How to become an Odinist

 by Wodensson (David Lane) 

An objective study of history will show beyond dispute by rational 
men that religion has been a major, if not the major, force in shaping 
our conditions and destiny. A religion can preserve or destroy a people, 
depending primarily on its structure and the motives of its agents. 
Fundamental to any religion is its Gods: God, or Goddesses. They are 
what distinguish the religious entity from the secular. The belief that 
one saves the will of whatever higher power the "Gods" represent is a 
motivational force that has inspired both men and women to perform 
acts above and beyond the ordinavy. Indeed, many have made the ultimate 
sacrifice, their lives, in service to the will of the Gods. 

As one who has made his reason for existence the preservation of his 
own race, I've given literally thousands of hours of study and reflection 
to the religious teachings affecting the Aryan race. In this treatise, 
I’d like to show why I believe in a higher power which men call "God", 
and why Odimsm is the best representation of that power. 

First, prior to biblical, the Aryan race was secure in its nations and 
existence, as well as dominant throughout the known world. Today, 
after over 2,000 years of biblical religion, including inquisitions, the 
dark ages, the slaughter and murder of millions in the name of Jesus, 
the Aryan race faces near certain extinction. The effects must now 
outweigh the "could have beens" and "would have beens". 

Second, a Folk preserving religion must follow a God of the whole 
Folk, not a personal God of personal advantage. 

Third, a Folkish religion must teach fertility, not "sex is sin" and 
woman hatred (as Paul in 1 Corinthians 7:1, John in Revelation 14:4, 
and Jesus in Matthew 5:28). 1 could continue, but the purpose is to 
promote my religion, not attack others. 

I've been asked why, considering my judgments regarding biblical 
religion, that 1 don't endorse the atheistic concept known as the 
Church Of The Creator. I've expressed admiration for those portions 
of COTC teachings which seem valuable, but I'm not an Atheist anymore 
than a Theist or biblical religionist in the tradition of the ancients,

and of many great thinkers of our race, I am a Deist. Echoing the words of far greater thinkers than myself, I see an intelligent
motivating force throughout the universe and behind Nature's Laws. 

Our Norse Forefathers, in uncompromising intellectual integrity, admitted
that there are things as yet beyond our understanding. Eternity, 
infinity, the origin of matter, energy, and species, are still subjects of 
inquiry today. As in other religions, nations, and teachings, our Odinist 
Forefathers used symbols to represent abstract concepts. All father 
represented the unknowable mysteries of infinity and eternity. 
However, unlike the practitioners of priestcraft in biblical religion, 
Odinists did not, and do not, pretend to speak for "God”. The Gods 
speak to man or woman directly through the evidence of Nature's 
Laws. The whole purpose of priestcraft is to allow the priest, or the 
people he represents, to control or have power over others. The power 
of the pulpit and of "Divine Right to Rule” rests on the words "God 
said”, and a claim of superior access to God. Odinists denounce the 
whole philosophy of one man having power of compulsion over others. 

To Odinists, the Gods and Godesses with names such as Woden 
(English version of Odin), Thor, Frigga, and Sif, represent forces of 
Nature, fertility, and noble ancestors. They provide linkage between 
past, present and future. Their deeds are parables teaching courage 
and other Aryan virtues. Even a treacherous God like Loki teaches a 
lesson in the dangers from internal subversion. 

Regarding "belief" in a God, or a motive intelligent force throughout 
the universe, let’s again define the word belief: Belief can be blind 
faith, which is a mark of ignorance, and which allows the adherent to 
be led anywhere like sheep to the slaughter. A constructive belief is a 
conclusion based on the best available evidence, where such evidence 
is insufficient to warrant a statement of fact I believe in the God of 
my understanding, but to make a statement of fact or demand that 
others conform to my belief would be intellectually dishonest. 

The biblical religionists (sometimes called creationists) and the 
evolutionists have quarreled for many years over their beliefs. As usual, 
no one considers other alternatives such as intelligent guidance in an 
evolutionary process, or a kind of genetic engineering, or other 
possibilities. To the limits of my capabilities, I've tried to find a 
possibility of evolution as an answer for all life. But, it simply won't 
work without intelligent intervention. I've read many volumes on evolution 
and biology. Nowhere can I find an adequate explanation for the development 
of male and female of the same species. Throughout all the 
lengthy dissertations on cellular divisions and the growth of ever more 
complex organisms, there is never a rational acceptable explanation of 
when the first man fertilized the first woman, or how they developed 
separately, yet complimentary and in treed of each other. Furthermore, 
modem geneticists tell us that a race of people cannot descend from 
one couple because the inbreeding would destroy them. So, we are 
faced with the necessary premise that numerous couples of identical 
men and women evolved at the exact same period in tire eternity of 

Darwinian evolutionists tell us that White people are merely Negroes 
who migrated north from Africa eons of time ago, and there, in the 
cold northern climes, we evolved light skin, hair and eyes. Yet, by 
their own teachings of natural selectivity, the first thing we should 
have developed is fur to protect us from the cold. Blue or green eyes, 
fair skin, or light hair are not profiles of needs or characteristics 
developed as defense against cold climate. 

One could continue almost endlessly on the problems with the theory 
of evolution as a random circumstance guided only by natural 
selectivity and survival of the fittest, but it seems the evolutionists 
have become as doctrinaire as the biblical religionists, so why beat 
one's head against the wall. We should all agree that we are subject to
Nature's Laws. 

