|
IN THIS SUMMARY...
Historical Origins and Neopagan Revival |
Ásatrú is a Germanic-Nordic neopagan religion (also called Scandinavian) that aims to revive the spiritual tradition of the ancient Vikings and pre-Christian Germanic peoples. Its name, borrowed from modern Icelandic, literally means "faith in the Aesir" — that is, faith in the gods of the Norse pantheon. Officially recognized as a state religion in Iceland since 1973, then in Denmark in 2003, Ásatrú has spread to many Western countries (North America, Europe, etc.), including France, where there were about a thousand followers around 2015. Both a serious reconstructionist movement and a spiritual path, Ásatrú draws its teachings from the Íslendingasögur (Icelandic sagas) and the medieval Eddas (the main sources of Norse mythology).
Historical Origins and Neopagan Revival
The ancient Scandinavian peoples practiced a polytheistic religion venerating the Norse gods long before the arrival of Christianity, though they did not give it a specific name. It was only after Christianization, completed between the 11th and 12th centuries (symbolized by the legendary destruction of the Uppsala temple in 1087), that medieval Scandinavians referred to their old cult as Forn Siðr ("old custom" in Old Norse). With the imposition of Christianity, these ancient pagan practices almost completely disappeared from the Middle Ages onward. For centuries, only a mythological and literary heritage of the Norse religion remained, passed down through chronicles and cultural memory, but without an organized community of believers.
After this eclipse of several centuries, a renewed interest in the Norse religion emerged in the 19th century, in the context of Romanticism and the rising nationalism in Northern Europe. In Sweden in particular, romantic authors and scholars like Erik Gustaf Geijer and the literary society Götiska Förbundet (founded in 1811) revived Scandinavian myths and Viking figures. The word Ásatrú itself appeared at this time: it is found in 1870 in a work by Norwegian composer Edvard Grieg, then in 1885 in an Icelandic newspaper, to designate the "religion of the Aesir" resurrected. In the early 20th century, the first neopagan organizations dedicated to the Germanic-Nordic gods appeared, notably in Germany with the 1913 founding of the Germanische Glaubens-Gemeinschaft ("Germanic Faith Community") by Ludwig Fahrenkrog.
However, it was in the late 1960s and early 1970s that the second revival of Ásatrú took place, giving birth to the current communities. In 1973, in Iceland, a poet and farmer named Sveinbjörn Beinteinsson succeeded in having Ásatrú officially recognized as a religion by the state. He founded the Ásatrúarfélagið (Ásatrú Association), which still exists today and has become the largest non-Christian organization in the country. At the same time, in the United States, a veteran named Stephen McNallen launched the magazine The Runestone and created in 1974 the Ásatrú Free Assembly (later renamed Ásatrú Folk Assembly), helping to establish the movement in North America. In the following decades, Ásatrú organized itself in many countries: a national association was founded in Norway in 1996, in Denmark in 1997 (officially recognized in 2003), in Sweden, Spain, France, and elsewhere. Today, Ásatrú groups (called kindreds or families) can be found on every continent where the European diaspora is present. The exact number of adherents worldwide is difficult to estimate, but it is said to be a few tens of thousands of active practitioners — including about 5,000 to 6,000 formally declared as such in the early 2010s, according to some sources. A sign of its vitality, Ásatrú has even been the fastest-growing religion in Iceland in recent years and now has a temple under construction to host its ceremonies.
Deities and Worldview
The beliefs of Ásatrú are rooted in Norse mythology as it has come down to us in the Eddas and medieval sagas. The Viking pantheon is rich with many deities, organized into two main families: the Aesir (Æsir), celestial gods of Odin’s clan, and the Vanir, gods associated with fertility and nature. Among the Aesir are major gods like Odin (sovereign god of wisdom and magic), Thor (god of thunder and protector of humanity), Tyr (god of justice and courage), Frigg (goddess of the hearth and family), and Baldr (god of light). The Vanir include Freyr and Freyja, brother and sister linked to fertility, love, and prosperity, as well as Njörd, the god of the sea. Ásatrú followers — called Ásatrúar in Icelandic — honor all these gods according to their personal affinities, without exclusive worship of any single deity. Nevertheless, many give a special place to Odin, considered the "Allfather" and source of deep wisdom through the sacred poem Hávamál ("Sayings of the High One," attributed to Odin himself). This poem, preserved in the Poetic Edda, contains many teachings on proper conduct and how to live, making Odin a central ethical guide for many Ásatrúar.
