TRADITION AGAINST THE MODERN

"Behaviour that's admired is the path to power among people everywhere."

"lof-dædum sceal
in mægþa gehwære   man geþeon."
Beowulf.  Seamus Heaney translation.  Lines 24 and 25 (depending on translation)

This was true in days of yore.  Not so much in the Modernist exploitation of public opinion toward elections at the polls.  Literature and study in ancestral ways is the quest for regaining Tradition so that a sovereign people can withstand the onslaught of monstrous subversion.  This is the appeal of Julius Evola, Ernst Junger, and others in a return to ourselves as an insistent revolution.  In the context of the above quote perhaps the more RealPolitik of those like Carl Schmitt could be assayed more carefully.  Yes, "Sovereign is he who makes the exception", as stated by Schmitt, might be a return to leadership by merit if the merit is genuine.  When stating my interest in Tradition, I can be entirely too facile about using the word without giving examples of what I mean.  This is an example.   

The inward Spiritual nature of a person and the ability to maintain this nature in the events of the social landscape is what makes a leader.  This was true in Traditional societies whether they were independent Heathen Jarldoms in Scandinavia or Christian regime monarchies in Old Europe.  I think this was also true at the time of the first American Independence endeavor.   Today, election to leadership is more dependent upon support from the agendas of those who control the media and finances. 

Those controlling the media agenda and statist direction of our world have been protested against.  Sometimes as in the case of George Soros they even fund and facilitate the protests.  This keeps everyone in the same place and under a watchful eye.  Generally in this case the enemy is identified as the "one percent" because it is not clear enough to identify the real problem.  I call the one percent "Bolsheviks" because it places the usurpers in a historical and polemical context.  There is another name that is used by others with more penchant for conflict and political incorrectness than myself.  The words they use are forbidden.  There are still those who recognize that the problem can still be associated with them if we are careful.  The ethnic associations can be taken to an extreme and we should be vigilant that hatred does not replace corrective policy and actions.  However, forbidding the expression of certain historical facts on the threat of loss of employment or social ostracism is a despotism that should be resisted. 

This post is on my Heathen blog rather than my political blog because it might be time to enact political themes based upon Spiritual essence rather than practical engineering. The separation of religious impetus from political action is a Liberal concept that has been accepted as a given for too long.    

EXTRAORDINARY GENERATIONAL PRINCIPLES. 

Last night I thought about how runes describe our Transcendent and practical survival as a people.  Whether the actual shapes and names of the staves are known to us, we function according to their potencies and creations.  Generations might go by without anyone having a technical knowledge of runelore yet the Spiritual manifestations for individuals, families, and nations act according to exactly what the runic Mysteries point toward. 

Thus we are shaped by the Mysteries and we have different ways of describing forces and phenomenon that are our heritage. 

 I considered how paradox and polarity are unified in a functional field that will express certain realities.  The polarity concept I got from my own observation of the first rune in the Futhark order as Fehu being next to the last rune in the circle as Othala.  This is the dynamic power of energy or wealth being manifested as the more stable homeland and place for the energy or wealth to find a morre permanent expression.  This is how we live with power.  In Heideggerian terms this is dwelling. 

For a more inclusive model of polarities acting together I use the illustration of Edred Thorsson in some of his books that show how there are 12 concentric rings with runes appearing as opposites and partners forming each one.   On page 148 of Runelore, Edred lists a one word description of each rune potency in each dyad.  This has his usual brilliance and operant knowledge.  I won't list his concise meanings of relationships here because I want to formulate my own meditative observation on the model of manifestation.

Fehu pairs with Othala.  Energetic wealth becomes stable in a rich form of dwelling and homeland.    

Uruz pairs with Dagaz.  Energy moves in a design of gravitational return and energy moves in a paradoxical motion of non-locality.

Thurisaz pairs with Ingwaz.  Thrusting aggressive action meets with a seed that will evolve more slowly into a new life form.

Ansuz pairs with Laguz.  Reasoned, rational, communicated intelligence meets with intuitive perception that has a life force expression.

Raidho pairs with Mannaz.  The way that man must go meets with the man who is destined and skiled to go there.
  
Kenaz pairs with Ehwaz.  Passioned awareness pairs with a partner who shares the expression.

Gebo pairs with Berkano.  The gift of mutuality pairs with the nurturance that will grow something even greater and new.

