American Society of Humanistic Heathenry (ASHH)

By 2003, modern Heathenry — the revival of pre-Christian Norse, Germanic, and Anglo-Saxon religion — had developed a significant secular wing. The American Society of Humanistic Heathenry (ASHH) represented those who found deep meaning in the myths, ancestors, festivals, and values of Northern European culture without accepting a literal theology of gods and spirits. This document, their founding statement, articulates a synthesis: the ethical framework of the Nine Noble Virtues (Courage, Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, Self-Reliance, Perseverance), the full wheel of the Heathen year from Yule to Harvest, and a naturalistic philosophy grounded in human dignity and reason. It is one of the clearest articulations of secular Heathenry produced by the early online community.

Posted to soc.religion.paganism by Dave, August 2003.

Anyone interested in a nontheistic alternative to traditional Asatru and Northern European Heathenry is invited to join the ASHH discussion group on Yahoo! Thanks!

American Society of Humanistic Heathenry (ASHH)

Hea' then: haithno [Gothic], hæthen [Anglo-Saxon], heide [German], mistranslation by the Gothic Bishop Ulfilas (4th century c.e.) of hethanos [Armoric], heathen, by association with haithi [Gothic], heath, thence the folk etymology of heathen as 'wasteland dwellers' developed by other Germanic languages. Then, heathen refers to anyone not of the Abrahamic religions, especially a member of a tribe, nation, etc. worshiping many gods. Historically used by Christians to describe others with different beliefs as barbaric, godless, and irreligious.

What is Asatru / Heathenry really all about?

Asatru, pronounced 'asa-true' is the Norse word meaning 'True to the Aesir' (the 'Aesir are the Norse/Germanic Gods) or 'True to the Ways of the Ancestors".

Asatru is the modern recreation of the ancient pre-Christian religion of much of northern Europe. The practitioners of this ancient religion of Germany, Scandinavia, the Netherlands, England, and Iceland came to be called "heathens" by the new Christians, for those who clung longest to the Old Ways were the people who lived outside of organised towns, in the heath lands, or wilderness. In Southern Europe, followers of the Old Gods became known as Pagans (from the Latin pagani, country people ). Heathen and Pagan became words of derision among the Christians, who were taught that the Pagan-folk were Satan worshippers, or simply Godless. Many Asatruar also believe in the practice of magic, whether through the use of runes (runework is called galdr) or shamanistic pratices (which is called seidhr).

In English speaking countries four of the days of the week are named after the ancient Northern European gods and goddesses. Tuesday comes from Tiu's day who is also known as Tyr. Wednesday comes from a compound meaning "Woden's Day" or "Odin's day," Thursday from "Thor's day" with Friday from "Freya's day." Throughout Scandinavia and northern Europe we find places that were dedicated anciently and named for the gods and goddesses who are still honored in this day and age.

What is secular humanism?

Humanism believes in a naturalistic metaphysics or attitude toward the universe that considers all forms of the supernatural as myth; and that regards Nature as the totality of being and as a constantly changing system of matter and energy which exists independently of any mind or consciousness. Humanism, having its ultimate faith in humanity, believes that human beings possess the power or potentiality of solving their own problems, through reliance primarily upon reason and scientific method applied with courage and vision. Humanism, in accordance with the scientific method, believes in the unending questioning of basic assumptions and conviction, including its own. Humanism is not a new dogma, but is a developing philosophy which remains ever open to experimental testing, newly discovered facts, and more rigorous reasoning.

Secular humanists accept a world view or philosophy called naturalism, in which the physical laws of the universe are not superseded by non-material or supernatural entities such as demons, gods, or other "spiritual" beings outside the realm of the natural universe. Supernatural events such as miracles (in which physical laws are defied) and psi phenomena, such as ESP, telekinesis, etc., are not dismissed out of hand, but are viewed with a high degree of skepticism.

Secular humanists do not rely upon gods or other supernatural forces to solve their problems or provide guidance for their conduct. They rely instead upon the application of reason, the lessons of history, and personal experience to form an ethical/moral foundation and to create meaning in life. Secular humanists look to the methodology of science as the most reliable source of information about what is factual or true about the universe we all share, acknowledging that new discoveries will always alter and expand our understanding of it and perhaps change our approach to ethical issues as well.

Critics often try to classify secular humanism as a religion. Yet secular humanism lacks essential characteristics of a religion, including belief in a deity and an accompanying transcendent order. Secular humanists contend that issues concerning ethics, appropriate social and legal conduct, and the methodologies of science are philosophical and are not part of the domain of religion, which deals with the supernatural, mystical and transcendent.

Is Humanistic Heathenry a part of Asatru?

Humanistic Heathenry is a modern, secular and naturalistic adaptation of the practices and heritage of our Northern European ancestors. It is a conscious reclamation and updating for the 21st Century of many of the indigenous, pre-Christian beliefs and practices of our Northern European ancestors. This reclaiming of our cultural roots and identity in a humanistic context in a heritage that we hope to pass on to our children. In addition, the combination of our cultural heritage and practices with a Humanist philosophy makes both much more emotionally and psychologically fulfilling.

Humanistic Heathenry is not a religion and it is not Asatru. It is a nontheistic alternative to traditional, modern Asatru and Humanistic Heathens do not believe in the literal existence of the Gods and Goddesses or in the literal interpretation of our folklore. Humanistic Heathens also do not believe in the practice of galdr or seidhr although they may study the runes for their historical interest. Like many Asatruar, many Humanistic Heathens would study the myths and folklore (for example, the Eddas and Sagas) of the ancient Northern European peoples in order to recreate the ancient folkways so that they may be reinterpreted and restructured, if useful, to strengthen the sense of cultural and social identity among those of our heritage.

There are some concepts Heathens hold in common: the belief that the Earth and this life are "sacred", that we are responsible for our own souls and behavior, that freedom, honor, duty, loyalty, love, hospitality and courage are our highest principles. Hatred, racism, homophobia and despising the weak are absolutely not a part of Heathenry. Heathens respect all life, and our spiritual texts teach us that we are connected to all creation. According to the laws of Örlög what we do comes back to us, and we believe that hate and senseless violence diminish the perpetrator.

