An Archetypalist Approach to the Norse Pantheon: Toward an Initiatory, Personal Practice

Introduction

There has been, of late, a resurgence (it may rightly and more accurately be called a renaissance) of interest in the old gods of Europe, most particularly the gods of the Norse pantheon of Scandinavia (Denmark, the Faroe Islands, Norway, Sweden) and, as well, Iceland. In large part this is no doubt related to the historical chronicles of the Vikings, their religion and myths, and, arguably more so, the place of the Vikings in popular culture, e.g., Vikings (2013) the TV series produced by History, the film The Northman (2022), and video games such as Skyrim (2011) and Assassin's Creed Valhalla (2020), just to name several, of the more popular recent examples.

Truth be told, since the 13th century, there has been an interest in the mysterious peoples of the North, their religion and their gods, especially among the peoples of Europe. This culminated in the Romanticism of the 19th century in grand crescendo in Wagner's Ring Cycle in what would become a major revival in interest in all things Norse and, then again, interest would reach fever pitch in the 1930s in, of all places, Nazi Germany. Space, herein, however, does not permit a more detailed survey of all things Norse in popular culture or, more generally, a survey of relevant history.

Suffice it to say that the rise of a simultaneous and more spiritually-oriented interest in the Norse gods is, no doubt, related to the general popularity of the same. However, there is, in fact, more to this than mere trendiness and spiritual fashion.

Many have found traditional Christianity in its Catholic, Orthodox, and mainline Protestant forms lacking. At the same time, they have found atheism, secularism, and scientism hollow. As such, there exists a spiritual vacuum and people are searching for something to fill the void. There is a growing desire for something more mystical, esoteric, and magical even.

There exists also a great sense of disconnectedness and, so begins the inner journey of many to reconnect, though there is often only a vague sense of just what it means, exactly, to “reconnect” and to just what one is to be connected to. Is it to themselves? To others? To the ancestors? To nature? To God or the gods?

Such spiritual stirrings coupled with, if only superficial, knowledge of the Norse gods as is common in popular culture, many, especially of European ancestry, are drawn to the old Norse religion (today most popularly referred to as Asatru, i.e., “Faith in the Æsir”). There are burgeoning communities of Asatruar (practitioners of Asatru) in every Scandinavian country, in Iceland, all over Europe, in the US, and in many other countries around the world.

Do the Gods Exists?

Does God exist? A question for the ages and, no doubt an important one as related to the topic at hand. For, in order for one to develop a personal practice centered upon the Norse pantheon, more fitting is the question – Do the gods exists? It is the answer to this that will dictate the direction of one's personal practice of the old Norse religion.

Before proceeding, it will first be helpful to make the reader aware that any modern approach to the practice of Norse religion will be, in some sense, reconstructionist, i.e., there exists only limited knowledge from the primary sources (e.g., the Eddas) and verifiable history as to just how the Norse practiced their religion, conducted their rituals, and related to the gods. While some things are indeed documented, e.g., the names of the gods and their spheres of influence, the mystical nature of and use of the runes, we are limited to a great extent. The Norse were not a “people of the book” as are Christians, Jews, and Muslims and there are no Ten Commandments...no scriptures, per se.

The above, while possibly proving frustrating at times, particularly for those attracted to the spirituality of the Norse and simply seeking out a means to engage meaningfully with the Norse pantheon, conversely, it is also freeing in as much as there are no hard rules as just how to approach the gods or, more comprehensively, the Asatru faith.

Now back to the primary question of relevance here – Do the gods exist? The Christian tradition has provided innumerable answers to the question of God's existence and, by the very Christian definition of God (monotheistic), the existence of any other god or gods is ruled out de facto. A few example arguments include: the cosmological argument, the teleological argument, the ontological argument, the transcendental argument, and even belief in God as a “properly basic belief” (Plantinga, 2000). A number of these very same arguments could be utilized to argue for the existence of multiple gods (polytheism), e.g., the teleological argument argues that, from the appearance of design in nature, one can infer a Designer, i.e., God. However, there is no inherent reason that a number of gods (read: polytheism) could not have worked together in the design and creation of the universe, i.e., the teleological argument is equally valid for polytheism as it is monotheism. Thus, on Plantinga’s thesis, polytheism itself may be counted as properly basic belief.

