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.
Thursday, September 24, 2009
Monday, July 06, 2009
TRANSFORMING FRAME OF REFERENCE.
The abundance of self-help metaphysics takes us to worldwide cultural representations. The miriad of Toltec teachings will by definition use the Meso-Amercan ambience and certainly eventually use the Carlos Casteneda terminology. Zen focus will use the Japanese model or the earlier source of Chinese practioners. The more sutra-oriented Buddhism will model the origination in India where it is now nearly extinct. Theosophical modeled energy body representations will use the Hindu and Indian subcontinent cultural history. Widely popular and of comfort to many are the more metaphysical interpretations of common Biblical institutions. Some are eclectic with a tolerance and even advocation of the religious science of areas outside the usual cultures of Rome and the Middle East.
There is a better way. We didn't know this in the late 1960's when there was a kind of 'cosmic' seeking to expand our horizons toward more understanding of life. We turned to the I-Ching, Egyptology, Zen, and anything in far away places. If we had known better, or if had been time, we would have found ourselves in our Selves and the very places where we lived. The framework for personal consciousness research has a model given by our ancestors. Politically charged failed policys of the Marxist era will be corrected by a recognition that there was something Spiritual about our own Declaration of Independence. This time of Spiritual expression went on to frame our Constitution.
Wherever you are in the United States you are probably there because of the courage and ambition of immediate family, ancestors, or your own resolve and motivation. To now advocate any foreign teaching that nullifies ego and over-simplifies a selfless life would create an unnecessary conflict. The path with a heart that has respect for human complexity is available.
That is the direction this blog will take in future entrys. Much of this integral Germanic cultural referrence awaits rediscovery. There is progress in remembrance and authentic creativity every day. We have our ways and we are learning more.
The abundance of self-help metaphysics takes us to worldwide cultural representations. The miriad of Toltec teachings will by definition use the Meso-Amercan ambience and certainly eventually use the Carlos Casteneda terminology. Zen focus will use the Japanese model or the earlier source of Chinese practioners. The more sutra-oriented Buddhism will model the origination in India where it is now nearly extinct. Theosophical modeled energy body representations will use the Hindu and Indian subcontinent cultural history. Widely popular and of comfort to many are the more metaphysical interpretations of common Biblical institutions. Some are eclectic with a tolerance and even advocation of the religious science of areas outside the usual cultures of Rome and the Middle East.
There is a better way. We didn't know this in the late 1960's when there was a kind of 'cosmic' seeking to expand our horizons toward more understanding of life. We turned to the I-Ching, Egyptology, Zen, and anything in far away places. If we had known better, or if had been time, we would have found ourselves in our Selves and the very places where we lived. The framework for personal consciousness research has a model given by our ancestors. Politically charged failed policys of the Marxist era will be corrected by a recognition that there was something Spiritual about our own Declaration of Independence. This time of Spiritual expression went on to frame our Constitution.
Wherever you are in the United States you are probably there because of the courage and ambition of immediate family, ancestors, or your own resolve and motivation. To now advocate any foreign teaching that nullifies ego and over-simplifies a selfless life would create an unnecessary conflict. The path with a heart that has respect for human complexity is available.
That is the direction this blog will take in future entrys. Much of this integral Germanic cultural referrence awaits rediscovery. There is progress in remembrance and authentic creativity every day. We have our ways and we are learning more.
Sunday, March 01, 2009
ENACTMENT OF PRINCIPLES.
The call of daily life, with its own potential for heroic and sovereign action, means that I should arrive at some intermediate conclusions of a practical nature. There is an imperative for the enactment of the principles of this study of heritage and primary sources in literature. The original premise is that my homesteading ancestors in Montana acted with courage, enterprise, and honor. They didn't know the ancient source of their drive and values as a conscious theory, yet they were acting with a natural commitment to advancing their teleology.
This began as a series of essays about studying primary sources in literature as a means of rebuilding our Teutonic Heathen values and a search for practical truth. I've mentioned that my own attention has sometimes fallen short of those values, and with detrimental results. These results need to be corrected. Live and learn. I chose the title to represent a return to Traditional values and a search for practical truth. This is a work in progress that requires action toward victory.
At its inception "Heathen And Heritical Ways" looked at two premises.
A. That Spiritual values of a Heathen nature are already present as the intuitive source of our pioneer ancestors' skill in successful living and prosperity.
B. That research into literature has instruction and lore that could reveal more about how to enact and increase this successful living.
These two premises are studied with the following immediate details.
A. Kindred settlement in Montana.
B. The 'Rigsthula' lay of The Poetic Edda, translated by Lee M. Hollander. Also 'Beowulf' translated by Seamus Heaney.
The enactment of the themes are hinted at in the explanation of the title for this blog site. The word, "Heathen" is capitalized because it is a proper name for our natural religion. A look at any dictionary will reveal that the word comes from the Old English 'Haithen' and the related Old High German 'Haiden'. A definition is that it describes people who kept their native faith and culture without converting to an invading foreign poitical religion. Since 'Heathen' is of Teutonic origin we use it 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 the the ancestral, religious, social, magical, and personal approach to life that can be as shamanic, devotional, and pragmatic as individuals decide for themselves. In the Heathen Teutonic curriculum I will present studies of runes, religion, magic, and social constructs.