Humanistic Heathens value their Northern European identity and the

aspects of Northern European culture that offer a genuine expression of their contemporary way of life. Humanistic Heathen communities celebrate seasonal celebrations and life-cycle events (such as weddings and coming of age) with inspirational ceremonies (blots and sumbels) that draw upon but go beyond traditional literature.

Humanistic Heathen communities are an expression of the need for cultural solidarity and mutual support. A Humanistic Heathen community provides group identity, adult education, youth education, a setting for public celebrations of holidays and life-cycle ceremonies, and a community voice for the Humanistic Heathen point of view.

The Northern European peoples are an extended family whose shared history, memories, and destiny are commemorated in beautiful holiday celebrations. Humanistic Heathens find meaning in the celebration of life through the historic Heathen calendar and seek to interpret this calendar in a naturalistic way. The birth of a child, coming of age, marriage and even death allow the family and community to reinforce their unity and to articulate the values that make life worthwhile.

Humanistic Heathens want to understand the beliefs and behavior of

their ancestors without feeling compelled to agree with the beliefs of the past. They want their children to develop their own convictions honestly - on the basis of knowledge, not indoctrination. They seek to explore the entire range of Northern European experience, past and present and to choose what is reasonable and useful. Skills for survival and happiness are not instinctive. They are acquired. Self-reliance, cooperation, generosity and rationality are daily exercises. They are just as important as academic skills.

ASHH Mission Statement The American Society of Humanistic Heathenry mobilizes people to celebrate indigenous Northern European identity and culture consistent with a humanistic philosophy of life.

Core Principles

As members of the American Society of Humanistic Heathenry:  We affirm our identity as members of the Northern European People. We draw strength from the history, culture, and achievements of our people. We see Northern European history as testimony to the continuing struggle for human dignity and, like the history of other peoples, as a product of human decisions and actions.  We demonstrate our bond to the Northern European people through humanistic celebrations of indigenous Northern European holidays and life-cycle events. We create and use non-theistic Heathen rituals, services, and celebrations that invoke the ethical core of indigenous, pre-Christian Northern European history, literature, and culture. Our aim is to foster a positive Northern European identity, intellectual integrity, and ethical behavior among celebrants.  We affirm the value of study and discussion of Northern European and universal human issues. We rely on such sources as reason, observation, experimentation, creativity, and artistic expression to address questions about the world and in seeking to understand our experiences.  We seek solutions to human conflicts that respect the freedom, dignity, and self-esteem of every human being. We make ethical decisions based on our assessment of the consequences of our actions.  We believe that it is human beings who have the responsibility for solving human problems. We are committed, in the enduring human tradition of support for social action and social progress, to community service and actions for social justice. We each take responsibility for our own behavior, and all of us take collective responsibility for the state of our world.  The promotion of diversity among the peoples and cultures of the Earth, in opposition to the global monoculture of capitalism and political correctness.

We are committed to passing these values on to present and future generations through education and by our example.

Humanistic Heathens believe:

Each Humanistic Heathen has the right to create a meaningful Heathen lifestyle free from supernatural authority and imposed tradition. The goal of life is personal dignity and self-esteem. The secular roots of Northern European Heathen life are as important as the religious ones.

Freedom from supernatural authority

Theistic religions assert that the ultimate source of wisdom and of the power of the solution to human problems is found outside of people - in a supernatural realm. Humanistic philosophy affirms that knowledge and power come from people and from the nature in which they live.

Dignity and self-esteem

Life is worthwhile when each person sees himself or herself as worthwhile. Self-respect is distinct from happiness. Happiness is less the goal of life than the consequence of having attained it. Self-respect is dependent upon autonomy. The autonomous person feels that s/he is responsible for the basic direction of his/her own life and that no one else has the right to usurp that responsibility. Autonomy does not mean that each person is individually self-sufficient. Healthy dependence is horizontal rather than vertical.

Secular Heathen Roots

Northern European Heathenry is an ethnic culture. It did not fall from heaven. It was not invented by a divine spokesperson. It was created by the Northern European people. It was molded by experiences of the Northern European peoples. Holidays are responses to human events. Ceremonies are celebrations of human development. Music and literature are the expressions of human needs.

The Values of Humanistic Heathenry

The heritage of indigenous, pre-Christian Northern European cultures posits that the basic place of moral judgment is within the human heart and mind. We as human beings with the gift of intelligence are sensible and responsible enough to determine right from wrong and act accordingly. Our cultural heritages teach us through the examples of metaphorical myths, as chronicled in the Eddas, and through various pieces such as the Havamal which directly offer us advice. In modern times, various Asatru organizations (theistic and traditional Heathen organizations representing a more traditional understanding of Heathenry as a religion) have outlined simple sets of values which they hold up as simple guidelines on how to live one's life.

This set of values (known as the Nine Noble Virtues) has been adopted by the American Society of Humanistic Heathenry as an "official" statement of our ethical beliefs. We do this not only as a moral guide for our members, but also to say to the world what it is that we stand for--our good name in the community being important to us.

The Nine Noble Virtues are :

 Courage  Truth  Honor  Fidelity  Discipline  Hospitality  Industriousness  Self Reliance  Perserverance.  It would be hard to get much argument on any of these values from anyone. They simply and briefly encapsulate the broad wisdom of our indigenous, pre-Christian Northern European cultural heritage.

Courage

In virtually every statement of values applied to Humanistic Heathenry, Courage is listed first. Few of us face such turmoil as a literal battle for ones life. In fact, I believe it might be easier to manifest courage in such a situation than to do so in the many smaller day to day occurrences. There is also the question of moral courage. In a million ways modern society challenges our values, because values are not in favor in modern society. Breaking or getting around the rules is encouraged to get ahead. Living honorably is simply too inconvenient. I think most people, Heathen or otherwise, find this repugnant, but the only way to change it is to have the courage to refuse to take part in it.

Truth

Truth, in the sense of honesty, is essential to personal honor and also to any system or morality that is not based on rigid legalism. If one is to uphold an honor code, one must be brutally honest with oneself and with others. Truth is also the Truth that comes with a capital T--the kind of Truth that one talks about in terms of religion or morality. It's common to talk of different peoples having different "truths," but it's equally important to remember that while we acknowledge that each person or people has their own belief as to what Truth is or where to find it, there finally is a single Truth. This is not the Truth as we believe it, but ultimate Truth. While we may respect other people's "truths" and seek our own, we must never forget our search for The Truth. Like the Holy Grail of Christian legend, it may never be ours to reach, but when we cease to search we perish.

