Hello again folks,
I want to jump right in to it today as this might be a bit of a long one, and I recently posted a full update post. I’ll admit straight out of the gate, this one is a bit of stream of consciousness. I’ve been working on fleshing out my spiritual philosophies more, and this is kind of the result. As I was writing it started to meander and loop in other topics, but the more I tried to “stay on topic”, the more context was lost. As such, I just let the tangents fly, so let’s get into it.
First, let’s get a few definitions out of the way. This post comes from my own personal philosophical and spiritual concepts and assumptions, and this is a place where religions and spiritualities across the world diverge and go into their respective camps. Just to get that all out of the way I consider my path to be; naturalistic (I don’t default to supernatural explanations), immanent (material and spiritual are the same), agnostic/polytheistic by proxy (open to the idea of god(s), but not my primary focus) as well as being a eco-spirituality, and nature religion. I’ve discussed a lot of things in the past on this blog. Maybe I am retreading some ground, but that’s something that can’t be avoided here.
I know that is a mouthful, which is generally why I just describe my path as animism. But sometimes you have break things out for people just so others know where you are coming from. My path is my own, though is strongly flavored by Finnish and Germanic/Norse ideas as well. I would even say there is some influence from native Great Lakes peoples (Anishinaabeg) in there, but please note I don’t consider my path indigenous or even European in any way. Inspired yes, but more deeply rooted where I am now.
As a naturalist, I am deeply driven by science and scientific explanations of the world. As such to me the changing climate and the ecological crises we are in is a fact, human driven and is worsening. There is no debate there for me, and those that are in the “denial” camp are wrong as far as I’m concerned. The data is in, and in good faith I am happy to point you to the sources. I’ve talked about it at length on this blog, and this post isn’t where I am going to revisit all of that.
Along the lines of imminence and being naturalistic, that means to me the ecological crisis we face are both a material and spiritual crisis. It is a crisis of nature for sure, but also a “mind, body, spiritual” crisis because the three are deeply intertwined and interconnected. We cannot deny the impact of ecosystem breakdown on our bodies (smog, smoke, pollution), minds (mental health and illness, depression, climate anxiety, existing on a sick planet), and of course our spirits. These challenges affect us as a deep personal level, as well as motivate to connect with something greater than ourselves (nature and the planet, in my case), and can motivate us to the betterment of all.
Let’s dig into this some more, by exploring the conception of the spirit in Finnish Paganism;
“The Finnic pagan belief about the soul dictated that the human soul is composed of three different parts: henki, luonto and itse. Each of the three were autonomous beings on their own…
Henki (translated as “life”, “breath” or “spirit”, sometimes also referred to as löyly) was a person’s life force, which presented itself as breathing, the beating of one’s heart and the warmth of their body. Henki was received prior to birth and it left at the moment of death. The word hengetön (lit. “one without henki”) can be used as a synonym for dead in the Finnish language even now. Henki share several similarities with the Norse idea of Andi (Ond) which carry almost identical basic meaning.”
Henki is first the literal spirit. When you google “Spirit in Finnish”, henki is what comes up. “Life, breath, spirit,” is the definition of the Latin “anima”, and thus animism in a nut shell. You could also look at the etymology of spirit;
“mid-13c., “life, the animating or vital principle in man and animals,” from Anglo-French spirit, Old French espirit “spirit, soul” (12c., Modern French esprit) and directly from Latin spiritus “a breathing (of respiration, also of the wind), breath;” also “breath of a god,” hence “inspiration; breath of life,” hence life itself.”
In addition, henki also covers the physical body (and thus the interrelation of the material and the physical), the biological and metabolic workings of our physical self. Sometimes referred to as the “little life mouse/bird” or “life engine” it is the physical manifestations that we are alive; breath, the beating heart and body heat. Without any of these things we are dead. Extending this out to the natural world, it is the physical and living bio-sphere of the planet Earth. And while we know of thousand of exoplanets, so far Earth is the only one we know of with life. It is our home, a living, breathing planet, and that alone is enough for it to be sacred and protected. Yet, the encroaching climate crisis is evidence that our relationship with the Earth, and life, is quite different from one I would consider sacred.
Löyly, as mentioned about, can also refer to the breath, but more deeply and specifically, it is the “The hot steam that forms when water is thrown on the hot stones of the stove. Also more generally the atmosphere or experience of the sauna.” Go outside on a cold day and breath out, and watch it condense. That is somewhat similar to sauna steam, and even hot baths. I hope the connection is obvious at this point. Sauna is strongly connected to Finnish culture and is a physical, mental, and spiritual practice. There are spirits associated with the sauna, rituals, as well as magic.
