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Ancient wooden slavic pagan idol of god. Heathen temple in the forest

In today’s modern Heathen and Pagan spaces, the phrase “chosen by the gods” is often spoken with pride—sometimes even used as a spiritual status symbol. But when we peel back the layers of modern projection and examine how the pre-Christian Germanic peoples actually understood the gods and their relationships with mortals, a very different picture emerges.To our ancestors, the gods were not recruiters of divine elite. They were not gatekeepers to heaven, nor moral overseers assigning worth. They were kin, patrons, distant forces, ancestral memories, and at times, terrifying powers to be respected more than embraced. If one was "chosen" by the gods, it meant stepping onto a path of Wyrd, where personal sacrifice, hardship, and transformation were not only expected—they were inevitable.<figure id="figure-hr29ufb91rmdcf9383"><img id="hr29ufb91rmdcf9383" src="https://media.gettyimages.com/id/564589414/photo/viking.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=GgQ4wfRI5nJMD0Ip3yaaV-o_t2TnN4wBu0yYqeSqFho=" alt="Viking" title="Viking" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/564589414/photo/viking.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=GgQ4wfRI5nJMD0Ip3yaaV-o_t2TnN4wBu0yYqeSqFho=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>What the Sources Say: Gods as Forces of Wyrd and Fate</h3>Our clearest window into the worldview of the early Germanic peoples comes from a handful of sources—some native, many external. In Germania (c. 98 CE), the Roman historian Tacitus described how Germanic tribes sought the will of the gods through divination—watching the flight of birds, the behavior of sacred horses, and the outcomes of lots cast in ritual. The gods revealed themselves through signs—not sermons.And when the gods did show up, it was rarely to offer comfort. In the Poetic Edda and sagas like the Volsunga Saga, we see the gods—particularly Óðinn—intervening in human lives in ways that are often destructive, tragic, or ambiguous. Sigurd, Brynhild, and other legendary figures were “chosen” not to live peaceful lives, but to walk harrowing paths of violence, loss, and destiny.Being chosen was not about validation. It was about being claimed—bound into a larger weave of fate (Wyrd) whose outcome was rarely favorable in any conventional sense.<figure id="figure-2vte6nygq6mdcfbfer"><img id="2vte6nygq6mdcfbfer" src="https://media.gettyimages.com/id/1465427841/photo/smoldering-white-sage-smudge-stick.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=T6mbcxzW3pvfk2033meyV-9HTr3j7JESzq90Lx9OS_0=" alt="Judgement Day" title="Judgement Day" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1465427841/photo/smoldering-white-sage-smudge-stick.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=T6mbcxzW3pvfk2033meyV-9HTr3j7JESzq90Lx9OS_0=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>The Cost of Divine Attention</h3>If we follow the thread through lore and tradition, we see that divine selection is always paired with ordeal. Those who attract the eye of Óðinn often suffer madness, poetic frenzy, or restless wandering. Consider the figure of the berserkr—a warrior who, in his battle-fury, becomes possessed by something more-than-human. Or the seiðr-worker, who, by aligning with hidden forces, often suffers social isolation or a break with cultural norms (especially among men).This is not a cozy relationship with a “patron deity.” It’s transformation through fire. Those touched by the gods in the old stories come back changed—or don’t come back at all.Even the gods themselves were subject to fate. The Nornir spun the threads of Wyrd for gods and men alike. Óðinn himself was bound to seek knowledge at any cost—sacrificing an eye, hanging from the tree Yggdrasill, sacrificing himself to himself. If the Allfather could not escape sacrifice, why would we?<figure id="figure-i14ircqy9emdcfhboj"><img id="i14ircqy9emdcfhboj" src="https://media.gettyimages.com/id/2169745978/photo/ritual-place.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=hAminIZHNflcH3jb8bwEfUuLBurwQ6Y3tMeJrzMQ3Ak=" alt="ritual place" title="ritual place" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2169745978/photo/ritual-place.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=hAminIZHNflcH3jb8bwEfUuLBurwQ6Y3tMeJrzMQ3Ak=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Modern Misunderstandings </h3>So why do modern Heathens cling to the idea of being “chosen” as a form of spiritual validation?Part of the reason may lie in unconscious Christian influence—the idea of divine election, of being favored or saved by a higher power. But the Germanic worldview was far less comforting and far more reciprocal. The gods do not call without demanding something in return. There are no free blessings—only exchanges.When someone today claims they are “chosen by the gods,” it invites important questions:<ul><li>What does that mean in action, not just identity?</li><li>What burdens or responsibilities have you taken on?</li><li>What sacrifices have you made? </li><li>How has your Wyrd—your fate—been shaped by that encounter?</li></ul>Because in the ancient world, being chosen was not a badge of honor. It was a burden. It was being drawn into the greater weave of Wyrd, often without warning, and seldom with mercy.<figure id="figure-3p1r86l4xmdcfmjzv"><img id="3p1r86l4xmdcfmjzv" src="https://media.gettyimages.com/id/507896633/photo/stone-altar-and-fire-pit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=3nZ_uMuCZYtCBzQUe2LNGLVjOaPB7C5ci_zdOp9CjrY=" alt="Stone altar and fire pit" title="Stone altar and fire pit" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/507896633/photo/stone-altar-and-fire-pit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=3nZ_uMuCZYtCBzQUe2LNGLVjOaPB7C5ci_zdOp9CjrY=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Conclusion: Burned Into the Weave &nbsp;</h3>The gods of our ancestors were not kind in the ways we often expect. They were true, demanding, and woven into the very fabric of the world. To be chosen by them was to be marked—sometimes to be broken and reforged.So before you claim the gods have chosen you, ask yourself: Are you walking the path, or just wearing the label?The Old Ways teach us that the gods choose not for ease, but for purpose—and that purpose may burn before it blesses. &nbsp;<h3> </h3>

"Chosen by the Gods": A Burden, Not a Badge in Germanic Heathenry

<blockquote>“Bifröst is the best of bridges, but it will burn when Muspell’s sons cross it.” — Grímnismál, Poetic Edda</blockquote>In modern times, the rainbow has become a symbol charged with meaning. For many, it signifies diversity, pride, peace, and even magic. In the wider Pagan community, and particularly among LGBTQ+ Pagans, the rainbow is often linked to Bifröst—the bridge between Midgard and Asgard in Norse cosmology. This association is popular, widely adopted, and repeated uncritically. But when we look at the sources and traditions of our Heathen ancestors, it becomes clear that the rainbow's role in Germanic myth has been exaggerated, and possibly misappropriated.As someone deeply rooted in Germanic Heathenry, I’ve had to ask: Was Bifröst truly meant to be a rainbow? Or is that simply a later overlay?<figure id="figure-qeuz5x75evmd4lglyj"><img id="qeuz5x75evmd4lglyj" src="https://media.gettyimages.com/id/1304195707/photo/young-woman-waving-lgbti-flag.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=PDWzSQo51mCjpyG2gM8z-L7c5CavS8ne87FZILCjL3I=" alt="Young woman waving lgbti flag" title="Young woman waving lgbti flag" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1304195707/photo/young-woman-waving-lgbti-flag.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=PDWzSQo51mCjpyG2gM8z-L7c5CavS8ne87FZILCjL3I=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Snorri’s Rainbow Bridge </h3>Most references to Bifröst as a rainbow trace back to one man: Snorri Sturluson, a 13th-century Icelandic Christian scholar. In his Prose Edda, specifically in Gylfaginning, he writes:<blockquote>“Þat er kallat Bifröst, en þú hefur kannskan heyrt kallað regnboga. Þat er þrír litir ok mjök sterkr ok gør annaz með meining.” “It is called Bifröst, but you may know it as the rainbow. It has three colors and is very strong, and made with skill and magic.”