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My Roots Reach Deep

July 28, 2019 Leave a comment

My roots reach deep

Into soil and stone

To the core of Fire in Jorð

 

My roots reach deep

Into history and home

To the hearth of every Ancestor

 

My roots reach deep

Into trial and triumph

To the soul of each spirit worker

 

My roots reach deep

Into weft and warp

To every diviner’s domain

 

My roots reach deep

Into blood and battle

To the heart of each ulfheðin

 

My roots reach deep

Into Ash and Elm

To the First People

 

My roots reach deep

Into Odin’s steed

To roots entwined with Roots

 

My roots reach deep

Into Urðr’s well

To the waters shared in life

 

My roots reach deep

Into Flame and Frost

To the Eldest of our Kin

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On Níðhöggr

November 19, 2018 6 comments

A while back I was asked to share my understanding of Níðhöggr by a fellow Heathen. Vikings of Bjornstad lists the meaning for Níðhöggr’s name as ‘Malice Striker’. The first section of the compound name, níð, is related to malice, insult, and strife. The second is related to beheading, striking, blows, or chops. Not much survives on this dragon/serpent survives from the lore. Among the places to look for Níðhöggr are in the Prose Edda, both in Gylfaginning and Skaldskarpamal, and in the Poetic Edda Grimnismal and the Voluspa. While the lore refers to Níðhöggr as male, my interactions with Níðhöggr have leant me to understanding the dragon as female.

I relate to Her as a God of Rot and Death, and a God of the Gravemound as well, especially seeing interlinks between the rotting of death and the eating of poison. My family’s compost heap is dedicated to Hela and to Níðhöggr, as we see Níðhögg as eating the poison of Yggdrasil and the making of it into the healthy new earth that is renewed. The gravemound takes in the Dead and the new growth results within it, holding the power of the sacred items deposited within it and the new growth above.

Most of my understanding and beliefs regarding Níðhöggr is from direct experience of seeing Her and interacting with Her. When I was saw Her, She was chewing the corpses of the Dead, taking the poison of Their lives, Their misdeeds. She does the same with the root of Yggdrasil She chews on, not to damage it, but to prevent poison that is collected in Helheim and the Nastrond from killing It.

A powerful insight of dragon symbolism, at least in terms of how I see it in Norse/Germanic/Scandinavian culture/myth is that part of their destructive nature is what they sit on. In Fafnir’s case it is his bed of gold and the greed associated with it. In Níðhöggr’s case She is lying in the midst of traitors, oathbreakers, and is sitting with the rot and poison of Yggdrasil’s root. She chews on the traitors, oathbreakers, and outlaws, as well as the root of Yggdrasil. One of the passages in the Voluspa says She sucks the blood of the slain. I see Her doing similar, chewing and sucking on the poison in the root of Yggdrasil, removing the rot so it stays healthy. It also explains why Her/His hall is the Hall of Serpents dripping poison because that is Níðhöggr’s environment. My fellow Heathen likened it to a poison dart frog, and I think that’s a fair reading of Her too.

It is telling that the only time She emerges in myth is during Ragnarok and She isn’t destroyed, but takes up roost again beneath the ground. I find Her very purifying, as She has been in the midst of all that rot, poison, and uncleanliness, and yet, She has not lost Herself to it. She engages with this Work before and after Ragnarok. She is rejuvenating and dangerous, the Chewer of Corpses and Warder against Poison. As outlaws and traitors were among the worst one could be, and both were put into the utgard of society, I see Her as a boundary-keeper since She gives these dangerous and vile Dead a place to go to be contained, chewed, composted so they do not harm the community or rest of Yggrasil. She is the God that chews the rot beneath the Tree, rejuvenating both the root and the soil in which Yggdrasil’s root rest; necessary and holy.

Holiness is Rootedness

October 10, 2015 8 comments

In order to have a sense of what is holy, one must have ideas and concepts related to holiness.  In order for these ideas and concepts to be related to holiness, it must have roots in a religion, a theological framework, in which holiness as a concept is able to take root.  If one’s religious framework has no Gods, there is nothing to consecrate.  If there is no God or Goddess, no Holy Power to consecrate, then there is no holiness just as there is no profanity or things lacking in that consecration.