Ásatrú differs from monotheistic religions by having a completely different worldview. First, the Norse gods are not perfect nor immortal: they are powerful and wise but have weaknesses, and they are destined to die one day during Ragnarök (the "Twilight of the Gods" in mythology). This mortality of the gods fascinates Ásatrúar because it makes these deities closer to humans. The relationship between humans and gods is less about submission and more like friendship or partnership: gods can offer protection and inspiration, but humans retain free will and do not hesitate to "scold" a god who disappoints them. In ancient Scandinavia, it was not uncommon for a farmer to temporarily stop making offerings to a god who had let him down and instead seek favor from another deity — a mentality very different from the exclusivism of monotheistic religions, which made the adoption of Christianity difficult in these lands.
Next, Ásatrú imposes no rigid dogma or untouchable revelation. Most Ásatrúar do not take the myths literally as historical facts but see them as metaphorical symbolism carrying spiritual teachings. There is no single theology or absolute orthodoxy in Ásatrú; rather, the religion allows a diversity of interpretations and encourages each person to reflect independently on the meaning of the ancient stories. Likewise, there is no centralized clergy or authoritative sacred text (beyond the myth collections). Each group or individual may have their own reading of the legends, as long as the general spirit of the tradition is respected. Ásatrú is a reconstructionist approach: followers seriously study available historical sources (poems, sagas, archaeology) and try to reconstruct a modern practice continuous with the ancient Scandinavian religion. Naturally, it is impossible to reproduce a thousand-year-old religion exactly; common sense requires adapting certain things (the bloody sacrifices of the Viking era — human or animal — are excluded from current practice). Nevertheless, the intention is to remain as faithful as possible to the spirit of the old faith while living in the present.
Finally, the place of nature is paramount in Ásatrú spirituality. Like many pagan traditions, Ásatrú maintains a sacred relationship with nature and the cycles of the world. The earth, forests, mountains, and stars are seen as living and divine — personified through gods or spirits (Jörd, the Earth goddess, or Thor whose lightning streaks the sky). Ásatrúar tend to venerate Nature itself alongside the gods: spending time outdoors, feeling the sacredness of a landscape, and respecting living beings are integral to their philosophy. This ecological sensitivity often goes hand in hand with the idea that polytheism is more harmonious with nature than monotheism; some Ásatrúar criticize the modern world as disconnected from the Earth and idealize a lifestyle more in tune with natural rhythms. This deep respect for life fits into the Ásatrú worldview: humans are an integral part of nature alongside other creatures and must honor this kinship rather than seek to dominate it.
Rites and Practices of Ásatrú
Despite the millennium separating us from the Viking era, Ásatrúar ritual practices are largely inspired by descriptions left in the sagas and medieval chronicles, adapted to contemporary sensibilities. The central rite is the blót (Old Norse term meaning "sacrifice/veneration"). In the past, the blót involved sacrificing an animal (or at least offering food and drink) in honor of a deity during major seasonal festivals or significant events. Today, blóts are community ceremonies where participants share a drink (usually mead, beer, or wine) and food, symbolically offering a portion to the gods. Practically, the ritual takes place outdoors around an altar that can be as simple as a campfire or a bowl placed on sacred ground. The godhi (priest/priestess) or person leading the ceremony fills a horn or cup with drink, invokes the gods, and blesses the assembly. Then, each participant in turn toasts the deities or ancestors they wish to honor: they drink in their name, may say a few words or prayers, then pour part of the drink onto the earth as an offering to invisible powers. The atmosphere of the blót is meant to be both convivial and sacred: it is less a fixed liturgy than a symbolic banquet shared with the gods, in joy, music, and mutual respect. The consecrated food and drink are partly consumed by participants (recalling the "banquet of the gods" in ancient texts) and partly poured into nature (earth, spring, or fire) for the deities.
