Web of Wyrd May 2006
Welcome
Welcome to the Early 2006 issue of the Web of Wyrd. We are choc-full of articles about everything from poetry to to knives; horses to water; shamanism to sacrifice. So without further ado, let's get on with it!
Stav Haiku
A simple spread of words
Telling secrets in its lines
Written from the soul
Haiku is a form of poetry, originating in Japan, in which the poet expresses the idea in his mind using only 17 syllables, divided into three lines of 5, 7 and 5 syllables. I took this idea and converted it to fit Stav philosophy by using 18 syllables and divided them into three lines of 6, 7 and 5 syllables, to fit with the number of Runes per aett (counting Nodd as three).
The idea of Haiku is not to write ‘a sentence’ and chop it into three lines. Rather, each line should be complete in itself, though connected to the others. Additionally, each line can be associated with the class of its aett, so the first line is Karl, the second Jarl and the third Herse. So, for Karl consider the self and responsibilities relating to the subject; for Jarl consider the wider aspects of the subject and for Herse consider sacrifice and service.
So, on the subject of ‘Stav’:
Karl: Learn to stand by yourself
Jarl: Seek the pathway to Orlog
Herse: Show others the way
Another way of looking at it is to consider the first line as Aesgard, the second as Midgard and the third as Hel. So, for Aesgard consider the higher or spiritual aspects of the subject, for Midgard consider the worldly matters and daily life and for Hel consider impermanence, mystery or rebirth.
Again, on the subject of ‘Stav’:
Aesgard: The right path to Orlog
Midgard: Found within the common-place
Hel: Ever renewing
Or you can reverse them so Hel comes first. The important thing is that you consider each line and what you want to say in it, along with how you want to say it.
Another way that Haiku has value to Stav philosophy is that, because the poems are so brief, they force you to look at exactly what you want to say about the subject. Getting your meaning across in so few syllables makes you look at the reality of the subject and your feelings towards it: in other words, you need to see the Web of the subject.
This will only be the reality of how you perceive it at that time: if you write a Haiku on the same subject a week later, it will be subtly different because you’re focussing on a different aspect of it. Because of this, it’s a useful tool for working with the Runes: when you do a Rune reading, rather than try and ‘interpret’ it, write a Haiku on each Rune and see what aspect/s of the Rune you are focussing on at that moment. This will give you a very personal indication of what the Rune is saying to you right now.
Here are six I wrote on six different Runes at six different times. See if you can tell which Runes they represent and, possibly, what was on my mind at the time of writing. There are no right or wrong answers to this little exercise.
Milk Mother, Mead Woman
The Earth is full of richness
A mother to us
-
Wealth, possessions through this
Cattle of the fertile Lord
The gift of Faery
-
Bear-riding arrows fly
Gliding over ice and snow
Death-Tree’s dark shelter
-
The rot sets in with time
Wild card goading to change
Mischievous cancer
-
Frozen bridge ‘cross chasm
Forming treacherous passage
Lightly tread its path
-
Hidden death in darkness
Coffin-lodger putrefies
Allowing new life
If you draw three Runes, you could also try writing one Haiku, with each line a different Rune from the reading: Harsh roadways ridden hard Thorny guard hammers the wall Change is hard to bear Remember, these aren’t intended to be a literal interpretation of the meanings behind the Runes, rather they are what they mean to you right now. This is only a brief introduction to Haiku in general, and Stav Haiku in particular. Since Stav is a living system, it’s open to our own interpretation, and the most important thing is to find our own way of making Stav work for ourselves. Therefore, play with the ideas I’ve presented. Try using the syllables in different orders - such as the Herse, Jarl or Konge sequences. See if you can work the Trell and Konge into your verses. Try writing three Haiku on the same subject, but in different styles. Create a nine-line poem consisting of three Haiku. Develop your own system entirely. The possibilities are endless. Have fun!
David Stone
Return to top of pageLaug In Action (or the Water of Life)
So, we all know about water. It is the clear, (hopefully) odourless, neutral acid/alkali liquid that makes up around 60% of the human body. Most of the surface of the Earth (around 70%) is water, either liquid or frozen, and life is found in greatest abundance where fresh (liquid) water is readily available, or in the salt water of the oceans (which make up more than 97% of the liquid water on the planet). Many of us can probably recall that the chemical symbol for water is H2O, and maybe even that this refers to the fact that two hydrogen atoms attached to an oxygen atom form a water molecule. If you have studied biology, or are a healer in any form, then you probably also know that it is the most essential nutrient for the human body to consume regularly, as we must obtain it from an external source, and from the cellular level upwards every part of the body is dependent upon it; the human brain is about 70% water, and blood is about 83% water; in addition, most enzyme reaction wouldn’t occur without it, and we would not be able to digest food. It is also regularly lost from the body through sweat and the carrying of waste products. Generally, though, we take water for granted - it is always there (usually from a tap), we need it when it is not (with hosepipe bans already in effect in parts of the UK), and we drink it when (or ideally before) we are thirsty.
There are also some remarkable (and unique) properties to water, that have long been known to scientists, and are crucial to life on our planet, such as the odd fact that the solid form of water (ice) is less dense than its liquid form (which is why ice floats, and the oceans haven’t destroyed all marine life by freezing from the bottom up). Water is rightly known as the ‘Universal Solvent’, as more substances can be dissolved in it than any other liquid, and it is the only substance found in all three states (solid, liquid, gas) on Earth. Also, water can absorb a lot of energy before it begins to warm up, which is crucial to making climatic shifts gradual, meaning that organisms have time to adapt.
Ok, so we now know that our favourite liquid is also a little odd from a scientific viewpoint, with some unconventional properties. Recently, though, there have been some incredible studies that have shown that water has far more complexity and importance than previously thought. A Japanese scientist, Masaro Emoto, showed that the crystalline structure of ice could be manipulated by its environment - e.g. water freezing while a Buddhist monk blessed it formed ‘beautiful’ geometric ice crystals, whilst water from the same source, frozen in the same way while someone projected negative/hateful thoughts over it, froze in ragged, ‘ugly’ ice crystals. Naturally, there has been much scepticism, and derision from the scientific community, but this article is not a critique of Emoto’s work (fascinating as it is), see www.hado.net for more information. Rather, it is a brief look at the complexities of water, and some of the roles that it plays in our lives.
Briefly, without this section getting too bogged down with complex science, part of water’s strange properties come not from the bonds between the two hydrogen atoms and the one oxygen in a molecule, but rather the bonds between the hydrogen atoms in different molecules. These bonds are around 10 times weaker than a ‘typical’ chemical bond, which has the result that although the molecules can bind together, they also break apart easily at room temperature, so that each simple drop of water is hiding a seething sea of both disorder and order, constantly forming and reforming bonds between molecules. To go further into this remarkable situation would involve going into quantum physics, which this writer doesn’t feel remotely qualified to try and explain (or understand), so we shall now leave it for ‘easier’ pastures.
The secret of life
There is an increasingly common view in the labs of mainstream science that a catalogue of genes, and the proteins they code, makes up the entirety of the secret of life. However, it is now apparent that there would be no genetic coding of proteins without the presence of water - as one scientist said, “Without water it is all just chemistry; but add water, and you get biology”. DNA provides information that makes strings of amino acids join up to form proteins, which are essential for all of the body’s activities, either directly or indirectly. The final shape of the protein largely dictates their precise function, and although water molecules have long been known to be involved they are now found to be far more important than previously thought. Water molecules are trapped in chains of amino acids, and once again it is the bonds between the hydrogen atoms that make enable proteins to do their job. In one instance, the protein responded to stimulus by changing its shape and breaking some of those hydrogen bonds; this in turn started a chain of events where fragments and clusters of water molecules interacted in complex ways to move subatomic particles around.
The ‘building blocks of life’ also turn out to require the presence of water molecules, before any building can even be started. Our favourite tap-product marks out the order in which amino acids are joined together to make proteins. It seems that in order for proteins to meet up with the right parts of the DNA, water molecules again play a major part - in this instance, the molecules concentrate around the areas where the proteins need to be, signifying biological activity. When the water comes close to the DNA surface, it undergoes massive changes as those hydrogen bonds within the water become disrupted, and the molecules slow their movements right down. On computer simulations it has been shown how water communicates, via electrostatic energy, with proteins that are coming in to attach to the DNA, while the proteins are still some way away, carrying information about the various different water concentrations around the double helix. As the protein gets close to the DNA, the water is ejected, allowing the protein to bind tightly. If there is a problem with the DNA, however, then too much water will be present to allow the protein to get close, allowing it to go to another site where it can attach.
The secret other life
Some scientists also believe that there is more to water than just chemistry, which will be no surprise to some of you reading this. For example, the exact same carbon atoms can give you diamond or graphite, two substances with (outwardly) very different properties, showing that chemical make-up is sometimes only half the story. Connected with this is the controversial idea, long talked about in ‘New Age’ circles, and part of folklore, that water has a memory. There are many elements In modern terms, perhaps the most prominent area where this raises its head is homeopathy, where solutions of certain compounds are continually diluted, some of which so much so that they no longer contain a single molecule of the original compound (somewhat like if you took some salt water, poured half of it away and replaced with fresh water, the salt solution would be weaker. If you then repeated the halving and replacing, the solution would (in theory) end up with little or no salt molecules in it, long after you could no longer taste the salt). The thinking is that the water has a ‘memory’, and so retains the ‘essential property’ of the medicine originally dissolved in it (and indeed, increases the potency of the medicine, whilst removing side effects). This has led many (indeed most) scientists to dismiss homeopathy as useless, with any effects happening due to coincidence or imagination. Indeed, one recent study concluded that in all but a few cases homeopathy was no more effective than a placebo. Yet there is a great deal of study and research behind this treatment, and little doubt in the minds of therapists and many patients that there are indeed solid results from these incredibly dilute liquids. Some scientists believe that many of their colleagues overlook part of the process of creating a homeopathic solution. The process involves the vigorous shaking of the mixture, known as succession. It is estimated that the pressure in the water may reach more than ten thousand atmospheres, due the localised effect of the shock waves generated. This, they say, may cause fundamental changes in the properties of the water molecules.