Wunjo pairs with Tiwaz.  Joy of fellowship and kinship pairs with the loyalty and order principle.

Hagalaz pairs with Sowillo.  The formed hard design meets with the guidance of warmth toward victory.

Nauthiz pairs with Elhaz.  The need for expression and survival meets with divine influence toward best actions.

Isa pairs with Perthro.  Seeming hard intractability meets with the evolution of destiny.

Jera pairs with Eihwaz.  Manifestation on the horizontal plane of space and time meets with the Spiritual guidance on the vertical plane.   

The one word descriptions of Edred Thorsson are far superior to my observation and speculation here.  My interest is in understanding more for myself while relating runic designs to integral efforts that are natural functions of an advanced people who have accomplished much and are encouraged to accomplish more.   

I could say that I have finished reading "Runes and Magic : Formulaic Elements in the Older Runic Tradition" by Stephen E. Flowers. However, this is not a work that is ever 'finished' but rather kept for reference in hopes of greater understanding later.

This attempt has been a humbling experience. Such an advanced Ph.D thesis has shown the limits of my ability at this time. In keeping with the previous posts on this blog I might mention that the 'daily occurances' of my life have continued with synchronistic events that correspond to the both learning and humbling nature of my study. A great advance in communication with a living past that shows promise for the future occured through my meeting with a Southern scholar who introduced me to unknown territory. Also I have been completely shocked at my lack of ability to comprehend some advanced mathematics and logic classes on an educational forum. Apparently I'm not so bright. In fairness to my effort, at least, I should mention that life as a 24/7 cargiver does not leave me much time to concentrate on difficult projects.

My comprehension of 'Runes and Magic' is greatly lacking until I can learn more about Old Norse, Old Icelandic, Old English, German, and other relevent languages. Also the technical format of an advanced academic publication is challenging.

What I have taken away is a kind of intuition about the ancient formulaic elements of rune craft. There is a sequence and rhythm that becomes familiar with repeated readings of these translated inscriptions. First, there is the Rune Master formula that usually begins an inscription usually in the nature of the advanced ego identity of the magician stating who he is while doing the work. This is in the nature of, for one example, "I the raven". This identity is to place the worker in the field of a mythic or cultic identity of authority rather than the common ego identity. This authority is what enacts the work of communication. The next portion of the formua is often something like "carve the runes" or "write the runes". So there is a magical pronoun followed by a verbal action. Then there is sometimes, although not always or even often, an identity of the medium such as "On this stone". Then a purpose might be given such as "give good fortune". Sometimes there can be a magical formula like 'alu' or 'foslau', for example. Sometimes the work will include a complete Futhark inscription. Using the complete Futhark makes sense to me because I like to affirm that the entire work of a balanced human and Spiritual realm is in harmony with whatever work is enacted.

There is also a poetic meter that has a power that is traditional and also awakens an intuitive resonance with meaning and intent. Although my technical academic ability is not up to standards to really understand this doctoral thesis, I still feel that a reading of Stephen E. Flowers' work will enhance anyone's ability to use an operant approach to runes.

As mentioned in previous posts here, I seem to be informed by dreams as I study my Ancestral magico-religious lore. The directions I recieve are quite clear and distinctive in many cases. The study of this work will continue and there are definate directions in work toward the survival of my Folk that are important. The best new directions are those that affirm the power that was so beneficial and grand in our past.

This entry in the Heathen And Heretical Ways blog is delayed because of a challenging and difficult effort to advance by returning to the authentic academic basics of what are known about runes. It's enjoyable to read "Runes and Magic : Formulaic Elements in the Older Runic Tradition" by Stephen E. Flowers and be challenged to take on some other academic works. Any insights I could gather to enact in a real way are limited by my previous commitments. Keeping an oath to accomplish a task within a year is in keeping with a Germanic ethic of honor and that task and previous responsibilities takes precedence.

So far, in my plateu of learning, I've been impressed that runes arrived through a certain cultural paradigm. This cultic paradigm is the reason they survived in a consistant form after centuries of use. There was a consistancy of teaching the shape, number, sequence, and lore that must have been influenced by a 'school' of some sort. It seems that to practice runic powers today, a similar approach would be advisable. Fortunately such an opportunity is available. There is The Rune-Gild as established by Edred Thorsson and some kindreds and knowledgable people who have learned from this source. Also in the context of returning to a true Germanic culture there are organizations like the Asatru Folk Assembly. The AFA is more focused on religious and cultural reawakening, however, the influences and recommended teaching about runes would be in keeping with authenticity.

