The Values of Rökkatru: Part 1

What exactly the values of Rökkatru are tend to be defined by how people understand and experience the Rökkr themselves, and yet there are general ideas about what these values are that seem to be more or less agreed upon. What this means is that Rökkatru read and analyze the lore, and take what they learn from this together with what they’ve learned from their personal spiritual experiences with the Rökkr, as well as common shared personal gnosis, to form an idea of what value or “lesson” each entity in the Rökkr pantheon teaches.

This is part of the reason why defining the pantheon itself—who is included and who isn’t—is an important question. Regardless of whether or not that question has been properly answered (given that depending on who you ask some entities may or may not on the list of Rökkr), we can look at the values that individual Rökkr are generally considered to teach, especially the ones that have been written of. It is also feasible from this starting point to begin analyzing the lore around other entities whose values may not have been explored or defined yet, as well as meditating, journeying, and divining to learn more about these beings and what they represent.

Let’s begin first with those beings that are consistently counted among the Rökkr, and take a look at what their values are generally considered to be:

Loki is in many ways considered the “father” of the Rökkr pantheon, given that he fathered Fenrir, Hela, and Jörmungandr with Angrboda. It is his family that clearly makes up the core Rökkr pantheon, and as a result he holds a place of prominence and importance among to Rökkatru.

Though outside of the Rökkatru and Lokean communities Loki is often known as a liar due to his nature as a trickster, within the communities which hail him it is this very nature that lends to him being associated with the value of self-knowledge. Through his stories harsh truths are often faced or stated, often unwillingly. This isn’t something that Loki only does to others, as seen in Lokasenna. It is something that Loki often undergoes in the stories himself, when he is forced to own up to mistakes he’s made or tricks he’s played and fix them.

In addition to this, many Rökkatru and Lokeans describe a relationship with Loki that demands that they be honest with themselves. Honesty with the self is often described as being a precursor to being able to speak hard truths to others. For this reason, a lot of people will describe this value not as self-knowledge, but as self-truth or self-honesty.

Angrboda can be considered the “mother” of the Rökkr in the same way that Loki can be considered the father. In some ways she may considered as even more deeply rooted in the Rökkr pantheon than Loki: to the best of our knowledge she has never lived among the Æsir and her only tie to them is through Loki, who has made a home among them. She is jötunn through and through.

Very little is known about Angrboda from the lore. She is believed by many to be the volva from Voluspa and is known as the mother of Loki’s monstrous children, but there isn’t much else to go off of. She is a jötunn, however, and the lore makes very clear that the jötnar are an incredibly diverse lot: they are described in all manner of shapes, forms, and sizes. There doesn’t seem to be one single idea of what a jötunn must look like.

Beyond the little that we know from the lore, in modern practice many people associate Angrboda with strength and leadership, particularly in often being viewed as a powerful figure among the jötnar of the Ironwood. This is drawn not only from scholarly inferences and extrapolations (from mentions of an unnamed jötunn woman in Járnvid or the Ironwood in both Voluspa as well as Gylfaginning) but is also informed by Unverified Personal Gnosis (UPG) and Peer or Community Verified Personal Gnosis (PVPG / CVPG).

Due to this association not only of Angrboda as a mother of Rökkr but also as a chief or leader among the jötnar, she is strongly associated with diversity (recall how diverse in shape and form the jötnar are). It is due to this that her value is so often considered to be diversity, and unconditional acceptance of that diversity. On the Northern Tradition Paganism website it is stated that, “Being close to Nature, [the jötnar] understand that diversity is survival and strength, while homogeneity is inevitable weakness.” This is something we do see in nature: homogeneity is often related to genetic bottlenecks, which can be linked to weakened immunity and increases in genetic mishaps that result in overall negatively impacted health.

Given that the jötnar are so closely tied with nature and are represented so diversely, it only makes sense that they should be associated with diversity and the strength. Because Angrboda is often recognized as a very prominent jötnar, it is equally logical that she should be seen as carrying that value of diversity.

