What is ‘Wotanism’?

The Creed of Caledon is based on the doctrine known as ‘Wotanism’, which is a modern-day expression of the people of Europe’s ancient religious and spiritual beliefs. The head of the Teutonic pantheon as far as the lore can tell us was known as ‘Wotan’ to the Germans, ‘Woden’ to the Anglo-Saxons and ‘Oðinn’ to the Norse. Though the names of the deities in Wotanism are based on those of these particular cultures, the path is open to all those of European descent and one may refer to deities from other European pantheons and even figures from Christianity, which has incorporated much of our ancestors’ traditions into its practices. It is a belief based on blood kinship and the bond with our sacred land, and so it is tied to the seasons and features of the landscape such as rivers, springs, hills, mountains and groves. Therefore the functions of many of the deities correspond to things such as the weather, the sea, the sky and even Mother Earth herself. There are others who oversee more human aspects, such as bravery, strength, wisdom and magic, and they are all described in detail in Angels and Demons in Teutonic Mythology.

The most commonly cited figures in Wotanism are David Lane and Ron McVan, who gave birth to the idea of ‘Wotan’s Folk’ in the 1990s. David Lane came up with the name and philosophy, while Ron McVan wrote much of the literature, including The Temple of Wotan, which is the source of the Creed of Caledon’s philosophy and rituals. However, the concept of ‘Wotanism’ goes back much earlier, to an Austrian mystic known as ‘Guido von List’, who was born in the mid-19th Century and died not long after the First World War. He coined the term ‘Wotanism’ to describe the exoteric religion of the Ancient Teutons, which involved invoking the deities in ritual and emulating the gods, particularly Wotan. This was paired with the concept of ‘Armanism’, an esoteric practice that involves working with the runes, particularly the Armanen Futhorkh, which was revealed to List during a period of blindness and is based on the rune poem in the Hávamál, which Wotanists consider to be the most sacred text. The Armamen Futhorkh is explained in his work known as Das Geheimnis der Runen (‘The Secret of the Runes’), published in 1908.

Armanen futhark stem version

Armanen Futhorkh

Wotanism can be described as a ‘pagan’ religion, which primarily involves interaction between oneself, one’s ancestors, ones kin, one’s land and one’s gods. Therefore it is a ‘folkish’ belief system that is dependent on one’s genetic and cultural lineage. It can be observed anywhere in the world, though only by those of European descent and preferably in a temperate climate which suits our kind best in ecological terms. This is different from ‘Armanism’ in that it is based on the external and objective reality, while Armanism is based on one’s own internal and subjective experience and should be seen more on an individual level. Armanism is a mystery religion akin to Gnostic Christianity, Vajrayana Buddhism or Western Hermeticism, though it is still based in Teutonic language and tradition. Therefore, Wotanism is not so much a form of ‘Neopaganism’, but a Wihinei (‘way’, more specifically ‘folk-way’), that incorporates aspects from other Aryan religions.

While Wotanism has been linked to Neo-Nazism and ‘White Supremacy’, it is worth remembering that many Wotanists  were interned in concentration camps under the Third Reich, as they were considered ‘heretics’ or ‘occultists’ that were deemed a thread to the regime. Heinrich Himmler’s spiritual advisor, Karl Maria ‘Weisthor’ Wiligut, declared Wotanism to be a false religion, and was in opposition to his doctrine of ‘Irminism’, which may have been the intended state religion of the Third Reich that was to replace Christianity had Hitler won the Second World War. Therefore, it is not in our best interests to support any totalitarian regime, be it Communist, National Socialist or Corporate Socialist.

As Wotanism is not a centralized religion without any structured organization outside of each kindred, there are many different interpretations and definitions of the doctrine and so the personal opinions of one adherent or kindred may be at odds with another. This, however, is not the case when it comes to the core philosophy, which is that we are to be gaining and spreading awareness of the ways of our forebears and promoting the wellbeing of our descendants. This is done through personal self-improvement, much of which is tied to the particular archetype or’ god’ which we unknowingly impersonate. By assessing one’s own nature and reason for being, you can aspire to achieve your full potential and become a valuable asset to your tribe. The tribe is considered to be a network of family and friends that share with you a common genetic and cultural bond.  It is a ‘nation’ that is not so much centred on what nation state you ‘belong’ to, but on whom you can trust and rely on.

Much of the work done by Wotansvolk, in the 1990s and early 2000s was involved in prison outreach, which is now impossible seeing as Wotanist literature is banned from many prisons because it is seen as such a threat to the establishment. However, the core mission of Wotanism hasn’t changed, and emphasis is placed on rehabilitation of those struggling with addiction, criminality, violent tendencies or simply weakness (with the exception of those who have committed crimes against children, who will never be welcome among the folk). It is true that Wotanism draws many who believe in Neo-Nazism or White Nationalism, but much of our work is designed to divert energy away from negative and destructive ways of thinking towards productive and honourable ideals and behaviour. This is why, despite the fact that I have written about political issues, the Creed of Caledon takes no particular stance in that area and supports no political organization. Our only concern is when such organizations transgress our natural rights or attempt to silence us.

We have much in common with other groups that describe themselves as ‘Odinist’ or ‘Wodenist’, though we call ourselves ‘Wotanists’ to distinguish ourselves from any organizations whose members may refer to themselves by those terms. The main difference being that we have no central authority or hierarchy, aside from those that are present in Nature between gods, men and beasts. Therefore, while each kindred is led by a goði (‘priest’), there is no overarching structure and connection with other kindreds is based on networking. We perform two types of rituals, which are known singularly as blót and sumbel. The former consists of ceremonies that are performed at holy tides (including Yule, Easter and Midsummer) and involve offerings to the gods and celebration of the seasons. The latter refers to folk-binding rituals which are less formal and include pledging oaths and recounting one’s ancestors and past deeds in order to encourage self-improvement. These are not held at fixed dates and are usually observed more frequently than blótar.

We believe that we are undergoing Ragnarök , ‘the doom of the gods’, and so the world is in the process of being destroyed so that it can be remade. The acceleration of Postmodernism has led to the downfall of Western Civilization and left a heap of ruins and lost and spiritually starved people. While the state and corporations seek to replace this need with consumerism and political involvement, some of us have become disillusioned with the established dogmas and decided to follow our own way. As Wotanism is based on self-reliance and intimate trust, we encourage others who feel that this is the way for them to create their own kindreds and endeavour to improve themselves. Rituals and ceremonies help to strengthen kinship, but more important is the need to fulfil one’s own talents and embody your chosen archetype. Remember who you are and where you came from, and honour yourself, your ancestors and descendants.

