Humanistic Heathenry - current draft as of 10/16/2003

Hi all,

Yes, I remember the controversy when I posted on this a couple of
months ago. However, I did take your concerns into account and made
some significant changes. (I no longer use the terms blot or sumbel
for Humanistic Heathen ceremony - I call them Fests as was suggested
by an Asatruar on Beliefnet.) I want to make sure that this
presentation is respectful of Asatru and would like your feedback. Of
course, I will just ignore the hostile, angry comments (mostly...).
This is a working draft so changes will continue to be made. Your
input may be helpful. :)

BTW, just to be clear - Humanistic Heathenry is NOT Asatru. 

Thanks!

Ashheathen


Association of Secular Humanistic Heathenry (ASHH)

Hea' then: haithno [Gothic], hæthen [Anglo-Saxon], heide [German],
mistranslation by the Gothic Bishop Ulfilas (4th century c.e.) of
hethanos [Armoric], heathen, by association with haithi [Gothic],
heath, thence the folk etymology of heathen as 'wasteland dwellers'
developed by other Germanic languages. Then, heathen refers to anyone
not of the Abrahamic religions, especially a member of a tribe,
nation, etc. worshiping many gods. Historically used by Christians to
describe others with different beliefs as barbaric, godless, and
irreligious.
Synonyms: agnostic, atheistic, barbarian, gentile, godless,
idolatrous, infidel, irreligious, non-Christian, pagan, profane,
skeptic


What is Asatru / Heathenry really all about?

Asatru, pronounced 'asa-true' is the Norse word meaning 'True to the
Aesir' (the 'Aesir are the Norse/Germanic Gods) or ‘True to the
Ways of the Ancestors”.

Asatru is the modern recreation of the ancient pre-Christian religion
of much of northern Europe. The practitioners of this ancient religion
of Germany, Scandinavia, the Netherlands, England, and Iceland came to
be called "heathens" by the new Christians, for those who clung
longest to the Old Ways were the people who lived outside of organized
towns, in the heath lands, or wilderness. In Southern Europe,
followers of the Old Gods became known as Pagans (from the Latin
pagani, country people). Heathen and Pagan became words of derision
among the Christians, who were taught that the Pagan-folk were Satan
worshippers, or simply Godless. Many Asatruar also believe in the
practice of magic, whether through the use of runes (runework and the
practice of galdr) or shamanistic practices (which is called seidhr).

In English speaking countries four of the days of the week are named
after the ancient Northern European gods and goddesses. Tuesday comes
from Tiu's day who is also known as Tyr. Wednesday comes from a
compound meaning “Woden’s Day” or "Odin's day,"
Thursday from "Thor's day" with Friday from "Freya's day." Throughout
Scandinavia and northern Europe we find places that were dedicated
anciently and named for the gods and goddesses.


What is secular humanism?

Humanism believes in a naturalistic metaphysics or attitude toward the
universe that considers all forms of the supernatural as myth; and
that regards Nature as the totality of being and as a constantly
changing system of matter and energy which exists independently of any
mind or consciousness. Humanism, having its ultimate faith in
humanity, believes that human beings possess the power or potentiality
of solving their own problems, through reliance primarily upon reason
and scientific method applied with courage and vision. Humanism, in
accordance with the scientific method, believes in the unending
questioning of basic assumptions and conviction, including its own.
Humanism is not a new dogma, but is a developing philosophy which
remains ever open to experimental testing, newly discovered facts, and
more rigorous reasoning.

Secular humanists accept a worldview or philosophy called naturalism,
in which the physical laws of the universe are not superseded by
non-material or supernatural entities such as demons, gods, or other
"spiritual" beings outside the realm of the natural universe.
Supernatural events such as miracles (in which physical laws are
defied) and psi phenomena, such as ESP, telekinesis, etc., are not
dismissed out of hand, but are viewed with a high degree of
skepticism.

Secular humanists do not rely upon gods or other supernatural forces
to solve their problems or provide guidance for their conduct. They
rely instead upon the application of reason, the lessons of history,
and personal experience to form an ethical/moral foundation and to
create meaning in life. Secular humanists look to the methodology of
science as the most reliable source of information about what is
factual or true about the universe we all share, acknowledging that
new discoveries will always alter and expand our understanding of it
and perhaps change our approach to ethical issues as well.

Critics often try to classify secular humanism as a religion. Yet
secular humanism lacks essential characteristics of a religion,
including belief in a deity and an accompanying transcendent order.
Secular humanists contend that issues concerning ethics, appropriate
social and legal conduct, and the methodologies of science are
philosophical and are not part of the domain of religion, which deals
with the supernatural, mystical and transcendent.


Is Humanistic Heathenry a part of Asatru?

