The big ones and the small ones.
The big ones and the small ones.
The big ones and the small ones.
When we practice our higher powers, we do something that is extremely sacred to us, whether it’s done alone or with others in a group. Here we’ll share some knowledge about various types of sacred acts; whether it should form the basis of actual sacred acts, enlighten minds, or perhaps even provide content for a school project, we will try to give an honest and objective view.
Through our rituals we seek, among other things, to connect with nature and the deities known from the surviving myths. This is most often done by a so-called blót, a sacrifice.
When doing a sacrifice, it is by no means a something-for-something deal, and what works for some may not work for others. Some people will, on special occations, make a great physical sacrifice by, for example, undergoing a great personal pain or an extraordinary performance. Others may sacrifice time and abilities in service of others, but at sacrificial acts, food and drinks, personal items or the like are most often what is being sacrificed, either by burning it on a bonfire, burying it or throwing it into a lake or the ocean.
You should, however, not necessarily expect to get anything in return – that is not how this works! The motivation to sacrifice something should be to show gratitude for what you already have, not to get a new Playstation or iPhone.
Are held around Juni 21st, and December 21st, optimally close to a full moon.
At these blóts we celebrate that Sól has reached her highest and lowest point in the sky respectively.
At Summer Solstice, Baldur’s funeral is also held, marking Baldur and Nanna’s death by a large bonfire. In Guðavík we have a tradition for also wispering into Baldur’s ear, like the Allfather did.
Seasonal blót, held around March 21st and September 21st, optimally close to a full moon.
At these blóts we celebrate, that Night and Day are equal in length and that Sól has travelled half way across the sky on her way to and from the north.
Usually held around full moon, ultimo february.
Here we exclusively sacrifice to the feminine primordial powers; the Dísir, the Ásynjur, the Norns, the Fylgjur, the Valkyries, etc. These blóts are of a particularly sacred nature and are held in closed circles without guests.
In the feminine we find that which is uncertain, what whichmoves behind the scene and that which sets the firm and masculine into motion – you would be wise not to mistreat them.
Held annually during the Yule month.
Here in Guðavík it is done early in the morning, at sunrise on the 24th of December, and marks, among other things, that Sól now will start her journey back north, from her home in the south. In addition, we also pay tribute to Jólnir (Odin) at this blót.
Others also use this as an opportunity to kick-start the massive feast that Yule is.
These blóts has, to our knowledge, no fixed annual date, but are often held around November.
These blóts emphazise paying homage to the ancestors and the friends who have passed away.
Usually held in connection with both new moon and full moon.
Here one will pay tribute to mighty Máni, but it may vary. For instance, a full moon blót can be something very special, since we know that the moon has a very special power over what happens here on Earth, and it can therefore be a very special experience.
Moon blóts are widespread among witches and the like.
These blóts do not have a fixed annual date.
Here it is exclusively for the Vættir, the Álfar and other spirits who inhabit the area in and around people’s residence, places of sacrifice and the like. Therefore, these are often blóts that people do at home to ensure that the household is well protected and that the spirits know they are appreciated.
At the naming ritual, the parents declare to the higher powers, family and kinsmen, that they take the child into their lineage and acknowledge the obligation to take care of the child. The child gets his or her name as well.
In contrast to other religions, the child is not required to become a pagan / asatrú, as this is up to the individual and doesn’t come into play until the Ynglingarite.
This is a personally deep rite of passage, where the young person enters the ranks of the adults, and now is ready to take on a much greater responsibility.
At the ynglingarite, the young person declares to the higher powers, family and kinsmen, that they intend to follow the ancient heathen ways, and take care of and responsibility for their own actions.
At this rite, two people declare themselves bound in life and are thereafter considered married.
When we die we have to be sung to the other side, this is done at a funeral.
There are many different kinds of initiation rituals, going in depth with them is a whole chapter in itself.
For instance, it could be to mark that you’re now entering a closed circle, that you have sworn allegiance to someone, the initiation of jewelry and other objects or, for example, in connection with a shamanistic soul journey, whereby new sacred knowledge has been handed to you.
It is inherently something of an immencely secret nature, and must therefore be experienced to get the full scope of – not something you can just read about.
Sejd or Seiðr, is a practice usually done by a Völva or similar cult leaders, they usually take the form of, among other things, divinities, for example in collaboration with magic runes and spell songs (Galdr).
It is said to be possible, for experienced practitioners, to influence the forces of nature and even the woven fate. Therefore, it can be perceived as both a passive and an active act, where you can both interpret omens, but also affect them.
Sejd is a Nordic form of shamanism and is still practiced all over Scandinavia to this day.
“Udesidning” (directly translated as: “Outside Sitting”) is a different form of meditation, Sejd or vision quest, where you, on your own, find a good and powerful spot in nature, and stay there until you make contact with the higher powers.
Some prefer to sit deep in the woods, far from other people and electronic disruptions, or on a burial mound, stone ship or similar ancient monuments.
A practice where, by means of deep monotonous drum rhythms, one obtains a trancelike state, that you then can use to make a personal soul journey. The goal here is not so much to decipher the future, but more to get in touch with the higher powers and perhaps gain a greater insight into one’s own person.
They are most often associated with a strict anti-euphoric policy by supervisors, unlike other forms of Nordic shamanism.