Another explanation may be through the process known as epitaxy - using the atomic structure of one compound as a template to induce the same structure in other compounds. This process is already well known about in industry, where it is used to create crystals in the production of microprocessors, and according to some scientists water already shows that it can behave in a similar way. When it is required that rain is induced, or to break up cloud cover, the cloud can be ‘seeded’, where particles are introduced into the cloud that water molecules can either form droplets around, or grow ice crystals on, leading to rain or hail. Silver iodide is commonly used, and the ice that forms around it takes on exactly the same crystal structure, with no chemical transfer occurring at all (i.e. the ice replicates the structure of the other crystal merely by being in proximity).
It may be that homeopathy can actually tell us a lot about the secrets of water, but it is unlikely to attract much mainstream interest from scientists, who generally seem to prefer the rather more simplistic view of H2O as a simple chemical compound, with simple roles to play in life. There are also a lot of traditional associations with water that come to us from folklore, history and archaeology, as well as the associations that come down to us from the oral history of Stav, which modern science is shedding more and more light on. It does seem as if our ancestors knew more than generally credited with, which will come as no surprise to many of us, but that will have to wait for another time.
Anyone reading this with practical knowledge of homeopathy, or any of the things mentioned above, who would like to comment or write an article for the next issue please get in touch via email or post.
Darren
Return to top of pageStav and Asatru
By Shaun Brassfield-Thorpe, Valgarth-Stav
As we have on occasion been asked "What relationship has Stav to Asatru (Ásatrú)?" - "What are their respective similarities and differences?" (and so on), this article has been produced to try to explain and clarify some of these issues. This aim of the article below is simply to shed light upon some of the areas of difference and similarity between Stav and Asatru. It has been compiled for the benefit of anyone interested, but mainly for the benefit of anyone with a degree of familiarity with Asatru but little familiarity with Stav, as we have often found that individuals with a background in some form of Asatru are often surprised at apparent differences they encounter within Stav. We wish to make it clear that no criticism of any individual, group or belief is intended or implied in producing this article, the sole purpose of which is to attempt to address basic approaches favoured by Stav in relation to other methods and traditions, for the purpose of comparison.
Introduction
Firstly it may help to define roughly what is meant by "Asatru" and what we mean by "Stav".
Historically there were many beliefs, faiths, philosophies and religions in pre-Christian Northern Europe. "Asatrú" appears to be a term first coined, or at least brought to popular attention, in the Icelandic parliament to describe the then contemporary practitioners of Icelandic pagan religion (literally Asatrú means "true to the Æsir"). The term has since been widely used to describe either the original Pagan or contemporary Neo-Pagan (reconstructed) religion(s) in Northern Europe as a whole, as practiced in either the past or currently in the contemporary period, or equally to describe the practice of religious beliefs of a North European origin by those living in other countries (such as the USA for example).
Generally, Asatru is a slightly "catch all" term (as many individuals or groups may not in fact follow the Æsir but the Vanir or some other deity/s or mythical entity/s), and some such individuals or groups prefer to use other terms such as "Vanatru" (true to the Vanir), or "Odinist" (a follower of Odin specifically - likewise "Thorist" and so on) while others prefer the term "Forn Sed" (roughly the "Old Way(s)"), - to refer to the practice of Norse pre-Christian beliefs somewhat generically), or "(Norse) Heathen", or "Pagan" - etc. Likewise there are numerous groups who seek to practice a form of belief based upon closely related, but non-Norse, traditions (such as Saxon, Anglo-Saxon etc traditions). For those unfamiliar with Asatru a longer definition can be found in the online encyclopaedia "Wikipedia" here:
http://en.wikipedia.org/wiki/Asatru
While it is profoundly not our wish to offend anyone, for simplicity in this article we shall use the term "Asatru" to refer to all followers of contemporary Norse and closely related ethnic/cultural Northern European (neo-)pagan religion(s) and we shall confine the discussion to contemporary rather than historical practices. It is frankly impossible to comment upon any precise beliefs or practices of any specific groups outside the Stav community in this article, not only for the considerations of space and relevance but also because frankly we simply don't know what they all are (there are many, many such groups worldwide). As a whole, neither Valgarth-Stav specifically nor contemporary Stav generally has any strong links to any other organisation of any kind (although individual members of the wider Stav community may have). As this article will probably mainly be relevant to those involved in some form of Asatru and interested in Stav, if this is the case with you personally we hope you will forgive us if we assume you know what your own specific beliefs and practices are and merely offer an overview and simple critique of Asatru generally for the purpose of comparison.
While Stav as we know it was preserved by the Hafskjold family in Norway, and has since been taught more publicly in the last two decades, there has been relatively little influence or contact between practitioners of Stav and those of modern Asatru generally. This is in part due to the fact that we in Stav have no desire to try to influence modern Asatru as a whole, and most followers of Asatru have little, if any, knowledge of Stav. Inasmuch as Stav stems from the philosophies of Pre-Christian Europe, it may not be unreasonable to consider modern Stav as a form of Asatru (in the generic sense), or for that matter vice versa and consider modern Asatru as a form of Stav. However, while this may be not unreasonable at the broadest extent, in more practical terms there are some major differences in basic form and approach. The principles differences between Stav and Asatru would appear to be :
- *Attitude towards Religion
- *Focus on Historicity *
- *Personal Transmission *
- *Attitude towards Personal Development *
(these areas will be discussed in more detail below) :
Attitude towards religion
/ Stav /
Stav is not a religion/faith/creed/sect etc. While Stav is regarded as a "way of life", or indeed as a "spiritual philosophy", there is neither an assumption nor a requirement that a person practising (or indeed teaching) Stav "believes in", "follows" or "worships" any god, group of gods, or any other form of "supernatural" deity, being, divinity etc, in any way whatsoever (Many people may choose to do so, but that is considered entirely “a matter of their own personal choice, conviction and conscience”). Neither is the simple belief in any god, groups of gods (etc) a definition of practising Stav. Likewise, belief in a god or group of gods (etc) originating outside of Norse or Northern European culture (either as well as, or instead of, the Norse deities) is not considered to be in any way automatically contrary to the practice of Stav. Nor is a broadly atheist or agnostic belief considered incompatible with the philosophy of Stav. While there is a considerable body or lore concerning the old Norse deities within the Stav tradition, and this is taught as part of the framework of the overall philosophy, individuals are left to decide for themselves whether to regard this lore - and the gods themselves - as being literal, metaphorical, or analogical (etc), whether to view such things as being encoded conceptions relating to psychological, ancestral, cultural or environmental factors (etc), or indeed to form absolutely any other interpretation they may choose. In a nutshell, the traditional Stav attitude toward any form of religion or religious element is that this is totally a matter of personal choice.
/ Asatru /
While Asatru is a term which covers a very broad range of categories (and apologies are offered to anyone who considers themselves to practice a form of Asatru who feels any definition offered here or elsewhere in this article misrepresents them) it would seem to be fair to describe Asatru as a whole as a "religion". Generally it is not an organised religion (in that there is no single, central church-type authority or firmly held universal doctrine etc) and many individuals or groups practise Asatru on a very personal or idiosyncratic basis, but nevertheless Asatru in general represents a religious attitude towards the gods and spirits of Norse and Northern European pre-Christian beliefs. Normally a definition of Asatru might thus be - "the belief in a deity or deities and/or other `supernatural' beings originating in Norse/Northern European culture". Many followers of Asatru might add "and only in North European culture" - so while a follower of Asatru may have no religious antagonism towards a follower of e. g. Christianity, Greek Paganism, Hinduism etc, nor toward an Atheist or an Agnostic, some followers of Asatru may automatically tend to regard such a person as, by default, not practising Asatru.
/ Summary of this section /
Stav is a philosophy; Asatru is a form of religious belief. It should be apparent from these definitions that an individual might practice both Stav and Asatru without the slightest contradiction, but it should also be apparent that in general the terms Stav and Asatru are not simply mutually interchangeable.
/ Focus on Historicity /
/ Asatru /
While one can only speak of Asatru as a whole in very general terms, there seems to be a general attitude of regarding the historicity (historical accuracy, authenticity etc) of Asatru as being important. For example - while the following is a very wide generalisation and there is no suggestion this applies to all followers of Asatru - practices described in (for example) an Eddic text or supported by archaeological evidence are often regarded as being in some way more `valid' or `authentic' than a practice developed in the last hundred years, or very recently. In general Asatru seems to look back to the close of the official "pagan" period of Northern Europe, circa 1000 years ago, or further back still. Often (but by no means always) practitioners of Asatru may choose to dress in a deliberately antiquated style (generally inspired by the Viking Age), at least for ceremonial purposes, at gatherings etc. Many (again, by no means all) followers of Asatru may change their given names to more Norse inspired names, possibly indicating a deity they worship or admire. Some followers of Asatru seem to regard concepts and beliefs (apparently) held during the pre-Christian period as being almost automatically superior to attitudes, concepts or beliefs of later/other periods. In general, Asatru seems to regard past practices, historical precedent (when supported by historical evidence) etc as a form of validating authority upon current beliefs and practices.
In general, when (for example) wishing to perform a ceremony, followers of Asatru seem automatically to refer to historical (literary, archaeological etc) sources to determine a ritual basis. In place of a fixed doctrine of beliefs, codes of behaviour etc many followers of Asatru look to historical source materials for inspiration. On the whole, Asatru seems to concentrate upon attempting to recreate a religion of the past, as historically accurately as possible, inventing or filling in areas (usually on the basis of the best available academic guesswork) only when a more solid (historically documented) prior model cannot be found.
