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<h2>Embracing Heathenry: A Journey Through Literature</h2><p>Heathenry often gets dubbed as "the religion with homework"; a statement true enough of ANY religious or spiritual practice. I am going to attempt to compile a reading list that is inspired from many knowledgeable minds, including some of the top books on Heathenry and spirituality that can enhance your practice and broaden your perspective.</p><figure id="figure-8zy9m300xmm8ufpep1"><img id="8zy9m300xmm8ufpep1" src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" alt="norse mythology" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h3>Lore &amp; Mythology:</h3><p>Before diving into advanced practices, it's crucial to establish a solid foundation. One of the most recommended readings by Heathens is <strong>"The Poetic Edda"</strong>, a collection of Old Norse poems that are central to Norse mythology and Heathenry. This text provides insights into the gods, cosmology, and the moral values of ancient Norse culture.</p><p>Another essential read is <strong>"The Prose Edda"</strong> by Snorri Sturluson. This work offers a comprehensive overview of Norse myths and legends, serving as a guide to the symbolic and allegorical aspects of the tradition. Many people will contest that Snorri's Christian bias is leaked in his Prose Edda, so take that as you will.</p><h3>BASIC UNDERSTANDING OF CULTURE:</h3><p>Cultural Anthropology - Kottak Conrad (This is a great book but you can always search on Youtube for an "Intro to Anthropology" course lecture which there are several). Introduction to Cultural Anthropology: is a Youtube lecture found here. <a data-mce-href="https://youtu.be/vt0ykSUHj1E" href="https://youtu.be/vt0ykSUHj1E" target="_blank" rel="noopener">https://youtu.be/vt0ykSUHj1E&nbsp;</a></p><p>Gods and Myths of Northern Europe - Hilda Roderick Ellis Davidson<br></p><figure id="figure-ocg7mzxdbm8ufpep1" class=""><img id="ocg7mzxdbm8ufpep1" src="https://cdn.durable.co/getty/12GBmrbb6KcF8rRstE5tlspxD2xjqWvf5RJSgKNYsIJHkaR1YzU941jS8zJUlrFQ.jpeg" alt="Saxon And Norse Gods" title="Saxon And Norse Gods" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: 50% 75%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="75%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/12GBmrbb6KcF8rRstE5tlspxD2xjqWvf5RJSgKNYsIJHkaR1YzU941jS8zJUlrFQ.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 75%;"></figure><h3>WORLDVIEW OVERVIEW:<br></h3><p>The Ethical World Conception of the Norse People - AP Fors (Primer for Culture of the Tuetons)<br>We Are Our Deeds - Eric Wodening<br>Culture of the Tuetons - Vilhelm Gronbech</p><p><strong>REFINING WORLDVIEW:</strong><br>The Norse Concept of Luck - BS Sommer<br>Honor in German Literature - George Fenwick Jones<br>The Gift - Marcel Mauss<br>Honour and Shame: Problems in the Comparative Analysis of Moral Systems - Michael Herzfeld<br>The Well and the Tree - Paul C. Bauschatz<br>The Germanization of Early Medieval Christianity - James C. Russell<br>Signals of Belief in Early England - Alexandra Sanmark and Martin Carver</p><figure id="figure-exc8muwqtem8ufpep1" class=""><img id="exc8muwqtem8ufpep1" src="https://cdn.durable.co/getty/9Y904FB6Tl2wrNXA3BASOIcOLdYxRoCa0oxiqbynBmgmnj98lHh9WGJAh33NSAGQ.jpeg" alt="runes" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/9Y904FB6Tl2wrNXA3BASOIcOLdYxRoCa0oxiqbynBmgmnj98lHh9WGJAh33NSAGQ.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h3>ON SACREDNESS AND DIVINITY:<br></h3><p>The Sacred and the Profane - Mircea Eliade<br>The Idea of the Holy - Rudolf Otto</p><h3>ON DEATH:</h3><p>The Road to Hel - Hilda Rodrick Ellis Davidson<br>"Feasting the Dead: Food and Drink in Anglo-Saxon Burial Rituals" by Christina Lee</p><h3>ON RITUAL AND SACRED SPACES:</h3><p>The Meadhall - Stephen Pollington<br>Lady With a Mead Cup - Michael J. Enright<br>A Piece of Horse Liver - Jon Hnefill Adalsteinsson<br>Sacrifice - Henri Hubert and Marcel Mauss<br>Indo-European Sacred Space - Roger D. Woodard<br>The Cuisine of Sacrifice Among the Greeks - Marcel Detienne and Jean-Pierre Vernant<br>Ritual Theory, Ritual Practice by Catherine Bell<br>&nbsp;<br>&nbsp;</p><figure id="figure-8d3a4s50rm8xfxeqw" class=""><img id="8d3a4s50rm8xfxeqw" src="https://cdn.durable.co/getty/13iLX231mNNLG0Voy3fFlMn3pFEsTAACdIuSHJChogiG8mf1t47cHWeWN0RZf0uv.jpeg" alt="Churchill's Inukshuk" title="Churchill's Inukshuk" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 45%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="45%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/13iLX231mNNLG0Voy3fFlMn3pFEsTAACdIuSHJChogiG8mf1t47cHWeWN0RZf0uv.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 45%;"></figure><h3>ON THE HEARTH CULT:<br></h3><p>The Tradition of Household Spirits - Claude Lecouteux<br>Demons and Spirits of the Land - Claude Lecouteux</p><h3>RITES OF INITIATION AND COMING OF AGE</h3><p>The One-eyed God: Odin and the (Indo-) Germanic Männerbünde - Kris Kershaw<br>Rites and Symbols of Initiation - Mircea Eliade</p><p><br></p><figure id="figure-m1vwp817hvm8xg0hvw"><img id="m1vwp817hvm8xg0hvw" src="https://cdn.durable.co/getty/1aq1wXKu6c0FaV9qwZWTx0Yvb1OPjv97l4XWQeTkKl7mZogkM0GDFalev4Ip0aC5.jpeg" alt="old books" title="old books" 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/getty/1aq1wXKu6c0FaV9qwZWTx0Yvb1OPjv97l4XWQeTkKl7mZogkM0GDFalev4Ip0aC5.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>Whether you're new to Heathenry or an experienced practitioner, these books offer valuable insights into the spiritual and practical aspects of this rich tradition. By exploring these texts, you can deepen your understanding and enhance your spiritual journey. Happy reading!</p>