Ásatrúar generally celebrate several annual festivals marking nature’s cycles, based on what is known of ancient Norse calendars. Typical celebrations include: Yule (Jól), the winter solstice festival around December 21, corresponding to the sun’s renewal and the origin of Christmas; the spring Blót (dedicated to nature’s awakening, sometimes around the March equinox or late April); the summer solstice (midsommar, around June 21, festival of light); and the Winter Nights in autumn (around late October, marking the end of harvests and honoring ancestors, comparable to Samhain in other cultures). Exact names and dates vary by group and country, as local traditions influence the calendar: in Sweden, for example, the Dísablót in spring and other saga-derived festivals are mentioned. The important thing is that these celebrations structure the year and allow the community to gather regularly to strengthen bonds among members and with the sacred.
Besides seasonal blóts, Ásatrúar sometimes practice other more personal rites. The symbel (or sumbel) is a ritual banquet centered on successive toasts made by each guest: a horn is passed around, and each person raises it in honor, in turn, of a god, an ancestor, then to make a vow or wish. It is a ritual of sacred speech, where the act of toasting consecrates the promise spoken or the memory evoked, creating strong cohesion among participants. Additionally, some followers engage in divination practices (notably with runes), meditation on the eddic poems, or even revived forms of Norse shamanism like seiðr (an ancient ecstatic ritual of prophecy and magic associated with goddesses Freyja and Frigg). These esoteric aspects remain optional and vary according to individual inclination: Ásatrú does not impose a uniform mystical creed, leaving room for personal freedom.
In terms of symbols, Ásatrú has adopted several emblems from Viking iconography. The main one is probably Thor’s hammer, called Mjöllnir in Old Norse, worn as a pendant by many followers as a sign of allegiance and protection. According to mythology, this hammer is Thor’s magical weapon that allows him to defend the world from the forces of chaos. Wearing it today around the neck is a way for Ásatrúar to proudly display their attachment to the Norse gods, similar to a crucifix for a Christian. Archaeological excavations have uncovered dozens of small hammer-shaped pendants dating from the Viking era (9th to 11th century) — evidence that this custom already existed when Norse paganism was alive. Contemporary followers thus reclaim an ancient symbol that survived in legends. Other popular symbols include the Valknut (three interlaced triangles associated with Odin and the afterlife), the Vegvísir (Icelandic runic compass), the Irminsul (Saxon sacred pillar), and the wolf and raven motif (companions of gods Odin and Tyr). All these symbols often decorate altars, jewelry, or even believers’ skin as tattoos, visually affirming Ásatrú identity.
Values and Ethics in Daily Life
Ásatrú, as a spirituality, is not just about honoring ancient gods: it is also a way of life that influences the behavior and mindset of its practitioners daily. Although there is no formally established universal moral code (no "tables of the law" dictated by the gods), Ásatrú culture highlights a set of virtues inherited from the spirit of the sagas. These are called the "Nine Noble Virtues" — courage, truth, honor, loyalty, discipline, hospitality, perseverance, independence, and work — which Ásatrúar strive to cultivate in their lives. It should be noted that this list of nine virtues is actually a modern formulation, proposed in the 1970s by Stephen McNallen and other pioneers of the Ásatrú revival in the United States. While vaguely inspired by maxims found in the Hávamál or the sagas, it has no direct equivalent in the original Viking religion (where morality was contextual and pragmatic). Nevertheless, these virtues serve as guides for many followers today. For example, the value of honor — very present in the sagas — encourages Ásatrúar to keep their word and take responsibility; hospitality encourages being welcoming and generous to others; courage gives strength to face trials with dignity, etc. These ideals bring Ásatrú close to rediscovering a "Viking" ethos adapted to the modern world, without caricature: it is not about theatrically playing the warrior but being authentic, upright, and reliable in everyday life. Moreover, it is not appearance or physical strength that defines a believer’s worth, but their tenacity and personal commitment to their faith and actions.