Wulf Willelmson

European Entheogens: Folk Medicine and Magical Aids

If you have an apprehension towards the use of psychoactive plants and their effects on humans outside of the context of Modern pharmaceutical medicine, then you may not wish to read on about this particular subject. Even more so, this topic deals with some substances which are currently illegal or extremely dangerous to use without training, and thus are unsuitable for experimentation by most people. If this concept frightens or irks you, begone! It is better for those who do not know enough about the nature of such things to rely on the advice of professional practitioners, preferably ones who do not fall for the reductionist quackery of Modern medicine (though for most of us, this is unfortunately not the case). However, for those of you who feel compelled to explore such things in depth, or possibly those who feel the call to study the art of traditional medicine, I will present a summary of some of the main plants that can be used in a sacred or ‘shamanic’ context within European culture.

It just so happens that we are among those various peoples across the world who do not have a significant tradition remaining that involves the use of such substances. The main culprit for this current state is the mania that seized our lands from the late 15th to the 17th Centuries AD, which encouraged religious and secular authorities to root out all traces of feminine folk wisdom and brand the practitioners of such arts as ‘witches’. This followed the social calamity of the Black Death and was an attempt by the Judeo-Christian authorities to assert themselves when the drastic population reduction in Europe and the loss of central authority had made folk more reliant on traditional methods in order to survive.

Much of this involved consulting wise women who were skilled in potion brewing and ointment making, as well as the creation of good luck charms and the practice of divination. These disciplines are all inter-related, and many of them can be achieved by working with plants which were once considered sacred. Sadly, the imposition of Judeo-Christianity merely followed earlier, statist attempts to outlaw such substances within the Roman Empire, and under such circumstances the use of these substances typically loses its sacramental context and devolves into a recreational or criminal activity.

Among tribal societies, however, the knowledge of how to work with sacred plants is at the heart of the spiritual, physical and psychological well-being of the tribe and the individuals that use them in this way are treated with a mixture of fear and respect. On one hand, they have an intuitive understanding of what particular plant should treat a specific ailment, and also what the dosage should be depending on the individual requiring treatment. However, their working of potentially poisonous plants and the ability to travel to other worlds and converse with deities and other spiritual beings makes them potentially dangerous. The accusations levelled at women (and sometimes men) who were supposedly engaging in black magic during the Burning Times were not completely unfounded all of the time, as the ability to heal also enables the potential to harm; and so it would be naïve to assume that some of the cunning folk never employed poisoning or hexing, either as an abuse of power or as a way of teaching a lesson to a fool. However, the gift given to such individuals by the gods was one which could be taken away if misused, and so those involved in such practices had to abide by a deep adherence to natural law and know how to work above their own ego.

Below is a list of some of the more powerful substances that are known to have been used in native European tradition. I believe that it is important to focus on our own cultural perspective, as the adoption of practices from other cultures may not coincide with those of our forebears. It is unfortunate that we have experienced such a complete and utter devastation of the traditional use of entheogens in Modern Europe, and so most people’s understanding of these substances is tainted by harmful perspectives that are a result of prohibition.

Whether it be hysterical rejection of the use of such substances because of a belief in their inherently harmful nature and an ignorance of their positive uses, or a completely hedonistic worldview which sees such treasures as a way to ‘get high’ and only seeks such substances for the sake of pleasure, I find it necessary to give a third perspective which focuses on their sacred rather than profane usage. As there are many fantastic blogs which deal with herbal lore, I will only focus on those that are more suitable for a ritual context rather than those which are of a more mild nature and can be utilized for everyday use. Be warned that the penalties for messing with these things may end with a prison sentence or harming one’s body or mind because of side-effects, and I provide this list merely as a guide to entheogenic study.

Belladonna (Atropa Belladonna)

A-127-11 Atropa belladonna

This infamous plant is commonly known as ‘deadly nightshade’, a name which has been attached to it mainly to ward of children from eating the berries, which are luscious and sweet, but usually result in a painful death for them. The main chemical constituents are scopolamine and hyoscyamine, though the latter metabolizes into atropine upon drying and is the main chemical associated with this plant. These chemicals are known as ‘anticholinergics’ and are capable of inducing delirium, realistic or terrifying hallucinations, a rapid heart rate, difficulty urinating and stupor. However, they are also invaluable for their use in treating nausea, insomnia, toothache, low blood pressure and bradycardia (a dangerously slow heartbeat), and were historically used as sedatives before performing surgery.

Despite the lethal danger to children, Belladonna poisoning does not usually result in death for adults. However, its ability to trap a victim in a waking dream of hallucinations and delirium can have disastrous consequences for somebody who becomes poisoned by her, as they are reliant on others to make sure that they do not confuse their hallucinations for reality and injure or kill themselves in the process. It is for this reason that belladonna is feared for her dangerous power, and will only respond positively to those who employ her aid for reasonable purposes.

One particularly notable instance of its use for poisoning was at the Battle of Denmarkfield near Luncarty in Perthshire during the 11th Century. The Danes, led by Sweyn Knutson, had been pillaging Fife and besieged MacBeth near the River Almond. The Scottish king, Duncan, offered Sweyn and his army wine laced with Belladonna as a sign of truce. By nightfall, the soporific effects of the drug caused the Danes to pass out or become delirious, and were easily massacred by the Scots. Sweyn escaped, but the Danes were expelled from our land for good. There is a standing stone to mark the site of the battle near the village of Luncarty. Archaeological excavations have also unearthed remains of Belladonna seeds at the Medieval town of Elgin in Moray, and they are usually associated with monasteries. After the conversion to Christianity, much of the medicinal lore was kept in the hands of the monks, and healing herbs were a common feature of monastic gardens. Though Belladonna is fairly common in England, it is much rarer in Scotland, as it prefers chalky soil and much of our native soil is very acidic and dense in clay.


