Celebrating with sumble in the mead hall is presented as a time to thank Deities, affirm purpose, and honor those who are gathered. The crowd is already in a good mood when Wealhtheow, the Queen, arrives. It is on top of page 42 and 43 where the Old English and translation first uses the word, 'sumble'. "Symbel ond sele-ful" is translated as, "with festive cheer".
The arrival of Wealhtheow raises the level of the cheer and also the formal intent of the celebration. She is presented as gracious and richly adorned. She 'observes the courtesies' that is, she keeps the time-honored actions of the high presence that a woman brings to the gathering. She graciously salutes the gathering. It is Wealhtheow who offers a drink to each person.
This post will be improved as a study soon. For now, I want to publish a post that expresses my wish for the coming year to bring my Kindred frith and weal.
Sunday, December 31, 2006
Friday, December 29, 2006
A challenge to Beowulf's announced intention occurs next. The King's thyle, Unferth, steps forward to criticize Beowulf's character and ability to carry out his quest. This is a surpising developement in view of the fact that a thyle is a main advisor to a king. A thyle is supposed to be a magician and perceptive about what is best for a king and the kingdom's interest. Whether Unferth happens to be a flawed advisor or is using a challenge to support the King's interest is debatable. We know that Unferth comes forward to support Beowulf's battle later, so he at least had the strength of character to act beyond any petty differences.
Maybe this challenge represents how any worthwhile goal will be met with inevitable obstacles and criticism. Unferth represents those who say there can be no achievement. It could be debated whether the King's thyle was a worthy magician. Within the full environment of both suport and criticism Beowulf responds with firm resolve.
It must be remembered that Beowulf had magical skills as well as martial strenth. He had read the omens before making his journey to rescue Hrothgar's kingdom. He was up to the task of meeting Unferth's challenge at any level. Perhaps too much of a consistant pattern should not be made of Unferth's behavior. If Hrothgar would have had a more capable thyle, maybe he would have already been victorious. It might be good for a magician to have magical capability and also warrior skills.
Beouwulf responds not with anger but rather with facts. He calls Unferth a friend and says it may only be excessive inebriation doing the talking. He restates even more boastful facts about his previous deeds and speaks power into the future deed he intends to accomplish. He strenghtens his resolve and promises the people they will benifit. He says that after he wins all who want to may "to medo modig , liththen morgen-liht." (pg. 40 in Old English) that is, "go bravely to mead in the morning light." (pg. 41 in English translation).
King Hrothger is even more gladdened to hear how Beowulf states his "steadfastness and his word". (pg. 40). Beowulf has met the challenge by speaking even more power into his assurance of victory.
Maybe this challenge represents how any worthwhile goal will be met with inevitable obstacles and criticism. Unferth represents those who say there can be no achievement. It could be debated whether the King's thyle was a worthy magician. Within the full environment of both suport and criticism Beowulf responds with firm resolve.
It must be remembered that Beowulf had magical skills as well as martial strenth. He had read the omens before making his journey to rescue Hrothgar's kingdom. He was up to the task of meeting Unferth's challenge at any level. Perhaps too much of a consistant pattern should not be made of Unferth's behavior. If Hrothgar would have had a more capable thyle, maybe he would have already been victorious. It might be good for a magician to have magical capability and also warrior skills.
Beouwulf responds not with anger but rather with facts. He calls Unferth a friend and says it may only be excessive inebriation doing the talking. He restates even more boastful facts about his previous deeds and speaks power into the future deed he intends to accomplish. He strenghtens his resolve and promises the people they will benifit. He says that after he wins all who want to may "to medo modig , liththen morgen-liht." (pg. 40 in Old English) that is, "go bravely to mead in the morning light." (pg. 41 in English translation).
King Hrothger is even more gladdened to hear how Beowulf states his "steadfastness and his word". (pg. 40). Beowulf has met the challenge by speaking even more power into his assurance of victory.
Saturday, November 25, 2006
Now that Beowulf has been acknowledged, he can address the king. "Beowulf strode forward and stood on the hearth." Maybe a better translation would be, "Beowulf strode forward and stood near the hearth.". We know that the hearth was important for warmth and light in the great lodge. Then Beowulf announces his pedigree and states that he is accomplished and worthy. He states his qualifications to help. Then he states excactly what deed he will accomplish, his purpose in arriving. Beowulf requests of the king, "the privelage of purifying Heorot". He then states that he will fight the foe on equal terms and with honor.
There is an excellent study of the literature, history, architecture, and artifacts of the historical culture of humanity and lodge by Pollington. "The Mead-Hall". Someone interested in this subject would do very well to get this book. Pollington is certainly more knowlegable than me and he also has access to archeology and museums for evidence of the era. I wanted to explore the primary sources for myself before thoroughly studying Pollington's work.
Mine is a literary analysis that gives evidence of the structure required to recreate the Old Ways. So far we have the greeting, a preliminary statement of intention, and guidance to the Hall. In the Hall, a place of entry and a place to stack gear is first and then a place for the retinue to sit. The leader would probably remain standing until introduced to the king. A formal introduction between the two parties takes place and then the king and Beowulf make their mutual honor and intentions known. It is important that the intention is spoken into the energy of the gathering. This is how we avoid frittering away into long chatter and not getting down to business. There is a time and place for chat and a time and place for creating the nature of our quest.
There is an excellent study of the literature, history, architecture, and artifacts of the historical culture of humanity and lodge by Pollington. "The Mead-Hall". Someone interested in this subject would do very well to get this book. Pollington is certainly more knowlegable than me and he also has access to archeology and museums for evidence of the era. I wanted to explore the primary sources for myself before thoroughly studying Pollington's work.
Mine is a literary analysis that gives evidence of the structure required to recreate the Old Ways. So far we have the greeting, a preliminary statement of intention, and guidance to the Hall. In the Hall, a place of entry and a place to stack gear is first and then a place for the retinue to sit. The leader would probably remain standing until introduced to the king. A formal introduction between the two parties takes place and then the king and Beowulf make their mutual honor and intentions known. It is important that the intention is spoken into the energy of the gathering. This is how we avoid frittering away into long chatter and not getting down to business. There is a time and place for chat and a time and place for creating the nature of our quest.