Humanistic Heathenry is a modern, secular and naturalistic adaptation
of the practices and heritage of our Northern European ancestors. It
is a conscious reclamation and updating for the 21st Century of many
of the indigenous, pre-Christian beliefs and practices of our Northern
European ancestors. This reclaiming of our cultural roots and identity
in a humanistic context is a heritage that we hope to pass on to our
children. In addition, the combination of our cultural heritage and
practices with a Humanist philosophy makes both much more emotionally
and psychologically fulfilling.

Humanistic Heathenry is not a religion and it is not Asatru. It is a
nontheistic alternative to traditional, modern Asatru. Humanistic
Heathens do not believe in the literal existence of the Gods and
Goddesses or in the literal interpretation of our folklore. Humanistic
Heathens also do not believe in the practice of runework, galdr or
seidhr although they may study the runes for their historical
interest. Like many Asatruar, many Humanistic Heathens would study the
myths and folklore (for example, the Eddas and Sagas) of the ancient
Northern European peoples in order to recreate the ancient folkways so
that they may be reinterpreted and restructured, if useful, to
strengthen the sense of cultural and social identity among those of
our heritage.

There are some concepts Heathens hold in common: the belief that the
Earth and this life are the primary focus of value, that we are
responsible for our own behavior, that freedom, honor, duty, loyalty,
love, hospitality and courage are our highest principles. Hatred,
racism, homophobia and despising the weak are absolutely not a part of
Heathenry. Heathens respect all life, and our traditional folklore
teaches us that we are connected to all creation. According to the
laws of Örlög our deeds have an effect on our environment, our loved
ones and ourselves, and we believe that hate and senseless violence
diminish the perpetrator.

Humanistic Heathens value their Northern European identity and the
aspects of Northern European culture that offer a genuine expression
of their contemporary way of life. Humanistic Heathen communities
celebrate seasonal celebrations and life-cycle events (such as
weddings and coming of age) with inspirational ceremonies (Fests) that
draw upon but go beyond traditional literature.

Humanistic Heathen communities are an expression of the need for
cultural solidarity and mutual support. A Humanistic Heathen community
provides group identity, adult education, youth education, a setting
for public celebrations of holidays and life-cycle ceremonies, and a
community voice for the Humanistic Heathen point of view.

The Northern European peoples are an extended family whose shared
history, memories, and destiny are commemorated in beautiful holiday
celebrations. Humanistic Heathens find meaning in the celebration of
life through the historic Heathen calendar and seek to interpret this
calendar in a naturalistic way.
The birth of a child, coming of age, marriage and even death allow the
family and community to reinforce their unity and to articulate the
values that make life worthwhile.

Humanistic Heathens want to understand the beliefs and behavior of
their ancestors without feeling compelled to agree with the beliefs of
the past. They want their children to develop their own convictions
honestly - on the basis of knowledge, not indoctrination. They seek to
explore the entire range of Northern European experience, past and
present and to choose what is reasonable and useful. Skills for
survival and happiness are not instinctive. They are acquired.
Self-reliance, cooperation, generosity and rationality are daily
exercises. They are just as important as academic skills.

Can someone from another cultural background (non-Northern European)
practice Humanistic Heathenry?

Yes, although it may not be too appealing to those who are not from a
European background. Humanistic Heathenry can be viewed as
"Tribalist". We believe that ethnicity and heritage are certainly
important as it relates to the belief system associated with a
particular culture, but that people, of whatever background, can be
accepted into the "tribe" of Humanistic Heathens and be viewed as "one
of us". Tribalists make identity a matter of acceptance by the other
people of the group or tribe. Part of that acceptance would be
demonstrating to what degree the "outsider" has truly assimilated the
value system of Humanistic Heathenry and identifies with it.
Furthermore, the history and lore of the Northern European peoples
tend to confirm the Tribalist view as they adopted Celtic peoples,
etc. into their "tribes".


ASHH Mission Statement
The Association of Secular Humanistic Heathenry mobilizes people to
celebrate indigenous Northern European identity and culture consistent
with a humanistic philosophy of life.

Core Principles

As members of the Association of Secular Humanistic Heathenry:
 We affirm our identity as members of the Northern European
People. We draw strength from the history, culture, and achievements
of our people. We see Northern European history as testimony to the
continuing struggle for human dignity and, like the history of other
peoples, as a product of human decisions and actions.
 We demonstrate our bond to the Northern European people
through humanistic celebrations of indigenous Northern European
holidays and life-cycle events. We create and use non-theistic Heathen
ceremonies and celebrations that invoke the ethical core of
indigenous, pre-Christian Northern European history, literature, and
culture. Our aim is to foster a positive Northern European identity,
intellectual integrity, and ethical behavior among celebrants.
 We affirm the value of study and discussion of Northern
European and universal human issues. We rely on such sources as
reason, observation, experimentation, creativity, and artistic
expression to address questions about the world and in seeking to
understand our experiences.
 We seek solutions to human conflicts that respect the
freedom, dignity, and self-esteem of every human being. We make
ethical decisions based on our assessment of the consequences of our
actions.
 We believe that it is human beings that have the
responsibility for solving human problems. We are committed, in the
enduring human tradition of support for social action and social
progress, to community service and actions for social justice. We each
take responsibility for our own behavior, and all of us take
collective responsibility for the state of our world.
 We endorse the promotion of diversity among the peoples and
cultures of the Earth, in opposition to the global monoculture of
capitalism and political correctness.