Honor

Honor is the basis for the entire Heathen moral rationale. If anything comes out in the Eddas and Sagas (the collections of metaphorical myths that are part of our historical heritage) it is that without honor we are nothing. We remember two types of peoples from ancient times: those whose honor was so clean that they shine as examples to us and those who were so without honor that their names are cursed a thousand years after they lived. Good Heathens should always strive to be among the former. However, honor is not mere reputation. Honor is an internal force whose outward manifestation is reputation. Internal honor is the sacred moral compass that each Heathen should hold dear. It is the inner dwelling at peace that comes from living in accordance with one's beliefs and with one's knowledge of the Truth of what one is doing. It is something deeply personal and heartfelt, almost akin to an emotion. It's a "knowing" that what one is doing is right and decent and correct.

Fidelity (or Troth)

Fidelity is a word that is far too often defined by its narrow use in terms of marital fidelity. By the dictionary it simply means being faithful to someone or something. In marriage this means being true to ones vows and partner, and this has been narrowly defined as limiting ones sexual experience to one's spouse. While I have found this to be great practical advice, many treat fidelity as if there were no other ways in which one could be faithful or unfaithful. For we Heathens fidelity is most important in terms of our faith and troth to our community. We must remain true to our families, friends, kinsmen and the larger society.

Discipline

In any discussion of the values of Heathenry, discipline is best described as self-discipline. It is the exercise of personal will that upholds honor and the other virtues and translates impulse into action. If one is to be able to reject moral legalism for a system of internal honor, one must be willing to exercise the self-discipline necessary to make it work.

Hospitality

Hospitality is simply one of the strongest core values at the heart of

virtually every ancient human civilization. In a community/folk way such as our own, it is the virtue that upholds our social fabric. In ancient times it was essential that when a traveler went into the world he could find some sort of shelter and welcome for the night. In modern times it is just as essential that a traveler find friendship and safety. In our modern Heathen community, we need to treat each other with respect and act together for the good of our community as a whole. This functions most solidly on the level of the Humanistic Heathen community where non-familial members become extremely close and look out for each other. It can mean hospitality in the old sense of taking in people, which we've done, but in modern times it's more likely to mean loaning someone a car or a bit of money when they need it (that's need, not want).

Part of hospitality is treating other people with respect and dignity.

Humanistic Heathens should not behave rudely to members of other

faiths, races, ethnicities, genders, sexual orientations, etc.

Hospitality isn't something to be extended just to other Heathens. The

virtue of hospitality means seeing people as if they were all individuals with self-respect and importance. This has profound implications for social action in our religion. Our response to societal problems such as poverty (that's poverty folks, not laziness) is in many ways our modern reaction to this ancient virtue. In terms of our modern community as a whole, this doesn't mean we have to forget differences, but we must be willing to put them aside, and work for our common good.

Industriousness

Modern Humanistic Heathens must be industrious in their actions. We need to work hard if we are going to achieve our goals. There is so much for us to do. We've set ourselves the task of restoring and updating our indigenous, pre-Christian cultural heritage to a more central position in our lives and by doing so reinvigorating our society and culture. We need to make our virtues an active part of our behavior. Industry also refers to simple hard work in our daily vocations, done with care and pride. As Heathens we should offer a good example as people who add to whatever we're involved in, rather than take from it. Traditionally our ancestors lived each day to its fullest and didn't wring their hands in doubt or hesitation. We should put the same attitude forward in all that we do whether it is our usual vocation or leisure time.

Self Reliance

Industry brings us directly to the virtue of Self-Reliance, which is important both in practical and traditional terms. Heathen ethics is a form of morality that is largely self-imposed and thus requires self-reliance. We rely on ourselves to administer our own morality. Traditionally, our folkways have always honored the ability of a man or woman to make their own way in the world and not to lean on others for their physical needs. This is one of the ways in which several virtues reinforce and support each other. Hospitality cannot function if people are not responsible enough to exercise discipline and take care of themselves. It's for those that strive and fail or need assistance that hospitality is intended, not for the idle who simply won't take care of themselves. In mundane terms being self-reliant is a simple way to allow ourselves the ability to live as we wish to. While our ancestors were great collectors of gold goodies, they didn't lust for possessions in and of themselves, but for what they stood for and could do for them. In fact, the greatest thing that could be said of a Lord was that he was a good "Ring Giver."

Being self-reliant also means taking responsibility for ones life. It's not just about refusing a welfare check or not lobbying for a tax exemption, but also refusing to blame ones failures on religious intolerance, the patriarchy, or an unfair system. In societal terms, we have become much too dependent on other people for our own good. The system may, in fact, be unfair, but it's our own responsibility to deal with it. Furthermore, being self-reliant would also apply towards not allowing oneself to become dependent (or addicted) to anything, whether that is drugs, alcohol, tobacco, gambling, etc. Responsible usage of legal substances is acceptable, but making yourself a slave to something is not.

Perseverance Humanistic Heathenry teaches us that the world is an imperfect place, and nothing comes easy. We need to continue to seek after that which we desire. We must be willing to continue on when we are pushed back. Finally we must persevere when we simply fail. We must be willing to continue with necessary hard work, not just when it is convenient and easy to do so, but when it gets hard, inconvenient, or just plain boring. To accomplish without striving is to do little, but to persevere and finally accomplish a hard fought goal brings great honor.