Monday, November 20, 2006
When Beowulf and his retinue arrive at the hall they are granted safe entrance, given a place to stack their gear, and a comortable place to be seated. Beowulf remains standing for the formal introduction. They must be formaly introduced to King Hrothgar and then state their purpose. Wulfgar is the king's thejn charged with welcoming Beouwulf and presenting him honorably to the king. Beowulf is aware of the formalities. In Old English this is described by, "cuthe he dugude theow" (pg.24) which means, "he knew the courtesies". "Theow" is the same word as known in modern Asatru as "thew". The thews have a deeper meaning than courtesies or customs in the mere sense of etiquette. The ancient reason for their importance is based on the value of the power of Tradition and past connections to hold a people together in ethics and spirit.
Wulfgar compliments the retinue and points out to king Hrothgar that they have worth. "From their arms and appointment, they appear well born and worthy of respect." The words, 'hider wisade' are used. They seem to mean, 'formidable'. Old English is an area where I have much language to learn so I cautiously propose that 'hider' might be related to the concept of 'hyde' or the etheric force that surrounds a person. A powerful astral force could be perceived by those who still had that concept and perception in their reality.
Here occurs the well kown phrase by Hrothgar, "I knew him as a boy". He recounts his previous interactions with his relatives and describes how they acted honorably with each other.
Wulfgar compliments the retinue and points out to king Hrothgar that they have worth. "From their arms and appointment, they appear well born and worthy of respect." The words, 'hider wisade' are used. They seem to mean, 'formidable'. Old English is an area where I have much language to learn so I cautiously propose that 'hider' might be related to the concept of 'hyde' or the etheric force that surrounds a person. A powerful astral force could be perceived by those who still had that concept and perception in their reality.
Here occurs the well kown phrase by Hrothgar, "I knew him as a boy". He recounts his previous interactions with his relatives and describes how they acted honorably with each other.
Thursday, November 16, 2006
The Beowulf Narrative Poem As A Model For Traditional Environment And Decorum.
"Its narrative elements may belong to a previous age but as a work of art it lives in its own continuous present, equal to our knowledge of realtiy in the present time." Seamus Heaney. From the introduction to his 2000 translation.
We will be working with the Seamus Heaney translation which includes both the original Angle-Seax and modern English. Beowulf was an oral tale of the scops of England, set in Denmark and Sweden, but written down by English scribes sometime between the 7th to 10th century. The Angle-Seax 'scop' is equivalent to the Scandanavian 'skald' as a poet who has memorized the oral narratives from antiquity and has power to create new tales in a prescribed form. This was believed to have a Magical power and they were regarded as magicians in their own right. Beowulf was a favorite English tale but its setting was in Scandanavia. The Angle-Seax looked to their homeland in continental Europe just south of Denmark as their source on ancient ways.
Beowulf the hero sails from Sweden to achieve his victory for the rescue of the Danish king Hrothgar and his people. This is the first part of the story, which is best known, yet in the second half of the tale Beowulf goes back to Gotland Sweden to become a king himself and honorably rule a prosperous kingdom for 50 years.
When Beowulf's Elders among the Geats heard of his intention to take on the quest they encouraged him and helped him make ready. They inspected the omens. We have established a culture of magic and action and what we are looking for is the environment in which this culture meets. For true formal and even less formal meetings in the home we need to recreate the atmosphere of our Elders. From Beowulf's perspective as the one venturing into a different environment for a challenge we have already looked at how he declared his intention and practiced divination. Once clearly focused on success the retinue sets forth to Denmark.
When landed on the shores, Beowulf and his retinue are met by King Hrothgar's thejn. The formal duty of this watchman is to challenge the visitors and give them the opportunity to express their purpose. Beowulf meets this challenge with his own formal response. Here is one place we can look at the similarities between Old English and modern English. Beowulf unlocked his word-hoard ('word-hord onleac'- pg. 17) which means he began to speak. The power of the spoken word is given great credence in Scandanavian and Angle-Seax culture.
"Its narrative elements may belong to a previous age but as a work of art it lives in its own continuous present, equal to our knowledge of realtiy in the present time." Seamus Heaney. From the introduction to his 2000 translation.
We will be working with the Seamus Heaney translation which includes both the original Angle-Seax and modern English. Beowulf was an oral tale of the scops of England, set in Denmark and Sweden, but written down by English scribes sometime between the 7th to 10th century. The Angle-Seax 'scop' is equivalent to the Scandanavian 'skald' as a poet who has memorized the oral narratives from antiquity and has power to create new tales in a prescribed form. This was believed to have a Magical power and they were regarded as magicians in their own right. Beowulf was a favorite English tale but its setting was in Scandanavia. The Angle-Seax looked to their homeland in continental Europe just south of Denmark as their source on ancient ways.
Beowulf the hero sails from Sweden to achieve his victory for the rescue of the Danish king Hrothgar and his people. This is the first part of the story, which is best known, yet in the second half of the tale Beowulf goes back to Gotland Sweden to become a king himself and honorably rule a prosperous kingdom for 50 years.
When Beowulf's Elders among the Geats heard of his intention to take on the quest they encouraged him and helped him make ready. They inspected the omens. We have established a culture of magic and action and what we are looking for is the environment in which this culture meets. For true formal and even less formal meetings in the home we need to recreate the atmosphere of our Elders. From Beowulf's perspective as the one venturing into a different environment for a challenge we have already looked at how he declared his intention and practiced divination. Once clearly focused on success the retinue sets forth to Denmark.
When landed on the shores, Beowulf and his retinue are met by King Hrothgar's thejn. The formal duty of this watchman is to challenge the visitors and give them the opportunity to express their purpose. Beowulf meets this challenge with his own formal response. Here is one place we can look at the similarities between Old English and modern English. Beowulf unlocked his word-hoard ('word-hord onleac'- pg. 17) which means he began to speak. The power of the spoken word is given great credence in Scandanavian and Angle-Seax culture.
Tuesday, October 03, 2006
Throwing away a legacy does not create 'individuality'. The manipulators of the 'collective' gain their desired control but individuals are impoverished. Somehow the baby boomer generation was influenced by a socialist agenda rampant in approimately 1966 - 1972. I believe this occured because we had seen what doesn't work but looked to the wrong cultural solution for what would work. We fell victim to a compulsion to 'hipness' that required us to throw away what The Greatest Generation had fought so valiantly to create. We will overcome our mistake and take the right action to win our rightful place in prosperity and advance with our own skills.