/ Stav /
Historicity is not a major focus of Stav. Many practitioners of Stav are happy to accept the dating of the creation of the tradition as being over 1500 years ago - this may or may not be objectively historically accurate (it stems from a legend passed down orally by the Hafskjold family that concerns the creation of the Scandinavian 16 stave rune-row, and another legend that concerns the specific origin of their family. These legends were accepted by the Hafskjold family as part of their family's oral history, and indeed are accepted by many in the Stav community, but these dates and events are neither provable nor disprovable through available historical evidence). However few if any practitioners of Stav regard the historical dating of Stav as particularly relevant. According to the legends of the Hafskjold family, Stav as we know it dates from circa the year 500 and has been practised by the family since this time. Modern Stav is considered to be a continuation of this practice. Oral history naturally cannot be tested in the same was as an archaeological or textual record, but there appears to be no evidence to suggest the family's legends are inaccurate, there is simply not much concrete evidence either way. Naturally the Hafskjold legends may be just legends, or they may be literally historically accurate, but it probably doesn't actually matter a great deal either way. Regardless of any theoretical dating of the origin of Stav, no one involved in Stav suggests that nothing has changed within the tradition over the course of centuries. Stav is a living tradition and change is considered inevitable - meaningful (and useful) change is, and has always been, regarded as distinctly desirable. The main focus of Stav for those who practice it is upon its usefulness as a philosophy which can lead to a deeper personal understanding of the universe and ones position within it, and the application of this philosophy to practical fields (such as the martial arts or health and healing methods etc). While many practitioners of Stav use (for example) the Eddic texts or archaeological evidence to inform or shed light upon their practice of the tradition, these are regarded more in the way of tools than as any form of validating (or invalidating) authority. For example, in the practice of the martial arts aspects of Stav the main focus is upon practical combat ability either with a weapon or unarmed and not upon any sense of attempting to either practice or recreate a carbon-copy of an historical mediaeval fighting system. If a teacher develops a more effective technique or method in combat than one previously used, then (as long as the method is in accord with the overall essential principles of Stav, and after suitable rigorous testing) this is adopted in preference to an earlier approach. Likewise, if new insights into the understanding or application of the tradition to e. g. health, the use of rune-staves etc are developed, these too are adopted in the same way. Indeed, this applies to any aspect of the philosophy either in part or as a whole.
Historicity in Stav, when considered at all, is always considered to be less important than practical effectiveness, applicable use, and philosophical meaning. Whether something is 2000 or 200 or 2 years old is not regarded as being as important as whether or not it is actually useful or meaningful, or whether or not it ‘works’. Stav considers itself to be a self-validating system; it validates itself through its own "worth", "meaning", "usefulness", "understanding" etc as a philosophical system, in its applications as a martial art, as a healing method, as a spiritual training - and so on. The level to which an individual practicing Stav can further their own development and understanding through their practice of Stav in turn determines their subjective validation of Stav as a tradition. The historical age of Stav either as a whole or of any individual part is considered to be virtually irrelevant to Stav as a practical philosophy; "understanding" matters to a practitioner of Stav, "historical authenticity" does not.
/ Summary of this section /
The difference in attitude towards historicity between Stav and Asatru can sometimes cause considerable misunderstanding, especially involving those with an historicitical mindset. This occasionally has lead to criticisms of Stav as being "historically unauthentic" as some of its practises are quite naturally comparatively recent additions or adaptations (and despite the fact that no-one involved in Stav claims Stav is in some way "historically authentic" in the sense of "this is exactly how it was done in the distant past"). This form of criticism seems based simply on a misunderstanding of the nature of Stav. For example, the British army can be said to have a history of many hundreds of years. It would seem to be somewhat naïve to describe the present British military as "historically unauthentic" on the basis that its current form greatly differs in some specifics from the form taken during the reign of, for example, William the Conqueror or Henry VIII, as living practices naturally change over time. Contemporary practitioners of Stav regard their tradition in much the same way, as being ‘the current form’ of a continuing tradition, not as a fossilised relic or an attempt to recapture a previous age. Likewise the historical authenticity of Stav has sometimes been questioned due to the relative unavailability of any hard concrete historical evidence for the practice of Stav (by that name) in previous ages. Such criticisms often rather mystify those who practice Stav, as they seem to be rather missing the `point' of Stav. While Stav is theoretically an ancient tradition (according to the Hafskjold family oral accounts) no one practising Stav regards Stav as being important to them simply because it is "ancient", rather it is important to them because it is "meaningful". It would be as meaningful if it were invented yesterday and it would be meaningless were it ten-thousand years old yet philosophically or practically void. Many traditions the world over have `legendary' origins which frequently cannot be proven historically. For example, many (if not perhaps the majority) of Chinese martial arts claim a theoretical origin from a `legendary' source, such as a monk from the Shaolin temple, or a legendary Taoist master, or sometimes an Immortal. Very few such arts can ‘prove’ these origins by the standards of academic history (and very few would even think of attempting to do so). Not very many people practising a Chinese martial art or Qi Gong system, or an Indian Tantric or Yogic method (etc) do so simply because of its theoretical history or "historical accuracy", but rather because of its usefulness to them. Likewise, very few religions or mythologies can actually in any way prove the historical accuracy of the stories relating to their founders or other major figures. Neither Christians nor Buddhists for example seem to feel this is an important determining factor in their respective beliefs. By the same token, neither Odin nor Thor nor any of the other deities of Norse belief have as yet been shown to have an historically provable basis in historical "fact". This does not seem to make a great deal of difference to practitioners of Asatru. Practitioners of Stav therefore find it slightly difficult to understand why Stav should be questioned based simply upon its "historical" status (rather than practical or philosophical worth) when they themselves do not think this is especially important - while in addition those criticising Stav on an historicitical basis frequently hold beliefs (such as in the literal existence of the god Thor) which are similarly not exactly either "historically" or "scientifically" provable. We feel it would be foolish to simply dismiss a belief in the god Thor based merely upon a lack of historical evidence for his physical existence. By much the same token we think it rather shortsighted to dismiss Stav based upon a seeming lack of historical documentation. In essence, Asatru typically seems to seek to be an historically accurate resurrected religion firmly based upon the documented or otherwise evidenced (apparent) beliefs and understandings of circa 1000 years (or more) ago. Stav seeks to be a meaningful, useful philosophy with roots in the past, adapted to present needs, but looking ever toward the future.
/ Personal Transmission /
/ Asatru /
As far as we are aware, anyone drawn towards the practice of Asatru is considered free to do so. This includes setting up groups or organisations, and teaching Asatru (or at least their own understanding of it). As Asatru is a recreated religion, there appears to be no specific `validated' source for any teaching other than the Eddic texts, historical records, archaeological evidence etc. Therefore there is, or seems to be, no great sense of the importance of the transmission of the tradition ‘directly from practitioner to practitioner’. A person who has made a serious study of available literature, feels devotion towards the old Gods, and seeks to put this into public religious practice simply does so, even if they have never before met another practitioner of Asatru. The base-line definition of practising Asatru seems to be a belief in one or more of the old Gods (and/or other beings of mythology). The base-line definition of being a teacher of Asatru seems to be publicly espousing some form of devotion to one or more of the old Gods (and/or other beings of mythology). This is not to in any way imply any individual is not devout in their beliefs, nor that they have not seriously studied the extant mythological literature etc; simply that anyone can become a recognised exponent of Asatru simply by choosing to do so.
/ Stav /
Traditionally, Stav (as it has come down to us) was passed on by word of mouth as a more or less exclusively oral tradition. It was preserved by the Hafskjold family, and taught within the family, from family member to family member, from one generation to the next. Ivar Hafskjold accepted four students from outside his own family and passed on the tradition to them in the same way, through personal training and transmission of the essential principles of the tradition. They in turn have taught others - and thus the process, and the tradition, shall hopefully continue. The concept of personal transmission of the tradition is integral to the understanding of Stav. It is a basic premise in Stav that the philosophy of Stav in its most meaningful form can only be passed on directly, from one person to another, and not simply through a text alone (neither a modern training manual nor even an Edda). The only way to truly learn Stav is personally from a teacher, who in their turn has learnt it personally from their teacher. The only way a person may be recognised as being able to teach Stav is when their teacher recognises them as being able to do so. While each teacher may have their own personal criteria for recognising a student as being able to teach, and may for example place limits on what a student may or may not teach based upon their specific level of ability and understanding, essentially this process is always based upon the personal transmission of the tradition from teacher to student, and the recognition that a student has reached a level of understanding whereby they can meaningfully pass on the tradition, or at least an aspect of it, to others. Without personal transmission from practitioner to practitioner, in depth, repeatedly, over a considerable period of time, a person cannot truly be considered to be practising Stav by any meaningful definition of the term. This is not in any way to imply that others outside the Stav community have not developed wisdom and understanding through other means; simply that what they are doing is not something we recognise as being Stav, in the sense that we use the term.
/ Summary of this section /
It may seem paradoxical to on the one hand say that Stav is an ancient tradition, but on the other hand say that its age doesn't really matter; that personal transmission from teacher to student is vital, but that the exact date at which the tradition began is fairly irrelevant; that the principles of the tradition are effectively universal and eternal, but that any application or technique of the tradition is changeable and subject to alteration. Nevertheless, this is petty much exactly the way practitioners of Stav view the tradition. For those practising Stav these paradoxes are not contradictions, merely riddles that become understood through practice. Unfortunately (or not) the only way to understand Stav is to actually practice it.
/ Attitude towards Personal Development /
/ Asatru /
As far as we are aware, the main focus of Asatru appears to be the honouring of the various traditional gods, ancestors, spirits of the land (etc). Some forms of contemporary Asatru appear to espouse a moral and/or ethical code. Most seem to promote kinship (both in terms of literally within a family or metaphorically between likeminded individuals). Most forms of Asatru seem to encourage respect for the environment, respect for humans, animals, plants and spirits, and respect for the protection of, and the continuation of Northern European cultural traditions (in almost any form). Some followers of Asatru employ the use of runes in one form or another, but this does not seem to be an essential definition of the practice of Asatru (not all followers of Asatru actively use the runes; while other groups exist who use runes but which are not necessarily followers of Asatru). While we do not wish to misrepresent Asatru in any way, here or elsewhere in this article, it would appear that the main goals of a practitioner of Asatru are (in no specific order) : To honour ones chosen deity(s); to honour ones ancestors; to honour ones environment and/or ancestral lands; to preserve ones traditions; to lead a good life.