The second part of my title, 'heretical', refers to the imperative of breaking free from oppressive and manipulative organizations and taking a more individual approach to enlightenment. The individual is what's important, not foreign cults that promote self-hatred and then offer enslavement to their organization as a cure. For us, the term 'heretic' is complimentary. It means the willingness to seek Truth with knowledge, intuition, and love.
Enactment in daily life requires that I reach some intermediate conclusions and challenge for results. The results of practicilng lore should bring an individual back in harmony with his Teutonic heritage. Certain realizations from this study of the Rigsthula lay of the Poetic Edda and also the study of the Beowulf epic will offer some possible actions. Two of these realizations toward action are that we are ambitious and generous. With that in mind I should take the following actions.
A. I must get this house in cleaned and in order to better greet my friends with the thew of 'guestfriendliness'. Also to better care for my mother I should make the house uncluttered and in better order. The environment has a reciprocal influence. An impressive environment is shown to be important in Tradition.
B. To be generous, first there must be something to be generous with. This is not only 'charity' on any side of a gift exchange, but a bonding of kinship and tribal alliance formed from ancient principles. I should get serious about my online business.
To establish the insight necessary for action based upon literature and lore, it might be profitable to read again the entire essay in Heathen And Heretical Ways, yet I want to focus for the present time on the following edited quotes.
"This story of land-taking, courage, cosmic learning, and working ability supported by Diety is a perfect description of the migration from Europe to what is now called North America. This is how we arrived in Montana and created a destiny. My kindred and folk are here and we have prospered." (September 4, 2006)
"A few things to note here. Those skilled in runes can listen to nature. They have shamanic skills and are also familiar with wealth and prosperity. It is said that Konunger went on to prove himself by victory in Denmark. He wed Dana, the daughter of Danpr. Their son is said to have united Denmark. So even the achievement of Jarl as they were surpassed by Konungr were surpassed in deed by the next generation."
"There is no place in Teutonic Magical skill for throwing away 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 of social progress of Teutonic tribes will rise again. This knowledge can be used for skillful adventures in wealth." (October 3, 2006)
Now is the time to work on claiming our more recent lineage and reclaiming the best of our ancient lineage.
The call of daily life, with its own potential for heroic and sovereign action, means that I should arrive at some intermediate conclusions of a practical nature. There is an imperative for the enactment of the principles of this study of heritage and primary sources in literature. The original premise is that my homesteading ancestors in Montana acted with courage, enterprise, and honor. They didn't know the ancient source of their drive and values as a conscious theory, yet they were acting with a natural commitment to advancing their teleology.
This began as a series of essays about studying primary sources in literature as a means of rebuilding our Teutonic Heathen values and a search for practical truth. I've mentioned that my own attention has sometimes fallen short of those values, and with detrimental results. These results need to be corrected. Live and learn. I chose the title to represent a return to Traditional values and a search for practical truth. This is a work in progress that requires action toward victory.
At its inception "Heathen And Heritical Ways" looked at two premises.
A. That Spiritual values of a Heathen nature are already present as the intuitive source of our pioneer ancestors' skill in successful living and prosperity.
B. That research into literature has instruction and lore that could reveal more about how to enact and increase this successful living.
These two premises are studied with the following immediate details.
A. Kindred settlement in Montana.
B. The 'Rigsthula' lay of The Poetic Edda, translated by Lee M. Hollander. Also 'Beowulf' translated by Seamus Heaney.
The enactment of the themes are hinted at in the explanation of the title for this blog site. The word, "Heathen" is capitalized because it is a proper name for our natural religion. A look at any dictionary will reveal that the word comes from the Old English 'Haithen' and the related Old High German 'Haiden'. A definition is that it describes people who kept their native faith and culture without converting to an invading foreign poitical religion. Since 'Heathen' is of Teutonic origin we use it 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 the the ancestral, religious, social, magical, and personal approach to life that can be as shamanic, devotional, and pragmatic as individuals decide for themselves. In the Heathen Teutonic curriculum I will present studies of runes, religion, magic, and social constructs.
The second part of my title, 'heretical', refers to the imperative of breaking free from oppressive and manipulative organizations and taking a more individual approach to enlightenment. The individual is what's important, not foreign cults that promote self-hatred and then offer enslavement to their organization as a cure. For us, the term 'heretic' is complimentary. It means the willingness to seek Truth with knowledge, intuition, and love.
Enactment in daily life requires that I reach some intermediate conclusions and challenge for results. The results of practicilng lore should bring an individual back in harmony with his Teutonic heritage. Certain realizations from this study of the Rigsthula lay of the Poetic Edda and also the study of the Beowulf epic will offer some possible actions. Two of these realizations toward action are that we are ambitious and generous. With that in mind I should take the following actions.
