EXTRAORDINARY GENERATIONAL PRINCIPLES. 

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

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

Here I give my interpretation through study.

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

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

138

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

139

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

140

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

141

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

142

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

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

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

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

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

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

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

EMBRACING PERSONAL HISTORY.

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

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

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

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

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

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.

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.