/ Stav /
There is a great deal of similarity between Stav and Asatru in some regards. While as we have stated, any actual belief in deities (etc) is regarded simply as a matter of ones personal choosing, Stav also espouses respect for ones ancestors, ones environment and/or ancestral lands, respect for all humanity and all forms of life, both ones own cultural traditions and those of others - etc. Stav does not teach a ‘moral’ code, but it does teach a code of ‘ethics’. Naturally those involved in Stav do their best to lead what they subjectively view as "good lives". However, Stav also has another focus. Ivar Hafskjold has described this as seeking to learn to "see reality". To use a somewhat clichéd term, to seek "enlightenment", although in Stav we usually prefer to describe this as seeking "understanding" or "meaning" in both our own lives and in the universe as a whole. Other than for those whose main focus is the practice of Seid, the practice of Stav is intimately bound to the study and contemplation of the runes, in various forms. The runes represent, or are, the mysteries of existence we seek to unriddle. Stav is considered to be an applied philosophy. In other words we try not to deal simply in philosophical abstractions, but to apply the philosophy of Stav is practical terms. This is viewed as one of the very few ways one can actually learn to understand the philosophy, as one effectively learns and gains understanding through the practical application of the principles. For this reason, students of Stav study and practice one or more disciplines in order to both learn and apply the principles of the philosophy, and thereby (hopefully) arrive at a deeper personal understanding. While a typical application of the philosophy of Stav is the practice of the martial arts, this is by no means the only application, nor the only valid discipline through which an individual can gain understanding. However, the basic concept of the study of a discipline as a training method through which one may "learn to see reality" is integral to Stav practice. At a base-level within Stav, this is generally taken to be the practice of the rune-stances, although usually a student trains in further disciplines, and is expected to attain a high level of both ability and understanding.
/Summary of this section/
Essentially, Asatru takes the form of a religion, encouraging its followers to respect the world, lead good lives, be honourable and behave in a (religiously) devoted manner. Stav essentially takes the form of a spiritual philosophy which, while encouraging many of the same things as Asatru, places the development of wisdom and understanding as its central focus and regards any form of actual religious devotion as purely optional. Again it should be apparent that there is in no way any inherent contradiction between the practice of Stav and the practice of Asatru, simply a difference of emphasis. The emphasis in Stav is very much upon personal spiritual, mental and physical development as a route towards the gaining of wisdom and understanding, but this in no way precludes a belief in the practice of Asatru (although neither does it necessarily require it).
*Endnote* :
To recap: This aim of the above article is simply to shed light upon some of the areas of difference and similarity between Stav and Asatru. It has been compiled for the benefit of anyone interested, but mainly for the benefit of anyone with a degree of familiarity with Asatru but little familiarity with Stav, as we have often found that individuals with a background in some form of Asatru are often surprised at apparent differences they encounter within Stav.
As has been stated repeatedly above, no misrepresentation or offence to any practitioner of Asatru is intended in this article, which speaks of Asatru only in very broad and general terms, and describes Asatru as it appears from what is quite admittedly an "outsider's" point of view. Apologies are once again offered to anyone who feels any of the above descriptions are in any way unfair, and anyone wishing to make any constructive comments or criticisms is most welcome to do so.
Return to top of pageThe Horse in Iron Age Society
About 6,000 years ago, the peoples living north of the Black Sea in a region between the forest and the steppe began to face dwindling supplies of forest game, such as boar and deer. They began to exploit the steppe-dwelling horses for meat. Archaeological evidence cannot clearly establish whether the horse was domesticated at this time as a source of food, or whether horses remained wild and were hunted. But not long after the peoples of this region began consuming large amounts of horse meat, they also began riding horses. Horses from this period were buried in ritual graves along with perforated antler tines that appear to be the cheek pieces for a rope bridle. Microscopic analysis of the teeth of these ritually buried horses show wear patterns that are unique to horses that have carried a bit in their mouths. Stephen Budiansky, B.s.,M.s. Author of The Nature of Horses: Exploring Equine Evolution, Intelligence, and Behaviour.
The identity of the people referred to by Mr Budiansky and the circumstances in which they began riding horses are unimportant in the context of this essay. What is important is that from that moment onwards the status of horses in human society changed forever. No longer were they merely a source of food, but something far more important. They became not only means of transport and instruments of war, but symbols of wealth, power and authority. Indeed it can be argued that the status of the horse increased to such an extent in Middle and Late Iron Age Europe that they were as instrumental in the evolution of Iron Age Society as the production of iron itself!
It is widely accepted by archaeologists and historians that from about the seventh century BC onwards there was a general migration across all parts of Europe. This is indicated by artefacts of Mediterranean origin, such as pottery from Greece and Etruria found in western sites (1) and weapons and armour such as the Mindelheim sword from central Europe regularly occurring as far west as the British isles (2). The important change during this period from urnfield burials in flat cremation cemeteries to the ritual inhumations of the Hallstatt C and Hallstatt D periods has provided us with a range of articles which indicate that Britain and Europe were ‘part of a common market within which materials and ideas spread freely’ (3)
Some of the most common items found in burial sites across western Europe relate to horses. At the Middle to Late Iron Age Mill Hill inhumation cemetery at Deal, Kent a complete horse skeleton was laid out on exactly the same orientation as humans (4) Horse bits are found in human graves such as at Kings Barrow, Arras, Yorkshire (5) Horse armour is found alongside warriors armour and weapons. Elaborate horse gear is found in the vehicle and chariot burials of the period, such as at Hannogne in the Ardennes and Inglemare on the Seine (6). What is interesting is that these items are often imported as with other grave goods. It appears that all across Europe and the near East the domestication and increased use of horses has paralleled the evolution of Bronze Age and Iron Age culture.
There are several explanations as to how this migration occurred. The conventional argument has generally been in favour of various invasions by Celtic warriors from Central Europe, colonising westward and bringing cultural change with them. The fact that the movement of ideas and people occurred so rapidly makes this theory plausible. There are two strands of evidence which may be employed to support this, the archaeological and the literary. The literary evidence is extensive but must be treated with caution, as the popular notion of the Celtic barbarian is ‘second only to that of his Hunnic or Viking successor as the scourge of classical or later Christian civilisation’ (7) Our view is also affected by two groups of monumental sculpture, the nearly contemporary Roman sculptures depicting defeated Celtic barbarians and nineteenth century sculptures such as Boudica in her scythed chariot on the Embankment in London. However the general view does seem to be that the whole Celtic race was madly fond of war and as such warriors and the panoply of war enter on many aspects of Celtic life, art, technology and religion.
The archaeological evidence is also somewhat distorted in that very little battlefield archaeology survives. The majority of artefacts are found in prestige grave sites and are therefore just as likely to be of a ceremonial nature. For this reason it can be argued that such fine weapons and artefacts may have been presented as gifts to the leaders of neighbouring groups rather than taken as the spoils of war. It is also important to note that the growing trade in fine metalwork which was present throughout Europe during this period, enabled the wealthy members of society to acquire such finery. It therefore seems just as likely that migration was due to colonisation, or merging of cultures through trade or advances in technology, as to invasion. What is significant however are the changes in Iron Age society which coincided with this migration, and the emergence of a warrior elite to whom the horse was all important!
It is the Celtic prowess in horsemanship that has made the greatest impression on classical authors. When describing the Gauls, Strabo wrote ‘Although they are all fighters by nature, they are better as cavalry than as infantry....The best of the Roman cavalry is recruited from among them’ (8) Another tribute comes from Plutarch: ‘The Gauls are particularly formidable at fighting on horseback and they are reputed to be excellent in this arm above any other’ (9) Placing accounts such as these alongside the archaeological i.e. the large numbers of burials belonging to the warrior elite goes some way in confirming the importance of the Celtic horseman and his position in Iron Age society. Indeed almost no other group represented in the archaeological and historical evidence from such a wide geographical spectrum commands comparable respect from its peers. This respect may also be sensed in the absence of evidence of grave robbing, although the location of many burials must have been evident (10)
Another generally held view amongst historians concerning the evolution of Iron Age society is the emergence of a social hierarchy during the transition between the Middle and Late Iron Age. The power of individuals appears to have increased at the expense of the community. One such exponent of this theory is Cunliffe who uses a study of hillforts in Southern Britain to good effect. Throughout the sixth and fifth centuries BC a large number of hillforts were abandoned in what appears to be a period of instability. Then around the fourth century BC we see the emergence of a smaller number of ‘developed hillforts’ which were frequently strengthened and enlarged. One of the best example of this is the Danebury site in Hampshire, which along with others provide evidence of structures of various kinds being renewed time and time again on the same plots. These forts are also characterised by having a capacity to store agricultural produce beyond the immediate needs of the resident community, providing a focus for the keeping of livestock, being centres for manufacturing and trade, and also having elaborate defensive features well beyond the actual requirements for defence. (11)
What is of greater importance is that these developed sites appear to have a relatively even spacing, indicating that each may have controlled its own relatively small domain. It appears then, that the role of hillforts in society underwent significant change. From collectively serving many of the functions of the community, they became power bases for the social elite, centres of wealth and martial authority for the warrior classes and their leaders. Generally the more prestigious the site, the more likely we are to find individual enclosures and prestige burials. But what is more important in the context of this essay is that the more prestigious the burial the more likely we are to find horse remains and elaborately decorated horse gear.