There are many other reasons to consider Odinism, some concrete, 
some abstract, some esoteric. 

Having studied the works of Carl Jung, I believe the old Gods are a 
potential colossus within our collective subconscious. The old Gods 
and the old religion were exclusively ours, and thus are a rudder for 
our floundering racial vessel. We shall find it necessary to use the 
vehicle of religion to expound our message of racial survival.  It is 
exceedingly difficult for our enemies to deny that the worship of the old 
Gods is a bona fide religion, since it has a history of at least several 
thousand years. Here one might also consider that in the courtrooms of the 
occupational government a "religion" without a God will soon be judged not 
to be a religion, and outside the governmental guarantees of religious freedom. 
Odinism has the authority of antiquity. Despite 2000 years of persecution, 
such as Charlemagne's beheading of 5000 Odinists before the 
Pope, Odin yet lives in our hearts. The rich and powerful symbolism 
stirs our racial souls. 

Odinists are not intolerant. Like others, we expound our beliefs, and 
that naturally involves pointing out the errors in our beliefs of others. 
But we do not excommunicate kinfolk of other beliefs from our company, as 
long as they share our goal of racial preservation. We would 
not "slay all those who would not have our God reign over them” as 
the followers of another religion have done to us and our kinfolk by 
the millions. 

Robert Jay Mathews was an Odinist, and the finest man I've known 
In Valhalla he waits for those who fight for the life of the Folk. I don't 
think he cares if you are a Creator, a Christian, or an Odinist, but only 
that you are White and Proud. 

But for my part, his Gods are the Folk's Gods, and they are my Gods. 
An Introduction To Odinism 

(Editor's Note: This was written in the early 1980s 
by the Qdlnlc Rite out of England.) 

1. What do you mean by Odinism? 

Odinism is the indigenous religious faith of the 
Scandinavian, British and other peoples of Northern Europe;it is 
an amalgam of attitudes, ideas and behavior, both a personal faith 
and a communal way of life. In its beginnings Odinism is probably 
as old as our race. Historically, it may be divided into three periods: 

A. Before the coming of Christianity. 

B. Its gradual merging with Christianity.
C. Its efforts in the present century to free itself of Christian 
influences and to reassert its ancient independence. 

2. How have the tenets of Odinism been preserved? Is there an 
Odinist holy book? 

The ancient oral traditions of Odinism were during the Middle 
Ages embodied in writings, the Odinist books of wisdom, the 
principals of which are the Eddas. The poetic Elder Edda presents the 
Odinist cosmogony, the mythological lays and the heroic lays, including, 
the story of Sigurd and Brynhild which were in later times 
molded into the Lay of the Nibelungs. The Younger Edda is a 
prose synopsis of the Odinist faith. 

3. When did Britain and the rest of Europe cease to be Odinist? 

The first of our Northern countries to succumb to the false 
promises of the new religion were the Goths, in the fourth century 
of the Christian era; the Icelanders became Christians by official 
decree in the year 1000 CE, to be followed by the Scandinavian 
countries over the next two hundred years. England was 
"converted” between 597 and 686 CE and Scotland somewhat 
earlier (although some of the people of Ross-shire were still 
worshipping the old Gods as late as the seventeenth century) {Editor s 
Note: Large parts of Russia and the Baltic area, especially in the 
region which is modem day Poland, worshipped the Norse Gods 
up to the Great Witch Hunts of the 1600s}. Ireland, when Patrick 
the Proselytizer landed there in the year 432, was described as ”a 
heathen land”; Dublin and the other principal Irish towns were 
actually founded by Odinist Vikings, who dedicated the country to 
the god Thor. 

4. Well, the people were converted to Christianity. Would you 
have denied them their freedom of choice? 

They had no choice. Most of those who were "converted" had 
little knowledge of Christian doctrine; the new religion was 
imposed on them by sword and sermon. The Rev. S. C. Olland’s Dic- 
tionary of English Church History is explicit: "The adoption of 
Christianity generally depended upon State action: the king and 
his nobles were baptized and the people largely followed their 
example. The wholesale conversions could not have implied 
individual conviction." On one day alone in the year 598 more 
than ten thousand English "converts" were baptized in a mass 
ceremony; it is unlikely that they had received a great deal of 
instruction in the Christian faith. Even in the twentieth century the 
vast majority of Christians are still quite ignorant of Christian 
doctrine. It was always so. 

5. Why do you say that Odinism was practiced in the Church 
during what you have called the Period of Dual Faith? 

We can see the evidence everywhere, even today. When the 
foreign missionaries subverted Britain, they repressed what they 
could and what they could not they ignored or adopted. The 
ancient spring renewal festival of Summer Finding was transformed 
into the Christian feast of the Resurrection; the Mid-winter festival 
of Yule became Christmas. Not only the folk festivals connected 
with the great changes of season - May Day and Midsummer and 
Harvest - but numerous customs associated with life's milestones, 
birth and marriage and death, all showed that the old Gods lived on 
in the life and in the language of the people. Many of the external 
signs of the ancient faith were retained: water was consecrated and 
wood was blessed. A Christian writer, Professor P. D. Chantepie 
de la Saussaye DD, has said, "We recognize in this folklore a form 
of historical continuity, the bond of union between the life of the 
people in pagan and in Christian times." Even today when we say, 
"Touch (or, knock on) wood!" we are recalling the sacred nature of 
an important symbol of our ancient religion; and how many people 
are aware that they are paying unconscious tribute to the Gods of 
Odinism when they light their Christmas or Paschal candles or 
their bonfire on the fifth of November? Or that the very "Christmas 
tree" is itself the World Ash of Odinism? Even the sign of the 
cross is really the sign of Thor's hammer! 