Denmarkfield ‘King’s Stone’, said to commemorate the Battle of Denmarkfield, Luncarty

Aside from the medicinal uses mentioned above, Belladonna is known to have been used to induce trance and was used in the practice of astral projection, where the user is able to send their hama (‘soul-skin’ or ‘astral body’) into other worlds to attain visions for the sake of divination or healing. It is for this particular quality that the cunning folk sought her aid in private rituals, although they would usually have needed an assistant to watch over them while they journeyed. Typically, Belladonna was used in the form of a ‘flying ointment’ in conjunction with other, more poisonous herbs such as wolfsbane (aconitum napellus) or hemlock (conium maculatum). Atropine is unable to pass through the skin, and so this would reduce the negative effects on the body that would result from ingesting such a chemical. In this context, the entheogenic use would have been more secretive than that of some other substances, though it may have been used by a group of practitioners to achieve spirit flight.

The chemicals in Belladonna are also known to cause lycanthropy, a condition where the subject believes themselves to be a wolf, and may be connected to folklore about werewolves. An elite band of warriors in Norse society was known as the ulfheithnar, and they were supposedly able to invoke the spirit of the wolf to aid them in battle (much like the ‘berserkers’, whom I will mention shortly). It is possible that Belladonna was used in potions or ointments by these warriors for this purpose, and it could also have been used to contact one’s own spirit animal. Belladonna is sacred to Nerthuz and it can be used as part of a Saturday incense (though this is not recommended).

Cannabis (Cannabis Sativa)


Ah, what a controversial herb this is! Found in every street in all corners of British society, this particular weed is widely utilized for its ability to treat nausea, calm the mind, relieve pain and increase appetite. Sadly, it is more often than not used as a recreational drug, and is associated with a black market that mass produces the plant without any regulation or oversight. As the result of prohibition, it is unable to be used for medicinal purposes unless in the extracted, chemical forms, though the non-psychoactive varieties of hemp are grown for their nutritious seeds which can be used to make oil, and also as a textile.

Nowadays, this herb is associated with Black gang culture and all of the thuggery and degeneracy that goes along with the criminal and recreational elements, but this is only a recent phenomenon. In the past, cannabis sativa was grown all over Europe for its value both as a medicine and as a textile, though it is probably not native. Its native range is probably Central Asia, and it was likely to have been introduced to Europe by the Aryans migrating from the Russian Steppe, where it grows wild in the form of cannabis ruderalis. Cannabis sativa is the cultivated form of the herb and has been widely utilized for its mind altering affects, particularly those relating to euphoria and creativity. The main chemical constituents of cannabis are THC and CBD, though the ratio of these may vary between different strains of the herb.

The connection between Cannabis and ecstasy (the state of being, not the drug MDMA) is well attested today and in ancient times. It is known by names such as ‘reliever of grief’ and ‘banisher of sorrow’, and was used to treat anxiety because of its ability to engage the more logical side of the brain and calm over-active emotions. It has been used by Indian ascetics known as sadhus to assist in meditation and to achieve liberation from the five senses. Naturally, the use of the herb for this purpose requires tremendous will and discipline, and so most folk prefer to utilize its ritual or medicinal uses.

One example is given by the Greek historian, Herodotus, who wrote that the Scythians of the Russian Steppe used Cannabis as part of a funeral ritual, where the seeds (he probably meant the flowers, which are known as ‘buds’ and do not look like flowers) were thrown on heated stones underneath a felt blanket and the resulting vapour was inhaled by the participants. The effects of the vapour were probably intended to soothe grief and accept the passing of a relative, by easing the attachment to that person temporarily. Cannabis was also used by the Ancient Celts, as excavations of an Iron Age chieftain’s grave in Hochdorf, Germany, have revealed traces of hashish (a refined form of Cannabis) on his cloak, suggesting that he was involved in using the sacrament. Hemp seeds have also been found among the clothing of women from Viking Age burials in Denmark, although it is not clear whether they were used for psychoactive purposes or simply for food. Even excavations of William Shakespeare’s home at Stratford-Upon-Avon have revealed traces of Cannabis in clay pipes found in what would have been the garden, supporting the idea that Cannabis has, and still is frequently used, by writers and poets for inspiration and creativity.

Cannabis is not known to be lethal in any capacity (though it may be adulterated with toxins as a result of illicit production) and while its medicinal effects are lauded by those with enough clarity to see them, it also has its downsides as a drug. Some people with a predisposition to addiction may find themselves indulging in the plant for psychological pain relief, something which is possible with Cannabis but must be accompanied by the appropriate therapy, otherwise it becomes a habit and a vice. Excessive use can cause a loss of motivation and apathy, and may even result in a worse mood when the effects of the drug have worn off.

An excessive dosage can also cause tachycardia (rapid heart rate), low blood pressure, hallucinations, anxiety and paranoia (although this last side-effect is probably due to the fact that it is illegal, as the stimulating nature of Cannabis would worsen the worry about this fact). However, within a medicinal context, such issues are rarely a cause for concern, and it is a dreadful shame that many who need pain relief are unable to access it and are forced to rely on the pharmaceutical extracts or on street dealers who have no interest in their well-being. In the UK, Cannabis is a Class B controlled substance, and being found in possession of it can result in up to 5 years in prison or an unlimited fine and it is illegal in most parts of the world. Cannabis is sacred to Freya and can be used for any magic involving love, as it is known to be an aphrodisiac.

Fly Agaric (Amanita Muscaria)


This visually attractive red and white mushroom is ever present in European artistic aesthetics, as it is commonly portrayed as being surrounded by fairies and is usually associated with Father Christmas and his reindeer. It grows under birch and spruce trees and is native to all temperate and sub-Arctic parts of the world. Though not the ‘magic mushroom’ that will be covered later on in this article, it is still psychoactive, though it is difficult to assess its actual effects for unknown reasons. For some reason, it can either have negligible effects or produce an intense hallucinogenic experience and it is difficult to know how to achieve this.

It is known that the main chemicals of Fly Agaric are muscimol and ibotenic acid, as well as muscarine and muscazone. Muscimol is a hallucinogen, while the other chemicals are simply poisons, and the side effects that can be experienced by this drug include delirium, stupor, vomiting, sweating and low blood pressure, effects which are associated with ‘cholinergic’ drugs. For this reason, there is a lot of superstition surrounding the mushroom, and factors involved in the potency of the drug include the time of year picked, the conditions of the location where it grows (presumably soil acidity is a factor) and how it is dried. The mushroom eaten fresh and picked late in the year is known to produce the most side effects, while those picked earlier and dried are said to yield more positive results.