One specific way in which members of the elite exerted their will was through the creation and retention of a comitatus, an elite band of horsemen. These men could be bound by a sacred oath to their master and rewarded with gifts from abroad for loyal service. These warriors could be called the first knights or equites (12) and could be used to acquire territory and wealth, as well as defend seats of power. They brought a new order to Iron Age society and gave a people already intrinsically warlike something to aspire to. Caesars commentaries from Gaul provide further evidence, Dumnorix the Aeduan was said to have ‘maintained at his own expense a considerable force of cavalry, which he kept in attendance upon him’ (13) Tacitus refers to individual leaders in Germany who employed a loyal body of horsemen: Both prestige and power depend upon being continually attended by a large train of picked young warriors, which is a distinction in peace and a protection in war. and it is not only in a chiefs own nation that the superior number and quality of his retainers brings him glory and renown. Neighbouring states honour them also, courting them with embassies and complementing them with presents. Very often the mere reputation of such men will virtually decide the issue of war. (14)
What makes the idea of these bands of horsemen appealing is the archaeological evidence already discussed. Returning to Cunliffe’s excavations at Danebury which have provided the richest source of data. When analysing the proportion of principle animal bones found at the site it was discovered that the number of horse bones found doubled between the fourth and first centuries BC, whereas the number of other animal bones remains constant. In addition to this the majority of the horse fittings can be dated to the later period. Thus it can be shown that as the status of hillforts changed, the use of horses increased. Therefore the disruption to the existing settlement pattern of the Middle Iron Age as shown by the hillfort excavations could well have been caused by the emergence or intrusion of these warrior groups.
‘If any one thing symbolised the power of potential rulers and the leaders of commitates it was the horse. Not only did the horseman represent power, but also the horse itself may have been ritually significant in its own right’ (15) There are many examples in literature of horses being associated with power and kingship. To find an example in the Celtic tradition we need only to look in the Irish vernacular literature wherein the man/horse relationship was fundamental to the concept of kingship (16) The literary evidence relating to the nature of kingship has been brought together by Simms (17) One idea which constantly recurs in this study is that of ‘Sacral Kingship’ not just power invested in an individual but a union of the forces of man and the natural world. We can draw a parallel here with Celtic society where the horse was by far the most revered member of the animal kingdom and is most likely to have represented nature in such a union. The fundamental theory is that right order in society can only flourish under the rule of the right king. The peaceful succession of property from father to son, the due fulfilment of contracts, security from outside attack, fertility in man and beast, increase in crops, clement weather, absence of disease, are all secured if the land herself, or the local goddess of sovereignty, is married to a true King. (18)
What is important in relation to this concept is that it was the horse which was often used to embody the ‘goddess of sovereignty’ drawing further parallels with the Celtic horse goddess Epona, whose name is believed to come from the translation Epomeduos, from the Indo-European Ekwo meaning horse and medha meaning ritual intoxication. Though practices always change with time, nearly all the investitures described by Simms included acts linking King and animal. Probably the most extreme example is Giraldus Cambrensis’ twelfth century account of a ceremony performed in Tir Conaill: There is in the northern and farther part of Ulster, namely in Kenelcunill [Tir Conaill], a certain people which is accustomed to consecrate its King with a rite altogether outlandish and abominable. When the whole people of that land has been gathered together in one place, a white mare is brought forward into the middle of the assembly. He who is to be inaugurated, not as chief, but as beast, not as king, but as outlaw, embraces the animal before all, professing himself to be a beast also. The mare is then killed immediately, cut up in pieces and boiled in water. A bath is prepared for the man afterwards in the same water. He sits in the bath surrounded by all his people, and all, he and they, eat of the meat of the mare which is brought to them. He quaffs and drinks of the broth in which he is bathed, not in any cup, or using his hand, but just dipping his mouth into it round and about him. When this unrighteous rite has been carried out, his Kingship and dominion have been conferred. (19) Although this is probably not a contemporary Iron Age account, this particular event, if real may be derived from oral tradition dating to any time before the twelfth century AD. What it represents is the association between horses and leadership originating from the Celtic tradition and surviving in cultures such as Ireland for centuries afterwards. Early coins for instance from across western Europe consistently feature a leaders head on one side and a horse or horse drawn chariot on the other.
There is little doubt then, that horses held a higher status in Iron Age society than other animals. This reverence can still be seen today in chalk monuments across ritual landscapes. As Iron Age society evolved so the horse became increasingly important. Some of the first items produced in iron were horse bits and weapons developed for use on horseback. They enabled the development of chariots which gave armies speed and mobility. Horses gave the technically advanced groups the means to acquire wealth and expand. Wealth and expansion brought an explosion of trade and culturation. They were instrumental in the creation of a social hierarchy and were the symbols of power for Iron Age Kings. In any examination of Iron Age evolution the role of the horse cannot be ignored.
Sources
(1) J.Collis. The European Iron Age. (London 1984) p.69
(2) Ibid p.74
(3) B.Cunliffe. Iron Age Britain. (London 1995) p.23
(4) K.Parfitt. Iron Age burials from Mill Hill, Deal. (London 1995)
(5) D. Harding. The Iron Age in Lowland Britain. (London 1974) p.74
(6) A. Duval. Regional groups in western France, in S. Macready and F.H Thompson. Cross Channel trade between Gaul and Britain in the pre-Roman Iron Age (London 1984) p.83
(7) J.N.G. and W.F. Ritchie. The army, weapons and fighting, in M.J. Green The Celtic World. (London 1996) p.38
(8) Strabo Geography. Translated by H. L. Jones (Loeb classical library 1923) IV.4.2
(9) Plutarch Marcellus. 6
(10) J.N.G. and W.F. Ritchie Op.cit p.46
(11) B. Cunliffe Op.cit p.49
(12) J.Collis Op.cit p.66
(13) Caeser (and Hirtius) The Conquest of Gaul, translated by S.A. Handford, revised by J. Gardner (Penquin Classics 1982) I.18
(14) Tacitus Germania. 13 published c. AD98
(15) J.Creighton. Coins and Power in Late Iron Age Britain. (Cambridge 2000) p.22
(16) Ibid p.22
(17) K. Simms. From Kings to Warlords: The changing Political Structure of Gaelic Ireland in the later Middle Ages. (Suffolk 1987)
(18) Ibid p.21
(19) Giraldus Cambrensis, quoted in Simms Ibid p.21-22
Bibliography
S. James & V. Rigby. Britain and the Celtic Iron Age. (London 1997)
M. J. Green. The Celtic World. (London 1995)
J. Creighton. Coins and Power in Late Iron Age Britain. (Cambridge 2000)
S. Macready and F.H. Thompson. Cross-Channel Trade Between Gaul and Britain. (London 1984)
J. Collis. The European Iron Age. (London 1984)
B. Cunliffe. Iron Age Britain. (London 1995)
D. Hill and M. Jesson. The Iron age and its Hill-Forts. (Southampton 1971)
D. W. Harding. The Iron Age in Lowland
Return to top of page
Weapon or Unarmed Training?
A question about Stav that frequently comes up is: Why the emphasis on weapon training in Stav martial practice when we don't carry weapons any more?
First thought, man is a tool-using animal, you don't hear much about 'tool free' do-it-yourself or 'implement-free' gardening? So, in the real world, unarmed combat is almost a contradiction in terms. If you are going to really understand combat you need to know how to use weapons. In the real world this means guns. This raises all kinds of issues about rights to self-protection and why ordinary people have allowed themselves to be disarmed. The gun control debate is always an interesting one but that will have to be another time. At least it is pretty much impossible to ban sticks and tools such as axes and these are what we train with. In a really serious violent situation weapons are going to be involved, you need to know how they will be used and, at the least how to use improvised weapons yourself.
But lets assume we don't train just to be ready for a breakdown in law and order and the end of civilisation. Let us assume that we learn and practice Stav with the intention of making us more complete as human beings. How then should we approach training in Stav as a Martial art?
Stav is a body, mind and spirit training system and primarily martial training in Stav is a context in which to develop this training and practice. That is not to say that Stav martial arts have no practical value, rather that the truly practical value of the training is learning to see the web of Orlog and all other results are simply side effects. This is in keeping with a Zen approach to Budo arts or a Taoist approach to Chinese traditional arts. It is very easy to become focused on 'practical applications' of a martial training method. These may be competition victories, doing stuff that looks good on stage or screen, enhancing the combat effectiveness of soldiers or developing personal security. There is nothing wrong with any of these things in themselves, there may be even some real value in them. But as soon as your attention is focussed on an outcome such as a trophy in semi-contact karate, or being able to guarantee to drop the big loudmouth who hassles you in the pub, then I think there is a diversion away from the goal of attaining a Zen state of mind, experiencing the Tao or seeing the Orlog in all things. But this is the nature of life itself: there is always the conflict between being practical and effective in the world, and yet still being aware of the most important things in life and seeing beyond the mundane.
To be really effective our, training needs to have an abstract aspect to it which is counter intuitive. It is instinctive to simply use the body. Much harder to learn to work within the web, which our body is always part of, yet extends beyond the body to infinity and we are connected with all of it. We have to learn to be centred within our own web and thus connected far beyond ourselves. I believe it is possible to experience this through martial arts training and years of practice. But the emphasis can't be on just getting everybody fitter, stronger or faster. There is a limit to these goals, which can be reached fairly easily. Even if we achieve our maximum physical potential when we are young we will eventually be robbed of it by the advancing years. The emphasis has to be on learning to work within the web. For this I believe weapon training is the most effective way of making progress and maintaining development. For myself, I began training with Ivar using the Jo staff and this educated my body to a high level. I then discovered a particular affinity for working with the axe, in particular using three cuts - vertical, and the two angle cuts from the left and right. During the early part of the period when I took responsibility for my own training, my practice consisted of the stances each day and one hundred of each of the cuts on most days of the week. I still did some training with sword and spear and staff but primarily it was solo axe training. This eventually brought me to the point where I could 'see' the lines without having to think about where they might be. After that everything is the same but seen in a slightly different way. You know where you are and you are aware of your connection, or lack of it, to the rest of Orlog. I believe I got to that point as a result of Ivar's patient teaching and my own willingness to continue practicing. There is always a danger of making training too complicated and the goal becomes learning techniques so you can show others what you can do, rather than practicing until you discover you can see for yourself. I have studied and practiced martial arts for over 30 years now. Even from the early stages I practiced knowing that I could discover something valuable from martial arts if I could find the right teacher and keep going long enough. My experience is that very simple and repetitive weapon training is the way it is most likely to occur.