Top Heathenry and Spirituality Books for Deepening Your Practice

A viking family scene in a viking village settlement

<p>In the world of Germanic Heathenry, few things are as sacred as Troth and Loyalty. These are not mere words but oaths that bind souls together, forming the foundation of Friþ (frith) within a tribe. When these bonds are severed by betrayal, the wound inflicted is not merely personal—it cuts through the very fabric of the community, leaving scars that can last for generations. The pain of such a breach is more than an emotional injury; it is an existential crisis that shakes the very core of Heathen identity.</p><h2>The Weight of Troth and Loyalty</h2><p>Among Heathens, troth is more than a promise; it is a sacred trust. It is the unspoken understanding that one’s word is iron, that one’s actions reflect the honor of the tribe. Loyalty reinforces troth, ensuring that each member of the kindred stands as a pillar, holding up the structure of the whole. To be Heathen is to be bound by these values, to live and die by them, and to trust that one’s kin will do the same.</p><p>This bond is not simply a social contract but a spiritual one, woven into Wyrd and shaping one’s Orlaeg. It carries the weight of ancestors who upheld these same principles and the descendants who will look back upon our deeds. When a man speaks an oath, he speaks not just for himself but for the entire line of his kin.</p><figure id="figure-1s1lczn98fm8rd7n5m"><img id="1s1lczn98fm8rd7n5m" src="https://cdn.durable.co/getty/fDC1hVWtRxRkh6Lx1FTQOCdSh1ajhbXUNzA7HzU8Njpyzjn6ENyF5jLZhf1saFV5.jpeg" alt="autumn outdoor pasture loving family" title="autumn outdoor pasture loving family" 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/getty/fDC1hVWtRxRkh6Lx1FTQOCdSh1ajhbXUNzA7HzU8Njpyzjn6ENyF5jLZhf1saFV5.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>The Sting of Betrayal</h2><p>To betray one’s Troth is to sever a sacred bond, to take an axe to the roots of a great tree. When a brother within the tribe breaks faith—be it through dishonesty, cowardice, or self-serving treachery—the harm done is not easily mended. It is as if the tribe has been wounded by a blade from within, leaving it vulnerable and weakened.</p><p>Such betrayal does not simply result in sadness; it breeds rage, grief, and a deep sense of dishonor. The betrayer has not only wronged individuals but has defiled the very essence of the frith that holds the community together. His actions ripple outward, affecting kin, ancestors, and future generations who must bear the weight of a sullied name.</p><figure id="figure-zgsgu9syikm8rdauqd"><img id="zgsgu9syikm8rdauqd" src="https://cdn.durable.co/getty/2dK4CRVicNIRRz2QI1JJUUy5W10iYDhgOplsb94htJ8p91h4QVnroap8dPQF49Oh.jpeg" alt="Man holding kitchen knife in his back" title="Man holding kitchen knife in his back" 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://cdn.durable.co/getty/2dK4CRVicNIRRz2QI1JJUUy5W10iYDhgOplsb94htJ8p91h4QVnroap8dPQF49Oh.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>The Response of the Tribe</h2><p>In ancient times, the response to betrayal was often swift and harsh. A betrayer might be cast out, declared nīðing—a being without honor, unworthy of name or remembrance. To be called nīðing was among the worst fates a man could endure, for it meant being stripped of the warmth of kinship, left to wander alone with no hope of redemption.</p><p>Yet in modern Heathenry, while the consequences may not always be as dire, the spiritual toll remains severe. Trust shattered is not easily rebuilt, and those who break their word find that even if forgiveness is extended, the shadow of their actions lingers. A tribe may seek reconciliation, but some wounds never fully heal. The sting of past treachery lingers in the collective memory of the kindred, a cautionary tale passed down like an old saga.</p><figure id="figure-vd6q8u4wzim8rdhcgv"><img id="vd6q8u4wzim8rdhcgv" src="https://cdn.durable.co/blocks/29b2egoNYvTlrDwX3WyeBRlRS4UaNsiVWHwJUpPEvMs54yFY2FPzzfcXyessrMFj.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 15% 30%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="15%" data-positiony="30%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/29b2egoNYvTlrDwX3WyeBRlRS4UaNsiVWHwJUpPEvMs54yFY2FPzzfcXyessrMFj.