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<h2>Animism &amp; Heathenry</h2><p>In recent years, a growing number of spiritual seekers and scholars have begun to reframe and re-understand ancient polytheistic traditions through the lens of animism—a worldview that sees all things as alive, sentient, or spiritually significant. For those walking the path of Germanic Heathenry, this perspective not only resonates but helps unlock a deeper, more relational understanding of the ancient ways. Far from being a modern overlay, animism lies at the very roots of Germanic spirituality</p><figure id="figure-xt1s0f1vnbm9fvb6vq"><img id="xt1s0f1vnbm9fvb6vq" src="https://media.gettyimages.com/id/2183882870/photo/water-spirit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6FJ72KctRyzkUoC-KVb6zVgCWXHIfmnAevd0OM95UGo=" alt="norse mythology landscape" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/2183882870/photo/water-spirit.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6FJ72KctRyzkUoC-KVb6zVgCWXHIfmnAevd0OM95UGo=" data-mce-style="aspect-ratio: 16/9;"></figure><h3>What is Animism?<br></h3><p>At its core, animism is the belief that the world is alive with spirit—that animals, trees, rivers, rocks, ancestors, even the wind and weather, possess consciousness or spiritual presence. Rather than separating the sacred from the mundane, animism suggests that the sacred is immanent in all things. It's important to understand that this is not just a belief system, but a relational orientation to the world. In animism, humans are not above or apart from nature; we are embedded in a web of relationships with other beings, seen and unseen, material and immaterial.</p><p>Heathenry is opten framed as a polytheistic tradition, emphasizing deities like Odin, Thor, Freyja, and others. However, to view it solely through the lens of deity worship is to overlook its deeply animistic roots. Let’s look at several key elements where this connection shines through:</p><h2>The Animistic Foundations of Germanic Heathenry<br></h2><p><em><strong>1. Landvættir – The Spirits of the Land</strong></em><br>Perhaps the clearest expression of animism in Germanic Heathenry is found in the veneration of the landvættir—land spirits or wights. These beings are believed to inhabit and guard natural places: forests, rivers, stones, and even individual farms or homes. They are not metaphors, but real presences with whom respectful relationships must be maintained. In Icelandic law, for example, ships approaching the coast were forbidden from displaying dragon-head prows, lest they offend the landvættir. Such customs underscore a worldview in which the land is alive and watching.</p><p><em><strong>2. Ancestor Veneration – The Living Dead</strong></em><br>Another central pillar of Heathen practice is ancestor veneration. Ancestors are not simply gone—they continue to exist, guide, and influence the lives of their descendants. Burial mounds were often visited and communed with, offerings were made, and dreams interpreted as visitations. In animistic terms, this reflects the idea that relationships do not end with death, and that the boundary between human and spirit, or life and afterlife, is fluid and permeable.</p><p><em><strong>3. The Alfar and Disir – Spirits of Kin and Land</strong></em><br>Beyond immediate ancestors, Heathen lore includes the álfar (elves) and dísir—entities who may be ancestral, nature-based, or something in-between. Offerings were made to them at mounds and sacred places, and they were seen as protective spirits of the family and land. The blending of nature spirits, ancestors, and divine beings into overlapping categories is a hallmark of animistic thought.</p><p><em><strong>4. Hamingja, Fylgja, and the Soul Complex</strong></em><br>Heathens generally beleive that the soul is not a single, indivisible entity. Instead, it is composed of multiple parts, including the fylgja (a spirit-double or animal guardian), the hamingja (a luck or fortune-spirit, often inherited), and others like the hugr (mind/thought) and hamr (shape/form). Many of these are relational—they can be passed down, shared, lost, or grown.</p><p>This complex understanding mirrors animist concepts of the self as something interwoven with other beings, and capable of moving between worlds.</p><figure id="figure-rsnij10j44m9fvb6vq"><img id="rsnij10j44m9fvb6vq" src="https://cdn.durable.co/blocks/2bihihwdCrakQ8pkOtUAfHKdXt39E1faKSPthS1WZWnyn8SNG3kQtfRmOEBwRDAA.jpg" alt="Rock Carvings in Tanum" title="Rock Carvings in Tanum" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="Source: https://www.rockartscandinavia.com/" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/2bihihwdCrakQ8pkOtUAfHKdXt39E1faKSPthS1WZWnyn8SNG3kQtfRmOEBwRDAA.jpg" data-mce-style="aspect-ratio: 16/9; object-position: center center;"><figcaption class="body-normal text-gray-500 mt-2">Source: https://www.rockartscandinavia.com/</figcaption></figure><h3>Worldview and Practice: Living With the Spirits<br></h3><p>Understanding Heathenry as animistic has implications beyond theology—it affects how we live.</p><ul><li><em><strong>Sacred Reciprocity</strong></em>: Animism implies that relationships must be reciprocal. Offerings, hospitality, and oaths are not symbolic; they are real acts of relationship-building with landvættir, ancestors, gods, and others.</li><li><em><strong>Place-Based Spirituality</strong></em>: Heathen practice is inherently local. The spirits of this land, this stream, this stone are different than those of another place. This resonates with animist traditions that emphasize embeddedness in place.