6. How long did the Period of Dual Faith last? 

The period during which Odinism was actually practiced within 
the Church extended in Britain from about the seventh century CE 
right down to the 1930's, when the purity of ancient worship was 
revived by a number of groups working outside the Church for the 
first time for more than a thousand years. 

7. But the adoption of Christianity, a creed that preaches peace 
on earth and the equality of all men was, surely you must agree, a 
step forward in the civilizing of our people? 

Odinists were happy enough to put up with the new doctrines so 
long as they were allowed to go on practicing their own faith in 
peace. But the inherent contradiction at the heart of Christianity is 
that it denies in action the faith that it professes verbally. There is 
no history of religious warfare in Europe before the coming of 
Christianity: It is ironic indeed that the message of peace on earth 
has been propagated with so much bloodshed. As for the equality 
of all men, we just do not believe in it; and even the Christian god 
has his "chosen people". 

8. Why is it now necessary to reassert what you describe as 
Odinism's ancient independence? Why can you not, in the present 
unsettled state of society, leave well alone . Surely we should be 
getting together, not creating more divisions among ourselves? 

First of all it is necessary to state that because of its organic 
origins and development, Odinism is a religion of visual truth. 
Nevertheless, for just so long as Christian and Odinist ethics 
coincided - even superficially - it was possible for Odinists to 
worship the Gods under their Christian designations; but only for 
so long as they remained adequate interpretations of the true
divinities of Odinism (the nature of a god being of greater 
importance than his name). 

The Churches are today opposed to many of the things that 
Odinists hold sacred: they sin against nation and people by 
espousing causes whose ultimate aim is the destruction of our 
personal freedom they encourage criminal activities by calling for 
the exemption from punishment, or even prosecution, of whole 
categories of lawbreakers; they provide financial aid for 
revolutionaiy propaganda and even terrorist activities against our own 
people; they remain totally indifferent to the rape of our 
countryside in the short-term interests of economic gain and 
technology; and they have successfully divided the people of our own 
islands against themselves (e.g., in Ireland). Life in Northern Europe is 
today, after fifteen hundred years of Christianity, almost entirely 
concerned with material wealth and self-indulgence and the 
Christian clergy have largely forsaken their spiritual vocations in order 
to preach the causes of subversion and revolution. 

The people yearn for spiritual bread but have been offered by 
the Churches only a political stone. It is no longer possible for 
anyone who has concern for the future of our nation and race to 
remain within the Christian Church. This must not, however be 
taken to imply that Odinists bear hatred towards Christians; we 
recognize that there are many good and sincere people within the 
Christian community from whose example Odinists themselves 
could not fail to profit. But the Church is itself largely responsible 
for the "present unsettled state of society". 

Odinists see it as their duly to oppose those who menace the 
things that they regard as holy. If we cannot in justice always 
blame the sheep we should and do attack the shepherds. 

9. But surely it would be preferable to have one god for all mankind? 

Why? One god or many gods, it really does not matter. Our true 
Gods are actually worshipped by peoples all over the world, using 
their own mythologies and adapting their worship to local cultures 
and conditions. 

We prefer to worship the Gods in our own way with people of 
our own kind. And we respect the right of others to their own 
beliefs. It was an Odinist gothi (priest), Sigrith, who told the foreign 
missionaries, "I must not part from the faith which I have held, 
and my forefathers before me; on the other hand 1 shall make no 
objection to your believing in the god that pleases you best" 

10. You have mentioned the "Gods of Nature." Does this mean 
that Odinists are nature-worshippers? 

Odinists recognize man’s spiritual kinship with Nature, that 
within himself are in essence all that is in the greater world, which 
perform within him the same functions as in the world. Thus there 
are in man the four elements, the vegetative life of plants, an 
ethereal body - the god- soul - corresponding to the heavens, the sense 
of animals, of spiritual things and reason and understanding. Because 
in this way man comprises all the parts of the world within 
himself he is thus a true image of the Gods. 

Also containing the essence of the universe within themselves, 
the Gods are everywhere and in everything: they show themselves 
to us as fire, as a flower, as a tree. Odinists believe that all life 
should be lived in communion with Nature and with. . .the Gods. 
Christianity turned away from Nature and concentrated its adherents' 
attention on the human soul and became obsessed with the 
fall of man, by which it was implied that man had brought all 
Nature down into sin with him. Christian teaching encouraged man to 
see Nature only in her physical form whereas Odinists regard 
Nature as a true manifestation of the divine. "We and the cosmos are 
one," wrote D. H. Lawrence, "The cosmos is a vast living body, of 
which we are still part. The sun is the great heart whose tremors 
run through our smallest veins. The moon is a great gleaming 
nerve-centre from which we quiver forever — Now all this is 
literally true, as men knew in the great past and as they will know 
again." Whoever shall properly know himself and all things in 
himself shall know the Gods. The Odinist, because of his awareness of 
his relationship with Nature, is able to feel a consanguineous kinship 
with plants and animals and the land - a complete oneness. 