Though Fly Agaric is commonly described as lethal in mycology guides, this is incorrect, as it is only seriously dangerous raw and in large amounts and would even be eaten after parboiling by natives of Siberia and Asiatic peoples in Northern Europe. It has been observed among the Sami people that reindeer eat the mushroom, and that the poisonous effects are mitigated by drinking the urine from the reindeer after its ingestion. Such practices have also been followed by priests in Western Siberia, where the tribal priests take the mushroom and dispense their urine to their congregation.

In Eastern Siberia, use of the mushroom is less restricted, and it is not considered as essential that only the shaman can ingest the mushroom. The desired effects of Fly Agaric are similar to those of Belladonna and other plants carrying tropane alkaloids, though they have the opposite chemical mechanism on the brain and actually act as potentates or antidotes to atropine poisoning. While Fly Agaric may also cause delirium and stupor, the effects are known to be less unpleasant and dangerous as those of the tropanes, and in its dried form it is relatively safe to be ingested. The ability to induce dreamlike states and visions means that Fly Agaric is very valuable to shamans, and would also have been important to our European equivalents. Fly Agaric is not exactly used medicinally, being more utilized for its mind altering effects than anything else.

Interestingly, it has also become associated with the ‘berserkers’ of Norse lore, and it has been suggested that it was used to induce ‘battle frenzy’ among these men. ‘Berserker’ means ‘bear shirt’ and refers to the use of animal hides used to invoke the protection of an animal spirit. Though the connection between Fly Agaric and the berserker has been dismissed in more recent times, there is sufficient evidence that it was used by them. The Icelandic word for Fly Agric is berserkjasveppur, which means ‘berserker mushroom’ and it has also been connected to the Indo-Aryan sacrament known as Soma (analogous to the Iranian Haoma).

This substance was used by Aryan warriors to achieve mental clarity, though it is difficult to imagine how this was achieved with the stupefying effects of Fly Agaric. It is likely that a combination of and mixture with other substances as well as the intention and discipline in conjunction with ingestion were utilized to achieve this, though it is difficult to assert with certainty due to the lack of evidence regarding its effects. It has also been connected with esoteric Christianity and and teachings of Christ, as one anecdotal claim holds that the subject experienced visions of Heaven and Hell, reinforcing the idea of the connection to Christian imagery. Though not illegal to posses, it cannot be bought or sold under recently implemented drug laws in the UK, which prohibit the sale of non-approved psychoactive substances. Fly Agaric is sacred to Wotan and the dried skin can be used in smoking blends with other herbs.

Henbane (Hysoscyamus Niger)


Another one of the tropane herbs, this plant is very similar in its actions to Belladonna, though it possesses its own distinct character and attributes. Henbane grows on waste ground and near the sea across Europe, though it is very rare and considered endangered in the wild. It is not native to Northern Europe, most likely originating in the Mediterranean, though it was brought here millennia ago. Traces of Henbane have been found in a clay pot from Balfarg, Fife, dating to around 3,000 BC, which suggests that it was used as part of a ritual. Henbane seeds have also been found among the burials of women in Viking Age Scandinavia (much like the hemp seeds, making a stronger case for the use of Cannabis as an entheogen). The effects of the herb are more or less the same as that of Belladonna, though it may be slightly less poisonous due to the small size and different chemical composition of the plant (Belladonna is a perennial shrub, while Henbane may come as an annual or biennial). Therefore, Henbane may be more suitable for ingestion than her sister, though this is not recommended due to the toxic nature of the tropane alkaloids.

Henbane was another ‘witches weed’ and was considered especially useful in treating toothache, though the potential side-effects mean that it is no longer used medicinally today. In a magical context, Henbane was plucked by naked virgin girls in Medieval Germany in a ritual attempting to attract rain. It was also part of a potion given by the Iranian prophet, Zoroaster, to King Vishtaspa, who went into a deathlike sleep for three days and travelled to Heaven in that time. Henbane was also used for more sinister purposes by the Ancient Gauls, who dipped their javelins in poison derived from the herb in order to inflict more damage upon their enemies. Henbane may also have been part of the potion given by Circe to Odysseus’ men in The Odyssey, since the connection between tropane alkaloids and believing oneself to be an animal, as well as the connection between Henbane and pigs (which is what they were turned into), may mean that the story is about a witch who stole the wits of men by giving them a potion that made them believe that they were pigs. Henbane is sacred to Nerthuz, though some prefer to attribute its power to Thor, on account of its use in rain-making rituals.

Liberty Cap Mushroom (Psilocybe Semilanceata)


Also known as a ‘magic mushroom’, this is another substance which is prohibited under Modern law and has become associated with the worst aspects of the hippie culture and recreational drug use. Though more well-known than many of the other entheogens on this list, it is unique in being possibly the only psychedelic drug native to Europe. Psychadelics are different from other hallucinogens in that they do not produce delirium or dissociation, but rather they evoke colourful and geometric ‘visual distortions’ which are sought after by those looking for a step up from the curious effects of Cannabis.

Naturally, such substances are not suitable for social gatherings outside of a medicine ceremony and are frequently abused by party-goers, which can lead to unpleasant experiences. When used in an appropriate setting, magic mushrooms are useful in psychological therapy, and are known to treat depression and anxiety. Another difference between this fungus and the other entheogens on this list is that its medicinal values seem to be purely psychological and spiritual in nature, as is not known to relieve physical ailments. While they are not completely non-toxic, you would need to ingest and absurd amount of mushrooms to become poisoned, and as such they are safe to the human body for consumption in reasonable doses. The main chemical constituents are psylocin and psilocybin (which converts into psylocin during digestion).

Unfortunately, we know next to nothing about their use as an entheogen in Europe, the only clue being that in Ireland, they are known as ‘fairy mushrooms’. That and the fact that they can produce visual swirls and patterns that are reminiscent of Neolithic art suggests that they were known to our ancestors. Mesolithic cave paintings from Spain and Morocco depict strange beings holding mushrooms, and these are suggestive of shamanic use involving psychoactive mushrooms. Another small detail that may go unnoticed is the depiction of magic mushrooms in Medieval art, which feature occasionally and are curiously associated with the Apple of Eden, suggesting that Medieval Europeans knew more about these substances than we may have suspected.