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 15% 30%;"></figure><h2>Moving Forward: Lessons from the Past</h2><p>Though betrayal is devastating, it is also a lesson in resilience. Just as our ancestors rebuilt their halls when they were burned, so too must a kindred learn to repair itself in the wake of treachery. This is not done through blind forgiveness but through wisdom, careful judgment, and an unwavering commitment to honor.</p><p>For those who have been betrayed, the path forward is difficult. It requires wisdom to decide whether to rebuild trust or to sever ties permanently. Yet one thing remains certain—troth and loyalty, once broken, can never be restored to their original strength. The lesson is clear: be mindful of those to whom you extend your trust, and cherish those who remain steadfast.</p><p>As Heathens, we look to the past to guide our actions in the present. The sagas tell us of both noble loyalty and tragic betrayals, of heroes who upheld their oaths and villains who shattered them. From these stories, we draw wisdom: that loyalty is a gift, troth is sacred, and betrayal is a stain not easily washed away. Let us, then, be true to our word, honoring our bonds as our ancestors did before us, lest we fall to the same ruin that befell those who failed to uphold their honor.</p>

When Troth and Loyalty Are Broken: The Pain of Betrayal in a Heathen Tribe

<h2>Understanding Germanic Heathenry</h2><p>Germanic Heathenry, by my definition, is a version of paganism that is specific to the beliefs of pre-christian germanic peoples. It sometimes also is known as Ásatrú, but I personally believe that that name should be reserved to the type of paganism that focuses more on the Scandinavian version of Heathenry, and which also does not take much stiock into hisotrical accuracy of when holidays were observed. The traditions of Germanic Heathenry is as diverse as the old tribes were. These traditions are rich with seasonal celebrations that honor the cycles of nature and the deities associated with them. By understanding these rites, modern practitioners can connect deeply with their ancestors and the natural world.</p><p>Central to Germanic Heathenry is the belief in multiple gods and goddesses, each of whom plays a role in the natural and spiritual worlds. While the specifics can vary, many adherents celebrate a series of seasonal festivals that align with the cycles of the moon, as the Heathens of old would observe their holy tides during full and/or new moons.</p><figure id="figure-d9zi00qki3m8q5dto5"><img id="d9zi00qki3m8q5dto5" src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" alt="norse mythology" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://cdn.durable.co/getty/2830h8qajAq4xFV4HR2J39kK5NCh4SakJsMVQcSqo5XIaQyM30NRnIMYv7GOmNot.jpeg" data-mce-style="aspect-ratio: 16/9;"></figure><h2>Sigrblót, or "Victory Blot"</h2><p>Unlike the neo-pagan Wheel of the Year consisting of eight festivals, the old Germanic calendar only had three major sacrificial celebrations, which followed a luni-solar keeping of time. Historically, Sigrblót corresponded with the third full moon after the Yule moon.&nbsp;</p><p>Here are the two most famous Saga passages on Sigurblot.</p><p><br><em><strong>&nbsp;Ynglinga Saga (chapter 8), from the year 1225, lists the three great blots of the year</strong></em>: “Odin established the same law in his land that had been in force in Asaland… On winter day (first day of winter) there should be blot for a good year, and in the middle of winter for a good crop; and the third blot should be on summer day, a Victory-blot.” Please note, Sigurblot or Sigrblot, means "victory blot."<br>&nbsp;&nbsp;<br><em><strong>Heimskringla Olaf’s Saga Helga 77 </strong></em>“In Sweden there was an age-old custom whilst they were still heathen that there should be a blot in Upsala during Goa moon. Then they would blot for peace and victory for their king. People from all over Sweden were to resort there.”&nbsp;</p><h3>Winternights</h3><p>"Winternights" (also known as Vetrnaetr or Winterfylleth) is a festival marking the end of summer and the beginning of winter, celebrated around mid-October, often coinciding with the "Hunters Full Moon". This is one of the reasons why Winter Nights is also called "haustblot" in the sagas, as it was on the full moon of Haustmanuthr, Harvest Moon.</p><figure id="figure-y1qsgeyn3m8q5dto5"><img id="y1qsgeyn3m8q5dto5" src="https://cdn.durable.co/getty/33VN3PWQy1peoU2AJu2jBO1uzkG9Vo2nxBnbAqyZIpg5Stx1cdIsiUJrbGGX84Zp.jpeg" alt="Night Sky with Full Moon and Tree Silhouette - Watercolor Background" title="Night Sky with Full Moon and Tree Silhouette - Watercolor 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="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/33VN3PWQy1peoU2AJu2jBO1uzkG9Vo2nxBnbAqyZIpg5Stx1cdIsiUJrbGGX84Zp.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Yule</h3><p>Yule is midwinter celebration that goes back to (as early as) the 4th century. The Germanic-Saxons called it Jólaboði (Jól), and the Scandinavians called it Jul. Both translate to the English word 'Yule.'