</li><li><em><strong>Divination and Dreaming</strong></em>: Dreams, omens, and signs from nature are taken seriously as messages from spirits. Animistic Heathenry encourages an attentive way of being, one that listens to the world as a chorus of voices.</li><li><em><strong>Ritual as Relationship</strong></em>: Blóts (offerings), sumbels (ritual toasts), and seasonal rites are not just ceremonies, but acts of communication—dialogues with a world full of intelligent presences.</li></ul><figure id="figure-x4aex2ptrm9fvb6vq"><img id="x4aex2ptrm9fvb6vq" src="https://media.gettyimages.com/id/1797927298/photo/defocused-background-of-green-tree-and-lake-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zlFJjXvHzcNKwQkm2Oswo4hhlkQp5XOIxQny38U2IW0=" alt="environmental conservation" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/1797927298/photo/defocused-background-of-green-tree-and-lake-water.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zlFJjXvHzcNKwQkm2Oswo4hhlkQp5XOIxQny38U2IW0=" data-mce-style="aspect-ratio: 16/9;"></figure><p>The concept of <em>wyrd</em>, which refers to the interconnectedness and fate shared by all beings, further reinforces this ethical stance. Heathens understand that their actions have consequences not only for themselves but for the entire web of life. This perspective inspires a commitment to actions that support rather than disrupt ecological balance.</p><h2>Modern Animism and the Rewilding of Heathenry<br></h2><p>Today, a reawakening is taking place. As people seek spiritual paths that are relational, ecological, and rooted in heritage, animism offers a powerful framework. It invites us to:</p><ul><li>Reconnect with the land and its living spirit</li><li>Cultivate personal relationships with ancestors and local spirits</li><li>Approach gods not as remote rulers, but as members of a larger spiritual ecosystem</li></ul><p>Many modern Heathens are reclaiming this animistic lens, shedding the materialist or hierarchical interpretations that crept in through centuries of Christian influence. In doing so, they are rewilding their spirituality—bringing it back into conversation with wind, water, rock, root, and bone.</p><h3>Conclusion: A Living Tradition<br></h3><p>To walk the path of Germanic Heathenry through an animistic lens is to see the world not as a backdrop, but as a community. It means recognizing that every mountain has memory, every stream has story, and every moment is part of a great and ongoing conversation.</p><p>In the end, animism is not something added to Heathenry—it is something remembered. A whisper from the land, calling us home.</p><figure id="figure-lcn5dehsxnm9iyxj1r"><img id="lcn5dehsxnm9iyxj1r" src="https://media.gettyimages.com/id/1180376158/photo/an-individual-weapon-wielding-viking-warrior-in-the-british-highlands.jpg?b=1&s=2048x2048&w=0&k=20&c=UwJ9t7J7T8bH84Vxr5mYsgaeehQ6gAOrhLTHg8KC5uE=" alt="An individual Weapon wielding viking warrior in the British highlands" title="An individual Weapon wielding viking warrior in the British highlands" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionX="undefined" data-positionY="undefined" data-fullWidth="false"/></figure>

Roots and Reverence: The Animistic Heart of Germanic Heathenry

<p>The increasing rise in popularity of Heathenry in the United States often gives way to organizing events and gatherings to bring people together on a large scale. From The Viking Experience and NorseForged Gathering in North Carolina, to the Great Northern Viking Festival in Minnesota and the Yule Viking Festivval in Texas, there is no shortage of large scale events to atttend to see people of various paths and beliefs converge and enjoy the sights, sounds, and culture of Medieval Northern Europe. Yet for actual Heathens who want to gather for more than just games and vending, what is there in existence? </p><p>For the most part, Heathens in the U.S have to find local,regional, or national&nbsp; organizations that host gatherings for the community in their areas. National Orgs like The Troth, The Asatru Community (TAC), and the Asatru Folk Assembly (AFA) are probably the most "popular", and they all have problems within them that keep people leary of aligning themselves with such organizations. Each of these organizations can host their own events independently, allowing who they want (or don't want) to attend. So the question has to be asked... is there a "thing" for Heathens in the U.S to attend and meet at a neutral location, regardless of what national org they wish to be affiliated with?&nbsp;</p><p>Let's explore the concepts of such an assembly. A Thing (Old Norse “þing”) was a government assembly of early Germanic society. There is evidence that affirms that even the early Germanic Tribes gathered on fixed dates for important matters. This is documented by the Roman historian and pagan, Tacitus. He states, <em>"They assemble on fixed days, either just before the new moon or just after the full moon. This they reckon to be the most auspicious starting-point for transacting business. Indeed, they do not reckon time by days, as we do, but by nights (i.e., their calendar was lunar). All their decisions, all their agreements, are made in this way: night is seen as ushering in the day…”&nbsp;</em> We also have several sources that confirm that the Saxons specifically had a republic that was governed by the Thing every year. They would meet annualy at Marklo in the middle of Saxony, allowing representation from all classes of their society to attend (nobles, freemen and serfs had equal representation). Later on in Scandinavia, during the Viking Age, Things were the public assemblies of the freemen of a “hundred” (Swedish: härad, hundare, Danish: herred). According to Norway’s Law of the Gulathing, only free men of full age could participate in the assembly. [Ødegaard, Marie (2013). "State Formation, Administrative Areas, and Thing Sites in the Borgarthing Law Province, Southeast Norway." Journal of the North Atlantic 501: p. 44."]