If they were used in a similar way as by the natives of places like Mexico, then the Church would have taken a dim view of such practices and seen them as being used to communicate with devils. Such were the criticisms levelled at the use of magic mushrooms by the Catholic Church when it came to Mexico, and the suppression of these cults is a reasonable explanation as to why we have no indigenous tradition in Europe pertaining to the use of these mushrooms. If their use had been driven underground during the Middle Ages and only surfaced in art, we can be sure that the last vestiges were driven out of our lands during the Burning Times, and so we are left with a dearth of knowledge on how to use them.

Fortunately, we can speculate to some degree based on their usage in Mexico. They were used by the Aztecs and the Mazatecs in order to communicate with the gods, and the purpose was usually to discover a cure for an illness. They could have been used either by the healer alone, or by the healer and the patient if the illness was of a more metaphysical nature and required expelling negative entities from the patient. Typically, these healers are not looking for the fantastic visual effects, but for the intuitive voice that tells them what they need to know. Though magic mushrooms can have awful side effects, these can be mitigated by the guidance of an experienced healer and are not as commonly felt if the participant engages in preparation beforehand.

Usually, a participant would fast and abstain from meat, sex and alcohol for a few days before taking part in a medicine ceremony, as the mushroom cleans out the body on a spiritual level and any toxins remaining may lead to nausea and other discomfort when under its influence. Psilocybe semilanceata typically grows on pasture and grassland and is native to temperate zones, growing near, but not on, the dung of cows and sheep. Its association with cattle means that it is sacred to Frigg and its effects would also associate it with healers. Unfortunately, in the UK it is a Class A controlled substance, which may lead to up to 7 years imprisonment and an unlimited fine, and (like Cannabis) is illegal in most countries.

The use of these substances is something which is heavily looked down upon in our society, as it is deemed necessary for the state to have complete control over what medicines the people may have access to. Therefore, I neither promote nor encourage the use of such substances, as it is up to each individual to know if it is worth taking the risks that I have mentioned and if they can gain anything from their use. Some people are not meant to take certain substances due to risk factors, and so most of us will remain in the dark about their potential due to the restrictions on what can be done with them.

Though there is more and more evidence suggesting that our common perceptions of psychoactive plants are based on misinformation and lies, governments are slow to respond and prefer to maintain the unregulated black market rather than allow individuals to act responsibly and use what they can to treat illness. It must be kept in mind that if one does choose to use these drugs, then they must approach it with the utmost respect, as disregarding the spirit of the plant may anger it and may even be dangerous for the user. Therefore, it is important to remember what you are using them for and why you need to invoke their aid. Typically, other healing methods should be tried before attempting to deal with psychoactive drugs, and though some of these substances are not illegal, they are still capable of inflicting harm as much as they can heal. Tread carefully fellow travellers, as the world of entheogenic plant spirits is as dangerous as it is rewarding.

Wulf Willelmson

On the Importance of Syncretism

One of the main differences between orthodoxy and eclecticism in religion is the willingness to incorporate other belief systems into a spiritual practice. While orthodoxy emphasizes purity of dogma and rigidity in structure, in more mystical or folkish religions there is more of a tendency to acknowledge similarities with the religions of other peoples and adapting to changes brought about by migration and trade. While there is nothing wrong with a more defined and specific approach per se, it does limit one’s perception and the failure to give value to the insights of others may hinder understanding of one’s own belief system. A more syncretic approach is becoming necessary in response to globalization and the erosion of traditional religion in the West. While Christianity has largely lost relevance among Westerners at the same time as the expansion of Islam in our lands, it makes sense to proudly defend our traditions from all throughout our history, not just those from the time before Christianity.

Though we carry the torch that has been passed down to us from our ancestors within our genetics and our culture, and in many ways we embody our ancestors, we are not living under the same conditions as they did. This means that our forebears had more access to their own local traditions in the form of skills passed down through generations, as well as folk-binding ceremonies such as the ceilidh (an event traditionally hosted by the local storyteller, now more centred around Highland dancing). However, many of us today have lost touch with our roots in the whirling confusion that is living in a Modern multicultural society, and so we need to be less picky about what can be used to further the spiritual well-being of our folk.

As opposed to the Judeo-Christian Europe of the Middle Ages (where the Church engaged in pogroms against ‘heretical’ sects, who were usually practising some form of Gnostic Christianity), the pagan Europeans had a much more relaxed attitude towards the cults of other peoples. While the adoption of Celtic, Teutonic and various other European pantheons by the Romans helped to strengthen their state religion, it also led to the eventual decline of paganism in the Roman Empire. As Asian and African cults (such as those of the goddesses Cybele and Isis) were also incorporated into Roman religion, they undermined the patriarchal vigour of the Greco-Roman belief systems and allowed for Judeo-Christianity to take over the empire. And this is where the danger of syncretism lies; in order for this method to work, a belief system must be compatible with another in a way that there is no contradiction due to a common spiritual understanding.

More often than not, this is only possible with other spiritual teachings that derive from the same racial root as the one you may wish to supplement. It is no good trying to adapt the beliefs of foreign races into one’s own religion, as the cultural assumptions will differ and lead to a misunderstanding of symbolic meanings. For example, the wolf or dog is considered a noble (if not somewhat dangerous) animal in Aryan and Turkic cultures, and is the guardian animal for many tribes among these two races. However, in Semitic cultures, the dog is seen in the same light as the jackal, a lowly creature who is shunned and considered unclean. Attempting to reconcile such contradictory symbolism will only lead to confusion about the role of parables and symbols in religion, leading to its eventual abandonment.

