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The Assembly of The Elder Troth would like to welcome you to our website. Please click on the links to the left to enter the relevant area of our site. Just as with many organisations and faiths, the Assembly of The Elder Troth too has special days and events which are celebrated by many Asatruar. The links below provide a list of months and the events that you will find occur during those months. We hope you find the information both informative and useful. An Australian Heathen Ritual Calendar The original ideas and synthesis in this document are © Copyright 2003 to the Assembly of the Elder Troth. We do not lay claim to the information drawn from our sources. This document was conceived of and assembled by members and friends of the Assembly of the Elder Troth, specifically John Dickens, Ruarik Grimnisson, Henry Lauer, Sweyn Plowright, and Dirk Schmitt. As always, this document does not lay claim to any eternal or absolute truth. It is intended that it evolve with time and experimentation. General Considerations for a Ritual Calendar What Did Our Ancestors Do? Historically, there were a multitude of variations on the theme of heathenism. In old times, culture and religion were inextricably webbed together, and so we can talk about Frisian, Anglo-Saxon, Old Norse, Gothic (in manifestations ranging from Spanish to Eastern European), and many other kinds of heathenry. A number of factors distinguished these different strands of the tapestry of heathenism. Cultural exchanges, geographical/climactic influences, language, how peaceful or militant a particular group was, and where each culture sat in terms of the overall history of heathenism (for example, the Old Norse had myths that the Bronze Age Germanics probably did not). The point is, our ancestors' traditions evolved as their social, cultural, linguistic, geographical and climactic conditions changed. As a fairly simple example,
consider the Icelandic celebration of Thorrablót. Held towards
the end of winter each year, this feast served to keep flagging winter
spirits up against the onslaught of the desolate cold. No other heathen
culture appears to have celebrated this particular festival. My conclusion
is that it developed in Iceland because 1) a disproportionate number of
settlers to Iceland happened to be Thor worshippers; 2) because winters
were much tougher in Iceland A certain proportion of modern
heathens are almost perversely obsessive in their dedication to making
their reconstructed practices as "close" to the originals as
they can manage. Apart from the fact we simply do not know enough to ever
recapture more than the spirit of the original Our ancestors did not cling tightly to what went before - they were very imaginative, inventive people, and their traditions evolved as their need dictated. If we try to make modern heathenism an exact replica of what was done in the past, then we are no longer thinking as our ancestors did. Paradoxically, we become alienated from them. Instead of working with an organic, living tradition, we risk falling into the rigid dogmatism that medieval Christianity epitomised. As vital as it is that we maintain a deep understanding of history, we must also have the courage to innovate within the spirit, the essence, of our ancestors, rather than fearfully hide from our heritage amongst the fragmented particularities of historical research. This is the idea that motivates this project of constructing a calendar for Australian (and specifically coastal NSW) heathens. Taking up what went before, we must now acknowledge our different cultural, geographical, and climactic conditions. If our rituals are to acknowledge the turning of the seasons and the place of our lives in the world around us, we must incorporate these factors - give them their dues. As such, the character of our rituals will have to evolve a little. We may look at how different strands of heathenism went about their ritual observances, and with this guidance, we may evolve our own way. Of course, there will always be those who want to work with rituals highly specialised towards one culture, say, Anglo-Saxon or Old Norse. More power to them, I say! However, I would also remind such folk that their ancestors would not have left their rites and customs unmodified if they had immigrated to this harsh land. The challenge, it seems to
me, is to be able to develop a deep grasp of the essence of our tradition,
the essence that lies behind all the particular trappings, from which
all particular trappings flow. Once we stand in this archetypal stream,
we begin to become true to our heritage, even if we choose not to obsess
over every detail as academics might. How Much Ritual? This is an issue we have debated for a while. To hold a public blot once a month is admirable, though I daresay that it is not particularly true to what any of the old cultures did. The old rituals were very special occasions; as Odin assures us in the Havamal, it is better to blot too little than too much. That said, rituals are important social occasions, and should therefore be relatively frequent. As such, the AET's new calendar will have 8 set workings a year, plus a number of 'optional' workings (so that the calendar still provides a framework for those who prefer more frequentritual gatherings). Of course, this sounds an awful lot like the multitude of pseudo-historical pagan calendars out there. I should assure my reader that what we had in mind was the concept of aetts, airts, a genuinely historical concept of time and space - not some cheesy new-age fabrication. As it happens, we feel that 8 blots a year is a manageable number, organisationally speaking, and assures that the celebrations are neither too distant from one another nor too close to retain their sense of 'special occasion-ness'. The other reason for stripping down to 8 workings a year is that many folk desire to do their own personal ritual magic (especially those more inclined to the path of the magician). The 8-rite year gives them moreroom to do their own thing. We do not claim to have happened