</blockquote>Snorri identifies Bifröst with the rainbow (regnbogi), describing it as a structure of three colors. But this is where things get complicated. Snorri was not only writing centuries after the old pagan religion had fallen out of practice—he was also doing so through a Christian lens, likely influenced by Classical and biblical symbolism (such as the rainbow after the Flood in Genesis).It's entirely possible—likely, even—that he imposed a rainbow image on Bifröst because it made sense to his Christian contemporaries.<h3>Older Sources Say Less</h3>When we turn to the Poetic Edda—an older and more poetically-driven source—the descriptions of Bifröst are much more vague. In Grímnismál, Bifröst is called “the best of bridges,” and we are told it will burn when the sons of Muspell (fire giants) cross it during Ragnarök.Nowhere in Grímnismál or the other mythic poems is the word regnbogi (rainbow) used in connection with Bifröst. Instead, the emphasis is on burning, brightness, and a bridge that shimmers and ultimately breaks. These features could just as easily describe something more volatile and ethereal than a rainbow.<figure id="figure-29zv9tly2omd4llc2z"><img id="29zv9tly2omd4llc2z" src="https://media.gettyimages.com/id/2219171349/photo/fantastic-wallpaper-abstract-neon-background-with-glowing-ascending-lines-network.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=rLMG6n9SUYFki4f81SsNsfgKstdUP_2v3HKQ6U_OlFc=" alt="Fantastic wallpaper. Abstract neon background with glowing ascending lines. Network infrastructure. Blockchain technology. Abstract futuristic neon background with glowing ascending lines. 3d render." title="Fantastic wallpaper. Abstract neon background with glowing ascending lines. Network infrastructure. Blockchain technology. Abstract futuristic neon background with glowing ascending lines. 3d render." class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2219171349/photo/fantastic-wallpaper-abstract-neon-background-with-glowing-ascending-lines-network.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=rLMG6n9SUYFki4f81SsNsfgKstdUP_2v3HKQ6U_OlFc=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Linguistic Clues: Bifröst as a Shimmering Path </h3>Looking at the etymology offers further insight. Bifröst may derive from the Old Norse roots:<ul><li>bifa — to shimmer, shake, or move</li><li>röst — a path, ford, or stretch (also associated with distance)</li></ul>Taken together, Bifröst could be interpreted as “the shimmering way” or “the trembling path”—not necessarily a rainbow, but something alive, moving, radiant.This shimmering, ephemeral quality doesn’t belong to rainbows alone.<figure id="figure-fxtwfvbkvlmd4lo4lt" class=""><img id="fxtwfvbkvlmd4lo4lt" src="https://media.gettyimages.com/id/2185639217/photo/colorful-aurora-borealis-northern-lights-at-yellowknife-northwest-territories-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=A-Oq-sWRZ7XsDjhVYaOia8yH4fqCFQG7D6_ig0u6H1A=" alt="Colorful Aurora Borealis, Northern Lights, at Yellowknife, Northwest Territories, Canada" title="Colorful Aurora Borealis, Northern Lights, at Yellowknife, Northwest Territories, Canada" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2185639217/photo/colorful-aurora-borealis-northern-lights-at-yellowknife-northwest-territories-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=A-Oq-sWRZ7XsDjhVYaOia8yH4fqCFQG7D6_ig0u6H1A=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Northern Lights: The Overlooked Connection </h3>The aurora borealis, or northern lights, is another candidate. They shimmer. They burn. They appear in fiery colors—red, green, violet. They dance across the night sky in a way that evokes awe and mystery, much like Bifröst was described in myth.For the peoples of ancient Scandinavia, the aurora would have been a far more striking and memorable phenomenon than a simple rainbow, which can be seen almost anywhere on Earth. The aurora is region-specific, which may explain why it was never described with a generic term. It defies easy classification.Some folklorists and modern scholars like Kevin Crossley-Holland have proposed that the imagery of Bifröst may have originated in sightings of the aurora. And if we take the etymology seriously—“the shimmering path”—then this theory holds water.The aurora connects the earth and the heavens in a far more visceral way than a rainbow, which is dependent on sunlight and rain, not fire and sky.<h3>Symbolism and Subversion </h3>This brings me to the modern misalignment: today, the rainbow has been adopted by LGBTQ+ communities as a symbol of identity and pride. That is a modern and valid use in its own right—but the rainbow flag, and its cultural momentum, has also bled into Pagan circles, where it is too often projected backward onto traditions that never associated the rainbow with anything sacred.As someone who walks the Heathen path, I see a disconnect. The attempt to link the rainbow symbol with Bifröst may make for a beautiful metaphor—but it distorts the original meanings and strips away the nuances of our myths. Bifröst wasn’t a peaceful, inclusive banner of hope. It was a fiery, dangerous crossing guarded by Heimdallr and destined to shatter in the final war. It was a liminal space, not a celebration of diversity.This doesn’t mean people can’t have personal or spiritual relationships with the rainbow. But as Heathens, we should be honest about what our sources actually say—and what they don’t.<figure id="figure-ck93kgz8iamd4lygkh"><img id="ck93kgz8iamd4lygkh" src="https://media.gettyimages.com/id/2159054272/photo/lgbtqia-philadelphias-pride-transgender-flag-month-event-lgbtq-rights-background-grunge.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=i0PE5iL2uZVSw56n9I-DJS2koLkTY7Cmwwu1i746PcA=" alt="LGBTQIA Philadelphia’s Pride Transgender Flag Month Event LGBTQ Rights Background Grunge Stucco Vitality Colorful Striped Pattern Paper Bleached Texture" title="LGBTQIA Philadelphia’s Pride Transgender Flag Month Event LGBTQ Rights Background Grunge Stucco Vitality Colorful Striped Pattern Paper Bleached Texture" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2159054272/photo/lgbtqia-philadelphias-pride-transgender-flag-month-event-lgbtq-rights-background-grunge.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=i0PE5iL2uZVSw56n9I-DJS2koLkTY7Cmwwu1i746PcA=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>So, was Bifröst a rainbow?</h3>According to Snorri—yes. But Snorri wasn’t the sole authority on Norse myth. He was a 13th-century man in a Christian world, interpreting Pagan lore through his own lens.The older poems don’t call Bifröst a rainbow. The language of shimmering and burning suggests something more dynamic, more unpredictable—perhaps the aurora borealis. When we strip away the modern projections and dig into the historical record, we find something much more mysterious than a seven-colored arch in the sky.Bifröst is a symbol of cosmic tension—a burning bridge between gods and men, destined to fall. It deserves our respect as something untamed and awe-inspiring, not sanitized and rebranded.As Heathens, let’s reclaim the wild mystery of Bifröst—and leave the rainbow to those whose traditions actually claim it.<figure id="figure-o6l427s2zpmd4m2dy3"><img id="o6l427s2zpmd4m2dy3" src="https://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" alt="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" title="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Souces Cited:<ul><li>The Prose Edda, Snorri Sturluson (trans. Anthony Faulkes)</li><li>The Poetic Edda (trans. Carolyne Larrington)</li><li>H.R. Ellis Davidson, Gods and Myths of Northern Europe</li><li>John Lindow, Norse Mythology: A Guide to the Gods, Heroes, Rituals, and Beliefs</li><li>Rudolf Simek, Dictionary of Northern Mythology</li><li>Kevin Crossley-Holland, The Norse Myths</li></ul>

Bifröst: Bridge of the Gods or Misunderstood Rainbow?