However, it is now the case that many of our native European customs are so intertwined not only with each other, but also with Christianity, that it is necessary to admit to what works and what doesn’t with regards to carrying tradition. During the Dark Ages, Gnostic Christianity successfully merged with Celtic paganism in order to compose what has become known as ‘Celtic Christianity’. In many cases, the folklore and mythology from Medieval Ireland and Wales are so heavily shaped by this post-Roman culture that it is now difficult to separate the two, making the attempt to reconstruct a ‘pure’ form of Celtic paganism fruitless. Even with regards to Anglo-Saxon paganism, we only have fragmentary evidence for their specific spiritual practices, and most of this comes from after their conversion to Catholicism. In this way, the poetry of Anglo-Saxon England is no less ‘authentic’ despite the Christian overtones, because the original tradition is preserved underneath the symbolism reflecting that time period. It is only because of the preservation of Norse mythology in Iceland that we know more about Teutonic paganism than its Celtic counterpart, although even the works of Snorri Sturluson (the Icelandic priest responsible for preserving the Eddas and Egil’s saga) are written from a Christian perspective.

Nowhere is the need for a combination of cultural motifs in contemporary paganism more apparent than here in Scotland, where it is difficult to ignore either our Celtic or Teutonic heritage. The British peoples are known to be mongrels, yet we still preserve a specific blend of traditions that is unique to both us and the Irish. Specifically, they do well to compliment each other as embodying the masculine and feminine (or patriarchal and matriarchal) forms of religion, with the Teutonic tradition as the former and Celtic culture as the latter. The head of the Teutonic pantheon is Allfather Wotan, who values the manly pursuits of warfare and rune magic, in addition to encouraging exploration and adventure.

While Wotan’s Celtic cognate, Lugh, is also the chief deity in Irish mythology, there is a strong emphasis on the cult of Danu (‘Mother Earth’ equivalent to Nerthuz) and more focus is placed on trade and shamanistic ‘woman’s magic’. Together, their worship forms the basis of the solar and lunar festivals; Yule, Ostara, Litha and Winter Finding (marking the solstices and equinoxes) among the agricultural Teutons, and Samhain, Imbolc, Beltane and Lughnasadh in the Gaelic pastoral tradition, marking the beginning of each new season. It is for this reason that I consider Wotanism and all other folkish forms of paganism as the European variant of Aryan religion. We do not need to have our religion specific to one ethnic group or another, as long as the mixture is between cultures with a shared origin so that each can represent two sides of the same coin. While the main source of pagan lore comes from Norse mythology, there is also much to be learned from the cultures of all Aryan peoples, from Ireland to India and from Russia to Spain.

Having said that, care must be used when dealing with the religions of Iranian and Indian cultures. Though the peoples of Central and Southern Asia share much in common genetically and culturally with Europeans, they have also been affected by the presence of indigenous non-Aryans (such as the Dravidians of India) and by incursions from peoples like the Arabs and Turks. This means that while the esoteric meanings of Zoroastrianism or Hinduism can be adapted and applied to European paganism, the more exoteric cultural aspects (such as traditional cuisine or music) may be more alien and inappropriate for blending with our own culture (for example, the presence of figs and dates in Middle-Eastern folklore, whose symbolic meaning is difficult to apply in temperate Europe where they don’t grow).

An example of a successful cross-cultural interpretation is with the story of Wotan and Gunnlod. Wotan wished to drink the sacred Odrerir (‘mead of poetry’) held by the giant, Kvasir. To achieve this, Wotan slept with his daughter Gunnlod for three nights, each night turning into a snake and slithering up the mountain to drink the mead. On the third night he was caught by Kvasir and had to turn into an eagle to escape back to Asgard. This symbology can be interpreted as a metaphor for the practice of Kundalini yoga, with the mountain representing the body and Wotan as a serpent representing the astral ‘snake’ (Shakti in Hinduism) that travels up the spine. The drinking of Odrerir and changing into an eagle is representative of the ecstatic state achieved by channelling this power, and this is a feature of Wotan’s quest for wisdom which serves as an example for his followers.

As a reflection of my mixed ethnic heritage, I choose to outwardly revere the gods of the Teutonic pantheon, while at the same time studying Druidism and other forms of Celtic and Aryan mysticism. This feels like a natural state and it is similarly the case for many of us in Britain. While there is a stronger Teutonic presence in somewhere like England, and in turn a stronger Celtic influence in a place like Ireland, the aspect of this mixture is what gives us our own unique sense of identity. It is obvious that most will swing more one way or the other, but the dual nature of each aspect is always present, and has been for millennia.

While the Nordic character of the East coast has been shaped by the first inhabitants who crossed the lost land of Doggerland in the North Sea, down to the Aryans and later Anglo-Saxons and Norsemen, the West has been more thoroughly colonized by folk from lands facing the Atlantic and Mediterranean seas. It is because of this that it is necessary to draw from a larger pool of culture, as the demise of Western civilization has stripped our heritage down to its roots, and it is more pragmatic at this time to revive our local customs in addition to taking inspiration from religions far and wide. Our blood and spirit runs much deeper than nation or language, as the source has and will remain for as long as we remain.

Wulf Willelmson

Paganism or Christianity? Which is the Way for the West?

This issue in particular has come to my attention among those who wish to revive our native folk spirit and once again see our civilization flourish. There are those who feel that it is most important to acknowledge our Christian heritage as a source of strength, and that this is the only way to rally our people to defend our lands. Others see Christianity as having caused the problems of multiculturalism and environmental devastation in the first place, and that only by returning to our pagan past can we see a true revival among our folk. This issue is not as clear-cut as it sounds, and it is quite frustrating to see Europeans bickering amongst each other over matters of religion while the enemies are at the gates. I wish to give a broader analysis of the situation, and will attempt to explain why it is not an issue of which religion is the ‘true’ one, but rather which one is appropriate for the present situation.

First of all, I will address some of the concerns of pagans who have an issue with Judeo-Christianity and see it as the source of our woes and wish to abandon its tenets in favour of the ways of our ancestors. As this is the camp which I fall into as a Wotanist first and foremost, I can sympathize with such concerns. The abuses by the Church against our folk for the sake of profit by promoting high-minded ideals while indulging in the very things that they preach against (such as adultery, pleasurable sex and attachment to material possessions) has sickened many people to their stomachs, severing their trust in organized religion and even the idea of ‘God’ itself. I too held this view of Christianity for many years even before becoming a pagan and it is because of this hypocrisy that paganism has seen a revival in recent decades. Christianity has become a part of all of our institutions, even though in Britain (and especially in Scotland) it has largely taken a vestigial role. Though this may be the case, it still looms large as part of our cultural fabric, and it is difficult to escape its presence.

