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Thread: Heathen Blots and Holidays

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    Post Heathen Blots and Holidays

    Januray 9th
    Day of Remembrance for Raud the Strong

    A Norwegian chieftain whom Olaf Tryggvason killed for refusing to convert to Christianity. The end of a metal horn was put down Raud's throat; a poisonous snake was then put into the horn and the other end heated to drive it along.

    January Full Moon (or Friday between 19th and 25th)
    Thorrablot (Thor's Feast)

    This holiday began the Old Norse month of Snorri. It is still observed in Iceland with parties and a mid-winter feast. It is, of course, sacred to Thor and the ancient Icelandic Winter spirit, Thorri. On this day a blot is dedicated to Thor; he who protects us from the Rime-Thurses. It is a time to get to know the other Gods as it is winter's coldest month and a time to be by a warm fire.

    February New Moon (or the 2nd)
    Charming of the Plough (Idis-thing)

    This is a festival of fertility and beginnings, of the planted seed and the plowed furrow. Thus, on this day many Asatruar celebrate the wooing by Freyr of the Maiden Gerdr; a symbolic marriage of the God of Fertility with the Mother Earth. In much of Northern Europe, grain cakes were offered for the soil's fertility and Father Sky and Mother Earth were invoked to that end. For those of you who garden, this is the time to plant seed indoors to later be transplanted into the spring garden. One way to mark the day is to meditate upon your dependence on the soil.

    February 9th
    Day of Remembrance for Eyvind kinnrifi

    ...whom Olaf Tryggvason tortured to death when he refused to convert to Christianity, by putting a metal brazier filled with burning coals on his belly.

    February 14th
    Feast of Vali

    Folk etymology has led to this day being called 'Feast of Vali' in modern Asatru. Actually, St. Valentine has no demonstrable associations with Vali, nor to the thinly disguised Pagan Lupercalia rites which take place on this day. Nevertheless, many Heathens make blessing to this god at this time and generally enjoy the day. Many use it to celebrate the death of Hodr by Vali, avenging son of Odin. It is considered a late winter festival related to the triumph of the sun over the dark days of winter. Noting the familial tie bewteen Vali and Odin, it is held as a celebration of the family and Asatruar exchange cards and gifts with loved ones just like everybody else. It is also a time for the renewal of marriage vows and an occasion for marriages/handfastings.

    March 9th
    Day of Remembrance for Oliver the Martyr

    ... an adherent of Asatru who persisted in organizing underground sacrifices to the Gods despite decrees by Olaf the Lawbreaker forbidding such activities. Betrayed by an informer, he was killed by Olaf's men while preparing for the Spring sacrifice in the village of Maerin, Norway. Many other men whose names are lost to us were killed, mutilated, or exiled for taking part in these sacrifices.

    March 21-23rd
    Ostara - Spring Equinox

    Named for the early Goddess of Spring, Ostara the white-clad maiden, this festival marks the end of Winter and the beginning of the season of rebirth. Today many honor Frigga, Freya and Nerthus. Libations of mead are poured onto the Earth.

    March 28th
    Day of Remembrance for Ragnar Lodbrok

    ... one of the legends' most famous Vikings. On this day in RunicYear 1145, he raided Paris. It just happened to be Easter Sunday. Today Asatruar toast Ragnar, and read from his Saga.

    April 9th
    Day of Remembrance for Jarl Haakon Sigurdsson of Norway

    As ruler of the western part of the realm, Haakon Sigurdsson (Haakon the Great), one of the Jarls of Hladhir, restored the worship of the Old Gods. In the process, the common folk regained political liberties which were erased under Christian rule. It may be that Hakon's defense of our ancestral ways helped encourage the survival of our traditions in Iceland, where they eventually became the seeds of modern-day Asatru. On this day, Asatruar reflect an how the actions of the individual can impact world events and Orlog.