The Nine Noble Values of Heathenry

There is also another set of Nine Noble Virtues that were developed by Asatruar. Humanistic Heathens refer to them as the Nine Noble Values of Heathenry to avoid confusion. They are:

1. Strength is better than weakness. 2. Courage is better than cowardice. 3. Joy is better than guilt. 4. Honor is better than dishonor. 5. Freedom is better than slavery. 6. Kinship is better than alienation. 7. Realism is better than dogmatism. (This is a good justification for Humanistic Heathenism.) 8. Vigor is better than lethargy. 9. Ancestry is better than Universalism. (This is referring to not forgetting or being ashamed of one's cultural heritage and roots. This does not justify racism or ethnocentrism as they are contrary to the Virtue of Hospitality. "Universalism" - the idea that all peoples of this world are "one and the same," is absurd, and if it prevails, will only succeed in removing the freedom, individuality and uniqueness of the diverse peoples and races that inhabit this Earth! )

The Blot The Blot is the most common ritual within Heathenry. In its simplest, traditional definition a blot is making a sacrifice to the Gods. In the old days this was done by feasting on an animal consecrated to the Gods and then slaughtered. We, as humans, are giving something of ourselves over to the Gods. In ancient times, it was common to hold a feast in the Gods honor in this way people gave of their crops and livestock to the Gods. In modern times, we must search for different things to give to the Gods marking our commitment to them. The majorities of people today do not live on farms and are not as connected to the land as our ancestors were. Today, we also do not have the same relationship with animals as our ancestors did. For our ancestors, these animals were their lifeblood. Giving the animals to deity was giving of themselves. As we are no longer farmers and our needs are simpler today, the most common blot is an offering of mead or other alcoholic beverage to the deities.

The only tools used are a drinking horn if available (a cup can be used if one does not have a drinking horn), blessing bowl (called a blot bowl or hlautbolli -- which was traditionally used to collect the blood of the ritually slaughtered animal), some sort of drink (usually mead, but can be apple juice). Please bear in mind that none of these are actually necessary to perform a blot.

Many modern folk will be suspicious of a ritual such as this. Rituals which are deemed "sacrifices," such as the blot, have a certain lurid connotation and have been falsely re-interpreted by post-Pagan sources in order to denigrate or trivialize them. The most common myth about ritual sacrifice is that one was buying off a deity e.g. one throws a virgin into the volcano so it won't erupt. Nothing could be further from the truth. The other common misunderstanding of sacrifice is that the purpose is to gain some type of energy from the action of killing or the fear or suffering of the animal. This is also untrue, in actuality, if you do any kind of slaughtering--ritual or mundane--correctly there is neither. Our ancient spiritual forebears were slaughtering animals because they were farmers, and sacrifice was simply a sacred manner of doing so. In the way one might invite a friend to dinner, that bounty would be shared with the Gods.

The traditional Northern European conception of our relationship to the Gods is important in understanding the nature of sacrifice. Traditionally in pre-Christian Northern European culture, it was believed that we are not only the worshippers of the Gods but that we are spiritually and even physically related to them. The Eddas tell of a God, Rig (identified with Heimdall), who went to various farmsteads and fathered the human race. Symbolically, we see ourselves as kin to the Gods. On a more esoteric level, humankind is gifted with "ond" or the gift of ecstasy. Ond is a force that is of the Gods. It is everything that makes humans different from the other creatures of the world. As creatures with this gift, we are immediately connected to the Gods. We are part of their tribe, their kin. For Humanistic Heathens, the Gods and Goddesses are metaphorical representations of various attributes, cultural values and attitudes associated with Northern European cultures and peoples.

Sharing and gift giving was an important part of most ancient cultures and were seen as having magical significance. Leadership was seen as a contract between the leader and follower. It is said, "A gift demands a gift." A good leader among the Norse was known as a "Ring giver," and it was understood that his generosity and the support of his war-band were linked and part of a complementary relationship. Giving a gift was a sign of friendship, kinship, and connection. By sharing a blot with the "Gods" we reaffirm our connection to our indigenous, pre-Christian Northern European heritage and culture.

A blot can be a simple affair where a horn of mead is dedicated to our progress and well-being with honor given to our ancestors and then poured as a libation, or it can be a part of a larger ritual. A good comparison is the Catholic Mass that may be part of a regular service or special event such as a wedding or funeral, or it may be done as a purely magical-religious practice without any sermon, hymns, or other trappings.

The blot consists of three rounds and is our chance to celebrate our Northern European cultural heritage on a more personal level. The leader, taking up a horn/glass of mead or other drink, dedicates the rite to our ancestors, our Northern European heritage and/or the seasonal celebration or life-cycle event being observed. When he/she feels this has been accomplished, he/she drinks some of the mead, thereby taking into him/herself the blessing of our community. The leader then passes on the mead to the other celebrants for them to ask for their own blessings. In turn, each celebrant should hold the horn and speak so that their words stir the liquid within the horn. In this way their words are dropped into the Well of Urdth where they become part of their wyrd forever. The celebrants then drink in their own words making them physically a part of them. We should also be aware of the fact that there are some who cannot or do not want to drink alcohol for a variety of reasons. These people, we suggest, kiss the side of the horn rather than drink from it so the sumbel may continue. The round ends with the pouring of the remainder of the horn into a blessing bowl. The natures of the toasts (rounds) are as follows:

The first round is always given to our Northern European heritage, culture and larger community. At this time the celebrants express their concerns, admirations, wishes or whatever directly. They may ask for the community's support in some matter. The horn/glass is then drunk from or kissed and then passed on.

The second round is generally used for people to toast their family, kith or kin (friends and relations). At this time the individual celebrants is believed to have a direct communication with their deity. The words they speak at this time have power by being witnessed by the gathered folk and should relate to the purpose of the blot, particularly if it is to celebrate a seasonal celebration or life-cycle event. For example, while honoring the Einjahar, one might ask for victory in battle for a friend at this point. Some may ask for guidance in a specific area that a family member, kith, or kin may have expertise in.

The third round is used to honor our ancestors or heroes, or make boasts and vows with all the kindred listening. The conclusion of each round is marked by the pouring of the remainder of the horn into a blessing bowl.

After all the rounds have been poured into the blessing bowl the person acting as the leader for the ritual will take a sprig from a tree (traditionally this was from an evergreen tree, such as pine) and use it to bless the gathered folk with the contents of the bowl. In this way the blessings are received back by the celebrants and shared with the community as a whole.

If there is a large number of people gathered you may opt to have the leader make the toast at each round for the entire group present, then sprinkle the mead over the crowd with a twig toward the conclusion of the rite.

After the three rounds, or whatever variation is being used, the leader takes up the blessing bowl with its contents and goes to a near by tree or some other appropriate spot. It is here we give back to the Earth what the Earth has given to us. The leader pours out the contents of the bowl saying "From Nature, to the earth, to us. From us, to the earth, to Nature. A gift for a gift! The cycle continues. The rite is ended". At this point the gathered folk usually break for a feast and general merry making. A good time is always had by all.