We are not meant to reinvent the wheel. Rather, we are from a continuum of consciousness that is meant to drive toward greater gains. Our story does not end with Jarl and Erna. Their youngest son, Kon, grows in frith and weal and Mystical knowledge then advances on his own using what he has learned from Rig. Heimdall has taught him well. The children of Jarl and Erna learned sports, chess style board games, warrior skills, and travelled on swift horses. Kon learned specialized skills.
"But Kon only + + + + could carve runes,
runes lasting ay, + + + + life-keeping runes;
to bring forth babes + + + + birth runes he knew,
to dull sword edge + + + + and calm the sea."
"Fowl's speech he knew + + + + and quenched fires,
could soothe sorrows + + + + and the sick mind heal;
in his arms the strength + + + + of eight men had."
"In runes he rivaled + + + + Rig the Jarl;
with wiles he warred + + + + outwitting him;
thus got for himself + + + + and gained to have,
the name of Rig + + + + and runic lore."
"Rode Kon the young + + + + through copse and woods,
birds he snared + + + + used bow and arrow."
"Then quoth a crow + + + + croaking on branch.
'Why snarest thou birds, + + + + scion of kings?
Rather shoulds't thou + + + + ride swift horse,
(brandish swords) + + + + slaying foemen."
"'Have Dan and Danp + + + + a dwelling richer,
and lands larger, + + + + than are left to thee;
are they skilled in steering + + + + the stormy seas,
in trying swords + + + + and slaying heroes.'"
(stanzas 44 - 49)
This translation of the Rigsthula is from The Poetic Edda translation by Lee M. Hollander. I have slightly modified it in places with my own interpretation.
A few things to note here. Those skilled in runes can listen to nature. They have shamanic skills but are also familiar with wealth and prosperity. It is said that Konungr went on to prove himself by victory in Denmark. He wed Dana the daughter of Danpr. Their son was said to have united Denmark. So even the achievements of Konungr were advanced in deed by the next generation.
There is no place in Teutonic Magical skill for throwing aside a legacy to prove oneself. Rather, the proof is in making gains from what Orlog has been given to the person through his lineage. Once this is understood, Spiritual economics and social progress of Teutonic tribes will arise again. This knowledge can be applied to skillful adventures in wealth.
We are not meant to reinvent the wheel. Rather, we are from a continuum of consciousness that is meant to drive toward greater gains. Our story does not end with Jarl and Erna. Their youngest son, Kon, grows in frith and weal and Mystical knowledge then advances on his own using what he has learned from Rig. Heimdall has taught him well. The children of Jarl and Erna learned sports, chess style board games, warrior skills, and travelled on swift horses. Kon learned specialized skills.
"But Kon only + + + + could carve runes,
runes lasting ay, + + + + life-keeping runes;
to bring forth babes + + + + birth runes he knew,
to dull sword edge + + + + and calm the sea."
"Fowl's speech he knew + + + + and quenched fires,
could soothe sorrows + + + + and the sick mind heal;
in his arms the strength + + + + of eight men had."
"In runes he rivaled + + + + Rig the Jarl;
with wiles he warred + + + + outwitting him;
thus got for himself + + + + and gained to have,
the name of Rig + + + + and runic lore."
"Rode Kon the young + + + + through copse and woods,
birds he snared + + + + used bow and arrow."
"Then quoth a crow + + + + croaking on branch.
'Why snarest thou birds, + + + + scion of kings?
Rather shoulds't thou + + + + ride swift horse,
(brandish swords) + + + + slaying foemen."
"'Have Dan and Danp + + + + a dwelling richer,
and lands larger, + + + + than are left to thee;
are they skilled in steering + + + + the stormy seas,
in trying swords + + + + and slaying heroes.'"
(stanzas 44 - 49)
This translation of the Rigsthula is from The Poetic Edda translation by Lee M. Hollander. I have slightly modified it in places with my own interpretation.
A few things to note here. Those skilled in runes can listen to nature. They have shamanic skills but are also familiar with wealth and prosperity. It is said that Konungr went on to prove himself by victory in Denmark. He wed Dana the daughter of Danpr. Their son was said to have united Denmark. So even the achievements of Konungr were advanced in deed by the next generation.
There is no place in Teutonic Magical skill for throwing aside a legacy to prove oneself. Rather, the proof is in making gains from what Orlog has been given to the person through his lineage. Once this is understood, Spiritual economics and social progress of Teutonic tribes will arise again. This knowledge can be applied to skillful adventures in wealth.
Monday, September 04, 2006
Continuing with the Rigsthula, let's look at the nature of that venturing into new territory, and what contact with old territory is needed to make it work. Looking forward, building a 'kingdom', Jarl takes on another quest using very human drives to create a family. Here is where the ethos of Germanic culture differs form the anomie of the Roman Christian view of what is sacred in the 'will to power'. Pesonal drives based upon erotic vital life force are supported by the efforts of kindred and clan. The church seeks to deny or subert this drive into its own purposes. Maybe it is that very anomie caused by weakness, frustration, and personal pewerlessness that inspires monks by the hundreds to give up on life and pass judgemnet on the successful. If the winners in life can be brought to accept those judgementsn through abnegation of their own life authority, then the judgements of the the monks can have the desired outcome of control.
So in Jarl's next step in the Rigsthula we see support from the community in finding his wife and expanding his presence in the world. This attitude of a world accepting survival would prevail in many ways.
"His heralds drove + + + + on dew-wet paths,
and came to the hall + + + + where the Hersir dwelled;
a daughter had he, + + + + dainty-fingered,
fair-haired and wise + + + + she was named Erna."
(Stanza 40)
"For her hand they asked, + + + + and home drove her,
gave her to Jarl, + + + + gowned in linen;
they lived together + + + + and loved each other,
had many children, + + + + and lived cheerfully."
(Stanza 41)
Jarl and Erna go forward to expand their holdings and their youngest son is taught runes by Rig when the God returns to give him personal instruction. Kon the Younger, from where we get Konungr meaning 'king', goes on to excel over Jarl in his enterprises.