    April Full Moon (or 19th)
    Sigrblot/Sumarsdag (Summer's Day)

    Today many celebrate the first day of Summer in the old Icelandic calendar. In Iceland it had strong agricultural overtones, but elsewhere throughout the Nordic world, mid-April was a time to sacrifice to Odin for victory, called the Sigrblot . The ships were leaving port to seek trade, new lands, and plunder (whether this is honorable or not is a matter of opinion). It is a time to consider new projects and life choices. Remember that your life is an adventure - it is what you make of it. Where do you wish to sail and how will you win victory?

    April 25th
    Yggdrasil Day

    A modern holiday that coincides with Arbor Day in the USA - the last Friday in April. On this day we realize the great significance that the World Tree plays in our culture, heritage and native spirituality. It is from the World Tree that we came. It shelters and nutures all of us and will offer refuge come Ragnarok. Trees are the lungs as well as the soul of Midard. Plant a tree today, nuture it, and protect it.

    April 30th (May Eve)

    Walburg was an iconic wise woman and Seid worker (a witch, in the vernacular) who was later transmogrified somehow by the Christians into a saint. Nevertheless, even after this happened people remembered that this night was a holy night for wise women. Thus, Christians were taught to fear it, and them. In Heathenry, this night is one of mystical power as it comes on the eve of May Day, the greatest of the fertility holidays. It was (and still is) used as an occasion for future-casting and other mystical rites. Many choose to reflect on Freya's sinister side, on Hel, and on Frigga; those Goddesses who harbor the dead. It is rather the inverse of the bright fertility and exuberence to come on the morrow and a reminder that life is a cycle.

    May 1st
    May Day

    A summer festival, the celebration of the mystical union with the land, honouring of Freyr and Freya. Dances around the May tree; bonfires on hills. The May Pole/Tree brought from the woods to the town symbolizes that the fertility of nature shall be brought to the town community. A very archaic aspect is ritual sex on the fields. This has later been moderated. ;-). The meaning behind the original act is to transfer the human fertility to the fields. Many of the traditions for spring festivals have a young man and woman in the center, exemplary for the human community.

    May 9
    Day of Remembrance for Gudrod of Gudbrandsdal

    ...whose tongue was cut out by the Norwegian king 'St. Olaf' (not to be confused with Olaf Tryggvason despite the similarity of names and methods. St. Olaf, otherwise known as 'Olaf the Fat' or 'Olaf the Big-Mouthed', was canonized for his efforts to convert Norway by slaughter and torture).

    June 9th
    Day of Remembrance for Sigurd the Volsung

    Though fictional, Sigurd is honored as the consumate Germanic hero. He is the product of a long heritage of Eddic archaetypes and thus represents many ideals and concerns of our ancestors. His wooing of the valkyrie Brynhild, the winning of the treasure of the Nibelungs, and the constant theme of Odinic initiation that weaves itself throughout his story are priceless parts of Asatru heritage.

    June 20th

    The summer solstice was second only to Yule in importance to the ancient Northmen. 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. This was the traditional time for holding the Allthing in ancient times, so the day is dedicated to Tyr, the God of Justice and Order. As we pass through the longest day and the shortest night of the year, it is also approriate to meditate on the good things of life. Asatruar remember "Balder the Beautiful" at this time and also honor the Sun (Suna) itself.

    July 9th
    Day of Remembrance for Unn the Deep-minded

    Unn was a powerful figure from the Laxdaela Saga who emigrated to Scotland to avoid the hostility of King Harald Finehair. She established dynasties in the Orkney and Faroe Islands by carefully marrying off her grand daughters. As a settler in Iceland she continued to exhibit all those traits which were her hallmarks - a strong will, a determination to control, dignity, and a noble character. In the last days of her life, she established a mighty line by choosing one of her grandsons as her heir. She died during his wedding celebrations, presumably having accomplished her goals and worked out her orlog here in Midgard. She received a typical Nordic ship burial, surrounded by her treasure and her reputation for great deeds. It is appropriate on this day to salute one's strong-willed female kin and friends.