We are committed to passing these values on to present and future
generations through education and by our example.

Humanistic Heathens believe:

Each Humanistic Heathen has the right to create a meaningful Heathen
lifestyle free from supernatural authority and imposed tradition.
The goal of life is personal dignity and self-esteem.
The secular roots of Northern European Heathen life are as important
as the religious ones.

Freedom from supernatural authority
Theistic religions assert that the ultimate source of wisdom and of
the power of the solution to human problems are found outside of
people - in a supernatural realm. Humanistic philosophy affirms that
knowledge and power come from people and from the nature in which they
live.

Dignity and self-esteem
Life is worthwhile when each person sees himself or herself as
worthwhile. Self-respect is distinct from happiness. Happiness is less
the goal of life than the consequence of having attained it.
Self-respect is dependent upon autonomy. The autonomous person feels
that s/he is responsible for the basic direction of his/her own life
and that no one else has the right to usurp that responsibility.
Autonomy does not mean that each person is individually
self-sufficient. Healthy dependence is horizontal rather than
vertical.

Secular Heathen Roots
Northern European Heathenry is an ethnic culture. It did not fall from
heaven. It was not invented by a divine spokesperson. The Northern
European people created it. It was molded by experiences of the
Northern European peoples. Holidays are responses to human events.
Ceremonies are celebrations of human development. Music and literature
are the expressions of human needs.


The Values of Humanistic Heathenry
The heritage of indigenous, pre-Christian Northern European cultures
posits that the basic place of moral judgment is within the human
heart and mind. We as human beings with the gift of intelligence are
sensible and responsible enough to determine right from wrong and act
accordingly. Our cultural heritages teach us through the examples of
metaphorical myths, as chronicled in the Eddas, and through various
pieces such as the Havamal which directly offer us advice. In modern
times, various Asatru organizations (theistic and traditional Heathen
organizations representing a more traditional understanding of
Heathenry as a religion) have outlined simple sets of values which
they hold up as simple guidelines on how to live one’s life.

This set of values (known as the Nine Noble Virtues) has been adopted
by the Association of Secular Humanistic Heathenry as an "official"
statement of our ethical beliefs. We do this not only as a moral guide
for our members, but also to say to the world what it is that we stand
for--our good name in the community being important to us.

The Nine Noble Virtues are:

Courage: Courage is the bravery to do what is right at all times. This
can be likened to being brave enough to live by the Nine Noble Virtues
and for the Six-fold Goal. But as always, what one person believes is
right, may not be what another sees as right.

Truth: Truth is the willingness to be honest and to say what one knows
to be true and right. It is often better to not say anything at all if
one cannot be honest. But likewise, when one does say something, it is
best to be truthful and speak what one sees, not what others would
like to hear. We also have a caveat on the concept of Truth, and that
is that while we should endeavor to speak the truth at all times, do
not be fooled into speaking the truth when others lie to you. The
Havamal councils us to respond to lies with lies, but then of course
if people always told the truth we would not have to do this, but then
this is not an ideal world in which we live.

Honor: Honor is the feeling of inner value and worth from which one
knows that one is noble of being, and the desire to show respect for
this quality when it is found in the world. Of all the Virtues, this
one is often the hardest to define, as each person's interpretation of
this is different. It could translate as "self-image", or
"self-esteem", and is important to recognize that this will be
different from person to person.

Fidelity: Fidelity is the will to be loyal to one's Folk, to one's
self, and to the larger world. How one interprets the concept of
loyalty is largely up to the individual as there are many different
levels of loyalty, and hence Fidelity. We must be able to communicate
this with others to be able to form the bonds of loyalty that exist on
all levels.

Discipline: Discipline is the willingness to be hard on oneself first
and then if needed on others, so that greater purposes may be
achieved. We must always be hardest on ourselves, to set the example.
It is very easy to work at the level of do as I say, not as I do. But
in this we dishonor ourselves and we dishonor others. Leading by
example is what this is all about.

Hospitality: Hospitality is the willingness to share what one has with
one's fellows, especially when they are far from home. This is not the
same as giving out all your worldly possessions to anyone who comes by
a begging. It is the concept of sharing, which is reciprocated by all
Trú folk when they have you as a guest in their homes. It is important
to establish and reaffirm the bonds of friendship, and kinship that
Hospitality is observed.

