Tag Archives: Spirituality

The Germanic Hell

Much as with the word Heaven, there is really no need qualify the word Hell with “Germanic” as Hell is a Germanic word … no matter how many L’s you throw in it. As with Heaven, it would be more technically correct to speak of the “Christian Hell”; which itself is properly known as Sheol or Gehenna. Biblically speaking, Sheol is simply the grave, where the dead await the Resurrection and Final Judgement of the Biblical God, while Gehenna (named after an old Jewish garbage dump) is the more familiar “lake of fire” that those who don’t make the cut will be incinerated in and which we commonly association with the “eternal torment of Hell”. There really is no “otherwordly” afterlife within Biblical Christianity, only the “promise” of the Resurrection and Judgement Day, and then the recreation of an earthly Eden which shall follow in its wake.

7. If any one, in accordance with pagan rites, shall have caused the body of a dead man to be burned and shall have reduced his bones to ashes, let him be punished capitally.” (Charlemagne, Capitulary for Saxony)

Hence the Christian contempt for the practice of cremation; which was seen to deprive the Biblical God of his/those in Sheol of their rightful judgement.

As we have it, the word Hell stems from the Old English word Hell (Hel, Helle) and has cognates in all of the Germanic languages from Gothic to Old Norse, all of which stem from a common Proto-Germanic root *haljo, which itself stems from the Proto-Indo-European root *kel(2), meaning “to cover, conceal”. On its most concrete level it refers, like Sheol, to the grave, and on a more abstract to the “underworld of the dead” as portrayed quite explicitly (ie. as Hell) in the Norse-Icelandic Eddas and implicitly in the sagas of the same folk (eg. Helgafell) . To those of our ancestors who gave us the word Hell it was simply “the place where the dead go”, both literally and figuratively, ie. under the earth, and more akin to the Greek concept of Hades then any of our received Christo-Germanic notions.

Of course, when an outsider asks about the “Germanic Hell” they’re not really asking about the Germanic Hell at all. What they’re really asking about is the, ahem, “Christian Hell” and if there is a place like it in native Germanic belief? And the answer of course — given the degree that native Germanic culturo-religious sensibilities have shaped popular Christianity in the West — is yes. Naturally. And our most glaring evidence of this comes from the Eddas themselves, which speak of Niflhel and the grim hall that sits upon Nastrond (the Shore of Corpses),

38. A hall I saw, | far from the sun,
On Nastrond it stands, | and the doors face north,
Venom drops | through the smoke-vent down,
For around the walls | do serpents wind.

39. I saw there wading | through rivers wild
Treacherous men | and murderers too,
And workers of ill | with the wives of men;
There Nithhogg sucked | the blood of the slain,
And the wolf tore men; | would you know yet more? (trans. Henry A. Bellows)

While some like to pass bits like this off as “Christian influence”, similar beliefs can be found throughout the Indo-European world such as in Naraka of Hindu belief and Tartarus of Greek belief; in both cases standing “far from the sun” and places were the wicked are punished. Furthermore, it is a curious fact that in both Old English and Old High German Catholic poetry we find Gehenna being glossed as Wyrmsele (Hall of Serpents) and Wyrmgarten (Yard of Serpents), respectively. As there is nothing in Biblical Christianity that might fuel such a conception of an otherworldly realm of punishment, the “hall of serpents” motif can only reflect one that is inherently Germanic in nature.

Looking at early Germanic culture itself we see an earthly paradigm in Germanic legal customs and the practices of the Thing; where most crimes could be paid for, literally, via fine, but under which some crimes were, naturally, deemed so wicked that they were handled by “the priest-king”. According to Tacitus,

..they may not execute, they may not imprison, they may not even flog a criminal; those are the obligations of the priests alone, who do so not as a form of military punishment nor at the general’s bidding, but in accordance with the will of the god that accompanies them to the field of battle.

The same can be seen in the judgement of the missionary Willibrord by the Frisi-King, Radbod, for said missionaries acts of sacrilege on Fositesland. As per Tacitus’ statement regarding capital offense, the judgement was not rendered based on the will of the king, but rather on the casting of lots, ie. the will of the gods. So, as to the notion of “divine judgement” in and of itself in Germanic belief, it is evident enough within the context and actual practices of the Thing. As for punishment, while I personally dislike the notion of active and prolonged punishment — in-keeping with the general legal customs of the Thing, ie. fines — what follows must be acknowledged as what follows. The North Germanic Loki for example didn’t just happen to slip and fall into his bindings in the underworld. He was put there. By the gods. For all that one might argue that, in terms of the concrete practices of actual mortals, we are obliged to ask permission of the gods, legally speaking, in executing our fellow tribes men. But here we carry out the actual punishment, be it execution, imprisonment or flogging.

