Tyrian Spirituality
by Gamlinginn, from Mountain Thunder, Issue 10, Autumn 1993.
Spirituality can be defined as sensitivity or attachment to a particular set of religious values.
What this means, is a particular path to one or more Deities. A person's spirituality is that individual person's path to the Deity or Deities to whom she or he is drawn. A path, perhaps, composed of many parts - but all pointing in the same direction, down the same pathway toward Ásgardh.
There are many spiritualities within Ásatrú. Some are better suited for some individuals, and others are better suited for other individuals. It is important that each person find the spirituality that is best suited to them - and then try to follow it at all times. The idea is to bring Ásatrú fully into one's life. Otherwise, people are in danger of letting their religion become simply a series of social gatherings, toasting the Deities (and occasionally asking them for favors) but nothing more. And there is so much more.
At this time, the best known spirituality within Ásatrú is Ódhinnian Spirituality, the Spirituality of Ódhinn. (Do not confuse Ódhinnian with Ódhian or Ódhinnist, each of these three words has a completely different meaning.*) Also popular at the present are the various Vanic Spiritualities, centered around one or more of the Vanir. The Spirituality of Thórr (Thor) has some staunch followers, although for some reason not as many as one might expect.
Tyrian Spirituality is a spirituality within Ásatrú that emphasizes the virtues and characteristics associated with the god Tyr and the Goddess Zisa (who are counterparts of each other). In basic terms, Tyrian Spirituality involves always trying to do what is right, what is fair, what is just, and what is honest, with special stress on service to, and protection of the community, both the Ásatrú community and the general community in which one lives.
To understand Tyrian Spirituality, one must first have at least some understanding of the God Tyr.
Tyr is known as the one-handed God. In the Prose Edda ("Gylfaginning"), Snorri tells the story of how Tyr lost his right hand to the Fenris Wolf. This story is very symbolic of all that Tyr stands for: self-sacrifice in order to maintain the safety and stability of the community. Tyr is the God of justice and true law, the God of keeping one's word and upholding that which is right.
Some people have thought of Tyr as a God of War, a confusion that has existed as far back as the days of pre-Christian Rome. The Romans called the third day of the week the Day of Mars, and it is still called martes in Spanish. This was translated into Tyr's Day in northern Europe, Tuesday in modern English. However, it is not that simple. Those who call upon Tyr before going into combat do so because they want to draw attention to the rightfulness of their struggle, not simply for strength against their opponents.
Thórr helps those who call on him and are sincere. Ódhinn helps those who call on him if he wants to. Tyr helps those who call on him if, and only if, their cause is just.
Tyr is not as exciting as Ódhinn, but without Tyr everything would quickly fall apart. It is Tyr who holds it all together and keeps it all running smoothly.
Tyrian symbols are: Tiwaz the Tyr Rune, the Irminsul, the Hand of Tyr, the Bound Fenris Wolf, and the North (Pole) Star, the Constant Star.
It might be use ful at this point to say a few words about Zisa, the female counterpart of Tyr. (I do not like to use the term "wife" because the relationships of the Gods and (Goddesses to and with each other are very different from those of humans.) There is a reference to her, although not by name, in the Poetic Edda ("Lokasenna", verse 40). Jacob Grimm devotes several pages to Zisa in his work, Teutonic Mythology. Freya Aswynn also mentions Zisa in her book, Leaves of Yggdrasil. We know that Zisa exists because theologically all of the Deities have both a female and a male form. Unfortunately, very little about Zisa has come down to us from ancient times.
Tyrian Spirituality is often called a Code of Honorable Conduct. Tyr and Zisa can give one great strength, but it comes with two great responsibilities:
1. It must never be used for evil;
2. The strong must always protect the weak.Those who follow the path of Tyrian Spirituality are called Tyrians. Before doing anything, Tyrians ask themselves what are called Tyr's Three Questions: "Is it moral?" "Is it legal?" "Is it beneficial to all concerned?" If the answer to any of these questions is "No" then they do not do it.
The Tyrian exists to serve, to help. The Tyrian asks no reward, expects no reward, and accepts no reward in return for service. The service itself is its own reward.
The Tyrian lives in Midhgardh and is very much a part of it, but learns not to worry about the trivia of Midhgardh. Tyrians often work to build things they know they will never live to see completed. But that does not matter to a Tyrian. If the work is good, it is worth doing. Tyrians say, "The glacier knows where it is going and when it will get there. It does not matter if others know or not."
Some who study comparative religion have remarked that are some similarities between Tyrian Spirituality and the Zen form of Buddhism, that Tyrian spirituality is "the Zen of Ásatrú," but there are also many differences.
Ásatrú is a polytheistic religion. There are many paths within Ásatrú. Each path has a purpose. All are needed, and all work together. Different people choose to follow different paths. Some pursue the path of Frigg and Ódhinn, seeking always to discover and change things. Others take the path of Thórr and Sif, defending all that they feel should be defended. Still others find the Vanir path, basking in the warm friendship of Freyja and Freyr.
The path of Tyr and Zisa is one of calm. It does not attract many. It brings no magical discoveries, no feelings of great strength and power, no material blessings. It brings only calm and the reward of service.
Bóksafn
Aswynn, Freya, Leaves of Yggdrasil, Llewellyn, St. Paul, 1990.
Dumézil, Georges (translated by Alf Hiltebeitel), Destiny of the Warrior, University of Chicago, Chicago, 1970.
Dumézil, Georges (translated by Einar Haugen), Gods of the Ancient Northmen, University of California Press, Berkeley, 1973.
Dumézil, Georges (translated by Derek Coltman), Mitra Varuna, M.I.T. Press, Cambridge, Mass., 1988.
Davidson, H.R. Ellis, Gods and Myths of Northern Europe, Penguin, London, 1964
Davidson, H.R. Ellis, Myths and Symbols in Pagan Europe, Syracuse University Press, Syracuse, 1988.
Grimm, Jacob (translated by James Stallybrass), Teutonic Mythology, Peter Smith, Gloucester, Mass. 1976.
Sturluson, Snorri, Snorra Edda (The Prose Edda), lslendingasagnautgafan, Akureyri, 1954.
Turville-Petre, E.O.G., Myth and Religion of the North, Weidenfield & Nicolson, London, 1964.
Unknown, Eddukvaedi (The Poetic Edda), Islendingasagnautgafan, Akureyri, 1954.
*Note: An Ódhian seeks to emulate Ódhinn. An Ódhinnian follows the Spirituality of Ódhinn. An Ódhinnist worships Ódhinn. Unfortunately, the word Ódhinnist has become associated with certain racist groups and is therefore best avoided.
This article copyright 1993 by Gamlinginn.
Web version copyright 1997 by Gamlinginn and Mountain Thunder.
This page maintained by bratwurst@vinland.org
Last modified on 31 Mar 1997.