I might add that values of acceptance and community would be closely tied with that of diversity, not only because of how we see these three values interconnecting in our world but also because of Angrboda’s assumed position within a community of such diverse entities that are welcomed and accepted no matter their shape, color, or presentatation.

Fenrir is perhaps the most demonized and disdained of Angrboda and Loki’s children. A monstrously sized wolf, he is prophesied to devour Odin at Ragnarok, and otherwise wreak havoc and destruction at this time. It is for this reason that he is bound by the Æsir, during which Tyr sacrificed his hand to Fenrir as a means of gaining Fenrir’s cooperation in their “game.”

Due to this prophecy, which is referred to several times throughout the Eddas, Fenrir is primarily associated with destruction and forces of destruction. This is sometimes generalized to include unbridled chaos and even rage or anger. As such, Fenrir is associated with all those things that we dislike, try to avoid, and in our own selves try to repress or cut out of ourselves.

Because of this Fenrir has become very closely associated with the concept of the shadow or shadow self. This concept originates with Jung’s archetypes, and, simply put, represents the idea that there are parts of ourselves that we want to shut away and not acknowledge, typically the parts of us that are not considered societally acceptable—the parts of ourselves that are violent, sexual, crude, vulgar.

So Fenrir’s value or rule has come to be shadow, or, more specifically, acknowledging and honoring the shadow. This is closely linked with Loki’s values, as one much first be honest with one’s self and know one’s self before they can truly learn to accept, be at peace with, work with, and honor your shadow.

Hela is the goddess of one of Heathenry’s underwolds/afterlives. She rules over Hel (the place with which she shares a name), the realm where those who die of old age, illness, etc. go to reside after death. (As an aside: Huginn’s Heathen Hoff has featured a lovely blog post about how the Heathen afterlife is much more complex than is often realized).

Obviously Hela is most strongly linked with death. In the lore her most prominent presence is in the myth of Baldr’s death, and beyond this there is little else recorded about her beside her notable appearance and her relationship to Angrboda and Loki.

Death’s vision is much different than that of life—it sees what may be overlooked or even unseeable by life, it sees farther than any life can stretch, and in itself is both a truly neutral and truly equalizing force. Think of the Rider Waite Death Card: even kings and popes must come to Death’s door eventually, just as must all others. Because of these factors, Hela’s value has come to be known as vision or perspective.

 

Jörmungandr is the giant serpent prophesied to kill Thor during Ragnarok, just as Fenrir is prophesied to kill Odin. The perpetual enemy of Thor and child of Angrboda and Loki, Jörmungandr was said to live in the oceans of Midgard (our world) and to have grown so long that his body could coil around the earth.

Jörmungandr is a creature of the in-between, born of Jötunheim but cast to Midgard. The serpent is also felt by some (in UPG/PVPG) to be of ambiguous gender. Snakes have also historically often been associated with death and rebirth due to the shedding of their skins—things which live on the edge of human consciousness and are associated with transition.

These things lend well to defining Jörmungandr’s as liminality. Liminal times and places are often associated with great spiritual and magical power in many European traditions. Translated into more mundane times and places, when humans find themselves in spaces that are liminal they often also find that they places are horribly uncomfortable—and can be periods of some of our most intense growth, depending upon the individuals and circumstances involved. The value of liminality here may be a reminder that these difficult and uncomfortable spaces can be acknowledged, accepted, and valued, respected, and even productively worked with, much in the way that Fenrir reminds us to approach the shadow.

Lammas — Rökkatru Style

Traditionally Lammas or Lughnassad are celebrations of the beginning of harvest. In Norse paganism there is a correlation to the holiday Freyfaxi or Freyr’s Feast, similarly associated with the fertility of the earth and its bounty.

For those of us walking the Rökkatru path, however, Freyfaxi isn’t quite our flavor. We may want to celebrate Lammas/Lughnassad, but how can we celebrate this traditionally Anglo-Saxon/Celtic holiday in a way which honors our particular path?

