Asatru

We are not aware of that we, involuntarily, are tossed about in a vicious cycle of action and the incentive thereof. This is why a vicious cycle is so vicious.  God Ullur (fire) can roast the seeds of memory. Would you like to understand our unseen vicious cycle?

Seiðr y Völvas
Nel Riott, 2020 - Hermandad Vanasatru Argentina
[email protected]

Introducción
En este archivo traeré una recopilación de las entradas relacionadas con Seiðr y las Völvas que se han publicado en el blog de la Hermandad Vanasatru Argentina.
Hace tiempo que estoy en el estudio de Seiðr, y creo que debí haber hecho esta investigación hace tiempo ya que me proporcionó mucha satisfacción, nuevos saberes, y un poco más de entendimiento.
Me tomé el tiempo de investigar, seleccionar y traducir fuentes para la recopilación de información sobre völvas, para que las chicas de mi grupo de Seiðr tenga una base solida donde empezar y entender un poco más el camino que están tomando. Espero que séa de su agrado la información que seleccioné. Estarán adjuntados los contactos, y fuentes de donde saqué la información a final de éste pdf.
Aclaración: En este archivo puede llamarse “Seiðr” tanto a la práctica mágica como a la diosa de la magía nórdica, Heiðr.

Our famous translator Helgi Hálfdánarson discovered the underlying origin of Edda poem Völuspá, to the great annoyance of our scholars.  Helgi stripped the Edda poem Völuspá off all later additions and clumsy misunderstandings.
Einar Pálsson too, made revolutionary discoveries in the field of Icelandic Sagas and Edda poems, to the amusing annoyance (/jealousy) of scholars in the field.  Have a good laugh.

This essay is an attempt to construct an annual calendrical model that would have existed among the heathen peoples of Scandinavia and Northern Europe prior to the advent of the Christian “Julian“ calendar.  The evidence suggests that this annual cycle would be based around the movements of the sun and the moon, which determined when seasonal festivals and “holy times” took place.  Such a model should help to reveal widespread and deep rooted traditions around the annual cycle that existed among heathen people prior to and during the Viking Age.

O Paganismo Nórdico Contemporâneo trata-se de uma categoria religiosa ampla, em que são incluídas diversas vertentes religiosas que buscam resgatar, reconstruir e ressignificar as religiões nórdicas pré-cristãs no mundo contemporâneo. O interesse em movimentos religiosos (Neo) Pagãos é um fenômeno de alcance mundial, podendo ser encontradas inúmeras vertentes e diversos lugares, onde são manifestadas e estabelecidas, inclusive, no Brasil. Dentre as diversas vertentes do (Neo) Paganismo Nórdico, encontram-se o Ásatrú, o Heathen e o Forn Sidr. Seus adeptos buscam, em fontes históricas e literárias, a possibilidade de sistematização das crenças da religião pagã germânica e escandinava. Esse fator possibilita o lançamento de olhares e discussões amplas a respeito da sistematização que os praticantes fazem de suas crenças e discursos religiosos, manifestados, por exemplo, em sua busca por uma religião pagã original, o que pode resultar em diversas problemáticas que os levam a discursos de pureza. Com isso, manifestam-se, no meio acadêmico, debates acerca das identificações, pensamentos ideológicos e sentimentos nacionalistas, por parte dos adeptos. Na tentativa de embasarem, legitimarem e autenticarem suas crenças, os adeptos do (Neo) Paganismo Nórdico reivindicam suas identidades religiosas, utilizando-se de conhecimentos tanto acadêmicos, quanto esotéricos. Ocorre, assim, uma disseminação de conhecimentos sobre runas, ancestralidade, mitologias e práticas de rituais nomeados como: blót e sumble. Os rituais são compreendidos, então, enquanto práticas centrais do Paganismo Nórdico Contemporâneo. Sendo assim, a presente pesquisa propõe investigar esse movimento religioso no Brasil, por meio de um estudo de campo com caráter etnográfico. O estudo realizado empregou, como método principal para a coleta de dados, a observação participante, apresentando entrevistas e fotos, para ilustrarem os discursos e significados que os elementos religiosos possuem para os participantes da pesquisa, visando, também, a alcançar uma aproximação dos seus processos de ressignificação em relação à mitologia nórdica.