However, as I have explained before, ‘Judeo-Christianity’ is a specific form of Christianity, it is not a particular sect or offshoot, but rather a method of employing religion as a way of practising capitalism. It involves the deception of believers into giving their money to the Church, not because they provide an actual service in the form of offering tips on achieving connection with God through the self, but in order to bolster its authority and capital in order to maintain its control over the parishes. Judeo-Christianity was promulgated by Paul the Pharisee as a way of merging the Judaic religious hierarchy with the teachings of Christ that were intended for gentiles. This religious structure was adopted by the Roman emperor, Constantine, who used it to secure his hold on the Roman Empire, by emphasizing the monotheism of Christianity in order to legitimize his own rule as ‘God’s regent’ on Earth. This tactic was later employed by Medieval kings as a way to consolidate their power.

One can be a Christian without being either complicit in or fooled by this tactic. If one knows how to interpret the teachings of Christ correctly and not to take them literally, then you have already raised yourself above the level of what the Church expects its followers to be, which is sheep. This path is known as ‘Kristianism’, and involves discovering esoteric knowledge through personal study of the Bible. There are also simply’ Cultural Christians’, who adopt Christianity as merely a cultural garb and to whom the corruption of the Church is known, but who also know their local clergy well enough that they can trust them and for whom engagement in Christianity fills both social and spiritual needs. This is particularly relevant to those following Catholicism, which has incorporated Pre-Christian practises in order to convert pagans in the past. The result is now that it is essentially a syncretic religion that has more relevance today than any attempt to revive the original paganism, as this is the form in which those traditions have survived.

As to the concerns of Christians with regards to the resurgence of paganism, I must say that many of their fears about this are misplaced. There are some who see such a phenomenon as ‘the devil’s lure’ and conflate the return of paganism with the proliferation of Cultural Marxism and other Modern ills. For this reason, paganism is seen as a threat rather than an ally, and the Christian heritage of the West is emphasized, particularly the Renaissance. I would disagree with some pagans that the Renaissance was more pagan than Christian, it seems to have been a mixture of both. For this reason, I do find it rather annoying that some Christians see paganism on the same level as Islam, and are not willing to work with pagans because their religious beliefs prohibit this.

This may prove to be an especially dangerous move on the part of the Christians, as the fact that Judeo-Christianity and Sunni Islam fall under the Abrahamic umbrella may be used by the powers that be as a way to turn both forces against us pagans, reviving the Burning Times and securing the control of the Church and other various Abrahamic institutions. While I do not think this is likely, it would be the result of a reluctance for Christians to cooperate with pagans, a scenario which is also not helped by the attitude of some pagans, who also refuse to work with Christians because they cannot see any merit in Christian teachings as they conflate this with Judeo-Christianity. Simply saying to a Christian “all of the good parts of your religion are stolen from paganism” is not going to win you any friends, and this will only result in confirming their perception of us pagans as brainless barbarians who are unable to reconcile the cultural contributions of Christianity with their own heritage. Christians would also do well to remember that their religion is indeed in decline, and that it would be wise to ensure their survival through working with emerging faiths, as opposed to sealing their fate to the history books by lashing out in the same way as Islam.

And now I wish to move onto my final point, which is that different types of religion are appropriate for different periods in history. To illustrate this, I will reference a symbol which can be appreciated by both pagans and Christians alike, the Trinity. The Trinity can be expressed in a variety of artistic forms, from the triskele (triple spiral) of Celtic paganism, the valknut (triple triangles) of the Teutons, or the triquetra of Celtic Christianity. The Trinity is taken in a theological sense to signify the Son, Father and Holy Spirit within Christianity (as aspects of God) or as three gods or three goddesses within paganism (such as Wotan, Thor and Tyr in Teutonic paganism, or as Morrigan, Badbh and Macha in Ancient Ireland). In a metaphorical sense it has many meanings, but one of the main principles of the Trinity within Aryan philosophy is that of representing arising, being and passing away; in other words, birth, life and death. This is taken to reflect the cycles of life and applies to all forces within Nature, such as creation, sustenance and destruction. They are also reflected in the gunas or ‘energies’ in Hinduism, which are rajas (generation, passion, building), sattva (goodness, stability, peace) and tamas (darkness, ignorance, degeneracy).







And so, how does this all relate to which religion will enable our people to find their inner strength? Well, in one sense, each person is suited to a particular path; whichever one calls each individual should be their own guiding light, and this is for no one else to interfere with. However, it is clear that civilizations go through these same cycles found in Nature, and so one type of religion will be more appropriate for each stage in an epoch. These three types of religion have mainly to do with interpretations, which take the form of either paganism, mysticism or fundamentalism. Essentially , the difference in attitude between these three belief systems is that, for pagans, their general philosophy is “I must take care of myself and my kin”, for mystics, it is “I must take care of others before myself” and for religious fundamentalists and materialists, it is “others must take care of me before themselves”. However, I find it necessary to explore the differences between these approaches in more detail and compare their varying attitudes and attributes.

First of all, ‘paganism’, in a true sense, refers to a religion or culture that is embodied by rajas; for which the main focus will be fertility and procreation, art and literature, mutual exchange, war and conquest, animal sacrifice, fortune-telling, magic and folklore. Paganism is often polytheistic, emphasizing the importance of multiple deities (also known as ‘archangels’ in Abrahamic mythology) and their interaction with each other and with each individual human. The gods represent seven archetypes (and are further subdivided into different characters in mythology) and they act as role models for an individual to both relate to and embody, and can be called upon for various desires, if the favour is returned in the form of an offering or sacrifice. Paganism tends to be a communitarian religion, and the relationship with one’s ancestors is seen as one of the most important facets of one’s life. Paganism embodies all that is practical, creative and sensual. The pagan religions consist of what are considered ‘native religions’, which are folkish belief systems specific to each culture and people. Their membership is therefore restricted to each ethnicity from which these religions emerge, since power is gained from one’s ancestors which one does not share with the rest of humanity.

In contrast to this are the mystical religions, which include Kristianism, Buddhism, Sufi Islam, Zoroastrianism, Sikhism and the various mystery religions of history. In Hinduism, this takes the form of devotion to Krishna (another name for Christ) and is associated with the mode of sattva; and so adherents to mysticism value modesty, chastity, humility, charity, making plant offerings and practising meditation and fasting as a means of attaining peace. The focus of mysticism is for each individual to follow their own path to enlightenment, and so this applies to all of humanity and is therefore universalist. Mysticism tends to be either panentheistic (“God exists in all things”) or monistic (“all is one”).

