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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. Disablot Information Package Original ideas and synthesis © Copyright 2002 Dirk Schmitt. The author lays no claim to the information drawn from quoted and utilised sources. For information or comment about this article, please contact the webmaster. Introduction A fundamental concern for people in all pathways is that just having knowledge of ones path does not necessarily make one true to that path. This holds for Asatru as it does for any other. If we merely hold to knowledge, and do not bring that knowledge into our lives through action, then we are little more than scholars, who know much, yet do little. Likewise, merely being a member of a group, or an e-list, or some such does not an Asatruar make. Our actions, the things we do, are what truly powers Asatru, and it is this substance that we must build upon to give us a firm grounding in the troth. But likewise, we cannot just be doers, for if we have no guidance, or blueprint for what needs to be done, we have no plan, and thus we can do, but without direction, end up lost. To this end packages such as this are vital, as they not only provide us with the how, but also an explanation of why. Another important aspect of Asatru is that of community. This can range from a general, overall view of the Asatru community as an entire entity, down to our own small groups, even down to those who have only themselves. One of the greatest challenges of the modern world is that of distance between Asatruar. The ability to meet face to face, and communicate at a direct level is severely limited. We do however have at our disposal other methods of communication, such as the telephone and the internet with which we can keep in contact and co-ordinate our activities and functions to at least give some level of synchronicity to our workings and actions. This synchronicity provides us with the ability to have a sense of community, even if we are separated from other folk by vast distances. Considering we have the doers, and the scholars, we need to bring these two elements together to provide information to the folk, so that they can understand the reasons behind a rite, and what the intended results of that rite are to be. Thus what we need are leaders to bring forth the knowledge of the scholars and disseminate it amongst the folk so that all can benefit from the insights and hard work of our scholars. This bringing forward of knowledge is not a process of providing information in a way that folk should memorise, but instead being given an insight into the work of others through which they can then form their own ideas and appreciation. Experience is the ultimate determination, but by having a firm background, folk can understand what they are likely to experience and thus learn more from it. The lore, and our understanding of same, moves and grows. It is never static, and likewise, by doing we learn more and more. This work and the words that it contains are not set in stone, but will grow and evolve as time progresses and new insights become available. This is an important part of our lore, and that is the living evolution of our traditions based upon work undertaken by the folk. This work has been constructed to aid folk who wish to participate in the November Freyjablot, with background information as well as sample rites, structured in different ways so that folk may find a form that they are most comfortable with. Whether the rite takes place within a Tribe or Kindred, a Hearth or Garth, or even if the work is done solo, the work that you do, will aid and foster a sense of community as well as a rebuilding of the troth. If you have any questions, insights or suggestions, I would love to hear from you. About The Disablót The Disablót is celebrated around the time that the first stirrings of Spring can be seen. In this sense it is a very variable festive occasion. What seems to be the most powerful concept at this time is the process of actual rebirth. Having had Yule, with its' cycle of death, we now, as winter loses its' grasp see the time of birth of the new year. This time has many things that can be associated with it, and a detailed look at just what is the essence of this event, is essential to understand its' character. Origins of the Disablót To understand the origins of the Disablót, we need to understand the origins of the Dísir. It would seem that some form of Matron/Dísir worship has taken place for most of our ancestors history. There are many stones and monuments dedicated to the Dísir, located mainly in the South East and Central Europe. There is also a deal of information that is available from Roman times that supports this. In some areas it would appear that there were large cult centres where temples and monuments can be found, especially along the Rhine river. Some of the largest were at Pesch, Nettersheim and Bonn. This archaeological evidence provides us with a knowledge of what would have been important with worship of the Dísir, these being burning of bowls of incense, sacrifices of fruit, fish and pigs as well as images of fruit baskets, plants, trees, babies, children, clothes for the wrapping of babies as well as snakes. Mostly Dísir are depicted in groups of three, though occurrences of one or two are known. Often they are depicted in clothing and attire that befits matron status, but sometimes the middle figure is depicted with loose hair, in the style of a maiden. The inscriptions found on these artefacts indicate that the role of the Dísir was to provide assistance in times of need. To protect and watch over a family or clan, aid with fertility and childbirth, healing and possibly protection in battle. It would seem that many appear to be water goddesses or spirits who have been given the name of a river or spring within which they reside. It is speculated that these locations were used by folk seeking safe travel in the waters and/or for a good harvest of fish. There are many different names recorded and it would seem that these matrons did not only look after waterways, but also towns, families, groves, and other locations. It would appear in Scandinavian countries that the Dísir were honoured at the time of Winternights, in the manner of sacrifice at harvest. The Anglo Saxons honoured the Dísir at Mother Night as a part of Yule celebrations. What is also interesting is the power that is associated with the Dísir and the Norns who weave the wyrd of the folk. Much is made of the Norns being present at the birth of a person and allotting them a time in which they will live. The Dísir themselves in the Scandinavian tradition appear much more as a combined group, with close ties to individual families, rather than specific land and other locations, but elements of this belief do still remain for some time, albeit in a very minor form. The Swedish Disablót takes place in the Spring, more correctly around the vernal equinox, which we today associate with Ostara. What is interesting is that this timing effect comes from the East of Scandinavia, whilst the West (Norway/Iceland) the time for honouring the Dísir was associated with Winternights there as mentioned before. It seems that the Valkyrja were aspects of the Dísir, being the harbingers of death upon the battlefield. Another interesting
fact is that Freyja, is known as Vanadis, or Dísir to the Vanir.