“Asatru”, the modern worship of the Heathen deities of Scandinavia and Northern Europe, is a relatively young, internationally developing religious phenomenon. Since the 1990’s researchers have gradually built a body of academic literature seeking to chronicle and contextualize Asatru’s multifaceted histories, beliefs, practices and social developments within the larger arena of Western societies. This critical historiography provides an over-view of the most influential extant research of Asatru and frames the developing academic discourse. The article shows that Asatru is a dynamic, heterogenous web of intersected movements which are both rapidly developing, and prone to the influences of overarching societal discourses, and that this is especially true of popular and academic discourses aimed at Asatru itself. This historiography serves as a landmark demonstrating where we have come so far as researchers with our study of and relationship with Asatru, and what steps we might consider taking in the future.

The modern English word heathen has long been the favorite label used in academic circles to identify the nonchristian peoples of western and northern Europe during the Middle Ages. Among Medieval historians it is used more precisely to identify those "Germanic" 1 peoples who still practiced their indigenous religion. It has also been the title most favored by modern people who are engaged in the reconstruction of pre-Christian Germanic traditions, not only to describe those religious practices they are reviving, but also as a self moniker. Because the word heathen pertains to a particular demography 2 , this article focuses on the context and implications that it would have had while that demography coexisted with the scribes who recorded it. I will identify the source of the word heathen and I will trace it throughout the time period which the "heathen" Europeans existed. It is my hope that this endeavor will allow the reader to have a serious understanding of the origins, early history, and more importantly the context of the word heathen, and what this might have meant for the people implied by it.

In 2008, in Iceland, the Germanic Contemporary Pagan (Heathen) organisation Ásatrúarfélagið purchased land to begin building a partly state-funded temple in Reykjavik. It was covered by international media variously as ‘first Viking temple in 1000 years’. As of January 2017 the temple remains unfinished, but in the last 8 years since its announcement, four Heathen temples have been built or purchased by groups in the US, UK, Spain and Denmark, also using the same headline in their promotion. All four groups share a Folkish (racialist) interpretation of Heathenship which is opposed by Ásatrúarfélagið and many other Heathens around the world. A number of events within the Heathen community in the last two years show a growing polarisation and division between Folkish and non-Folkish Heathens. This thesis uses data from interviews with 78 Heathens in North, Central, and South Americas, Africa, Europe, Australasia and Asia, as well as using a questionnaire with 110 US Heathens. The data shows that many Heathens perceive Folkish Heathens as in competition with the Icelandic temple. Moreover, the Icelandic temple is a beacon for change and inspiration among Heathens. Nearly all of my 188 informants intend to visit the temple, proving it is a significant turning point for this New Religious Movement, bringing a sense of strengthened confidence and international community. The data also indicates that racialist organisations’ own temples are representative of competing religious ‘market forces’. This, in turn, has led to non-Folkish Heathens becoming more confident and communicative, and closing ranks against racialist Heathens. This activity, indicates that many Heathens believe the temple itself will improve public relations and their social standing, numbers and ability to practice publicly; living more open and influential religious lives.

2016/17 tavaszi félévében leadott szakdolgozatom, amely  hazai, izlandi és amerikai asatru közösségeket mutatja be és elemzi vallástudományi, kultur- és szociálantropológiai . A dolgozat alapja a 2017-ben első helyezést elnyert OTDK dolgozatom kutatása, valamint a terepgyakorlataim, interjúim, kérdőíveim összesítése.
A dolgozat egészét, vagy részeit kizárólag a szerző megjelölésével szabad használni.

Amidst the many exotic mantic techniques, that are fashionable today, like the tarot, I Ching, and astrology, the runic oracle is, as part of our European cultural heritage, very popular. As with many others, if not all techniques of divination, C.G. Jung’s principle of synchronicity is being called upon as a justification for the use of the runic oracle. However, authentic considerations about coincidences that explain and validate the mantic potential of an oracle, are almost systematically passed over. In this article I will try to show that thorough knowledge of the assumed nature of existence of coincidences in general and their models of explanation in particular are indispensable for a good comprehension of the runic tradition. For that purpose I turn to the traditional Anglo-Saxon culture, that sketches a very fascinating, thought provoking Weltanschauung. In order to be able to offer the runes a more appropriate and more justified place among other methods of divination, it is also important to scrutinize their nature and history.