    August 1st
    Loaf Fest (Freyfaxi)

    Freyfaxi marked the beginning of the harvest in Iceland. Dedicated to the God of the harvest, it was a time for celebration with horse races, martial sports, and of course a Blot to Freyr and a feast. Thor, as hallower and defender of the fields, is also honred as is his fair wife Sif whose golden hair reminds us of the corn. Traditionally, three stalks of the first grain are bound together into a sheaf and kept as an amulet of fortune. Oftentimes, this sheaf, bound by a wise woman, was left in the field as magical protection for the crop. The penultimate sheaf is kept for the Yule feast. The last sheaf is left on the field for Odin's horse Sleipnir.

    August 9th
    Day of Remembrance for Radbod

    ...On this arbitrarily chosen date , we honor Radbod, a king of Frisia who was an early target for christian missionaries. Just before his baptism ceremony, he asked the clergy what fate his befallen ancestors who died loyal to Asatru. The missionaries replied that Radbod's ancestors were burning in Hell - to which the king replied: "Then I will rather live there with my ancestors than go to heaven with a parcel of beggars." The baptism was canceled, the aliens expelled, and Frisia remained free.

    September 9th
    Day of Remembrance for Herman of Cherusci

    ... the embodiment of German freedom, who kept Germany from being over-run by the Romans and suffering destruction of their culture and language such as was experienced by occupied Celtic Gaul. Shedding (September) is the ideal time to give him praise because the crucial battle for which he is remembered (when he defeated Varus' three Roman legions in the Teutoburg Woods in 9 C. E.) was fought during this month.

    September 21st

    The Autumn Equinox - Sept 21st - Winterfinding is actually the second harvest festival of the year. It is often celebrated as a New Year's Day the way many other pagan faiths do. Fertility Gods (Vanir) are usually invoked for their blessing upon the fields and the on-going harvest. Many honor Frey & Freya as well as Nerthus & Njord. As it is a harvest festival, a large feast of local fall crops is appropriate. It is a good time to reflect upon the labors of the past year and brace oneself for the coming of Winter. Count your blessings and harness your strength and confidence for the lean times ahead.

    October 9th
    Day of Remembrance for Leif Erikson

    Asatruar are proud of the fact that it was a Norseman who first settled in the "New World" and that he was seeking freedom, not gold or lands to conquer in the name of Empire.

    October 12th
    Winternights (Vetrarblot)

    In the old Icelandic Calendar , Winter begins on the Satyr's day between October (Hunting) 11th and 17th . Winter Nights celebrates the bounty of the now completed harvest. This holiday honors Freya and the Disir; the female fertility spirits over whom she rules. Female ancestors are also often counted among the Disir, so this is a good time to recall outstanding women in one's family line. The mood of Winternights is one of conserving resources against the scarcities of the coming cold season. This is the time of year when the animals which could not be fed through the coming winter were killed and the meat preserved. Usually at least one such animal was the subject of sacrifice with the kin eating the holy meat during feast. Libations of ale, milk, or mead are traditionally poured onto the earth as an offering to the Disir.

    October 28th
    Day of Remembrance for Leif Erikson

    Honoring the stalwart founder of Greenland , and father of Leif , the founder of Vinland. Erik remained loyal to Thor even when his wife left the Gods and refused to sleep with her heathen husband .

    November 11th
    Einherjar's Feast

    The chosen heroes who sit in Odin's Hall are the Einherjar. This Day is set aside for honoring those heros and kin who gave their lives for Family and Folk . Lift a horn to heroes of our faith, of your own blood, and your personal heros. If you have friends of relatives who died in battle , visit their graves today . Some Asatruar in the USA use Nov. 11 (Armistice Day) for this DoR while others prefer May 30th (Memorial Day).