As for an abode of punishment, I once again refer to Tacitus’ comments on the fate of capital offenders,

Penalties are distinguished according to the offence. Traitors and deserters are hanged on trees; the coward, the unwarlike, the man stained with abominable vices, is plunged into the mire of the morass with a hurdle put over him. This distinction in punishment means that crime, they think, ought, in being punished, to be exposed, while infamy ought to be buried out of sight.

The distinction is pertinent and immediately calls to mind the distinction the ancestors drew between a man-killing and a murder; the latter of which was a far more serious offense and defined as a secret killing, ie. that went unclaimed by the offender. It is also reminiscent of  Jacob Grimm’s assertion in his Teutonic Mythology  that, “it is said of fortunate men, that God saw them, and of unfortunate, that God forgot them“, and the duality of glory/obscurity as expressed in Germanic heroic poetry. And of course this aligns with what the Eddas tell of the realm of the shameful dead as standing “far from the sight of the sun” and existing within the aforementioned Niflhel; itself meaning dark, misty, obscure (nifl-) Hell.

So, we might well say that the bog — or even more poignantly the snake pit, ie. Ragnar Lodbrok — is the concrete reality that the mythical abstraction of “Wyrmsele” is based upon. And that the fate of the shameful capital offender in this world was a reflection of their fate in the after death; even as the “name undying” was a reflection of one’s fate in the after death.

All of this brings me around to my personal beliefs regarding the shameful dead; which, as noted above, do not hinge on any kind of active punishment at all and is more inline with the practices of shunning and moreso, full outlawry. It has often been noted that, among the Indo-European peoples in general, and the Germanic peoples in specific, wretchedness, to be left alone and without a tribe or people, was commonly  regarded as being the worst fate that could befall a man. The pains of wretchedness are laid bare in such painfully eloquent Old English poems as the Wanderer. To be forbidden entrance to the halls of the gods, denied a place even in the halls of one’s own ancestors, and to be left alone at the mercy of the “otherworldly wilds”, to wander wretched and assailed, without respite, until the last vestiges of your humanity is shed and the stuff of one’s soul biodegrades back into the nothingness of Ginnungagap that it, ultimately, issued from … such to my thinking is the fate of shameful dead. No one punishes them per say. They simply lose faith in them and so turn their backs on them. And what follows follows.

I’ll tie this up with a pertinent poem I wrote back in the 90’s,

Oft flies the eagle / beyond the udal of men
seeking those sights / unseen by sons of Ing.
Tired he takes rest / atop a steadfast tree,
Then sails on, skyward, / continues his search.

Hwaet! There is a frozen plain / no joy to be found.
The wind is lonesome, / it wails in wrath,
Stirring up wights, / armed well, and wicked
Who fling into flesh / their fiery spears.

Above, soot-grey clouds / grim the skies greatness
And yonder loom dark peaks / dreadful to behold.
No tirfast sun, here, / shall ever be seen.
No home nor hearth / shall warm your heart.

Here wander the souls / worthless and withering,
Forgotten by men / forgotten by gods.
The wulf in this wasteland / nothing weens
Save evil will / save stagnant wyrd.

Germanic Belief: Culture, Religion, and Identity

A friend of mine was asked the question the other day, “Can I be a viking, embodying their courage and values without following the gods?” To this my friend, a man not so well versed in the lore (relatively speaking of course), but with a strong and sharp intuition, replied (in so few words) that, “yes, our way of life is our religion“, and this was followed by some comments from others that our ancestors had no concept of “religion” as “that set aside as sacred”.

Of course, Germanic belief was a holistic belief system, which certainly marked the distinction between “what is set aside as sacred” and “what exists in the world of men”. Our limited modern vocabulary and intimate cultural familiarity with the proselytizing, would-be “universalist” religions, often leaves us unfit to the task of defining, or even understanding, intuitively, “ethno-cultural” or “heathen” belief systems.

The basic distinction our ancestors noted was between the innangeard (the community) and the utangeard (outside the community), from which point the innangeard could be further “divided” into the “esegeard” (Asgard, the divine community) and “middangeard” (Midgard, the mortal community). As such, it is true that they really had no sacred-profane dichotomy, but rather dealt in terms of wih (the sacred, that which is set apart), holy (the sanctified community), and unholy (profane, outside the community). They understood that holiness — which stems from the same native Germanic root as such other Modern English words as whole and health — was the temporal product of the hallowing power of wih. As such, holiness, the product of the consecrating power of the gods, can be seen as the totality of a community’s ethno-culturo-historical identity … as we can see in the Tacitus’ comments on the ethno-genesis myth of the Germanic peoples, in the Eddic myths of Creation and the shaping of Ask and Embla, in the Rigsthula and various king-myths and genealogies, as well as the various “hero myths” (and/or indications there of) that show such things as language or mead or letters or beauty, etc. as having a “divine” or “sacred” origin.