Nemes Márk OTDK dolgozata 2016/17 II. félévében. Témavezető: Dr. Déri Balázs tanszékvezető, egyetemi tanár. A szöveget szigorúan a szerző és a források megjelölésével szabad felhasználni.


Dolgozatom témája a hazánkban 2012/13-as évtől datált asatru közösség és – e csoport alapján –egy frissen kialakuló újpogány vallási közösség belső tendenciáinak megfigyelése, különös tekintettel a közösség struktúrájára, belső mozgásaira, valamint az aktuális társadalmi kérdésekre való reakciójára. A begyűjtött adatok az online is jelen lévő hazai közösség, a Magyar Ásatrú Gyülekezési Pont (a továbbiakban: MÁGYP) körül kialakuló csoport válaszolóinak vallási életére és személyes vallásosságára kérdeznek rá. Külön tárgyalom a közösségi és magányos
vallásgyakorlatot. Dolgozatom elsődleges feladata tehát ennek a kis létszámú – egyelőre fejlődési és szerveződési folyamatának kezdeti szakaszaiban lévő –, új vallási közösségnek a bemutatása
az előbb említett szempontok alapján, valamint az asatru-val kapcsolatos főbb társadalomtudományi és vallástudományi kérdéscsoportok vázolása. Ki fogok térni a terepgyakorlataim
alatt tapasztaltakra és a közösség vallási életének két típusára. Külön szakaszban tárgyalom a magányos és a közösségi vallásgyakorlatot, valamint ezek egymáshoz való viszonyát.
A felhasznált adatok döntő többségében saját megfigyelésen alapulnak, melynek két nagy csoportja a terepgyakorlati alkalmak és az ezeken látottak tudományos igényű összegzése, valamint
a közösség budapesti tagjai közül kiválasztott, elkötelezett személyek által adott interjúk eredményei és mindezen adatok összevetése az online kérdőívvel, mely így egy jóval szélesebb körről mutat információkat. Mindezek módszertanát és részleteit szintén külön szakaszban fogom tárgyalni.

Ezen a helyen köszönöm meg adatközlőimnek és azoknak az asatru-hívőknek, akik hozzájárultak rítusaik megfigyeléséhez, hogy nyitottságukkal segítették a dolgozat megírását.

We should understand the meaning of terms and names in our Norse mythology.  Names convey half the story. Óðinn has many names in context to the message of the myth / poem. 
We should understand the meaning of terms tröll, and jötnar, and þursar, so to know their roles in our lives.
Reading manuscripts is a tricky thing, there are many traps. As a funny example, misreading þursa-meyjar III for þursa-megir III. 
Óðinn gives meat to his dogs, Geri and Freki, what is that meat?
Who are the world’s first famous drag-queens?

Sonne Heljarskinn " O meio ambiente e a paisagem perderam sua inocência e misticismo. A racionalidade do homem moderno e sua constante exigência de entendimento e explicação constituem os maiores obstáculos para nossa compreensão do mundo de ideias de nossos primeiros ancestrais ". (Stefan Brink) RESUMO: O presente texto tem o objeto de analisar, na documentação das Eddas (em prosa e poética), textos medievais sobre a cultura escandinava pré-cristã, bem como em estudos mais recentes, principalmente o de Hilda Roderick Ellis, o problema da origem, do significado, e do culto aos álfar (elfos), em especial nos povos germânicos da Escandinávia. Busca apresentar alguns pontos que evidenciem sua importância para os povos que os cultuavam, bem como as diferenças perante os povos próximos, além de uma análise etimológica das palavras relacionadas aos álfar na antiga cultura escandinava. Tendo em vista as dificuldades ao se analisar uma cultura transmitida oralmente quando esta é cristalizada na língua escrita, este artigo propõe então a destacar as semelhanças dos elfos com outros elementos da cultura dos povos do norte europeu, como as Dísir e o Culto aos Ancestrais. Dessa maneira, evidenciamos, seguindo a linha de estudiosos como Ellis e Turville-Petre, as semelhanças que existem entre aspectos da antiga cultura pagã escandinava que geralmente são tomados como divergentes e sem associação entre si. Palavras chave: letramento na Escandinávia, elfos, álfar, culto aos ancestrais. ABSTRACT: The present work has as its objective to analyze, in the Eddic documentation (both poetic and prose), medieval texts about the pre-Christian Scandinavian culture as well