So, as with the question as to the existence of the Christian God, there will remain questions about the existence of the Norse gods and a truly a need for a Norse apologetic as exists in the Christian tradition (see Greer, 2023, for a general attempt at this in his presentation and defense of polytheism), though that is beyond bounds of this work. However, for the intents and purposes of the topic of discussion, a literal belief in the Norse pantheon is not required at the outset. The proposal here is an archetypal approach and the point of this section has been to demonstrate that there is a rational approach to the gods not requiring any initial “evidence” for their existce or any specific truth claims of the North religion.

Archetypalism and the Archetypal Approach

Do the gods exists outside of us, as independent beings or are they, rather, “archetypes of basic emotions and aspects of the human condition, which exists with us” (Nordvig, 2020)? An archetype, from the Greek archetypos (“original pattern”) can be defined as something that is, in a sense, an original and/or typified example of a thing (or person); something or someone to be emulated; a recurring motif in literature in mythology. For the psychologist Carl Jung, an archetype was more substantial – something hard coded into consciousness itself, of primordial origin and universal in nature as part of the human collective consciousness (Jung, 1957).

For the intents and purposes of this work, it is sufficient to understand an archetype quite simply as an example worthy of imitation and emulation, most specifically in our case, the archetypes of the Norse pantheon, i.e., a practical application of Joseph Campbell’s eight character archetypes in one’s own spiritual quest – hero, mentor, guardian, herald, ally, shadow, shapeshifter, and trickster (Campbell, 2003), however, the focus will be upon the more positive of these archetypes.

The intended purpose of an archetypal approach to the Norse pantheon is to provide those feeling a call to the religion or to an individual god or goddess of said pantheon (or for those less “called” and merely curious) with an initiatory approach to the gods and, more generally, the Asatru faith; an approach that doesn’t require full on conversion (which doesn’t quite exist in Asatru in any case, having more Christian connotations) and is, rather, exploratory in nature. The archetypal approach doesn’t require a literal belief in the gods (though one comes to better know the gods) but, the door is, however, left open for those who might later come to full-on belief in the gods, those to whom the gods choose to reveal themselves directly.

The archetypal approach has the benefit of being a “catechismal” process in Asatru without requiring, at this point, true devotion to or expectations from the gods and blind and absolute faith therein. One comes to know the gods and their stories yet there is no demand upon the practitioner for anything further. This method, it will be noted by the astute and those well-studied in the Eastern mystic and meditative traditions, is very much similar to those self same meditative practices and this will become all the more clear in the below discussion of establishing a personal practice.

Examples from the Norse Pantheon

Scholars are uncertain as to the total number of gods that may have once been counted among the Norse pantheon (themselves carrying over from the previous Germanic peoples and from them the parent Indo-European peoples) but the list is extensive. Many of the original gods were likely lost to history as their was no written record, only oral tradition. The following list is by no means comprehensive but is fairly representative: Odin, Frigga, Thor, Sif, Freyr, Freya, Tyr, Loki, Njord, Skadi, Ullr, Baldur, Heimdall, Idunn, Hel.

From these, we shall take as our examples Odin, Frigga (wife of Odin), and Thor. Though each god or goddess could be discussed at length in a work of their own (for their mythologies and theologies indeed run rich), for our purposes, the reader will be provided with an unfortunately yet intentionally brief introduction to the god/goddess and the relevant archetype presented. From the archetype, the reader will have to discern the practical application best suiting their own personal circumstances for themselves.

Odin, whose name means something akin to “the Furious one,” (Larrington, 2017) is considered to the be the leader of the Æsir (there are two primary divisions of the gods, the Æsir and the Vanir) and, by many modern Asatruar even, the All-Father. This latter title is, however, likely ahistorical and an attempt by early Christian writers to portray Odin by way of comparison to the Christian God. He is, primarily, considered to be the god of wisdom and battle. Odin is said to have sacrificed one of his eyes at Mimir’s well for wisdom and having hanged himself on Yggdrasil, the World Tree, for nine nights until the runes revealed themselves to him (mystical knowledge in the form of the Futhark phonetic alphabet of the Old Norse language).

