess of the Earth – and of nature’s resurrection. In various parts of Germany there remain today stone altars known as “Easter-stones” said to have been dedicated to this goddess. People decorated such stones with flowers and even today dance around them by the light of great bonfires. While the symbolism is strong, our historical knowledge is weak – in fact quite limited.

One of the few references to Ostara comes from the eighth century work De Temporum Ratione (The Reckoning of Time) by the Northumbrian monk known as the Venerable Bede. Bede wrote:

“Eosturmonath has a name which is now translated “Paschal month,” and which was once called after a goddess of theirs named Eostre, in whose honor feasts were celebrated in that month. Now they designate that Paschal season by her name, calling the joys of the new rite by the time-honored name of the old observance.”

Following this brief passage by Bede, there is little written that recalls the goddess Ostara – until 1835 when Jacob Grimm wrote of her in his Deutsche Mythologie. Grimm was quite sure that the name of the holiday as celebrated in Germany, “Ostern” was derived from Bede’s Goddess Eostre. Grimm was the first to reconstruct the Goddess’s name as Ostara. It is worth also noting the etymological similarity of her name to the Greek Goddess Eos and the Roman Aurora who arise each morning in the east announcing the new dawn. While some Ásatrúars are reluctant to recognize Ostara as there are no references to her in the Scandinavian Eddas or Sagas, most choose to mark the coming of spring with a celebration that honors her.

It may be fitting indeed or the working of wyrd that this ancient Goddess was all but wiped out by the conversion to Christianity. Perhaps in the Church’s attempt to convert through appeasement of the English and German folk, Ostara’s name became immortalized as that of the highest of Christian holidays. That one slip up on the part of the Church provides us with enough of a fragment to recall her in the collective unconsciousness of our people.

As Pagans and Asatruars gather each spring to give witness to nature’s return, we should recall and honor Ostara for she represents, perhaps most of all, a return – a resurrection - of the old gods after a long and harsh winter.

What Are Our Rituals Like?

The first great ritual of Ásatrú is known as blót (blessing). Historically Heathen rituals were bloody affairs. Oftentimes an animal was sacrificed to the Gods or to a specific God in order to win favor for a good crop or perhaps victory in battle. At times other times, food was used as an offering; this would have been an offering of crops or even ale or mead. It is said that there were also human sacrifices; most prominently offered to Odin and that such offerings may have occurred at the temple at Uppsala in Sweden. Today, typically an offering of mead or food is made.

The second great ritual of Asatru is sumbel, a Germanic term for “feast” or “banquet.” It is called sumbl in Old Norse and symbel in Old English. Some have dismissively called it “ritualized drinking,” but it is in fact much more than that. Performed properly, Sumbel is a powerful and magical ritual filled with transformative impact.

When we sit down to sumbel, we reenact a spiritual ritual that our ancestors performed. Our words, spoken over the horn, reanimate those self-same ancestors and Gods. The past and the present merge in the swirling depths of the mead horn as it is passed and all are transformed by the combined might and main. When we participate in sumbel, we celebrate with our friends in the hall, but also with our ancestors and our Gods whose deeds have been recorded deep in Urd’s well.

How Do I Become an Ásatrúar?

Ásatrú isn’t just about rituals; it’s about who you are inside–-it’s about how you live your life. Members of our Fellowship live their lives by the virtues of: Courage, Discipline, Fidelity, Honor, Hospitality, Industriousness, Perseverance, Self-Reliance, and Truth. The outward forms, the myths and the names, can be learned, but if Ásatrú is right for you, it will click with your innermost self, and you’ll know you’re home at last.

But, being human, we also need closure of old ways, and starting a grand new endeavor is an occasion worth marking. Once you’re ready, you can go somewhere quiet, outdoors in nature if possible, and recite the following prayer:

Odin, God of wisdom and wanderers, I am coming home to you.

Frigg, Goddess of family and hearth, I am coming home to you.

Freyr, God of prosperity and plenty, I am coming home to you.

Freya, Goddess of love and war, I am coming home to you.

Thor, God of thunder and protector of mankind, I am coming home to you.

Land-spirits and house-spirits, bringers of luck and weal, know that you have a new friend, I will learn your ways and mind them, I am coming home to you.

Ancestors of old, who watch over me and mine, know that you are not forgotten, I have remembered you, and your Gods, I am coming home to you.

Hail the Gods and Goddesses!

Remember that this is just the first step. Once you have announced yourself to the Gods and your ancestors, reach out to us if you haven’t already. We’re here to help. We’ll help you learn, and we’ll welcome you into our Fellowship, our halls, and our homes.

And you’ll be home at last!