In short, our native culture is, not a wih thing by any means — which is what we would deem to be properly “religious” and so the prime concern of priests — but rather a holy thing. It is whole.  The great mystery of divinity given temporal form.

That said, if one was a good community member and participated in the community’s rituals/identity, then, at least within the context of Germanicism, it really didn’t matter what god or gods an individual did or didn’t pray to; as the experience of the first Catholics and Catholic missionaries among our ancestors, who generally extended to them every hospitality, clearly attests. And afterall, the focus wasn’t the maintenance, growth and development of the individual — bad apples were jettisoned rather than indulged — but rather the maintenance, growth and development of the community itself. If the community was strong and healthy, it follows that the generations that spring from it will also be strong and healthy; while any rot would of course have to be prune off lest it spread to the entire community.

Indeed, hearkening back to the early Christian-Germanic relations once again, one can see that a refusal to participate in the big rituals of the community, namely the sacral feast and/or toasts, by consuming at least a morsel/draught, was, at times, a big no-no among out ancestors. We see this as early as the Migration Age Goths (eg. Sabas) to as late as the Viking Age Norwegians (eg. Hakon the Good). We see it inverted among the Anglo-Saxons, where the missionary Mellitus was driven from Essex for refusing to share his own “sacred feast” with the 3 brother-kings that reigned there (as the missionary did with their convert father), and we see it early in Christianity’s history with the Romans as well. And really, if you are in a community, but have no interest in taking part in it’s identity, one has to wonder, what are you doing there??? Other than “perhaps” intending to subvert it?

Personally, I have for a very long time now said that I would rather the company of a Christian or atheist with strong Germanic values and cultural background than a (self-proclaimed) “Heathen” who might certainly, ahem, “have the (names and stories of the) gods”, but who would be utterly unrecognizable to our common ancestors. People are too preoccupied with “the gods”, ie. myths/fantasy-tales. And indeed without an understanding of the culture that supported those myths, from which the myths evolved, a person is going to “read them wrong” every time. Well, a lot of the time, and in regards to all of the finer points anyway.

In the final analysis, I personally would have to say that a person can certainly be a, ahem, “viking” without being preoccupied with priestly matters. One could in fact say that you were primed for it at birth. And remember, your heritage is your heritage. Would you ask your neighbor for permission to collect the inheritance your grandfather left for you? Would you neglect it because of the mockery some other made of the inheritance they received from their grandfather?

Heathen Hiking and the Beauty of Gerd

As a young Germanic teen my first acquaintance with the native gods of my ancestors came via the Red Thunderer; called Thunor by my English ancestors, but better known today via the Old Norse form of his name, Thor. Not only had Thunor remained the most popular of the gods in popular culture, but there was a direct connection to him in the prairie thunderstorms that frequently raged overhead. Indeed, my maternal grandfather, a Churchgoer of (West) Polish ancestry himself, used to say in reference to the thunder that, “the Old Man is cracking his whip again”, which to my heathen ears always sounded like a reference to Thunor (or Perun?) and the belief that the sound of thunder was the rumbling of his chariot as Redbeard drove it overhead.

Around the age of 18 my immediate family and I relocated from the Manitoba prairies to the shores of southern Vancouver Island. Little did I know that we don’t get thunderstorms here. Sure, there have been some rumbles in the far distance, and the odd and isolated crack of thunder over head, in the two and a half decades since I first landed on these shores, but … even if you put them all together they wouldn’t even come close to what we had on the prairies. And it left me heart-sick for a time. But of course, southern Vancouver Island had it’s own charms that struck me from the moment I got off the ferry; the moderate winters, an abundance of trees, the sight of the mountains in the distance, the smell of the sea and proximity to the coast. Really, it was love at first sight. And so it didn’t take to long for the rationalization to grow in me that the reason why southern Vancouver Island doesn’t have thunderstorms is simply because Thunor loves it so much. And/or it was under someone else’s protection.

Indeed, it was here on southern Vancouver Island that I first understood and had my first inspiration regarding Ingui-Frea’s love for the nature-spirit Geard.

Over the past year my wife (a relatively recent migrant from the prairies herself) and I have taken to hiking this beautiful land we’ve come to call home. And that in fact, as opposed to the usual, is what this blog entry shall be about; the sharing of some of our experiences and pictures from our various hikes here about … in celebration of the beauty of Geard.

This first pic is from our very first hike (Sept. 2015) in East Sooke Park … looking south from the top of Mount Maguire (268m), out over the park itself and the Straight of Juan de Fuca, toward the mountains of Washington state.