</p><p>Based on these details, we can see that Thing was NOT reserved only for the people who were liked, or who others could "get along with". To be called to the Thing was regarded as an important act and therefore most people tried to resolve their conflicts before being escalated at Thing. Once a matter was brought to Thing, it meant that whatever the penalty or fine (Skild) was had to be remitted. In some cases, the penalty was beyond any monetary payments, and people could be sentenced to death or become an Outlaw. Being outlawed meant that anyone could kill you without any consequences, something considered worse than a death sentence.</p><p>Now, in modern times, I think many Heathens hear the term "Thing" or "Alþing" and come to the conclusion that it's just another gathering. From a historical point of view, Thing is more than calling a meeting for various groups to get together and socialize. it's a legal assembly, meant to resolve conflicts that could not be sorted otherwise. While we can likely deduce that the term "Alþing" were more like the Disting in Sweden or the annual Saxon Althing at Marklo, smaller regional Things happened more often for sure. Given that Thing is a legal assembly, that means that laws must be in place. Breaking of said laws brings penalties. I also think it is worth mentioning that Thing was held for a very real purpose. Let's dive into the <em><strong>why&nbsp; </strong></em>of Thing being held.</p><p>The Saxon Heathens specifically comprised of around 100 villages (called <em>"gau"</em>) and four major divisions: Eastphalia, Westphalia, Angria (or Engern), and Nordalbingia. It's not hard to comprehend that there would be disagreements and conflict among the tribes which had to ironed out. Furthermore, the Saxons and other Germanic tribes were once divided, and as soon as the christian Franks began attacking the Saxons to force conversions, the only chance they had of surviving was to unite: to create a sort of "Heathen&nbsp; Confederacy". This would be no easy task, and so the annual Thing at Marklo was the time and place for conflicts and differences to be settled. In order to resolve issues, there likely <em><strong>had&nbsp; </strong></em>to be universal Sidu/customs/laws in place that were agreed upon. Any conflict or disagreement that brought a severe offense would only bring division and the confederation would fail. The purpose of Thing, at least for the Saxons, was to bring representatives of all the social classes of all the villages together, confirm their laws, set judgments for internal conflicts, and vote who among the chieftains (Drohtins) would be the designated Theoden if war broke out. Does any of this sound like something that fits in the context of modern time Heathen assemblies?</p><p>Understanding the <em><strong>why&nbsp; </strong></em>and purpose of having Thing in the first place is essential when deciding <em><strong>if&nbsp; </strong></em>modern Heathens need one. I would love nothing more than to see the various groups of Heathens in my state form a confederation and unify under that banner. The reality is that American Heathens are still too divided on a lot of issues. One person saying something that offends another is cause for a whole group to disband and reform with others who like each other more. Small groups can barely resolve internal conflicts, so how in Hel would they be able to unify and resolve bigger issues that arise? I simply don't see it happening in my lifetime.&nbsp;</p><p>My final word on this that if a few Heathen tribes want to network and host a big get-together for the sake of camaraderie, then go for it. I've certainly attended enough of those types of events and enjoyed myself. But those events are not the same as Thing. If... and I mean <em><strong>IF&nbsp; </strong></em>we as American Heathens ever get to a point where an annual Thing is held, it will require people to unify and agree to pursue this undertaking with purpose. Feelings and pride will need to be checked at the door. The leaders who get involved will need to be educated on historical sources. A clear mission or purpose for forming a Thing assembly will be required so that all the tribes summoned know what to expect. It should not a vendor based event that is driven by sales of products or services. It should be a gathering for Heathen tribes to assemble and be united on matters that are important.</p><p>Ultimately, Thing should improve the community, and uphold and teach/share the values of our Germanic Ancestors. Maybe we'll see it happen someday.&nbsp;</p><p>Learn more about the historical Saxon Thing and Norse Althing by visiting this link: <a data-mce-href="https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan" href="https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan" target="_blank" rel="noopener">https://www.aldsidu.com/post/norse-althing-saxon-thing-anglish-witan</a></p>

Alþing In America: Do Heathens Need One?