The very notion that an atheist can declare or recognize an image as holy is illogical on its face.  An atheist framework is one in which there is no God or Goddess, and thus, no sacred.  One may hold things reverently, that is, with deep respect, but without a religious framework that very concept that one may hold anything as holy has no basis.  An atheist claiming to hold something as holy is a person claiming something to which one has no right by either religious framework or the result of one’s own philosophy.

If you eliminate the sacred from your worldview you cannot claim to hold onto something as sacred.  Claiming symbols and symbol-sets as your own, when you have neither the investment in a religious framework, nor a religion itself that recognizes these things as holy, is appropriative from those whose identities revolve around the engagement with these symbols of Gods and Goddesses, and the Gods and Goddesses that are embodied by them.  Using them in ritual, or for personal  use, then, can be seen as a violation of communal bounds with those who worship these Gods and regard their symbols as sacred.

Rootedness in the Northern Tradition and Heathenry is what allows a person to understand Gods, the Runevaettir, the Ancestors, and vaettir of these religions.  Rootedness in the Northern Tradition and Heathenry also allows for people, individually and communally, to understand what is held as sacred, holy, taboo, etc.  There are plenty of worshipers of various religious backgrounds who come to worship Norse, Germanic, Scandinavian, etc. Gods without becoming part of Northern Tradition or Heathen religions. Yet, there is still rootedness in the Northern Tradition and Heathenry with many of these people.  It is not any different than someone being on the outside of a religious community coming to a religious community seeking roots in their religion, practices, Gods, and spirits.

The idea of holiness and sacredness cannot exist without a religion and cosmology. One can study the myths as they like, even relate to the Gods, as characters, but holiness and sacredness and the treatment of the Gods, Ancestors, and vaettir in a respectful manner cannot be done in this fashion. Without this rootedness in the Northern Tradition and Heathenry, there is no context for the Gods, the Ancestors, and the vaettir as holy or sacred.  Indeed, there is no context for Them at all.  Sacredness, holiness, and similar terms, are the province of religions because religions are invested in the means by which holiness is understood, and the ways of determining what is holy, and held as sacred.  Atheism cannot be invested in this understanding as it has no basis for holiness and the sacred, as atheism denies both on their face by its very outlook.  Atheism denies that Gods exist, and in so doing, denies the cosmology They are rooted within.  The notion of holiness within an atheist context, therefore, cannot exist.

Can people who are not rooted in the religious communities of Northern Tradition Paganism or Heathenry, then, be rooted in the Northern Tradition and/or Heathenry itself?  Absolutely.  There are plenty of folks in these religious communities without a community in their area to call home.  Pagans tend to call these folks solitaries.  Can people who are not rooted in the religious communities of Northern Tradition Pagans or Heathenry, then, be rooted in the Northern Tradition and/or Heathenry?  Yes.  They may be general polytheists without a community to call home or they may have a religious tradition to which they belong, but for one reason or another, are called to or brought into contact with our Gods, Ancestors, and/or vaettir.  In either case, it is the acceptance of the Northern Tradition’s cosmology or one (or many) of the Heathen cosmologies, respect for the Gods, Ancestors, and vaettir, and understanding of holiness and the sacred that binds the Northern Tradition and Heathen paths together.  For some Heathen paths, they will say that you cannot practice alone, and that you must have a community to call your own.

I do not take rootedness in the Northern Tradition and Heathen religions to mean that one cannot hold to relationships outside of these religions.  It may mean that your rootedness in other traditions will need to be considered with or against the relationships you have in these Gods vs. Gods of another religion, and it may mean that you may need to consider the obligations you have to this communities vs. the other, but I do not think that Northern Tradition Pagans and Heathens are automatically precluded from relationships with Gods of other pantheons.  What it does mean is that your considerations will need to be weighed, and priorities developed.

In other woods, rootedness need not mean exclusivity, though it may.  Rootedness need not mean that you leave relationships with other religious paths you are walking or have walked, though you may.  Rootedness in the Northern Tradition and/or Heathenry means that you are grounded in the religion, the weltanschauung (worldview) of the Northern Tradition and/or Heathenry, grounded in the Gods, Ancestors, and vaettir, and from there flows your life, priorities, and relationship with, view of, and understanding of the holy, and holiness.
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