This story of land-taking, courage, cosmic learning, and applied ability supported by Deity is a perfect description the the migration from Europe to what is now called North America. This is how we get to Montana. My kindred and folk are here and we have prospered.
So in Jarl's next step in the Rigsthula we see support from the community in finding his wife and expanding his presence in the world. This attitude of a world accepting survival would prevail in many ways.
"His heralds drove + + + + on dew-wet paths,
and came to the hall + + + + where the Hersir dwelled;
a daughter had he, + + + + dainty-fingered,
fair-haired and wise + + + + she was named Erna."
(Stanza 40)
"For her hand they asked, + + + + and home drove her,
gave her to Jarl, + + + + gowned in linen;
they lived together + + + + and loved each other,
had many children, + + + + and lived cheerfully."
(Stanza 41)
Jarl and Erna go forward to expand their holdings and their youngest son is taught runes by Rig when the God returns to give him personal instruction. Kon the Younger, from where we get Konungr meaning 'king', goes on to excel over Jarl in his enterprises.
This story of land-taking, courage, cosmic learning, and applied ability supported by Deity is a perfect description the the migration from Europe to what is now called North America. This is how we get to Montana. My kindred and folk are here and we have prospered.
Saturday, August 26, 2006
While presenting the structure of a vital Heathenry we need to look at the nature of the souls who inhabit that landscape. We have already shown that the runes and sovereign skills are the inheritance of Jarl. There is no split-personality insistance that poverty, neediness, and emptiness are signs of spiritual virtue. The Mysteries and the Holy are really revealed to those who have an active connection to past achievement and present vitality.
Rigsthula stanzas 26 to 32 describe the home and people to where Rig strode and guested. There was a southward-facing door which according to Hollander's notes was an omen of good luck. There is a ring on the doorpost. The interior is well-kept and furnished compared to the earlier homes that Rig visited. We are shown that the parents of Jarl, Father and Mother, are in love. Father and Mother 'gazed at each other.' (stannza 27) Hollander interprets, 'With their fingers playing'(stanza 27) as being signs of privelaged idleness. I think they were holding hands. Father is maintaining his weapons and they are both well-dressed. There is ample food.
"there was wine in a crock + + + + were the cups gold-plated;
they drank and chatted + + + + till the day was ended."
(Stanza 32)
The visit from Rig is followed by the birth of Jarl.
"A son bore Mother, + + + + in silk they swathed him,
sprinkled him with water + + + + and called him Jarl,
Was his hair flaxen, + + + + and fair his cheek,
his eyes awfully + + + + like an adder's, blazed."
(stanza 35)
Note that sprinlking with water is a Heathen custom of blessing that precedes the adoption of the custom by christianity. Hollander's notes poin out that flashing eyes were a sure sign of nobility, according to Tacitus.
Stanzas 36 to 38 give the developing and applied sovereign skills of Jarl and the previously given return of Rig to teach the young Jarl runes. This was fortunate and successful for Jarl.
"He made himself master + + + + of manors eighteen,
gan share his wealth + + + + and shower it on all:
silver and gold + + + + and slender steeds;
squandered arm rings + + + + and scattered gold."
(stanza 39)
This ethical statement of the successful being generous is important to the balance maintaining considerations of Teutonic lore. The Old English account of a Scandanavian adventure, 'Beowulf' is raich in events of shared wealth as an aspect of courage and nobility. We will look at this again later.
Rigsthula stanzas 26 to 32 describe the home and people to where Rig strode and guested. There was a southward-facing door which according to Hollander's notes was an omen of good luck. There is a ring on the doorpost. The interior is well-kept and furnished compared to the earlier homes that Rig visited. We are shown that the parents of Jarl, Father and Mother, are in love. Father and Mother 'gazed at each other.' (stannza 27) Hollander interprets, 'With their fingers playing'(stanza 27) as being signs of privelaged idleness. I think they were holding hands. Father is maintaining his weapons and they are both well-dressed. There is ample food.
"there was wine in a crock + + + + were the cups gold-plated;
they drank and chatted + + + + till the day was ended."
(Stanza 32)
The visit from Rig is followed by the birth of Jarl.
"A son bore Mother, + + + + in silk they swathed him,
sprinkled him with water + + + + and called him Jarl,
Was his hair flaxen, + + + + and fair his cheek,
his eyes awfully + + + + like an adder's, blazed."
(stanza 35)
Note that sprinlking with water is a Heathen custom of blessing that precedes the adoption of the custom by christianity. Hollander's notes poin out that flashing eyes were a sure sign of nobility, according to Tacitus.
Stanzas 36 to 38 give the developing and applied sovereign skills of Jarl and the previously given return of Rig to teach the young Jarl runes. This was fortunate and successful for Jarl.
"He made himself master + + + + of manors eighteen,
gan share his wealth + + + + and shower it on all:
silver and gold + + + + and slender steeds;
squandered arm rings + + + + and scattered gold."
(stanza 39)
This ethical statement of the successful being generous is important to the balance maintaining considerations of Teutonic lore. The Old English account of a Scandanavian adventure, 'Beowulf' is raich in events of shared wealth as an aspect of courage and nobility. We will look at this again later.
Sunday, August 13, 2006
THE TREE, SHINING FIELD, AND GEM-ROOF.
Timber, Tapestry, and Table.
The transformative reawakening to the Deities, Nature, and Kindred is what we aspire toward. We have had enough of degeneration. Now we reach back into a better time of remembrance to take it up and bring it forward. It is in this 'pastness' that the power flows to charge the present and create a better future. For an academically sound analysis of this mythic reality see "THE WELL AND THE TREE : World and Time in Early Germanic Culture." by Paul C. Bauschatz. This book is probably still out of print so for a more available and erudite analysis see, "THE NORTHERN DAWN : A History of the Reawakening of the Germanic Spirit. Vol I : From the Twilight of the Gods to the Sun At Midnight." by Stephen E. Flowers, Ph.D.. This is available from Runa-Raven press.
The Kindred.
Our first quote in literature is from "THE POETIC EDDA". The usual appearanc on a printed book page uses the skaldic format of spacing between sections of meter. Since blog sites compress empty spaces together I will insert a few + signs to show where there should be a line of space.