11. You speak of "the Odinist mythology". Do you really expect 
anyone to believe in a myth? 

Every religion is mythical in its development. Mythology is the 
knowledge that the ancients had of the divine; it is religious truth 
expressing in poetical terms mankind's desire for personal and visible 
gods. The mythology of Odinism consists of a group of legends, fables 
and tales relating to The Gods, heroes, demons and other beings whose 
names have been preserved in popular belief. Our object must be to 
discover, with the help of our mythology, the Gods who manifest 
themselves throughout Nature: in the streets and in the trees and in 
the rocks, in the running streams and in the heavy ear of grain, in 
the splendor of the sun by day and in the star-strewn sky at night.
But it is not the myth that Odinists believe in but the Gods whom 
that myth helps us to understand. 

12. What, then, is the Odinist mythology? 

Briefly, our mythology unfolds in five acts (which may be compared 
to the evolution of the seasons of the year): 

A. the Creation (spring) 

B. the time preceding the death of Balder (summer) 

C. the death pf Balder (summer's end) 

D. the time immediately after the death of Balder (autumn) 

E. Ragnarok, the decline and fall followed by the regeneration 
of the world (winter and spring) 

The first effort of speculative man has always been to solve the 
mystery of existence, to ask what was in the beginning. The condition 
of things before the world's creation is expressed in the Eddas 
negatively; there was nothing of that which sprang into existence: 

" Nothing was 
Neither land nor sea, 

Nor cool waves. 

Earth was not , 

Sky was not, 

But a gaping void 
And no grass. ” 

Ymir was a frost-giant, or chaotic matter: 

“ From Ymir's flesh 

The world was made, 

And from his blood the sea. 

Mountains from his bones, 

Trees from his hair,  

And the welkin from his skull. ” 

There were as yet no human beings upon the earth when one day 
the Gods Odin, Hoener and Loder (the latter two being probably 
hypostases of Odin) were walking along the seashore they saw two 
trees from which they created the first human pair. Odin gave them 
life and spirit, Hoener endowed them with reason and the power of 
motion and Loder gave them blood, hearing, and a fair complexion. 
The man they called Ask (ash)-and the woman Embla (elm). 
As their abode the newly-created pair received from the Gods Midgarth 
and from them is descended the whole human race. 

Balder is the god of the summer, the favorite god of all Nature 
and a son of Odin; he is one of the wisest and most eloquent of the 
Gods and his dwelling is in a place where nothing impure can enter. 
The story of Balder, well-known in the Northern countries, 
finds explanation in the seasons of the year, in the change from 
light to darkness; he represents the bright and clear summer and his 
death is the impermanent victory of darkness over light, of winter 
over summer, of death over life. When Balder is dead, all Nature 
mourns. His death presages the disaster of Ragnarok, the 
consummation of the world, followed by its cleansing and return 
to the primal state. 

Ragnarok, the Twilight of the Gods, represents a great conflict 
between. . .lawful and chaotic powers. The idea is already suggested 
in the story of the Creation in which the Gods are represented as 
proceeding from giants, that is from an. . .unconscious and chaotic 
force. And whatever can be born must surely die. In the seasons and 
activities of Nature we see a constantly recurring picture of the 
necessity for death and the equal certainty of its being overcome. 
At Ragnarok all the worlds of Nature will be destroyed and even the 
giants must die. But from that catastrophe will emerge a renewed world 
and the Gods themselves will be born again. We see his drama enacted every 
year in miniature when autumn heralds the period of decline and decay until 
with the spring we witness the magic of resurrection and new life. 

This, briefly told, is the myth that explained to our ancestors their 
origin and the origin of the world, the creation of life from chaos 
and the emergence of evolution and harmony. 

13. Who is Odin? 

Odin is the first and eldest of the Gods, the all-pervading spirit of 
the sun, the moon, the stars, the hills, the plains and of man. With 
his help were made heaven and earth and the first man and woman. 
All knowledge came from him; he is the inventor of poetry and 
discovered the runes; he governs all things, protects the social 
organization, influences the human mind, avenges murder and 
upholds the sanctity of the oath. He is well named Allfather. And 
because he chooses to surround himself with a bodyguard of those 
who have fallen in battle he is also known as Valfather, Father of 
the Slain. 

In the mythology Odin's single eye (the other he sacrificed in ex- 
change for wisdom) is the sun, his broad-brimmed hat the arched 
vault of heaven, his blue cloak the sky. A conspicuous passage in 
the Edda is Odin's sacrifice of himself to himself: 

“I. know I hung 
on the windy tree 
nine nights through: 

I know I hung 

I know I hung 
myself to myself, 
on the tree 
that springs 
from roots unknown. ” 

Order is the basis of Odin's government, Nature the garment by 
which he manifests himself. Odinism says: study the natural 

14. Who are the other Gods of Odinism? What kind of Gods are 

We have already spoken of Odin and Balder. Of the other Gods 
the best-known is Thor, the most famous story concerning whom 
tells of this Warrior-God crushing the powers of chaos. He rules 
over clouds and rain and makes his presence known in the lightning's 
flash. He is the protector of the farm worker, the chief god of 
agriculture, a helpful deity who makes the crops grow and who 
also blesses the bride with fertility. In the words of Professor P. V. 
Glob, "He wishes all men well and stands by them in face of their 
enemies and against the new God, Christ." Tyr is the God of 
martial honor, the most daring and intrepid of the Gods. He dispenses 
justice in time of peace and valor in war. He it was who sacrificed 
a hand when overpowering the evil Fenris Wolf, showing us that 
we ourselves must be prepared to make sacrifices in order to 
protect ourselves and our kin from those who seek to cast our society 
into anarchy and chaos. 