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This next one gives you an idea of the kind of terrain and elevation changes we were eastsooke2regularly dealing with that day; minus the number of tree roots that covered most of the trails and demanded your constant attention. That is my son sitting at the top of the pic there, while mi’lady struggles with this (end of the day) ascend … itself one of many. To make this day — which carried us all the way down to the Juan de Fuca and then back — even more toilsome (but no less fulfilling!) … we had only purchased our hiking boots the night before! And we covered at least 12 km that day. If you ever thought Thjalfi got off easy after committing his act of sacrilege against Thunor, well, a hike like this will give you a lightweight idea of the type of terrain he frequently ranges through on his many journeys … and no matter the season or the weather at that!

 

 

 

This one’s from our 2nd hike, from Goldstream up to the summit of Mount Finlayson (419m). As this pic demonstrates, we always seem to find “the interesting” way from point A to point B on these hikes (but always make it to point B nevertheless!).

goldstream

At the height of Mt.Finlayson we met the acquaintance of a fellow hiker … an old gentleman of, I believe, Dutch background who had been hiking the area for at least a decade and whom I suspect was one of the mysterious “elves of Mt. Finlayson” as they are known hereabouts. He guided us to a number of interesting viewpoints at the summit, to one of the caches that exist around the mountain (and island) — containing small random items that a person might find useful on a hike, eg. energy bar, light, matches, bus ticket, gum, etc. — and finally showed us the easy way back down. Many thanks, Edwin (as he called himself)!

We soon returned to Goldstream to explore around it lower elevations. This next pic shows Mt. Finlayson in the background (and my lovely wife in the foreground), and it’s companion shows of Goldstream itself.

goldstream1

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I would show off the Goldstream Trestle, but why, I ask, give free publicity to one’s arch-enemy??? Okay. I guess now that I’ve piqued your interest I’m obliged. But how is it my arch-nemesis? Well, understand, I am “fine” with heights. I mean, sure, heights scare me, but that is why courage exists, right? You man up and get’er done. But the Goldstream Trestle is … different. Here is a pic I snapped of it from atop Mt. Finlayson … back when I imagined it would be fun to hike out to and walk over.

goldstreamtrestle

I’ll beat you yet, Goldstream Trestle!!! Just like my wifey did our first time out. :/

Here is a nice pic of our first hike along the Gowlland Todd range. You can see Mt.Finlaysson, where we began the day (and would end it), standing proudly in the distance near the top center of the pic. We covered about 20km that day.

gowlland

This next pic was taken from Pickles Bluff in John Dean Park (280m). It looks southeast across the rural lands of Saanich Peninsula. I think it is a really nice shot, and was the saving grace of this otherwise unspectacular, ho-hum hike.

johndean

This next one is from our Mount Wells hike, and is another example of our ability to find the most interesting ways around. In fact, we didn’t even go up Mount Wells on this hike, but ended up going up it’s neighbour, Mount MacDonald (439m) by accident. And then we lost the path to get back down, but found this interesting and rather vertical path instead. You can see my wife there, sitting just beneath the horizontal log on the left. Do you think she’s a keeper, guys?

mountmacdonald

This next one is from our Sooke River hike. I recall the rocks having been very slippery that day. Fortunately, our obligatory offerings to the land wights, combined with some common sense, quick reflexes and a bit of team work, kept things within the realm of “embarrassing mishaps easily shrugged off”. No one got dunked. No one was injured.

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Nice shot from our return trip to East Sooke Park in March of 2016. This time we entered over the appropriately named “Endurance Ridge” trail head, made our way down to the (eastern) coastal entrance of the park, along its coastal trail, and then back out over Endurance Ridge for a total of some 18 km. This pic was snapped early in the day from atop Babbington Hill (228 m)

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This next pic is a nice shot from, less a hike, and more a power walk, we did from Horth Hill, near the northern tip of the Saanich Peninsula all the way back into the city of Victoria … covering about 40 km that day. The view is from the shores of the small township of Sydney.

horthhill

Here is one from another power walk (with hiking spurts) of some 30 km along the island’s famous “Galloping Goose” trail. This scenic little rest stop was in Roche Cove Park.

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And here is a pic of downtown Victoria as seen from the southwest. It’s a very peculiar view, ie. the mountain in the background, taken from the southwest

victoria

This next one was an interesting hike along an old flowline that carries on from the resivior at Mount Wells all the way out to the Sooke Potholes. I was able to deal with the (significantly) lower trestles that the flowline at times passed over, incidentally.

flowline

And this one is from a hike we went on with some of the guys from work. Here we were about half way to the summit of Heather Mountain (1338 m), about an hour or so drive up island. Above this point we climbed into a rain-cloud, which made things interesting, but which dampened our hopes (haha) of getting some shots of the breathe-taking scenery from the peak.