The archetype – The relentless pursuit of knowledge and wisdom at all cost, to the point of being willing to sacrifice a part of himself, to himself, for himself. More often than not, for everything that is gained, something must be exchanged or lost. There is no gain or growth without some sacrifice.

Frigga, the wife of Odin, is to considered to the most important goddess, a motherly figure to all. She is the patroness of love, marriage, and family and is associated with a happy home and hearth. She is also said to have special knowledge of all fate and is often called upon for luck in family matters.

The archetype – Frigga, as the goddess of family, home, and hearth is our example to put family first and to strive for harmony in our personal relationships (particularly with our significant other), to love, nurture, and protect our children, and the building and maintaining of a safe and happy home with families working together in harmony for the community.

Thor (son of Odin and the giantess Jord) has, arguably, always been the most popular of the Norse pantheon, especially during the Viking age, and, as such, he is the least misunderstood of all the gods (Nordvig, 2020). Thor is the god of physical strength and power, masculinity, and is known to be the protector of the people. He, along with Odin, was often called upon by warriors prior to going into battle.

The archetype – Men should embrace their masculinity and exemplify the masculine virtues. Men in particular (but women as well as there were many great women warriors during the Viking age), should take care of their health, working on becoming/being as physically strong and powerful as possible. We should be capable of protecting ourselves, our loved ones, our friends, and even our community should the need arise. If one is physically weak, how might they do this? When one is strong, he or she is not a burden but a benefit to society. And as one grows strong, he or she is better equipped to protect the weak. One may look to Thor as he or she engages in any of life’s many battle, be it physical or spiritual, as an exemplar of strength and courage.

Developing a Personal Practice

As discussed above, there is a certain freedom associated with engaging the Norse pantheon or practicing Asatru. There are no “thou shalts” and “thou shalt nots,” no holy book to dictate a standard approach to the gods, no mandatory church attendance, no pope… As such, those so inclined may develop and initiate a private practice of their own design. That being said, however, perhaps it is most wise and prudent to construct a practice that is, as closely as possible, aligned with the with what we do know from the historical sources (e.g., the Eddas) and those spiritual guides (whether actual mentors in the faith or simply books) so as to be respectful of the cultural heritage of the North people and their living ancestors and, moreover, the gods themselves. It will be up to the individual practitioner to both study up on these matters and to rely upon his or her own spiritual discernment here.

In light of the above, below I will delineate my personal practice and, thus, by example, my recommendations for an initiatory and exploratory approach to the gods of the North. This itself may suffice. Then again, from such a practice the gods themselves may have more to say, opening another door, showing another pathway – an invitation to walk with the spirits of the North. One may take from this example as he or she sees fit as it is the general principles which are of importance.

It is suggested that one set aside at least five to ten minutes (at least initially) for a daily practice in a quiet, low-light to dark room. If possible, set up a simple altar/meditation station which may consist of a statue of a god or goddess (or multiple of one or both) to which he or she is drawn and a few candles. One may sit in a comfortable position on either a cushion or in a chair, given one’s ability.

Below is my general, personal setup and current daily practice.

In a second bedroom, I have a small table set up as an altar. On the altar there is a runner decorated with various Norse symbols (runes, ravens, Yggdrasil, etc.) On the runner, there I have placed four gods with whom I personally work: Odin, Tyr, Thor, and Freya. In front of the statues there is a set of metallic runes (the twenty-four of the Elder Futhark). To the sides, two beeswax candles in traditional candle holders carved of cow horn. At the back of the altar, there is a wrought- iron candle holder shaped like a Viking long ship that holds two additional beeswax candles. With a tendency toward the authentic, I sit upon a standard meditation cushion covered in Icelandic sheep skin/wool.

The table has a small drawer in which I keep a set of wood runes, a rune reference book, a rune “cheat sheat” and, as well, a copy of the Havamal (The Sayings of the High One), attributed to Odin).

It is assumed that, since this work being intended for a seeker and not one already established in the Norse religion, there will be a lack of familiarity with both the original language (Old Norse) and the runes (Elder and Younger Futhark). As such, other than a brief mention, my personal rune work will be excluded from the current discussion so as to sow no unnecessary seeds of confusion at this stage. Should the suggested practice be deemed beneficial and, further, successful, then such things will no doubt come to those so inclined quickly enough.