    November 27th
    Feast of Ullr and Skadi

    We thank our Gods and Goddesses of the hunt (it is deer hunting season in many parts of the country) for a successful hunting season with a blot and also bless/honor those who hunt to support the family. Weapons are dedicated on this day to Ullr. Meanwhile, other Asatruar refer to this holiday as "Weyland Smith's Day" and uses it to honor that great Germanic craftsman as well as those artists and artisans around us.

    December 9th
    Day of Remembrance for Egil Skallagrimsson

    Egil was a paradox of a man whose God was Odin, the great resolver of paradoxes and riddles. The blood of berserks and shape-shifters ran in his family. His lust for gold and for fame was insatiable. Yet he was passionately moved by the love of his friends and generously open-handed to those who found his favor. The same brain that seethed with war-fury also composed skadic poetry capable of calming angry kings. There is much to be learned from studying his Saga.

    Yuletide is perhaps the greatest of all Heathen holidays. It is a time of celebration and close family contact and lasts twelve days and nights; each of which is a month of the preceding year in miniature. Many of the customs asociated with Christmas actually began with Heathen Yule rites and customs. Many Gods and Goddesses are honored during Yuletide and Asatruar believe that they, as well as the spirits of the earth and our ancestors, all join us for the celebrations. All are our kith and kin, after all.

    Odin, in his aspect as the God of Death and Transition, is honored at this time. He will lead "The Wild Hunt" over the whole world seeking out evil and corruption and ushering out the dead old year. We also honor Frey in his aspect as the just born (or just conceived) new year of growth and promise.

    December 20th
    Mother Night (Beginning of Yule Tide)

    As the night before the Winter Solstice, this is the time when the New Year is born. We honor the beginning of the Sun's return and the breaking of Winter's spell. Traditionally, this night belongs to Frigg, the mother Goddess and mistress of home and hearth. Celebrations center around the wife or mother of the family as she symbolically cleans the house in preparation of Yule festivities, invites both the living and the dead to join the party, and bestows blessings and gifts on her family and friends. Mother Night Parties follow a special blot and ceremony where the house is lit with candle light. Sometimes, this includes a Yule Wreath of four candles, the decorating of an evergreen tree with sunwheels, and the lighting of the Yule Log. I am especially fond of Mother Night as it was the the first Heathen holiday I ever celebrated.

    December 31st
    Yule (End of Yule Tide)

    This culminates the traditional twelve days of Yule. Traditionally, it is the night of the greatest feasting. This will usually include some form of pork; pigs were a common winter meat source and were sacrificed at this time, also the boar is a sacred animal of Frey. Golden apples are another treat and symbolize the youth and vitality of the new year. A vigil is held from dusk until dawn so that all kin may acknowledge the passing of the Wild Hunt and honor the rising sun of the new year. The vigil is a festive one and includes a long sumbel, story-telling, song, etc. Oaths sworn on this night, usually on Frey's boar or the hammer of Thor, are particularly holy. Words during sumbel are said to bear great weight and power. It is a time to count blessings, take stock and lay a course for the future.

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    Post Blot, Sumbel and Profession

    The Blot

    The Blot is the most common ritual within Asatru. In its simplest form a blot is making a sacrifice to the Gods. In the old days this was done by feasting on an animal consecrated to the Gods and then slaughtered. As we are no longer farmers and our needs are simpler today, the most common blot is an offering of mead or other alcoholic beverage to the deities.
    Many modern folk will be suspicious of a ritual such as this. Rituals which are deemed "sacrifices," such as the blot, have a certain lurid connotation and have been falsely re-interpreted by post-Pagan sources in order to denigrate or trivialize them. The most common myth about ritual sacrifice is that one is buying off a deity e.g. one throws a virgin into the volcano so it won't erupt. Nothing could be further from the truth. The other common misunderstanding of sacrifice is that the purpose is to gain some type of energy from the action of killing or the fear or suffering of the animal. This is also untrue, in actuality, if you do any kind of slaughtering--ritual or mundane--correctly there is neither. Our ancient spiritual forebears were slaughtering animals because they were farmers, and sacrifice was simply a sacred manner of doing so. In the way one might invite a friend to dinner, that bounty would be shared with the Gods.