To expand this even wider, and bring in the basics of Earth Systems Science we can relate the story of the death of Ymir to the planet – the geosphere is the bones, the hydrosphere (and cryosphere) the blood, the biosphere the life (and spirit), and the atmosphere the breath.
From the Poetic Edda;
“Out of Ymir’s flesh was fashioned the earth,
And the mountains were made of his bones;
The sky from the frost cold giant’s skull,
And the ocean out of his blood.”
“Luonto (translated as “nature”) was a guardian spirit or protector. Luonto has also been referred to as the haltija of a person. A strong willed, artistic or otherwise talented person was believed to have a strong haltija who granted them good luck and skills to complete their tasks well. A weak luonto could be strengthened by various spells and rituals. Luonto could leave a person’s body without the person dying, but its lengthened absence would cause problems, such as alcoholism and other addictions… Luonto share several similarities with the overlapping ideas of Hamingja (luck), Fylgja (follower, companion guardian spirit), Vörðr (warden, a protection spirit) and individual norn (a person’s fate goddess) in Norse belief.”
Luonto is what I interpret to be the spirit (haltjia) of the person. From Wikipedia;
“There are many different kinds of haltijas. One is the forest maiden, metsänneitsyt, inspired by the Swedish Skogsrå…
The haltija of a homestead is called maanhaltija (“land haltija”) or tonttu, which is the Finnish version of Swedish tomte. The words tonttu and Swedish tomt come from tontti (“building lot” and “building site”). In Swedish, such local spirits are also later referred to as a tomtegubbe (“old man of the homestead”). The kotihaltija (“home haltija”) or kotitonttu lives in every home. It takes care of the house and it is important to treat it with respect. The saunatonttu lives in the sauna and protects it but also makes sure that people do not behave improperly in it… When building a house to a new location, one had to bring offerings of water, bread, money and charcoal to the land haltija”
I might as well admit it, the Big Thing TM in my life right now is that my wife and I are building a new home. That is probably the reason a lot of this is on my mind. That said, luonto also overlaps a great deal with Itse, which we will talk about in a moment. Luonto in a lot of ways can be interpreted as the gifts you bring to the world, your unique talents, skills and abilities. Gift from your own hand, and gives from the land. Also perhaps gifts from your ancestors, your guardians, and an otherwise pretty wide net of other spirits. Writing is part of my personal luonto, my nature, my gift. I have a strong spirit in that regard, at least I like to think so. It has overlaps with both physical and mental health as well. I could use writer’s block here as an example of a “weak” luonto, and there are rituals I have to help with that. (Journaling, free writing and so forth.)
On a wider look, this one is a little harder to interpret. It’s a little less precise than clearly physical issues, but has a lot of overlap as well. In my understanding (often subject to change) it is whether a given part of the planet can live up to its “nature”, or in other words can the gifts of nature be realized? Can the river flow, or is something blocked or polluted? Can the trees grow tall (and thus filter air and water to make food), or is something “off” with the soil? In this ecological sense luonto has a lot in common with ideas of equilibrium, health and balance. I think of the kodamas from Princess Mononoke, as a “sign the forest is healthy.” Let’s move on, shall we?
“Itse was a spirit received at the time of birth or a few days after. It was believed to define one’s personality and receiving itse made one a person. Like luonto, itse could leave one’s body without the person dying but long absence would cause illnesses and misery. Depressions, for instance, was seen as a result of having lost one’s itse. If a person was diagnosed to be itsetön or luonnoton (without one’s itse or without one’s luonto), a shaman or a sage could try locating the missing part of the soul and bring it back. Although itse and luonto were usually lost after a traumatising event, it was possible to purposefully separate one’s itse from their body. This was required if a missing part of the soul needed to be found. Itse could also leave the body to appear as an etiäinen (a sort of false arrival apparition). At the time of a person’s death their itse joined the other deceased of the family or, in some cases, stayed among the living as a ghost. Itse share many similarities with the Norse concept of Hugr (mind, thought, willpower, courage), and to some extent also Vörðr (especially the false arrival apparition).”
This one is “mind” in the mind, body, spirit breakdown. I think it is best embodied by the idea of one’s personality, the interconnection of one’s mind, experiences, and memories. It is self in the broad view, and is something that is dynamic and changes, develops, and reshapes over time. As trauma is specifically mentioned above, it can also be broken and damaged through life experience as well. That is why I think mind/personality are the best fit here, and this overlaps strongly with ideas of mental health, neurodivergence, and mental illness. It also encompasses ideas like imagination, thinking about others, revisiting memories, mental projections as well as memory-of-place after we die.