My initial thought was to honor deities of death during this season of reaping—Hela who gathers the dead or Skadi who fells her prey. But, though it may seem a bit cliché, I couldn’t help but think that Samhain, the final of the harvest festivals and the holiday most directly and clearly associated with death and the dead, is a more appropriate holiday to honor Hela. Meanwhile Skadi is a distinctly winter goddess.

One important aspect of Lammas which underlies the celebration of the beginning harvest is the fertility of the earth itself, something often associated with mother goddesses. When thinking of mother goddesses within Rökkatru or who align with Rökkatru, two primary deities come to mind:

Jord and Angrboda.

Jord is a jötunn woman who embodies the earth. She is the mother of Thor and is referred to in Gylfaginning as the daughter of Nótt and Anarr. Because she plays no role in the myths and we have no surviving lore about her outside of these tiny scraps, some scholars think she likely wasn’t honored or considered literal and personified in her own right. As is written over at Norse Mythology for Smart People, “’Earth’ here seems to be more of a general concept than a discrete figure.” (1) These are the only hard facts that we know about her. Anything else is conjecture or unverified personal gnosis/peer verified personal gnosis.

SUPRA

Statue titled Moder Jord (Mother Earth) photographed by Alexander Henning Drachmann.

Because there isn’t much known about Jord, and because she could well have been considered a general concept rather than a specific entity (though as a hard-core animist I would argue that even “Earth” as a general idea or concept still has a spirit to be honored) we have a lot of room to get creative in how to honor her. There are many symbolic associations which already exist to draw from in creating a small Lammas blót in honor of Jord: salt is often associated with earth, as in “salt of the earth,” as are the colors green, brown, black, and yellow.

A small blót for Jord on Lammas can be quite simple—with as much or as little extravagance as you desire, you can set up a ritual place incorporating earth symbolism picked up from other places or that is personal to you to create a space in which to make an offering. If you are lucky enough to have the space put offerings directly on the earth, fantastic! Given the spirit of the season, if you are able to get yours hands on a sheath of wheat, or even just a few stalks, giving this to the earth as well as sliced apples and a healthy pour of wine or mead would make a perfect offering to Jord this Lammas.

In honoring the fertility of mother deities during this season of harvest and plenty, now would also be a prime opportunity to honor the mother aspect of Angrboda.

The Unlucky Family featuring Angrboda, Loki, and their children by Hellanim

Though she is most often known as a dangerous feminine figure, associated with prophecy, witchcraft, and wolves, she is a notably fertile figure in the Jotunheim: by Loki she is the mother of Fenrir, Jormungandr, and Hela. In many ways she is the mother of the Rökkatru pantheon, so honoring the wild and unbridled fertility of the Mother of Monsters on this day celebrating fertility seems only fitting.

Given that Angrboda is such a prominent, important figure among the Rökkr, a larger or more focused ritual in her honor seems worth investing the time and energy in. Offerings to her on this day don’t necessarily need to be so different from those offered to Jord—in the spirit of the season a sheath of wheat, apples (perhaps spiced and baked or otherwise prepared and endowed with your focus and energy), and wine, beer, or mead are suitable offerings. In addition, however, meat is always a worthy offering for Angrboda of the Wolves.

Lammas is a time for doing astrology, and because Angrboda is a goddess associated with prophecy (often the völva in Voluspa is believed to be Angrboda) this could be something that you work into a ritual for Her on this day. Feasibly astrology could be used as a framework for designing a ritual for Angrboda—offerings could be made, candles or a fire lit in her honor, her names ritually spoken, perhaps even a divination session could be held. Whatever shape your ritual takes is up to you, but in my experience with Angrboda it is good to make sure you are being deliberate, thoughtful, reflective, and checking your baggage at the door.

I would be delighted to hear of any Rökkatru rituals any of you lovelies undertake this season! Feel free to let me know in the comments if you have any alternate ideas about how to celebrate this holiday in an especially Rökkatru fashion, or any alterations or inspirations you may have based on the ideas shared here.