Industriousness: Industriousness is the willingness to work hard,
always striving for efficiency, as a joyous activity in itself. It is
vital that we work hard at what we seek to achieve, for without
consistent and well-directed effort, our goals will not be reached.
But it does not mean that we should work all the time, indeed one
should be industrious in ones leisure pursuits as well, and avoid the
concept of making work for the sake of having work to do.

Self Reliance: Self Reliance is the spirit of independence, which is
achieved not only for the individual, but also for the family, clan,
tribe and nation. It is not a concept of denying ones
interconnectedness with others, but of ensuring that one can take care
of oneself first, then ones family and loved ones, then the extended
family (clan), the tribe (ones local grouping) and the nation (all Trú
folk no matter where they reside). By being self-reliant we can then
share what we have with others and fulfil the duty of Hospitality, the
entire better.

Perseverance: Perseverance is the ability to return from defeat and/or
failure. Each time we have a setback, we recognize this, and if the
purpose is a Trú one we continue until success is won.

It would be hard to get much argument on any of these values from
anyone. They simply and briefly encapsulate the broad wisdom of our
indigenous, pre-Christian Northern European cultural heritage.

The Six-Fold Goal

Right is the justice of law shaped by the lore of our folk and meted
out with good judgement and true by those who can see the truth. This
is a goal rationally sought and rationally administered - the rule of
rationality and enlightenment in the world.

Wisdom is the hidden lore and powers welling up from the darkest
depths of our souls and hovering high over our heads, shining beyond
the clouds and leading us on into the unknown. It contains the wells
of memory, and its expression is found in the ability to see and
understand the whole.

Might is the embodiment of the two fold goal of victory and defense.
These require pure power to operate, but must be ruled over by Wisdom
and Right to be truly expressed, and serve the goals of Harvest and
Frith. Being a natural and intrinsic part of our nature it must find
expression and aids us in maintaining the truth, to defend the folkway
from things outside the truth of our tradition.

Harvest is the reaping of things of the natural and good cycles of
nature, which ensures the continuance of the folk in the world.
Harvest not only includes the cycles of nature, but all economic
cycles. It is the goodness of plenty, of wealth and physical well
being that we should make available for all the folk.

Frith is our own word for "peace". This is where all the parts of the
Six-fold Goal are attained and expressed in our society. It is not a
state of a lack of movement, but where movement exists in a state of
freedom, where we can take our challenges to higher levels of
expression.

Love is not as one might consider the love of relationships, between
folk, but the intrinsic desire to live. It is the pure force of life
that is embodied in our sense of play and pleasure. Such things are
right and good and it is indeed Love and Wisdom that hold all of the
Six-fold Goals together.


The Nine Noble Values of Heathenry

There is also another set of Nine Noble Virtues that were developed by
Asatruar. Humanistic Heathens refer to them as the Nine Noble Values
of Heathenry to avoid confusion. They are:

1. Strength is better than weakness. 
2.  Courage is better than cowardice.
3.  Joy is better than guilt.
4.  Honor is better than dishonor. 
5. Freedom is better than slavery. 
6. Kinship is better than alienation. 
7. Realism is better than dogmatism. (This is a good justification for
Humanistic Heathenry.)
8. Vigor is better than lethargy. 
9. Ancestry is better than Universalism. (This is referring to not
forgetting or being ashamed of one’s cultural heritage and
roots. This does not justify racism or ethnocentrism as they are
contrary to the Virtue of Hospitality. "Universalism" - the idea that
all peoples of this world are "one and the same," is absurd, and if it
prevails, will only succeed in removing the freedom, individuality and
uniqueness of the diverse peoples and races that inhabit this Earth! )

The Fest
Humanistic Heathens, if they so choose, have ceremonies they have
developed to celebrate the Seasonal Celebrations as well as key life
cycle events. These are not mandatory as Humanistic Heathenry is not a
religion and it is far more important to embody the Values of
Humanistic Heathenry in our everyday lives than it is to perform
ceremonies. However, the ceremonies provide a concrete way of
reaffirming our commitment to Humanistic Heathenry and its values
within a communal or familial context.

In traditional Asatru, the most common ceremonies are known as blots
and sumbels. To be respectful of the differences between Humanistic
Heathenry and traditional Asatru, we refer to our ceremonies as Fests.
The Fest is the Humanistic Heathen adaptation of the traditional blot
and sumbel of Asatru.

The only tools used for a Fest are: a drinking horn if available (a
cup can be used if one does not have a drinking horn), a blessing
bowl, and some sort of drink (usually mead, but can be apple juice,
wine or beer). By holding a Fest in honor of our ancestors we reaffirm
our connection to our indigenous, pre-Christian Northern European
heritage and culture.

A Fest is a simple affair where a horn of mead is dedicated to our
progress and well being with honor given to our ancestors and then
poured as a libation. The Fest consists of three rounds and is our
chance to celebrate our Northern European cultural heritage on a more
personal level.

