Susan Granquist on the Religion of Ásatrú
Ásatrú (Ah-sah-tru) literally means faith in the gods and goddesses who were
collectively referred to as the Aesir, best known from the Icelandic Eddas and sagas,
and the Scandinavian and Teutonic myths and folklore. Although indigenous to Northern
Europe there are practitioners all over the world. Until the early nineteenth century
the spiritual traditions, customs and ways of worship from pre-Christian times were
simply referred to as "our way," or "our faith." There are other modern religions that
include a worship of the Aesir such as Wicca and Odinism but Ásatrú places a strong
emphasis on the cultural aspects and old ways. Although Ásatrú is an ethnic religion
it does not support religious or racial bigotry or hatred. Ásatrúar support the right
to religious freedom as well as the right of those who gather together to define their
own fellowships in terms of faith, commitment and kinship for all free from oppression
or malice.
There is a strong emphasis on the study and discussion of Northern European
literature, folklore and history, as well as learning traditional skills and ways of
living that have practical applications in today's world. There's no scripture in the
generally accepted sense, instead the religion relies on a practical ethical system
that is to be found as much in the old Scandinavian and Germanic laws as in the Eddas,
sagas and other literature which reflect the complex world view which is similiar in
many ways to other "primitive" and ethnic religions which also honor ancestral spirits
and those that dwell in the land, water, wind and forests.
There is a deep respect for principled behavior since law and order are at the heart
of the most basic concepts found in the cosmology. Ásatrú philosophy recognizes the
ethics of the Norse and Germanic people as being appicable to a modern world and the
basis of the religious traditions: Courage, integrity, self-reliance and taking
responsibility for one's own actions, industriousness, perserverance, maintaining a
sense of justice (including an innate sense of fairness and respect for others),
loyalty to one's family, friends and community, generosity and hospitality were all
virtues to strive for and live by. A belief in an afterlife is also an important part
of Ásatrú and the obligation to remember both ancestors and one's responsibility to
future generations are also important concepts in Ásatrú ethics and spirituality.
Many Ásatrúar include the study of runes in their daily rituals and spiritual
practices as focuses for mediation and personal understanding. Like the I Ching the
runes are best understood from within the cosmology and culture that they were an
integral part of. Runes, with a complex of meaning from secrets to song, are part of
a rich magico-religious world view reflected in the fuþark as a mirror of the
cosmology as mythical elements. Seið, a Norse and Germanic shamanic magic is also an
important part of the traditions, although less widely practed and more specialized.
Individuals often form small groups for purposes of group worship or study that may
be called by a variety of names, the most common being kindreds, people drawn
together by feelings of kinship to form an intentional extended family; and a félag
or fellowship. A hearth or steading often refers to an individual family, there are
also goðorð, garth or hof. Many still follow the tradition of worshiping outdoors in
a natural setting.
There is no one central authority or presiding body although larger organizations are
formed by voluntary association and recognized principles of assembly (þing or thing).
Organizational and administrative titles vary, but are generally based on terms of
chieftaincy and leadership which were in many cases also viewed as sacral offices.
Typically, a priest or priestess is referred to as a goði or gyðia respectively and
requires a lifetime commitment of dedication, study and devotion to the community as
well as the deities. The goð (pronounced as goth'ee) or gyðia (prounounced as
geath'eah) conduct the rituals and ceremonies of Ásatrú, blessings, weddings, funerals
and namings among others.
The head of a family and recognized leaders of groups may preside over and lead rites
and rituals on behalf of their members in gatherings, but individuals are expected to
be largely responsible for their own spiritual welfare, performing personal rites and
observances at need. Meeting with others for the High and Greater Blessings of the
year is expected and it is the mutual responsiblity of the individual and the goði or
group to hold meetings to observe the Blessings (blóts) of the Year as well as other
rituals of a community nature.
©
1995, 1998 Susan Granquist. All rights reserved. Permission is granted for non-profit
distribution as long as the material (except contact address) isn't altered and this
copyright notice is included.