<h3>Saxo Grammaticus: Chronicler of Danish History<br></h3><figure id="figure-dtq70ug5hem91gwp59"><img id="dtq70ug5hem91gwp59" src="https://cdn.durable.co/blocks/37WecRJWqu9JFHrozX6x2W6Hrdq6iIhEVBj98IVqzpsKRdHfRkcER1MOcphxe01w.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 5%;" data-corners="default" data-aspect="16:9" data-caption="Saxo, drawn by the Norwegian illustrator Louis Moe." data-positionx="50%" data-positiony="5%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/37WecRJWqu9JFHrozX6x2W6Hrdq6iIhEVBj98IVqzpsKRdHfRkcER1MOcphxe01w.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 50% 5%;"><figcaption class="body-normal text-gray-500 mt-2">Saxo, drawn by the Norwegian illustrator Louis Moe.</figcaption></figure><p>Saxo Grammaticus, a Danish historian and scholar of the late 12th and early 13th centuries, is best known for his monumental work, <em><strong>Gesta Danorum</strong></em> ("The Deeds of the Danes"). This ambitious Latin chronicle is the most comprehensive medieval account of Danish history, blending historical facts with legend and myth. It serves as both a national epic and a political document, reinforcing Denmark’s Christian identity and the legitimacy of its rulers.</p><h3>Saxo’s Life and Motivation<br></h3><p>Little is known about Saxo’s early life, but he is believed to have been a clerk or secretary to Absalon, the Archbishop of Lund. Absalon was a key figure in the Christianization and consolidation of Denmark, and it is likely that he commissioned Saxo’s work to promote a historical narrative that supported the ruling Valdemar dynasty. At a time when Denmark was solidifying its position as a Christian kingdom, Gesta Danorum provided a strong literary foundation for national pride and political legitimacy.</p><h3>The Structure of Gesta Danorum</h3><figure id="figure-wlzp5kmmfubm91h2hry"><img id="wlzp5kmmfubm91h2hry" src="https://media.gettyimages.com/id/1136792999/photo/big-antique-book-on-top-of-stack-of-books-in-dark.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6oD_qwWBIxORKore4zhT9DwN7LXyb0xLBvTKfMMxxX4=" alt="Big Antique Book On Top Of Stack Of books In Dark" title="Big Antique Book On Top Of Stack Of books In Dark" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1136792999/photo/big-antique-book-on-top-of-stack-of-books-in-dark.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=6oD_qwWBIxORKore4zhT9DwN7LXyb0xLBvTKfMMxxX4=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p><em><strong>Books I–IX: The Legendary and Mythical Past</strong></em><br>The first nine books present a semi-mythological history of Denmark, drawing heavily from Norse mythology, oral traditions, and heroic sagas. These sections feature legendary Danish kings and warriors, many of whom have supernatural or divine origins. Saxo portrays the early Danish rulers as noble and heroic figures, often engaged in battles with giants, trolls, and other mythical creatures.</p><p>A particularly famous story from this section is that of Amleth, a prince whose tale later served as the inspiration for Shakespeare’s Hamlet. Amleth feigns madness to survive after his uncle murders his father, eventually avenging his father’s death—an archetypal tale of betrayal and revenge that resonates across cultures.</p><p>Saxo also recounts the exploits of the shield-maiden Lagertha and the legendary Viking hero Ragnar Lothbrok, figures who continue to inspire modern retellings in literature and television.</p><p><em><strong>Books X–XVI: Historical Accounts of Danish Kings</strong></em><br>The latter half of Gesta Danorum transitions from myth to history, chronicling Denmark’s rulers from the early medieval period to Saxo’s own time. Here, he presents accounts of actual Danish kings, their wars, and their interactions with neighboring European powers. His narrative highlights Denmark’s role in the broader context of medieval Christendom, depicting its kings as pious Christian rulers who expand and defend the faith.</p><p>Saxo frequently emphasizes the conflict between paganism and Christianity, portraying the conversion of Denmark as a heroic struggle. He credits leaders like King Harald Bluetooth and King Canute the Great with advancing the Christian cause, portraying their reigns as a triumph of civilization over barbarism.</p><p>The final books focus on more recent events, including the reign of King Valdemar I and the military campaigns against the Wends, a Slavic people of the Baltic region. These sections reflect Saxo’s contemporary political concerns, reinforcing the idea that Denmark was destined for greatness under its Christian rulers.</p><h3>Themes and Influence</h3><p>Saxo’s writing is deeply influenced by classical historians such as Livy, Virgil, and Cicero, and his Latin prose is often elaborate and grandiose. His historical method combines fact and fiction, creating a sweeping narrative that is both entertaining and politically useful. By linking Denmark’s past to the great civilizations of antiquity, Saxo sought to elevate its status within medieval Europe.</p><p>Despite its biases and mythical embellishments, Gesta Danorum remains a crucial source for understanding early Scandinavian history and Norse mythology. It not only preserves pre-Christian traditions that might have otherwise been lost but also provides valuable insights into how medieval historians shaped national identity through storytelling.</p><p>Saxo Grammaticus’ contribution to medieval historiography ensured that Denmark’s past was recorded for future generations, leaving a lasting legacy in both historical and literary traditions. His work continues to be studied today, offering a rich blend of mythology, history, and political ideology that shaped the Danish cultural heritage.</p><figure id="figure-v72ncje8hnm91h4drv"><img id="v72ncje8hnm91h4drv" src="https://media.gettyimages.com/id/172982714/photo/rune-stone-and-viking-age-building.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=2D1SuucoG1VUOqTgEnTmTZs-1Bj51cih1xWi31giiwE=" alt="Rune stone and viking age building" title="Rune stone and viking age building" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/172982714/photo/rune-stone-and-viking-age-building.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=2D1SuucoG1VUOqTgEnTmTZs-1Bj51cih1xWi31giiwE=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure>

Who Was Saxo Grammaticus?

