Ásatrú Guide, Meaning , Facts, Information and Description
Ásatrú (pronounced "OW-sah-troo", but "AH-sah-troo" and "AY-sah-troo" are common pronunciations in America) is a polytheistic religion based on the mythology of Northern Europe, which is primarily about two families of gods, the Ćsir and the Vanir. It was the dominant religion of the region before the invasion of Christianity, which forced it into dormancy. It is currently in a state of active revival. The name itself is of late 19th century origin; pre-Christian practitioners are not known to have had a name for their religion.
Historical forms
Ásatrú's mythology has deep roots in Western culture, but its source materials are historically compromised and often fragmented or contradictory. Considerable study is required to get an adequate feel for the mythology as a whole. Important sources include the Eddas and Sagas, written in Iceland during its golden age of literature, 1150 - 1400 CE. A poem known as Hávamál is especially important, as it is attributed to Odin, the leader of the Ćsir. Other guidance can be found in the folklore, history, and antiquities of the Germanic/Nordic peoples, as well as those of their ethno-religious cousins, the Slavs, the Celts, Greeks, and early Hindus and Persians.
This may be regarded as an indigenous ancestral faith, as Shinto is for the Japanese. It represents the beliefs of the pre-Christian-era (roughly 1000 CE) inhabitants of present-day Scandinavia, England, Germany, Russia, and the Low Countries. It had influence in Finland and the Baltic region, as well. Ásatrú appears to be the northern branch of an earlier Indo-European religion, analogous to the way in which the Proto-Indo-European language evolved into such offshoots as Sanskrit and the Germanic and Slavic languages. Religious siblings of Ásatrú include the Greco-Roman religion in southern Europe, the Slavic religion in Eastern Europe and early Hinduism in the east. Numerous scholars such as Georges Dumézil, H. R. Ellis Davidson, and Hans Gunther have commented on the philosophical similarities of these religious systems.
Modern forms
In modern times, Ásatrú is a reconstructed religion. It is not Neopagan in the usual sense, and many believers reject the Neopagan label. Practice is based on historical record to the extent possible. The rites of different groups and individuals vary, but tend to be similar. Ásatrú survives by tradition, with a strong literary foundation.
After having few, if any, practitioners for many centuries, Ásatrú was revived in the 19th Century during the late Romantic Period. Organized groups existed in Germany in the early 20th century. Several early members of the Nazi Party were part of the Thule Society, a study group for German antiquity, which later grew into Nazi mysticism, and underlying philosophical theme of the party.
A second revival began in the late 1960s and early 1970s. Ásatrú was recognized as an official state religion by the Icelandic government in 1973, largely due to the efforts of Sveinbjörn Beinteinsson. At about the same time, Else Christiansen began publishing "The Odinist" newsletter in Canada. In the United States, Steve McNallen, a former U.S. Army officer, began publishing a newsletter titled "The Runestone". He also formed an organization called the Asatru Free Assembly, later renamed the Asatru Folk Assembly, which held annual "Althing" meetings. An offshoot of McNallen's group was the Asatru Alliance, headed by Valgard Murray, publisher of "Vor Tru". The Odinic Rite was established in England, and, in America, The Troth. Today, followers of Ásatrú may be found all over the world, but principally in Scandinavia, Western Europe, North America and Australia/New Zealand. Estimates of the size of the Ásatrú population vary widely.
Ásatrú organizations generally favor democratic and republican forms of church government, as inspired by the parliamentary Things of the Viking era and subsequent parliamentary systems of Britain and the Scandinavian countries. They promote individual rights and freedom of speech reminiscent of Norsemen of the saga era. There is no central authority, and these groups are mostly small and often fractious.
In the United States, the most prevalent form of Ásatrú organization is a group, usually between five and twenty in size, known as a Kindred, but sometimes also referred to as a Hearth, Garth or Stead. A Kindred generally draws its members from a particular community or region, permitting regular gatherings and celebrations to be attended by all members. As the name might suggest, the members of some Kindreds are related by blood, while other Kindreds are composed of unrelated individuals who want to honor the Norse/Germanic Gods. The number of groups calling themselves Ásatrú Kindreds in the U.S. in 2003 probably was in the hundreds. Larger Ásatrú organizations, such as The Troth, the Ásatrú Alliance and the Ásatrú Folk Assembly, serve as organizers of yearly gatherings ("Things" or "Moots"), and as clearinghouses for religious information.
In addition to local groups, an unknowable number of solitary practitioners of Ásatrú exist. These are often people who have encountered Norse or Germanic mythology as literature and see it as a foundation for religion, but are unaware that others exist who share their beliefs. The Internet has been helpful in making them aware of modern Ásatrú as a larger phenomenon, although solitary practice continues to be the norm for many, even after they have discovered an Ásatrú organization.