Frey is God of the harvest and is therefore also a God of fecundity 
and growth; some authorities believe that he and Christ may have 
become blended, in England at least, in the new religion of 
Christianity. Freya is a Goddess of love and the sister and lover of Frey: 
barren women may invoke her and she is also the Goddess of death 
for all women. Another God, Vali, is called the Avenger because 
when he was yet only one night old he avenged Beider's death, thus 
demonstrating the moral obligation we have of punishing society's 
enemies. Other Gods include Bragi, Heimdal, Vidar, Frigg and 

The Gods of Odinism are the ordaining powers of Nature clothed 
in personality. They direct the world which they themselves 
created. They are referred to collectively as the Aesir, of whom every 
living thing forms a part (thus not all the Gods are necessarily good 
ones). Objects and phenomena that are regarded as greater or 
lesser. . .divinities are qualities such as thought and memory, and 
natural things such as the sun, rivers, mountains and trees as well 
as animals and ancestral spirits. There are also the guardian Gods 
of the land, of skills and occupations and the spirits of national 
heroes, the Einherjar and other men and women whose outstanding 
deeds and virtues have contributed to our civilization, culture and 

1 Is there a table of commandments that sets out the rules to be 
followed by Odinists? 

Some guidelines of Odinist conduct are: 

1. To maintain candor and fidelity in love and devotions to the 
tried friend: though he strike me I will do him no scathe. 

2. Never to make a wrong some oath: for great and grim is the 
reward for the breaking of plighted troth. 

3. To deal not hardly with the humble and lowly. 

4. To remember the respect that is due great age. 

5. To suffer no evil to go un-remedied and to fight against the 
enemies of family, nation, race and faith: my foes will I fight in 
the field nor be burnt in my house. 

6. To succor the friendless but to put no faith in the pledged
word of a stranger people. 

7. If I hear the fool’s word of a drunken man I will strive not: for 
many a grief and the very death groweth out of such things.  

8. To give kind heed to dead men: straw-dead, sea-dead or 

9. . . .To bear with courage and fortitude the decrees of the 

The Charges are based on the rules of life indicated by the High 
Song of Odin and in the Lay of Sigurd in which the Valkyrie gives 
counsel to Sigurd. 

They may be summarized as demanding in the struggle for life a 
self-reliance which should be earned by a love of learning and 
industry, a prudent foresight in word and deed, moderation in the 
gratification of the senses and in the exercise of power, modesty 
and politeness in intercourse and a desire to earn the goodwill of 
our fellow men. 

16. The first four Charges seem fairly innocuous, but I must say 
the Fifth Charge sounds rather sinister! Isn't it all very violent and 

"To suffer no evil to go un-remedied," does appear to run contrary 
to the trends of modem progressive thinking. And the idea of fighting 
"against the enemies of family, nation, race and faith" would be 
anathema to many people. Unlike the Christian, whose duty it is to 
"turn the other cheek" (advice that is more often observed breached 
than otherwise) and to be patient and long-suffering under the most 
grievous attacks, it is the duty of the Odinist to punish wrongs and 
above all those wrongs offered to his own family and kin. Society's 
enemies already know the basic law of life: that the race is to the 
strong and that the meek will inherit the earth only when the earth 
inherits them dust to dust. Others should also learn to recognize 
this truth. 

17. What do you mean by " kinship loyalty '? 

We must of course give loyal service to anyone or any concept to 
whom or to which loyalty is due. But we owe our loyalty in the 
fullest degree to our immediate family and to those who are related 
to us by blood-ties or blood-brotherhood. A husband owes loyalty 
to his wife, for instance, and vice versa, just as a son owes loyalty 
to his parents to a greater extent than to anyone outside the immediate 
family circle. . . . 

This concern for kin is an essential part of Odinist teaching. More 
than twelve centuries ago the Christian proselytizer, Boniface, 
wrote of the Odinists, "Have pity on them, because even they 
themselves are accustomed to say, "We are of one blood and one 
bone". Filial love, patriotism and kinship loyalty are religious 
principles still adhered to by Odinists. In the words of the Edda: 

We shall help our kinsmen as foot helps foot . . 

If one foot stumbles then shall the other restore balance. 

18. You seem to have an exaggerated respect for things like law 
and order! What about unjust laws? 

No, not an "exaggerated respect for law and order"; just regard for 
the rules by which civilized man must live. But laws, to be just, 
must apply equally to all citizens and groups without discrimination. 
Odinists certainly have a duty to oppose what they regard as 
unjust laws but in doing so they accept the consequences of their 
opposition and do not expect to be given exemption or favorable 

19. What view do Odinists take of modem, enlightened substitutes for 
traditional, repressive forms of punishment? Do you agree that the 
wrong-doer in our society is more often than not the victim of his 
environment and that we are thus all guilty? 