three sets of fortune telling runes on colorful mystical cloth

Among the many fascinating elements of Germanic Heathenry, runes hold a particularly potent place. While the individual runes of the Elder Futhark and later alphabets like the Younger Futhark have been the subject of much scholarly attention, one of the more enigmatic and visually compelling aspects of the runic tradition is the bindrune—a ligature of two or more runes combined into a single glyph. But how historical are bindrunes? Were they truly used by ancient Germanic peoples, and if so, were they used solely for decoration, writing efficiency, or even magical purposes?This article explores the historical presence of bindrunes in Germanic Heathenry, their appearances in archaeological and written records, and their association—if any—with magical practice. Academic sources, historical texts, and epigraphic evidence are referenced throughout.<figure id="figure-655tnqzv02mc0xfcy4"><img id="655tnqzv02mc0xfcy4" src="https://media.gettyimages.com/id/586347176/photo/r%C3%B6k-runstone.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=uWR_mH50-L0MT6uZ3J50R1rwdDtLaDOe_NtK4IBKzDQ=" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/586347176/photo/r%C3%B6k-runstone.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=uWR_mH50-L0MT6uZ3J50R1rwdDtLaDOe_NtK4IBKzDQ=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>What Are Bindrunes?</h3>A bindrune is the fusion of two or more runes into a single rune-like symbol. These can be simple combinations—where one rune shares a stave with another—or complex configurations where multiple runes radiate from a central line. They are not part of the standard runic alphabets but rather a creative adaptation of them.Bindrunes are often conflated with runic ligatures, which were sometimes used for space-saving or artistic purposes in inscriptions. However, in modern esoteric contexts (especially post-19th century), bindrunes are often designed for magical intent, making it necessary to distinguish between historical use and modern interpretation.<h3>Historical Attestations of Bindrunes</h3>Epigraphic Evidence The use of bindrunes is attested in several early runic inscriptions across Germanic Europe and Scandinavia. A key source for such study is the Runeninschriften im älteren Futhark, the corpus of inscriptions using the Elder Futhark compiled by scholars like Klaus Düwel and Wolfgang Krause.<ol><li>The Vimose Comb (Denmark, ca. 160 CE) One of the earliest known runic inscriptions, this artifact bears the name Harja written in Elder Futhark. While not a bindrune itself, it sets the precedent for runic inscriptions that would later experiment with ligatures.</li><li>The Ribe Skull Fragment (8th century CE) As described in Düwel's Runenkunde, this object from Denmark bears a bindrune-like inscription involving multiple superimposed runes. Düwel notes that this configuration may have served a magical or symbolic purpose (Düwel, 2008).</li><li>The Södermanland Inscriptions (Sweden, Viking Age) A number of inscriptions on memorial stones use bindrunes, often to merge names or titles (e.g., the runestone Sö 158). These ligatures were mostly artistic but sometimes ambiguous in their purpose.</li></ol>Linguistic and Epigraphic Analysis Scholars such as Ralph Elliott in Runes: An Introduction (1989) and Mindy MacLeod &amp; Bernard Mees in Runes, Magic and Religion (2006) argue that while bindrunes were certainly used, their use was not ubiquitous. MacLeod and Mees note that bindrunes often appear in high-visibility, high-status artifacts, suggesting symbolic—possibly magical—significance.<h3>Bindrunes and Magic: Historical Use or Romantic Invention?</h3><figure id="figure-iilsxeld2pmc0xpmhj"><img id="iilsxeld2pmc0xpmhj" src="https://media.gettyimages.com/id/1365112919/photo/astrology-and-esotericism-the-witch-puts-the-rune-stones-in-his-hand-standing-next-to-the.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=soDxjn3CRiAOnJMDzVq5PuKTLmlgkOGszThwPN_8vsI=" alt="Astrology and esotericism. The witch puts the rune stones in his hand, standing next to the candle. Sparks of fire in the air. Dark background." title="Astrology and esotericism. The witch puts the rune stones in his hand, standing next to the candle. Sparks of fire in the air. Dark background." class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1365112919/photo/astrology-and-esotericism-the-witch-puts-the-rune-stones-in-his-hand-standing-next-to-the.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=soDxjn3CRiAOnJMDzVq5PuKTLmlgkOGszThwPN_8vsI=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Classical Mentions of Runic Magic Before we discuss bindrunes specifically, it's important to contextualize runic magic in general.<ul><li>Tacitus’ Germania (ca. 98 CE) describes Germanic divination using “lots” (sortes), believed by many scholars (e.g., Simek, 2007) to refer to rune-inscribed sticks.</li><li>Bede and Hrabanus Maurus (9th century) mention runic symbols used in inscriptions, though not specifically bindrunes.</li><li>The Sigrdrífumál, part of the Poetic Edda, speaks of “victory runes” and other magical runes, including runes carved and “scraped off” into mead (Sigrdrífumál, stanza 6–15), suggesting ritual use of runes, possibly including bindrunes.</li></ul>Magical Use of Bindrunes While we have direct mentions of runes in magical contexts, bindrunes themselves are not mentioned in literary sources as magical tools. However, some archaeological and epigraphic examples hint at more than mere aesthetic usage:<ol><li>The Lindholm Amulet (Sweden, 2nd–4th century CE) Features a sequence of runes with ligatured elements that some interpret as a magical formula. Though interpretations vary, MacLeod and Mees suggest these may represent early attempts to use runes symbolically or magically.</li><li>The Gørlev Stone (Denmark, ca. 900 CE) Contains bindrunes that scholars have suggested may carry magical significance due to their placement and context (Düwel, 2008).</li><li>Medieval Magical Manuscripts While post-Christian, medieval grimoires occasionally reference runes, and some include unique bindrune-like sigils. The Icelandic Galdrabók (17th century) is a notable example where bindrune-like constructs are used magically—although this represents a much later evolution and Christian magical context.</li></ol><h3>Interpretation by Modern Scholars</h3>Marcel Mauss’&nbsp; theory in The Gift (1925) helps contextualize the symbolic exchange that magical bindrunes might represent. In Heathen contexts, rune use—especially magical—could be seen as a form of offering, a communication between worlds.Robert Sass (<a data-mce-href="https://www.aldsidu.com/post/runes-in-pre-christian-heathen-times" href="https://www.aldsidu.com/post/runes-in-pre-christian-heathen-times" title="Runes in pre-Christian Heathen Times" target="_blank" rel="noopener">Aldsidu.com</a>) argues that while bindrunes are not thoroughly documented in Heathen-era texts, the use of runes for magic certainly was. His interpretation holds that modern Heathens must reconstruct bindrune magic carefully, grounded in ancient tradition without assuming continuity where none is evidenced. His article <a data-mce-href="https://www.aldsidu.com/post/old-saxon-runes-the-archaeological-literary-evidence" href="https://www.aldsidu.com/post/old-saxon-runes-the-archaeological-literary-evidence" title="Old Saxon Runes - The Archaeological &amp; Literary Evidence" target="_blank" rel="noopener">"Old Saxon Runes - The Archaeological &amp; Literary Evidence"</a> is worth checking out.