"Out of woodlands + + came Rig walking
came Rig walking + + and taught him runes,
His own name gave him + + as heir and son,
bade him make his own + + the udal lands,
the udal lands + + and olden manors."
Rigsthula. (stanza 37; Hollander translation)
The runes represent the Mystery of Being. They are symbols that embody, instruct, and bring forth the Power of that Mystery for our benifit. They were discovered through Shamanic Initiation by Odin. Another God who knows and teaches runes is Heimdall and may represent a progenator, teacher, and benefactor to a prospering humanity. Another name for Heimdall is "Rig". Thus the title, "Rigsthula".
It is important that we know runes were taught to Jarl and Konungr and that the Mysteries and Power were mastered by them as part of their province of victorious and generous living. This needs to be prefaced with an account of the Rigsthula. The story describes the three types of humanity in terms of their characteristics and social function. Rig, or Heimdall, through visits with poverty-stricken thralls, working farmers, and the sovereign wealthy engenders three children. The first is Thrall, the second, Carl, and the third Jarl. It is obviously Jarl that we should aspire to become. This Eddic primary source was used (along with many other Indo-European sources) by Dumezil in postulating the Triple Function of European and other world cultures. However the Dumezilian theory concentrates on producer, warrior, and Sovereign more so than the particular divisions found in the Rigsthula.
Before going any further and giving the impression that the Higher Mysteries and Prosperity are exclusively patriarchal, I should mention the profound evidence of the Feminine instructing the Masculine found in another Poetic Edda presentation. In the 'Sigrdfumal' Sigrdrifa teaches the runes to Sigurth. Here we have a runically initiated woman teaching a man. He may have been an heroic figure but he needed the rede of a wise woman to learn the Mysteries. Since another title for this essay could be, 'How a man can avoid becoming a loser', we should take this to heart.
A word about the the distinctions between human endeavor based on Dumezilian Tripartrate Functions. A well-balanced and effective individual should function at all three levels. This is true for Spiritual, physical and mental health. There is a model for this society in Viking Age Iceland. The settler's survival required skills as farmers, warriors,and Religious Leaders. What we are looking at in terms of describing Jarl is the attitude and energy that are necessary to prosper. When I get back from my Sovereign duties we will describe the attributes of young Jarl.
Timber, Tapestry, and Table.
The transformative reawakening to the Deities, Nature, and Kindred is what we aspire toward. We have had enough of degeneration. Now we reach back into a better time of remembrance to take it up and bring it forward. It is in this 'pastness' that the power flows to charge the present and create a better future. For an academically sound analysis of this mythic reality see "THE WELL AND THE TREE : World and Time in Early Germanic Culture." by Paul C. Bauschatz. This book is probably still out of print so for a more available and erudite analysis see, "THE NORTHERN DAWN : A History of the Reawakening of the Germanic Spirit. Vol I : From the Twilight of the Gods to the Sun At Midnight." by Stephen E. Flowers, Ph.D.. This is available from Runa-Raven press.
The Kindred.
Our first quote in literature is from "THE POETIC EDDA". The usual appearanc on a printed book page uses the skaldic format of spacing between sections of meter. Since blog sites compress empty spaces together I will insert a few + signs to show where there should be a line of space.
"Out of woodlands + + came Rig walking
came Rig walking + + and taught him runes,
His own name gave him + + as heir and son,
bade him make his own + + the udal lands,
the udal lands + + and olden manors."
Rigsthula. (stanza 37; Hollander translation)
The runes represent the Mystery of Being. They are symbols that embody, instruct, and bring forth the Power of that Mystery for our benifit. They were discovered through Shamanic Initiation by Odin. Another God who knows and teaches runes is Heimdall and may represent a progenator, teacher, and benefactor to a prospering humanity. Another name for Heimdall is "Rig". Thus the title, "Rigsthula".
It is important that we know runes were taught to Jarl and Konungr and that the Mysteries and Power were mastered by them as part of their province of victorious and generous living. This needs to be prefaced with an account of the Rigsthula. The story describes the three types of humanity in terms of their characteristics and social function. Rig, or Heimdall, through visits with poverty-stricken thralls, working farmers, and the sovereign wealthy engenders three children. The first is Thrall, the second, Carl, and the third Jarl. It is obviously Jarl that we should aspire to become. This Eddic primary source was used (along with many other Indo-European sources) by Dumezil in postulating the Triple Function of European and other world cultures. However the Dumezilian theory concentrates on producer, warrior, and Sovereign more so than the particular divisions found in the Rigsthula.
Before going any further and giving the impression that the Higher Mysteries and Prosperity are exclusively patriarchal, I should mention the profound evidence of the Feminine instructing the Masculine found in another Poetic Edda presentation. In the 'Sigrdfumal' Sigrdrifa teaches the runes to Sigurth. Here we have a runically initiated woman teaching a man. He may have been an heroic figure but he needed the rede of a wise woman to learn the Mysteries. Since another title for this essay could be, 'How a man can avoid becoming a loser', we should take this to heart.
A word about the the distinctions between human endeavor based on Dumezilian Tripartrate Functions. A well-balanced and effective individual should function at all three levels. This is true for Spiritual, physical and mental health. There is a model for this society in Viking Age Iceland. The settler's survival required skills as farmers, warriors,and Religious Leaders. What we are looking at in terms of describing Jarl is the attitude and energy that are necessary to prosper. When I get back from my Sovereign duties we will describe the attributes of young Jarl.
Monday, July 31, 2006
It's time to move on toward a more proactive and less reactive expression of Heathenry. Less negativity and more positive observations and solutions will get us back to some good healthy heresy. Heathen teachings will be specifically addressed. We are about to reclaim our solid foundations. Our own foundations, not those of another. This allows us to truly honor what other indigenous cultures possess. To do this we must first honor ourselves.
FUTURE TOPICS:
Tribal Kindred Environment.
Hall and Lodge.
Book Reviews.
Runes.
Mythic Cosmology.
Germanic Philosophy.
Soul Lore.
Witchdom.
Literature.
History.
Postmodern Resources.
Seidhr.
Keeping the thews is my first concern so I'll be back later after I perceive the guidance of Asgard and apply that rede to Midgard.
FUTURE TOPICS:
Tribal Kindred Environment.
Hall and Lodge.
Book Reviews.