I rise early in the morning, before sun up, and take a seat on my cushion with my altar and its accoutrements at approximately eye level and arm’s length away. I light the candles. I sit quietly for a few moments, and complete a series of breath work. I then take up the rune upon which I am at the time meditating (I work through the Elder Futhark, the Younger Futhark, and even the new American Futharch, taking a new rune each week) and complete my rune work, which can take anywhere from five to ten minutes. To reiterate, the rune work can (and probably should) be excluded at this juncture.

Following my rune work (this is where it is suggested that the reader begin the formal practice), I sit with legs crossed (much as in the traditional Eastern meditation posture or “Indian style”) and practice a series of breathing exercises while candle gazing. For the first breathing exercise, I breathe in slowly for a count of four, hold for a count of seven, and exhale for a count of eight. I do this four to eight times. Immediately following this, I move to what is referred to as “box breathing” and inhale (and this is important), first through the nose slowly and gently for a count of four. I then hold for a count of four and then slowly and gently exhale for a count of four (this should be so slow and gentle that one cannot feel his or her exhalation with a finger placed under the nostrils). Finally, I hold for a count of four. This breathing exercise should be completed at least four to eight times as well. Note: One may feel slightly out of breath while doing this particular exercise – this is normal. One should feel free to stop the exercise should it become uncomfortable, however, breathing normally or, preferably, slow deep breaths in and out until the negative feeling has subsided. This feeling will pass in time.

After I have completed my rune work and breathing exercises, I then offer up a thanksgiving to my ancestors, those good and noble people who came before me, making my life possible, and, as well, to all of the gods, good and noble. I ask that they help me to live honorably this day – and that I would bring honor to their name, with their help as their blood yet flows through me. I then make special petitions to the relevant god or gods under whose sphere of influence that request might fall. For example, when I am preparing for physical training such as weight lifting, a jiu-jitsu match, or even climbing a mountain, I may ask that Thor grant me his courage and might. When I am studying or preparing for an intellectual challenge or simply seeking deeper understanding, I may call upon Odin for he is the god who shows by example that we should be unwavering in our pursuit of knowledge and wisdom.

Finally, I complete my session with a meditation and prayer (it is a bit of both, honestly) and this is where, for me, I may in fact be communing with the gods whereas the seeker need only be approaching the gods as archetypes as discussed above, i.e., those virtuous aspects of the gods which he or she is seeking to emulate or manifest in his or her life. In a given session, this may look like this (and as I speak, I look to the god or goddess and direct my speech) – Odin, may I be as you...ever pursuing knowledge and wisdom, willing to sacrifice a part of myself, to myself, for myself. Tyr, may I be as you, courageous and just, willing to sacrifice myself for those whom the Fates have placed in my charge. Thor, may I be as you, physically strong and courageous, lacking in fear, protector of my people. Freya, grant that I would be strong in love and war and may my magic be strong like yours.

I also frequently call upon Freyr (Freya’s brother and god of prosperity and fertility), Frigga for a happy home and much love in our family, Ullr and Skadi for they are the god and goddess of winter (and associated activities such as skiing, hunting, archery), my favorite season. For any period of personal or family illness, I also call upon Eir, a goddess popular in Viking times though much about her is still shrouded in mystery. What we do know about her is that she was a goddess of healing and midwifery.

At the conclusion of my session, I pause for a moment and sit silently. As I have been the one talking, it is then time to sit and to listen for what the gods might have to say to me.

Again, let it be reiterated that this is but one man’s (my) personal approach to the gods and the Norse religion in terms of a daily practice. Much more can be said about what we believe the Norse practice to have looked like originally and, equally, much has been said in modern times by those who have taken an admittedly reconstructionist approach to the faith of the North. Some representations are downright ridiculous, however, if I may be so blunt, as they come from the mere whims of an individual or group and have no basis in historical fact whatsoever. While I formerly stated and stand by my claim that much freedom is granted those approaching the Norse pantheon (and just how they approach it), some decorum is advised. Respect the heritage and tradition of others as well as the ancestors and, moreover, the gods.