<h3>Modern Romanticism and Reconstruction</h3>The 19th- and 20th-century Romantic and nationalist movements, including figures like Guido von List, heavily influenced how bindrunes were understood. Von List’s so-called Armanen runes are a modern invention with no historical basis, but they have deeply influenced contemporary esoteric traditions.Today, modern Heathens and rune magicians may use bindrunes as magical tools—but it is crucial to recognize that while rooted in ancient aesthetics, much of the magical function is reconstructed or inspired rather than strictly historical.<figure id="figure-ho3f6cgn6mc0y1gb5"><img id="ho3f6cgn6mc0y1gb5" src="https://media.gettyimages.com/id/1191790236/photo/cult-leader-wearing-a-dark-robe-with-smoky-background.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=KMOxMu9sdABfem3w3IHwBJApo9N3Y8pQ1kU2o7H37EM=" alt="Cult Leader Wearing a Dark Robe with Smoky Background" title="Cult Leader Wearing a Dark Robe with Smoky Background" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1191790236/photo/cult-leader-wearing-a-dark-robe-with-smoky-background.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=KMOxMu9sdABfem3w3IHwBJApo9N3Y8pQ1kU2o7H37EM=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Bindrunes are historically attested throughout the Germanic world, primarily from the 2nd to the 12th century CE, with most evidence pointing to decorative or mnemonic use. Some examples, especially in early Scandinavian contexts, may have held symbolic or magical meanings, though direct literary evidence is lacking.Their use in clearly magical contexts appears more frequently in later, Christian-era Icelandic magic texts like the Galdrabók. Thus, while bindrunes are a legitimate part of the ancient Germanic symbolic vocabulary, their magical use—especially as practiced today—is largely the result of modern reconstruction based on fragmentary evidence.For Heathens today, bindrunes remain a meaningful tool, but one that must be wielded with historical honesty and a respectful awareness of both its roots and its modern interpretations. References<ul><li>Düwel, K. (2008). Runenkunde. Stuttgart: Metzler.</li><li>Elliott, R. W. V. (1989). Runes: An Introduction. Manchester University Press.</li><li>MacLeod, M. &amp; Mees, B. (2006). Runes, Magic and Religion: A Sourcebook. Vienna: Fassbaender.</li><li>Tacitus. Germania. ca. 98 CE.</li><li>Sigrdrífumál, in The Poetic Edda. (trans. Carolyne Larrington)</li><li>Simek, R. (2007). Dictionary of Northern Mythology. Trans. Angela Hall. D.S. Brewer.</li><li>Sass, R. (Aldsidu.com). Various writings on Old Ways Saxon Heathenry.</li><li>Mauss, M. (1925). The Gift. Trans. W.D. Halls. London: Routledge.</li></ul>

Bindrunes in Germanic Heathenry: History, Magic, and Meaning

In Germanic Heathenry, acts of giving to the gods, ancestors, and spirits form the core of religious practice. These acts typically fall into two major categories: Blót and Offerings. While often used interchangeably in modern speech, these two forms of sacred gifting have distinct origins, cultural contexts, and ritual purposes. Understanding their similarities and differences not only deepens our connection to the Old Ways, but also helps us engage more meaningfully with the divine and the unseen world.<h3>What Is Blót?</h3><figure id="figure-v2klbjy32ymbtkxdtu"><img id="v2klbjy32ymbtkxdtu" src="https://media.gettyimages.com/id/1323366668/photo/indian-prepares-the-sloth-to-place-on-the-barbecue.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=pPsJITFrC32nShqiKZxVREewRyBmDk4QGuzuhSSMGMQ=" alt="Indian prepares the sloth to place on the barbecue" title="Indian prepares the sloth to place on the barbecue" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1323366668/photo/indian-prepares-the-sloth-to-place-on-the-barbecue.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=pPsJITFrC32nShqiKZxVREewRyBmDk4QGuzuhSSMGMQ=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>The Old Norse word blót is rooted in the Proto-Germanic blōtaną, meaning "to sacrifice, to worship." In its most literal and ancient usage, blót was a ritualized act of sacrifice—typically involving animals—performed to honor the gods. The essence of blót was the reciprocal exchange: give to the gods so they will give in return. We have several historical sources to support this:<ul><li>Tacitus, in his Germania (1st century CE), describes the Germanic tribes as engaging in ritual sacrifices in sacred groves and at tribal sanctuaries. He notes the people’s strong aversion to building temples, indicating a connection to the land and natural spaces.</li><li>Adam of Bremen (11th century) provides a detailed—though often dramatized—account of the grand blóts held at the Temple of Uppsala. He describes mass animal and human sacrifices every nine years, where the blood from offerings was smeared on the temple walls and statues, reinforcing the sacredness of the act.</li><li>Ahmad Ibn Fadlan, in his 10th-century account of the Rus (a Norse-influenced people), describes a form of blót-like ritual where animals (and even humans) are offered to the gods as part of funerary and spiritual practices.</li></ul>From just these few sources, we can deduce that to the pre-christian Germanic peoples, blót involved the sacrificial blood of animals, and in some cases, humans. We also can come to the understanding that blót was done on fixed times of the year for SURE, and very possibly at times not associated with holy tides.&nbsp;<ul><li>Excerpt from Tacitus “Germania” (117 CE/AD) Translation by Robert Sass from Latin “… they (Germanic tribes) assemble on fixed days, either just before the new moon or just after the full moon. This they reckon to be the most auspicious starting-point for transacting business. Indeed, they do not reckon time by days, as we do, but by nights. All their decisions, all their agreements, are made in this way: night is seen as ushering in the day…”</li><li>Lex Saxonum Law 21, 782 AD: 21. "If anyone shall have made a vow at springs or trees or groves, or shall have made any offerings after the manner of the Heathen and shall have partaken of a repast in honor of the demons, if he shall be a noble 60 solidi, if a freeman 30, if a litus 15. If, indeed they have not the means of paying at once, they shall be given into the service of the church until the solidi are paid."