Individual freedom thus holds an important place in Ásatrú ethics. Unlike many religions, the Eddas do not contain lists of sins or universal prohibitions not to be broken. Morality is more a matter of personal honor and natural consequences: every action has repercussions (good or bad reputation, karmic backlash), and each person is responsible for their choices. Ásatrú values balance between freedom and responsibility: fully enjoying life and its earthly joys while fulfilling duties to family, community, and the gods. Some attitudes considered sinful in other religions, such as pride, are not condemned here — on the contrary, a healthy self-pride is seen positively as long as it does not degenerate into destructive arrogance. Likewise, Ásatrú does not know the concepts of original sin, need for redemption, or salvation of the soul: existence after death is viewed pragmatically (souls join different realms of the dead according to their life, or perhaps reincarnate in the family line), without universal final judgment. This results in a very present philosophy of life: the emphasis is on living well here and now, with honor and intensity, rather than seeking perfection or salvation in the afterlife.
In daily life, being Ásatrú can subtly transform one’s way of being. Many followers testify that this religion has changed their relationship with themselves and others: for example, keeping one’s word becomes a sacred imperative (since in Viking society, a man’s value depended on the strength of his kept oath). An Ásatrúar learns to think before speaking or promising and to act consistently with their values, as their honor is constantly at stake. Furthermore, the grounding in Norse mythology, where heroism and loyalty are central, can inspire each person to face life’s difficulties with courage, like a "hero of everyday life." Ásatrú spirituality thus offers a strong identity framework: for some, especially those of Northern European descent, it is a way to reconnect with their cultural and family roots, giving meaning to forgotten traditions. For others, from different backgrounds but drawn to this path, Ásatrú represents a quest for alternative spirituality outside major monotheisms, valuing autonomy and intimate connection with nature. Rediscovering the Norse gods then offers a form of answer for some, proposing a living, communal, and embodied religion experienced through concrete actions (festivals, mutual aid, study of texts, communion with nature) rather than abstract dogmas.
In half a century, Ásatrú has thus grown from a few circles of enthusiasts to a worldwide movement embodying the revival of Norse faith. Between historical heritage and modern creativity, this religion has found a narrative balance: a journey through time where Viking gods live again through today’s men and women. For some, it is a way to walk in the footsteps of their Scandinavian ancestors by adapting their rites to 21st-century life. For others, it is the discovery of an original spirituality that breaks with established dogmas and invites reconnecting with nature and the sacred daily. As an Icelandic poet converted to Ásatrú, Sveinbjörn Beinteinsson, wrote: "The paths of the old gods have faded, but our steps carve them again into the frozen earth; and on the wind-swept hills, one hears again the thunder of Thor and the song of Odin..." Undoubtedly, Odin’s song will continue to resonate for generations to come.
Sources:
-
Wikipedia (FR) – Ásatrú: a very comprehensive page tracing the history of the movement, modern practices, and different organizations worldwide.
-
VICE France – “I met French Viking pagans” (2017), by Théo Ribeton: report on the Children of Yggdrasill and their practices.
-
Stefanie von Schnurbein – Norse Revival: Transformations of Germanic Neopaganism (2016): a scholarly reference work on the contemporary evolution of Norse paganism in Europe.
Brill Academic Publishers. -
Mattias Gardell – Gods of the Blood: The Pagan Revival and White Separatism (2003): critical study on identity-related excesses in some Germanic neopagan currents.
-
Jérôme Lusseyran – “Believers of the Pagan Revival,” in Sciences Humaines, no. 282, 2016: sociological popularization article on Ásatrú and other contemporary pagan spiritualities.
-
Didier Rance – Les Nouvelles Religions (Cerf, 2002): chapter on Ásatrú and neopagan spiritualities.
-
Axel Rood – “Asatru Historiography: Constructing the Heathen Past,” in Journal of Religion in Europe, vol. 13, no. 4 (2020): academic article analyzing how modern Ásatrú reconstructs the Viking past.
-
Interview with members of the Ásatrúarfélagið (Iceland)