A. I must get this house in cleaned and in order to better greet my friends with the thew of 'guestfriendliness'. Also to better care for my mother I should make the house uncluttered and in better order. The environment has a reciprocal influence. An impressive environment is shown to be important in Tradition.
B. To be generous, first there must be something to be generous with. This is not only 'charity' on any side of a gift exchange, but a bonding of kinship and tribal alliance formed from ancient principles. I should get serious about my online business.
To establish the insight necessary for action based upon literature and lore, it might be profitable to read again the entire essay in Heathen And Heretical Ways, yet I want to focus for the present time on the following edited quotes.
"This story of land-taking, courage, cosmic learning, and working ability supported by Diety is a perfect description of the migration from Europe to what is now called North America. This is how we arrived in Montana and created a destiny. My kindred and folk are here and we have prospered." (September 4, 2006)
"A few things to note here. Those skilled in runes can listen to nature. They have shamanic skills and are also familiar with wealth and prosperity. It is said that Konunger went on to prove himself by victory in Denmark. He wed Dana, the daughter of Danpr. Their son is said to have united Denmark. So even the achievement of Jarl as they were surpassed by Konungr were surpassed in deed by the next generation."
"There is no place in Teutonic Magical skill for throwing away 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 of social progress of Teutonic tribes will rise again. This knowledge can be used for skillful adventures in wealth." (October 3, 2006)
Now is the time to work on claiming our more recent lineage and reclaiming the best of our ancient lineage.
BEOWULF.
ANOTHER DUAL-LANGUAGE EDITION.
The excellent Seamus Heaney translation with the Old English on the left side pages adds the ambience of the original power to the reading. This has been done before by Howell D. Chickering in 1977. I'm now reading a new addition of this classic and enjoying the way the two books (Heaney and Chickering translations) work together and present their own experience of the epic.
I would use them both for a full experience of the potentials that can be interpreted in this extensive scholastic field. Here is the information on the new Chickering edition:
"BEOWULF : A Dual Language Edition" , Translated and with an Introduction by Howell D. Chickering, Jr.
With a New Afterword.
As Howell Chickering points out in the new afterword of this 2006 edition, the real power of the Beowulf epic is found in the experience of the individual reading it, hopefully in the Old English. There are vast resources of scholarship and how to find them given in the afterword. The power of the poem stands on its own.
ANOTHER DUAL-LANGUAGE EDITION.
The excellent Seamus Heaney translation with the Old English on the left side pages adds the ambience of the original power to the reading. This has been done before by Howell D. Chickering in 1977. I'm now reading a new addition of this classic and enjoying the way the two books (Heaney and Chickering translations) work together and present their own experience of the epic.
I would use them both for a full experience of the potentials that can be interpreted in this extensive scholastic field. Here is the information on the new Chickering edition:
"BEOWULF : A Dual Language Edition" , Translated and with an Introduction by Howell D. Chickering, Jr.
With a New Afterword.
As Howell Chickering points out in the new afterword of this 2006 edition, the real power of the Beowulf epic is found in the experience of the individual reading it, hopefully in the Old English. There are vast resources of scholarship and how to find them given in the afterword. The power of the poem stands on its own.
Saturday, January 03, 2009
To extend the Beowulf section of this essay with best effect would require my gaining a better knowledge of Old English and also the background in literature. Since this work is to address the success formulas of the Elder Ways there are some limits to my writing time owed to my meeting the very responsibilities, values,and areas of life that are represented here. Considerable success and valued endeavor has been created since I began this essay about two years ago.
I bring an experiential bias to this work with my interest in returning the heroic and prosperous dynamic spirit of our past age. There has already been too much of the hijacking of European metaphysics (or rather a false invention of modern interpretation) by forces of political Marxist or socialist agendas. I have seen way too much poverty and suffering in the neo-pagan community owed to this hijacking by means of misinterpretation.
While the quality of this work will need upgrading in the future I'd still like to continue with my own theorys that I hope will increase our frith and weal. We should live in dynamic, creative, peace and we should have prosperity.
There are three monsters that are defeated by Beowulf and we have only gotten to the first. As mentioned earlier, the less well-known part of this epic is that the young hero returned home to become the supporter of the rightful leader of his own people and eventually become king himself. The hero fights those monsters who threaten the tribe and is loyal to strong leaders who protect and advance the tribe. Our lesson here is that to protect our happiness and prosperity there are opponents to be defeated. And there are communitys that share our victorys.
It is the human structure of kindred or tribal society that serves the hero who serves the tribe. Wunjo could be seen as a rune that describes this mutual support of the tribe's strength and the individual's personal power. There is no exclusion of the community interests and the individual interests. There is a battle that leads to peace. The Gimle that translates as 'Gem Roof' from Icelandic is the teleology of our quest. This should not be forgotten by the immature anarchists who only aspire to leveling of our interests and merits while reveling in misery. Any claim they have to directing our purpose is bogus. This essay is an attempt to show through the primary sources of the 'Rigsthula' of the Poetic Edda and the Beowulf study now being studied that there is another more effective approach to the Elder Ways. The individual can find transformation and have a reciprocal benifit to the tribe.