<h2>Embracing Heathenry: A Journey Through Literature</h2><p>Heathenry often gets dubbed as "the religion with homework"; a statement true enough of ANY religious or spiritual practice. I am going to attempt to compile a reading list that is inspired from many knowledgeable minds, including some of the top books on Heathenry and spirituality that can enhance your practice and broaden your perspective.</p><figure id="figure-8zy9m300xmm8ufpep1"><img id="8zy9m300xmm8ufpep1" src="https://media.gettyimages.com/id/1456498177/photo/lanse-aux-meadows-national-historic-site-newfoundland-and-labrador-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=v0tEhsyLU0ayPV7cT77gDDL9lVJ0hkZD6K-TXw-4qek=" alt="norse mythology" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/1456498177/photo/lanse-aux-meadows-national-historic-site-newfoundland-and-labrador-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=v0tEhsyLU0ayPV7cT77gDDL9lVJ0hkZD6K-TXw-4qek=" data-mce-style="aspect-ratio: 16/9;"></figure><h3>Lore &amp; Mythology:</h3><p>Before diving into advanced practices, it's crucial to establish a solid foundation. One of the most recommended readings by Heathens is <strong>"The Poetic Edda"</strong>, a collection of Old Norse poems that are central to Norse mythology and Heathenry. This text provides insights into the gods, cosmology, and the moral values of ancient Norse culture.</p><p>Another essential read is <strong>"The Prose Edda"</strong> by Snorri Sturluson. This work offers a comprehensive overview of Norse myths and legends, serving as a guide to the symbolic and allegorical aspects of the tradition. Many people will contest that Snorri's Christian bias is leaked in his Prose Edda, so take that as you will.</p><h3>BASIC UNDERSTANDING OF CULTURE:</h3><p>Cultural Anthropology - Kottak Conrad (This is a great book but you can always search on Youtube for an "Intro to Anthropology" course lecture which there are several). Introduction to Cultural Anthropology: is a Youtube lecture found here. <a data-mce-href="https://youtu.be/vt0ykSUHj1E" href="https://youtu.be/vt0ykSUHj1E" target="_blank" rel="noopener">https://youtu.be/vt0ykSUHj1E&nbsp;</a></p><p>Gods and Myths of Northern Europe - Hilda Roderick Ellis Davidson<br></p><figure id="figure-ocg7mzxdbm8ufpep1" class=""><img id="ocg7mzxdbm8ufpep1" src="https://media.gettyimages.com/id/478824834/photo/saxon-and-norse-gods.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=5tOt9Jh2Uoh890mx40Jg8k1fuA8tBY8gxb6vA3xCtX4=" alt="Saxon And Norse Gods" title="Saxon And Norse Gods" class="object-cover bg-gray-100" style="aspect-ratio: 16/9; object-position: 50% 75%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="75%" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/478824834/photo/saxon-and-norse-gods.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=5tOt9Jh2Uoh890mx40Jg8k1fuA8tBY8gxb6vA3xCtX4=" data-mce-style="aspect-ratio: 16/9; object-position: 50% 75%;"></figure><h3>WORLDVIEW OVERVIEW:<br></h3><p>The Ethical World Conception of the Norse People - AP Fors (Primer for Culture of the Tuetons)<br>We Are Our Deeds - Eric Wodening<br>Culture of the Tuetons - Vilhelm Gronbech</p><p><strong>REFINING WORLDVIEW:</strong><br>The Norse Concept of Luck - BS Sommer<br>Honor in German Literature - George Fenwick Jones<br>The Gift - Marcel Mauss<br>Honour and Shame: Problems in the Comparative Analysis of Moral Systems - Michael Herzfeld<br>The Well and the Tree - Paul C. Bauschatz<br>The Germanization of Early Medieval Christianity - James C. Russell<br>Signals of Belief in Early England - Alexandra Sanmark and Martin Carver</p><figure id="figure-exc8muwqtem8ufpep1" class=""><img id="exc8muwqtem8ufpep1" src="https://media.gettyimages.com/id/172158078/photo/sentinel-guard.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=QbFJDOCySPFTKZ2_QUzOpiMflu8AqPpDL-v90iSrcVc=" alt="runes" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/172158078/photo/sentinel-guard.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=QbFJDOCySPFTKZ2_QUzOpiMflu8AqPpDL-v90iSrcVc=" data-mce-style="aspect-ratio: 16/9;"></figure><h3>ON SACREDNESS AND DIVINITY:<br></h3><p>The Sacred and the Profane - Mircea Eliade<br>The Idea of the Holy - Rudolf Otto</p><h3>ON DEATH:</h3><p>The Road to Hel - Hilda Rodrick Ellis Davidson<br>"Feasting the Dead: Food and Drink in Anglo-Saxon Burial Rituals" by Christina Lee</p><h3>ON RITUAL AND SACRED SPACES:</h3><p>The Meadhall - Stephen Pollington<br>Lady With a Mead Cup - Michael J. Enright<br>A Piece of Horse Liver - Jon Hnefill Adalsteinsson<br>Sacrifice - Henri Hubert and Marcel Mauss<br>Indo-European Sacred Space - Roger D. Woodard<br>The Cuisine of Sacrifice Among the Greeks - Marcel Detienne and Jean-Pierre Vernant<br>Ritual Theory, Ritual Practice by Catherine Bell<br>&nbsp;<br>&nbsp;</p><figure id="figure-8d3a4s50rm8xfxeqw" class=""><img id="8d3a4s50rm8xfxeqw" src="https://media.gettyimages.com/id/496972467/photo/churchills-inukshuk.