Richard Wagner’s tetralogy Der Ring des Nibelungen (the Ring) is a romantic work that utilises medieval narrative and thematic concerns (e.g., Poetic Edda, Völsunga Saga, and Nibelungenlied). For the scholar of religion, Wagner’s cycle exemplifies both secularisation and the death of God, and re-enchantment and the re-birth of the gods, as a polyvalent work of art, which can be interpreted in multiple ways. The Ring is a paradigmatic example of secularisation, as the gods of Valhalla give way to humanity, personified by Siegfried and Brünnhilde. Yet it is an instance of re-enchantment, in that its performance caused the gods of Germanic myth to ‘live’ on stage and to inspire modern Pagans, who began reviving their worship around the same time that the Ring debuted at Bayreuth, in 1876. This paper addresses three issues: Richard Wagner’s debt to medieval sources in the creation of the Ring and contribution to modern medievalism; modern Heathenry as a movement drawing on the medieval for legitimation and arguing for the contemporary relevance of the Norse gods; and performances of the Ring as sites of ritual attendance, aesthetic medievalism, and the most significant representation of the Norse gods in modern culture for Heathens.

An issue of concern that reconstructed Germanic pagan congregations face lies in their chosen label, reconstruction. While there are historic sources to draw from sources to draw from, a fair number are second hand and thus cannot truly convey the socio-cultural sensibilities that influenced the initial development of the practice(s). As such, many modern practitioners are consistently exploring source materials and wrestling with how they can fit within a modern context. Occasionally these issues revolve around accessibility as these beliefs are initially tribalistic, other times the issue is proper ritual practice, some ancient rites call for the use of blood as a sacrificial offering. A third issue that contemporary practitioners are wrestling with is the place of seiðr, pronounced “sayth”, within their contemporary belief systems and its relation to both contemporary and archaic Germao-Scandinavian gender paradigms. Through the exploration of authors such as Jenny Blain, Saba Mahmoud, and Talal Asad, one may begin to unravel the social nuances of the contemporary practice of seiðr and the role that conditioning plays in its reconstruction and performance.

An Epicurean commentary on the Havamal, which celebrates friendship, hospitality, wisdom, self-sufficiency, moderation, and cheerfulness, and also provides a shamanic tradition that satisfies the Dionysian / non-linear hemisphere of the brain.

O texto "Os sonhos de Balder" foi escrito por volta do Sec. XIII na islandia e preservado no manuscrito "Codex Regius". É uma das principais fontes de estudo sobre o deus Balder, da mitologia nórdica. O texto narra a tentativa de Óðinn de descobrir o por que seu filho está tendo sonhos relacionados a sua morte e o que estes sonhos indicam.
O texto traduzido por mim trata-se de uma tentativa de trazer a obra com mais explicações e uma tradução mais acurada ao público brasileiro que possui o interesse por este tipo de texto cada vez mais crescente.
Foram utilizados tradutores renomados como Ursula Dronke e Andy Orchard, para servir como referência.
Creio ter atingido meu objetivo quanto a trazer uma tradução fiel ao texto original e creio também ter tornado a leitura muito mais facilitada para o público que está iniciando na leitura sobre os deuses nórdicos.
Espero que meu trabalho sirva de inspiração para futuros estudiosos do tema.

Völuspá (Profecia da Vidente) é o primeiro e mais conhecido poema da Velha Edda.Esse poema narra a origem da criação e vai até a sua destruição.Muitos o consideram como umas das melhores fontes para o estudo da mitologia nórdica.A Völuspá está preservada nos manuscritos do Codex Regius e no Hauksbók e partes desse poema também aparecem na Edda em Prosa com pequenas variações.A ordem das estrofes variam nessas duas versões,mas a versão do Codex Regius sempre é usada como base.Cada um dos manuscritos contém algumas estrofes que não se encontram no outro.