So through the patient application of the right kind of personal training and practice you might come to a deeper understanding of Orlog. But does that mean that there should be no room for a broad based martial training syllabus? If someone were to come to me saying that they have been studying martial arts for many years and haven’t yet found the deeper meaning then, if it seems like they are really serious about finding it, then they should probably be taught the stances, made to do a lot of simple cutting/striking practice and see where it takes them. But most people have to start from scratch, rather as if we are told that some profound truth can be found in a particular body of literature, which we cannot yet read. To benefit from martial arts training you have to build up a basis of martial arts 'literacy', you have to acquire the tools and learn how to use them. This is a long process and there should be space for some fun, fellowship, wonder and excitement along the way. But at the same time the student should be reminded on occasion of the long-term objective, and not to be sidetracked by short-term goals. Increased fitness and wellbeing, strength and agility, self-confidence and an air of authority may all be benefits of martial arts training but they are side effects not the long term goal. Even wanting to achieve the change of consciousness that may eventually come will probably make it impossible. At the early stages the student is entitled to expect a reasonably broad based training, which will take in the interest, and tangible benefits of fitness training, self defence applications and using a variety of training methods and weapons. But if they are serious about making real progress the student needs to also focus their training onto a very simple practice in order to go deeper. There is also scope for offering a service to the community in terms of fitness training, self defence or for demonstration or stage purposes. Many people only need a very small part of what is on offer and they are entitled to ask for, and take, only what they need. Some however may wish to go further and at the least the word of mouth from a happy customer is by far the best way of attracting more interest.
So the answer to the original question is another question: What do you want from Stav training and practice? If you are looking simply for fitness and self defence then unarmed training may be quite adequate. But if you are looking for a long term path to a deeper kind of awareness then I believe that dedicated and patient weapon practice can be a very effective route to this end.
Graham Butcher
Return to top of pageSacrifice
Sacrifice is one of those terms that crops up both historically and in modern times, in a variety of contexts. We might hear of our ‘primitive’ ancestors sacrificing people to their bloodthirsty gods, from the records of ‘civilised’ Romans; we may hear of a mother sacrificing her career to bring up her children, or the sacrifice of a messiah for the benefit of humanity. The word ‘sacrifice’, according to the Oxford English Dictionary, is used as a noun to denote the killing of an animal or human, or the surrendering of a possession, as an offering to a deity. Also, the animal, person or object offered is a sacrifice. It can also mean to give up something that is valued for the sake of something that is considered to be of greater importance. Sacrifice can also be used as a verb - the act of sacrificing (that is, the term is used both for the item/creature offered up to a deity, and the act of offering it - both are ‘the sacrifice’). The etymology of the word stems from the latin: sacrificium, from sacer sacred + facere to make, and in this the original meaning of making something sacred is suggested, as in something mundane offered up to the Gods. However, the other meaning of giving something valued up for the sake of something considered to be of greater value is certainly not a new meaning, and may be considered the same as the first meaning, but on a more personal, mundane level, tied into ideals of honour and duty, or as a result of passions or immediate need. Personally, I would also suggest that the thing given up is given up permanently - if it is only a temporary thing (such as having time off work to do charity work, but being able to return to work afterwards), then that is not a sacrifice. If (to use the above example) a career, and promotional opportunities etc., are given up to go and live in a third world country to do volunteer work etc. without the expectation of continuing the career upon return, then that could be considered a sacrifice.
In the mythology relevant to Stav, sacrifice occurs several times, and two of these incidents are usually the ones that people think of first. Perhaps the most famous, that has found its way into the consciousness of people not well versed in Norse mythology, and even into children’s books, is the story of Tyr losing his hand to the giant wolf, Fenris. The story is well known, and can be read in full from any number of sources, but it will suffice to outline here. In order to bind him, the wolf demanded that as an act of faith that he would be released once the ‘game’ was over, one of the gods must place their hand in his mouth. Now bearing in mind that the gods had promised to release him if he couldn’t break the band, this is a fair request from the increasingly wary and suspicious Fenris.
It may be unfair to say that no other god had the honour, or the courage, to place their hand in the Wolf’s mouth, but Tyr was the only one whose courage matched his honour, and placed his hand into the mouth of Fenris. This is important, as it means that Tyr had given his word - another God would have not offered, Odin or Loki may have made the deal, but manipulated the situation to their advantage. Thor would probably just have crushed his skull and be done with it. But this was Tyr, and not only was he aware that he had little choice as no one else would, but the wolf also knew that Tyr was the only god he could trust to keep his word, a fact that was not lost on Tyr. So, it was a two-way thing - without Tyr offering up his hand the wolf would almost certainly not agree to the bargain, and Tyr was possibly the only god willing to sacrifice his hand for the good of the gods and the world.
Ultimately, Tyr lost his hand as he knew he would, but he possibly considered this far less of a loss than the alternative of the wolf remaining free and being a threat to the gods and the world, and the loss of honour by not acting. Equally, spilling the blood of Fenris (who was, after all, a guest) on sacred ground would be considered one of the greatest of crimes. The wolf had to be bound, and Tyr had a responsibility to ensure that it happened (and I am sure that the irony that he gave his word in order for a deception to succeed was not lost on him - when he made the deal, he already knew the outcome, as did the wolf). This could be seen as the second type of sacrifice - the giving up of something important for something of perceived greater importance.
The second well known story is of Odin hanging from the world tree, as related in Havamal (in the Poetic Edda), stanza 138:
Wounded I hung on a wind-swept gallows For nine long nights, Pierced by a spear, pledged to Odin, Offered, myself to myself The wisest know not from whence spring The roots of that ancient tree.
This stanza in itself could merit a whole article, let alone the entire poem, but in the context of what we are talking about it puts it fairly succinctly. The tree, which is Odin’s gallows, is Yggdrasill - the ‘World Tree’, either an ash or a yew tree (possibly both), which again merits an article on its own. But it is partly from this occurrence in the mythology that the tree gets its name - Yggdrasill translates as ‘the steed of the Terrible One (Odin)’, and as his steed it carries him on his journey to discover the runes, and lets him travel between worlds, a concept which is common in shamanic-like customs the world over.
Likewise, there are several elements here that are recognised ways of entering a trance state - pain, sleep deprivation, (near) death experience, etc. This is an example of the first type of sacrifice - a living being, offered up to a deity, in this case it is Odin offering himself to Odin.
The journey (and sacrifice) was successful, as we read in the next stanza:
139
They gave me no bread, They gave me no mead, I looked down: with a loud cry I took up runes, then from that tree I fell.
This isn’t intended to be a detailed study of these passages, but it is necessary to mention a couple of things. On a very basic level, the question arises - if a human might sacrifice to a god, who does a god sacrifice to, who is the higher power? Also, the nature of the sacrifice is important - not only is Odin offered up, but he is stabbed with a spear (a weapon sacred to Odin), hung, and starved for nine nights, which is a ‘triple death’ in line with some of the bog bodies that have been found around Northern Europe. He is suspended from the tree, midway between heaven and earth, but not in either, hanging from its branches yet not on the tree of life itself. And then there is the question of how he was hanging - the initial assumption is that he was hanging by his neck, as if hanged by the hangman. But it has been suggested that maybe he was hanging by his heels in the style of the figure in the classic tarot deck, which also has parallels in the shamanic world. In which case it may be a pertinent question as to which way was ‘down’, when he looked and saw the runes. These are things I will leave you to ponder on, though.
Another sacrifice of Odin’s was his eye, given up for knowledge of the future. His eye was left in Mimir’s Well, in return for a drink from it. This drink granted to Odin wisdom and foresight.
Also in Mimir’s Well is the ear (or the hearing) of Heimdall, who watches over the world, and will summon the gods to battle at the beginning of Ragnarok when he blows on Gjarllahorn, the mighty ram's horn. Heimdall was clearly suited as a watchman, for he was able to “…hear grass growing on the earth and wool on sheep and everything that sounds louder than that”. Also, he could see at night as well as in the daytime, and needed less sleep than a bird. Heimdall can be seen as the ‘father of mankind’, after setting mankind on the path of social development in the List of Rig, and personally taking a role in the development of Jarl’s son, Kon. So in the Hafskjold tradition, Heimdall’s sacrifice was so that he could hear the worries and concerns of mankind, and respond to them like any responsible parent.
Loki sacrificed his freedom, when he killed Balder, or at least arranged it (although in true Trel style, it is arguable whether it was a voluntary sacrifice, or something done for the sake of the act, with no thought given to the implications, making him more an agent of Orlog, as with many of his actions). Loki knew that he would be punished for the act, and that all would be diminished (Balder’s death is one of the precursors to Ragnarok), but still he went ahead.
Frey fell in love (lust) with Gerd, and was so smitten that he fell into a grief-filled despair. After sitting in Odin’s high seat and looking out over all the Worlds (a position he should never have been in), Frey fell in love (or rather lust) with Gerd, so much so that he became ill and depressed with the thought that he would never get to be with her, and thought that he would die of misery. When his servant Skirnir agrees to go and get her to meet with him, Frey willingly gives him not only his horse, but his sword which had the remarkable ability to fight by itself, and whose possessor was unbeatable. Without this sword, Frey would weaponless at Ragnarok, and although he successfully fought and killed a giant, Beli, with an antler the same weapon would prove insufficient against Surt, the flaming guardian of Muspelheim when they meet at the final battle. This may be seen as a simple trade rather than a true sacrifice, but I would suggest that clouded as his mind was, Frey was in a position to know that he was trading a unique weapon of great power for something that (at that moment) seemed to be more important.
There are more examples in the mythology, but these five are good examples that can help us to understand some elements of Stav. Ivar Hafskjold has said that he was taught that study of the different examples of personal sacrifice can suggest the strengths, weaknesses and functions of the five classes. This is, of course, not a definitive article, just some thoughts on the matter. In the above examples, Loki is either a slave to the whims of fate (he had no choice, it was in his nature), or he acted out of spite/jealousy. In any case, his actions led directly to his enforce captivity, being tied to a rock until Ragnarok, and so he could be said to have sacrificed his personal freedom (whether for the ‘greater good’ of serving Orlog, or for his impulsive behaviour - either way as a ‘slave’ to forces outside of or inside himself) when it was taken away from him by others. One thing the Trel mindset may have to deal with is freedom, either physical or mental, and to be aware of rigid patterns (stuck in a rut/cycle), none of which is necessarily bad, as long as you are aware of it (and the Trel, by definition, probably isn’t). Also the idea of choice - in every situation there is a choice of how to respond, even if some of the choices don’t seem very palatable, but the Trel mindset may be very blinkered and unaware of this. So we could possibly sum up the Trel’s approach to sacrifice as something unplanned and not thought out, but a (possibly rash) reaction to an unexpected event; the emphasis may be on short-term benefit over long-term gain, with immediate need being the main purpose.
