Thursday, January 15, 2015

Christianity Vs. Asatru

I've been pondering this question most of my life. When our ancestors abandoned the worship of the Norse gods and turned to Christianity, was it a good thing or a bad thing? Or a little of both? Clearly, there's a lot of good in both faiths, but, as my good friend Matt Bailey says, a lot of what we think of as Christianity is actually old Norse ideas that we brought with us when be became Christianized.  This b becomes clearer the further South you go, into Catholic regions and on into Asia where Christianity has had little or no European input.

Christianity, I maintain, has an upsetting tendency towards cultishness, by which I mean that it often insists that its followers accept its tenets as superior to their own common sense and natural loyalties. Now, of course it doesn't have to do that, and usually doesn't, but when you see Christian leaders urging their followers to forgive their enemies even as they're attacking, or to support open borders, and in other ways sacrifice themselves and their own families and people for the benefit of outsiders who despise them, you know there's something downright suicidal going on.

In a way, this if futile for me personally, because no religion is going to convince me to abandon my common sense, and I've been an agnostic ever since I looked the word up and learned what it meant. But most people are naturally religious, and what religion they adhere to is of supreme importance. Below, Dan Rayner argues for Asatru (the worship of the Norse gods). This is a reprint from


by Dan Rayner

As Christianity fades and dies, and people reject the false dichotomy of Semitic atheistic Socialism and Semitic Christian Socialism, Asatru alone stands in a prime position to inspire our folk to a defense of our ethnic interests against their present defilement. Representing the entire ancient ancestral collection of wisdom, spiritual archetypes, and folklore, which our folk have been deprived of for so long, it is the only spiritual and political worldview that is capable of inspiring and redeeming our folk.

An important part of this tradition and one that it is easy for us to connect to are the names that our ancestors assigned to the months and days. We must not let any month or day pass without knowing the true meanings ascribed to them by our Germanic ancestors.

In Old Norse the month now named ‘January’ was once known by two names, the first half was part of the Germanic mid-winter spiritual ritual of Jól, retained in the word Yule, which ends approximately on what is now the 15th of January. Thenceforth the month of Þorri (roughly pronounced 'Thorri") begins, the month of Thor, God of Thunder, God of War. In Anglo-Saxon the same period of time is known as Æfterra Gēola/Yēola, the "After Yule" period, sometimes interpreted as the Second Yule. This indicates that the entire month after Yule had a sacred character.

Holding celebrations in the middle of Winter also had an evolutionary advantage, which is how the custom evolved. It helped to keep our communities and our folk culturally unified and well connected in the months most likely to result in deaths from exposure. Strong Germanic communities came together over the Æfterra Yule month, oftentimes over great distances to bond and ensure the safety and lives of blood relatives.

The method of reckoning the months over years was lunisolar in our older Germanic ancestral cultures. This determined the moon phase and solar rotation, using a system of 12 months with an additional intercalary 13th month every two or three years. A lunisolar calendar also predicts the alignment of full-moons with certain star constellations. Even in medieval Christianized Sweden, the Runic calendar with its “Runic calendar staffs” was utilized to determine the months, with the year beginning with the first full moon after the Winter solstice. The Rune staffs were designed in accordance with a 19-year-long cycle of the moon – one Metonic cycle – indicating that our folk have always had a noble and logical dedication to matters of scientific observation.

Our ancestral cultures, in their more ancient pure states, had a highly logical grasp of the passing of time and the natural cycles, something that testifies to the logical excellence and spiritual purity inherent in our Germanic folk, and something that we must aspire to return to from our present degraded and defiled state.

We must also assert our claim to those elements of science that are our rightful inheritance. The Metonic cycle, mentioned above, is known today after the Greek astronomer Meton of Athens, due only to the imposition of a Mediterranean-centred worldview that began with the Roman Empire and continued with the Semitic religion of Christianity. The existence of such ‘Metonic’ calendar systems in Northern Europe indicate that the understanding of the Metonic cycle, as with every single aspect of the rotation of the earth and the cycle of the respective constellations, was empirically observed and established knowledge to the learned ancient Northern Germanic folk peoples.

January is the second month of Winter in the Northern Hemisphere in our Germanic calendars, but as our spiritual reawakening gains strength we must also reject terms such as 'January' and replace such names with our Northern Germanic terminology, as such words are replete with symbolism and power.

The names and meanings that our Germanic ancestors ascribed to the passing of time were of great significance, and it is highly important the way in which we too define time. By using names expressive of our deep identity, we reinforce our practical Northern European spirituality and culture, and remind ourselves of who we are every time we read the name of the month. By doing this we also reject the Semitic legacy that sought to control us by separating us from a deeper understanding or ourselves.