</p><p>Historic Heathen Yule does not have a set date. It relies on the moon phase because the calendar (as we know it) did not exist. Yule would occur during the months of Jolmanuðr. Every month was structured around lunar phases, making it impossible to give a set date and month for each historically attested holiday. The Germanic Heathens would have celebrated Yule three full moons between the summer moon (Sigurblot) and winter moon (Winter Nights). This celebration would last three days and nights. Yule happens on the first full moon, after the new moon, following the winter solstice. After the new moon is an important distinction during the lunisolar leap year, which happens every eight years.&nbsp;</p><h2>When Should We Celebrate Germanic Heathen Holidays?</h2><p>While the ancient Germanic calendars were lunisolar, not every modern Heathen adheres to that. For some people, it is easier to keep track of holidays using solar dates. If we are going to assert ourselves as "Old Ways" Heathens, then we should aim to observe the Holy Tides of our Germanic Heathen ancestors at the time of year they did. Preserving the fires of these traditions is important, as these ways were nearly wiped out of existence due to the spread of christianity in the North. If you wish to follow a more "new ways" approach and keep holidays on fixed calendar dates, then go right ahead. just don't claim that you are observing Old Ways when doing so.&nbsp;</p><figure id="figure-04iydnfl57m8q5dto5" class=""><img id="04iydnfl57m8q5dto5" src="https://cdn.durable.co/getty/eePCL3auIM2SW1RkrhFGGFGEGaYXYgECY2MSgBe1z3oXPy4Cf7Ubfz5yIyLDCFMz.jpeg" alt="bonfire of Epiphany,2" title="bonfire of Epiphany,2" class="object-cover bg-gray-100 selected" style="aspect-ratio: 16/9; object-position: 50% 70%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="70%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/getty/eePCL3auIM2SW1RkrhFGGFGEGaYXYgECY2MSgBe1z3oXPy4Cf7Ubfz5yIyLDCFMz.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 70%;" data-mce-selected="1"></figure><h3><br></h3>

Seasonal Celebrations in Germanic Heathenry: A Guide to Northern Rites

<p>&nbsp;There’s a reason I’m a still Heathen. It’s far from perfect, but it never claims to be. Part of that strength come from acknowledging our own shortcomings and working to improve them, both as individuals and as a community. Which is why I chose to write today about something our community doesn’t like to talk about. I think it is pretty well known in the community regarding Odin and depression. Yes Odin, king of Asgard, glorious lord of battle, and master of poets, wrestles with those same inner demons. Throughout the Lore, Odin regularly struggles with issues that those of us who’ve had to cope with depression can all recognize. The Allfather is not a happy person by nature. Time and again we see him weighed down by regret, and burdened by the weight of fates he cannot control. As his story progresses, this constant struggle changes him as a person. He becomes more and more cynical, eying the world with less hope and more skepticism.</p><figure id="figure-2aismqsvim8ohjf8k"><img id="2aismqsvim8ohjf8k" src="https://cdn.durable.co/getty/20jw239JQZeojaSPsu67KMQY8PhqYzpkAvN0KoEDV4zLDwFZXRkWMjHpzoH8N54w.jpeg" alt="Teen Boy Silhouette Far Away Praying in Tunnel" title="Teen Boy Silhouette Far Away Praying in Tunnel" 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/getty/20jw239JQZeojaSPsu67KMQY8PhqYzpkAvN0KoEDV4zLDwFZXRkWMjHpzoH8N54w.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>Though some people are not able to understand truly what depression entails, as it isn't always just sadness. It is a lot more than that. It's being perfectly happy one moment, then sad the next. It is the constant darkness that surrounds you, edging in ever closer, waiting for the smallest of emotional weakness to sink it's fangs into your existence. Sometimes, it is the mere failure to feel anything at all, not sadness, happiness, or anything in between. Waking up to your alarm in the morning and not finding the strength nor desire to even get up because you can't find a point to it all, constantly questioning the meaning of life and why try.</p><p>It's a rabbit hole that only you yourself can pull out of, but when you can't find the motivation to get out of bed, how in Hel do you think you can conquer something as horrid as depression? A book called "Man's Search for Meaning" &nbsp;by Viktor Frankl is an autobiography from a Jewish man who survived a German concentration camp. He details the utter hopelessness that seemed to dictate the lives of the prisoners. However, he makes a very strong and real point. If he did not try to find meaning, if he did not try to find a reason to keep going, then he would have been one of those who died. He states "The point is to realize man shouldn't ask the meaning of life, but to be able to answer the questions life has for him." This hits home for me, because I never really thought about it that way. It also makes sense. You have to take charge of your life, and you are both your first and last line of defense in life. It's hard. Getting up everyday. Fighting against that constant voice in your head that tells you that you're not good enough, that second guesses your every move. It only gets worse when outside forces come into play. Fired from your job, loved one dies, a breakup, all things that kick you down, but if you're willing to work towards bettering yourself and your situation, at least when life kicks you in the ass you'll have some kind of foundation to fall on.