Where to Go From Here

From here, one may find that he or she has merely undertaken a meditative excursion that, aside from the journey itself, whereby the traveler ends up in a place unexpected at the outset, whether in a positive or negative sense. Perhaps it is, in the end, a failed experiment for some. Only the Fates know. For others, perhaps it is sufficient enough a path to approach the gods in archetypal fashion. Yet, for others still, just maybe, if the Fates have woven the path and the gods are so inclined, the gods may reveal themselves. No one can say for certain and the only way to find out is to begin the journey.

For those whose fate has them continue upon the path Northward, there is yet much to learn. Though it is not within the scope of the present work to fully discuss and elaborate upon the following, the reader will find, nonetheless, some suggestions for growing in knowledge of the gods and the religion that today is known as Asatru. Note: Many Asatruar, myself included, prefer the term Norse spirituality over Norse religion.

There are, at minimum, three texts that anyone exploring the Norse faith absolutely must read: The Prose Edda, The Poetic Edda, and the Havamal (included within the text of The Poetic Edda). These are considered primary, original sources on the Norse faith (though the canon is much larger, these texts are the recommended starting points).

Learn the language the language of our Northern spiritual ancestors, Old Norse. Old Norse is a Germanic language closely related to Old English and is the language of the pre-Christian peoples of the North and parent language of the modern Scandinavian tongues. It is very closely related to modern Icelandic. Though a serious undertaking requiring substantial effort, the sound of the language was very important to the ancients (thus a phonetic “alphabet” system, i.e., the runes) and, as such, should be important to all spiritually-minded people today. Language is how we communicate with one another and, moreover, with the gods.

Subsequent to or commensurate with a study of the language, it is suggested that the runes be taken up and this so as relates alphabetically and phonetically to the original language but also for the esoteric rune work itself and/or rune magic and divination as one advances in practice. For those so inclined, learn the Elder Futhark first and then the Younger Futhark. For Americans, the study of the American Futharch is also highly recommended.

Conclusion

The purpose of this present work has been to introduce the seeker, i.e., anyone with a spiritual interest in the ancient Norse gods and religion to a practical, yet exploratory approach that is, first and foremost, purely rational in nature and, secondly, requiring little by way of faith or devotion at the outset.

We have discounted the need to engage in apologetics at this point as the suggested initiatory approach to the gods is that of viewing the gods as archetypes, the ontological status of the gods of North myth being irrelevant at this juncture. All that need exists is a personal interest and a willingness for meditative and spiritual exploration.

The reader has been introduced to several of the gods from the North pantheon (Odin, Frigga, and Thor) and their base archetypes discussed (yes, one could dig much deeper even into the archetypes of each god and goddess). Subsequently, just how to implement these archetypes into a personal practice was presented via my own personal practice with the gods. Note: To reiterate, though my personal practice may entail more faith commitment as an Asatruar, this does not mandate the same faith commitment on the part of a given individual’s application of the archetypal approach.

Come to the gods as you wish and as you are – with faith or without it. There is much to be gained from the archetypal approach alone: the personal development of the following, for example: growth in knowledge and wisdom as Odin; a happy home, hearth, and family by Frigga; the physical strength, prowess, and courage of Thor; the prosperity and fertility of Freyr; success in love and war, with Freya.

May the Fates illuminate the web spun for you by their hands and the gods smile upon you as you embark upon your journey. Reyn til rûna!

References

Campbell, Joseph (2003). The Hero’s Journey: Joseph Campbell on His Life and Work. New World Library.

Greer, John Michael (2023). A World Full of Gods: An Inquiry Into Polytheism. Aeon Books.

Jung, Dr. Carl Gustav (1957). Adler, Gerhard & Hull, R.F.C. (Eds.) The Collected Works of C.G. Jung Part I: Archetypes and the Collective Unconscious Complete Digital Edition. Princeton University Press.

Larrington, Carolyne (2017). The Norse Myths: A Guide to the Gods and Heroes. Thames & Hudson.

Nordvig, Mathias (2020). Asatru for Beginners: A Modern Heathen’s Guide to the Ancient Northern Way. Rockridge Press.

Plantinga, Alvin (2000). Warranted Christian Belief. Oxford University Press.