On pages 119 - 123 of the Heaney translation, Hrothgar gives advice on how to be a considerate and respected leader. Hrothgar can see that the time would come when the Geats would need Beowulf to be king. This is advice worth reading for how we should conduct ourselves toward each other. An interesting comment on tradtional values is given on page 127. Hrothgar says, "I know your people are beyond reproach in every respect, steadfast in the old way with friend and foe." Foes are defeated and friends are honored.
So this is one of the Heathen values that advance the individual life and the Kindred. There are mainstream political forces today that would try to deceive us into not keeping this principle. Homogenized 'globalism' would have us abandon our tribal connections for an abstract sloganeering of ineffective altruism and aggression against other people. In standing up to them by living rightly we are keeping the heretical imperative.
I bring an experiential bias to this work with my interest in returning the heroic and prosperous dynamic spirit of our past age. There has already been too much of the hijacking of European metaphysics (or rather a false invention of modern interpretation) by forces of political Marxist or socialist agendas. I have seen way too much poverty and suffering in the neo-pagan community owed to this hijacking by means of misinterpretation.
While the quality of this work will need upgrading in the future I'd still like to continue with my own theorys that I hope will increase our frith and weal. We should live in dynamic, creative, peace and we should have prosperity.
There are three monsters that are defeated by Beowulf and we have only gotten to the first. As mentioned earlier, the less well-known part of this epic is that the young hero returned home to become the supporter of the rightful leader of his own people and eventually become king himself. The hero fights those monsters who threaten the tribe and is loyal to strong leaders who protect and advance the tribe. Our lesson here is that to protect our happiness and prosperity there are opponents to be defeated. And there are communitys that share our victorys.
It is the human structure of kindred or tribal society that serves the hero who serves the tribe. Wunjo could be seen as a rune that describes this mutual support of the tribe's strength and the individual's personal power. There is no exclusion of the community interests and the individual interests. There is a battle that leads to peace. The Gimle that translates as 'Gem Roof' from Icelandic is the teleology of our quest. This should not be forgotten by the immature anarchists who only aspire to leveling of our interests and merits while reveling in misery. Any claim they have to directing our purpose is bogus. This essay is an attempt to show through the primary sources of the 'Rigsthula' of the Poetic Edda and the Beowulf study now being studied that there is another more effective approach to the Elder Ways. The individual can find transformation and have a reciprocal benifit to the tribe.
On pages 119 - 123 of the Heaney translation, Hrothgar gives advice on how to be a considerate and respected leader. Hrothgar can see that the time would come when the Geats would need Beowulf to be king. This is advice worth reading for how we should conduct ourselves toward each other. An interesting comment on tradtional values is given on page 127. Hrothgar says, "I know your people are beyond reproach in every respect, steadfast in the old way with friend and foe." Foes are defeated and friends are honored.
So this is one of the Heathen values that advance the individual life and the Kindred. There are mainstream political forces today that would try to deceive us into not keeping this principle. Homogenized 'globalism' would have us abandon our tribal connections for an abstract sloganeering of ineffective altruism and aggression against other people. In standing up to them by living rightly we are keeping the heretical imperative.
Thursday, May 08, 2008
We continue with the Beowulf story as a lesson in diligence and resiliance. The main theme of this particular essay is about the environment of gathering in the best context of the continuance of Tradition. We will not delve into the warrior action adventure aspects too much. These qualities are in the story, as are other topics of study that instruct us about our cultural heritage.
The gathering at Heorot is an expression of integral social culture and values. Prosperity and reward are aspects of the Beowulf narrative. Sharing of wealth is based upon effort and merit. King Hrothgar keeps his Traditional honor by being generous to the deserving. Keeping the social meaning of a tribal endeavor requires the energy of wealth. Again it would be good to consider that the first rune of the Elder Futhark is about mobile wealth. The Old English Rune Poem states a comforting quality and a comprehensive quality of purpose and also an ethic of sharing and keeping the energy in circulation. Currency has value.
I would like to acknowledge again that we are using the Seamus Heaney translation. King Hrothgar says, "So now, Beowulf, I adopt you in my heart as a dear son. Nourish and maintain this new connection, you noblest of men; ther'll be nothing you'll want for, no worldly goods that won't be yours" (pg 63) While Hrothgar assures his worldly consideration of reward, he also affirms a metaphysical enrichment for Beowulf's future. "May the God of Ages continue to keep and requite you well." (pg.63) The reference to the help of God appears often.
Prosperity and reward are ideal themes of the Beowulf epic. The community of humanity in a kindred tribal context is important. The speech and commentary of Hrothgar gives evidence that the religious richness of the community should be considered. Hrothgar says, "First and foremost, let the Almighty Father be thanked for this sight." (pg.63) "Al-Wealden thanc" (Old English pg.62) For a study in the various wordings used for Deity, compare 'Al-Wealden' as 'All Mighty Father' with the phrase 'Al-Walda thec gode forgylde' as 'God of Ages' as it appears later.