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And here we are (below) at the summit of Empress Mountain, which, at 682 meters, is half the height of Heather Mountain, but which is nevertheless the tallest elevation within the Greater Victoria region. This was our second attempt to reach Empress Mountain after we lost the trail on our first attempt a week earlier and really had no reasonable means of progress with the amount of daylight we had. We covered about 26 km on this hike.

empressmount

While we have come across our fair share of deer and rabbits on our hikes, and certainly spotted a number of turkey-vultures, hawks, and even the occasional bald eagle — with one of the latter gliding by about 15 to 20 feet over head on one occasion! The Mighty Eagle Lives!!! — this time out we had our first run-in with a black bear. And it’s an interesting experience to be sure! I had heard something rustling in the bush as we made our way back to civilization, and I was, for a moment or two, quite sure that there was an intersecting trail coming up and we were going to run into some fellow hikers. But I quickly got a sense that it might be otherwise and so picked up a couple of sizable rocks as we continued down the path. Of course, it wasn’t so much an intersecting trail that we were approaching but a dried up creek bed and no sooner did I look down it then I heard a big commotion in the brush and saw an adolescent black bear leap up a tree. Yes, thats right! I tree’d a bear! My wife wanted to stop and get some pictures (of course), but that lasted for as long as it took our furry friend to let out a loud huff of impatience and slide and inch or two back down the tree.

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And this brings me to our return trip to the Gowlland Tod Park; which began at 8am in the morning, carried us up the interurban trail to it’s northern entrance, and then was intended to carry us back down south to Bear Mountain (neighbouring Finlayson) by sunset. However, we decided to head south, not along the summit trail, which we had hiked before, but rather along the “Rabbity Trail”; which runs along the shores of the Finlayson Arm and

finlayson-arm

Finlayson Arm, looking north

is NOT called “rabbity” because of anything to do with speed. Rather, the trail itself, which hugs the steep slopes of the range, hops up and down and up and down and up and down for it’s entire length. Moreover, while it is fairly well marked along it’s northerly length — and, as it turned out, along it’s southerly length — it’s middle grounds is a no-man’s land of “your best guess is as good as mine”. Not that we were ever lost, understand. I mean, south along the coast is south along the coast. It was all a matter of, beyond the lack of any well defined trail, obstacles and their impediment to progress; coupled with only so much time in the day. It’s not a place where you’d wanting to be wandering around at night even with a head lamp. The range slopes right down to the water at a pretty impressive angle after all, and the margin for error is simply to high, and the progress too slow, to bother wit the risk. And

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these guys followed us for a couple of hours. Interesting conversationalists! 😉

so, at around 8pm that evening, twelve hours after our day began, with about half an hour of daylight left, we decided to look for a decent spot to spent the night. And after a quick search we found an outcropping of rock that would do. It was about 10′ x 10′ and covered in moss; half of which I tore away so as to have a place to build a fire. And after two abortive attempts — as a born and bred city-boy, this was my first outdoor fire, etc. — the sense of impending panic gave way to patient resolve and before long we had our fire going … which not only afforded my lady with enough additional warmth to get a few hours sleep, but gave me a focus for my attention as I “stood watch” for the night. Apparently this made me “magical” <blush> and indeed, I had plenty of time to contemplate the sheer luxurious practicality of a simple fire. And you know, despite the many spooky noises I heard all around me that night, some straying pretty close to camp and certainly around the nearby area I was gathering wood from, and despite the lack of a good supper that evening or breakfast that morning, the experience is mutually regarded as our best hiking experience to date. Certainly, it could have been colder, we could have run out of water, and it might have rained early that morning — as was the forecast, and which would have made it incredibly difficult to hike out the next morning — but the word serendipitous seems quite appropriate here. As it was, having back-burnered some stress over how we were going to proceed the next morning (having lost all signs of the path heading south), we picked found the path within ten or fifteen minutes after setting out and it continued on, southward and well-marked from that point forward, until we finally made it to Bear Mountain, at about 9am … 25 hours after we’d set out. We must have covered about 35 km in total.

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Finlayson Arm, looking south

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This of course emboldened us to strike out for a planned over-nighter a couple of days later, during the Perseid Meteor Shower of 2016; this time with a tarp for a shelter, some cord and a few spikes for shelter (should we have needed it), and a few simple camping luxuries not the least of which was FOOD! For this we struck out for Scafe Hill (165 m), a few kilometers north of Thetis Lake and well away from any light pollution.

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sunrise the following morning

And so it has been a year of hiking for us; in which time we walked the length of the Saanich Peninsula and been every where between downtown Victoria, the western edge of East Sooke Park and Horth Hill, navigating two successful over-nighters in the process, one of which just happened to be impromptu. I think we’ve earned our “Regional Explorers” merit badge!

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And you know, when I sit back and reflect on why it took me so long to get out and hike this breathe taking portion of the world that I have now lived in for so long, I need but look to my love … to know it would not be the same without her at my side … the very personification of the spirit of the land.

Hail the sea-shore! Hail the Ingvaeones!

