Sources Below
To "go berserk" was to "hamask", which translates as "change form". It is proposed by some authors that the northern warrior tradition originated from hunting magic. Three main animal cults appeared: the bear, the wolf, and the wild boar.

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00:00- Intro
02:05- Initiation
02:55- Sacrifice
04:10- Drink
06:15- Hunt
07:00- Wild Hunt
08:55- Placenta
11:45- Integration
13:30- Berserker State

Sources
Davidson, Hilda R.E. (1978). Shape Changing in Old Norse Sagas.

Prudence Jones & Nigel Pennick (1997). "Late Germanic Religion"

A. Irving Hallowell (1925). "Bear Ceremonialism in the Northern Hemisphere"

Poetic Edda

Julius Caesar, Di Bello Gallico

Scandinavian Folk Belief and Legend, by Henning K. Sehmsdorf

Constantine VII Porphrogenitus’ Book of Ceremonies

In battle, the berserkers were subject to fits of frenzy. They would howl like wild beasts, foam at the mouth, and gnaw the rims of their shields. According to belief, during these fits, they were immune to steel and fire, and made great havoc in the ranks of the enemy. When this fever abated, they were weak and tame. Accounts can be found in the sagas.
It is proposed by some authors that the berserkers drew their power from the bear and were devoted to the bear cult, which was once widespread across the northern hemisphere. The berserkers maintained their religious observances despite their fighting prowess, as the Svarfdæla saga tells of a challenge to single-combat that was postponed by a berserker until three days after Yule. The bodies of dead berserkers were laid out in bearskins prior to their funeral rites. The bear-warrior symbolism survives to this day in the form of the bearskin caps worn by the guards of the Danish monarchs.

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