Runes.
Mythic Cosmology.
Germanic Philosophy.
Soul Lore.
Witchdom.
Literature.
History.
Postmodern Resources.
Seidhr.
Keeping the thews is my first concern so I'll be back later after I perceive the guidance of Asgard and apply that rede to Midgard.
Sunday, July 16, 2006
It is my assertion, or contention as seen by some, that ancient and timeless truths exist within the edifices of institutions that ostensibly tell the public an opposing and oppressive story. However the social gathering of Kindred has access to a Spirit that resonates hiddin within the gathering. An example for me is the edifice of the Seventh Day Adventist church. This is an institutional structure that houses a foul doctrine based upon monotheist psycho-cruelty. In my youth I was presented with a viscious deity who was to smite just about everybody (including Adventists)in the final last day. Guess what. There is no 'last day' and we refuse to be smote because we have the power of our True Selves which is described by a coherent and powerful polytheism. An important Heathen and heretical concept.
I have mentioned before that we prefer to use 'Heathen' over 'Pagan' to describe the healing process of taking back our heritage. This distinction is not as essential as it seems. 'Pagan' is an acceptable word because of its frequent use in good contexts and also because of our historical conflict, admiration and sometimes alliance with Rome in terms of military and politics.
A lesser and more corrupt form of Rome drifted down through history to become institutions like the Adventist conclave where I found myself with family and friends. I always wondered why the ghastly doctrine was not mentioned at family and church social gatherings like picnics and potlucks. I wanted to know how we could beat the horrific odds so that more of my loved ones could be saved. I now believe silence about the vile doctrine was because my elders instinicitvely knew that the christian doctrine was wrong, while the gathering was True.
Thews (ancient ehical customs) call now, so I must close todays post and attend to paramount daily reponsiblilities. I will soon describe in more detail the actual worldview and practices of being Heathen.
I'm back. Some alternative history novels have offered intriguing possibilities for cultures that might have been. While these novels present a violent and dramatic context, since they are entertainment, we might look at some more prosaic scenarios for alternative states of mind and social dynamics. Things could have been different.
On a more personal level,its up to me to recreate my past and see how the present is improved. If I had not gone down an ignorant road, believing that money and power were wrong, that alcohol was for obsessive and excessive long-term escape, and that dominant cultural powers had good and wise intentions with their threatening world-view,then I might have had a true frame of reference to guide me in my youth. As it was, I fell into uncultered alcohol abuse. The only available recovery mechanism made me choose a program that had horrific consequences for myself and many of my people. That horrific choice was accepting what I shall call the 'atrocity and abomination'. This shall hereafter be abbreviated as, 'AA'. It was in this culture of medieval self-loathing and surrender to the christian hierarchy of personality and values that I encountered a tremendous loss of fortune and will to live. I am getting back my fortune and will to live.
I think I've figured out how to edit a blog when I must leave and return so often. See you later.
It's later. Mission accomplished. By the very definition of the A.A. program I was on the path of surrender. But surrender to what? Surrender to the meta-political institution of anti-life that gained power in the Middle Eastern/Meditteranean world and aggresively took up their mandate to inflict their atrocity on the rest of the world.
It was my previous and more fortunate knowledge of more positive-life and enriching metaphysics that led me to an alert rejection of the foul doctrine and a sense of the likelihood of a greater truth. Some of those earlier influences were Edgar Cayce, Fate magazine, Albert Einstein, and my own grandfather's quiet truth. Granted, these are not the most profound sources of a Teutonic truth that I might have found available in the works of Nietzsche, Heidegger, or Germanic Myth scholars, but when the heart of a people dwells within, anything of some value can enlighten a greater value. There was mystery and magic here that I was fortunate enough to touch upon, but not fortunate enough to persue fully at the time. So since 'karma' was a concept that seemd to explain much in terms of a rational unerstanding of the causes behind the effects we experience -- I found myself enmeshed in Orientalism. Eastern philosophies were the most accessable souces of this revelation since our own teachings had been surpressed long ago. During my A.A, tenure, I found myself attending some Buddhist meetings. This was only to become a Japanese/Up With People Concert program of enforced activity and coerced proslytizing. Ultimately this did not lead to integrated Spiritual growth with tangible connections to that Spiritual Kindred Energy described earlier.
We must learn to ignore the more socially available but lesser impulses from outside environments and trust more to the Inner Being. There is a greater destiny for myself and my people. Independence to persue that greater destiny takes us back to the beginning and takes us forward into forever.
If there had been an early introduction to the ancestral lore that presented Odin, Freya, kindred, honor, tribe and the thews, I could have dealt with aspects of living in a victorious way. This would have avoided the weakened condition that led to victimization by alien agendas. In the future, I hope that more young people can explore the European way that leads to a constructive life of frith and weal.
Some word definitons from a surpressed language (our own) might be in order here:
"Frith" means "peace" but it has a meaning that is more profound than mere 'serenity'. Frith is a dynamic state of well-being that embraces an active persuit of healthy physical and emotional living.
"Weal" means prosperity and good fortune. It is the root source of of the word "wealth".
"Thews" are ethics based upon ancient customs that are proven to be benificial to the Self and the community. These can be found primarily throughout the Poetic Edda.
Edred Thorsson points out the the Troth is all about ACTION. He acknowledges that this action can take the form of thought, study, meditation, and divination but actualization of what we have learned must be applied to the environment. That is where I fell short. If I had taken responsibility long ago I would have taken some criticism, been called strange, been called selfish, but we ALL would have been in better circumstanes. There are two regrets that I have. First, that if I had received the proper education early from lore and ethics passed down about gathering, kindred, alcohol, tribe and honor, I would have found in Euro-mythic patterns the way that would have led to a more constructive way of dealing with everything. Second, if I had applied the teachings after I did become aware, I would have advanced both my own better destiny and that of my people. Fortunately the ancestral past and even my own past efforts are rich with dynamic wisdom and action that has been taken towards weal.
I have mentioned before that we prefer to use 'Heathen' over 'Pagan' to describe the healing process of taking back our heritage. This distinction is not as essential as it seems. 'Pagan' is an acceptable word because of its frequent use in good contexts and also because of our historical conflict, admiration and sometimes alliance with Rome in terms of military and politics.