 

 

Holiness or Glory: The point of Germanic belief?

If I’ve said it once, I’ve said it a thousand times; the fundamental point of Germanic belief is not the pursuit of glory; of any kind up to and including martial glory. It is the achievement and maintenance of holiness, of health, of wholeness; with the accent falling on the wholeness of the community … which is itself the bestower and carrier of glory (and simple individual wholeness) in all of it’s many varieties.

The principles of wholeness rarely stand in the way of glory the same way that the principles of glory (removed from the greater context of wholeness) stand in the way of, and often undermine, (community) wholeness, eg. social adversarialism. Certainly, sometimes people of great potential will be required to give up their dreams for the sake of wholeness … to not go off to university for example, because the family farm won’t survive without the benefit of their man-power, thus leaving that individual in a state of personal unwholeness … but ultimately, in the bigger picture, that communal wholeness is the soil that all of the varied potential of the community has, is, and shall evolve within and out of. And so it is given due priority.

When times are fair, the ethic of communal wholeness bleeds over into the individual realm and allows, even prompts people to embrace their personal wholeness and pursue their individual dreams with the full support of the community; as per the inclinations and aptitudes of the individual, eg. war, wealth, art, learning, etc.

There is of course nothing wrong, from a Heathen perspective, with a person working a minimum wage job. Most of our heathen ancestors lived a simple subsistence lifestyle as simple farmers, herders, and hunters; as did their forefathers for generations before, and as would their descendants.

The desire to “get ahead”, to do better than one’s parents, implying as it does the desire to be better, and the consequent opinion of “I am better than you”, was simply not part of the common heathen value system; which, naturally, was more (if not exclusively, ie. where the emphasis falls) concerned with securing one’s position within the tribe rather than advancing it.

Certainly, the “accomplishment” of “making minimum wage” shall never be glorified, nor should it, but as the Havamal relates, “some are blessed with sons, some by friends, some by wealth and others by good works”. And indeed, even if a man can boast nothing spectacular, save that he pitched in and did what he could for his community (like everyone else), no one (that matters) glorifies the man who forgets where he came from and turns his nose up at his own. As the Havamal also relates, “(memorial) stones seldom stand by the roads unless raised by kin for kin.”

Forsooth, looking back at the conversion age, all of those we heathens today deem to have been heroes in that epoch championed the cause of the wholeness of their tribe — quite explicitly in the case of an East Anglian Queen and later a Swedish Queen — while those we deem the sell outs were invariably were chasing glory, chasing their personal advancement in society or in the international community.

There is of course nothing wrong with having the right stuff and showing it. Elder heathen thought was not like the dualistic absolutist thought that is so common today; where things are perceived to be either one way, or their exact opposite, with only a fence to sit on between the two. But even Tiw, who’s name is synonymous with glory, was ready to give all of his rightful glory up for the sake of the wholeness of the divine community.

Glory will always sprout from the soil of wholeness; no matter the weather … which itself is an ever shifting affair. No. Glory shall always, inevitably, sprout.  But woe to the flower that snubs the dirt it draws it’s vitality from.

And so, what does it mean to be whole?

For the answer to this, I look primarily to the Norse-Icelandic Eddas, which paint the clearest picture, but certainly compliment this with broader pan-Germanic evidence, and then verify within an even greater pan-ethno-cultural/tribalist context.

The Eddas paint an awe-inspiring picture of the cosmos as being held together by a great “World Tree”; the roots of which are deeply sunk into each of the “steads of being” that make up the cosmos (drinking deep of their varying natures), and who’s branches hang over the all (and rain “morning dew” down on all of the cosmos).

The World Tree is a great and deep symbol for cosmological wholeness in Germanic thought. This is also true of the number 9, as we see in the nine steads of being that the Norse-Icelandic World Tree is said to encompass (Asgard, Midgard, Hel, Vanaheim, Alfheim, Svartalfheim, Jotunheim, Niflheim, and Muspelheim). These realms can be viewed in an abstract, mystical spiritual sense — and certainly that is how they are presented in the Eddas — but indeed the unknown will always be explained within the context of the known, and these “worlds” also(more certainly) express the nature of the environment of our ancestors … and particularly the environment of Iceland, eg. Muspel and Niflheim, fire and ice … where Asgard becomes the sacred space of the gods (grove, altar, temple), Midgard the halls and homes of one’s tribe, Hel the tribal graveyard, Vanaheim perhaps the community’s farm, pasture and hunting grounds, Jotunheim the untamed wild lands, etc.

It is perhaps worth noting that in both the Prose Edda (13th century) and the Grimnismal (10th century), three of the Tree’s “nine” roots are singled out as being of special significance; though both sources differ on which roots. The Prose Edda holds them to be the roots that sit in Asgard, Jotunheim, and Niflheim, while the Grimnismal holds them to be the roots that reside in Hel, Jotunheim, and Midgard.