When Frey gave his sword to Skirnir to go and persuade Gerd to agree to meet him, this gives us some insight into the (admittedly textbook, stereotypical) world of the Karls. This is a valuable piece of property, given away in a moment of passion for love (or, as we have said, lust). This could be a simple trade, but from the outside the sword seems worth far more - after all, if he had got himself together then he could have gone and seen her himself, or accepted the situation and got on with his life, or sorted something else out. However, his obsession grew into an all-consuming thing, so much that he could see no life without her, and the object of his desire was so important that he was willing to give up anything for her, (and all this based on merely seeing her - physical attraction is very powerful, but there is no knowing how personalities will get on, and what annoying habits people will have, but the “halo effect” suggests to us that people will be as beautiful inside as they are outside). Chances are that we all know someone who has fallen into what could be termed a ‘Frey Loop’ - the sort of person who just loves being in love. They bounce from relationship to relationship, throwing everything into it, straight in at the deep end and living for this person. When it doesn’t last, they are devastated, then bounce back and do it all over again. I know someone who has given up well-paid jobs and moved countries for the sake of his new love, hopelessly romantic, and I think he loves every minute of it. So we could think of the Karl, then, as sacrificing for personal gain in the material world - could be financial, property, physical pleasure and so on, and the drive could be said to be ‘gotta have it!’ This could also cover the immediate family of the Karl, those closest to him/her, possibly resulting in the sort of burning the candle at both ends working overtime behaviour in order to provide for the family, get a nicer place to live and so on (although this would be most true if the family were already in a secure and comfortable place, with no economic ‘need’ to improve the situation). So we may be able to sum the Karl’s approach to sacrifice as an act of passion (in this sense, maybe almost Trel-like), for personal gain, either in relationship or material terms.
Tyr sacrificed his hand for the community. Although all of the gods could fight, as a Herse Tyr had dedicated himself to not only defending the gods from danger, but also upholding the laws, customs and honour of the gods, and so he took the only course open to him. Spilling the Wolf’s blood wasn’t an option - not only was it forbidden in a place of peace, but Fenris was a guest (even if an odd one), and Tyr can be considered to be the epitome of honour and ‘doing the right thing’, and so such a thing was out of the question. Also, perhaps more importantly, it would be an unjustified attack, as Fenris hadn’t actually done anything wrong yet, which would turn it from honourable combat (or even execution) into plain murder. It is entirely possible, maybe even inevitable, that the Wolf would eventually commit an act of violence in the halls of the Gods, thereby possibly committing a crime, as well as an act of dishonour (although whether Fenris would recognise the Laws and honour customs of the Gods may be debatable, though there is nothing to suggest that he wouldn’t). Restraining Fenris may be a more honourable course of action, as a pre-emptive strike before the Wolf got out of control, but even then some sort of sacrifice would be necessary to prevent the gods losing honour, and so the deal was made, which Tyr considered binding (pun intended). What is important is that he made the deal already knowing the outcome - that the Wolf would discover that he had been tricked, and would follow through on his end of the deal of biting off whoever’s hand was in his mouth; he was prepared to do whatever it took to ensure that there was no breach of law or honour. So, The Herse’s approach might be along the lines of duty and honour - not necessarily something done for themselves, but for the wider community. This could be a specific act (as in the tale of Tyr), or a service (whether it be Community Watch or litter picking), or anything else, as long as it is done for the wider community. This could be more seen as a fulfilment of ego, doing the ‘right thing’ based on personal morals and ideals, and keeping order, and the ‘thing’ sacrificed may be something physical (e.g. a hand, or physical service).
Heimdall sacrificed his ear, possibly his hearing, in order that he could help mankind. As a Jarl, his position as watchman on the ‘edge of heaven’ was a perfect place to be able to keep an eye or (ear) on Midgard, the world of men below. Maybe because they traced their lineage back to him, through the actions of Rig mentioned above, the Hafskjold family felt (and feel) a special connection with Heimdall, and he was considered to watch over mankind and be very beneficial. He could be said to have sacrificed his ‘everyday’ hearing in order to be able to see and hear what was happening on Midgard (whereas other Gods may have to actually travel down an walk among mankind to know what is happening). This position - separate from mankind but aware of what is happening, without being directly involved, keeping a wide perspective view, and generally being able to help people when asked or it is needed - provides plenty of time and space to concentrate on ‘higher’ matters, intellectual pursuits and so on, as well as being able to maintain the ‘big picture’. So in the context of this article, the Jarl could be seen as sacrificing in order to be able to better communicate and relate to people, to understand what is needed. Like the Herse, the Jarl may sacrifice for the community, but more on a ‘spiritual’ level, for example overseeing schemes or developments, coming up with ideas, serving on the Council and the like. Individually, the sacrifice may be a fulfilment of soul and intellect.
And finally we get to Odin, looking down on the Runes from Yggdrasill, sacrificed to himself. Perhaps the key thing that is noticeable when Odin sacrifices something, whether here, or his eye in the Well of Mimir, or wherever, is that he sacrifices before he receives what he is after, ensuring that he truly owns what he gets, and there is no price to pay hanging over it. In contrast, Tyr sacrificed his hand because of an existing situation, and circumstances required it. Odin sacrificed because of what he requires, and it is his actions that instigate the need for the sacrifice, as well as the resolution, enabling him to then take what is owed. And he nearly always gets knowledge that is otherwise unobtainable. His eye was sacrificed for a drink from Mimir’s Well, granting him wisdom and knowledge of the future, physical sight sacrificed for second sight. When he hung on the World Tree as a sacrifice, by himself, to himself, it is often interpreted that he discovered the runes, occasionally that he created the runes (although there is no evidence that this was ever believed until recently), that he saw somehow saw the runes floating in space as it were. From a Stav perspective, we tend to have a slightly different take on this - he didn’t see individual runes drawn on pieces of wood, or even scratched into the surface of the universe, what he saw was the Web of Orlog, from which all runes can be made and from which the universe is constructed. This was partly what he had sacrificed himself for, knowledge of the workings of reality, a deeper understanding than any other save the Norns who weave the web. He could be said to have sacrificed his previous self to the new transformed self. The Konge could be considered to sacrifice for any of the reasons given above for the other classes, whatever is appropriate (and the universe demands) at the time. However, acting in a Konge role, it may be that the drive for the sacrifice is for knowledge or power, something to further themselves; or again, because the universe requires it.
Of course, all of these examples could be seen as the Gods being a ‘slave to fate’, or Orlog, which is possibly true - they may not have had much choice in effect, with their natures dictating how they acted, but that in itself is an important lesson if it hints at our own strengths and weaknesses.
In General terms, the three ‘main’ classes can be considered to possibly sacrifice in a Jarl way. The Trel would be neither expected to, and possibly wouldn’t know how or be able to apply themselves; the Konge may be able to act in a Jarl way, but is far more unpredictable.
The Karl, as Vanir, has a natural ‘priestly’ role, especially when it comes to fertility, agriculture and so on, though there are possibly few who would devote themselves to this life.
The Herse sacrifices for the community, but this can be more than just the ‘protection’ of the community. As a Chieftain or local leader, the Herse would carry out the sacrifices for the community, for good crops, fishing etc., aside from the personal family orientated sacrifices of the Karl.
The Jarl may be in their natural position here - stanza 144 of Havamal, lines 5&6 (the Jarl lines) read:
Do you know how to offer; Do you know how to sacrifice;
The Jarl mindset could be said to be more attuned to ‘higher matters’, and it may be that communing with Gods comes more naturally (for example, the Jarl Galder is excellent for meditation).
This article is not intended to be a complete or ‘correct’ lesson, just some thoughts that occurred to me, together with pieces of lore and tradition, that may provide an interesting way of looking at the Classes in Stav - such things are only useful though if you can make sense of them, and you may well have different thoughts on the examples above, which is how it should be.
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Eating under your own apple tree: Celtic Shamanism in herbal practice.
Written by Andrew Johnson MAMH. MBANT. DThD. RIr.
Introduction: My interest in Celtic Shamanism started about nine years ago. I had been running a successful clinical practice since 1984 and for many years been involved in the study and practice of Ayurveda. For some time I had been aware that on a deep level I felt like I was missing something important. This feeling persisted and I eventually realised it related to an inner call to reconnect with the land and traditional healing wisdom of my ancestors (of Britain and Ireland) and the herbs and animals of this land. I was feeling a sense of disconnection and loss, and felt instinctively that reconnection would in some way be healing for me. This feeling led me to join the Order of Bards, Ovates and Druids that gave me my first experience of Celtic Shamanism and healing. My experience since then has also been greatly deepened by training with the well-known Celtic scholars and authors Caitlin and John Matthews.
In order to further this process of reconnection I embarked upon a period of intensive study of the traditional healing of Ireland (the Midach and Banliag), of Wales (Physicians of Myddfai) and of Scotland and that of the ancient Greeks and of Northern Europe. To reconnect with nature, and learn more about local herbs and the spirit of the land I also did courses in Bushcraft, Plant Spirit Medicine and trained as a Permaculture designer.
Shamanism considers that everything is connected i.e. this world with other subtle worlds and times, and that they can influence one another. Shamanism allows travel and communication with the spirits of plants, people, animals and other beings between different worlds and times. This is not such a farfetched idea when we look at the work of Carl Jung in the field of transpersonal psychology and also the work of modern quantum physics. It is further explained in the writings of others such as Dr. Rupert Sheldrake (Morphic Resonance and Morphic Fields), Lynne McTaggart (The Field), Deepak Chopra (Quantum Healing), BertHellinger (Family Constellations).