Basic Outline of the Fest Ceremony: 

 
I. Dedication of the Fest

 The leader, taking up a horn/glass of mead or other drink, dedicates
the rite to our ancestors, our Northern European heritage and/or the
seasonal celebration or life-cycle event being observed.


II. Optional Secondary Activities supporting the Fest: arts and
crafts, music, storytelling, etc.

The community or leader may choose to have an appropriate activity at
this point.

III. Pass drinking horn among all celebrants for blessing 

Members present can make their toast. We should also be aware of the
fact that there are some that cannot or do not want to drink alcohol
for a variety of reasons. These people, we suggest, kiss the side of
the horn rather than drink from it so the Fest may continue. The round
ends with the pouring of the remainder of the horn into a blessing
bowl. The natures of the toasts (rounds) are as follows:

The first round is always given to our Northern European heritage,
culture and larger community. At this time the celebrants express
their concerns, admirations, wishes or whatever directly. They may ask
for the community’s support in some matter. The horn/glass is
then drunk from or kissed and then passed on.

The second round is generally used for people to toast their family,
kith or kin (friends and relations). The words they speak at this time
have power by being witnessed by the gathered folk and should relate
to the purpose of the Fest, particularly if it is to celebrate a
seasonal celebration or life cycle event. For example, while honoring
the Einjahar, one might express concern about a battle or conflict
that a friend is facing. Others may share their wisdom in regards to
particular areas of life with other present community members.

The third round is used to honor our ancestors or heroes, or make
boasts and vows with all the kindred listening. Rather than a toast, a
person might also offer a brag or some story, song, or poem that has
significance.  The conclusion of each round is marked by the pouring
of the remainder of the horn into a blessing bowl.


IV. Sprinkle the folk

After all the rounds have been poured into the blessing bowl the
person acting as the leader for the Fest will take a sprig from a tree
(traditionally this was from an evergreen tree, such as pine) and use
it to bless the gathered folk with the contents of the bowl. In this
way the blessings are received back by the celebrants and shared with
the community as a whole.

V. Pour the libation to the Earth

After the three rounds, or whatever variation is being used, the
leader takes up the blessing bowl with its contents and goes to a near
by tree or some other appropriate spot. After choosing an appropriate
spot the leader pours out the remainder of the blessing bowl saying:

"From Nature, to the earth, to us. From us, to the earth, to Nature. A
gift for a gift! The cycle continues. The Fest is ended".

At this point the gathered people may have a potluck and /or party.

What is the role of Wyrd, Orlog, and Frith in traditional Northern
European thought?

Wyrd is one of the most complex of ancient Heathen beliefs for it is
the traditional view of the Law of the Universe. To demonstrate Wyrd,
the ancient Heathens described it either as a well and a tree or as a
great web (cloth) being woven upon a loom. The loom and web model best
demonstrates how all things are connected, while the well and tree
model best demonstrates how past deeds affect the present.

For Humanistic Heathens, the Web of Wyrd is a metaphorical
representation of the interdependence of life. The Web of Wyrd
connects all things just as the fibers of a cloth touch many others,
so every deed done affects a myriad other things. The Web of Wyrd can
be seen in the life cycles and the food chains of the environment, and
in our own lives. The Well of Wyrd and the World Tree ensure that past
deeds determine what happens in the present. The World Tree is the
present and from it drips dew that falls into the Well of Wyrd. There
it sinks to the bottom to be drawn back to the present by the roots of
the World Tree, or when Wyrd and her sisters water the tree every
morning. The dew on the Tree represents actions or deeds being done in
the present, while the water in the Well represents deeds of the past.
Deeds from the past have their results in the present. Every deed one
does has a consequence based upon some previous deed. If the deed is a
good one, a Heathen will gain mægen (inner strength), if it is a bad
one he or she will incur a scyld or "debt," and lose mægen until he or
she can pay that debt with another deed. Therefore, Heathens try to do
good deeds and by keeping the Heathen thews or "virtues." These thews
encourage Heathens to depend on one's self and to help others, not
just for the good of one's self, but for the good of all. Together
they form what is known as honor or worth and it is the aim of most
Heathens to be honorable by practicing these thews with friend and
stranger alike.

Wyrd is NOT fate as some very misguided people might portray. Wyrd is
the universal ground from which all is set upon. Wyrd is the warp and
woof of all that is becoming. Wyrd is what IS. Orlog, as the life
force of Wyrd, means "primal law" or "primal layers". Orlog is the
effects of the layers or actions that are done in our daily lives.
Orlog is what defines our "destiny". It is often said that only the
most heroic and strong of spirit can reshape their orlog and wyrd.