And most importantly, have a blessed Lammas.

Skål.

(1) McCoy, D. (n.d.). Jord – Norse Mythology for Smart People. [online] Norse Mythology for Smart People. Available at: https://norse-mythology.org/jord/

Who are the Rökkr?

The easiest answer to the question “Who are the Rökkr?” is that they are a subgroup of jötnar that have been highlighted by devotees and practitioners as occupying a special or important role, particularly roles associated with the darker sides of the natural order (decay, death, chaos, etc.) So let’s start with the jötnar (singular: jötunn).

The jötnar are a class or delineation of entity in the Norse pantheon. They are often, though not always, described in strange and fantastical ways—sometimes monstrous and sometimes beautiful, but almost always primal. They are so frequently associated with primal energies and natural forces that many, including myself, believe they are a remnant of an older, animistic hunter-gatherer religion which arose in a pre-agricultural Scandinavia, much as the Titans of the Greek pantheon have been viewed.

There is some debate about whether or not the jötnar can be considered gods. A few are listed by Snorri Sturluson among the gods, but godhood according to Snorri’s Edda is almost exclusively reserved for the Æsir and Vanir. Notable exceptions to this are Skadi and Gerdr—both female jötnar who gained a place among the Æsir, and both scenarios involved marriage to Vanir who were already considered to be gods.

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Jötnar are most often called “giants” in English, but the word has also been translated at “trolls,” “etins,” and more. Painting by John Bauer.

The debate about what exactly constitutes a god is one that is quite a bit above my pay grade, but I do believe that there is sufficient evidence in comparing and contrasting Germanic mythological forms not only with the Greek but also with the myths of the Babylonians, Hittites, and Phoenicians (all of which preserve in their mythologies the existence of older, more primal gods being subverted by newer pantheons1) to believe that the jötnar are older, primal deities. The mythology we have inherited is fragmentary at best, having been collected into a written format only after Scandinavia had begun converting. The myths themselves often seem to refer to other stories which are entirely unknown. This doesn’t even take into account the sheer length of time people have occupied Scandinavia and the long evolution of the religious practices the first people in Scandinavia brought with them, as well as the co-mingling and evolution of religions brought by subsequent immigrants into the area. Given all of this, I tend to err on the side of believing that the jötnar were once gods, and that the passage of time and the erosion of their myths and legends doesn’t change that.

There are too many jötnar to list here, though I am in the process of compiling a list of jötnar mentioned in the Eddas and sagas as well as their associations and what is known about them. This list will be shared when it is completed in a post of its own, so hopefully it will suffice for now to say that there are many of them. They show up in the myths wearing many different shapes and forms, some more and some less human, and they show up with all variety of morality and motivation. As a group they seem largely amoral, something which fits in nicely with the interpretation of the jötnar as nature deities/spirits. Individual jötnar are known to behave in ways that are more antagonistic toward the Æsir while others, such as Gerdr and Skadi, actively make peaceful alliances with the Æsir.

Within the ranks of the jötnar are the Rökkr. Which deities do and do not fit into this list is up to interpretation, as Rökkr is not a sub-pantheon defined by the old myths in the same way that Vanir or Æsir are. Rökkr is a new delineation conceptualized by modern practitioners, and what precisely defines the boundaries of what makes an entity Rökkr or not is, as is much of Rökkatru, in flux due to its newness. Generally though, there are certain deities which are consistently named among the Rökkr:

  • Loki
  • Angrboda
  • Fenrir
  • Hel/Hela
  • Jörmungandr

Also frequently listed among the Rökkr are:

  • Sigyn
  • Surt
  • Nidhogg
  • Skadi
  • The Nine Sisters/Undines of the Sea
  • Rind

This is not an exhaustive list of which deities do and do not fit into the definition of Rökkr, but it is a starting place to begin getting to know what Rökkatru is all about. Each of these deities carries with them particular lessons and values that are important to Rökkatru and the communities that Rökkatru practitioners are developing. This is a list that we will look at more thoroughly later, and will very likely be expand on as well.

