In all religious beliefs, there lies a metaphysical aspect
of ritual and sacral mannerisms. Often times, this is due to
a world view consisting of the dual existence of a physical
and a spiritual (or meta-physical) realm in which most living
beings exist within simultaneously. Some religions teach that
these realms of existence are completely separate and others
teach that they are linked or merged in some way. For either
perspective, both the physical and metaphysical realms of being
can (and do) affect one another to one degree or another. But
both realms do not necessarily affect each other in a balanced
proportion.
The cause of this paper is to explain and theorize, on a theological
level, the metaphysics of ritual within the revived northern,
heathen religiosity based upon a reconstructive perspective.
This is sometimes known as Ásatrú, Heiđni,
Norse Heathenry, or Norse Paganism. For the purpose of clarity,
the term, "Norse Heathenry" will be utilized as the general
descriptive term.
Ritual, in all of its forms and creations in Norse Heathenry,
is performed with the ultimate purpose of communion with the
holy gods and ancestors of our folk. Primarily, in this communion,
a strengthening exchange is desired with the gods consisting
of a possible mix of various metaphysical essences like hamingja,
megin, mátt, óđ, and/or
önd. Secondly, is the seeking of ecstatic states (of one
level or another) in which some other means of contact with
the divine is sought. For this short paper, we will be focused
upon the primary intent.
First, we must have at least a brief understanding of what
those exchanged metaphysical essences are before an explanation
of the mechanics involved within ritual context and their effect
on the metaphysical level.
Hamingja is a concept of another type of holy essence in
which we call, luck. This force could be of a personal, family,
or tribal nature. This is sometimes personified in the form
of an animal (similar but different from one’s fylgja) or a
giant woman, like in Víga-Glums Saga. In Vatnsdćla
Saga, the idea is expressed in the following passage:
"… The boy shall be called Ingimundr after his mother’s
father, and I hope for luck (hamingja) for him on account of
the name."
Also in Finnboga Saga a dying man begs his son to
name his child after him:
" … he said he was sure that hamingja would follow."
The accounts of hamingja being a numinous essence and quality
of luck are extensive throughout the sagas. Vilhelm Gronbech
wrote extensively on luck in his work, The Culture of the
Teutons. Hamingja, as stated before, could be innately part
of a person, lent, borrowed, proven, inherited, gained, and
even lost. Many a king in ancient days lost his life as a sacrifice
because of his hamingja, or luck, failing the kingdom. Carl
Larsson’s painting, Midvinterblot, is such an example
of that concept.
Megin is a storehouse of inner spiritual, metaphysical
power and strength. Though at times it was referred to in a
literal physical strength definition, the examples of pertaining
to a metaphysical, internal strength or power are much more
numerous. All creatures in the multiverse contain some amount
of megin. One familiar example, is within the Gylfaginning
of Snorri Sturluson’s Prose Edda. Ţórr’s
belt of power, megingjörd, is described along with the
two other possessions of the god along with his god-power:
"One of them is the hammer Mjöllnir, familiar to
frost-giants and the mountain-giants when it is raised aloft,
and little wonder: it has smashed many of their fathers’ and
kinsmen’s skulls. He has another possession that is most precious,
a meginjörd (belt of strength/power), that doubles his
Ás-strength (ásmegin = god’s strength/power) when
he buckles it on. He has a third and most crucial possession:
a pair of iron gloves, with which he has to hold the hammer."
Mátt is the "might" in the phrase, "Of
might and main." mostly referring to a spiritual type of
inner-strength, resolve, or virtue. But it is very closely related
to megin, at times it was used in such a way to make them indistinguishable.
Óđ is inspiration. It is the essence of which
the god, Óđinn’s name is derived. It is the furious,
wild, exhilarating emotional and creative power that can envelope
someone. Sometimes to such an extent that it can lead to either
great epiphany or insanity. It has also been interpreted to
be a combination of spirit, wit, and emotion. Interestingly,
it was given to mankind by Hoenir, not Óđinn.
Önd, the breath-of-life, was the gift given Óđinn
when he, and his brothers, created mankind. It is the vital
force in life. It is the energy or force needed to animate human
beings.
Next, we will explain some of the metaphysical mechanics and
exchange involved within a ritual context. There are three main
tasks in which ritual must accomplish in order to succeed in
its ultimate purpose. These tasks are: The temporary (but complete)
merging of the physical realm, the metaphysical realm, and mythic
time within the confines of the sacred vébönd; the
relinquishing of communal metaphysical essences in order to
mix with those of the indrawn god-powers; and the reabsorbing
of the newly strengthened essences to the gathered folk.
The first task is the temporary and complete merging of the
physical realm, the metaphysical realm, and mythic time within
the confines of the vébönd. For simplicity, the
physical realm is the material existence in which we live in,
here on Miđgarđ. The metaphysical realm is where the
other worlds of Norse Heathen cosmology exist. Mythic time can
be explained as that instant in which time can be stretched
to encompass both the set past and the continuously evolving
present within the Germanic concept of time. It is that fine
line in between the two. This is where the past, present, and
myth all exist as one. This is also accomplished by having a
set sacred area; choreographed mannerisms, incantations/summonings;
and repeated gestures. In a sense by doing this we are confusing
time, the physical world, and the metaphysical world all together
causing them to merge and act as one simultaneously for the
short length of the ritual. That combination is the true vébönd.
In ritual, whether it is a communal drink of mead or a sanctified
sacrifice, the participants are volunteering some of their holdings
of these essences described above to the sacrificial animal
or votive object. The gods, in accepting the gifts, are volunteering
some of their holdings of these essences. This is all in the
realm of gift-exchange on a spiritual level. These are the moments
of the mixing with those in-drawn powers. These are the moments
when the hairs on people’s necks rise. These are the moments
when one loses their personal sense of time passing, and this
is also when epiphanies exist and manifest.
The reabsorbing of the newly strengthened essences to the gathered
folk occur in the communal feasting of the flesh of the sacrificed
animal; in the consumption of blessed drink; or the final discharge
of the given votive object before immersion, burial, destruction,
or immolation. Through this stage, the powers and essences of
the merges are absorbed by the participants through this consumption.
So, as we can see, reconstructionist heathens are not just
repeating a cultural or ritual history; nor are we merely going
through motions and choreography for a love of a romanticized
past; we are merging with all of those who have done so in the
past and forward into time immortal into a common stream of
the primordial essences of the gods, our ancestors, and the
folk to benefit from each other in a very special gift-like
exchange. Whether people realize this or not; that power exchange
is one of the ultimate rewards of our religious rituals. There
were reasons why our ancestors did such things in such a way
for so many centuries. It is up to us to rediscover the whys
to those reasons. Why not start at the beginning with what they
did, since it was obviously important to them?
Books utilized:
Bauschatz, Paul C. The Well and the Tree: World and Time
in Early Germanic Culture.
Evola, Julius. Revolt Against the Modern World
Russell, James C. The Germanization of Early Medieval Christianity:
A Sociohistorical Approach to Religious Transformation.
Metzner, Ralph. The Well of Rememberance: Rediscovering
the Earth Wisdom Myths of Northern Europe.
Lindow, John. Norse Mythology: A Guide to the Gods, Heroes,
Rituals, and Beliefs
Grřnbech, Vilhelm. The Culture of the Teutons.
Smith, Michael J. Think Again! Thinking Like a Heathen in
the Modern Era.