There are certain qualities of a Germanic authenticity that are intuited. These perceptions can be conceptual or arrive as events and life-structures that can be appreciated in the moment, or recognized later. Love and respect are some ways that this recognition arises. The Individual and the Supra-Individual function in harmony. Indeed, the Individual is a set of multiple states that are both separate as independent functions and connected to the 'normal' state and only awaiting recognition through runic work.

The study of Stephen E. Flowers' "Runes and Magic : Formulaic Elements in the Older Runic Tradition" will add a quality of legitimate ambience to anyone's previous understanding and work. It is taking me some time to get there and I'm only half-way through the book. In addition the forces of Orlog and Wyrd have brought to our awakening community the Masters thesis of Flowers is available. "Sigurdh : Rebirth And The Rites of Transformation" has conceptual relevance that is probably presented in the Flowers Ph.D. thesis yet arrives more quickly in these pages of his Masters thesis. This relates directly to a quest to my above statement, "The individual and the Supra-Individual function in harmony. Indeed, the Individual is a set of multiple states that are both separate as independent functions and connected to the 'normal' state and only awaiting recognition through runic work.".

One aspect that deals with both having a strong ego and transcending the ego is that of an entity or presence attached to certain individuals as the 'Aettarfylgja'. This is another name for the 'Kynfylfgja' although the Kynfylgja has traditionally appeard usually as a large image of a female entity. I believe the Aettarfylgja is the same concept maybe without the imagery representation. The important point is that the Spiritual potencies of a single great ancestor or a combination of the ancestral 'luck' will be attached to a family member and be available as a power for victory.

This is my anecdotal experience with perceiving the realites of the studies in soul lore that I will give full credit in the recommended reading list that follows. First I want to give my interpretation of the Primary Source study that enacted my new direction. Since I don't know the Icelandic or Old Norse language yet, this is not a translation. It is an interpretation based upon the best translations of others who know more.

Here I give my interpretation through study.

This return to runes and lore will take different directions in the booklets and life experiences that result. Ideally the life experiences and booklets will be congruent and consistant in victory. One direction is the expression of the Runatal Thattr Odhinns section of the Havamal that will look at the 18 Charms and give a divination method. Another direction is in allowing the doctoral thesis of Stephen E. Flowers to teach me to understand through semiotics the complex soul lore that addresses the theme of a more comprehensive understanding of the human, Divine, and trans-human presence of Souls in a more dynamic way.

It has been awhile since I left the last post with an intention to make Germanic concepts more real in my life. I immediatly opened the Lee M. Hollander translation of the "Poetic Edda" to the Havamal stanza that begins the 'Runatalsthattr Odhins' verses of the Havamal. It seemed that something was telling me to begin again with operant knowledge of runes. I had 25 years of experience and knowledge with Futhark runes with what I had learned from the best teachers like Stephen E. Flowers. Yet it seemed it was time to begin again and get new understanding. In front of me on the bookshelf was Stephen E. Flowers doctoral thesis, "Runes and Magic : Magical Formulaic Elements in the Older Runic Tradition". It seems it is time to learn a more valid semiotic contact with the ways of my ancestors.
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Here is the interpretation I use of Havamal stanzas 138 - 142 that signaled the direction given to me. I call this an 'interpretation' rather than a 'translation' since I don't know Icelandic. I'm using the Edred Thorsson, Lee M. Hollander and Carolyne Larrington translation as the basis.

138

"I know that I hung + + + + + on a wind swept Tree
All of nights nine,
wounded by the gar + + + + + given to Odin,
self given to Greater Self,
On that Tree, + + + + + of which no one knows
from what roots it rises."

139

"They delt me no bread + + + + + nor drinking horn;
I looked down
I took up the runes, + + + + + roaring I took them,
and returned again from there."

140

"From the son of Bolthor, + + + + + Bestla's father,
I mastered nine mighty songs,
And a drink I had + + + + + of the dearest mead,
gotten from Odhroerir."

141

"Then I began to grow + + + + + and gain insight,
to gain in wisdom :
one verse led on + + + + + to another verse,
one poem led on + + + + + to another poem."

