- Disting—A Norse celebration of the Disr (female ancestors) and Freyja, who is most manifest in her erotic attributes at this time.
- Grundsaudaag (Groundhog Day)—A Dietsche celebration of the great American prognosticator.
- Imbolc or Oimelc (ewe’s milk)—A Celtic celebration; festival of the goddess Brigid.
- Landsegen (land-blessing), or “Charming of the plow”—A Germanic Heathen rite where farming tools (or other “work” tools) are blessed. The land is honored and cofgoda (household spirits) are venerated.
- Solmonath (Sun Month)—An Anglo-Saxon time to celebrate renewal.
- Vali’s blot—A mid-February celebration for Vali, the god of vengeance and rebirth.
Halfway between the winter solstice and the spring equinox is a cross-quarter day which many Pagans will be celebrating tomorrow as Imbolc. Here at our hof, we will be celebrating creation—the act as well as its manifestation.
Imbolc is particularly important to our Kindred. It was two years ago that we celebrated our first ritual on our land: The Charming of the Plough. Last February, for Imbolc we had another first. We joined with a group of Druids who welcomed us with the warmth and spiritual devotion we just knew was out there. Seven of us trekked out to another grove and saw a fresh possibility for our own Pagan community. And we found a wonderful sister along the way.
This year we are celebrating with yet another group of Pagans on their land. It was not a planned coincidence, but it seems to be a happy one.
But before we head out to the woods, we are meeting on our own land to “activate” our landwarden, honor the land, venerate our cofgoda, and reflect on creation.
In the Germanic creation myth, the realms of fire and ice melded together in a place called Ginnungagap—that yawning primordial sacred void—where our worlds (all nine of them) took form. When we talk about Ginnungagap in our tradition we envision the “womb of the world”—or of all nine worlds—the sacred space of creation. Therefore, the image of Ginnungagap becomes very apropos to all of the celebrations related to Imbolc.
In the Disting, where Freyja is venerated in her most voluptuous form, the deference for the fecundity of all things—creation and procreation—is apparent.
All hail Freyja the sexy!
The Celtic Imbolc and the veneration of fiery Brigid is not far removed from the Germanic Disting and Freyjablot. The hearth—the womb of the home, if you will—is traditionally tended at Imbolc, as are all things that hold fire: candlesticks, incense burners, etc. are proper to maintain at Imbolc.
In observing Grundsaudaag, our Deitsche kindred to the north not only give credence to the natural cycle of the seasons and the observation of animal-life, but there are also many spiritual elements imbedded in the image of the Groundhog. Like Ratatask, the groundhog is seen as an inter-worldly traveler and messenger. At Imbolc, the veil is almost as thin as it is at Winternights or Samhain. (The spirits that fly out with the Wild Hunt are flying back to the land at this time.) This makes it an excellent time for oracles and communication with the other-side. The groundhog tells us more than the weather.
Plus, just one look at a groundhog burrow and you can see both the connection between the openings of the burrow and the paths on Yggdrasil as well as the womb-like formation of the subterranean abode. This relates back to Freyja, creation, and reproduction. A perfect image of the new life that is gestating just below the crust of the earth.
This is why we include a Landsege or land-blessing: “The Charming of the Plow.” We set aside a moment to honor the land that sustains us and the cofgoda that protect and live among us. And since my particular household, where our hof is located, is aligned with Gefjon —plows are kinda a big deal.
As the main element of our Landsege, we activate our landwarden—what our Deitscherei neighbors call a Butzemann. It is at this time of year that the spirits of the Wild Hunt are returning to the land. We want to welcome them with a place to inhabit. In exchange, they become part of the family and give us their protection.
We believe in a life-death-rebirth cycle as so many of our agricultural ancestors did. So the landwarden is made of last year’s crops and “planted” in this year’s earth which he will make fertile and where his “children” will grow. Think about that image. I see the posting of a landwarden as a form of hiros gamos. A sacred marriage between the people and the land.
There’s so much to talk about in each of these points, I could go on for a season. Nonetheless, we can’t have a nekid landwarden tomorrow, so I’m off to sew him some clothes!
Whatever you are doing tomorrow, however you mark the day, I wish you well.
Wæs þu hæl!
To my dear Kindred, we have just celebrated two years of togetherness. We have acted as agents of creation, we have planted new seeds, we have nurtured the environment so that we can see growth. In our third year, I hope our roots will grow stronger and our branches more supportive.
I love each one of you individually, but as a whole? You rock my world.
 Basically, a scarecrow—only not. When I was a kid, I thought these were called Puts Men. I thought this was because it was a “man” you “put” among your crops. When I found out it was a derivation of another word? *facepalm*