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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. Freyjablot Information Package Original ideas and synthesis © Copyright 2002 Dirk Schmitt. The author lays no claim to the information drawn from quoted and utilised sources. Package originally assembled for the use of the Assembly Of the Elder Troth by Dirk Schmitt. Any communications with regards to this package, 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 Freyjablót The Freyjablot is celebrated on November the 1st (corresponding to May 1st in the North). Known as May Day to the modern Northern people it is one of the brightest and happiest celebrations of the whole year. Freyja's Day is a day of celebration of life; the results of gestation and deeds brought to fruition. It is a day to celebrate the manifested world around us, and especially the life that animates it. As this festival is intimately tied to the part of Freyja that is the empowered path of life, it is best to discuss the Lady in more detail, to provide you with a better understanding of the blot itself. Origins of the Freyjablót In the Northern Hemisphere, what is now known as May Day was once a time of celebration of the powerful essence of life and its' drives. Whereas in our modern world, it passes with little mention, in the past it was a time of great festivity and merriment. Given that the festival time is supposed to be celebrated at the height of Spring, this brings with itself some understanding of the origins of the Freyjablot, but a more in depth analysis does well to further this understanding. It is not difficult when one begins to undertake some research, that the time around May in the North has always been associated with the power of Spring. The Romans celebrated Florialia, a time in which the very essence of Spring was celebrated from April 28th to May 1st. In this time, decorations of garlands of flowers would abound, and the folk would honour Floria, the goddess of this time of year, in the best manner possible, that of frolicking together in playful sexual conduct. The Celtic peoples of course have Beltaine, which is where we get May Poles and the other common imagery from. And the last vestiges of our ancestral traditions have been converted to the feast of St Walburga. But given that there are traditional aspects of the celebrations of each of these different festivals, it doesn't become too difficult to begin to understand what our ancestors would have been celebrating and how those celebrations would have taken place and who at the time would have been honoured. We know for starters that all these festivals take place around the height of Spring. In fact in the North we are looking around May 5 and for the South it is November 5. The significance of this time of year should not be lost on anyone. It being the very height of spring, when all plants are coming into full bloom and the powers of life manifest their expansive properties to the maximum level they can. It should not be too difficult to therefore understand how Freyja can be associated with this time of the year. Freyja, being a goddess who enjoys herself to the fullest is in her element at this time, as the peaking powers of life bring matters sexual and reproductive to the fore. Freyja is indeed a goddess of fertility, it is within her very nature as one of the Vanir, but it is also important that we understand that the fruitfulness of Freyja is a different form to that of Frigga and even of that of the earth, Nerthus. Freyja we can understand as the drive of life. Frigga is the motherly aspect, with Nerthus being the inherent power of the turning of life and nature itself. As time passed and forces changed the culture of our ancestors, many aspects of this time of year were twisted and changed. Much of the symbolism was revised to fit into the way of thinking forced upon our ancestors by outside forces. But most people still enjoyed the time of year as it should have been, even if they could not explore the nature of this time as vigorously as they once could, rest assured that the symbolism still calls to our ancestral ways and reminds Tru folk of the old ways that we can make manifest once more. Hence we come to an understanding of how Freyja is intimately tied into this time of year and the process whereby our ancestral traditions can be brought back to the fore in our modern times, based on a foundation of what our ancestors believed and lived for centuries. Freyja and the Freyjablót Having undertaken an investigation into the history of the Freyjablot, I believe it is important to also provide an overview of the nature of Freyja herself and provide all with some insight into the goddess so that we might all come to know her better and hence feel more attuned to both her and the blot. It is probably a great indicator of the power of Freyja that she is one of the most beloved of all the ancestral goddesses. Regardless of the depredations of the Judeo Kristjans and their attempts to either portray her as a whore or cover up her Tru nature with innocence and other symbolism to conform to their way of thought, Freyja has retained her mystique and power which is once again coming to the fore. Unfortunately Freyja and Frigg tend to often become confused in the minds of those outside the Troth and even can be confused by those within. To whit I shall commence my study with a look at just how these two goddesses differ and hence gain a better understanding of Freyja in the process. The best analysis of the origins of these two goddesses and their names that I have come across is that of Jacob Grimm's "Teutonic Mythology". Within it, Grimm undertakes a very