Next time, we’ll take a look at what the values of Rökkatru are.

Skål.

1 Burkert, Walter. The Orientalizing Revolution: Near Eastern Influence on Greek Culture in the Early Archaic Age (Revealing Antiquity). Harvard University Press: Cambridge, 1995. Print. Pgs 94-95.

Litha — With a Rökkatru Twist

Recently a friend of mine, a devotee of Lilith and Dionysus, was inspired by a Hekatean adaptation of the Year Wheel to adapt the Year Wheel to their own worship and devotion practice. The idea behind this is that the Year Wheel most commonly accepted in pagan circles broadly is heavily based on Celtic paganism—in many ways it is applicable all over the world and in a wide variety of pantheons, as every part of the world experiences the changing of the seasons. The year, after all, keeps on turning no matter where you’re standing and no matter what gods you’re dealing with.

Cultural significance and nuance exists, however, and so the holidays as they are represented in the Year Wheel may not translate perfectly to different paths, traditions, and pantheons. The changing of the seasons may mean different things depending on your bioregional context—Beltane likely won’t look the same if you’re living in a desert vs. if you’re living in a coastal fishing town, for example. That doesn’t even take into consideration the fact that the northern and southern hemispheres don’t experience the same seasonal changes at the same time—Beltane may happen in May in the northern hemisphere, but May is not the time for Beltane in the southern hemisphere.

My friend wrote a rough outline of what the holidays may represent or symbolize through the lens of someone who is working with Lilith and Dionysus rather than working in a Celtic framework. We’re coming up on Litha, for which their outline looks like this:

  • Litha
    • This is a love and sex holiday.
    • Festival of the Sun
    • First Day of Summer
    • If Dionysus is born in Ostara, he’s concieved during Litha.
    • Lilith who Rebels
    • Summer things (Strengthening, Protection)

What, exactly, does this have to do with Rökkatru? I did promise that this blog would be exploring Rökkatru, did I not? Why am I talking about my friend’s Lilith and Dionysus based revision of the Celtic Year Wheel?

Besides the fact that I think it’s a neat idea, I think it could serve as an example for Rökkatru to do the same: why not adapt these commonly held pagan holidays to more accurately reflect the Rökkatru perspective and worldview? Why not reinterpret the holidays to make room for specifically honoring the Rökkr on these key dates?

Litha is traditionally a holiday which focuses on the sun, often in the form of the Wiccan god or other sun deities. The holiday is heavily themed around fire, and as a celebration of the bounty of the summer months, it is closely tied to fertility.

On the other hand Rökkatru focuses primarily on the “darker” divine forces—as will be discussed in my next entry, the very etymology of the work Rökkatru stresses the darkness. Rökkatru looks toward the twilight and the nighttime. Litha doesn’t seem like a particularly great fit for Rökkatru—but that doesn’t mean we can’t celebrate it.

Taking place on the first day of summer and being a sun and fire festival, there are actually some deities that fit among the Rökkr or the jötnar who can be honored at this time.

Skoll and his brother Hati chase the sun and the moon through the skies, respectively. It is their snapping slavering jaws on the Sunna and Mani’s heels that keeps them driven at even pace throughout the sky. This holiday is a wonderful time to honor the often overlooked and forgotten wolves of the sky, Skoll and Hati, perhaps with a blót, with offerings of meat and golden mead, or other light-colored beverages that resemble the light of the celestial orbs these wolves chase.

skoll_and_hati_by_dobie_d4j3wf5

It is generally taken that Skoll chases Sunna and Hati chases the sun because this is how Snorri Struluson recounts the myth, but Grímnismál says this of the wolves:

Skoll is the name of the wolf
Who follows the shining priest
Into the desolate forest,
And the other is Hati,
Hróðvitnir’s son,
Who chases the bright bride of the sky.”