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=P-lcgU1AiVAsW0xZtaBGEBSgzP_K-th48tH2sy7n-uM=" alt="Churchill's Inukshuk" title="Churchill's Inukshuk" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 50% 45%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="45%" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/496972467/photo/churchills-inukshuk.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=P-lcgU1AiVAsW0xZtaBGEBSgzP_K-th48tH2sy7n-uM=" data-mce-style="aspect-ratio: 16/9; object-position: 50% 45%;"></figure><h3>ON THE HEARTH CULT:<br></h3><p>The Tradition of Household Spirits - Claude Lecouteux<br>Demons and Spirits of the Land - Claude Lecouteux</p><h3>RITES OF INITIATION AND COMING OF AGE</h3><p>The One-eyed God: Odin and the (Indo-) Germanic Männerbünde - Kris Kershaw<br>Rites and Symbols of Initiation - Mircea Eliade</p><p><br></p><figure id="figure-m1vwp817hvm8xg0hvw"><img id="m1vwp817hvm8xg0hvw" src="https://media.gettyimages.com/id/462869357/photo/old-books.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=XMSBf3EdoBoXV_V2hHwhDSwld7AWRjx4T9abkzTQWkU=" alt="old books" title="old books" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/462869357/photo/old-books.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=XMSBf3EdoBoXV_V2hHwhDSwld7AWRjx4T9abkzTQWkU=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><p>Whether you're new to Heathenry or an experienced practitioner, these books offer valuable insights into the spiritual and practical aspects of this rich tradition. By exploring these texts, you can deepen your understanding and enhance your spiritual journey. Happy reading!</p>

Top Heathenry and Spirituality Books for Deepening Your Practice

A viking family scene in a viking village settlement

<p>In the world of Germanic Heathenry, few things are as sacred as Troth and Loyalty. These are not mere words but oaths that bind souls together, forming the foundation of Friþ (frith) within a tribe. When these bonds are severed by betrayal, the wound inflicted is not merely personal—it cuts through the very fabric of the community, leaving scars that can last for generations. The pain of such a breach is more than an emotional injury; it is an existential crisis that shakes the very core of Heathen identity.</p><h2>The Weight of Troth and Loyalty</h2><p>Among Heathens, troth is more than a promise; it is a sacred trust. It is the unspoken understanding that one’s word is iron, that one’s actions reflect the honor of the tribe. Loyalty reinforces troth, ensuring that each member of the kindred stands as a pillar, holding up the structure of the whole. To be Heathen is to be bound by these values, to live and die by them, and to trust that one’s kin will do the same.</p><p>This bond is not simply a social contract but a spiritual one, woven into Wyrd and shaping one’s Orlaeg. It carries the weight of ancestors who upheld these same principles and the descendants who will look back upon our deeds. When a man speaks an oath, he speaks not just for himself but for the entire line of his kin.</p><figure id="figure-1s1lczn98fm8rd7n5m"><img id="1s1lczn98fm8rd7n5m" src="https://media.gettyimages.com/id/472057881/photo/autumn-outdoor-pasture-loving-family.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=NQNi-4hLHrs9tT_ggb5unaIHcGZazNvQnaY1o24ldWQ=" alt="autumn outdoor pasture loving family" title="autumn outdoor pasture loving family" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="undefined" data-positiony="undefined" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/472057881/photo/autumn-outdoor-pasture-loving-family.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=NQNi-4hLHrs9tT_ggb5unaIHcGZazNvQnaY1o24ldWQ=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>The Sting of Betrayal</h2><p>To betray one’s Troth is to sever a sacred bond, to take an axe to the roots of a great tree. When a brother within the tribe breaks faith—be it through dishonesty, cowardice, or self-serving treachery—the harm done is not easily mended. It is as if the tribe has been wounded by a blade from within, leaving it vulnerable and weakened.</p><p>Such betrayal does not simply result in sadness; it breeds rage, grief, and a deep sense of dishonor. The betrayer has not only wronged individuals but has defiled the very essence of the frith that holds the community together. His actions ripple outward, affecting kin, ancestors, and future generations who must bear the weight of a sullied name.</p><figure id="figure-zgsgu9syikm8rdauqd"><img id="zgsgu9syikm8rdauqd" src="https://media.gettyimages.com/id/1372203739/photo/man-holding-kitchen-knife-in-his-back.