Through realising the artificial nature of our current month names and restoring our true, natural folk names, we can reconnect to our essence. It is vital that we incorporate elements of Asatru into our lives. An understanding and appreciation of the lore behind our calendar and our days of the week is one of the most effective ways of connecting with our Germanic nature, the natural universe around us, and our reality as natural biological beings rooted in nature and governed by its laws. It is a path to understanding that we too, like all life forms, rise or fall in accordance with our ability to master our world and overcome challenges to our collective existence in the greater struggle.

Listen to Dan Rayner on Red Ice Radio
English Asatro News


  1. Damn, Rex, are ya going from paleo-lib to Alex Linder in a flash?

  2. I'm not sure I see the logic- "Christianity is almost dead, so embrace a religion that's been dead and rotting in the grave for 900 years?" I can understand a white right-winger remaining a nostalgic but agnostic cultural conservative, or becoming a Marcel Lefebvre-style traditionalist Catholic, or even joining a Protestant "National" church out of a sense of patriotic duty (even though most of them are trending leftward at a more-than-alarming rate, like Anglicanism). What I can't understand is what anyone hopes to accomplish by resurrecting a dead religion whose "gods" were apparently too ineffectual and disengaged to hold onto any of their worshipers during the past nine centuries.

    Of course, that was always the problem with paganism- it survived out of respect for tradition, and by meeting man's psychological need to give worship and reverence, but no intelligent, educated person ever really believed in the pagan gods- not in the sense that devout Muslims believe in Allah and his prophet, or Christians in Jesus and his apostles. When Julian the Apostate tried to resurrect Greco-Roman paganism using the full might of the Roman state, it was a total failure. Chesterton said it in The Everlasting Man much better than I can:

    "The point is that paganism did not really stir the soul except with these doubts and fancies; with the consequence that we today can have little beyond doubts and fancies about paganism. All the best critics agree that all the greatest poets, in pagan Hellas for example, had an attitude towards their gods which is quite queer and puzzling to men in the Christian era. There seems to be an admitted conflict between the god and the man; but everybody seems to be doubtful about which is the hero and which is the villain. This doubt does not merely apply to a doubter like Euripides in the Bacchae; it applies to a moderate conservative like Sophocles in the Antigone; or even to a regular Tory and reactionary like Aristophanes in the Frogs. Sometimes it would seem that the Greeks believed above all things in reverence, only they bad nobody to revere. But the point of, the puzzle is this: that all this vagueness and variation arise from the fact that the whole thing began in fancy and in dreaming; and that there are no rules of architecture for a castle in the clouds... [H]e who has most Sympathy with myths will most fully realize that they are not and never were a religion, in the sense that Christianity or even Islam is a religion. They satisfy some of the needs satisfied by a religion; and notably the need for doing certain things at certain dates; the need of the twin ideas of festivity and formality. But though they provide a man with a calendar they do not provide him with a creed. A man did not stand up and say 'I believe in Jupiter and Juno and Neptune,' etc., as he stands up and says 'I believe in God the Father Almighty' and the rest of the Apostles' Creed. Many believed in some and not in others, or more in some and less in others, or only in a very vague poetical sense in any. There was no moment when they were all collected into an orthodox order which men would fight and be tortured to keep intact. Still less did anybody ever say in that fashion: I believe in Odin and Thor and Freya,' for outside Olympus even the Olympian order grows cloudy and chaotic... Certainly the pagan does not disbelieve like an atheist, any more than he believes like a Christian. He feels the presence of powers about which he guesses and invents."

    "Fight and be tortured to keep intact" is, I think, the most important phrase there. If Western Civilization is to survive, it will survive because a saving remnant of men are willing to suffer incredible pains and miseries to protect and renew it. I can imagine a traditionalist Catholic fighting and dying to protect the Eucharist. Nobody is going to die to preserve the sacred grove of Odin.

  3. Matt Bailey does have point in that much of what separates Western Christianity from its Middle Eastern roots is how much of paganism it adopted. First from the Romans then later from the various Germanic pagans. I suspect that a First Century christian transported to the 21st Century would barely recognize Christianity as it is practiced today.

    OTOH, religion is what its followers make of it and, while I don't think Christianity is dying, as a whole it is rolling on its back, feet in the air and pissing on its belly like a whipped puppy.

  4. I would have too say that it hasn't been dead for 900 years it survived barely but it did non the less we spread thin and went into hiding and if anything it's a calling back too our roots before Christianity a more basic existence and we don't have to be ignorant too the world it gives you faith that's all a man or woman needs most people need it to get through the day I've done well without it most my life but I feel at ease with this and it feels right