Translation and intuitive recognition in similarity of wording becomes evident when looking at the text. Let's look at a study of the phrase "With the Lord's assistance" on page 63. If we look at the wording here and compare it with some of the above phrases for Deity, we can see how leadership of a human society coincides with divine attributes. The wording is, "Drihtnes miht" (pg.62). Some intuition and imagination shows that this phrase in a little more modern English means "Drighten's might". This can give us some insight into what is meant by "Drihtne" in the first poem of the Old English Rune Poem. The usual translation of "If he would gain favor before the Lord" has a more specific meaning with the understanding that 'Drihtne' refers to Tribal leadership. Ange-Seax is a language rich in describing specific and varied aspects of religion, culture, and Tradition. Remembering the linguistic structure of our past is valuable.
The gathering at Heorot is an expression of integral social culture and values. Prosperity and reward are aspects of the Beowulf narrative. Sharing of wealth is based upon effort and merit. King Hrothgar keeps his Traditional honor by being generous to the deserving. Keeping the social meaning of a tribal endeavor requires the energy of wealth. Again it would be good to consider that the first rune of the Elder Futhark is about mobile wealth. The Old English Rune Poem states a comforting quality and a comprehensive quality of purpose and also an ethic of sharing and keeping the energy in circulation. Currency has value.
I would like to acknowledge again that we are using the Seamus Heaney translation. King Hrothgar says, "So now, Beowulf, I adopt you in my heart as a dear son. Nourish and maintain this new connection, you noblest of men; ther'll be nothing you'll want for, no worldly goods that won't be yours" (pg 63) While Hrothgar assures his worldly consideration of reward, he also affirms a metaphysical enrichment for Beowulf's future. "May the God of Ages continue to keep and requite you well." (pg.63) The reference to the help of God appears often.
Prosperity and reward are ideal themes of the Beowulf epic. The community of humanity in a kindred tribal context is important. The speech and commentary of Hrothgar gives evidence that the religious richness of the community should be considered. Hrothgar says, "First and foremost, let the Almighty Father be thanked for this sight." (pg.63) "Al-Wealden thanc" (Old English pg.62) For a study in the various wordings used for Deity, compare 'Al-Wealden' as 'All Mighty Father' with the phrase 'Al-Walda thec gode forgylde' as 'God of Ages' as it appears later.
Translation and intuitive recognition in similarity of wording becomes evident when looking at the text. Let's look at a study of the phrase "With the Lord's assistance" on page 63. If we look at the wording here and compare it with some of the above phrases for Deity, we can see how leadership of a human society coincides with divine attributes. The wording is, "Drihtnes miht" (pg.62). Some intuition and imagination shows that this phrase in a little more modern English means "Drighten's might". This can give us some insight into what is meant by "Drihtne" in the first poem of the Old English Rune Poem. The usual translation of "If he would gain favor before the Lord" has a more specific meaning with the understanding that 'Drihtne' refers to Tribal leadership. Ange-Seax is a language rich in describing specific and varied aspects of religion, culture, and Tradition. Remembering the linguistic structure of our past is valuable.
Thursday, March 27, 2008
This study of the 'Beowulf' epic has been a long time without a post on this blog site. That's because the living of the principles of this essay has been in the realm of action, kindred, and the environment. The main intent toward value of the "The Tree, Shining Plain, and Gem-Roof" essay is in transforming the mundane limitations of a standard consensus 'civilization' oriented life toward a more Radical Traditional personal and social reality.
The intermission of the written work for a more active endeavor was unavoidable and even beneficial. The sub-heading, "Timber, Tapestry, and Table" describes the attention to environment and building that was required. Ambitious work toward prosperity and an ethical caring for senior contributors to our pioneer culture has been the focus. In fact, coincidental to my return to working on this blog theme, there was a dinner on the same day arrainged by and attended by some of the same Montana homesteader family described in the second post. There is a reality here in my premise that 'normal' living is mostly informed by ancient and esoteric principles. Adventure, ambition, and love are values to be persued, not eschewed as some New Age and church moribund 'authorities' would try to convince us.
The intermission in this work was mainly predicated by the values as described in the "Rigsthula" study. However the heroic loyalty of the 'Beowulf' study is also pertinent. There is an important point to make about how this work will progress in this prelimanary rough-draft form.
To continue the 'Beowulf' study in a comprehensive way is not the immediate purpose. We will be selective and abbreviated in the focus to reach points related the the main themes. There are other social and psychological themes that could be included. I will be reaching conclusions that are direct and quick in respect to the themes of sovereignity and family. Looking back at the previous work I'm gratified that some of it is good work. If my current work is not up to those standards I can always make improvements later. The blogs that immediately follow this one will be a preliminary rough draft for a more comprehensive 'Beowulf' study.
The intermission of the written work for a more active endeavor was unavoidable and even beneficial. The sub-heading, "Timber, Tapestry, and Table" describes the attention to environment and building that was required. Ambitious work toward prosperity and an ethical caring for senior contributors to our pioneer culture has been the focus. In fact, coincidental to my return to working on this blog theme, there was a dinner on the same day arrainged by and attended by some of the same Montana homesteader family described in the second post. There is a reality here in my premise that 'normal' living is mostly informed by ancient and esoteric principles. Adventure, ambition, and love are values to be persued, not eschewed as some New Age and church moribund 'authorities' would try to convince us.