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zqoiGDs5p0PeqQOoUvHYFkourwAGBjaJNvdgUhEeakE=" alt="Man holding kitchen knife in his back" title="Man holding kitchen knife in his back" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1372203739/photo/man-holding-kitchen-knife-in-his-back.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=zqoiGDs5p0PeqQOoUvHYFkourwAGBjaJNvdgUhEeakE=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h2>The Response of the Tribe</h2><p>In ancient times, the response to betrayal was often swift and harsh. A betrayer might be cast out, declared nīðing—a being without honor, unworthy of name or remembrance. To be called nīðing was among the worst fates a man could endure, for it meant being stripped of the warmth of kinship, left to wander alone with no hope of redemption.</p><p>Yet in modern Heathenry, while the consequences may not always be as dire, the spiritual toll remains severe. Trust shattered is not easily rebuilt, and those who break their word find that even if forgiveness is extended, the shadow of their actions lingers. A tribe may seek reconciliation, but some wounds never fully heal. The sting of past treachery lingers in the collective memory of the kindred, a cautionary tale passed down like an old saga.</p><figure id="figure-vd6q8u4wzim8rdhcgv"><img id="vd6q8u4wzim8rdhcgv" src="https://cdn.durable.co/blocks/29b2egoNYvTlrDwX3WyeBRlRS4UaNsiVWHwJUpPEvMs54yFY2FPzzfcXyessrMFj.jpg" alt="" title="" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: 15% 30%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="15%" data-positiony="30%" data-fullwidth="false" data-mce-src="https://cdn.durable.co/blocks/29b2egoNYvTlrDwX3WyeBRlRS4UaNsiVWHwJUpPEvMs54yFY2FPzzfcXyessrMFj.jpg" data-mce-style="aspect-ratio: 16/9; object-position: 15% 30%;"></figure><h2>Moving Forward: Lessons from the Past</h2><p>Though betrayal is devastating, it is also a lesson in resilience. Just as our ancestors rebuilt their halls when they were burned, so too must a kindred learn to repair itself in the wake of treachery. This is not done through blind forgiveness but through wisdom, careful judgment, and an unwavering commitment to honor.</p><p>For those who have been betrayed, the path forward is difficult. It requires wisdom to decide whether to rebuild trust or to sever ties permanently. Yet one thing remains certain—troth and loyalty, once broken, can never be restored to their original strength. The lesson is clear: be mindful of those to whom you extend your trust, and cherish those who remain steadfast.</p><p>As Heathens, we look to the past to guide our actions in the present. The sagas tell us of both noble loyalty and tragic betrayals, of heroes who upheld their oaths and villains who shattered them. From these stories, we draw wisdom: that loyalty is a gift, troth is sacred, and betrayal is a stain not easily washed away. Let us, then, be true to our word, honoring our bonds as our ancestors did before us, lest we fall to the same ruin that befell those who failed to uphold their honor.</p>

When Troth and Loyalty Are Broken: The Pain of Betrayal in a Heathen Tribe

<h2>Understanding Germanic Heathenry</h2><p>Germanic Heathenry, by my definition, is a version of paganism that is specific to the beliefs of pre-christian germanic peoples. It sometimes also is known as Ásatrú, but I personally believe that that name should be reserved to the type of paganism that focuses more on the Scandinavian version of Heathenry, and which also does not take much stiock into hisotrical accuracy of when holidays were observed. The traditions of Germanic Heathenry is as diverse as the old tribes were. These traditions are rich with seasonal celebrations that honor the cycles of nature and the deities associated with them. By understanding these rites, modern practitioners can connect deeply with their ancestors and the natural world.</p><p>Central to Germanic Heathenry is the belief in multiple gods and goddesses, each of whom plays a role in the natural and spiritual worlds. While the specifics can vary, many adherents celebrate a series of seasonal festivals that align with the cycles of the moon, as the Heathens of old would observe their holy tides during full and/or new moons.</p><figure id="figure-d9zi00qki3m8q5dto5"><img id="d9zi00qki3m8q5dto5" src="https://media.gettyimages.com/id/1456498177/photo/lanse-aux-meadows-national-historic-site-newfoundland-and-labrador-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=v0tEhsyLU0ayPV7cT77gDDL9lVJ0hkZD6K-TXw-4qek=" alt="norse mythology" class="object-cover bg-gray-100" style="aspect-ratio: 16/9;" data-mce-src="https://media.gettyimages.com/id/1456498177/photo/lanse-aux-meadows-national-historic-site-newfoundland-and-labrador-canada.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=v0tEhsyLU0ayPV7cT77gDDL9lVJ0hkZD6K-TXw-4qek=" data-mce-style="aspect-ratio: 16/9;"></figure><h2>Sigrblót, or "Victory Blot"</h2><p>Unlike the neo-pagan Wheel of the Year consisting of eight festivals, the old Germanic calendar only had three major sacrificial celebrations, which followed a luni-solar keeping of time. Historically, Sigrblót corresponded with the third full moon after the Yule moon.