</p><figure id="figure-qukpvittodm8ohnd5g"><img id="qukpvittodm8ohnd5g" src="https://cdn.durable.co/getty/aLQ2lF3Z1iHqgmb6MR7lsNsxRUaucLR9Z4eJ7jtiKNo1eoe363U2VnFSd6Fn5WPK.jpeg" alt="Sisyphean Task Under a Fiery Sky" title="Sisyphean Task Under a Fiery Sky" 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/getty/aLQ2lF3Z1iHqgmb6MR7lsNsxRUaucLR9Z4eJ7jtiKNo1eoe363U2VnFSd6Fn5WPK.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>That is what Depression looks like. Or at the very least what it CAN look like. Imagine that your mind is an internal combustion engine, and you only have so much fuel to get you through the day. Each task, or interaction, costs you so much fuel until at the end of the day you run out of gas and go to bed. Your average person can choose to devote their resources as they see fit and ration them out to make sure they last until they can ‘refuel’. Now imagine that you can’t turn off the engine. Now you have to spend resources to get things done, but in-between tasks your engine is still idling, burning fuel. Even more distressing is the fact that you can’t even properly ‘refuel’. You can never top off the tank, because your engine never stops.</p><p>So what does the Allfather teach us about coping with these issues? It’s sure as Hel not that we need to just ‘Man up and get over it’. Odin never lacked for strength of will. Depression isn’t a symptom of weakness. When just convincing yourself to get out of bed in the morning is a feat, and every interaction with your peers feels like a trial by fire, but you still have to get up and do it anyway, there is no part of that that is WEAK. No, Odin shows us how to find a different kind of strength. He doesn’t find some kind of miraculous magical cure, because there isn’t one. Instead he fights a war on two fronts every day, battling both the enemies without and within. So where does he get the strength to confront this?&nbsp;</p><h2><em><strong>Kith &amp; Kin</strong></em></h2><p>It is always easier to fight for those we love than it is to fight for ourselves. We’ve all seen it. How often have we all let an insult roll off our back only to find that ‘last straw’ when we hear our loved ones attacked? Even when it would be such a simple thing to just give up because we don’t have the energy spare on giving a crap, when family calls (blood or otherwise) we find a way. We all have people who rely on us. Spouses who deserve a functional partner. Children who depend on us for life. Parents who gave everything they had so that we could flourish. Friends who need to know they can call on us when times are hard, because they would do the same for us. That’s why it is so especially heinous to see these people being berated and belittled by those who should be their source of strength and inspiration. These people mustered up the strength of will to face the world, and then the courage to ask for help from their fellows, only to be called weak by the very thing that should be helping them to carry on. When we see those among our community asking for help, the last thing they need to hear is ‘Get over it’.&nbsp;</p><p>The gods help those who help themselves. So I urge anyone here, depression or otherwise, to always, like the Allfather Odin, to expand your horizons. To better yourself as much as you can. To strive for what you want and what you want to achieve. Greatness? Go for it. Envision your dream and take it. Are you modest and rather have a humble home and simple life? All yours if you're willing to work for it. If the Norns had total and complete direction of our fates then Odin wouldn't even bother gathering an army for Ragnarock. So take your fate by the horns, and guide your life the way you want it to be.</p><p>The proper answer is right there in our own tradition.&nbsp;</p><p>“You are wanted, you are needed, and you are accepted as you are.”</p><figure id="figure-fi98ui42yom8oht4x8"><img id="fi98ui42yom8oht4x8" src="https://cdn.durable.co/getty/9ED2ZiJTHYpVQwbda6pF6JhkHgsYuTMxQH6jz57qdWnt5H9PEzrMTDOoGgOrN24R.jpeg" 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/getty/9ED2ZiJTHYpVQwbda6pF6JhkHgsYuTMxQH6jz57qdWnt5H9PEzrMTDOoGgOrN24R.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>

Odin And Depression