</li><li>Adam of Bremen, Deeds of the Bishops of Hamburg, 1073 AD. “For the Saxons worshiped those who were not gods. Among them they venerated Mercury (Uuoden/Odin), who they were to venerate on holy days, even with human sacrifice. They did not think it was appropriate to confine their Gods in Roman temples or mold them in any likeness of human form. They consecrated groves and they venerated ancestral spirits there with reverence. They valued with reverence leafy trees and springs. They worshiped also a stock of wood of no small size, set up in the open. In the native language, it was called “Irminsul” (strong pillar) which in Latin means “universal column,” as it sustains everything. The excerpts about the beginning, the customs, and the religious observances of the Saxons (the Slavs and Swedes still observe their Heathen rites) we have taken from the writings of Einhard.”</li></ul><h3>What Are Offerings? </h3><figure id="figure-anf8po4nptmbtl7ei0" class=""><img id="anf8po4nptmbtl7ei0" src="https://media.gettyimages.com/id/1469912042/photo/buddhist-offerings-in-hong-kong.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=mkmEX7NqD9E6mZ2R_IqSnxp-Dkfi78_EB_s1UoCj7rA=" alt="Buddhist offerings in Hong Kong" title="Buddhist offerings in Hong Kong" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 60%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="60%" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1469912042/photo/buddhist-offerings-in-hong-kong.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=mkmEX7NqD9E6mZ2R_IqSnxp-Dkfi78_EB_s1UoCj7rA=" data-mce-style="aspect-ratio: 16/9; object-position: 50% 60%;"></figure>Offerings, while often a component of blót, also stand on their own as a less formal, more personal act of devotion or propitiation. Offerings might include food, drink, handmade crafts, coins, or even time and labor. These are placed at altars, grave mounds, sacred trees, or natural sites.Offerings are deeply rooted in the gift-giving economy—a social and spiritual framework explored in Marcel Mauss’s influential book The Gift. Mauss highlights the concept of do ut des ("I give so that you may give"), which underpins much of Indo-European religious exchange, including Heathen practice.&nbsp;Offerings are frequent, small acts of reciprocity that help build our relationships with not only the gods and spirits, but with our ancestors. I personally draw a distinction between the more communal, ritualized blót and the individual or household nature of offerings. Where blót requires structure, timing, and preparation, offerings can be spontaneous and personal.Modern Heathens often leave offerings at sacred trees, indoors on ancestor altars, or at natural bodies of water. These might include:<ul><li>Mead or ale poured as a libation</li><li>Pieces of bread or fruit left for land spirits</li><li>Handmade runes or carvings given to honor a deity</li></ul>There are key similarities between blot and offerings, in my opinion. For example,<ol><li>Reciprocity: Both practices are rooted in the idea of gift-for-gift—a sacred cycle of mutual respect and obligation.</li><li>Establishing Relationships: Whether formal or informal, both strengthen ties between humans and the divine, spirits, and ancestors.</li><li>Ritual Context: Both are enhanced by ritual context—spoken words, gestures, and timing matter.</li></ol>I also maintain there are key differences to traditional Blót and Offerings:<table border="1" data-mce-style="border-collapse: collapse; width: 100%;" style="width: 100%;"><tbody><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Features</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Blot</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Offerings</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0); border-top-style: solid; border-right-style: solid; border-left-style: solid;" data-mce-style="width: 33.3325%; border-color: #000000; border-style: solid;">Scale</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Often communal or tribal</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Often personal or household</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Formality</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Structured, ritualized, seasonal</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Informal, flexible, spontaneous</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Substance</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Traditionally animal sacrifice &amp; feast</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Food, drink, symbolic gifts / items</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Location</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Sacred Groves</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Altars, Sacred Groves, Hofs</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Frequency</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Less frequent (e.g only during holy tides)</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">More frequent and ongoing</td></tr><tr><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Social Role</td><td style="width: 33.3325%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.3325%; border-color: #000000;">Often led by a Gothi or Gythia (priest-class)</td><td style="width: 33.335%; border-color: rgb(0, 0, 0);" data-mce-style="width: 33.335%; border-color: #000000;">Conducted by anyone, often in private</td></tr></tbody></table><h3>Reclaiming Ancestral Practice Today </h3><figure id="figure-heachzwb78mbtlww1t" class=""><img id="heachzwb78mbtlww1t" src="https://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" alt="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" title="Pagan temple on Akhmavaara rock with wooden idol. Image of pagan god is carved from trunk tree, Karelia, Russia" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1353122585/photo/pagan-temple-on-akhmavaara-rock-with-wooden-idol-image-of-pagan-god-is-carved-from-trunk-tree.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=o3egARJpVepHmYrge8aZD7-oBjDyS2ZekbT0xvE0KaU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>In the modern revival of Heathenry, many groups and individuals are choosing to reinterpret blót without literal animal sacrifice, instead replacing it with symbolic feasting, shared mead, or ritual acts that honor the spirit of the ancient practice. The essence of the rite remains: the building of bonds through sacred giving.Offerings, meanwhile, have become central to many practitioners’ daily and seasonal rhythms. Whether it’s leaving a small bowl of food for the house wight or pouring mead on the earth to thank Thor, offerings help cultivate ongoing spiritual relationships.Both blót and offerings allow modern Heathens to step back into the ancestral cycle of gift and obligation—not as a transactional religion, but as a sacred bond of respect, reciprocity, and reverence. Blót and offerings are not competing practices but complementary ones. Together, they embody the Germanic worldview where the sacred is relational—maintained through giving, honoring, and remembering. Whether you're standing under the stars with a horn raised high or quietly placing bread beneath a tree, each act of giving ties us to our ancestors, our gods, and the world around us. Further Reading &amp; Sources<ul><li>Germania by Tacitus</li><li>History of the Archbishops of Hamburg-Bremen by Adam of Bremen</li><li>Risala by Ahmad Ibn Fadlan</li><li>Marcel Mauss – The Gift</li><li>Robert Sass (Aldsidu.com) – "Blots done for love of the Gods, outside of the Holidays"</li><li>Terry Gunnell – The Origins of Drama in Scandinavia</li><li>H.R. Ellis Davidson – Gods and Myths of Northern Europe</li></ul>