Basic Outline of the Blot Ritual:

I. Dedication of the Blot

The leader, taking up a horn/glass of mead or other drink, dedicates the rite to our ancestors, our Northern European heritage and/or the seasonal celebration or life-cycle event being observed.

II. Optional Secondary Activities supporting the blot: arts and crafts, music, storytelling, etc.

The community or leader may choos to have an appropriate activity at this point.

III. Pass drinking horn among all celebrants for blessing

Members present can make their toast. This continues for three rounds as detailed above.

IV. Sprinkle the folk V. Pour the libation to the Earth

After choosing an appropriate spot the leader pours out the remainder of the blessing bowl saying:

"From Nature, to the earth, to us. From us, to the earth, to Nature. A gift for a gift! The cycle continues. The rite is ended".

The Sumbel (or Symbel) One of the most common celebrations noted in tales of our ancestors is the Sumbel or ritual drinking celebration. This was a more mundane and social sort of ritual than the blot, but of no less importance. When Beowulf came to Hrothgar, the first thing they did was to drink at a ritual sumbel. This was a way of establishing Beowulf's identity and what his intent was, and doing so in a sacred and traditional manner. The sumbel is actually quite simple. The guests are seated, (traditionally, in some formal fashion), and the host begins the sumbel with a short statement of greeting and intent, and by offering the first toast. The horn is then passed around the table and each person makes their toasts in turn. At the sumbel toasts are drunk to our Northern European heritage, as well as to a persons ancestors or personal heroes. Rather than a toast, a person might also offer a brag or some story, song, or poem that has significance. The importance is that at the end of the toast, story, or whatever, the person offering it drinks from the horn, and in doing so "drinks in" what he spoke.

The sumbel is also an important time for the folk to get to know each other in a more intimate way than most people are willing to share. People within our modern society often behave at one of two extremes. At one end are individuals who remain unnaturally distant from their own emotions, either because to display emotion would be "unmanly" or because they have been socialized to believe that self-sacrifice for others is the only desirable way to live. On the other side are those who cultivate their "feelings" and who spend their lives consciously attempting to stir their emotions and who force an unnatural level of intimacy between themselves and others. There are some levels of emotional intimacy which are not meant to be openly shared with strangers. Doing so reduces their meaning to the mundane. At sumbel, barriers can be lowered in a place which is sacred to our community. Thoughts can be shared among companions and friends without embarrassment or forced intimacy.

One format for the sumbel is to drink three rounds. The first is dedicated to our Northern European heritage, the second to great heroes of the folk such as historical figures or heroes from the sagas, and the third to personal ancestors, heroes, or friends which have passed from this world.

Another theme for a sumbel is past, present, and future. The idea is to make toasts which bring up some aspect of your past and present situation, and a third toast or brag which represents your wishes for the future. A third and ever popular type of sumbel is a free-for-all where stories are told, toasts are made, and bragging is done until all gathered are under the table. Perhaps this is not quite so esoteric or purposeful as the previous ideas, but it's certainly in keeping with the examples of our ancestors. In any case, no matter how relaxed a sumbel has become, I have never seen one that was merely a drinking event. Some of the most intense experiences I have had with people have come from such "open ended" sumbels. These are only ideas. The sumbel traditionally is a very freeform type of thing and the framework is very simple to adapt.

The Basics of Sumbel:

A Sumbel is a formal drinking ritual composed of toasting, hails, oath-taking, the recitation of poetry or song, and other forms of verbal expression. The Sumbel is composed of rounds, in which the horn is passed in a circle, each person saying their hail or other appropriate verbal expression, drinking, and passing the horn along. The purpose of the Sumbel is great; words spoken at Sumbel have a great power to them imbued by the nature of the holy rite. Oath-taking is a common part of Sumbel, as it is considered to be especially meaningful and especially binding to take an oath before the community during this rite. This rite not only connects us with our Northern European cultural heritage, but with our ancestors, our community, and to a degree with ourselves. Here we may express ourselves in a holy forum, allowing us to define our place in our community.

A typical Sumbel can be broken up into four parts.

1. An introduction by whoever is hosting the Sumbel 2. The First Round -- Dedicated to the honoring of our Northern European heritage --it is hailed at this time. 3. The Second Round -- Dedicated to the Ancestors and Heroes gone by -- they are hailed at this time. 4. The Third Round -- This is the time for all to make oaths, speak poetry, sing a song, etc.

A Sumbel can have many more rounds than three, and those rounds are usually "anything goes" as long as what is spoken is in the proper vein and with the spirit of a holy gathering.

A Sumbel usually ends with the pouring out of the horn's remaining drink much like that which is done at a blót's end. The horn is refilled multiple times during the Sumbel, of course, and is sometimes filled once more for the libation. The rite is then declared at an end. Much of the etiquette held for a blót applies here.

What is the role of Wyrd, Orlog, and Frith in traditional Northern European thought?

Wyrd is one of the most complex of Asatru beliefs for it is the Law of the Universe. To demonstrate Wyrd, the ancient Heathens described it either as a well and a tree or as a great web (cloth) being woven upon a loom. The loom and web model best demonstrates how all things are connected, while the well and tree model best demonstrates how past deeds affect the present. The Web of Wyrd connects all things just as the fibers of a cloth touch many others, so every deed done affects a myriad other things. The Web of Wyrd can be seen in the life cycles and the food chains of the environment, and in our own lives. The Well of Wyrd and the World Tree ensure that past deeds determine what happens in the present. The World Tree is the present and from it drips dew which falls into the Well of Wyrd. There it sinks to the bottom to be drawn back to the present by the roots of the World Tree, or when Wyrd and her sisters water the tree every morning. The dew on the Tree represents actions or deeds being done in the present, while the water in the Well represents deeds of the past. Deeds from the past have their results in the present. In many ways it is like karma. Every deed one does has a consequence based upon some previous deed. If the deed is a good one, a Heathen will gain mægen (spiritual strength), if it is a bad one he or she will incur a scyld or "debt," and lose mægen until he or she can pay that debt with another deed. Mægen or spiritual strength is needed to get into the gods' abodes upon death. If one does not have enough mægen they will go to the abodes of punishment, or be reincarnated to try again. Therefore the folk of Asatru try to do good deeds and by keeping the Heathen thews or "virtues." These thews encourage Heathens to depend on one's self and to help others, not just for the good of one's self, but for the good of all. Together they form what is known as honor or worth and it is the aim of most Heathens to be honorable by practicing these thews with friend and stranger alike.