on ancient and secret lore in developing this form for the calendar; rather,
we see ourselves as acting in the spirit of our ancestors' pragmatism
and reasoning to develop something that is both new and old. What Are The General Customs In Our Society Already? Australia is somewhat messed up in terms of its major customs. Because of the rigidity of Christianity, we celebrate archetypal spring imagery (Easter) as Autumn is setting in, and we celebrate archetypal winter imagery (Yule/Christmas) in the height of summer. As such, any Australian heathen calendar is probably going to be at odds with the 'ritual calendar' of broader society. Of course, Australian Christmas is a lot like a midsummer celebration, in the sense that it is about taking a rest in the face of the heat, and in the sense that its feels like a culmination or pinnacle. But on the whole, we've pretty much confused our archetypal, seasonal associations. There will be some parallels between general Australian custom and our heathenry-inspired customs. For example ANZAC Day is a general Australian occasion regardless of one's personal philosophy of life. At least one Australian heathen group has also incorporated the lore of the indigenous tribe local to their area into their calendar. This would be a fascinating path to develop, and would allowing us to gain a much greater empathy with this land and the folk who are so profoundly linked to it. How Will The Climate Affect The Specific Character Of Our Rituals? Australia's climate is so variable that no one ritual calendar could possibly apply to every region of the country. We hope our attempt to develop a calendar for Sydney and east coast NSW will inspire others to create ritual structures specific to their own regions. Because of the specific seasonal extremes of our climate (see Part 2), we will naturally place different emphasis on the meaning of our rites than the ideas they carry in Northern climes. For example, we will be emphasising the 'bountiful flow of life' aspect of Ostara as part of a call for balanced seasonal conditions, rather than, say, the aspect of the goddess that melts the snow! In the same way, our Midsummer rite will have a significant aspect devoted to asking Sunna not too let drought conditions gain too much of an upper hand. It might even include some rain magic. I don't think these issues were nearly so much of a concern for our European forebears. Because the harvest cycles
in Australia are so different to those of olden Europe, we feel that the
Loaf Feast in particular loses a lot of resonance. Some of the ideas tied
up in the mythic character of this occasion are still relevant, but we
have decided to re-situate them for Australia, rather than cling to some
of the harvest-tide forms that become hopelessly abstract in the face
of our adopted climate. When Is The New Year? Given our unique conditions, we actually have two new years. As such, our seasonal cycle has a waxing side and a waning side. The 1st of January marks the passing of summer's height and the beginning of the downward passage of the year-spiral. It is observed widely in our broader society. Yule marks the deepest point of the downward passage of the year spiral. From here, rebirth arises, though it is not really celebrated by most people in contemporary Australian society. Reflections on the Year Cycle Given our stated intention of developing a heathen ritual calendar for Australia, it is necessary to paint some rough portraits of the seasons and their inter-relationships. The Seasons (From A Sydney/East Coast Perspective) Spring The different cities and towns around Australia would have differing times and even dates for both this and the Autumn celebration, with some areas being very slow to change (above the tropic) and others rather slow (east coast near Sydney). In other words, we have to keep ourselves in tune with our specific context. In spring the flowers burst forth; the veins of most people become livened a little (or sometimes a lot) with mirth and sensuality; the rain ceases to be miserable; and the wind becomes your friend. At this time of year, one feels that one could do anything! It can also get very hot,
and a spring celebration should not only acknowledge the end of winter
but also call on Ostara not to give birth to a summer that is too extreme. Summer Very hot, to the point of choking. A time of fear of droughts and bush fires. The factors such as the high level of heat, lack of rain, and bush fire danger, serve only to heighten our awareness of the destructive elements of the life giving powers of Sunna. A time of taking stock, new hopes, relaxation (because you more or less have to cool it in summer). A time of general happiness despite the heat, because the sun never sets and you get amazing evenings and early mornings. Ritually speaking, we should be marking nature at her fruition, but also acknowledging her decline. Sunna's dark side of drought and fire deserves respect, for just as with everything, the dark aspect must be accepted with the light. It is indeed wise for us to aid in the formation of a healthy balance of these forces so that life operates from a centre of dynamic equilibrium and the extremes of nature are able to find their place in the larger cycles of time. Australian bush fires themselves
are a kind of Ragnarok, so that we may Autumn Autumn - the heat dies, the rain comes. Blue and green replace the summer shades of brown and red. As autumn wears on, we begin to realise what a long journey each year is, aware that it will get colder before it will get warmer. The snakes and spiders begin to fall asleep, digging deep into the earth. In the coming winter, the unconscious, deeper forces of the land with gain the upper hand. Some folk feel a surge of relief at autumn's tide - the air changes, the light dims, and the shadows lengthen. Autumn is a beautiful season, in its better days mild and comfortable. This is the devolution of the year cycle, as we head into the darkness of winter. It might be an appropriate time for Loki-themed magicks related to stripping back the delusion of overweening summer and the reacquisition of self-reflection. Autumn has many differing