Blót and Offerings: Comparing Sacred Giving in Germanic Heathenry

In the grand tapestry of Nordic history and legend, few names capture the imagination quite like Flóki Vilgerðarson. A daring seafarer, an innovator, and an explorer, Flóki holds a unique place in the Norse saga tradition. But how does the historical figure compare to the enigmatic, eccentric character "Floki" from the History Channel’s "Vikings" series? Let’s dive into the sources, separate fact from fiction, and explore how Flóki has been reimagined for modern audiences.<h3>The Historical Flóki Vilgerðarson </h3><figure id="figure-knhv8rc7h8mbfh3k57"><img id="knhv8rc7h8mbfh3k57" src="https://cdn.durable.co/blocks/39eEGQAi62XuRS9viQsPq3zyE6XwQoeLLArn4LjgJQg3PT7wnr4ehriHIn23H36P.png" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 3/2; object-position: center center;" data-corners="default" data-aspect="3:2" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/39eEGQAi62XuRS9viQsPq3zyE6XwQoeLLArn4LjgJQg3PT7wnr4ehriHIn23H36P.png" data-mce-style="aspect-ratio: 3/2; object-position: center center;"></figure>Flóki Vilgerðarson, also known as Hrafna-Flóki (Raven-Flóki), is a semi-legendary figure from the Icelandic sagas, particularly the Landnámabók (The Book of Settlements) and Íslendingabók (The Book of Icelanders). According to these sources, Flóki was the first Norseman to deliberately sail to and attempt to settle Iceland in the 9th century.What sets Flóki apart in these accounts is his use of ravens to navigate—earning him the nickname Hrafna-Flóki. As the story goes, Flóki released three ravens during his voyage. The first returned to the ship, the second circled and returned, but the third flew off and did not return, leading Flóki to believe land lay in that direction. Following the raven's path, Flóki discovered a land of rugged beauty and harsh conditions.However, Flóki’s expedition to Iceland was not an immediate success. The Landnámabók records that he and his crew endured a brutal winter, ill-prepared for the challenges of survival. When the snows melted, Flóki saw drift ice filling the fjords and named the land Ísland—Iceland. Disillusioned by the hardships, Flóki initially returned to Norway and gave a negative report, but others who followed in his wake found the land to be fertile and promising. Flóki would later return to Iceland, becoming one of its early settlers.Flóki’s story, while recorded in medieval sources, is not without questions. As with many saga figures, the historical accuracy of these accounts is debated. Yet his legacy as a pioneering explorer remains foundational in the Icelandic narrative of discovery.<h3>Floki in the Vikings Series: Trickster, Seer, and Shipwright </h3><figure id="figure-n9ovcd0ljmbfh66yh"><img id="n9ovcd0ljmbfh66yh" src="https://cdn.durable.co/blocks/0Ee5MCd83clbw8fQeeSKsycVgfdVJsEFdolADwPJpOByr0Nnp64lZLfK9be1MDjX.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/0Ee5MCd83clbw8fQeeSKsycVgfdVJsEFdolADwPJpOByr0Nnp64lZLfK9be1MDjX.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>In the Vikings TV series, Floki is reimagined as a complex, almost mythic figure. Played by Swedish actor Gustaf Skarsgård, Floki is a shipbuilder, a spiritual visionary, and an eccentric trickster—a far cry from the pragmatic explorer of the sagas.This fictional Floki is a master craftsman, building the innovative longships that allow Ragnar Lothbrok and his crew to raid and explore distant lands. He is also portrayed as a deeply religious man, devoted to the gods and often at odds with the Christianizing influences among the Vikings. Floki is whimsical, erratic, and often unsettling—a man who seems to dance on the edge of sanity, perhaps even touched by the divine.The showrunners of Vikings crafted Floki as a symbolic figure, embodying the spirit of the old gods, the fading pagan world, and the deep connection between Norse seafarers and their deities. His spiritual visions, dramatic mood swings, and unpredictable behavior create a character that feels almost shamanic—more of a völva or seiðr practitioner than a historical shipwright.Interestingly, while the real Flóki Vilgerðarson is best known for discovering Iceland, the show’s Floki follows a similar trajectory. In the later seasons, Floki leads an expedition to what is implied to be Iceland, depicted as a promised land for the old gods—a poetic echo of the historical Flóki’s journey.<h3>Flóki’s Enduring Legacy </h3>The character of Flóki—both historical and fictional—embodies the spirit of adventure, risk, and the search for new horizons that defines the Viking Age. In the sagas, Flóki’s story is one of hardship, resilience, and the challenges of forging a new life in an unknown land. In Vikings, Floki becomes a symbol of the old ways, a man torn between faith, madness, and the changing tides of history.Whether as a historical figure who helped chart the course of Norse expansion, or as a mythic, tragic character in modern media, Flóki continues to fascinate and inspire. His story is a reminder of the thin line between fact and legend, and how each generation reshapes the past in its own image.<figure id="figure-y7jaesiqjmbfhacpv"><img id="y7jaesiqjmbfhacpv" src="https://media.gettyimages.com/id/1093891920/photo/vikings-ships-on-the-foggy-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=HTBRAgufIxxhMfuKIUOxVGcBedD7VVOgf34HFXxV6aU=" alt="Vikings ships on the foggy water" title="Vikings ships on the foggy water" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1093891920/photo/vikings-ships-on-the-foggy-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=HTBRAgufIxxhMfuKIUOxVGcBedD7VVOgf34HFXxV6aU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>

Flóki Vilgerðarson: The Man, the Myth, and the TV Legend

It's no secert that many cultures have levereged the use of sacred plant medicines to expand their consciousness and develop a closer connection to the Sacred. The question of whether ancient, pre-Christian Germanic tribes engaged with psilocybin mushrooms (or other psychoactive substances) in shamanic contexts is both intriguing and complex. While direct archaeological evidence remains scarce, a combination of historical records, ethnobotanical studies, and comparative analyses offers insights into the potential use of psychoactive fungi among these cultures.