&nbsp;</p><p>Here are the two most famous Saga passages on Sigurblot.</p><p><br><em><strong>&nbsp;Ynglinga Saga (chapter 8), from the year 1225, lists the three great blots of the year</strong></em>: “Odin established the same law in his land that had been in force in Asaland… On winter day (first day of winter) there should be blot for a good year, and in the middle of winter for a good crop; and the third blot should be on summer day, a Victory-blot.” Please note, Sigurblot or Sigrblot, means "victory blot."<br>&nbsp;&nbsp;<br><em><strong>Heimskringla Olaf’s Saga Helga 77 </strong></em>“In Sweden there was an age-old custom whilst they were still heathen that there should be a blot in Upsala during Goa moon. Then they would blot for peace and victory for their king. People from all over Sweden were to resort there.”&nbsp;</p><h3>Winternights</h3><p>"Winternights" (also known as Vetrnaetr or Winterfylleth) is a festival marking the end of summer and the beginning of winter, celebrated around mid-October, often coinciding with the "Hunters Full Moon". This is one of the reasons why Winter Nights is also called "haustblot" in the sagas, as it was on the full moon of Haustmanuthr, Harvest Moon.</p><figure id="figure-y1qsgeyn3m8q5dto5"><img id="y1qsgeyn3m8q5dto5" src="https://media.gettyimages.com/id/1281142000/photo/night-sky-with-full-moon-and-tree-silhouette-watercolor-background.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=dXc-UuTtIkKEa5Q1bV1ns9cMuQMS2MTCAk6KemZqqPo=" alt="Night Sky with Full Moon and Tree Silhouette - Watercolor Background" title="Night Sky with Full Moon and Tree Silhouette - Watercolor Background" class="object-cover bg-gray-100 " style="aspect-ratio: 16/9; object-position: center center;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="null" data-positiony="null" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/1281142000/photo/night-sky-with-full-moon-and-tree-silhouette-watercolor-background.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=dXc-UuTtIkKEa5Q1bV1ns9cMuQMS2MTCAk6KemZqqPo=" data-mce-style="aspect-ratio: 16/9; object-position: center center;"></figure><h3>Yule</h3><p>Yule is midwinter celebration that goes back to (as early as) the 4th century. The Germanic-Saxons called it Jólaboði (Jól), and the Scandinavians called it Jul. Both translate to the English word 'Yule.'</p><p>Historic Heathen Yule does not have a set date. It relies on the moon phase because the calendar (as we know it) did not exist. Yule would occur during the months of Jolmanuðr. Every month was structured around lunar phases, making it impossible to give a set date and month for each historically attested holiday. The Germanic Heathens would have celebrated Yule three full moons between the summer moon (Sigurblot) and winter moon (Winter Nights). This celebration would last three days and nights. Yule happens on the first full moon, after the new moon, following the winter solstice. After the new moon is an important distinction during the lunisolar leap year, which happens every eight years.&nbsp;</p><h2>When Should We Celebrate Germanic Heathen Holidays?</h2><p>While the ancient Germanic calendars were lunisolar, not every modern Heathen adheres to that. For some people, it is easier to keep track of holidays using solar dates. If we are going to assert ourselves as "Old Ways" Heathens, then we should aim to observe the Holy Tides of our Germanic Heathen ancestors at the time of year they did. Preserving the fires of these traditions is important, as these ways were nearly wiped out of existence due to the spread of christianity in the North. If you wish to follow a more "new ways" approach and keep holidays on fixed calendar dates, then go right ahead. just don't claim that you are observing Old Ways when doing so.&nbsp;</p><figure id="figure-04iydnfl57m8q5dto5" class=""><img id="04iydnfl57m8q5dto5" src="https://media.gettyimages.com/id/900303018/photo/bonfire-of-epiphany-2.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=xPI64YCRilF0pwcHNkdZ2nV50K_LLO_nOz0sr48sLd4=" alt="bonfire of Epiphany,2" title="bonfire of Epiphany,2" class="object-cover bg-gray-100 selected" style="aspect-ratio: 16/9; object-position: 50% 70%;" data-corners="default" data-aspect="16:9" data-caption="" data-positionx="50%" data-positiony="70%" data-fullwidth="false" data-mce-src="https://media.gettyimages.com/id/900303018/photo/bonfire-of-epiphany-2.jpg?b=1&amp;s=2048x2048&amp;w=0&amp;k=20&amp;c=xPI64YCRilF0pwcHNkdZ2nV50K_LLO_nOz0sr48sLd4=" data-mce-style="aspect-ratio: 16/9; object-position: 50% 70%;" data-mce-selected="1"></figure><h3><br></h3>

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