Your decisions are not robotic. They are more instinctive, like a hunting wolf. There is no hesitation. This gives the impression of thinking swiftly when what is really happening is that you have shut down all non-essential thoughts so that from your perspective you have a lot of time to consider the information you are taking in. You do not have to rush your decisions, they simply flow. Fear is fuel. Pain is simply noted, frequently also as fuel. Otherwise they are part of the data that you have quit paying attention to while you are busy. When you are finished, there is a euphoria.
When that is done, there comes the energy crash and tendency to brood as the things you ignored now take their turn to play across your thoughts. Nothing is free. The gifts of the Battle-Glad are like any other coping mechanism. They give you a gift with one hand and submit a bill with the other.
On balance, they are worth it.
Men of Odin
Soldiers are not the only ones who encounter Odin as a warrior. Many men identify with and admire Odin, but working with him can actually be harder for males. Looking at the lore for stories about heroes associated with Odin, including Sigmund and Sinfjotli, Starkad, Hadding, Harald Fairhair, Helgi Hundingsbane, and Egil Skallagrimsson, will give you a sense of the benefits and hazards of the relationship.
Some people are immediately drawn to Odin, while others, like Deryk, find that he has chosen them.
Now when I joined ADF (Ar n'Draoicht Fein, a Pagan church based on ancient Indo-European traditions), I originally planned on going Celtic, since it was part of my ancestry and I figured it would be appropriate. . . . Well then the All-Father decided to come and pay me a visit and explain a few things to me. Sometimes he will shove me in a direction to work on something and when I screw it up, I hear laughter and occasionally as I muddle through it I hear “Are we learning yet?” I have zero complaints about the relationship, and I know he has been around me my entire life, just a figure mostly unnoticed in the background. I don't believe it is necessary to have a personal relationship with the kindreds, just take your time making offerings and praise and if something starts to develop, and you're interested in that happening, then continue it. In my daily devotional, I pray to sixteen gods and the three Norns . . . as well as the ancestors and wights.
It is important to note that Odin does not necessarily require an exclusive commitment. For some people, henotheism, in which one recognizes all the gods but worships only one, is the best path, but for others, Odin may be the most important but is not the only god. In fact, in my experience, Odin promotes communication not only with other deities in the Norse pantheon but even with other pantheons. Connecting with them through us is one way he learns. Heathenry is, after all, a polytheistic religion.
I find some support for this view in Völuspá 23, which tells us that the war between the Æsir and the Vanir was about whether the two groups should share “wassail”; it ended with an alliance in which Njordh, Frey, and Freyja became part of the Asgard community, receiving equal honors as they do today. In book one of Saxo's history of the Danes, when Odin leaves Asgard, a person called “Mid-Odin” takes over and decrees that all the gods should receive separate offerings instead of sharing. Odin reverses this ruling when he returns.
Some of my best opportunities to observe the ways in which men react to Odin have been at Trothmoot, the annual meeting of an international Heathen organization, the Troth, that is held somewhere in the United States each June.
The high point of the moot—a conference that includes meetings, workshops, and rituals—is the Saturday night Grand Sumble, a practice that descends from the same traditions as toasting at a banquet, and the Greek symposium. In its most typical form, a drinking horn full of mead is blessed and carried around the circle three times. In the first round, each participant drinks to a goddess or god. In the second, we toast our actual ancestors or people from the past whom we admire. In the third, people can toast other living humans, but this is also the place to boast of one's accomplishments or to take an oath. In Heathenry, oaths are very serious business, since the “luck” of those who bear witness is linked to the outcome. For this reason, one of the group is designated as Thul, or Speaker, one of whose jobs is to challenge any oath that seems foolish, dangerous, or impossible.
From time to time, someone, usually a young man, will stand up and try to dedicate himself to Odin. The declaration is often greeted by a groan, followed by a challenge from the Thul. The trouble with an oath to die in the trenches for Odin is that he may just take you up on it. I know quite a few people who have sworn themselves to Odin (and some who have found themselves in his service without ever actually having formally agreed), but when the community consents to bear witness, it is because they know that the individual has studied the lore, developed a relationship with the god, and has a clue as to what he, she, or they are getting into.
I remember how everyone laughed when a young man who attended one of our oracular sessions stated that he was thinking of going into police work and wanted to know whether Odin would protect him. The problem with serving the Giver of Victory is that he grants victory for his reasons, not ours. As you shall see in the discussion of Odin as the Stirrer of Strife, he is a god who often seems to feel that the end justifies the means. We had to explain to the young man that Odin might well protect him, but the god would also sacrifice him if some greater purpose required it. The path taken by those who enter law enforcement or the military implies that they are willing to lay down their lives for those whom they are sworn to protect. Swearing that oath in the name of Odin does not mean you will be safe, but it does improve the odds that if you die, it will be for a good reason.
If you are thinking of getting involved with Odin, this advice from Hrafnskjald, given in an e-mail on the Troth members' list, is worth remembering:
Just because he asks doesn't mean you have to agree. You have, and should respect, your own boundaries and limits on what you are willing to do. We are not slaves to the gods, nor their masters, but rather the relationship is one of mutual consent. Don't feel afraid to push back or say no if something feels wrong.