Wyrd is the weaving together of the sum total of past and present acts
and their consequences. In a sense, our Fests and other characteristic
practices can be seen primarily as mechanisms for creating times,
places and frameworks wherein we can influence our Wyrd by means of
especially significant acts and speech, though we frequently fail to
recognize and take advantage of those opportunities. One of the
fundamental perceptions we have of Wyrd is the tendency of acts to
ripple out in all directions from the point at which they take place,
creating consequences far beyond what was intended or perceived at the
time. Indeed, it could be argued that the "great work" of being
Heathen is to become aware of an ever-wider sphere of those
consequences, and to become ever more skillful at crafting our
interaction with the world so as to produce consequences that appear
to us as constructive--and through so doing, to become "truer" to what
we see as the appropriate way for people, or at least for us, to be
and act in the world. We do the right things through becoming the kind
of people who do right things, and it is the conscious, deliberate
doing of right things that strengthens our will and increases our
power to become that kind of person. For a Heathen, the highest good
is found in acting in relationship to others, not sitting quietly and
contemplating the universe, although doing so occasionally might turn
out to be an effective aid in learning to live in a "true" way.

According to ancient Heathenry, in order to obtain respect and a
secure position within their society, it was necessary to become a
strong, self-reliant and wise person, and that required experience,
maegin and "luck," all of which could be obtained through acting well.
One started out with a given set of determining conditions, or orlog,
that were the result of inheritance and the community into which one
was born, but just as one's orlog at birth was the totality of all the
causes that had been laid down to make things what they were, so it
was possible to lay down one's own causes, in the form of significant
acts, to be woven into the fabric of one's character, that would
increase one's inner strength so that one could hope to bring about
positive outer changes in one's life. However, the significance of an
act depended upon a context of meaning that gave it significance: that
is, a set of people who would understand and be affected by the act,
and a world view and value system in which the act was both right and
powerful.

Frith is thus the natural and indigenous Heathen response to Wyrd.
Wyrd was and is how Heathens saw and see the world as functioning.
Although Frith is often translated as "peace," it means that only in a
very specialized sense: for Frith to remain whole and powerful, the
relationships within the frithstead must be maintained correctly,
which is to say, according to the traditional laws and principles,
with due concern for the rights and dignity of the individuals
concerned, but with the interests of the frithstead accorded the
highest consideration. The peace within the frithstead that this
creates is not simply the negative type of peace in which conflict is
rare, but connotes rather the positive state wherein the frithstead's
members are actively committed to the common weal.

Frith: The word frith derives from Indo-European *priyas, "one's own."
Many other words derive from this root word such as Old English
freogan "to love," freodom "freedom," and Old Norse Freyr, the god.
According to most Old English dictionaries, the word frith meant
"peace, tranquility, security, or refuge." It also referred to the
special protection offered by the tribe and the penalty for breaching
that protection. A verb form, frithian meant "to make peace with,
cherish, guard, defend, or keep." For the Heathen it means the peace
and security that must be maintained to ensure the group's prosperity.
"Frith" is often translated as "peace", but that does not accurately
capture the idea. Frith is the foundation of society and culture, the
voluntary abandonment of conflict to pursue a common purpose. A breach
of frith can affect the group's luck and orlog.

Tribal Orlog and Maegen ("luck"): Just as individuals have maegen
("hamingja" or "luck") that is determined by their deeds, and an orlog
that determines the course their lives will take (again based on their
deeds), tribal organizations feel as a whole they do too. As such, the
orlog and maegen of a group are determined by its actions as a
collective whole. This was the earliest theological basis for Heathen
law.


The Seasonal Celebrations
The ancient Northern Europeans knew four major holidays the Spring and
Autumn Equinoxes which we call Summer and Winter Finding, and the two
solstices which we call Midsummer and Yule. However, there were many
other minor festivals and modern Humanistic Heathens and Asatruar have
added even more.

Yule (Winter Solstice – Dec. 31)
Yule is the most important seasonal festival of the year. Everyone is
familiar with the shortness of the deep winter days, but in the
Scandinavian countries this is of even greater importance. At the
Yuletide there is almost no sunlight at all, and the climate would
have people bound in their homes waiting for the return of Spring.
Yule is a long festival, traditionally held to be 12 days or more.
After Yule the days began to get longer and the festival represented
the breaking of the heart of winter and the beginning of the new year.
Yule was traditionally the holiday of either Thor or Frey.

The most important symbols of Yule are still with us today. Most of
the supposedly secular customs of Christmas are actually Heathen in
origin. Evergreen trees and holly that remained green throughout the
long nights and cold were a promise that spring would once again
return to the land. These symbols may also have been a connection to
the nature spirits who have sway over the return of the warm days. The
modern conception of Santa Claus as an elf, for whom offerings of milk
and cookies are left, is possibly a modern continuation of leaving
offerings for the Alvar and other nature spirits. The idea of children
staying up all night in the hopes of catching a glimpse of Santa Claus
may be a remnant of people staying awake to mark the long night and
remind the sun to return. (In the latter case it's considered an
adequate substitution to leave a candle going all night to light the
way for the returning sun.)