<p>I already know I'm gonna see a shit ton of posts from heathens today about the popular holiday taking place, so allow me to share the information below about some Roman Brit who changed his name and converted a bunch of pagans to Christianity, which somehow translates to banishing snakes from an island.&nbsp;</p><p>Today is St. Patrick’s Day, a yearly holiday celebrating Ireland’s favorite patron saint. While it’s a big event in Ireland (and used to be a very solemn occasion), in America it’s a green-dyed bacchanal where everyone is “Irish for a day” (let’s not even start on the horridly stupid “unofficial” St. Patrick’s Day celebrations on college campuses). For some modern Pagans (whether Irish or not), St. Patrick’s Day isn’t a day of celebrations, as they see Patrick, famously attributed with converting Ireland to Christianity, as committing something akin to cultural genocide.</p><p><em>“The “snakes” that Patrick drove out of Ireland were the Druidic priests, who had serpents tattooed on their forearms. Celebrating him is like celebrating Stalin or Hitler.”</em></p><p><em>Pagan author Isaac Bonewits called the day “All Snakes Day”, and penned songs calling for the return of the “snakes” that Patrick is famously attributed with driving out, since many claim the “snakes” are actually a metaphor for Pagans (Ireland hasn’t had real snakes in it since the last ice age).</em></p><figure id="figure-6z4c1oijp7jm8dklwj6" class=""><img id="6z4c1oijp7jm8dklwj6" src="https://images.unsplash.com/photo-1651878155175-7614d880ffe3?crop=entropy&amp;cs=tinysrgb&amp;fit=max&amp;fm=jpg&amp;ixid=M3wyNjI5NjF8MHwxfHNlYXJjaHwzfHxjZWx0aWMlMjBkcnVpZHN8ZW58MHx8fHwxNzQyMjQ2NDc3fDA&amp;ixlib=rb-4.0.3&amp;q=80&amp;w=1080" alt="a snail on a leaf" title="a snail on a leaf" 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://images.unsplash.com/photo-1651878155175-7614d880ffe3?crop=entropy&amp;cs=tinysrgb&amp;fit=max&amp;fm=jpg&amp;ixid=M3wyNjI5NjF8MHwxfHNlYXJjaHwzfHxjZWx0aWMlMjBkcnVpZHN8ZW58MHx8fHwxNzQyMjQ2NDc3fDA&amp;ixlib=rb-4.0.3&amp;q=80&amp;w=1080" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p style="padding-left: 160px;" data-mce-style="padding-left: 160px;"><em>“St. Patrick casting out the serpents”</em></p><p><br>“He did not banish the snakes: Ireland never had any. Scholars now consider snakes a metaphor for the serpent of paganism.”</p><p><br>For years now, several individuals have worked to debunk this idea as well. It seems the “snakes = Druids” metaphor is a relatively recent invention, as was the idea that Patrick “drove them out.” P. Sufenas Virius Lupus, a Celtic Reconstructionist Pagan (and scholar) who has extensively studied Irish myth and folklore, had this to say on the subject.</p><p>&nbsp;<br>“Unfortunately, this isn’t true, and the hagiographies of St. Patrick did not include this particular “miracle” until quite late, relatively speaking (his earliest hagiographies are from the 7th century, whereas this incident doesn’t turn up in any of them until the 11th century). St. Patrick’s reputation as the one who Christianized Ireland is seriously over-rated and overstated, as there were others that came before him (and after him), and the process seemed to be well on its way at least a century before the “traditional” date given as his arrival, 432 CE, because Irish colonists (yes, you read that right!) in southern Wales, Cornwall, and elsewhere in Roman and sub-Roman Britain had already come into contact with Christians and carried the religion back with them when visiting home.”<br></p><p>His assertions are backed up by historian Ronald Hutton in his book “Blood &amp; Mistletoe: The History of The Druids in Britain.”</p><p>“[Saint Patrick’s] letters do, however, strongly suggest that the importance of Druids in countering his missionary work was inflated in later centuries under the influence of biblical parallels, and that Patrick’s visit to Tara was given a pivotal importance that it never possessed – if it ever occurred at all – to suit later political preoccupations. […] The only appearances of Druids in documents attributed to Patrick himself occur in some that are generally thought to have been composed after his death.”</p><p>The simple fact is that paganism thrived in Ireland for generations after Patrick lived and died, and, as Lupus puts it, ” the ‘final’ Christianization of the culture didn’t take place until the fourteenth century CE.” There was no Irish pagan genocide, no proof of any great violent Druid purge in Ireland, it simply doesn’t exist outside hagiography. By the time hagiographers started speaking of snakes and Druids, Irish paganism was already a remnant, and Irish Christianity the dominant religious force on the island. They were more worried about establishing heroic Irish saints than eradicating traces of paganism. &nbsp;Further, as Celtic Reconstructionist Morgan Daimler points out, it makes almost no sense within the context of Patrick’s tales to equate his snake-driving action as an anti-pagan allegory.