Don't feel pressured to agree to any deals, make any oaths, etc., until you know what is right for you. You'll know when it's right because at that point you won't have any hesitations.
Our gods are not picky when it comes to the details of rites, especially for people just starting out; rather, the intention is what is key. Respect yourself, and them, and you won't go wrong. They want us to do worthy deeds and live lives that improve our communities and the world, and they can be great allies in life's struggle. The image here is more of a parent teaching a child to read and less of that same child taking a standardized test on reading: you might make mistakes as you learn, but that's okay.
Breathe. You are still the person you were, only you have new insights and some new friends.
There are other situations in which one might need the kind of courage that Odin can give. The first type of Heathenry to gain a foothold in prison culture was “Odinism” as taught by the Odinic Rite, an organization founded in the United Kingdom in 1973. Many incarcerated men have found the Viking virtues of courage, strength, dedication, and self-discipline an inspiration in their struggle to survive. Unfortunately, the Odinic Rite's founders had links to neo-Nazis, and this interpretation of Heathenry gives white prisoners an ethnic identity in a prison population that often (apparently with the tacit support of the authorities) seems to be divided along racial lines.
For this reason, many Heathen groups avoid prison work and ex-prisoners. However, eventually some of those who learn about Heathenry in prison are going to come out. In recent years, inclusive organizations such as the Troth have begun “in-reach” programs, providing materials and counsel so that ex-prisoners understand that racial separatism is not a Heathen virtue, no matter what they had to do to survive inside.
Working with Odin can be challenging. I am grateful to one correspondent, Connor McOdinmahon for sharing
this prayer:
Hail Odin . . . Odin, why?
The struggle is at times incomprehensible,
I question whether I am being made stronger or being slowly killed,
I question the plan, but my faith does not waver,
Great Odin, bringer of glory, I ask you do not give up on me,
Through the pain, the blood, the agony, and the inner turmoil,
I'm battered, I'm bruised, but I'm still here, still standing,
And it's to you I look above all,
You have me on my spear, and I am bleeding like never before.
The darkness of Ginnungagap can be heard, it's so intense,
Inspire me to reject the turmoil and pull myself off my spear,
Inspire me to get off the tree and hit the soil,
Throughout the struggle and the questions, and though the night remains,
My trust, faith, and fealty do as well.
Here they are, here they stay.
Great All-father, I ask and plead for your strength and inspiration.
When I wrote to him, asking if I could quote this in the book, he replied with the following:
Something WEIRD happened after I sent out that Odinic dedication/call/prayer. I'm still digesting it, physically, mentally, spiritually . . .
Long story short . . . hit a VERY low point, practically cracked, poured out the Odin prayer (which I barely even remember doing, it was so spontaneous and I was in such a distressed mental state), and a few interesting things, in a good way, happened. After a desperate job search (thousands of applications all over the world, and I have multiple degrees in business strategy), it was like calls and emails started rolling in like never before out of nowhere.
And the craziest thing . . . after I sent that out, I put my Odin mini-statue right by my monitor, looking directly at me, and wrote like I've never written before. Business articles, history, Asatru-related, etc., . . . they flowed out like CRAZY. I've been working on a novel for about four years now, and finally feel I'm able to complete it. It's just a weird feeling, Diana.
I've also met more friends in the last several days than the last several years.
I cannot promise that Odin will always provide such a spectacular answer to your prayers, but sometimes, the stroke of his spear will set you free.
Practice
1. Read any or all of the following:
Egil's Saga, either the Penguin edition translated by Bernard Scudder, or my favorite, the one translated by novelist E. R. Eddison.
The Saga of the Volsungs, translated by Jesse Byock, Penguin Classics—lots of Odinic heroes.
The chapters featuring the Rohirrim in The Two Towers and The Return of the King, by J. R. R. Tolkien.
The Broken Sword, by Poul Anderson, Del Rey Books, 1954 (reissued in 1981). This is the book that turned me on to Germanic culture.
The Dragons of the Rhine, Diana Paxson, William Morrow, 1995. This is the middle book in my Wodan's Children trilogy and the one with the most battles. The other two books are The Wolf and the Raven and The Lord of Horses.
The High King of Montival, by S. M. Stirling, RoC, 2010, or anything else in the Emberverse saga. Stirling does great battle scenes.
2. Get (back) into shape.
Exercise. If you have trained in a martial art, continue, or consider resuming it or take up a new one. If you are already fit or just getting into shape, add a spiritual dimension to your practice. Before you begin, do some conscious breathing. As you move, open your awareness to your surroundings and to the spirit of Odin within you.
3. Find a battle that needs fighting.
Not all wars are won with weapons. It takes a different kind of courage to fight for the rights of minority groups and environmental protection. My belief is that Odin is particularly concerned about threats to the ecosystem in which we and our civilization and religion evolved. For more on this, see chapter 9. You will also find a battle song, the “Gjallarhorn Alliance Anthem,” in appendix 2.