At any rate, even as the Tree was seen as a sign of cosmological wholeness, so to was it seen as a symbol of individual wholeness; as we see in the Eddic creation of the first men out of trees. And as we know from evidence beyond the Eddas, the tree (and it’s offspring the pillar, aka. axis) was also a symbol of the wholeness of kindred, community and tribe. The destruction of such things as the Donar Oak of the Thuringians or the Saxon Irminsul were highly symbolic acts in the Catholic conversion of our peoples;which resounded deeply (and balefully) in the “folk soul” of the tribe in question, ie. the destruction of their wholeness as a people.

And so, wholeness can be seen to entail an awareness and acknowledgement, of one’s organic relation/obligation to (and the inter-relationship between) the divine, the natural world, and the human community … both past and present, living and dead, great and humble, worthy and shameful. And it is much the same with tribal peoples the world over.

And as we have received, so to must we give.

Never forget where you come from. And always be whole!

The “Germanic Heaven”

It is often said by those not “in the know” — and indeed even among some who should know better — that Valhalla is the “Germanic Heaven”.  And this is usually accompanied by a belief that all one has to do is die in a fight, in “battle”, to get there.

In fact, the term Heaven is a word firmly rooted in the Germanic languages, stemming from the Anglo-Saxon heofen and cognate to the Old Norse himin, with various other cognates in the various Germanic languages all stemming from a proto-Germanic root, ie. it’s NOT a borrowing from Latin or Greek or Aramaic or Hebrew, or any other language. Some scholars have said that the word “merely” indicated the sky, but indeed in the Anglo-Saxon poetry we find such deific titles as “Heaven’s Warder”, while in the later Norse-Icelandic Eddas we find, not only Himinbjorg (Heavens Mountain) as the name of the hall of the deity Heimdall, but the term is also used by Snorri Sturluson (writer of the Prose Edda) to describe levels of what is more commonly known as Esegeard (Asgard, yard of the Ese= Gods) or Godheim (Home of the Gods), ie. the deific realms.

So, there really is no need to qualify the term Heaven with the term Germanic, as though they are things foreign to one another. The Germanic folk coined the term. It would thus be more appropriate, technically speaking, to speak of “Christian Heaven”, as the Germanic is implicit in the word.

In the Eddas, Esegeard (ON. AsgardhR) is the “kingdom” in which Valhalla stands. But there is also a Valaskjalf, which carries essentially the same meaning as Valhalla, and also the hall of the goddess Freo (ON. Freyja), who is said to share half of the battle-slain with Woden (ON. Odhinn). Moreover, there are also the many other halls of the many other Tivar (deities), to be found in Esegeard. And in fact, in one of the Eddaic poems, Woden (in disguise as Harbard) mocks Thunor (ON. ThorR) from across a great river, stating that he receives thralls in his hall, whereas Woden receives warrior-princes. A dubious comment to be sure, but here we are told outright by the Lord of Valhalla Himself that other deities receive the so-called “straw-dead”, ie. not slain in battle/ritual sacrifice, into their halls. And indeed, we also know from the Eddas that one of Frige’s (ON. Frigg) handmaidens receives the souls of young children that have died.

So, it is a moot point that Heaven, by preChristian Germanic belief, wasn’t merely reserved for warriors that had died in battle. It wasn’t SO exclusive on the one hand, or so indiscriminate on the other.

In fact, as we read elsewhere in the Eddas, troops of dead warriors can also be found engaged in “eternal struggle” on the fields of Hell, among the “straw-dead”.

So, not all warriors that died in battle go to Heaven. And chances are that not all thralls go to Heaven either. Children are of course children and are not governed by the same rules as adults.

So what was the diff between this or that warrior, or this or that thrall?

Here we go back to the term Heaven and it’s direct association with the sky, and particularly with the radiance of the heavens; namely, the stars. Much like our distant Indo-European brethren, the Greeks, our ancestors had an “astrological mythology” — or so the surviving lore and general I-E cultural reflex hints — in which the various stars and heavenly bodies had deep associations with figures from our myths and history, eg. Fjolnir’s Pledge, Andvarii’s Toe, Iring’s Way. Going to Heaven quite literally means to ascend into “the sky” to become a “star” alongside the deities and heroes of one’s people; one becomes a legend. Hence the term Tivar, which stems from the same root that gave us the god-name Tiw/Tyr and the generic name for deity in Old Norse, and which means “gods, heroes”. The same root also gave us the word for glory/splendour in Old High German (ziori), and extends back to an Indo-European root that references the heavens and their radiance adn which is bound up with the “halo” motif as found in Indo-European cultures (and adopted belief systems such as Christianity, ie. saints). The basic thought pattern and language is still with us today, frivolously though it may be, in our reference to various well known personalities as “stars”.