Wyrd is NOT fate as some very misguided people might portray. Wyrd is the universal ground from which all is set apon. Wyrd is the warp and woof of all that is becoming. Wyrd is what IS. Orlog, as the lifeforce of Wyrd, means "primal law" or "primal layers". Orlog is the effects of the layers or actions which are done in our daily lives. Orlog is what defines our "destiny". It is often said that only the most heroic and strong of spirit can reshape their orlog and wyrd.

Wyrd is the weaving together of the sum total of past and present acts and their consequences. In a sense, our blots, sumbels, oaths and other characteristic practices can be seen primarily as mechanisms for creating times, places and frameworks wherein we can influence our Wyrd by means of especially significant acts and speech, though we frequently fail to recognize and take advantage of those opportunities. One of the fundamental perceptions we have of Wyrd is the tendency of acts to ripple out in all directions from the point at which they take place, creating consequences far beyond what was intended or perceived at the time. Indeed, it could be argued that the "great work" of being Heathen is to become aware of an ever-wider sphere of those consequences, and to become ever more skillful at crafting our interaction with the world so as to produce consequences that appear to us as constructive--and through so doing, to become "truer" to what we see as the appropriate way for people, or at least for us, to be and act in the world. We do the right things through becoming the kind of people who do right things, and it is the conscious, deliberate doing of right things that strengthens our will and increases our power to become that kind of person. For a Heathen, the highest good is found in acting in relationship to others, not sitting quietly and contemplating the universe, although doing so occasionally might turn out to be an effective aid in learning to live in a "true" way.

As noted previously, although Wyrd is the weaving together of the sum total of past and present acts and their consequences, some acts appear to stand out as having especially significant consequences. This, too, was understood in a very personal way in ancient Heathenry. They wanted to improve their lives just as much as modern people do, but understood much better than modern society that the state of our lives, and the way in which we experience that state, is generally a reflection of the state of our characters. In order to obtain respect and a secure position within their society, it was necessary to become a strong, self-reliant and wise person, and that required experience, megin and "luck," all of which could be obtained through acting well. One started out with a given set of determining conditions, or orlog, that were the result of inheritance and the community into which one was born, but just as one's orlog at birth was the totality of all the causes that had been laid down to make things what they were, so it was possible to lay down one's own causes, in the form of significant acts, to be woven into the fabric of one's character, that would increase one's inner strength so that one could hope to bring about positive outer changes in one's life. However, the significance of an act depended upon a context of meaning that gave it significance: that is, a set of people who would understand and be affected by the act, and a world view and value system in which the act was both right and powerful.

Frith is thus the natural and indigenous Heathen response to Wyrd. Wyrd was and is how Heathens saw and see the world as functioning. Although Frith is often translated as "peace," it means that only in a very specialized sense: for Frith to remain whole and powerful, the relationships within the frithstead must be maintained correctly, which is to say, according to the traditional laws and principles, with due concern for the rights and dignity of the individuals concerned, but with the interests of the frithstead accorded the highest consideration. The peace within the frithstead that this creates is not simply the negative type of peace in which conflict is rare, but connotes rather the positive state wherein the frithstead's members are actively committed to the common weal.

Frith: The word frith derives from Indo-European *priyas, "one's own." Many other words derive from this root word such as Old English freogan "to love," freodom "freedom," and Old Norse Freyr, the god. According to most Old English dictionaries, the word frith meant "peace, tranquility, security, or refuge." It also referred to the special protection offered by the tribe and the penalty for breaching that protection. A verb form, frithian meant "to make peace with, cherish, guard, defend, or keep." For the Heathen it means the peace and security that must be maintained to ensure the group's prosperity. "Frith" is often translated as "peace", but that does not accurately capture the idea. Frith is the foundation of society and culture, the voluntary abandonment of conflict to pursue a common purpose. A breach of frith can affect the group's luck and orlog.

Tribal Orlog and Maegen ("luck"): Just as individuals have maegen ("hamingja" or "luck") that is determined by their deeds, and an orlog that determines the course their lives will take (again based on their deeds), tribal organizations feel as a whole they do too. As such, the orlog and maegen of a group are determined by its actions as a collective whole. This was the earliest theological basis for Heathen law.

The Seasonal Celebrations The ancient Northern Europeans knew four major holidays the Spring and Autumn Equinoxes which we call Summer and Winter Finding, and the two solstices which we call Midsummer and Yule. However, there were many other minor festivals and modern Humanistic Heathens and Asatruar have added even more.

Yule (Winter Solstice -- Dec. 31)

Yule is the most important holiday of the year. Everyone is familiar

with the shortness of the deep winter days, but in the Scandinavian countries this is of even greater importance. At the Yuletide there is almost no sunlight at all, and the climate would have people bound in their homes waiting for the return of Spring.

Yule is a long festival, traditionally held to be 12 days or more.

After Yule the days began to get longer and the festival represented the breaking of the heart of winter and the beginning of the new year.

Yule was traditionally the holiday of either Thor or Frey.

Frey is the God of fertility and farming and was honored at Yule in the hopes that his time would soon return. Frey is also an important God at this time as shown in the myth "The Wooing of Gerd." Gerd is Frey's wife, and she was once a frost giant. Frey had seen her while he was seated on Odin's High Seat, and was utterly taken by her, but she would not yield until Skirnir, Frey's messenger or perhaps Frey in disguise, threatened her with an eternity of cold. In this way, Frey brings back the summer times by wooing a daughter of cold and frost. His love for her brings warmth to her heart and to the land.

Thor's position at Yule is a bit more savage. He is the sworn enemy of the Frost Giants and Jotnar who rule the winter months, and as such is honored as the God who's actions fight off these creatures and bring back the spring.