Sound has the capability to construct worlds and identities, particularly when mobilized in a charged space embodying what Heidegger calls the fourfold, the meeting between mortals, gods/the dead, earth, and sky. Places exuding or possessing this "fourfold phenomena" are also conducive to the development of the feeling of dwelling. Underlying both dwelling and the fourfold are the concepts of attunement and the idea of various media working affectively on human subjects. With this in mind, one may consider the ideas of immersion and embodiment and its relation to not only captured sound but the accomplishment of a new way of being, sympoeisis in which mutual becoming, living and dying with nature is paramount. In addition to constructing identities and space, sound, particularly that which conveys pagan histories, sensibilities, and ways of being with nature such as that performed by contemporary groups such as Wardruna and Heilung, may be hypothetically mobilized for the purpose of constructing sympoeitic communities. By continuous immersion into this pagan soundscape, one may conjecture that subjects could begin to embody these earth-centered sensibilities, histories, and ways of being so that they may holistically create a community which consciously co-lives and co-dies with the earth and all the co-actants within the surrounding environment, leading to what author Donna Haraway refers to as "staying with the trouble" and lending to the project of reversing environmental destruction and exploitation.

To illustrate how the treatment of gender roles in literature and in post funeral veneration imply pre-christian heathens understood male and females to be different after death; examining parallels in social and biological function of each gender role with reference to death.

Published in the heathen journal Ringhorn in the winter of 2020. The article appeared in German, however I also added an English and Hungarian version. In this article I continue my investigations of heathen lovephilosophy (and existentialphilosophy in general) by explaining the ethical concept of "imitatio dei" (divine imitation). I also analyse as examples the Skírnismál and the myths linked to Njord and Skadi's marriage.

Óðsmál can teach thee how to lay the bridge Bifröst.  The material is free of charge for every human being.  We only have to know where to find it. The bridge leads to Valhöll, the enlightenment of a man fully alive.  This is the purpose and goal of human lifespans.  We should know what Óðsmál conveys, some things you may hear for the first time, but know they are of utmost importance for us humans

Asatrú as a religious movement in Scandinavia, particularly in Iceland, shows a continuing line of dialogue dating back at least to the 16th Century. At its core, the practice of Asatrú and its place within society reflects the push towards creating a model of the “ideal Scandinavian”. The very act of promoting this mythology of larger-than-life role models also reflects what is valued by the society. Examining how this religion is used as a tool for group cohesion further reveals such things as what other cultures are seen to represent, and what is important when defining such terms as “strength,” “citizen,” and “sacred.”

Asatrú as a religious movement in Scandinavia, particularly in Iceland, shows a continuing line of dialogue dating back at least to the 16th Century. At its core, the practice of Asatrú and its place within society reflects the push towards creating a model of the “ideal Scandinavian”. The very act of promoting this mythology of larger-than-life role models also reflects what is valued by the society. Examining how this religion is used as a tool for group cohesion further reveals such things as what other cultures are seen to represent, and what is important when defining such terms as “strength,” “citizen,” and “sacred.”

Fast-growing Fenrisúlfur named Frythology, and "really shitty of it". We should invoke Týr in us to fetter a bit this Frythology-Fenrisúlfur (fenris-úlfur). My new word "Frythology" means Fraud Mythology, Fake Mythology, Fabricated Myths, Forgeries, Falsified Mythology, and Puny (post natus) Mytho-Fringes, and Mytho-Frothbubbles. Frolic and frisk around-funny-foolish-phantoms, plus fancy fine fashion from film and TV-costume-design and weaponry. Really two main categories: * deliberate lies (known old characters abused in new forgeries), and * accidental misunderstanding (more often than not) based on wrong and misleading translations. Manuscript-reading is tricky, and different manuscripts might not agree. There is deliberate false pretense: * Shameless fakers invent sham-myths, but also: * Some innocent men hit upon wrong and misleading translations, or see bloody battle-pictures; This appeals to them, so they take that for their paganism. We know only too well how traditions and religions have been used and abused for egoistic and political purposes.

Now is the time, to understand anew our forefathers’ profound wisdom and pure theosophy. Note, that theocracy, (“god-power”, a tool for dominance) is not the same as theosophy, divine wisdom for man’s spiritual evolution.
See here theosophical quotations in our forni siður (our ancient tradition).
Einherjar in Valhöll - fully alive - wage peace in consciousness (The Maharishi Effect). A phenomenon we should understand.