aspects, with even Sunna (the sun) having a role - though this may be
more the time of Mani (the moon). At this time Hel begins to claim her
place, Woden's darker aspects begin saddling their mounts, and Thor prepares
himself for the battle against the frost giants. And beneath our very
feet, Nerthus prepares herself for the coming darkness. Winter Wet, miserable, but shot through with a comforting atmosphere. The clouds are heavy in the sky, everyone is sick, and that irritatingly dogged cold kicks in, which isn't as bad as a real European winter, but seems more vindictive somehow. A time of depression. We don't slow down our work cycles as our ancestors did. But we feel like we want to. In ski fields, work with Ullr would be very appropriate. Alternately, we may also see winter as a time for introspection and an opportunity to take stock. Have a good look at the cycle of the year. See what has died a necessary death. See what needs to be reborn in a new form. See what needs to be left in the cold. See what new things can be planned to come into being with Ostara. Yule thus has a richness and fertility to go alongside its shadows and misery. There are many aspects to be explored and enjoyed at this time of the year. As always, it is important to situate each time in context of the whole - we go under so that we may go up. If winter is a time of darkness, it should also be appreciated for the relief it gives us from the heat of summer. Our Ritual Calendar – An Outline Given the Aett diagram can be used to arrange the pattern of the runes, it would be interesting to experiment with runic correspondences to the different occasions of the year. And of course, this is a tentative outline only. The Eight Major Works Of The Year March, late, to April, early. This is a substitute for the Loaf Feast. Fundamentally, what we desire to observe at this time are Loaf Feast themes - that light has passed its climax and its final gifts have been made. We want to observe our acceptance of the tides of time, that it cannot be summer forever, that shadows are also needed in the world. However, as noted before, much of the old Loaf Feast imagery does not really hold true for our climate. As such we must actualise the archetypal streams with new images. There are two other themes that seem linked to this time. The first is that we cannot push Nature forever - we need to let her rest and recover (a lesson that modern humanity appears to have largely forgotten, much to our suffering). As such, this is a time of celebrating the fact that all 'going under' is in aid of a 'going up'. Ragnarok is needed for rebirth. The mistake the Aesir made was to try to make Balder - summer - last forever, instead of accepting that all things pass their prime and then working along with the seasons and the forces of unconsciousness. By acknowledging the cycles and allowing them their place in our lives, we evolve and thus avoid suffering crises such as Ragnarok. I believe this is an important aspect of the Loaf Feast (consider the character John Barleycorn, an atavism which resurfaces no matter how much he is repressed). Linked to this concept is the role of Loki, who helps sow the seeds for Ragnarok after he realises that the gods have become too arrogant and repressed to realise their error. By acknowledging Loki at this time, by permitting him a place in our lives, we end up avoiding destruction. Those that seek to demonise or repress Loki (who seems to share some aspects with John Barleycorn) are invariably those who need to loosen up the most. This is an appropriate time
to perform rain magic (actually, in drought-stricken Australia it is probably
always an appropriate time to perform rain magic), and as such it might
be appropriate to invoke Thor in his role as a rain-bringer. What has
been seeded in winter, sprouted in spring, and tended in summer, is harvested
at this time. Things lurking hidden and dark tend to be exposed, for good
or ill, as Autumn begins to set in. Feast of the Einheriar (ANZAC Day) April 25 This occasion is the annual Australian occasion for marking the sacrifice and heroism of Australian soldiers, and for recalling the need for wisdom before leaping into war ('Lest we Forget' is a warning). Those coming from a heathen perspective will likely mark this time as everyone else does - participating in marches, keeping in touch with elders who have endured war, and so forth. We feel that this is a very appropriate time to make symbel, to raise the horn to all our ancestors who have braved the battlefield, be it physically or spiritually, internally or externally. Some folk will want to extend this celebration to all fallen heroes; others will be more conservative and maintain it as essentially an ANZAC rite. This is entirely up to individual discretion. May, late (circa 20-22) At this time we make blot to the ancestral mothers, the Norns, the fetches, the fylgias, the Asyniur (female gods). We remind ourselves to open ourselves to hear their guidance, to remember that we are conduits for forces beyond us, that our egos are shipwreck flotsam compared to the partly inherited True Selves that bind us to the forces of creation, destruction and rebirth. At this time we make blot to the landvaettir, the spirits of the wide world. We acknowledge, as autumn deepens, that the gates to the archetypal forces that link our personal unconsciousness to the collective are beginning to open. The land is sinking back into its roots, opening up darker forces, yet still lively and strong. Autumn storms mark the breaking free of repressed forces. Mothers’ Night and the Althing June (June long weekend) The AET, from 2003, has reignited
its tradition of holding its Althing at the Rune-Net Winter Feast. This
is not true to the summer gathering that the Icelanders used to undertake,
but it is appropriate to the conditions we find ourselves in now. As such
we reconstruct the pragmatism of the Icelandic heathens. Of course, the Rune-Net Winter Feast is a decidedly Odhinnic affair, and on any given year it is quite likely that other, more 'Monocular' ritual will also take place.