A lesser and more corrupt form of Rome drifted down through history to become institutions like the Adventist conclave where I found myself with family and friends. I always wondered why the ghastly doctrine was not mentioned at family and church social gatherings like picnics and potlucks. I wanted to know how we could beat the horrific odds so that more of my loved ones could be saved. I now believe silence about the vile doctrine was because my elders instinicitvely knew that the christian doctrine was wrong, while the gathering was True.
Thews (ancient ehical customs) call now, so I must close todays post and attend to paramount daily reponsiblilities. I will soon describe in more detail the actual worldview and practices of being Heathen.
I'm back. Some alternative history novels have offered intriguing possibilities for cultures that might have been. While these novels present a violent and dramatic context, since they are entertainment, we might look at some more prosaic scenarios for alternative states of mind and social dynamics. Things could have been different.
On a more personal level,its up to me to recreate my past and see how the present is improved. If I had not gone down an ignorant road, believing that money and power were wrong, that alcohol was for obsessive and excessive long-term escape, and that dominant cultural powers had good and wise intentions with their threatening world-view,then I might have had a true frame of reference to guide me in my youth. As it was, I fell into uncultered alcohol abuse. The only available recovery mechanism made me choose a program that had horrific consequences for myself and many of my people. That horrific choice was accepting what I shall call the 'atrocity and abomination'. This shall hereafter be abbreviated as, 'AA'. It was in this culture of medieval self-loathing and surrender to the christian hierarchy of personality and values that I encountered a tremendous loss of fortune and will to live. I am getting back my fortune and will to live.
I think I've figured out how to edit a blog when I must leave and return so often. See you later.
It's later. Mission accomplished. By the very definition of the A.A. program I was on the path of surrender. But surrender to what? Surrender to the meta-political institution of anti-life that gained power in the Middle Eastern/Meditteranean world and aggresively took up their mandate to inflict their atrocity on the rest of the world.
It was my previous and more fortunate knowledge of more positive-life and enriching metaphysics that led me to an alert rejection of the foul doctrine and a sense of the likelihood of a greater truth. Some of those earlier influences were Edgar Cayce, Fate magazine, Albert Einstein, and my own grandfather's quiet truth. Granted, these are not the most profound sources of a Teutonic truth that I might have found available in the works of Nietzsche, Heidegger, or Germanic Myth scholars, but when the heart of a people dwells within, anything of some value can enlighten a greater value. There was mystery and magic here that I was fortunate enough to touch upon, but not fortunate enough to persue fully at the time. So since 'karma' was a concept that seemd to explain much in terms of a rational unerstanding of the causes behind the effects we experience -- I found myself enmeshed in Orientalism. Eastern philosophies were the most accessable souces of this revelation since our own teachings had been surpressed long ago. During my A.A, tenure, I found myself attending some Buddhist meetings. This was only to become a Japanese/Up With People Concert program of enforced activity and coerced proslytizing. Ultimately this did not lead to integrated Spiritual growth with tangible connections to that Spiritual Kindred Energy described earlier.
We must learn to ignore the more socially available but lesser impulses from outside environments and trust more to the Inner Being. There is a greater destiny for myself and my people. Independence to persue that greater destiny takes us back to the beginning and takes us forward into forever.
If there had been an early introduction to the ancestral lore that presented Odin, Freya, kindred, honor, tribe and the thews, I could have dealt with aspects of living in a victorious way. This would have avoided the weakened condition that led to victimization by alien agendas. In the future, I hope that more young people can explore the European way that leads to a constructive life of frith and weal.
Some word definitons from a surpressed language (our own) might be in order here:
"Frith" means "peace" but it has a meaning that is more profound than mere 'serenity'. Frith is a dynamic state of well-being that embraces an active persuit of healthy physical and emotional living.
"Weal" means prosperity and good fortune. It is the root source of of the word "wealth".
"Thews" are ethics based upon ancient customs that are proven to be benificial to the Self and the community. These can be found primarily throughout the Poetic Edda.
Edred Thorsson points out the the Troth is all about ACTION. He acknowledges that this action can take the form of thought, study, meditation, and divination but actualization of what we have learned must be applied to the environment. That is where I fell short. If I had taken responsibility long ago I would have taken some criticism, been called strange, been called selfish, but we ALL would have been in better circumstanes. There are two regrets that I have. First, that if I had received the proper education early from lore and ethics passed down about gathering, kindred, alcohol, tribe and honor, I would have found in Euro-mythic patterns the way that would have led to a more constructive way of dealing with everything. Second, if I had applied the teachings after I did become aware, I would have advanced both my own better destiny and that of my people. Fortunately the ancestral past and even my own past efforts are rich with dynamic wisdom and action that has been taken towards weal.
Friday, July 07, 2006
Arrived in the mail: a photo of my grandparents, parents, brother, sisters, aunts, uncles, cousins and myself. This had been taken at my parents home about 1959. We are all standing in the corner where the Yule tree usually was during that season. I'm not sure when the photo was taken, but I'm guessing autumn. These people are descended from courageous, adventurous, ambitious people who arrived here from Europe to thrive and love.
My theory is that it was ancient Old World values and magic that created the Kindred in Montana. The photo was essentially from a gathering in a central Hall, a Kindred Lodge. The image elicits a sense of a meeting of a spiritual tribe. These people were, and are, winners in a Living Tradition.
For my own part, I can see that my personal failure to adhere to the values, metaphysics, and life-force of that Tradition has led to recent losses in my life. One value that I have embraced is 'not giving up' so we will prosper again while I reconnect with ancestral values and metaphysics. The recent losses in my tribe could have been prevented with greater intention on my part. That I failed in my basic humanity was perhaps not entirely my fault. I believe there has been a vacuum of teaching in lore, theology, and philosophy that leaves us vulnerable. We are free-associating, ungrounded, and flailing about in modern confusion. We are ignorant of the teachings that describe the natural Spiritual impulse we sense in our beings. Instead we now live in a maelstrom of alien imposed manipulations. It was in this maelstrom of non-relevant and detrimental alien ideas that was my only choice of where to look for answers to my spiritual quest. It was perhaps in seeking the spiritual philosophy responsible for our well-being and in my hope to continue this presence and influence that paradoxically led to me to what was immediatlely available to the general modern public as a 'universalist' denial of immanent tribal values. These 'universalist' teachings of life-negation were all too available, but that is the nature of evangelism. My effectiveness to the Kindred reality was diminished far beyond those folks who never studied the available metaphysics at all. If the real teachings hadn't been taken away and hidden from us all, I would not have needed to go astray into life-negating slave universalisms. So perhaps I can be forgiven for taking a wrong path.
