One of the most debated and asked questions is how does someone do a ritual “correctly”. Let me begin by saying that in our faith, the most important thing is our actions. We have to Get Sh#t Done! So the minutia arguments over what makes a proper ritual are simply a matter of tribal thew. Each tribe has their own way of doing it, and that is their right to do it how it works for them. What follows is my tribal perspective on the “parts” of a ritual and how we do it. Different holytides and different goals can change the specifics of how, but the most important thing is that you are TAKING ACTION and giving the Ancestors and Gods Their Due…
1. The Hallowing — A ritual is a metaphysical and spiritual event, and whether you believe magic or
metaphysics are a psychological or spiritual reaction, the first step is always the setting apart of
the ritual space or Hallowing of the ritual area.
a. The most common method for hallowing in Asatru is a
“Hammer Rite”. The hammer rite is an adaptation of a ceremonial magic or Wiccan
“calling of the quarters” and asking for the ritual space to be set aside and warded. A
basic one would go something like this”
“Hammer in the North, Hail and Hallow this holy stead
Hammer in the South Hail and hallow this holy stead
Hammer in the east, Hail and hallow this holy stead
Hammer in the west, Hail and hallow this holy stead
Hammer above, Hail and Hallow this holy stead
Hammer below, Hail and hallow this holy stead
This is usually done by walking around the ritual participants stopping at each
directional pole and calling to each direction the call for warding. There are of
course variations and different elder languages these have been translated into.
All of which are fine so long as the folk understand them and utilize them
correctly…
b. There are those, myself included that feel it more appropriate to use Galdr, the
traditional singing of a spell to ward a holy stead. The one that I use was written by
Swain Wodening a very long time ago, and I find it works exceptionally well for me.:
| Weonde Galdr: Fyr ic bere ymb friðgearde, ond béode men frið fremman, líeg ic bere tó belúcan, béode ælwihta fléogan aweg. Þunor wéoh, Þunor wéoh, Þunor wéoh þisne ealh. Fyr ic bere ymb friðgearde, ond béode men frið fremman, líeg ic bere tó belúcan, béode utlaga féran aweg. Þunor wéoh, Þunor wéoh, Þunor wéoh þisne ealh. Þunor wéoh, Þunor wéoh, Þunor wéoh þisne ealh. |
Translation: Fire I bear around this Frithyard And bid all men make frith Flame I bear to encircle (this space) And ask ill wights to fare away. Thor make sacred, Thor make sacred. Thor make sacred this holy space Fire I bear around this frithyard And bid all men make frith Flame I bear to encircle (this space) And ask all outlaws to flee away Thor make sacred Thor make sacred Thor make sacred this holy space Thor make sacred Thor make sacred Thor make sacred this holy space |
2. Once your ritual space has been warded, it is time to move on to the next phase of ritual, the
explanation. The simple truth is that our folk are relearning concepts of ritual and belief that are
quite frankly alien to the modern mindset and based on an agrarian culture and society that is
completely unlike the modern consumerist mindset that is so prevalent. As a result, each
holytide needs to come with a brief explanation of the holytide, and what it’s purpose is. And
usually accompanying definitions for the unusual, antiquated, and agrarian terms utilized to
describe the holytide’s purpose.
3. Once the space is set apart, and the what and why of the holytide is explained, then it is time to
call to Gods and / or ancestors. The gods and or ancestors called to should be seasonally
appropriate, and tied in to the previously explained explanations. Continuity is very important
to create flow and connection with the folk and guests.
4. The offering – A gift should be offered, be it mead charged with intentions, physical seasonally
appropriate items, or even blood sacrifice of an animal. A Blot or blood sacrifice is a HUGE gift
for the Gods, and as such should not be given lightly. It should only be done by one who is
properly trained and only then when the reciprocal gifting has built to that level. Offerings
other than Blots are usually burned, bogged, or buried, but they are destroyed so they are no
longer functional here on this plane. Symbolizing that they have been given completely to the
Gods/Ancestors for their use only. If one does a blot, all of the meat is consumed at the
gathering feast, or immolated. NO PART OF THE SACRIFICIAL ANIMAL IS BROUGHT AWAY FROM
THE GATHERING! (ashes being the only exception after the sacrifice has been immolated).
5. The reciprocal gift from the Gods/Ancestors should then be received. I do this by asking the
Gods to charge a new horn of mead with their speed/Maegns/energy and then asperge the folk
with the mead. This is the outward symbol of the luck and speed be granted to the folk from
the Gods/Ancestors. Any remaining mead is then sacrificed either in the ritual fire or elsewhere
for the Landvættir (spirits of land).
6. The ritual is then closed, and the wards released. It is at this time that omens are looked for,
either in the fire or other natural happenings that coincide with the rite (weather, bird or animal
migration/actions, etc.) This is always followed by a little time for contemplation and
reconnecting with this world. This time is important, as there is a lot of energy released in a
ritual, and it can leave a person feeling energized, even overwhelmed. It is important that these
feelings and this energy is internalized, contemplated, and explored in order to heighten one’s
sensitivity to omens that may be forthcoming.
This is a VERY simple list of steps to ritual, and there are many folks who do more and different things.
This is my list of the essential parts in order to accomplish the goal of performing a ritual and is in no
way intended to be all encompassing, or to imply that others do it “wrong”. The most important thing is
to DO IT. After all, in heathen worldview it is inaction that is the worst choice, not wrong action. And
for us tribalists, right action, while it should be grounded in some study and learning, is subjective and
individual to each tribe. That which is good for the tribe is good, and that which hurts the tribe is evil.
So, I remind you all that it is so much more important to pick up a book, do a little research and then
ACT, even if what you do is not perfect, because the Gods of our faith require action, not “thoughts and
prayers”.