Odinists refuse to accept responsibility for the actions of others. 
Just as it would be wrong to accept credit for another person's merits 
so it is wrong to relieve the wrong-doer of responsibility for his 
actions. "Crime should be blazoned abroad by its retribution," 
wrote Tacitus. Punishment should be an unpleasant and memorable experience. 
Those in authority who neglect to punish the criminal adequately place 
themselves in the position of being accessories after the fact. Odinists 
believe that anyone who seriously or continually flouts the law should 
forfeit for a period of time his rights to protection under that law; 
enemies of the community should not be permitted to run with the hare 
and hunt with the hounds! 

20. The Sixth Charge speaks about putting no faith in the 
pledged word of a stranger people. What is meant by " a stranger 
people ”? 

By "a stranger people" We mean those from different cultures than 
our own.
It is a warning that words often mean different things to different 
peoples, that their standards are not always the same as our own. It 
is simply one of those things in life that ought to be widely known 
and appreciated but does not seem to be! 

21. Please explain the Ninth Charge, which speaks of "the decrees of the 
Noms " Who or where are the Noms? 

The Noms are the three Fates of Northern mythology, the Goddesses 
of time. 

They are named Urdhr (the past), Verdandi (the present) and 
Skuld (the future). 

They watch over man; they spin his thread of fate at his birth and 
mark out with it the limits of his sphere of action through life; their 
decrees are inviolable destiny, their dispensations inevitable 
necessity. Urdhr and Verdandi, the past and present, may be seen as 
stretching a web from the radiant dawn of life to the glowing sun- 
set, while Skuld, the future tears it to pieces! 

Man's fate must be met but the way in which it is met rests with 
the individual; and by the way in which he meets his fate man is 
, able to demonstrate his free will. This important principle shows a 
man that it is worthwhile fighting life's battles courageously while 
at the same time fate's inexorable nature allows no room for careful 
weighing of arguments for and against or for anxiety about the 
nature of things that are in any case destined to happen. 

22. What other aspects of human behavior are admired by Odinists? 

The Noble Virtues are held in high esteem. They are: Courage, 
Truth, Honor, Fidelity, Discipline, Hospitality, Industriousness, 
Self-reliance, and Perseverance. 

The Odinist must do what lies before him without fear of either 
foes, friends or the Noras. He must hold his own council, speak his 
mind and seek from without respect of persons; be free, independant 
and daring in his actions; act with gentleness and generosity 
towards friends and kinsmen but be stem and grim to his enemies 
(but even towards the latter to feel bound to fulfill necessary 
duties); be as forgiving to some as he is unyielding and unforgiving 
to others. He should be neither trucebreaker nor oath breaker and 
utter nothing against any person that he would not say to his face. 
These are the broad principles of Odinist behavior, features of the 
spirit that made our Northern peoples great. 

23. You call industriousness a Noble Virtue? What is so spiritual 
about that? 

Industriousness is a virtue which, partly inherited, is nevertheless 
acquired largely through training and self-dicipline; it is at once 
something we owe to ourselves, to our family and to the community. 
There is a time for relaxation as there is a time for most things 
but it is not, for instance, during our working hours; neither should 
it be at the expense of other members of the community by way of 
the so-called welfare state. 

24. What about material possessions? . 

A principle of Odinism is the realization of the worthlessness 
and fleeting nature of worldly possessions. Enough should be 
enough. Adam of Bremen, a Christian, remarked how Odinists 
with whom he had come into contact " lack nothing of what we 
revere except our arrogance. They have no aquisitive love of gold, 
silver, splendid chargers, the furs of beaver and marten or any of 
the other possessions we pine for”. One thing alone is worth while 
in this life: the stability of a well-earned reputation. "Goods perish, 
friends perish, a man himself perishes,” says the Edda "but 
fame never dies to him that hath won it worthily.” 

25. You describe self reliance as one of the Noble Virtues. Surely 
even you must admit that none of us is, or can be, self reliant in 
these days? 

Self reliance does not, as you appear to suggest, imply selfishness 
or mean that a man must live in isolation from his fellows. We 
recognize that man is dependent upon Nature and on the community of 
which he forms part; he has obligations to that community 
as well as to his employer or employees. 

He receives from society and he owes a debt to society. Odinism 
teaches that people must be encouraged to stand on their own feet 
and not to ask continually, "When is somebody going to do some- 
thing for me?” 

26. Do Odinists believe in prayer? 

Odinism is not a philosophy invented to ease mankind's comfort 
or to assuage his fears; that kind of religion acts against rather than 
in man's interests because it takes from him his independence and 
self-respect and makes of him a humble supplicant by encouraging 
him to shed his responsibilities. The person who prays to a saint or 
God asking for help or guidance is seeking to shift the responsibility 
from his own shoulders, surrendering his own faculties of 
thought and physical action, unless he also does something to help 
himself. To pray is to beg and plead; it is self-abasement ("we 
worms of the earth”). That is not the object of true religion which, 
as Carlyle has told us, is "trancendent wonder”: wonder without 
limit or measure, reverent admiration alike for the immensity of 
creation, the inspiration of the human heart and the capability of 
the human brain. 

Odinists in their inveitan ("praise"; singular, inveita) call upon the 
Aesir to approach them in their thoughts as they themselves strive 
towards the Aesir. Through increased understanding is achieved 
wholeness; a unity with the Gods that helps us to think out our 
problems and how they may be overcome. We project the Gods 
within ourselves and that, externally realized, speaks to the divine 
in others. Through their inveitan Odinists ^express gratitude for life 
and the world they live in and resolve to try to make it better - not 
just to leave it to "someone up there” or hope for something better 
in the next world. 