Yet within the challenge of seeking the hidden, reclaiming the lost, individual strength can grow in the process of finding the truth. Perhaps this is the greater plan. Small comfort when I have failed myself and failed my people. But that is part of the challenge or quest -- the possibility of failure. I can reach again for victory. The positive that will come from this is when I take up the Allfather's greater plan and lead myself back to Right and leave some clues for those in the Kindred who care.
Action is more important than words right now. So I'm going to post this part of the "Heathen And Heretical Ways" introduction and take care of some business. Back later to polish this up a bit.
My theory is that it was ancient Old World values and magic that created the Kindred in Montana. The photo was essentially from a gathering in a central Hall, a Kindred Lodge. The image elicits a sense of a meeting of a spiritual tribe. These people were, and are, winners in a Living Tradition.
For my own part, I can see that my personal failure to adhere to the values, metaphysics, and life-force of that Tradition has led to recent losses in my life. One value that I have embraced is 'not giving up' so we will prosper again while I reconnect with ancestral values and metaphysics. The recent losses in my tribe could have been prevented with greater intention on my part. That I failed in my basic humanity was perhaps not entirely my fault. I believe there has been a vacuum of teaching in lore, theology, and philosophy that leaves us vulnerable. We are free-associating, ungrounded, and flailing about in modern confusion. We are ignorant of the teachings that describe the natural Spiritual impulse we sense in our beings. Instead we now live in a maelstrom of alien imposed manipulations. It was in this maelstrom of non-relevant and detrimental alien ideas that was my only choice of where to look for answers to my spiritual quest. It was perhaps in seeking the spiritual philosophy responsible for our well-being and in my hope to continue this presence and influence that paradoxically led to me to what was immediatlely available to the general modern public as a 'universalist' denial of immanent tribal values. These 'universalist' teachings of life-negation were all too available, but that is the nature of evangelism. My effectiveness to the Kindred reality was diminished far beyond those folks who never studied the available metaphysics at all. If the real teachings hadn't been taken away and hidden from us all, I would not have needed to go astray into life-negating slave universalisms. So perhaps I can be forgiven for taking a wrong path.
Yet within the challenge of seeking the hidden, reclaiming the lost, individual strength can grow in the process of finding the truth. Perhaps this is the greater plan. Small comfort when I have failed myself and failed my people. But that is part of the challenge or quest -- the possibility of failure. I can reach again for victory. The positive that will come from this is when I take up the Allfather's greater plan and lead myself back to Right and leave some clues for those in the Kindred who care.
Action is more important than words right now. So I'm going to post this part of the "Heathen And Heretical Ways" introduction and take care of some business. Back later to polish this up a bit.
Tuesday, July 04, 2006
Independence Day. Freedom to take back the ways of an indigenous culture is our theme here. This will embrace aspects of an inherited religious and Magical paradigm that has always been with us in our attitude and active approach to vital living. Since this is an exploration of 'integral' culture it must include history, ethics, language, and art. The practical appearance of daily living enfolds within and creates anew the pulse of a meaningful life.
The word, "Heathen" is of Teutonic origin and is therefore used instead of the more common word, "Pagan". The Latin pejorative aspects of 'Pagan' is a consideration since we are talking about taking back the ways of a Teutonic people. By 'Heathen' we mean an ancestral social, religious, and personal approach to life that can be as Shamanic, devotional, or pragmatic as individuals decide for themselves. In the Heathen Teutonic aspect we will explore Runes, Magic, Religion, Mythology, and Social Constructs.
The second part of our title, "Heretical" refers to the imperative of breaking free from oppressive and manipulative institutions and taking a more individual approach to enlightenment. The individual is what is important, not the institution. We are not anarchists. It is right that institutions be allowed the same freedoms that we ask for ourselves.
Sometimes we have escaped one manipulative paradigm only to be enslaved by another. This was my own bitter experience. With a lack of philosophical sophistication I joined a Buddhist cult that promised enlightenment if I obeyed totally with my thoughts, time and money. This was not prosletyzed up-front of course but introduced gradually. Their method is to introduce a sense of self-hatred and then offer obedience as a salvation. Not uncommon in varying degrees with any method of alien conversion. Having a strong sense of Self is part of what we mean by 'heretical'.
This blog is a very rough draft of a work in progress. Since ethics are part of an Heathen approach to life, I must now go attend to my elderly mother and other reponsibilities before I return with a more coherent series of essays. Thanks for reading this.
Alan Wittenberg
The word, "Heathen" is of Teutonic origin and is therefore used instead of the more common word, "Pagan". The Latin pejorative aspects of 'Pagan' is a consideration since we are talking about taking back the ways of a Teutonic people. By 'Heathen' we mean an ancestral social, religious, and personal approach to life that can be as Shamanic, devotional, or pragmatic as individuals decide for themselves. In the Heathen Teutonic aspect we will explore Runes, Magic, Religion, Mythology, and Social Constructs.
The second part of our title, "Heretical" refers to the imperative of breaking free from oppressive and manipulative institutions and taking a more individual approach to enlightenment. The individual is what is important, not the institution. We are not anarchists. It is right that institutions be allowed the same freedoms that we ask for ourselves.
Sometimes we have escaped one manipulative paradigm only to be enslaved by another. This was my own bitter experience. With a lack of philosophical sophistication I joined a Buddhist cult that promised enlightenment if I obeyed totally with my thoughts, time and money. This was not prosletyzed up-front of course but introduced gradually. Their method is to introduce a sense of self-hatred and then offer obedience as a salvation. Not uncommon in varying degrees with any method of alien conversion. Having a strong sense of Self is part of what we mean by 'heretical'.
This blog is a very rough draft of a work in progress. Since ethics are part of an Heathen approach to life, I must now go attend to my elderly mother and other reponsibilities before I return with a more coherent series of essays. Thanks for reading this.
Alan Wittenberg
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