So, moving along, it is the BEST warriors that Woden receives in Valhalla. Those that have become stars within the context of war. Given Thunor’s love of hard-work and feats of strength and constitution, it is the BEST thralls that Thunor receives in his hall on the “Field of Strength”. And so on with the other Tivar, each according to their own interests and inclinations. This is what the Heavens are ALL about, the home of the best, and those who best embodied our ideals about various things, be they warriors-kings or thralls … even livestock or tools, eg. swords.

Only the best.

Of course, contrary to popular pretensions, not everyone gets to be a star, who, like the Rune Poem states, will continue to shine on through even the darkest and most obscure of “nights” to inspire us to be the best we can be.

It should be borne in mind of course that even as “life on the farm” might seem like a fate worse than death to some high-energy warrior-aristocrat — which is muchly the perspective we’re getting in the surviving lore — the wise know that rulers and their servants are among the least free of all the folk. Work, work, work, and always for the interests of others, never one’s own interests. Heaven is a busy place (or so I would assume), and chances are that while most of us would love to visit there, few would like to spend eternity there. And indeed, while painted as dreary here and there in the lore, the abode/s of the “straw-dead” is much like “life on the farm”. It’s described as being quite “ordinary” or “homely”, and certainly Hell — which is as firmly rooted in the Germanic tongues as Heaven, no matter how many L’s you use — is not what Christianity has since made it over into.  It’s simply where the ancestors go, the halls of the ancestors, the grave mound. No more, no less. And undoubtedly more than just slightly appealing to most of us, as that is where our friends and kin shall be.

There is of course a place of “punishment” in Germanic belief … called Wyrmsele among the Anglo-Saxons and Wyrmgarten among the Germans. In the Eddas it is called Nastrond, but described in terms consistent with the English and German terms … as a hall standing far from the sun, and made up of poisonous wyrms all writhing and twisted together, who spray their burning venom over all of the oath-breakers and cowards within.

The topic of Germanic afterlife beliefs is actually quite complex, and encompasses shades of “reincarnation”, but the jist of the notions we retain today of an immortal soul and an otherworldly afterlife were always present in Germanic belief and other forms of Indo-European belief. Biblically, there is no Heaven or Hell, save as these words were used to gloss other more Semitic terms … which is where the Bible, et al. comes from. Biblically, there is the Day of Resurrection and Judgement, and then either destruction in a lake of fire, dubbed Gehenna, or eternal life in a recreated Eden, ie. earthly paradise.

In the end, afterlife beliefs, particularly the belief in Heaven, are more for the living than the dead. Unlike Christianity our indigenous beliefs were less concerned about where one ends up and more concerned about what one leaves behind. As the Havamal puts it, “Cattle die, kinsmen die, and so shall you yourself. But I know one thing that never dies … the good repute of each man dead.”

Introduction

Hi,

Welcome to my blog, and thanks for dropping by! My name is Jamey, I’m 42 years old, of mixed Slavo-Germanic descent (with an accent on English), and I have been a, ahem, “practicing Germanic Heathen” for some 30 years now. I like to think that I started this blog as a general sounding board for whatever might happen to cross my mind at any given point on any given day, but the reality is that when it comes to writing, I am usually inspired by things Germanic. As a result, one is assured to find that most of my musings shall concern things Germanic.

What is this “Germanic” I speak of? Indeed, what is this “Germanic Heathen” stuff all about? Well, to start, the word Germanic does not refer exclusively to the people of Germany, but rather to a broad cultural-linguistic group that includes, yes, the Germans, but also the English, the Dutch, Austrians, and the various peoples of the Scandinavias. In their early migrations they have also left their mark, to various degrees both culturally and ethnically, on the people France (who take their name from the Germanic tribes once known collectively as the Franks), Spain and Italy (the Goths), and of course on folk of Ireland and Scotland (Scandinavians). All of those tribes once spoke a common language, that has since diversified into the “Germanic” language group, and share a common history extending back to the shores of southern Scandinavia and into the homogeneous depths of “Nordic Bronze Age”. From their own even more ancient “Proto-Indo-European” origins the Germanic peoples evolved, not simply their own worldview, but their own religious beliefs and practices; as reflected most evidently in our rich “spiritual vocabulary”.

And this of course is where the “Heathen” comes in; denoting the worship of the indigenous deities of the Germanic peoples … something that today is best known as Asatru. I personally do not call myself Asatru, and tend to dislike even the term Heathen; seeming to focus too much on the deities and too little on the actual culture and worldview that these beliefs evolved within. Hence, for me, simply Germanic will (often) do, and I’ll explain from there … explanation being unavoidable in any case.

Well, as I can … and shall most certainly … ramble on about all of this and more in posts to come, I’ll tie this intro off and leave things at that for the time being.