<h3>Fungal Entheogens in Pre-Christian Europe </h3><figure id="figure-9wzp7w1seqmbasfr8v"><img id="9wzp7w1seqmbasfr8v" src="https://media.gettyimages.com/id/2170308144/photo/poisonous-red-fly-agaric-amanita-muscaria-a-hallucinogenic-mushroom-growing-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=qYlqoINuM36Bf9vFAfll8XBVGrgFdWIpdaJa7tzRCCk=" alt="Poisonous red fly agaric Amanita muscaria, a hallucinogenic mushroom growing in the forest." title="Poisonous red fly agaric Amanita muscaria, a hallucinogenic mushroom growing in the forest." class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: undefined undefined;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/2170308144/photo/poisonous-red-fly-agaric-amanita-muscaria-a-hallucinogenic-mushroom-growing-in-the-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=qYlqoINuM36Bf9vFAfll8XBVGrgFdWIpdaJa7tzRCCk=" data-mce-style="aspect-ratio: 16/9; object-position: undefined undefined;"></figure>Amanita muscaria: The Fly Agaric Connection The Fly Agaric mushroom (Amanita muscaria), recognizable by its red cap with white spots, has a well-documented history of use among various Eurasian shamanic traditions. In particular, the indigenous Sámi people of northern Scandinavia have been associated with its ritualistic use. Shamans would consume the mushroom or drink the urine of reindeer that had ingested it to induce altered states of consciousness, facilitating communication with the spirit world . While the Sámi are distinct from Germanic tribes, their geographical proximity suggests potential cultural exchanges. However, direct evidence linking Amanita muscaria use to Germanic shamanic practices remains elusive.Psilocybin Mushrooms: A Murkier History The use of psilocybin-containing mushrooms in ancient Europe is less clearly documented. Some scholars suggest that certain prehistoric European cultures may have utilized these fungi in ritualistic contexts, but concrete evidence is limited .In his book Psilocybin Mushrooms of the World, mycologist Paul Stamets discusses the historical use of psilocybin mushrooms across various cultures, including potential use in Europe. He notes that while there is ample evidence of psilocybin use in Mesoamerica, European traditions are less well-documented, possibly due to the suppression of such practices during the spread of Christianity.&nbsp;<h3>Comparative Perspectives and Modern Interpretations </h3>Insights from "The Awakening of Human Consciousness"The YouTube video "The Awakening of Human Consciousness" by The Why Files explores the role of psychoactive substances in human spiritual development. It posits that the use of entheogens like psilocybin mushrooms may have played a significant role in the evolution of human consciousness, potentially influencing religious and cultural practices across various societies. While the video does not provide direct evidence of psilocybin use among Germanic tribes, it underscores the broader significance of psychoactive substances in human history.<figure id="figure-ianqz1kio9mbassmvu"><iframe id="ianqz1kio9mbassmvu" src="https://www.youtube.com/embed/LeF3n-1sPJY" class="w-full bg-gray-100 " style="aspect-ratio: 16/9;" allowfullscreen="" data-url="https://youtu.be/LeF3n-1sPJY?si=SLYNyEJrME6VllYU" data-corners="default" data-fullwidth="false" data-mce-src="https://www.youtube.com/embed/LeF3n-1sPJY" data-mce-style="aspect-ratio: 16/9;"></iframe></figure>Sami Shamanism and Spirituality The YouTube video "Sami Shamanism &amp; Spirituality" by Nordic Animism delves into the spiritual practices of the Sámi people, highlighting their use of Amanita muscaria in shamanic rituals. The video emphasizes the importance of these practices in Sámi culture and their potential influence on neighboring traditions. However, it also cautions against overgeneralizing or romanticizing these practices without concrete evidence.<figure id="figure-vsmux8famsmbastpj4"><iframe id="vsmux8famsmbastpj4" src="https://www.youtube.com/embed/DWkDsGX404s" class="w-full bg-gray-100 " style="aspect-ratio: 16/9;" allowfullscreen="" data-url="https://youtu.be/DWkDsGX404s?si=hoTjgPD206kiWv5S" data-corners="default" data-fullwidth="false" data-mce-src="https://www.youtube.com/embed/DWkDsGX404s" data-mce-style="aspect-ratio: 16/9;"></iframe></figure><h3>Reflections from Renowned Mushroom Specialists </h3>Paul Stamets Paul Stamets, a prominent mycologist, has extensively studied the historical and cultural significance of mushrooms. He acknowledges the widespread use of psilocybin mushrooms in various cultures but notes the lack of concrete evidence for their use among ancient European tribes. Stamets suggests that the suppression of indigenous practices during the spread of Christianity may have led to the loss of such knowledge .<figure id="figure-4ftu6s7yqmbat0mst"><img id="4ftu6s7yqmbat0mst" src="https://cdn.durable.co/blocks/30XTcA1vpSEghwXJFgnKjkfp7MQNV2wcfbjWPBQ4FQ2usFBJSizj0AL3lZ9f4m5g.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/30XTcA1vpSEghwXJFgnKjkfp7MQNV2wcfbjWPBQ4FQ2usFBJSizj0AL3lZ9f4m5g.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>María Sabina María Sabina, a Mazatec curandera from Mexico, played a pivotal role in introducing psilocybin mushrooms to the Western world. Her sacred mushroom ceremonies, known as veladas, were deeply rooted in indigenous spiritual practices. While her experiences are geographically and culturally distinct from those of ancient Germanic tribes, they highlight the profound spiritual significance that psilocybin mushrooms can hold within a cultural context .<figure id="figure-re4juw0lwlmbasvw4n"><img id="re4juw0lwlmbasvw4n" src="https://cdn.durable.co/blocks/16KcMuDWLTWP4vHVyjuObhEnaohgtUk3ekNjWngUlGAh1atAR2ZmftmxtrBgNZl6.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 40% 100%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="40%" data-positiony="100%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/16KcMuDWLTWP4vHVyjuObhEnaohgtUk3ekNjWngUlGAh1atAR2ZmftmxtrBgNZl6.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 40% 100%;"></figure>Alan Watts Philosopher Alan Watts explored the intersection of psychedelics and spirituality, advocating for the responsible use of substances like psilocybin to facilitate mystical experiences. While Watts did not specifically address ancient Germanic practices, his perspectives provide a framework for understanding how psychoactive substances can influence spiritual development .<figure id="figure-u1d4ant15pmbat3f88" class=""><img id="u1d4ant15pmbat3f88" src="https://cdn.durable.co/blocks/35XdOy2LAzYMej6UxICQDgyHVh0pJFJEt2TkSHETU7x3xzDv056QvPyWqap4BQyH.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/35XdOy2LAzYMej6UxICQDgyHVh0pJFJEt2TkSHETU7x3xzDv056QvPyWqap4BQyH.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>The use of psychoactive substances among pre-Christian Germanic and Norse peoples, particularly during the Viking Age, is a subject of ongoing scholarly exploration. While direct evidence remains limited, archaeological findings and historical accounts suggest that certain plants and fungi with psychoactive properties were known and possibly utilized in ritualistic or shamanic contexts.<h3>Henbane (Hyoscyamus niger) and the Berserker Phenomenon </h3><figure id="figure-4y0pbs2ezsmbat5btx"><img id="4y0pbs2ezsmbat5btx" src="https://media.gettyimages.com/id/1306093928/photo/weapon-wielding-senior-viking-warrior-in-studio-shot.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=Ty8XHpVoS6DeKwlN6CSZXRtKfTJDaCt6RgpBoM5s1ec=" alt="Weapon wielding senior viking warrior in studio shot" title="Weapon wielding senior viking warrior in studio shot" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1306093928/photo/weapon-wielding-senior-viking-warrior-in-studio-shot.