27. How do Odinists regard good and evil? 

Evil of itself cannot originate in man but must always be regarded 
as an intruder, like an illness or an affliction; as such it must be 
opposed and expelled. Good and.evil are relative: there can be no 
absolute norm and actions must depend upon circumstances and 
motives as well as time and place. The ethical standards relating to 
custom and tradition are flexible and responsive to the specific 
demands of different ages, so that moral judgements of what is 
right and wrong cannot be placed in a fixed system of standards 
but must vaty according to time and situation. Just as the world is 
constantly changing so are values constantly changing, so that 
nothing can be regarded as unconditionally good or evil in all ages. 
In general, that which disturbs the social order and peaceful evolution 
and causes, unhappiness - including such natural disasters as 
floods and earthquakes, disease and pollution - obstructs the 
natural development of the world and must be regarded as evil. As for 
sin, Odinism knows but two major sins - perjury and murder: that 
is sin against the Gods and sin against one's fellow man. 

28. Do you believe in Original sin? 

Man is inherently good and the world in which he lives is good. 
There is no sin in man which has been inherited from his first, or 
any other, ancestor, it is enough that he should be held responsible 
for his own actions. But although his spirit is good, his flesh and 
his senses may succumb to evil, especially when by neglecting his 
own spiritual well-being he has left his defenses weakened. So it is 
necessary for him to be able to distinguish between what is good 
and what is evil. 

29 What do Odinists believe about marriage - and divorce? 

Odinists support the institution of marriage and marital fidelity. 
But a broken marriage is an unhappy marriage and traditional 
Odinic law allows great latitude to separation of husband wife, at 
the will pf both parties, if a good reason exists for the desired change. 
It is recognized that the worst possible service is rendered 
to those who are forced to live together against their will; but it 
must be borne in mind that marriage is basically a solemn exchange 
of vows between two people and as such can only be ended 
by agreement between the same two people. 

30. Does Odinism offer salvation to those who believe ? 

Odinism offers no salvation in the sense in which that term is 
used by Christians. Instead, the Odinist seeks liberation by bringing 
the Aesir into the world of man and into his daily life - whether 
at home or at work. 

. . .It is not, "the kingdom of God which is within you,” but the 
Gods themselves which exist within man. 

31. Does man possess an immortal soul? Is there a life after 
death and will people go to Odin in heaven? 

Odinists believe that man consists of body (i.e. matter) and spirit 
or soul. 

Physical man is born, produces young and eventually dies. But the 
whole of Nature shows us that death is not final: the material body 
decomposes and recombines, it is regenerated and lives again. As it 
was in the beginning so it is now; every atom continues to exist 
and must exist as in the beginning. There is nothing new under the 
sun and what we call death is really nothing more than transformation. 

Spiritual man is divided into at least two distinct souls: one passive, 
the other active, the divine and the human, which we call 
God-soul and human-soul. The first is in the fullest sense a divine 
being, contemplating a past eternity and a future immortality, 
occupying itself in contemplation rather than in action and to be 
regarded as a kind of guardian spirit. Although the God-soul and the 
material body are associated in this life, the former is not bound to 
man in the way that, say, a limb is (it may indeed absent itself from 
his body during sleep or periods of unconsciousness). Without 
the spirit there can be no motivation: when the physical change 
(i.e. death) takes place the God-soul passes to another living organism 
-a human being, a tree, an animal, perhaps a bird. This is the element 
that gives man his mystical attachment to a particular district or country 
(which is what we call patriotism): because it is where the God-souls of 
countless generations of ancestors dwell. It is because of this that man is 
compelled to nurture, loVe and defend his country, which is, in the purest 
sense, a holy land. The philosopher Fichte said, n Death is the ladder by 
which my spiritual vision rises to a new life and a new nature." This is also 
die reason why Odinists regard all life as sacred and unnecessary violence as 

The human-soul (or self-soul), is essentially individual to a particular 
person. It may be likened to his personality, his fame or his infamy. 

Because the whole of man's life is a continuing struggle of the 
good and light Gods on the one hand and the offspring of chaotic 
matter (the giants. Nature's disturbing forces) on die other, the 
human-soul is extremely active. It is involved in a struggle that extends 
to man's innermost being: both the human-soul and the God-soul proceed 
from the Gods; but the body belongs to the world of giants and they 
struggle for supremacy. If the human-soul conquers by virtue and courage 
then it goes after death to Valhalla, to fight in concert with the Gods 
against the evil powers. If on the other hand the body conquers and links 
the spirit to itself by weakness then after man's death the human-soul sinks 
to the world of the giants and joins itself with the evil powers in their 
warfare against the Gods. Long after his individual identity has been 
forgotten a man's human-soul, absorbed into the corporate spirit of 
the regiment, college, village, nation or other group, continues to 
demonstrate its immortality by inspiring future generations to noble 
deeds - or to acts of degradation. 

32. If the God-soul migrates to other living things after death i, 
how can you square this with, for example \ the need to slaughter 
livestock in order to sustain human life? Isn't it rather like killing 
a God? 