Because of the gender associations of the words used in this passage (priest/goði being masculine, bride/brúðr being feminine) and because Mani is a masculine figure and Sunna a feminine figure, it is safe to assume that this passage implies the opposite of what Snorri had written. Regardless, both wolves are closely related, and given that the light of the moon is a reflection of the light of the sun, it seems a good idea to honor both wolves at the same time.

On the night of Litha, it would be appropriate to light fires to three other jötnar, who are little known and about whom little is known: Glöð (more commonly called “Glut” or “Glod,” and whose name means “glow”) Eisa (or Eysa) and Eimyrja (both meaning “embers”). In The Sagas of Thorstein, Viking’s Son, and Fridthjof the Bold Glod is named as the wife of King Haloge and Eisa and Einmyrja as their daughters, which is referred to by Rasmus B. Anderson in Viking Tales of the North. In Myths of the Norsemen from the Eddas and Sagas by Hélène Adeline Guerber they are recounted rather as Loki’s wife and daughters, respectively, something that some practitioners have reported in UPG as well.

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Found here

Nothing else is known about them, and what little is known is not known for sure. Whatever else may or may not be true about them, their names make it clear that they are closely associated with fire.

Because these jötunn women are specifically Maidens of Fire, and are potentially intimately linked with Loki (who holds an important role among the Rökkr) they are another set of perfect entities/deities to honor on this holiday of sun and fire. Fires can be lit in honor of Glod, Eisa, and Einmyrja, either on their own or as part of a blót.

These are just a couple of very basic ideas—the details are up to individuals to fill in as best fits their practices and preferences, but I recommend just doing whatever is most fun. This is a celebration, after all! I’m fond of having friends and loved ones over on the holidays, to collectively cook and share large meals, drink, do a couple simple loose-form ritual activities, and enjoy the company. It’s all up to you, though.

If you try any of these ideas out, feel free to share some of your experiences and thoughts, or any specific rituals you may have done—I for one would be interested to see what others are doing! If you are Rökkatru and you decided to experiment with re-framing this holiday but took it in a different direction, I would be very eager to hear about your interpretations as well!

Blessed Litha.

Skål.

©Tahni J. Nikitins 2019

Rökkatru: What Does It Mean?

Rökkatru is a very new path, and there is a lot of misunderstanding and confusion about what it is. Let’s take a step back and look some context for understanding what Rökkatru is and what it means: the term arose in a culture where Heathenry had been an established pagan path since the Romanticist movements of the late 19th and early 20th centuries. Heathenry itself is a broad term which encompasses the revival of Germanic and Scandinavian pre-Christian religious traditions. As neo-paganism broadly and Heathenry specifically evolved through the years, traditions which focused more particularly on specific groupings of deities in the Norse pantheon began to develop.

Within the Norse pantheon, we see several clear delineations of beings or entities which occupy the pre-Christian Norse cosmos: the Æsir (including but not limited to Frigg and Odin), the Vanir (Freyja, Freyr, Njordr), Álfr or elves, Svartálfar or Myrkálfar, more commonly known as dwarves, and the Jötnar (Ymir, Mimir, Gerdr, etc.). It was around the 1970s that a distinct tradition focusing on the Æsir was defined as Asatru (literally “Loyal to the Æsir”) and sometime later Vanatru (“Loyal to the Vanir”) developed as its own Heathen denomination.

Rökkatru is a word that was coined to describe the particular subset of people within Heathenry who followed the Norse deities traditionally regarded as “dark” gods. This does not mean that they don’t or haven’t worked with the Æsir or Vanir as well—many of them do—but they do not shy away from those other gods that are often shunned (particularly in America, though less so in Europe) in rituals and at blots.

These are the gods that are often described as “the enemies” of the Æsir—Fenrir who devours Odin at Ragnarok, Jormungandr whose venom will kill Thor after Thor has already slain the serpent, Hel of the Dead whose legions will sweep out of the Underworld to fight alongside the jötnar against the Æsir, their mother Angrboda and her consort Loki. There are others of course, but these are frequently seen as the primary rökkr or dark gods around which Rökkatru centers.