In this guise she appears as the leader of all Dísir, and given
the connection between Freyja as leader of the Valkyrja, it is not difficult
to continue the association of the two functions and reconcile this with
Freyja's aspect as a fertility goddess mixed with the aspect of a goddess
of death, as we see this idea synthesised with the concept of the Dísir. What is truly interesting is when we start to summarise and bring all these facts and ideas together into a cohesive whole. Widely looking at the Dísir, we begin to see very closely that there are certain threads throughout the lore that brings certain elements of their natures to our notice. Firstly, they are depicted as being guardians or protectors, but they are also the fate dealers and that when their favour is lost, then we are in for either a rough ride, or it is indeed the time for the yarn to run out. This is shown by the various aspects, such as being associated with birth, the fruitfulness of harvest, and finally in a death bringing aspect. We need therefore to understand that the Dísir are not just someone we acknowledge once during the year, but at all times, as they are also often seen to be the mothers of our ancestral line, holding the combined knowledge of all the females of that family where the Dísir are the Dísir of the family. In this regard they should be acknowledged every time one makes blot to their ancestors for such are the Dísir. But further to this, they are also connected to locations and areas, and we need to be mindful of those Dísir who whilst not having a direct link to us, are also important in that they provide protection for the lands that we inhabit. Essentially I see the Disablót as being a rite where all the Dísir, from Freyja, to the land Dísir, to the familial Dísir are given honour and acknowledgement. Simultaneous Workings The organisation of simultaneous workings, is designed to strengthen the manifestation of the gods and goddesses in the realm of Midgardr and forge solidarity amongst the folk. The essential element of simultaneous working is where folk in many locations synchronise their activities so that the same or similar working is being undertaken in within the same or similar time frame. The only thing that needs to be agreed upon is the time the working is to be undertaken. Naturally consideration needs to be made for differences in time zone. But essentially we only need to co-ordinate the time, with the exact nature of the rite to be determined by those undertaking the rite. To perform a simultaneous
working, one can either work through the Blot processes that are shown
following. There are three different versions designed for different circumstances
and thoughts of the participants. You can also work through them on an
inner level, write your own Blot or perform some other form of observance.
Some suggestions were given above. Another idea for those not comfortable
with undertaking a complex rite, is first studying material in relation
to Freyja and then undertaking a meditation in which one starts out by
conducting regular breathing. If you wish you can also undertake the chant
of "Heilla Freyja" meaning to invoke the goddess Freyja. If
one wants an Anglo-Saxon variant, you can use the words "Hâlsian
Freyja". To close you can simply contemplate the experience followed
by a meal in which one toasts the goddess. The following forms are given as guides to what can be done. They are not rigid and should only be seen as guideposts. The first rite is a complex rite involving lots of ceremonial elements. The second is a very basic and cut down blot for those who are not as confident in the practice of Blotar. The last is a newly written form that I shall be trialling out. 1. Hallowing Hamarr I Nordhri
helga vé thetta ok hald vördh! (Hammer in the North, Hallow
and Hold this Stead) 2. Rede Godhi/ Gythja speaks the words: Today we call upon all the Dísir, the mothers of our line, the protectors of our lands, and the weavers of wyrd. May they join us here, watch our deeds, hear our words, and may we join with them at this time, in frith and troth to honour them as our ancestors did. 3. Call Godhi/ Gythja invokes: Dísir, we feel your presence with us every day, in the land we live in, in our very souls and in the web of wyrd that you weave. We welcome you and your power at this time. Hear us now as we call forth to you: Freyja - Vanadis
We give thee Welcome! We call upon thee to aid us in growth. We ask that you aid us to bring fruitfulness to the troth and return honour to our families. 4. Loading The speaker makes the sign of the Hammarr over the horn, then pours mead into it and holds it aloft with the words: Dísir all, matrons, mothers, powers of our line, life, and dealers of fate, we give thee this gift of mead as a symbol of the waters of life. Fill it with thy might and main so that we may all enjoy the fruits of your power. Hand signs or intone the names of the runes that make up the name Dísir - Dagaz, Isa, Sowilo, Isa, Raidho - then intone "Disir". 