</p><p>“Quite frankly the rest of Patrick’s hagiography has him dueling Druids right and left, killing those who oppose him with callous righteousnes, so why would the story suddenly get cryptic about him driving the Druids out? Every other page was proclaiming it proudly! No, this particular tidbit – which is suspiciously exactly the same as a story from the life of a French saint – was always meant to be literal. The earliest reference I have found to anyone thinking the snakes meant Druids (and thanks to the friend who helped me find it) is in the Fairy Faith in Celtic Countries from 1911 where someone states that he believes based on a story that because a certain place was where the Druids last stronghold was and also the place Saint Patrick drove the snakes that the snakes must represent the Druids, but it’s just faulty logic (Evans Wentz, 1911). The snakes in the story were just meant to be snakes, just as the toads were toads and Saint George’s dragon was a dragon.”</p><figure id="figure-f3372m0cqdm8dkpnf8"><img id="f3372m0cqdm8dkpnf8" src="https://cdn.durable.co/getty/11CmNzM4Jy2OUIlKYjJPUCe08v2Y3ODV5cUhKXg0TusTCys6a7xlaHcyRI2zwCRE.jpeg" alt="Welsh flag" title="Welsh 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://cdn.durable.co/getty/11CmNzM4Jy2OUIlKYjJPUCe08v2Y3ODV5cUhKXg0TusTCys6a7xlaHcyRI2zwCRE.jpeg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>Others have made these points before, yet the snakes = &nbsp;Irish pagans meme persists, fueling all sorts of reactions. Some cling to it simply because it feels right, or because they like the idea of a holiday dedicated to pagan/Pagan resistance to conversion. However, as Alexei Kondratiev pointed out in “The Apple Branch: A Path to Celtic Ritual,” one who wants to practice a Celtic form of Paganism, connected to the living, breathing, Celtic lands and peoples, should connect to them as they are, not simply as they wish them to be.</p><p>“Neo-Pagans, who will be familiar with the two ritual cycles we discussed previously, but not with this one, may be tempted to reject it as too ‘Christian’ in inspiration. To this we may again reply that Christianity is a major part of the Celtic heritage, and cannot be removed from it without seriously distorting the whole. […] Our circle’s celebration of St. Patrick’s Day, for instance, need not be given over to green beer, plastic leprechauns, and such commercialized images of ‘Irishness’. One could, if one wished, ritually use the figure of St. Patrick, in a way that emphasized positive aspects of Irish identity…”</p><p>Kondratiev goes on to note that St. Patrick’s day became a hugely important holiday during a time of English oppression, becoming a “manifestation of both religious and ethnic identity.” To simply deny the huge role this holiday has played in Irish history, in the Irish’s sense of themselves, would be a disservice to those who believe that honoring our ancestors is vital. To erase St. Patrick’s day also erases a vital connection to Irish history and culture. This doesn’t mean one has to actively celebrate it, but it also means that those who want to grapple with this day need to do so honestly.</p><p>If, as a Pagan, one cannot stomach the thought of honoring the name of any Christian missionary, no matter what the circumstance, then the effort should be in creating a positive replacement instead of a protest or rebellion. P. Sufenas Virius Lupus makes a very good case for replacing St. Patrick’s day with a day to honor Cú Chulainn.</p><p>“What I would suggest is that, given that Patricius may have usurped a local festival of Macha in the area around Armagh, perhaps what could instead be celebrated is the date that Cú Chulainn first took up arms, upon which he did so in order to fulfill a partial prophecy he heard that whomever took up arms for the first time on that day would be famed forever after; he only learned later that the rest of the prophecy revealed that the famous hero would only live a very short life, to which he responded that it would be better to live but one day and one night in the world if everlasting fame were to be attached to him. This active taking up of the heroic life and all of its responsibilities, including death (most likely on behalf of one’s people, as a warrior), was the date on which he became the protector of the people of Ulster and thus of Emain Macha and his uncle Conchobor mac Nessa’s kingship. What more appropriate occasion, therefore, to celebrate the hero-cultus of Cú Chulainn than on the day that he decided to take up the heroic life?”<br>&nbsp;<br>There are no doubt other worthy replacements, but the point is the same, building on and changing a holiday organically within the cultural context. A day about honoring Irish culture instead of thumbing one’s nose at an insulting metaphor. The popular myth may be that snakes were pagans, and that Patrick drove them out, but that doesn’t mean we are obligated to believe it.<br></p>

The Truth About St. Patrick's Day