Yule is a  12 days long festival, not just a single holiday. The Yule
season begins on the winter solstice, which is the Mother Night of
Yule, and ends with Twelfth Night/New Years. While one might expect a
rather dour theme to a holiday held in the darkness and cold, Yule is
a time of feasting and gladness.

Yule is the holiest of all the Germanic feasts. The name is too old
for its meaning to be easily traced, but the most common guesses
derive it from a root meaning 'wheel', perhaps related to the wheel of
the Sun herself, as seen by the sun-wheels which were sometimes burnt
in Germany as part of folk-festivities at this time. Yule is also
traditionally seen as the border-time between years at which fates are
set. It was the practice in Norse Heathen times to swear oaths on a
hallowed boar (the living emblem of Frey and/or Freya). This survived
in Swedish folk-custom; a large boar-shaped bread or block of wood
covered with pigskin was brought forth at Yule for this purpose
through the beginning of this century, and boar-cakes are used for
Yule-oaths by most Heathens today. Especially meaningful oaths were
also sworn on the horn or cup while drinking at the Yule-feast. The
'New Year's Resolution' is probably a somewhat diminished form of the
Yule-oath.

The fir- or pine-tree that is carried into the house and decorated is
a German custom, brought to America by German immigrants, England by
its German royal house, and reaching Scandinavia only at the end of
the last century. The tree on which gifts are hung was Heathen in
origin; in Germany, those who kept the old custom hid it inside lest
their neighbors notice, but in England and Scandinavia, the trees and
various wights got their gifts outside. In those latter countries, it
was a candlelit and ribbon-bedecked wreath, the ring of which may have
reflected the oath-ring or the Yule sun-wheel that was traditionally
brought in to decorate the home.

The Yule-log is also an old Heathen custom. This log was supposed to
burn all night during the longest night of the year to symbolize life
lasting even in the time of greatest darkness, its fire rekindling the
Sun in the morning. Its ashes or pieces were used as protective
amulets during the rest of the year. Troth folk today who lack large
fireplaces often use 24-hour candles instead.

There are simply so many different Yule customs, both ancient and
modern, that one has almost limitless possibilities even when staying
within Scandinavian and Germanic customs.

Summer Finding (Ostara or Spring Equinox)
Summer Finding is also known as  Ostara, the festival of the ancient
Saxon Goddess for whom the modern Easter is named. She is a fertility
Goddess and her symbols are the hare and the egg. Her name is related
to the Germanic words for 'east' and 'glory'; she was probably the
embodiment of the springtime. She was known only to the Anglo-Saxons
and Germans, not the Scandinavians, who called the feast at the
beginning of summer 'sigrblót' (victory-blessing). Heathen folk
customs associated especially with Ostara's feast include the painting
and hunting of Easter eggs, which, according to German tradition, were
brought or laid by the 'Easter Hare' (the earliest form of the
slightly diminished American 'Easter Bunny'). Some authors suggest
that the Hare was the holy beast of Ostara, slain and eaten only at
her blessing; in Germany, bakeries sell hare-shaped cakes at this time
of year. Fires were also kindled on the hilltops at dawn, especially
in Germany.

Another common folk-custom that still survives in rural areas is the
performance of plays at which Summer battles with Winter and drives
him out, or at which an effigy embodying Winter is beaten, burned, or
drowned.

The obvious folk tradition at this time of year involves eggs. These
were colored as they are today, but then they were buried, or more
appropriately, planted in the earth. Some have suggested that the act
was purely magical, the fertility of the eggs would then be
transferred from the animal realm to the plant realm and would
increase the prosperity of the harvest. It's also possible that they
were left as an offering to the alvar and the spirits of the plants.

May Day (April 30/ May 1)

No true Heathen name survives for May Eve and May Day. This festival
marks the beginning of summer in Scandinavia. Originally it was a
festive holy day celebrating the first spring planting. In all the
Germanic countries, it is seen as a time when witches are particularly
active, a belief memorialized in Goethe's description of the
witch-moot on the Brocken (Faust, Act I) and Mussorgsky's "Night on
Bald Mountain". It is also a night of love: young men are expected to
go out into the woods to gather green branches and wildflowers with
which they decorate the windows of their beloved (the Germanic
equivalent of Valentine's Day).

The Saxons began their May Day celebrations on the eve of May, April
30. It was an evening of games and feasting celebrating the end of
winter and the return of the sun and fertility of the soil. Torch
bearing peasants and villagers would wind their way up paths to the
top of tall hills or mountain crags and then ignite wooden wheels
which they would roll down into the fields

The traditional 'Maypole' or 'May Tree' is also a part of the
celebration of this feast; in Scandinavia, the 'May Tree' is carried
about in processions, a practice which probably goes back to the Vanic
fruitfulness-procession of earliest Heathen times.