The most important symbols of Yule are still with us today. Most of the supposedly secular customs of Christmas are actually Heathen in origin. Evergreen trees and holly which remained green throughout the long nights and cold were a promise that spring would once again return to the land. These symbols may also have been a connection to the nature spirits who have sway over the return of the warm days. The modern conception of Santa Claus as an elf, for whom offerings of milk and cookies are left, is possibly a modern continuation of leaving offerings for the Alvar and other nature spirits. The idea of children staying up all night in the hopes of catching a glimpse of Santa Claus may be a remnant of people staying awake to mark the long night and remind the sun to return. (In the latter case it's considered an adequate substitution to leave a candle going all night to light the way for the returning sun.)

Yule is a weeks long festival, not just a single holiday. The Yule

season begins on the winter solstice, which is the Mother Night of

Yule, and ends with Twelfth Night/New Years. As a point of interest,

January seventh is St. Distaff's day, which Nigel Pennic has suggested may have been a day sacred to Frigg, whose symbol is the distaff.

While one might expect a rather dour theme to a holiday held in the darkness and cold, Yule is a time of feasting and gladness.

Yule is the holiest of all the Germanic feasts. The name is too old

for its meaning to be easily traced, but the most common guesses derive it from a root meaning 'wheel', perhaps related to the wheel of the Sun herself, as seen by the sun-wheels which were sometimes burnt in Germany as part of folk-festivities at this time. Yule is the season at which the gods and goddesses are closest to Midgard: our deities were called 'Yule-Beings' by the Norse, a title which survived among the Lapps at least until 1674; and Odin himself is called 'Jólnir', 'Yule-One'. Yule is also the season during which the dead return to earth and share the feasts of the living. Elves, trolls, and other magical beings roam freely at this time, and must either be warded off or invited to come in friendship and peace. Yule is the time of the year at which the Wild Hunt - Wodan's host of the restless dead - rides most fiercely; it is dangerous to meet them, but gifts of food and drink are left out for them, for they can also bring blessing and fruitfulness.

Yule is also the border-time between years at which fates are set. It

was the practice in Norse Heathen times to swear oaths on a hallowed boar (the living emblem of Frey and/or Freya). This survived in Swedish folk-custom; a large boar-shaped bread or block of wood covered with pigskin was brought forth at Yule for this purpose through the beginning of this century, and boar-cakes are used for

Yule-oaths by most Heathens today. Especially meaningful oaths were

also sworn on the horn or cup while drinking at the Yule-feast. The 'New Year's Resolution' is probably a somewhat diminished form of the holy Yule-oath.

The fir- or pine-tree which is carried into the house and decorated is a German custom, brought to America by German immigrants, England by its German royal house, and reaching Scandinavia only at the end of the last century. The tree on which holy gifts are hung was Heathen in origin; in Germany, those who kept the old custom hid it inside lest their neighbors notice, but in England and Scandinavia, the trees and various wights got their gifts outside. In those latter countries, it was a candlelit and ribbon-bedecked wreath, the ring of which may have reflected the holy oath-ring or the Yule sun-wheel, that was traditionally brought in to decorate the home. The Yule-log is also an old Heathen custom. This log was supposed to burn all night during the longest night of the year to symbolize life lasting even in the time of greatest darkness, its fire rekindling the Sun in the morning. Its ashes or pieces were used as protective amulets during the rest of the year. Troth folk today who lack large fireplaces often use 24-hour candles instead.

The first night of Yule is called Mothernights, according to the Anglo-Saxon chronicler Bede, and Frigga and the disir (female ancestral spirits) are especially worshipped on this night. At the end of the Yule season, trolls and other such beings are ritually chased out of the house to mark the return to ordinary life.

The most important custom at Yule for modern Heathens is the swearing of Yule oaths. Many do this at Twelfth Night (aka New Years Eve). On this night they may hold a sumbel and keep the Yule wreath handy for anyone who wishes to swear an oath for the coming year.

There are simply so many different Yule customs, both ancient and modern, that one has almost limitless possibilities even when staying within Scandanavian and Germanic customs.

Summer Finding (Ostara or Spring Equinox)

Summer Finding is also known to many groups as Ostara, the holiday

sacred to the ancient Saxon Goddess for whom the modern Easter is named. She is a fertility Goddess and her symbols are the hare and the egg. She was an important Goddess of spring to the ancient Saxons, but we know little else of her other than this. Some have suggested that

Ostara is merely an alternate name for Frigg or Freya, but neither of

these Goddesses seem to have quite the same fertility function as

Ostara does. Frigg seems too "high class" to be associated with such

an earthy festival and Freya's form of fertility is more based on eroticism than reproduction.

It is named after the goddess Ostara (Anglo-Saxon Eostre), who was so much a part of early English culture that the Christian spring feast, according to the Venerable Bede (a Christian chronicler with no reason to invent Heathen goddesses), took its name from her. Her name is related to the Germanic words for 'east' and 'glory'; she was probably the embodiment of the springtime. She was known only to the Anglo-Saxons and Germans, not the Scandinavians, who called the feast at the beginning of summer 'sigrblót' (victory-blessing). Since there is so much overlap of folk-tradition between this feast and the May Day festivities, it is quite possible that May Day could have been the summer-feast in the colder Scandinavian climate. Heathen folk customs associated especially with Ostara's feast include the painting and hunting of Easter eggs, which, according to German tradition, were brought or laid by the 'Easter Hare' (the earliest form of the slightly diminished American 'Easter Bunny'). Some authors suggest that the Hare was the holy beast of Ostara, slain and eaten only at her blessing; in Germany, bakeries sell hare-shaped cakes at this time of year. Fires were also kindled on the hilltops at dawn, especially in Germany.

Another common folk-custom which still survives in rural areas is the performance of plays at which Summer battles with Winter and drives him out, or at which an effigy embodying Winter is beaten, burned, or drowned.

Today, Ostara is seen as the feast of awakening - for the Earth, the gods and goddesses, and the human soul. Life becomes brighter and more joyful after the Ostara feast has been rightly held.

The obvious folk tradition at this time of year involves eggs. These were colored as they are today, but then they were buried, or more appropriately, planted in the earth. Some have suggested that the act was purely magical, the fertility of the eggs would then be transferred from the animal realm to the plant realm and would increase the prosperity of the harvest. It's also possible that they were left as an offering to the alvar and the spirits of the plants.