Everybody knows what Yule is about. At this time we make blot to the forces of darkness, winter, night, unconsciousness, and atavism. By giving darkness a place in the broader cycles, we allow it to come into its own and to have a valuable role in our lives. Repression breeds suffering. This is the time when the barriers to the Well of Wyrd are their weakest, and a powerful opportunity to lay down our ørlög (non-deterministic 'fate') for the year ahead. Making symbel - raising toasts, swearing oaths and making boasts - has the most power at Yule. We include a celebration of Mothers' Night the evening before Yule, and of New Year's Day (the 'Twefth Night') on the twelfth day after Mothers' Night. With Mother's Night, we make worship to the Norns, the mothers, our fetches, those who bind all folks together, those who lave Nature in the womb of winter, as part of the opening of the Yule season. July, at or near the full moon Although we do not have the winter of Iceland in this country, all of the authors like this celebration so much that we want to do it anyway! The energies that accompany this time are more than just those that can be found in the cold lands of the North. It applies to many areas of personal endeavour and calling on Thor at this time is still quite appropriate, and indeed necessary. Ostara (including Walburg and Freyja’s Day) September, late (circa 20-22) The pattern of our spring is such that doesn't hold to the three-fold series of celebrations suggested by many authors on heathen ritual. We feel that it might be better to hold one occasion, with three separate rituals. This celebration could be an all-night vigil, with worship made to Nerthus and Hel at dusk, a symbel to Frigg at midnight; and at dawn, we celebrate Freyja and Ostara. December, late (circa 20-22) At Midsummer we celebrate the peak of the year, the ascendance of Summer, and the soaring of light over darkness. This is a time of reflection and taking stock, for from here we have the high ground to look behind and ahead. But from here, we again plunge into the trenches of life, too. Of course, in Australia we must also make blot to Sunna that she does not let too harsh a light fall on the land. This is a time to reflect on the oaths and resolutions made at Yule. Irregularly Spaced Festivals November, late This is a composite working, evolved from a mixture of historical practices. It has a certain optionality. At this time we celebrate the sun, and we call for success and victory in the summer months. We invoke Sunna to reveal truth to us, that our illusions and our enemies (which are sometimes the same things) are stripped back to nothingness. Sigrblot has a decidedly naval or oceanic theme, and celebrating it on the seaside has in the past had incredibly powerful effects. Days of Remembrance No set dates One of the best modern innovations on heathen calendars of old is the idea of marking Days of Remembrance for heathen heroes of old. We feel that marking a day of remembrance should be a personal affair. One might celebrate a hero of myth or history, an ancestor, or any individual who has brought one inspiration (regardless of whether they were around during the heathen period or not). We will put together some suggested formats for the ritual, but essentially this will be down to personal preference. These occasions are not seasonally defined, and we celebrate them as desire and need dictates. You might consider incorporating a day of remembrance into one of the rites listed above. Or you might drop one into those parts of the calendar where there is little scheduled ritual activity. Some suggestions for folk to remember: Images and Contents Copyright © Assembly of The Elder Troth 2002 - 2007 or as specified. For communications regarding this website please e-mail webmaster@aetaustralia.org Page maintained by Schmitt Services Last Update: Friday, February 9, 2007
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