It’s by no coincidence that Rökkatru bears a resemblance to the word Ragnarok: traditionally meaning “Twilight of the Gods,” Ragnarok is a compound word made up of the words ragna (to conjure) and rök. Here rök means fate or destiny, but in the poem Lokasenna as well as in Snorri Sturluson’s Prose Edda, the word has been rendered as ragnarøkr or ragnarøkkr, and comes with a different connotation. Here, røkr or røkkr means “twilight.”

There has been debate among various scholars about the relationship between the two renderings of these words. Ragnarök can be seen to mean “The Conjuring of Fate” or something along those lines, whereas Ragnarøkr might be “The Conjuring of Twilight.” It is from this latter interpretation that the widely accepted translation of Ragnarok as “The Twilight of the Gods” has come from, and it is from this that the term Rökkatru was born.

Rökk in this word is taken to mean twilight, as in the Lokasenna rendition of the word Ragnarok. The Rökkr, then, are described and seen as the gods of twilight—those that do not dwell solely within the safety of the sunlight, but which come with the night. Much as Asatru and Vanatru have adopted tru as a form of suffix to indicate loyalty to the particular class of gods indicated in the name, Rökkatru has done the same. Thus, Rökkatru literally means “Loyal to the Gods of the Twilight.”

Though artist and writer Abby Helasdottir has been widely attributed with the coining of the term Rökkatru, she herself denies this. In a 2015 interview with Danica Swanson for Heathen Harvest, Helasdottir said:

“[The term Rökkatru] was something that evolved organically on an email list many years ago as a way to identify people of a particular, how shall we say, metaphysical leaning. The term Rökkr, meaning shadow or twilight, came into use in the mid-to-late-90s as a way to refer to those beings from Germanic cosmology who exist on the boundaries, in the margins, in what is described in myth as Útgarðar, the outlands. I first used it in the Rökkrbok, which considered the septet of Hela, Fenrir, Loki, the World Serpent, Angrboda, Surtr, and Níðhöggr; and whose content would eventually be the basis of the Shadowlight website. These beings are often referred to as giants, jötnar, thurs, and a whole range of other names that still keep scholars writing dissertations to this day, so Rökkr was used as a broad way to describe all these beings without worrying about etymological interpretations, as well as the limitations imposed on these beings by folktale readings.”1

Rökkatru then is the term coined for Heathen practitioners who more closely align with, worship, or honor the “dark gods” of the Norse pantheon, including but not limited to Angrboda and her consort Loki as well as their children Fenrir, Jormungandr, and Hel (or Hela). The term itself was developed based on the etymology of the word Ragnarok, using the precedent of adding the suffix -tru that had been established by Asatru and Vanatru.

It is a new religious movement, being only roughly two and a half decades defined at the time of this writing. Being so new, Rökkatru remains somewhat poorly defined as compared to Heathenry generally as well as its more specific counterparts such as Asatru (though it bears remembering that Heathenry and all of its derivatives constitute “new religious movements,” especially as compared to religions such as Christianity, Judaism, Islam, and Hinduism). It is a spiritual path in its infancy, still developing and defining itself.

Everything that will follow from here will be based on the state of development Rökkatru is in at the time of writing. It should be assumed that Rökkatru will be constantly evolving and better defining itself as the years roll on.

 

Skål

 

1Swanson, D. (2015, April 22). Twilight Magick; an Interview with Abby Helasdottir of Gydja. Retrieved from https://heathenharvest.org/2015/04/22/twilight-magick-an-interview-with-abby-helasdottir-of-gydja/

©Tahni J. Nikitins

Introducing Rökkatru

Silence I ask of the sacred folk,
Silence of the kith and kin of Heimdal:
At your will Valfather, I shall well relate
The old songs of men I remember best.
Völuspá, W H Auden & P B Taylor Translation

 

In recent years, the number of those being called towards the “darker” paths within paganism have been on the rise. More people have been called to follow Lilith, Kali-Ma, the Titans, Hecate, Hades, and more. These paths have been rising at a rate we have not before seen in living memory. Within Heathenry specifically, this has manifested in a greater number of people honoring and working with the jötnar. It has manifested in the birth of Rökkatru.

