Volcanic eruption at Fagradalsfjall in 2021.

According to the Orkney myth of the Stórormr, a variant tradition of the Jörmungandr narrative, the living fire of the dead worm is the reason for the constant eruptions on Iceland, as the island is the remains of its coiled body.

Concerning heathen theological arguments:

Historically, we see no internal heathen theological or metaphysical arguments as we do in Greece or Rome during their pagan period. This is because the average person in this heathen era was illiterate, with oral tradition through poetic recitation being more important than literacy.

The importance of oral tradition also informs us that most of the theological beliefs were probably not as static as one might think, being more akin to folktales that had differences based on the region, local environment, tribe, family, etc.

This is why we see variations in certain myths of the same event. One person in an area told the story a specific way, while another person in another area told the same story, but with different elements. Throughout the literature and archaeology, we see subtle conflicts between cults, changes in belief from one god to another, synthesizing cult beliefs, etc.

An issue within heathenism today is this view of theological correctness, which ultimately stems from the retrojecting of non-native philosophies into history, and is an attempt to revise the religious systems of Germanic peoples into a single catechized, orthodoxic tradition.

This will never succeed, and it is foolish to think it will prevail. It fundamentally defeats the purpose and essence of folkism. Such attempts are borne from minds that have a need for control over others.

What is more fundamentally folkish, is to accept the variations of myth, belief and tradition for what they are, as variations of the same truth which are no less real than other traditions as they pertain to those that believe in them.

If we are truly thinking about the future, those in this sphere should be prioritizing the new growth of tribes across this world, the fostering of folk culture and the revitalization of ancient traditions in this current age.

The real work is in the real world, not on the internet.

A bit of detail on how Þórr was seen in anthropomorphic form:

The prologue of Gylfaginning says that Thor is white as ivory, built like an oak, and had hair fairer than gold. The Veluwschen Sagen also says that the god has gouden hoofd, or a golden head.

So, the native belief is fairly clear in stating that he was white, had golden hair, and a red beard.

Hlórriði gives a glimpse of himself today. You’ll know it when you see it.

The signs of the Gods are everywhere for us to see.

Þórr’s epithet Einriði or Eindriði has two proposed meanings:

The first is “the one-rider” or the “lone-rider”, which is commonly associated with his riding across the sky and the earth in his goat-drawn chariot.

The second is postulated by Rudolf Simek to be “the one who rules alone” or “the one who rules” and is associated with his ruling of the holy realm Þrúðheimr, which is said to lie outside of Ásgarðr in Grímnismál 4.

The word ein as used in compounds denotes only, or only one in an intensive sense, per the Cleasby-Vígfússon dictionary. The term -riði in this translation ultimately derives from ráða, meaning advise or counsel, but also to rule, govern, possess, to have authority, to lead.

We also see two runic attestations of this term, which point to an extra-literary existence of the epithet and seems to detail the development of the epithet. One in Grinda, Södermanland from the 11th century attests ainriþi, and an earlier attestation from the 10th century attests ainraþi in Rimsø, North Jutland.

From 11th century geographical works to about the 17th century, the North Atlantic ocean was attested as the Ginnungagap (recorded as Ginnúngagap here).

First quote in the photo states that Ginnungagap was the ocean between Greenland and Vinland; the second quote below states that Ginnungagap was the great sea west of Spain. This is likely a folk retention in Icelandic literature, though Adam of Bremen does record that the Norse word for the abyss was Ghimmendegop and was situated in the far north.

This puts a more localized perspective on the Eddic creation myth, and puts the actions of the myth more into real time as happening in a tangible place.

One of the Skálholt map variants from 1590 by Sigurður Stéfansson, which shows the projected location of Ginnungagap.

The Ár rune seems to be associated with Þórr in Jón Ólafsson’s Runologia in AM 413 folio, with a poetical phrasing of merkir Óðins barn or the the mark of Odin’s child being attributed to the rune. This recalls similar poetic phrases concerning Þórr found in the Eddic verses such as Yggs barn, as given in Hýmiskviða.

This means that elements associated with this rune, such as the seasons or time, the benefit/increase of man, good summers, growth of the earth and fields, all likely correspond to the agricultural function of Þórr.

The physical and metaphysical nature of our Gods and ritual worship are discussed frequently on a multitude of platforms. But what’s rarely seen are observances to the scale of our Gods and the importance of physical ritual worship to know Them.

Narration: Þórr siðr
Featuring: The Chad Pastoralist

Offerings were given to Þunor and Wōden. We were granted an obvious sign today.

The blótsteinn at Waldgang post-sacrifice, in November 2022.

It is our view, that blót in the traditional sense of animal sacrifice is a fundamental and higher form of worship, as it is requires a greater expense and involves the taking of a life in honor of a god.

That being said, if one does not have access to worship in such a manner, then one should seek out another who has a practiced hand in the traditions of ritual slaughter, and contribute to and attend their sacrifices. This allows one access to the divine rewards that come from them, and is customary per ancient tradition.

But more importantly, contribution and attendance of a blót in the traditional manner allows for the opportunity to learn from others on such traditions, and replicate them in one’s own practice. This is the handing-down that the word tradition implies.

Matblót, or a food sacrifice, while more accessible, is considered a lesser offering to the gods. Such offerings are permissible on a daily and weekly basis to maintain the reciprocal relationship with one’s god.

Eldar Heide makes the point that the contradictory cosmological motifs of the Eddas follow the same pattern of later folktales, with the worlds of supernatural beings being modeled in a binary format while detailing different modes of spatial access. Many of the descriptions of accessing these worlds being intentionally obscure. Many examples detail that access to Jötunheimr can be through water, through the air, under the earth or through a mountain; the dwellings of supernatural beings are situated at heavens end, to the east, south; the realm of the dead being situated in the north and under the earth, under hills and mountains and/or situated across, or under a body of water.

Another way to look at this, is that the supernatural world lies between the spaces of our world, being beyond the borders of our world, while still being situated within it in an immanent sense. Access to the otherworld fundamentally depends on local beliefs of the people telling the folktale and their immediate environment. Contradictory motifs do not make any of them any less true or real, but allow for a more dynamic worldview.

Many real places in the world hold the evidence of the divine actions of the gods and there are innumerable access points to the otherworld. There is no separation between our world and the otherworld, and ascribing a definitive or rational spatial logic derives from the idea of authorized religion, which is Christian in nature.

We must bring the magic of the divine back into our world, and to acknowledge this will allow us to experience it.

It has come to my attention that a channel called the Sacred Stew is spreading slander about me.

I will gladly swear upon the name of Þórr, that the (rather unhinged and disgusting) information espoused has no basis in reality, and I have witnesses willing to attest to this and my character.

What is true though, is that I am a landowner and a working man, who seeks to worship Þórr in a traditional manner. I am happily engaged, and my tribe is made up of married men all with families.

Slander is easy to do when hidden behind a screen, or when the target is far away.

Furthermore, I will remind you that Waldgang is a place where men are able to settle their disputes.

Think on that.

Excellent piece by The Chad Pastoralist.