    The Norse conception of our relationship to the Gods is important in understanding the nature of sacrifice. In Asatru it is believed that we are not only the worshippers of the Gods but that we are spiritually and even physically related to them. The Eddas tell of a God, Rig (identified with Heimdall), who went to various farmsteads and fathered the human race. Symbolically, we see ourselves as kin to the Gods. On a more esoteric level, humankind is gifted with "ond" or the gift of ecstasy. Ond is a force that is of the Gods. It is everything that makes humans different from the other creatures of the world. As creatures with this gift, we are immediately connected to the Gods. We are part of their tribe, their kin. Thus we are not simply buying off the Gods by offering them something that they want, but we are sharing with the Gods something that we all take joy in.

    Sharing and gift giving was an important part of most ancient cultures and had magical significance. Leadership was seen as a contract between the leader and follower. It is said, "A gift demands a gift." A good leader among the Norse was known as a "Ring giver," and it was understood that his generosity and the support of his war-band were linked and part of a complementary relationship. Giving a gift was a sign of friendship, kinship, and connection. Among the runes, gebo G encompasses the mystery of the blot. In English, the rune is named "gift," and the two lines intersecting are representative of the two sides of a relationship both giving to each other. By sharing a blot with the Gods we reaffirm our connection to them and thus reawaken their powers within us and their watchfulness over our world.

    A blot can be a simple affair where a horn of mead is consecrated to the Gods and then poured as a libation, or it can be a part of a larger ritual. A good comparison is the Catholic Mass which may be part of a regular service or special event such as a wedding or funeral, or it may be done as a purely magical-religious practice without any sermon, hymns, or other trappings.

    The blot consists of three parts, the hallowing or consecrating of the offering, the sharing of the offering, and the libation. Each of these is equally important. The only physical objects required are mead, beer or juice; a horn or chalice; a sprig of evergreen used to sprinkle the mead; and a ceremonial bowl, known as a Hlautbowl, into which the initial libation will be made. The blot begins with the consecration of the offering. The Gothi (Priest) or Gythia (Priestess) officiating at the blot invokes the God or Goddess being honored. This is usually accomplished by a spoken declaration with ones arms being held above ones head in the shape of the rune Elhaz. (This posture is used for most invocations and prayers throughout Asatru.) After the spoken invocation an appropriate rune or other symbol of the God or Goddess may be drawn in the air with the finger or with the staff. Once the God is invoked, the Gothi takes up the horn. His assistant pours mead from the bottle into the horn. The Gothi then traces the hammer sign (an upside down T) over the horn as a blessing and holds it above his head offering it to the Gods. He then speaks a request that the God or Goddess bless the offering and accept it as a sacrifice. At the least one will feel the presence of the deity; at best one will be able to feel in some inner way the God taking of the mead and drinking it.

    The mead is now not only blessed with divine power, but has passed the lips of the God or Goddess. The Gothi then takes a drink of the horn and it is passed around the gathered folk. In our modern rituals each person toasts the deity before they drink. Although this sounds like a very simple thing, it can be a very powerful experience. At this point the mead is no longer simply a drink but is imbued with the blessing and power of the God or Goddess being honored. When one drinks, one is taking that power into oneself. After the horn has made the rounds once, the Gothi again drinks from the horn and then empties the remainder into the hlautbowl. The Gothi then takes up the evergreen sprig and his assistant the Hlautbowl and the Gothi sprinkles the mead around the circle or temple or onto the altar. If there are a great number of the folk gathered, one may wish to drop the drinking and merely sprinkle the various folk with the mead as a way of sharing it. In a small group one might eliminate the sprinkling and merely drink as the blessing.