Why this is happening is anyone’s guess. Many of these darker deities and their ilk are closely tied with natural forces such as storms, volcanoes, and wildfires. Perhaps the rise in their adherents is directly related to the maturation of the generations that grew up with warnings about global climate change, who are now witnessing the very real, very dire effects of this global calamity—in the form of increasing numbers of hurricanes, floods, wildfires, and droughts.

Many of these deities also embody a rebellion or retaliation against accepted authority—they are those who would rather dance in the ashes of a ruined empire than submit to it. Perhaps the rise in their adherents is related to the maturation of a generation who witnessed the laying bare of the corruption in Christian and Catholic churches, and who are increasingly aware of corruption in politics and feeling the sting of that corruption; who are just absolutely done with predatory capitalism.

Plenty of these deities are directly associated with death in one form or another—could their appeal be in any way related to the hopelessness many now face under late stage capitalism, the return of fascism, and the imminent dangers of climate change?

Within pagan communities, one theory states that the veil between the physical and spiritual or metaphysical world has grown thin and tattered; that seismic spiritual shifts are underway. Some believe that many if not all of the aforementioned crises being faced by the global population is a causal factor in this spiritual shift. Others think there may be a link, but remain uncertain what the link may be.

Whatever the cause, the reality is that more people are turning away from traditional, major world religions—especially Judeo-Christian traditions—and turning towards the modern revivals of older faiths. In a world facing near apocalyptic circumstances, Paganism is on the rise.

However, those who count themselves as Pagan—in whatever form that may be—are still a minority. Those who follow the darker of the gods are an even greater minority. Within Heathenism, there are few definitive resources on what Rökkatru really is, who its people are, and what they do and believe. For those who feel called to this path, there are a handful of resources and to find them, curious practitioners must wade through a sea of misunderstanding, mischaracterization, and outright vitriol. For those who are already in the faith, it can be frustrating to see so few resources available and to feel so alone in the face of a broader community which oftentimes seems to want to cast you out.(1)

This is why I am writing this blog—for the Rökkatru community that is so often misjudged as ignorant, cruel, malicious, or otherwise dishonorable. My blog will be for those who are new to the path, so that they may have a dedicated resource with which to begin exploring this new path. I will be writing here in the hopes of dispelling some of those harmful misconceptions that have arisen around Rökkatru.

This is intended to be for the Rökkatru community, and I will seek to reflect the community within it. Before even beginning I reached out to those in the communities to learn what they were most concerned about being put onto paper: most commonly people wanted the misconception of the jötnar as demons to be explored, explained, and debunked, a more thorough and thoughtful exploration of certain jötunn characters such as Mimir, and a clear statement of Rökkatru as being opposed to the bigotry which mas marred the reputation of the Asatru path, among other things.

I have asked the people of Rökkatru to tell me what they wanted to see presented here, and I have surveyed them on those subjects to gain a better understanding of this small but diverse and lively community. I will continue to ask this of my readers and of the various circles I frequent in an effort to make sure that I am addressing issues of curiosity and concern in the community. It is my hope that this will remain, to some extent, an interactive experience for both myself and my audience.

So welcome—may you find here what you are looking for, and if you don’t, may you at least find the resources you need to get you to where you’re going.

 

Skål.

 

 

(1) The Heathen organization The Troth only lifted its ban on hailing Loki at its events in January of 2019. Loki is a deity many Rökkatru honor, and through whom many Rökkatru came to this path. “Loki Ban Rescinded – Idunna Blót – TKP Thew – Rituals at Troth-Sponsored Events.” The Troth, 2 Jan. 2019, http://www.thetroth.org/news/20190102-204808.

©Tahni J. Nikitins