The intermission in this work was mainly predicated by the values as described in the "Rigsthula" study. However the heroic loyalty of the 'Beowulf' study is also pertinent. There is an important point to make about how this work will progress in this prelimanary rough-draft form.
To continue the 'Beowulf' study in a comprehensive way is not the immediate purpose. We will be selective and abbreviated in the focus to reach points related the the main themes. There are other social and psychological themes that could be included. I will be reaching conclusions that are direct and quick in respect to the themes of sovereignity and family. Looking back at the previous work I'm gratified that some of it is good work. If my current work is not up to those standards I can always make improvements later. The blogs that immediately follow this one will be a preliminary rough draft for a more comprehensive 'Beowulf' study.
Sunday, August 19, 2007
When Beowulf has defeated Grendel,and we have also defeated our monsters,there is another gathering of celebration. Celebrating victory and exchanging rewards is part of integral Teutonic culture. The good news of Beowulf's victory is met with a gathering of nobles. "Many clan chiefs gathered round the gift-hall. (pg. 57) "ymb tha gif-healle" (pg.56).
These gathering chieftans are Hrothgar's retainers yet they have high praise for Beowulf's ability as a future leader.
"Nowhere, they said, north or south
between the two seas or under the tall sky
on the broad earth was there anyone better
to raise a shield or to rule a kingdom." (pg.57)
In keeping with my attempt to introduce the magic of the Angle-Seax language I want to give the wording for "rule a kingdom". It is "rice wyrdhn". (pg. 56)
In fact, in the second part of this epic it is told how Beowulf returns to his homeland to rule in prosperity for fifty years. Yet here in Hrothgar's Denmark there is only the good will and alliance of chieftans and loyalty to kings that is based upon merit. This loyalty based rulership is the opposite of central authority that functions with or without merit. The dynamics of well-being are considered in political regional alliances.
Apparently the king's scop is already at work on a poetic song about Beowulf's victory. "Meanwhile a thane of the king's household, a carrier of tales, a traditional singer deeply schooled in the lore of the past, linked a new theme to a strict meter." (pg.60) This 'strict meter' shows that the English scop and the Scandanavian skald followed a similar strict rythmic craft in preserving poetic oral tradition. The scop is still working on the poem about Beowulf when he tells his remembrance of the tale of Sigimunde. The spiritual importance of the Germanic sense of the past, 'that which has become', is analyzed brilliantly in "The Well and the Tree : World and Time in Early Germanic Culture" by Paul C. Bauschatz. As for the significance of the telling of the story of Sigimunde (Sigurd), the treasure, and the dragon, I refer the reader to Professor J.R.R. Tolkein's academic studies of the Beowulf poem.
The bonding quality of the sharing of wealth in the mead hall and the important ethical spiritual dimension attached to prosperity shows in the description of Hrothgar as he tells how he will reward Beowulf. Hrothgar is called, "gaurdian of the ring hoard, goodness in person". (pg.60) The king's speech in praise of the Geat hero and the good fortune that gave victory to him has some fine examples of the way Old English is not so far removed from modern English. It seems like "maeg God wyrcan wunder aefter wundre" means "mighty God works wonder after wonder.". Yet Heaney translates this as "can work his wonders always and everywhere.".
The mighty influence of words, sound, and meter is useful in reviving the ancient worldview and powers that are still with us today. This blog will continue with a look at how The Beowulf epic can illuminate how to re-awaken our Tradition.
These gathering chieftans are Hrothgar's retainers yet they have high praise for Beowulf's ability as a future leader.
"Nowhere, they said, north or south
between the two seas or under the tall sky
on the broad earth was there anyone better
to raise a shield or to rule a kingdom." (pg.57)
In keeping with my attempt to introduce the magic of the Angle-Seax language I want to give the wording for "rule a kingdom". It is "rice wyrdhn". (pg. 56)
In fact, in the second part of this epic it is told how Beowulf returns to his homeland to rule in prosperity for fifty years. Yet here in Hrothgar's Denmark there is only the good will and alliance of chieftans and loyalty to kings that is based upon merit. This loyalty based rulership is the opposite of central authority that functions with or without merit. The dynamics of well-being are considered in political regional alliances.
Apparently the king's scop is already at work on a poetic song about Beowulf's victory. "Meanwhile a thane of the king's household, a carrier of tales, a traditional singer deeply schooled in the lore of the past, linked a new theme to a strict meter." (pg.60) This 'strict meter' shows that the English scop and the Scandanavian skald followed a similar strict rythmic craft in preserving poetic oral tradition. The scop is still working on the poem about Beowulf when he tells his remembrance of the tale of Sigimunde. The spiritual importance of the Germanic sense of the past, 'that which has become', is analyzed brilliantly in "The Well and the Tree : World and Time in Early Germanic Culture" by Paul C. Bauschatz. As for the significance of the telling of the story of Sigimunde (Sigurd), the treasure, and the dragon, I refer the reader to Professor J.R.R. Tolkein's academic studies of the Beowulf poem.