Mystical teachings encourage connection between oneself and the universe, and so this involves seeing all other plants, animals and humans as part of one self, which exists as a singular entity in union with God (or ‘creative force’). This path is personal and is usually pursued on an individual basis, and so it involves the study of Gnosticism and esoterica. Groups are formed by those who share such beliefs, but the main emphasis is on a deep, personal connection with one’s surroundings in order to attain peace, which is why monasticism and Hermeticism (a ‘hermit’ is somebody who follows the ‘Hermetic’ or ‘wisdom’ teachings) is so popular among such people. Those who follow the mystic teachings exemplify grace, unity and purity.

The third type of belief system in this context is religious fundamentalism. Such religions consist of what are known as ‘Orthodox’ interpretations of scripture, and include Judeo-Christianity, mainstream Sunni and Shi’a Islam, Orthodox Judaism and various death cults that have existed throughout history; including the thugee of India, who drugged and captured travellers and sacrificed them in the name of the goddess Kali. Religious fundamentalism requires a literal interpretation of mythology, and so being in the mode of tamas, encourages deception, coercion, enslavement, humiliation, violence, bigotry, hatred, perversion, human sacrifice and demonolatry (‘demon worship’). It is worth clarifying that ‘war’ in a pagan sense is quite apart from ‘violence’ within fundamentalism.

While warfare is seen by pagans as a necessary act as a means of gaining honour in battle with other combatants, religious fundamentalists will typically resort to attacking the weakest targets, such as women and children, and by employing trickery to gain sympathy while they commit crimes against others. Religious fundamentalists tend to be either monotheistic (“one god is the only true God”) or atheistic (“there is no God”) and will appear in the form of any religion (including paganism), as their intent is to subvert religious doctrine to suit their own needs. Though they desire to attract more adherents, religious fundamentalists will typically shun anyone who does not follow their specific dogma and are usually hostile to those outside their own faith, particularly pagans. Fundamentalist leaders demand conformity and obedience from their followers.

Though usually associated more with politics, it may also be said that Marxism is a type of religious fundamentalism; the only difference being that, instead of committing atrocities in the name of ‘God’, they do so in the name of ‘humanity’. Their human sacrifices are those who stand in the way of their pursuit of ‘progress’. In essence, any interpretation that takes some statement literally (such as ‘all humans are equal’ or ‘God will punish those who disobey’) comes from a place of ignorance and can be seen as contributing to the destructive forces of the universe.

While some (usually mystics or fundamentalists) tend to see such interactions in the form of ‘good versus evil’, as a pagan I do not believe in such concepts. Rather, each of these forces form a necessary part of struggle in life, and must be relegated accordingly to each situation in which they are appropriate. Unfortunately, for those who wish for there to be no negative interpretations of religion, this in itself is a form of ignorance, as such practices will always exist among humans, and it is up for each individual to choose the path for which they are best suited. If there were none who embodied the destructive and chaotic aspects of reality, how could we compare their behaviour in contrast to nobility or goodness? It is more a matter of management than eradication, as the belief that we can erase evil from our world is as foolish as it is undesirable.

Which brings me to my conclusion with regards to which religion will meet the needs of the time in which we find ourselves. As I said before, each type of religion will be for each person to choose, and so no one can be blamed for feeling the call to a path that is not the one in vogue at a particular time. However, as for the collective, it is clear that one approach will suit each time period to reflect the state of our civilization. It is apparent that we have been living in an age of decay, and the tamas energy has been reflected the Death of the West. The proliferation of Marxism alongside Christian and Islamic fundamentalism have been the signs that materialism has dominated and accompanied the destruction of the environment, our societies and ourselves. However, it appears that we are moving into a new age, where the energy of rajas will likely become dominant, and that this can be shown by the resurgence of native faiths across the world.

My feelings are that this is a part of the struggles that we are facing today, our folk and our civilization is being reborn. However, it is a painful process, but one which cannot be held back by the hangovers of the previous age. We have experienced this before; after the fall of the Roman Empire, Europe experienced the gradual conversion to Christianity. However, before the Late Middle Ages, most of Europe was still pagan, even if Christian in name, and the nations that were born in this period (France, Spain, Italy, Germany, England, Scotland, Wales etc.) are those which exist today. By the Late Medieval and Renaissance period, Western civilization was at its peak, and Hermeticism was proliferated throughout Europe by means of widespread literacy. The Catholic and Orthodox Churches had also secured their hold on our lands, but for most this was an opportunity to experience unity with their fellow Christians. However, with the tumult of the Burning Times, this period gave way to the Modern period, in which liberalism and secularism became dominant, and the Western nations began to build empires in order to feed the ravenous hunger of the central banks from which the kings of Europe had borrowed money to pay for armies and secure their political power.

And so, the last century has been characterized by the fall of the European empires, the spread of Marxism and consumerism, the invasion by foreign peoples and the decline of our societies. This means that the cycle will begin anew, and this means that it is paganism, not Christianity, that will lead us into a new era. I do not say this based on my own bias, but rather because this is simply a recognition of the rhythms of the universe and what will be essential in order to face the challenge of rebuilding our civilization. Christian teachings of charity and pacifism are ill-suited to repelling invaders and meeting the basic needs of survival, something which concerns paganism much more closely.

Of course, Christians will not simply go away, even if their numbers are falling. They are still important to our sense of history and heritage, as they preserve that element which is sustainable, and they may carry a tradition that extends beyond the borders of our own folk. There will come a time when the generative force of paganism is no longer relevant, at which point Christianity (or whatever form European mysticism takes in the future) will be necessary in order to maintain what we have built. After those teachings fail to reach enough people through corruption, they will be twisted into literal interpretations for the sake of greed, and so civilization will once again fall and the cycle begins anew. We are at the beginning of an exciting new dawn, as we not only have the traditions of our ancestors which have survived the ravages of time, but also the shared knowledge and technology that characterizes the world in which we live. Strength and honour shall be the order of the day!

Hail Wotan!

Wulf Willelmson