comprehensive analysis of both the names Freyja and Frigg, and concludes from linguistic analysis that indeed the two are very different. According to Grimm's analysis of textual sources Frigg knows the fates of men, is consulted by Oðinn, administers oaths, handmaids fulfil her behest, presides over marriages and her aid is implored by the childless. Freyja on the other hand is most associated with gold, eroticism and warfare. Grimm's analysis shows Freyja to be the goddess most prevalent and the most worshipped of the two. "She is styled 'agætuz of Asynum,' and 'blôtgyðja,' to whom frequent sacrifices were offered. In regards the time of year and the aspect most highlighted of Freyja at this time, her erotic and fertility nature is emphasised. She enjoys love songs and lovers do well to call upon her. Grimm further undertakes analysis of the Brisingamen tale as regards Freyja, with Freyja known as 'eigandi Brisingamens' linking her well and truly with this powerful fertility symbol. There is conjecture as to the nature of Brisingamen, whether it is a necklace or a belt/girdle. Grimm gives a good indication that it is indeed a necklace from the following passage 'stauk þat it micla me Brisinga' which tells how when Freyja pants with rage, the necklace starts from her breast. Freyja is of course best known as a goddess of love and sexuality. From the Sagas, in Hyundluljóð 47 we read "ran, ever-longing, after Óðr, you let many creep between your fore-skirt - atheling-friend, you leap about at night like Heiðrún among the goats". We also have Loki in Lokasenna accusing Freyja of having slept with all the gods and alfs within the hall. No doubt both aspects are real and Tru. But what must be remembered and understood is that at the time of these writings we have the Judeo Kristjan powers at their height, and while Oðinn's sexual exploits are applauded, Freyja's are denigrated. The simple fact of the matter is that Freyja would not have been such a popular goddess amongst the folk if this aspect of her nature had been one that the folk did not approve of. Ways of Acknowledging the Freyjablót
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. Freyjablót 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 greet Freyja, at the height of Spring to welcome her power. It is our will to give Blót to the most beautiful of the Goddesses in thanks for the infusion of the essence of Spring in our lives. May our offerings give her strength and cheer, may she bring the joy of the season to our lives. 3. Call Godhi/ Gythja invokes: Beautiful Lady, Freyja, we see thy essence in gold, we feel your power in the eroticism of our sexuality, we see your power in the flush of life that comes at the height of spring. At the height of this time we know that you frolic in the flood of life energy as it surges through Midgardr. We welcome you and your power at this time. Hear us now as we call forth thy names: Vanadis We give thee
Welcome! We call upon thee to aid us in growth. We call upon thee so as we may understand our sexual nature better, and to not fear its expression and to aid us in returning your power to the world. 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: Freyja, Goddess of Gold, Goddess of Eroticism, Goddess of life's flow, we give thee this gift of mead as a symbol of life and joy. 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 Freyja - Fehu, Raidho, Ehwaz, Eiwaz, Jera, Ansuz - then intone "Freyja". 5. Drinking The speaker then makes a heart (?) sign over the full horn so as to fill the fluid with Freyja's might - holds it aloft and says: To the Great Goddess Freyja. 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 Freyja… Once this is done the gathering is blessed with the words: The blessings of Freyja are upon this stead. The blessings of Freyja are upon this gathering. The blessings of Freyja are upon us all. 7. Giving Mead is poured into a second bowl with the words: To Freyja the Lady 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 Freyjablot 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 - a copy of Snorri's 'Edda', an evergreen twig, a candle (yellow 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 Freyjablot and the nature of the Goddess Freyja - meditate on these ideas for a time. 3. Call Say the words: Freyja 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: Freyja fill this drink with thy might and main. 5. Drinking Hold the drink aloft and say 'To the Great Goddess Freyja. Take three deep gulps from the vessel being careful not to drain it. Sit and meditate on the power of the Goddess Freyja - 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 Freyja' - as part of this meditation. 6. Blessing When the time feels right and you feel that you have developed some connection with Freyja it is time for you to receive her 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 Freyja. Take the twig and sprinkle some mead on the ground and say the words: The blessings of Freyja be upon this stead Dip the twig in the ale again and sprinkle your self with the ale and say: The blessings of Freyja be upon me. As the drops of mead strike you take a moment to feel the Goddesses might. Take a moment to pause and feel the power of the blessing. Pause and continue your meditation on Freyja for as long as you like. 7. Giving Hold the bowl of ale aloft and say: To the Great Goddess Freyja 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 Goddess Freyja. 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 Freyja as it is her 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 Freyja. 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. HOME
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