The bonding quality of the sharing of wealth in the mead hall and the important ethical spiritual dimension attached to prosperity shows in the description of Hrothgar as he tells how he will reward Beowulf. Hrothgar is called, "gaurdian of the ring hoard, goodness in person". (pg.60) The king's speech in praise of the Geat hero and the good fortune that gave victory to him has some fine examples of the way Old English is not so far removed from modern English. It seems like "maeg God wyrcan wunder aefter wundre" means "mighty God works wonder after wonder.". Yet Heaney translates this as "can work his wonders always and everywhere.".
The mighty influence of words, sound, and meter is useful in reviving the ancient worldview and powers that are still with us today. This blog will continue with a look at how The Beowulf epic can illuminate how to re-awaken our Tradition.
Saturday, May 05, 2007
Retromodernism as a subset of postmodernism is something that seems to be a living reality accesable to the Heathen and heretical worldview. 'Postmodernism' could be briefly defined as the recognition that the modern world is a failed experiment and there is no longer the restrictions imposed by a grand unifying narrative. The human rights of perspectivism is a hallmark. I define 'retromodernism' as being able to perceive the better times of about 1946 to 1962. The heightened power of retromodernism extended in music until about 1973. The overlaps in cultural context make exact dating a little flexible.
This was an era when effort, ambition, and creativity could provide a good life for and individual and family. The middle class was on the rise with a sense of comaraderie and mutual endeavor. With meaningful work there was a prosperity that provided for vital loving relationships. Homes were built at a rate never before seen. These were more than buildings - - they were artistic places for the art of living. Recreation was an adventure to further bond relationships of kindred. Nature and travel were enjoyed in a world that seemed to shimmer in light and love.
Nowdays we seem to be chained to a machine that requires family adults to hold three jobs or more and still not make ends meet. The jobs are not creative. This seems to be a time of slavery. There is no need to dwell on how bad things are for many in the current decade. Looking for a name for this era, I will call it the 'accepted norm modern'. We need to find our way out of this mess.
Heathen and heretical action could be taken to win back the better times of the retromodern era. It was the faith and vital action of those times that made an enhanced art to living. Retromodernism allows us to selectively choose goals and attitudes that claim the best of the past, while honoring the present, and advancing into the future. Literary influence, personal history, and integral economics make this possible.
This was an era when effort, ambition, and creativity could provide a good life for and individual and family. The middle class was on the rise with a sense of comaraderie and mutual endeavor. With meaningful work there was a prosperity that provided for vital loving relationships. Homes were built at a rate never before seen. These were more than buildings - - they were artistic places for the art of living. Recreation was an adventure to further bond relationships of kindred. Nature and travel were enjoyed in a world that seemed to shimmer in light and love.
Nowdays we seem to be chained to a machine that requires family adults to hold three jobs or more and still not make ends meet. The jobs are not creative. This seems to be a time of slavery. There is no need to dwell on how bad things are for many in the current decade. Looking for a name for this era, I will call it the 'accepted norm modern'. We need to find our way out of this mess.
Heathen and heretical action could be taken to win back the better times of the retromodern era. It was the faith and vital action of those times that made an enhanced art to living. Retromodernism allows us to selectively choose goals and attitudes that claim the best of the past, while honoring the present, and advancing into the future. Literary influence, personal history, and integral economics make this possible.
Sunday, April 15, 2007
Heathen Teutonic primary sources for academic studies have been the focus of this blog series up until now. I have used these sources to support my premise that there is Superconscious direction in the basic motive power of ancestral prosperity. The dynamic force toward a migration and settlement of new worlds was inspired by the basic nature of ancestors guided by Tradition. I'm going to take a break from the academic study to journal some recent developments and make some general commentary. My original purpose was to write something of a quality that would be presentable to The Woodharrow Institute. This general commentary might still apply to that type of essay. However, for now I'm going to take a break from the analysis of Beowulf and return to the further literary adventures later.
New aspects have come into play. Illness has slowed my progress. It could be fairly serious. I have been naturally athletic up until now and able to make a difference in life through hard work. I take full responsibility for the actions or lack of actions that have comprimised my health. By the way, I have been sober and diligent about nutrition and recreation. Lack of recreation, I should say. I have further evidence against the artocity and abomination. ( A.A.) Other institutions will also celebrate my setback when they know about it. The Assemblies of Smog, and the Soggy Gack will point at me as 'actual proof' that one must remain enslaved to their organization or misfortune will follow. Bite me. My return to health will be a victory over them.
The journey to wealth that is the hallmark of the Teutonic way might be delayed slightly in monetary terms. However, living as Jarl can still be practiced in essence. My responsiblity now is to make sure the resources are available for taking care of my mother in her own environment. I have been her caretaker for over two years and I might have to get some help. Those actions will be made in the spirit of Jarl and sovereign independence.