Traditionally, fires were kindled on grave mounds or other high places
on this night. It is traditional for folk to leap through the flames
for luck. A fire kindled by friction (the 'need-fire') might also be
used to protect cattle against illness or cure them.

In modern times, May Day, also known as International Workers' Day,
commemorates the historic struggle of working people throughout the
world.


Midsummer Day (Summer Solstice)

The summer solstice was second only to Yule in importance to the
ancient Northmen. One idea for midsummer is to remain awake all night
and mark the shortest night of the year, then at sunrise to perform a
Fest while greeting the Sun (who was traditionally seen as a Goddess).
Folk traditions include the making of wreaths, the kindling of fires,
the burning of a corn dolly (human figure made out of straw), and the
adornment of fields, barns, and houses with greenery.  Model
Viking-ships are also sometimes made out of paper or thin wood, filled
with small flammable offerings, and burned at this time.

Midsummer is the high point of the year, the time when deeds are
brightest and the heart is most daring. This is the time when our
Viking forebears, having got their crops safely planted, sailed off to
do battle in other lands. It is a time for action and risk, for
reaching fearlessly outward.

Another midsummer custom is the rolling of a flaming wagon wheel down
a hill to mark the turning of the wheel of the year. If fire would
otherwise be a hazard, one could parade a wheel covered with candles
for similar effect. It is also a time for general merriment and in the
Scandinavian countries many of what we know as the traditional May Day
rituals such as May Poles and Morris Dances were celebrated at
Midsummer rather than in May.

Winter Finding or Frey-Faxi (Autumnal Equinox)
There does not seem to be a great deal of distinctive traditional lore
about the Autumnal Equinox that would distinguish it from the Harvest
festivals found worldwide. It seems to have been overshadowed to some
extent by the Winter Nights that Heathens celebrate at the equinox
rather than at the more traditional time of mid-November.

Winter Finding should be treated as a general harvest festival. Even
more so than other holidays, a large feast is appropriate at this
time, perhaps concentrating on local vegetables and grains more than
meat.

Winter Nights (October 13-31)

The Winter Nights is the traditional festival honoring the family
ancestors. It is a time to remember your family, the dead, and your
ancestors. Winter Nights marked the end of harvest and the time when
the animals that were not expected to make it through the winter were
butchered and smoked or made into sausage. It was especially a time of
honoring the ancestors and the powers of fruitfulness, wisdom, and
death. It marks the turning of the year from summer to winter, the
turning of our awareness from outside to inside. Among the Norse, the
ritual was often led by the woman of a family - the ruler of the house
and all within.

One of the commonest harvest customs of the Germanic people was the
hallowing and leaving of the "Last Sheaf" in the field, often for Odin
and/or his host of the dead, though the specifics of the custom vary
considerably over its wide range. The Wild Hunt begins to ride after
Winter Nights, and the roads and fields no longer belong to humans,
but to ghosts and trolls.

The Winter Nights feast is also especially seen as a time to celebrate
our kinship and friendship with both the living and our earlier
forebears. It marks the beginning of the long dark wintertime at which
memory becomes more important than foresight, at which old tales are
told and great deeds are toasted as we ready ourselves for the spring
to come. It is a time to think of accomplishments achieved and those
that have yet to be made. Winter Nights also marks the beginning of a
time of indoors work, of thought and craftsmanship.

A sumbel that toasts ones ancestors and passed on friends would be in
order. If a feast is held, it should be quiet and respectful of the
character of the season. Another idea is a silent "mum feast," a
custom which is found the world over.  Many Heathens begin the
celebration of Winter Nights around October 13 and continue the
observance through Halloween with many of the traditional Halloween
customs.

Einherjar (November 11)
The other major festival celebrated by virtually every Heathen and
Asatruar group around the world is Einherjar, or the feast of the
fallen. This is held on November 11, Armistice or Veterans Day, and
honors those who have fallen in battle and were traditionally seen as
having “joined Odin's warriors in Valhalla”. Heathens
generally hold a quiet ceremony and honor our ancestors and relatives
who have died in war or served. Humanistic Heathens also honor those
who have given their lives for our country.

In Conclusion

Humanistic Heathens believe that the goal of living is to lead a
worthwhile and useful life, and we reject both the decaying fabric of
modern culture as well as the phony moralisms of those who would
plunge us back to the dark ages (i.e. the religious right). Our values
are based on individual liberty, tempered with responsibility, as
outlined in the Nine Noble Virtues: Courage, Truth, Honor, Fidelity,
Discipline, Hospitality, Industriousness, Self-Reliance, and
Perseverance. In keeping with this independent spirit, we reject
religious hierarchy and dogma, even as we respect learned teachers and
the ways of our Northern European ancestors.

If you are interested in Humanistic Heathenry and ASHH, please contact
us at [EMAIL PROTECTED]
You can also join our group discussion at
http://groups.yahoo.com/group/ASHH/
Wassail!