Most modern practitioners view Ásatrú mythology, not as literal truth, but as metaphorical truth of great weight. There is no orthodox theology or dogma, although there are significant schools of thought. The natural environment is deified in several respects in its pantheon, and is revered in practice, but, unlike some nature-oriented religions, Ásatrú is not anti-technical.
Truthfulness, self-reliance, and hospitality are especially important moral values, underpinning a more general notion of honor. Creative, productive, and intellectual pursuits are regarded highly, as are martial skills and military service.
Comparison with many other religions is difficult, and should start by expecting to find truly fundamental differences in outlook. For example, the mythology presents the gods as neither omniscient, omnipotent, immortal, nor infallible. Nevertheless, they are wise, powerful, long-lived, and good to know as friends. Furthermore, they are a product of existence, not the other way around. Humanity is seen as an honorable life form, and subject to the same constraints of decision, action, and consequence as the gods. The relationship between gods and men is something like familial and not subordinative.
Ásatrú morality is also significantly different from that of many other religions. For example, there is no list of wholesale injunctions against various behaviors, but tradeoffs between freedom and responsibility are central themes in the the mythic, legendary, and historical literature of the religion, which adherents are expected to read and consider very seriously. Some behaviors condemned by other religions are considered virtues when legitimately founded and properly managed. Pride is a good example of this. There is a theory of an afterlife, based mostly on a kind of rough justice. Discussions of "redemption", "salvation", or "perfection" are notably absent, as are the conceptual precursors that might require them.
Although it derives from a warrior culture, Ásatrú is not a male-dominated religion. Men and women are seen as equals in most regards, and simply different in others. Women have a pre-eminent role in seidh, an important rite.
Ásatrú has Norse/Germanic mythology at its core, but there are regional variations in its emphasis, often due to the subjective interpretations of influentual local practitioners. For example, in Iceland, many consider it politically left-leaning, and some in Germany and America view it as having a racial aspect. Race-oriented Ásatrú ranges from a "folkish" outlook that respects other races and cultures, to a more extreme outlook that does not. "Universalist" Ásatrú takes no account of race. Ásatrú organizations tend to make a point of where they stand on this issue.
People come to Ásatrú of their own accord. Proselytizing is frowned upon.
Sumbel (also spelled "symbel") is a rite in which a drink is passed around an assembled circle. At each passing of the drink, participants make a different kind of statement, usually following the pattern of Toast-Boast-Oath. The Toast honors some mentor, revered relative, or favorite god of the participant. The Boast is an opportunity for the participant to honor self, in terms of some good work accomplished. The Oath is a promise to carry out some good work in the future. Participants are not required to make any statements and may simply pass the drink along. Oaths made during Sumbel are considered binding upon the persons making them.
Seidh (pronounced "sayth", where the th is voiced) is a shamanistic rite. It is fairly difficult to carry out, and not all Ásatrúar participate in seidh.
The genitive of 'Ásatrú' is 'Ásatrúar'. Thus it means 'of Ásatrú'. "These five people are Ásatrúar" means "these five people are of Ásatrú", i.e. they have that faith. In English 'Ásatrúar' is sometimes used as a noun meaning "a practitioner of Ásatrú".
Ásatrú is also referred to as Norse or Germanic Heathenry. The Old Norse term for 'heathenry' is "heiđni". Yet another Old Norse designation is "forn siđr", which means "Ancient Custom", though some people distinguish this as something different from Ásatrú. In modern Scandinavian, these words have become "he(i)dning" and "forn sed".
"Odinism" is an alternative name for Ásatrú. It usually refers to the strongly race-oriented forms of Ásatrú.
"Blót" derives from the Indo-European word for blood, as does the modern English word "blessing".
See also Norse Mythology, Neopaganism, Runic alphabet, Wyrd, Seidh
This is an Article on Ásatrú. Page Contains Information, Facts Details or Explanation Guide About Ásatrú Tenets
Rites
A Blót (pronounced "bloat") is an Ásatrú rite that honors the gods, usually focusing on one of the gods in the pantheon. A blót may be highly formalized, but the underlying intent is something like inviting and having an honored guest or family member in for dinner. Food and drink may be offered. Most of this will be consumed by the participants, and some of the drink will be poured out onto the earth. The usual drink is mead (a wine made from honey) or ale.Etymology
"Ásatrú" is an Icelandic/Old Norse term consisting of two parts. The first is Ása (Genitive of Ćsir) referring to the gods and goddesses of the mythology. The old languages had no indigenous word meaning "faith" or "belief", instead employing the term trú or tro, whose original meaning approximates "truth" or "loyal to". This has led to some inconsistencies in translation and even theological differences.External links