Waluburg's Night/ May Day (April 30/ May 1)

No true Heathen name survives for May Eve; the German Walpurgisnacht is derived from the well-documented Christian St. Walpurga. In order to avoid confusion, and because no better name survives, Humanistic Heathenry has replaced 'Walpurga' with the name of the second-century Germanic seeress 'Waluburg'.

This festival marks the beginning of summer in Scandinavia. In all the Germanic countries, it is seen as a time when witches are particularly active, a belief memorialized in Goethe's description of the witch-moot on the Brocken (Faust, Act I) and Mussorgsky's "Night on Bald Mountain". It is also a night of love: young men are expected to go out into the woods to gather green branches and wildflowers with which they decorate the windows of their beloved (the Germanic equivalent of Valentine's Day). For both these reasons, traditionally Heathens consider Freya to be the ruler of this festival, as she is mistress of both witchcraft and love.

The traditional 'Maypole' or 'May Tree' is also a part of the celebration of this feast; in Scandinavia, the 'May Tree' is carried about in processions, a practice which probably goes back to the Vanic fruitfulness-procession of earliest Heathen times.

Traditionally, fires were kindled on grave mounds or other high places on this night. It is traditional for folk to leap through the flames for luck. A fire kindled by friction (the 'need-fire') might also be used to protect cattle against illness or cure them.

Midsummer Day (Summer Solstice)

The summer solstice was second only to Yule in importance to the ancient Northmen. One idea for midsummer is to remain awake all night and mark the shortest night of the year, then at sunrise to perform a blot while greeting the Sun (who was traditionally seen as a Goddess).

Folk traditions include the making of wreaths, the kindling of fires, the burning of a corn dolly (human figure made out of straw), and the adornment of fields, barns, and houses with greenery. Model Viking-ships are also sometimes made out of paper or thin wood, filled with small flammable offerings, and burned at this time.

Midsummer is the high point of the year, the time when deeds are

brightest and the heart is most daring. This is the time when our Viking forebears, having got their crops safely planted, sailed off to do battle in other lands. It is a time for action and risk, for reaching fearlessly outward.

Another midsummer custom is the rolling of a flaming wagon wheel down a hill to mark the turning of the wheel of the year. If fire would otherwise be a hazard, one could parade a wheel covered with candles for similar effect. It is also a time for general merriment and in the Scandinavian countries many of what we know as the traditional May Day rituals such as May Poles and Morris Dances were celebrated at

Midsummer rather than in May. Many Humanistic Heathens and Asatruar

have gone all out in making it a major holiday with blot, sumbel, feasting and drinking.

Winter Finding or Frey-Faxi (Autumnal Equinox) There does not seem to be a great deal of distinctive traditional lore about the Autumnal Equinox that would distinguish it from the Harvest festivals found worldwide. It seems to have been overshadowed to some extent by the Winter Nights that Heathens celebrate at the equinox rather than at the more traditional time of mid-November.

Winter Finding should be treated as a general harvest festival. Even more so than other holidays, a large feast is appropriate at this time, perhaps concentrating on local vegetables and grains more than meat.

Winter Nights (October 13-31)

The Winter Nights is the traditional festival honoring the family ancestors. It is a time to remember your family, the dead, and your ancestors. Winter Nights marked the end of harvest and the time when the animals that were not expected to make it through the winter were butchered and smoked or made into sausage. The festival is also called "Elf-Blessing", "Dis-Blessing", or "Frey-Blessing", which tells us that it was especially a time of honoring the ancestors and the powers of fruitfulness, wisdom, and death. It marks the turning of the year from summer to winter, the turning of our awareness from outside to inside. Among the Norse, the ritual was often led by the woman of a family - the ruler of the house and all within.

One of the commonest harvest customs of the Germanic people was the hallowing and leaving of the "Last Sheaf" in the field, often for Odin and/or his host of the dead, though the specifics of the custom vary considerably over its wide range. The Wild Hunt begins to ride after

Winter Nights, and the roads and fields no longer belong to humans,

but to ghosts and trolls.

The Winter Nights feast is also especially seen as a time to celebrate our kinship and friendship with both the living and our earlier forebears. It marks the beginning of the long dark wintertime at which memory becomes more important than foresight, at which old tales are told and great deeds are toasted as we ready ourselves for the spring to come. It is a time to think of accomplishments achieved and those that have yet to be made. Winter Nights also marks the beginning of a time of indoors-work, of thought and craftsmanship.

A sumbel which toasts ones ancestors and passed on friends would be in order. If a feast is held, it should be quiet and respectful of the character of the season. Another idea is a silent "mum feast," a custom which is found the world over. Many Heathens begin the celebration of Winter Nights around October 13 and continue the observance through Halloween with many of the traditional Halloween customs.

Einherjar (November 11) The other major holiday celebrated by virtually every Heathen and Asatruar group around the world is Einjerhar, or the feast of the fallen. This is held on November 11, Armistice or Veterans Day, and honors those who have fallen in battle and were traditionally seen as having "joined Odin's warriors in Valhalla". Heathens generally hold a quiet ritual blot and honor our ancestors and relatives who have died in war or served. Humanistic Heathens also honor those who have given their lives for our country.

In Conclusion

Humanistic Heathens believe that the goal of living is to lead a

worthwhile and useful life, and we reject both the decaying fabric of modern culture as well as the phony moralisms of those who would plunge us back to the dark ages (i.e. the religious right). Our values are based on individual liberty, tempered with responsibility, as outlined in the Nine Noble Virtues: Courage, Truth, Honor, Fidelity,

Discipline, Hospitality, Industriousness, Self-Reliance, and

Perseverance. In keeping with this independent spirit, we reject religious hierarchy and dogma, even as we respect learned teachers and the ways of our Northern European ancestors.

If you are interested in Humanistic Heathenry and ASHH, please contact us at [address removed]

Wassail!

Colophon

Written by the American Society of Humanistic Heathenry (ASHH). Posted to soc.religion.paganism by a founding member, August 2003.

Preserved from the Usenet archive for the Good Work Library by the New Tianmu Anglican Church, 2026. Original Message-ID: <[email protected]>.

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