The God-soul must not be confused with the being that it inhabits. 
Animals, birds and trees have always been regarded by Odinists 
with respect; it is indeed probable that the domestication of some 
creatures arose from their former sacred character. Every living 
thing is a manifestation of the divine and its spirit is immortal: 
every time a tree is felled or an animal slaughtered it is indeed a 
kind of sacrifice. But the tree or the animal is only a temporary 
dwelling-place for the immortal God. Everything in Nature has a 
purpose and it is necessary in order that life may be sustained in 
others for such "sacrifices" to be made. Such an attitude encourages 
consideration and reverence for Nature and discourages its wanton 
despoliation. It is the unnecessary, cruel or unnatural killing of 
animals (or of human beings), the unjustifiable destruction of trees 
or landscape and the defiling of natural resources, that is wrong. 

33. You have maintained "ancestral spirits " Does this mean that 
Odinists believe in ancestor-worship? 

The human-souls of one's own family ancestors provide us with 
moral strength and inspiration. Just as we received our spirit from 
Odin, so we received our physical being through our parents and 
our ancestors from time memorial. Our respect for ancestors maintains 
the continuity of the family, the kin and the race Life is a 
continuing process: we must try to visualize ourselves as ancestors; 
for ancestors and descendants are genealogically one. Edmund Burke once 
remarked that society was a partnership between those who were living, 
those who are dead and those yet to be born; past and present and future 
are seen as a continuing evolvement and must be looked upon as 
complete being. 

34. What kind of status do women have within the Odinist community? 

Odinists do not need reminding of women's rights! Our religion 
anciently held women in high honor: not only are Goddesses included 
in the Odinist pantheon, but, when the Odinist priesthood is
restored, all offices will be open to women just as they were before 
the Christian usurpation relegated them to permanent backbenches 
of religious life. 

35. What are the chief festivals of the Odinic Rite? 

In ancient times there were three great festivals: Yule (the Mid-Winter 
Festival), Summer Finding (or spring equinox) and Winter Finding 
(autumn equinox). To these we nowadays add the Mid-summer Festival. 
Yule, the popular Festival of Mid-Winter (sometimes called the Festival 
of Light), heralds the beginning of the Odinist year. It is the birthday 
of the unconquered sun, which at this time begins to new vigor after 
its autumnal decline when, having descended into darkness, it pauses, 
kindles the fire of germination and ascends renewed with the fruit of hope. 
The Mid-Winter Festival includes the Twelve Nights of Yule, encapsulating 
the twelve months of the year in miniature, and culminates in the 
celebration of Twelfth Night. Summer Finding, in March, is the 
Festival of Odin. It celebrates the renewal, or resurrection, of Nature 
after the darkness of winter. It was transformed by the Christians into 
their Easter (named after the Odinist Goddess of the Saxon s, Ostara), 
Rogation and Whitsun and was also recalled in folk custom by the 
festivities of May Day. The Midsummer Festival, the Feast of Balder, 
is the great celebration of the triumph of light and the sun. 
Winter Finding mourns the death of summer and heralds the coming of 
autumn. It is dedicated to the god Frey, patron of the harvest, 
and is also sometimes called the Charming of the Fruits of Earth, 
when we render thanks for the years supply of life-giving foods. 

36. What other Odihist festivals are there? 

Besides the great festivals there are a number of secondary festivals 
and also some commemorations of local Gods or various aspects of life. 

The secondary festivals of the Odinic Rite are: The Charming of 
the Plough, January 3, the festival of Vali, February 14, which 
commemorates the family and is an occasion for betrothals, the 
renewal of marriage vows and vows of kinship loyalty. The festival 
of the Einheijar on November 11, known as Heroes' day, which 
honors the dead. 

37. What is the Odinist Committee? 

The committee for the Restoration of the Odinic Rite (to give its 
full title) was setup on April 23, 1973 with the limited objects of 
restoring Odinist ritual and ceremonies, to define Odinist faith and 
doctrine and to constitute a teaching order of gothar (singular: gothi, 
meaning priest or teacher). When these immediate objects have 
been achieved the Committee will disband. In the past not a great 
deal of attention was paid to systemizing the doctrinal aspects of 
Odinism and consequently the body of writing on the subject has 
remained limited and uneven. The Odinist Committee will place 
the worship of the Aesir on a more formal and permanent basis. 

38. How do I go about becoming an Odinist? 

First of all by understanding, then by believing. You do not have 
to -"be born again" but you are expected to live your whole life 
according to the Odinist precepts. There is a ceremony of reception 
(or initiation) into the Odinist community for those who wish it. 
The secretary of the Odinist Committee, 10 Trinity Green, London, 
El, will be able to tell you whether there is an Odinist group in 
your neighborhood or, if there is not one, how you may form one. 

39. Can the Odinist Committee supply me with a list of Odinist 
temples and shall I be permitted to attend some of the invitations? 

There are at present no Odinist hofs (temples) in Great Britain 
open for public worship. Odinism starts with the individual and 
extends, through the family, to the community and the world. So 
with worship, which is at present practiced mostly at family level, 
the festivals of the Odinist year being celebrated in the home, with 
friends and other Odinists sometimes being invited to participate. 
But it is expected that various regional meeting places will be 
authorized when eventually the ritual of Odinist worship has been 
fully restored and gothar licensed by the successor body to the 
Odinist committee. 

These things are thought the best: Fire, the sight of the sun, 
Good health with the gift to keep it, And a life that avoids vice. 

The High Song of Odin  


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