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=Ty8XHpVoS6DeKwlN6CSZXRtKfTJDaCt6RgpBoM5s1ec=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>One of the most compelling pieces of evidence comes from the discovery of henbane seeds in a Viking grave near Fyrkat, Denmark. Henbane contains scopolamine and hyoscyamine, compounds known to induce hallucinations, delirium, and a sensation of flight. These effects align with descriptions of the berserkers—Norse warriors who entered trance-like, frenzied states during battle. Ethnobotanist Karsten Fatur posits that henbane, rather than the traditionally cited Amanita muscaria mushroom, may have been responsible for inducing the berserker state, given its more consistent association with aggression and rage .<h3>Cannabis in Ritual Contexts </h3> <figure id="figure-cxaxln9iqmbat8i3j"><img id="cxaxln9iqmbat8i3j" src="https://media.gettyimages.com/id/1337554042/photo/shot-of-a-healthy-cannabis-plant.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=sVpDHMGGoKphXPTx-uV1fVtvT9uhOXnzsuCL6SRDKag=" alt="Shot of a healthy cannabis plant" title="Shot of a healthy cannabis plant" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1337554042/photo/shot-of-a-healthy-cannabis-plant.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=sVpDHMGGoKphXPTx-uV1fVtvT9uhOXnzsuCL6SRDKag=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Cannabis sativa seeds have been found in several Viking-age sites, including the Oseberg ship burial. While hemp was commonly used for textiles and rope, the presence of seeds in burial contexts suggests potential ritualistic or medicinal applications. In the Oseberg burial, the seeds were found in a small pouch, possibly indicating their use in religious or healing practices.<h3>&nbsp;Seiðr and Shamanic Practices </h3><figure id="figure-n1yq5ct8zcmbataccn"><img id="n1yq5ct8zcmbataccn" src="https://cdn.durable.co/blocks/37yFonk1vHL0m4yAKgrX9Lga2WqK6jsholC1FMLzKvkmKtPUUFOZWqAm6zjvRU0G.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="Image source: https://vikingr.org/magic-symbols/seidr" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/37yFonk1vHL0m4yAKgrX9Lga2WqK6jsholC1FMLzKvkmKtPUUFOZWqAm6zjvRU0G.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"><figcaption class="body-normal text-gray-500 mt-2">Image source: https://vikingr.org/magic-symbols/seidr</figcaption></figure>Seiðr was a form of Norse magic associated with prophecy and altering fate, often practiced by women known as vǫlur. While the exact methods of inducing the trance states required for seiðr are not fully documented, the use of psychoactive substances like henbane or cannabis remains a plausible component, given their known effects and archaeological presence .<h3>So Did The Ancient Germanic Tribes Use Psychoactive Substances To Access The Spirit World?</h3>While the evidence is fragmentary, tantalizing clues suggest that the pre-Christian Germanic peoples may have used mind-altering plants and fungi as part of their spiritual and shamanic practices.&nbsp;Seiðr: The Shamanic Heart of Norse MagicSeiðr (pronounced sayth-er) is a Norse magical practice associated with prophecy, fate-weaving, healing, and cursing. Often performed by women known as völur, Seiðr involved chanting (galdr), rhythmic drumming, dancing, and trance induction. The sagas describe völur seated on high platforms (seiðhjallr), entering altered states to communicate with spirits or glimpse the threads of fate.While the sagas do not explicitly describe the use of psychoactive substances in Seiðr, scholars such as Karsten Fatur have proposed that plants like henbane (Hyoscyamus niger) may have been used to induce trance states. Henbane seeds have been found in Viking graves, such as the Fyrkat burial in Denmark, suggesting ritual significance. Henbane's psychoactive compounds, scopolamine and hyoscyamine, can induce hallucinations, delirium, and sensations of flight—effects that align with the ecstatic states described in Seiðr.Seiðr's connection to shamanism is further supported by comparative studies with Siberian and Sámi shamanic practices, where the use of psychoactive plants to enter the spirit world is well-documented. The völur, like shamans elsewhere, acted as mediators between worlds, weaving wyrd through their words and actions.Soðsago: The Saxon Echo of SeiðrIn Old Saxon culture, the term soðsago (“Soothsayer” or “threadsayer” and pronounced “sooth-say-yo.”) appears in the Heliand, an epic poem retelling the Christian Gospels in a Germanic style. While on the surface, soðsago refers to truthful speech, its roots lie in the Germanic tradition of sacred utterance: soð (truth) + saga (saying, story). This concept points to a tradition of seeresses, wise women, or ritual specialists who spoke truths that shaped reality—echoes of the völur and their Seiðr.Though Christian scribes likely sanitized the Heliand's language, the survival of soðsago suggests that the power of sacred speech—perhaps once enhanced by trance-inducing substances—remained a recognized concept. The link between soðsago and Seiðr hints at a shared Germanic spiritual framework where words, whether sung, chanted, or whispered, carried the power to influence fate.<h3>Conclusion: A Hidden Thread in the Tapestry of Germanic Spirituality</h3>While definitive proof remains elusive, the convergence of archaeological findings, linguistic clues, and comparative anthropology points to a plausible, though largely forgotten, tradition of psychoactive plant use among pre-Christian Germanic peoples. Seiðr, soðsago, and the artifacts left in graves hint at a worldview where altered states of consciousness were a means to access the Sacred, to speak truth into being, and to weave the threads of Wyrd.As modern seekers and scholars revisit these ancient traditions, a deeper understanding of the spiritual technologies of the Germanic tribes—including their potential use of plant medicine—offers a richer, more nuanced picture of their spiritual lives. Whether through the völur's galdr, the Saxon soðsago, or the berserker's fury, the echoes of a psychedelic past still resonate in the myths and memories of our ancestors.<figure id="figure-di5xvqpv22kmbatyf2c"><img id="di5xvqpv22kmbatyf2c" src="https://media.gettyimages.com/id/1053982470/photo/paganist-temple-in-night-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=oFGZ02EpMATAFQbxFuJvp1M_Muusy7Jaow7DhNvPhog=" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1053982470/photo/paganist-temple-in-night-forest.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=oFGZ02EpMATAFQbxFuJvp1M_Muusy7Jaow7DhNvPhog=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>Sources &amp; Further Reading:<ul><li>Fatur, Karsten. Ritual Use of Henbane in Viking Age Scandinavia. Journal of Ethnopharmacology, 2019.</li><li>Heliand: The Old Saxon Gospel.</li><li>Nordic Animism, Sami Shamanism &amp; Spirituality (YouTube).</li><li>The Why Files, The Awakening of Human Consciousness (YouTube).</li><li>Stamets, Paul. Mycelium Running: How Mushrooms Can Help Save the World.</li><li>Alan Watts, The Joyous Cosmology: Adventures in the Chemistry of Consciousness.</li><li>Maria Sabina, as referenced in Sacred Mushroom Rituals.</li></ul>

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