The world-view of interconnection or the 'web of life' has been the norm in many cultures throughout human history. It is only with the rise in the West of patriarchal, mechanistic and linear thinking that it became sidelined. Modern physics is however coming full circle and is now proving this reality of interconnection in scientific terms. There have also been experiments using shamanic healing in areas of modern psychology and healing. It is however something that is best experienced to be believed.
Shamanic journeys usually involve a method that takes the shaman beyond the normal state of consciousness, into what a Jungian psychotherapist might call a transpersonal state. There are many ways to achieve this, repetitive drumming is a common method. Shamanic training involves the guidance of experienced teachers and I strongly recommend you do not try it without such a teacher. Journeying into ‘Other worlds’ can be dangerous for the psyche and the soul, and can affect you physically.
The shaman learns about the dangers along with methods of protection and ways to make sure the journey is authentic. Shamanic journeys can be made for oneself, or on behalf of others (but only if requested). Common techniques for helping others include power retrieval, soul retrieval and extraction of intrusions. These are powerful techniques that are best undertaken by an experienced shaman. They are all forms of healing through reconnection e.g. restoring lost power, reintegrating fragments of the psyche or soul parts lost through trauma or illness. The extraction of intrusions removes something that is in the wrong place and sends it to where it belongs.
When journeying you can connect with power animals and spirit guides, with healers (etc) for personal healing or to help others. Or, you can ask a shaman to do this for you. Importantly for herbalists you can also connect with plants and trees and learn valuable information about their healing properties. One aspect of this form of shamanism is known as ‘Plant Spirit Medicine’. A large part of the inherited knowledge regarding the traditional use of herbs we have has likely to have been gained in this way by shamans.
Universal principles and the field: The shamanic principle of connection (the web) relates to what is known as the 'field' in modern terms. This is based upon research into the fabric of creation expressed as frequencies or resonances (patterns of energy), or 'fields'. There are individual fields for everything e.g. plants, geographical regions, different cultures, a family, healing traditions, an individual person. All fields are connected or woven together into the tapestry of existence, and can influence one another. This is partly why traditional healing systems share the same universal principles (the elements etc), and a perennial philosophy of which the web is just one part. Shamanism communicates and works between different fields e.g. between plants and humans. Some fields seem to resonate together more harmoniously and connect more easily e.g. some people seem to resonate more harmoniously with a particular healing tradition.
The psychotherapy work of Bert Hellinger uses the field of a family (including the ancestors) to heal problems today and make sure destructive patterns are not passed on to the next generation. This is a modern form of shamanic work in that it restores disconnection with ancestral power and wisdom, healing trauma in the family field.
In the same way that Hellinger found that the field of a family is healed, my own wellbeing was restored by reconnection to the field of my ancestral healing tradition, local herbs and land. As healing in one part of a field has a ripple effect that moves throughout the rest I suspect that the field of the Western psyche and modern world would benefit from more people reconnecting to these same wholesome roots.
Modern plagues and healing disconnection: During one shamanic journey I saw that the modern plagues that Dr. Christopher talked about also stemmed (directly or indirectly) from different forms of disconnection within Western culture that affects the body, soul and the environment. I saw this in many aspects of modern life, not only between modern culture and the healing wisdom of our ancestors and the use of local herbs, but between the head and heart (intellect not balanced with compassion and wisdom), between one another (isolation, excessive competition), between humanity and Mother Earth (abuse of the environment).
I realised that the modern psyche is conditioned to mostly look outside of itself for the solution to its problems. We look for more possessions to make us happy when we can find happiness within, or from simple pleasures. We are quick to blame someone else rather than look within to see if we have something to learn from a problem. With our long history of global trade we are conditioned to place value on products from outside Britain, whilst not valuing local products that are often as good (think Supermarkets vs. Farmers markets).
In a similar way I had in my desire to improve my work also looked outside Britain, to India. Although Ayurveda is a wonderful system, I had fallen into the unconscious pattern of assuming it was better than my own traditions partly because it was imported. I started to feel that maybe the opposite was true, local herbs and traditions would naturally be suited to local people.
A shamanic journey: To give you some idea of a journey I offer the following shortened account of one. I went on this journey to visit one of my spirit teachers. I asked the question: "What would be the best form of medicine for the world today?" My teacher looked at me as if this was a stupid question, then spread an arm out wide, a gesture indicating all the trees and herbs, the rocks, running water, the fresh air and the sunshine that surrounded us, and he said. "You just need to use what is around you." He then stretched his hand towards my chest and said. "And that which is within you." And went on to add. "In this way you also honour and protect the earth".
On other shamanic journeys I have detected a great sadness within the field of our land, and our ancestors about the way we ignore the richness, wisdom and practicality of our own tradition.
Herbs and Celtic Shamanism: Our ancestors empowered the use of their herbs through Shamanic techniques that connected with the spirit or energy of the plants.
Many of our native herbs have non-chemical healing actions that can also be tapped into using shamanic techniques. This does not devalue the importance of the chemical constituents of herbs but adds another whole area of use. It is a case of. "It is not what you do (or use) but the way that you do it."
We know the ancient Celts were a very practical and logical (as well as a spiritual) people so I imagine they would appreciate the benefits of modern science in herbal medicine and would want to integrate this with shamanic and holistic practice. They might see modern Western herbal medicine as having a good head, but a heart that is in need of more help.
The ancient Celts revered nature and were a very eco-logical people and they would no doubt recognise the value of modern Permaculture that applies principles of sustainability (achieving more by doing less) with available resources. They used foreign herbs, but imported mainly those for which there was no local equivalent. With the environmental crisis we have today I imagine they would plant large areas of forest gardens, and emphasise the use of local produce and renewable energy.
In my practice I use some herbs from different parts of the globe and will continue to do so if this can be sustained in an ecological way. My emphasis now though is on continuing to learn how to practice more effectively with local herbs. You will probably also find as I have that some of your clients will instinctively feel a resonance with local herbs (and traditional healing), and that these will work better for them, they will also likely work more effectively if you have connected with them in a shamanic way.
My path has taken me to many honourable healing systems but I have come full circle and feel very happy to be home once more. The wise old saying I first heard at a Master Herbalist training many years ago probably sums up much of what I have been writing about: "Eat under your own fig tree." But as I live in Somerset I prefer. "Eat under your own apple tree."
Supportive reading and websites:
'The Celtic Shaman' by John Matthews.
'Singing the Soul Back Home' by Caitlin Matthews.
The Order of Bards, Ovates & Druids: www.obod.co.uk
'The Workings of the Soul in Shamanic Rituals & Family Constellations' by Daan van Kampenhout
'The Rebirth of Nature, the Greening of Medicine & God' by Dr. R. Sheldrake. www.sheldrake.org
'Plant Spirit Medicine' by Eliot Cowan. www.bluedeer.org
'The Field’ by Lynne McTaggart. www.wddty.co.uk
'Permaculture in a Nutshell' by Patrick Whitefield. www.permaculture.org.uk
Andrew Johnson 2006.
Return to top of pageThe Ideal Knife?
There is a company based in California called Cold Steel and they sell the most extraordinary range of knives and weapons, including spears, swords and battle-axes. Their prices are very reasonable and every product of theirs that I have personally handled seems to be of excellent quality. There is considerable scope for articles and reviews on many of their products but the item I would like to review here is their Bushman Knife.
In the survivalist craze of the late seventies and early eighties many survival knives were marketed, often with hollow handles and compass in the pommel. Unless they were very expensive they were usually rubbish. Apart from anything else the hollow handle tended to make for a very weak point due to the lack of a decent tang. According to the blurb on the box Cold Steel decided to create a knife that a Kalahari Bushman might consider fit for his purposes. Certainly Cold Steel have thought very carefully about making a very tough and practical knife. The Bushman is made from one piece of high carbon steel (which takes and holds a much better edge than stainless steel) and the handle has been cold forged into a simple, tapered tube. An edge has been ground on and the whole knife finished with a tough black coating. There is a small hole in the underside of the handle into which a peg can be inserted if the knife were to be mounted onto a staff to make a spear. (well, you never know when the wild boar are going to invade your garden)
The 7 inch blade holds a superb edge and is very easily resharpened when it gets a little dull. It is certainly sharp enough to be used as a kitchen knife. It will also carve wood effectively and it is also heavy enough to do light chopping as a small sax. Certainly it can be used for splitting quite large pieces of wood by putting the edge into the grain and striking the back edge with another piece of wood. Some knives don't take too kindly to this treatment but it certainly doesn't bother a Bushman. The knife comes with quite a practical sheath made of Cordura. There is no positive fixing into the sheath but only the last 2 inches of the handle stick out, and the sheath is designed to be worn vertically, so in the time I have carried the knife in the field I had no problems with it falling out of the sheath. The only disadvantage of this knife that I can see is that the handle slightly lacks positive grip and you have to check with the thumb the angle of the blade in the hand since the profile of the handle is cylindrical. Having said this it is fine to work with and I have seen one with the handle covered with leather, which did improve the grip. Indeed it is a knife with some scope for customising. A whipped or leather-bound grip and a nice leather sheath would not be wasted on a blade like this, or it works just fine as it is.
There is also the choice of a smaller version called the Mini Bushman, which has a 4 and 3/4 inch blade and an overall length of 9 and 1/8 inches but otherwise is identical to its bigger brother.
Bushman knives can be obtained for less than £20 even in the UK so if you are looking for a really practical working/survival knife I doubt you will do any better.
Specification for the full sized Bushman: Blade length - 7 inches, overall length - 12 and3/4 inches Weight - 10.1 oz. Blade made from 2.5 mm thick Cold Forged SK-5 High Carbon Steel
See the Cold Steel website at www.coldsteel.com
Return to top of pageA Stav Haiku from David Stone:
Queen of the May
Summon the Elven Folk: Raise up the sap in green world; Burst forth with new life. Magic and potency: Build up in Nature's womb; Harness rising force. Bring fertile energy: Rising enthusiasm; Lust; Hot, potent sex
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