4. Sixth Night Meditation—The Warrior
Set up your altar as usual and light a red candle. If you have a favorite or ritual weapon, have it there as well. Whisky would be an appropriate drink to pour. Then say:
Odin, by these names I call you:
Herjafadhr (Army Father)
Ófnir (Inciter)
Hvatmódh (Whet-Courage)
Sigfadhr (Victory Father)
Atrith (Attacking Rider)
Geirdrottin (Lord of the Spear)
Göllnir (Battle Screamer)
Herteit (Glad in Battle)
Hildolf (Battle Wolf)
Hjalmberi (Helmet Bearer)
Járngrím (Iron Mask)
Svölnir (Shield Bearer)
Vidhurr (Killer)
Haptagudh (Fetter God)
Hramm (Fetterer, Ripper)
Herblindi (Army Blind)
What battles do you face? What threatens you or those you care for? Who are your enemies and why do you consider them foes? Remember that some battles are fought within. Think about this carefully and consider how much and what kind of force is appropriate to use in opposing them. Make a plan of attack.
If, on reflection, you conclude that you are justified in calling on the Father of Armies, chant this prayer to the rhythm of marching feet until you feel your heartbeat speed. As you do so, bring to mind your enemies and the reasons you must oppose them.
Exalted by hate
Our enemies wait.
Baleful, they boast
And gather their host.
Whet-Courage call
Fight-frenzy for all.
Incite the attack
And help us fight back!
As they abide
Blind in their pride.
Fetter the foe,
Lord, lay them low.
Sigfather, shield
And we shall not yield.
Strong may we stand,
Warding our land.
Battle-Glad bless
us with success.
War-father, hear,
Odin, be near!
Focus your passion. Visualize the result you desire. Let the chant build until you sense it is time to send it like a spear against your foe. When you are done, pay attention to your breathing, slowing it until you are aware of your surroundings again.
Then take action! Make a list of the things you are going to do in the real world (while staying within the law) to put your money where your mouth is. For instance, if your attack is directed against those who harm the environment, use your voice, your resources, and, if necessary, your body to support the efforts of environmental organizations and communities.
Bolverk and the Thralls
Odin departed from home and came to a certain place where nine thralls were mowing hay. He asked if they desired him to whet their scythes, and they assented. Then he took a hone from his belt and whetted the scythes; it seemed to them that the scythes cut better by far, and they asked that the hone be sold them. But he put such a value on it that whoso desired to buy must give a considerable price: nonetheless all said that they would agree and prayed him to sell it to them. He cast the hone up into the air; but since all wished to lay their hands on it, they became so intermingled with one another that each struck with his scythe against the other's neck.
Odin sought a night's lodging with the giant who is called Baugi, Suttung's brother. Baugi bewailed his husbandry, saying that his nine thralls had killed one another, and declared that he had no hope of workmen. Odin called himself Bölverkr in Baugi's presence; he offered to undertake nine men's work for Baugi, and demanded for his wages one drink of Suttungr's Mead. Baugi declared that he had no control whatever over the mead, and said that Suttungr was determined to have it to himself, but promised to go with Bölverkr and try if they might get the mead. During the summer Bölverkr accomplished nine men's work for Baugi, but when winter came he asked Baugi for his hire.
Then they both set out for Suttungr's. Baugi told Sutt
ungr his brother of his bargain with Bölverkr; but Suttungr flatly refused them a single drop of the mead. Then Bölverkr made suggestion to Baugi that they try certain wiles, if perchance they might find means to get at the mead; and Baugi agreed readily. Thereupon Bölverkr drew out the auger called Rati, saying that Baugi must bore the rock, if the auger cut. He did so. At last Baugi said that the rock was bored through, but Bölverkr blew into the auger-hole, and the chips flew up at him. Then he discovered that Baugi would have deceived him, and he bade him bore through the rock. Baugi bored anew; and when Bölverkr blew a second time, then the chips were blown in by the blast.
Then Bölrkr turned himself into a serpent and crawled into the auger-hole, but Baugi thrust at him from behind with the auger and missed him. Bölverkr proceeded to the place where Gunnlöd was, and lay with her three nights; and then she gave him leave to drink three draughts of the mead.
—Snorri Sturlusson, Skaldskaparmál 1,
translated by Arthur Gilchrist Brodeur (1916)
Fig. 15. Bolverk
CHAPTER EIGHT
Bale-Worker
Much as we would prefer to view Odin as the ruler, the lover, the master of magic and wisdom, or patron of heroes, he can also be a god for whom the ends justify the means.
Under “Trickery-names,” Price includes Bölverk (Bale-work), Ginnarr (Deceiver), Skollvald (Treachery Ruler), and Svipall (Changeable One or Changer), to which we might add the modern “Mind-fucker” and “Odin, you bastard.” In this context, I also include some of the Frenzy and Anger names, such as Ygg (the Terrible One), Gapthrosnir (One in Gaping Frenzy), Vidhur (Killer), and Báleyg (Blaze Eye). Mr. Wednesday, with all his intricate plotting, might fit in this category as well. I am still trying to decide. In a discussion on the online blog Quora, Edward Conway (2015) defines Odin as a god of “Death, transformation, and black ops.”
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