142

"Runes wilt thou find + + + + + and rightly read,
of wondrous weight,
of mighty magic,
which carved the great God,
which made the holy hosts,
and were carved by Odin"

Those are the stanzas of the Havamal that led to my renewal of a more thorough study of rune lore and a greater contact with the influence of the Mysteries. I will present some of the relevent concepts that meet the theme of this message in gaining integral authenticity in esoteric ways for living well.

An expanded perception and authentic representation of our soul-lore was the subject of the previous blog entry. I presented the conceptual poverty of the standard way society presents the ego/non-ego notion. Then I went forth to enact a more comrehensive way of living our better understanding.

Immediately I opened the Lee M. Hollander translation of "The Poetic Edda" to the page with the 'Runatalsthattr Odhins' section of the Havamal. This was a random opening of the book. Normally, I don't have much regard for my connection to 'bibliomancy' yet this time something seemed to guide my actions. I'll give my interpretation of the lore later. For now I want to present the anecdotal evidence of our more comprehensive soul lore. It seems that my actions are guided by my Self to again "take up the runes" and advance toward a more profitable life. I resumed my studies in earnest and felt a sense of direction.

Soon I had a dream where I was surrounded by people with empty, lifeless qualities. They had abondoned their 'egos' and were living in a zombie state while they awaited instruction from the forces that encouraged their empty state. It was most horrifying to me when I met my uncle who has always had an adventurous, fun, and prosperous attitude toward life. He is accomplished in many fields of prosperity. In this dream he no longer had any ambition or interest in anything other than the instruction to arrive from the forces of non-ego. I determined to beat the swamis of emptyness that were going to guide them to a low life state. I wanted to bring them back to themselves. I spoke forcefully to the empty people in my dream and most especially to my uncle. What followed was a perceptual and visual presentation of the richness of Spirit that was available to them.

I told them that their ego self was a central means of connecting the orbit of their many aspects of Soul Spirit. I pointed above them to the 'Wode' that is their own supernatural power of inspiration and enthused direction. Then I pointed to the image and presence of their 'Wode Self' which they can use as an intermediary to contact and enact the power of the Wode. While they stood in awe of what they were seeing I showed them the 'dyrfylgja' as an animal spirit guide that they each have. I was started to advance toward showing them the images of the 'Mannsfylgja' which is an opposite sex aspect of themselves in the numinous which acts as a guide and can even cause events. This is much like Carl Jung's description of this dimension of our souls. Then I saw that they should comprehend what they had seen first. Then I awoke from my dream with a sense that my mission had advanced beyond mere theory.

My next blog entry will explain more about the lore in literature that leads to our return to our legacy and destiny of power.

EMBRACING PERSONAL HISTORY.

The more commonly recommended approaches to advanced perception involve, among other things, the abandoning of identity, ambition and ego. Among the cliches of the Casteneda influenced Toltec teachings is to 'erase personal history'. This is just fine for the guru who is waiting to take over for you. The life events of the surviving Casteneda accolates don't speak well for the results of this abandoment of personal life. There is something very sad and oppressive there.

By contrast, there is something naturally invigorating and loving about the realities and possibilities of what our ancestors and ourselves have done with 'embracing personal history'. It is by knowing who we are that we know where we are going. There is no need to insult the individual by admonishing him to lose his family. To really 'see' the entire picture of the presence of our mystic lives should come into focus.

The notion that to perceive hidden dimensions requires one to 'sign up' with arbitrary moralisms of self-sacrifice to ruling religious institutions. The esoteric doctrines of 'independent' gurus too often remain influenced by accepted rules of despots who have dominated from headquarters and pulpits. The surprisingly good news is that there is much more to our souls and spirits than we have been allowed to remember.

There is an intellectually forgotten yet instictively remembered greater understanding of our Spirit and Souls. The current assault on the 'ego' by people who have books, TV networks, and magazines with their names prominent on the covers is a hint that for success the 'ego' should not be abandoned. That there are only two functioning realties - - the 'ego' and 'non-ego' - is an oversimplification of how the psyche relates to the phenomenal and the numinous. Even Freud was working with limited concepts of the 'id' and 'ego'. Carl Jung was empowering with his erudition of what mystics and teachings of ancient mages had to teach us. His work is valuable in regaing a greater understanding.

The works of Edred Thorsson have the most comprehensive study of the many aspects of an individuals many spiritual aspects. Rather than repeat these at the moment, I want to read some of our Primary Sources and let the Lore guide me to experience and then communicate aspects of our true Spiritual identity.