New aspects have come into play. Illness has slowed my progress. It could be fairly serious. I have been naturally athletic up until now and able to make a difference in life through hard work. I take full responsibility for the actions or lack of actions that have comprimised my health. By the way, I have been sober and diligent about nutrition and recreation. Lack of recreation, I should say. I have further evidence against the artocity and abomination. ( A.A.) Other institutions will also celebrate my setback when they know about it. The Assemblies of Smog, and the Soggy Gack will point at me as 'actual proof' that one must remain enslaved to their organization or misfortune will follow. Bite me. My return to health will be a victory over them.
The journey to wealth that is the hallmark of the Teutonic way might be delayed slightly in monetary terms. However, living as Jarl can still be practiced in essence. My responsiblity now is to make sure the resources are available for taking care of my mother in her own environment. I have been her caretaker for over two years and I might have to get some help. Those actions will be made in the spirit of Jarl and sovereign independence.
Sunday, January 14, 2007
With the arrival of Queen Wealhtheow the formal aspects of the gathering move into a heightened dimension. Here I borrow a theme presented by Garman Lord in his "The Way Of The Heathen". Garman says that when a woman presents the drink it takes on a more magical quality. He points out that a woman's Spiritual influence is valued. Hrothgar's hall is no army barracks warrior society. There is an inclusive Kindred quality to the meeting that occurs in this Old English account of a Scandanavian tale.
Wealhtheow offers the cup to the king first, then each of the others, and lastly Beowulf. It seems this is so that Beowulf can make another formal boast about what he intends to accomplish. "This formal boast by Beowulf the Geat pleased the lady well and she went to sit by Hrothgar, regal and arrayed with gold." (pg. 43). The connection between wealth and the quality of benificient order could be noted here as part of my own theme of prosperity of the people.
The sumble continues with good cheer. We will look more at some formalities of Sumble. With the presentation of the symble cup we have the words, "With measured words, she welcomed the Geat and thanked God for granting her wish.". (pg. 43). It must be remembered that in the time of the Danish king's hall this would be a Heathen God. The Old English word for this before translation is 'Gode'. The word Gode as descriptive of Divinity is knowledgably explained in Edred Thorsson,s book, "Futhark : A Handbook of Rune Magic".
With the sumble in progress there is the remembrance of better times. (pg. 43). Eventually the King and his wife retire to bed. There is love and the good life. This aspect of life is not Beowulf's purpose for the evening. He has a ferocious battle with Grendel awaiting him which he has promised to fight honorably. We won't go into details about the action scene of Beowulf and his battle because this is not an essay about about fighting but rather about the atmosphere of a sacred gathering where intentions are made known and Tradition is continued. Any of us have a battle of our own to fight, less lethal maybe, than the one in Hrothgar's hall, yet as important to win. Maybe the battle is against the forces of manipulation and oppression that are inflicted by Middle Eastern cults of Christianity or even Buddhist institutions that have unsatisfactorly filled a void left by a lack of information. Maybe one's battle is against poverty or lonliness. It is in making the affirmation in the Tradtional gathering that we gain strength to win victory in life.
At this point in my Beowulf essay I would like to again acknowledge that I am using the Seamus Heaney translation that includes the original Old English in its content.
Wealhtheow offers the cup to the king first, then each of the others, and lastly Beowulf. It seems this is so that Beowulf can make another formal boast about what he intends to accomplish. "This formal boast by Beowulf the Geat pleased the lady well and she went to sit by Hrothgar, regal and arrayed with gold." (pg. 43). The connection between wealth and the quality of benificient order could be noted here as part of my own theme of prosperity of the people.
The sumble continues with good cheer. We will look more at some formalities of Sumble. With the presentation of the symble cup we have the words, "With measured words, she welcomed the Geat and thanked God for granting her wish.". (pg. 43). It must be remembered that in the time of the Danish king's hall this would be a Heathen God. The Old English word for this before translation is 'Gode'. The word Gode as descriptive of Divinity is knowledgably explained in Edred Thorsson,s book, "Futhark : A Handbook of Rune Magic".
With the sumble in progress there is the remembrance of better times. (pg. 43). Eventually the King and his wife retire to bed. There is love and the good life. This aspect of life is not Beowulf's purpose for the evening. He has a ferocious battle with Grendel awaiting him which he has promised to fight honorably. We won't go into details about the action scene of Beowulf and his battle because this is not an essay about about fighting but rather about the atmosphere of a sacred gathering where intentions are made known and Tradition is continued. Any of us have a battle of our own to fight, less lethal maybe, than the one in Hrothgar's hall, yet as important to win. Maybe the battle is against the forces of manipulation and oppression that are inflicted by Middle Eastern cults of Christianity or even Buddhist institutions that have unsatisfactorly filled a void left by a lack of information. Maybe one's battle is against poverty or lonliness. It is in making the affirmation in the Tradtional gathering that we gain strength to win victory in life.
At this point in my Beowulf essay I would like to again acknowledge that I am using the Seamus Heaney translation that includes the original Old English in its content.
Sunday, December 31, 2006
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.
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.
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.
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