    When this is done the Hlautbowl is taken by the Gothi and poured out onto the ground. This is done as an offering not only to the God invoked at the blot, but it is also traditional to remember the Nerthus, the Earth Goddess, at this time, since it is being poured onto her ground. Many invocations mention the God, Goddess, or spirit being sacrificed to, and then Mother Earth, as in the Sigrdrifa Prayer "Hail to the Gods and to the Goddesses as well; Hail Earth that gives to all men." (Sigrdrifumal 3) With this action, the blot is ended.

    Obviously this is a very sparse ritual and if performed alone could be completed in only a few minutes. This is as it should be, for blots are often poured not because it is a time of gathering or festivity for the folk, but because the blot must be poured in honor or petition of a God or Goddess on their holiday or some other important occasion. For example, a father tending his sick child might pour a blot to Eir the Goddess of healing. Obviously he doesn't have time to waste on the "trappings" of ritual. The intent is to make an offering to the Goddess as quickly as possible. At some times a full celebration might not be made of a holiday because of a persons hectic schedule, but at the least a short blot should be made to mark the occasion. However, in most cases a blot will at least be accompanied by a statement of intent at the beginning and some sort of conclusion at the end. It might also be interspersed with or done at the conclusion of ritual theater or magic.

    One important thing to note about any Asatru ritual is that ours is a holistic religion, integrated into everyday life. We do not limit our Gods or spirituality to a certain time and place. While the sacrament of the blot is usually poured as part of a ceremony, the feast afterwards, singing of sacred songs, reciting of poetry, toasts at mealtime, etc., are all part of our religion. At one Kindred Yule Gathering, we began with a great feast, then we held a blot ritual which involved a mystery play of Thor and the Frost-Giants. Afterwards, we held a sumbel. All the gathered folk sat for the first three rounds dedicated to the Gods, Heroes, and Ancestors, but afterwards people came and went (politely and quietly) as they wished. The atmosphere of the whole evening was one of ritual and celebration. When done appropriately, there's no disconnection between the parts.

    Asatru is also a very vibrant, intense, and somewhat rowdy religion. Invocations to the Gods, particularly outside, are often shouted at the top of ones lungs, and are punctuated by loud "Hails!" which are echoed by the folk When someone in an Asatru ritual says "Hail!" or hails a God ("Hail Odin!" for example) it's appropriate to repeat after them in a similar tone and loudness.

    The Sumbel

    One of the most common celebrations noted in tales of our ancestors is the Sumbel or ritual drinking celebration. This was a more mundane and social sort of ritual than the blot, but of no less importance. When Beowulf came to Hrothgar, the first thing they did was to drink at a ritual sumbel. This was a way of establishing Beowulf's identity and what his intent was, and doing so in a sacred and traditional manner.

    The sumbel is actually quite simple. The guests are seated, (traditionally, in some formal fashion), and the host begins the sumbel with a short statement of greeting and intent, and by offering the first toast. The horn is then passed around the table and each person makes their toasts in turn. At the sumbel toasts are drunk to the Gods, as well as to a persons ancestors or personal heroes. Rather than a toast, a person might also offer a brag or some story, song, or poem that has significance. The importance is that at the end of the toast, story, or whatever, the person offering it drinks from the horn, and in doing so "drinks in" what he spoke.

    The sumbel is also an important time for the folk to get to know each other in a more intimate way than most people are willing to share. People within our modern society often behave at one of two extremes. At one end are individuals who remain unnaturally distant from their own emotions, either because to display emotion would be "unmanly" or because they have been socialized to believe that self-sacrifice for others is the only desirable way to live. On the other side are those who cultivate their "feelings" and who spend their lives consciously attempting to stir their emotions and who force an unnatural level of intimacy between themselves and others. There are some levels of emotional intimacy which are not meant to be openly shared with strangers. Doing so reduces their meaning to the mundane. At sumbel, barriers can be lowered in a place which is sacred to the Gods. Thoughts can be shared among companions and friends without embarrassment or forced intimacy.