<blockquote><h3>Original information provided by Dr. Rune Hjarnø Rasmussen&nbsp;(Nordic Animism).</h3><h3>Full credit of this information goes to him.</h3></blockquote><figure id="figure-d4u7mggkwm88sxl30" class=""><img id="d4u7mggkwm88sxl30" src="https://cdn.durable.co/covers/15hFUclGTz5h81pNFFigofHIok3uFtRe0EiSFnl4kOropOyA4SkrVXgrU1BLwFSr.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 1/1; object-position: center center;" data-corners="default" data-aspect="1:1" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://cdn.durable.co/covers/15hFUclGTz5h81pNFFigofHIok3uFtRe0EiSFnl4kOropOyA4SkrVXgrU1BLwFSr.jpg" data-mce-style="aspect-ratio: 1/1; object-position: center center;"></figure><p>A MISUNDERSTOOD SYMBOL.</p><p>Before launching this observation, let me first make it clear that from a scholarly perspective, the meaning of a symbol can not be detached from the way people engage it. If people today interpret this symbol as “give luck”, then that does indeed hold some validity as a consequence of that contemporary engagement of the symbol. In the following however, I’ll share a different, more plausible (I believe) and more gloomy interpretation of the Iron age meaning of the symbol.</p><p>The symbol is read as "GIBU AUJA", supposedly meaning “give luck”. This merchandize friendly interpretation means that the symbol intensively commercialized, by hippies, tattooists, jewelry makers, Viking nostalgics etc. But let us take a moment to consider other possible Iron Age meanings associated with the symbol.</p><p>The words “gibu auja” only appear in one place in the Iron age context. It is on a socalled bracteate amulet from the 5th century Denmark. The meaning of the word “auja” is uncertain and the symbol does not appear on the bracteate. The symbol appears on another bracteate found in Southern England. Since the words appear on a bracteate, have ᚷ ᚨ (G and A) as first letters then the logic is that the G-A- bindrune on another bracteate could in theory represent those two words. I guess it could also be any other words beginning on G and A. The bottom line is that even if we assume that "auja" actually can be translated as luck, then well…. though “Gibu Auja” does appear on a bracteate, the association to a different bracteate that has the symbol still appears a somewhat speculative leap of imagination.</p><p>What may be a better interpretation of the symbol? Well the symbol also occurs on a different object, a spearshaft from a sacrificial bog in the Danish island Funen. The Proto-Nordic elder futhark inscription on the Kragehul spear is super difficult, but part of it goes something along these lines</p><p>“I - am called Muha, the eril of Asugisal - [I] power-sacralize: ᚷ+ᚨ, ᚷ+ᚨ, ᚷ+ᚨ (the symbol three times)</p><p>As part of the rune carvers formula, this dude first states his cool name, that he is a rune master of an Asugisal, which may be a lord. And as such he pronounces his “power-sacralizing”, the effective part of this formular is this symbol repeated three times. Why would anybody write this symbol on a spear as the religiously effective part of what is usually called a rune carvers formula?</p><p>Here it comes. Spears sacralized stuff for Odin who is also named The Spear God. Throwing a spear over a battle, sticking it in the temple ground (Ribe), placing it over a body in a grave (Birka) or spear marking a body as a sacralization for Odin (Ynglinga Saga). In later sources Odin was associated with the letter ᚨ whose name áss or earlier *ansuz means “a god”. The name of the letter ᚷ is the unattested proto-germanic word *geƀō or gyfu in Old English. This means “gift”, so, the spear has a sacralization that goes: “gift-god - gift-god - gift-god”, and it is found together with sacrificed weapons. It doesn't seem so difficult to figure out. The symbol probably sacralizes something as a gift for an early form of the god Odin or a similar battle related deity.</p><p>The Kragehul spear was likely either hurled at those enemies who won the battle and sacrificed the spear with the rest of the weapons in the bog, or it was used to sacralize the sacrifice by the religious expert who made the sacrifice on be half of the group that won the battle.</p><p>In both cases the reading of the symbol is the same. It sacralizes a battle sacrifice for Odin, either in the form of the sacrifice made in the bog, or as a sacralized battlefield like we know it from a narrative in Styrbjarnar þáttr Svíakappa, where the leader of an army emulates a myth of Odin throwing his spear at the enemy with the formula: “Odin owns you all!”</p><p>Still similar symbols do occur on the Undley bracteate and on the Rök stone. So, it is possible that sacralizing something as a battle sacrifice for Odin is not the only Iron Age reading of the symbol. At the end of the day “Give – God” could have many meanings. Perhaps it could also be a prayer and there are names meaning “gift-from-god” in many languages.</p><p>However, when you are prowling the hippie market for something cool, runic and Nordic, I would still encourage you to just stop and think for a moment before you have tattooed on your body, a symbol that has as one of it’s primary meanings, sacralizing a battle sacrifice to Odin.</p><p><br></p>

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Odin And Depression

The Truth About St. Patrick's Day

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