5. Drinking The speaker then makes a Othala sign over the full horn so as to fill the fluid with the might of the Dísir - holds it aloft and says: To the Dísir. After which he/she drinks from the horn. The horn is then passed around the group - ensuring that the horn is never emptied but always topped up when it runs low. 6. Blessing The remaining liquid is poured from the horn into the blessing bowl. The Goði or Gyðja then takes a twig of evergreen and stirs the liquid nine-times singing Heilla Dísir… Once this is done the gathering is blessed with the words: The blessings of the Dísir are upon this stead. The blessings of the Dísir are upon this gathering. The blessings of the Dísir are upon us all. 7. Giving Mead is poured into a second bowl with the words: To the Dísir 8. Leaving Now the work is wrought, gifts have been given and received. May our work here strengthen our gods and folk alike. So shall it be! Lesser Disablot Those who do not have the confidence to work through the complete Blót may wish to perform a less complex working. This can easily be done in the following way. You will need - an evergreen twig, a candle (green preferably), a hammer, a bowl, a drinking vessel and a bottle of mead or cider (non-alcoholic if necessary). 1. Hallowing Find a room with a comfortable workspace, preferably with an outlook on the outside world where you have some view of nature, or better yet undertake the working out of doors - set your working tools out in front of you. Light your candle, momentarily think about the light and energy that it gives off (if out of doors, you may want something to protect the flame). Take your hammer in your right hand and pass it over the flame in an arc that moves from right to left - say the words: Hammarr of Thórr hallow and hold this holy stead 2. Rede Think about the nature of the Disablót and the nature of the Dísir themselves - meditate on these ideas for a time. 3. Call Say the words: Dísir I call upon you to fill this stead with thy might and main, and to fill me with your power. 4. Loading Take your hammer in your right hand and pass it over your drinking vessel in an arc that moves from right to left. Fill the vessel with mead or cider and once again pass your hammer over the drink - say the words: Dísir fill this drink with thy might and main. 5. Drinking Hold the drink aloft and say 'To the Great Dísir. Take three deep gulps from the vessel being careful not to drain it. Sit and meditate on the power of the Dísir - do this for as long as you feel comfortable do not over tax yourself here - the ritual still has to be completed. One might wish to sing or intone the Galdor - 'Heilla Dísir' - as part of this meditation. 6. Blessing When the time feels right and you feel that you have developed some connection with the Dísir it is time for you to receive their blessing. Take the remainder of your drink and pour it into your bowl take up your twig and dip it in the mead - all the time maintain your contact with the Dísir. Take the twig and sprinkle some mead on the ground and say the words: The blessings of the Dísir be upon this stead Dip the twig in the mead again and sprinkle your self with the mead and say: The blessings of the Dísir be upon me. As the drops of mead strike you take a moment to feel the might of the Dísir. Take a moment to pause and feel the power of the blessing. Pause and continue your meditation on the Dísir for as long as you like. 7. Giving Hold the bowl of ale aloft and say: To the Great Dísir Put the bowl aside. 8. Leaving Stand with your arms outstretched - bring them into your chest touching the finger tips to center the energy raised during the rite. Feel the centring of the energy. Drop your hands by your sides and say: Now the work is wrought - so shall it be. Feel the closure. Once the ritual has been completed take the bowl of mead outside and drain it onto the base of a tree and say: To the Great Dísir. Alternative Blot Form 1. Hallowing Facing North, hold your hammer out, or make the sign of the Hammer saying "Mjollnir, in all directions, above , below and within me make hallow this Vé. 2. Fire Light your Fire, or Candle at this point in time. 3. The Call Next call upon the Dísir as it is they that the blot is for, also call the ancestral folk and any wights of weal at this time. The exact nature of the call should be up to the individual. 4. The Loading First, take the container, which contains the drink you are going to be using and hallow it with the hammer or the sign of the hammer. Mead in this case is the best to use. Infuse the drink with the power drawn forth in the call and in a manner appropriate to the rite. Once more, I am leaving this fluid for folk to do what they feel appropriate. 5. Drinking This should now take place, with the horn first being drawn from by the leader of the rite, followed by the assistant and then the folk in sunwise order. Each should add their own thoughts, feelings and power to the horn as it progresses. 6. Blessing Having added the wishes, might and main of the folk to the drink… it should now be offered to the deity of the moment… in this case the Dísir. Then it should be used to bless the folk, and any sacred space and objects that are necessary. The remainder should be gifted in an appropriate location. 7. Galdr Magical workings should be performed at this time, whilst the power from the blot is at it's height. 8. Closing The gods and goddesses, other wights, and folk should be thanked for their attendance and good intentions. The holy fire should be allowed to go out of its' own volition or the candle allowed to burn down and go out by itself with some being transferred to the feast/celebration area.
This Publication is produced by Ulfrikr inn Hrafn (Dirk Schmitt) of the Assembly of The Elder Troth for the use of all Asafolk. The publication is copyright of the Author. Distribution rights are freely given as long as the form and content of this publication are maintained including the Copyright Notice. Dated this day, Thursday the 15th of August in the year 2002. 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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