    One format for the sumbel is to drink three rounds. The first is dedicated to the Gods, the second to great heroes of the folk such as historical figures or heroes from the sagas, and the third to personal ancestors, heroes, or friends which have passed from this world.

    Another theme for a sumbel is past, present, and future. This type of sumbel is more of a magical ritual than one of celebration. The idea is to make toasts which bring up some aspect of your past and present situation, and a third toast or brag which represents your wishes for the future. One might make a toast to the first Asatru ritual one attended as the past, a second to the companions and kindred then gathered, and for his third toast might state that he intends to be dedicate himself as a Gothi in the coming year. The purpose would be to link the coming event of his dedication with the two already accomplished events of pledging Asatru and finding a kindred -- two other important rites of passage. In this case initiation as a Gothi then becomes something which is linked to a chain of events that have already occurred, rather than an isolated action which might occur. Thus magically, this moves the person towards his goal.

    A third and everpopular type of sumbel is a free-for-all where stories are told, toasts are made, and bragging is done until all gathered are under the table. Perhaps this is not quite so esoteric or purposeful as the previous ideas, but it's certainly in keeping with the examples of our Gods and ancestors. In any case, no matter how relaxed a sumbel has become, I have never seen one that was merely a drinking event. Some of the most intense experiences I have had with people have come from such "open ended" sumbels.

    These are only ideas. The sumbel is a very freeform type of thing and the framework is very simple to adapt.

    The blot and sumbel make up the mainstream of our modern Asatru tradition. This does not mean that they are the only rituals that modern Asatru perform, but in one way or another most rituals revolve around one or both of these "generic" ceremonies.


    Profession is one of the most important ceremonies in Asatru. To Profess one's belief in and kinship to the Gods should be an important turning point in ones life and the beginning of a new understanding of the self. Profession is, however, a very simple and rather short ceremony. In our kindred we usually profess people during a regular meeting, but either before or after the blot offering.

    Profession is not an occult or initiatory ceremony. It is nothing less than its name: one professes (declares, affirms) his wish to become one of the Asafolk. This oath is usually taken by the Kindred-Gothi on the oath ring or some other Holy object as follows:

    The Gothi stands in front of the altar and says "Will [insert name here] please come forward." After he or she does so "Are you here of your own free will? Is it your intention to solemnly swear allegiance and kinship to the Gods of Asgard, the Aesir and Vanir?" If the answer to both these questions is in the affirmative the Gothi takes up the oath ring (or some other holy object upon which oaths are sworn) and holds it out to the person professing and says "Repeat after me. I swear to ever uphold the Raven Banner of Asgard, to follow the way of the North, to always act with honor and bravery, and to be ever true to the Aesir and Vanir and to Asatru. By the Gods I so swear. By my honor I so swear. On this Holy Ring I so swear. Hail the Gods." The kindred then replies "Hail the Gods!" and the Gothi finishes "Then be welcome to the service of Asgard and the community of Asatru."

    The essence of Profession is making a commitment to Asatru. It should not be undertaken without thought and prayer. When one Professes, one is leaving behind other faiths. If one isn't yet comfortable in doing this, then Profession should be put off, perhaps indefinatly. It should be reiterated here that there should be absolutely no pressure put on people to Profess. False or coerced Professions merely cheapen the ritual and the commitment that it represents. It should also be said that Asatru ritual is open to anyone. You do not need to have undergone a ritual of Profession in order to attend kindred events or worship the Gods.

    There may be other celebrations connected to a Profession, just as other religions hold Bar Mitzvah or Confirmation parties. When someone joins our kindred, we hold a Sumbel of nine rounds, each dedicated to one of the values of Asatru (see below) and toast those values to the new kinsman.

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