The Earth as a planet shaped by life is a complex system, and like many complex systems it has a memory. A deep memory. That is why we can find fossils of the long extinct, geological strata, as well as archaeological layering. These are the literal layers of the memory of the Earth. In addition, the Earth is the only living planet we know of and as such is processing a butt-ton of information at any one time between all the interconnected components. The capacity of that system makes up the itse of the Earth, and the uncomfortable fact that we as a species can create trauma on a planetary scale.
While we can’t crack planets open just yet (and probably shouldn’t), we can do plenty of damage to water, air and life systems that make it up. Deforestation, deep drilling and mining, ocean pollution. Ecological circles talk a lot about Ocean currents, and what might happen if they stop circulating, maybe something analogous to a mini-stroke on a planetary scale?
Hugr
I think a lot can be added to itse by touching on the hugr briefly. I hope the reader can see the overlaps pretty easily. Now, I’ve written on this concept in the past already, so I think only a brief quote will suffice;
“ In Scandinavian folk tradition the human soul is usually referred to as hug(r)…. it refers to the mental life of the individual – to personality, thoughts, feelings and desires. There are various and complex conceptions of the hugr imbuing the greater part of Scandinavian tradition…. It was believed that the hug could affect both animate and inanimate objects – including other people – either consciously or unconsciously. The deliberate manipulation of the hugr is the basis of all magic. The hug can manifest itself invisibly or can take on a shape (hamr). In some instances the shape assumed by the hug has developed into an independent supranormal being, as exemplified by the many traditions about the nightmare (mare).
Other important projects of the hugr include the vordr, which is a kind of presence accompanying the individual; the dream-soul, which leaves the body during sleep; the vardöger or fyreferd, a visual or auditory experience presaging a person’s approach; and the free-soul, which is the soul sent from the body in magic flight.” (Kvideland, pg 45.)
I’ll be honest, magic as a concept is not a word you will hear me mention a lot. The reason of course is the one stated above; that I’m more on the naturalistic side, and so I don’t like nor default to supernatural explanations. A quick look at the vast majority of the definitions of magic often invoke the supernatural, with the exception of the sleight-of-hand versions of magic.
“1a: the use of means (such as charms or spells) believed to have supernatural power over natural forces
b: magic rites or incantations
2a: an extraordinary power or influence seemingly from a supernatural source
b: something that seems to cast a spell : enchantment
3: the art of producing illusions by sleight of hand”
Yet, hugr in the above stated context gives us something a little different, and a definition that works in a very different kind of way. While there are still allusions to the supernatural/supranormal aspects, I think the key take away is that our thoughts and feelings, as well as our personality, can effect the world around us. The discussion on itse adds in other aspects such as the hugr being our “mind, thought, willpower, courage.” This leaves us with the fact that the “deliberate manipulation of the hugr” being deeply akin to being mindful of our own thoughts and desires, and how even our very presence and personality can affect others and our environment. I’d have to do a much deeper dive to cover more of this; but suffice to say it cuts across contemplative and meditative practices, as well as shamanism, trance work and alter-states of consciousness, and mental health, trauma, and illness.
It also has some resemblance to Crowley’s “The Science and Art of causing Change to occur in conformity with Will”, but I also think the concept of the hugr is also much deeper and less superficial. I’ll also admit my bias in this regard, that while it is important to note the Crowley connection, I don’t really care for him or his work.
I hope the relationship between hugr and itse are obvious at this point, so I won’t spend more ink harping on it. The point to take away here is that when we combine these various ideas, not only do we have a model for individual spiritual work, but also an outline for planetary healing as well. I know I’ve meandered (and probably muddled a bit) my way through it, that is what makes this work an ECO-animism. Spiritual work doesn’t just include us, it includes the whole of the planet. I’m an animist and a pagan, and for me nature is the source of the sacred. We are part of nature, and deeply connected to it; our actions and choices reverberate from ourselves and into nature.
After all, Earth is the only planet we know that can be described as a living planet, and in an animistic sense, a person in their own right. A person that also doubles as our home and host, and the means of the survival of all life, including ourselves.
As always,
Thanks for reading!
Sources/References;
Kvideland, Reimund & Sehmsdor, Henning. Editors. Scandinavian Folk Belief and Legend. Pgs 41 – 64
https://en.wikipedia.org/wiki/Ymir
https://en.wikipedia.org/wiki/Baltic_Finnic_paganism
https://en.wikipedia.org/wiki/Haltija




































