The Meditative Paradigms of Seiðr.

For Johannes, Paalo, and Ragnar, who taught it with

no thought of return, who gave freely to the Folk to

the end,

thank you; the ship has almost hove to shore.

The essay-teachings of Seiðr shall soon follow.

Paradigms-the Cognitive Meditations of Seiðr

As we shall use the term, paradigm, is a device for aligning one's thinking, and
, through it, by process of cognitive meditation, spirit. Through stating a prop
erty of consciousness, and then cognitively imagining and follo-wing its ramific
ations, we focus our mental energies on eternal properties and principles. To li
ve by Natural and Higher Laws in an unprincipled era is a form of potent self-em
powerment. It is also to go against the grain of one's milieu. It is to bequeath
yourself a helm and rudder with which to pilot the watercourse of life experien
ce while those not in a functional spiritual system, or lacking a strong interna
l guidance, merely drift or paddle hard to stay afloat with no destination in mi
nd.
Our purpose in this publication is not to suggest that Seiðr is the Way for all. T
hat sort of reasoning, especially when interspersed with claims that one's own p
ath supersedes or subsumes other paths, is absurd. Healthy minded persons can ta
ke any system and bend it to their individual will with great effect, no matter
how alien the doctrine, they can selectively practice what of it they will. All
that we can state is that the Cognitive Meditations work for those whose mental
framework is what Hans F.K. Gunther defined in the Nordic, predictably, as the S
eiðr, this particular Odinic system is very much the Nordic theology. That is not
to say that we lack our unhealthy thinkers, pessimists like Schopenhauer, or our
anguished weaklings, like Kierkegaard. It is to say that Paradigms are grounded
in the Nordic experience of life and, like all wisdom traditions, make sense mo
st readily in their original context.
One of the incongruous features of this spritual terrain is the juxtaposi-tion [
so it seems to a modern interpretation] of very subtle and worldly-wise images,
very complex psychological insights, with Iron Age images of daily life in the f
orm of parable. Many of us who have read Carlos Castenada's history of Toltec kn
owledge, and the Toltecs were the tall, fair, bearded people who kicked off Cent
ral American-Andean culture, not the current residents, have had the same diffic
ulty. The evolutionary state of the Yaqui Indians, if set beside the knowledge w
hich Castaneda records, seems wholly inconsistent. It is hard to picture a peopl
e who used flint knives as being able to acheive immortality or to leave the phy
sical world through gaps in space-time, yet, since Casteneda's publications, phy
sicists have postulated just such incongruities and gaps in physical laws in oth
er contexts. (A similar claim is also made by the religion, Eckankar. Like Sidda
nthom, their immortal ascended masters live in seclusion in the Himalayas.) We c
an't know, and such claims are problematic only if they are used as a pretext to
join the spiritual system. None of us will ever meet Babaji Nagaraj nor shall w
e ever meet Don Juan or Don Genaro. Whether their existence is actual or legenda
ry is beside the point.
Perhaps it is how we approach this that is the problem. Why would material progr
ess parallel spiritual development? The West progressed quite far in exploration
, trade, and technology (with sophisticated mining, metallurgy, and glass produc
tion) even before the Reformation, at a time when Dark Age religion was rampant.

At a very deep level, the Toltec knowledge can make sense to many readers. Of co
urse, Castenda's purpose is descriptive, not that of making available a manual w
ith which to practice Toltec sorcery. The Seiðr-tru, on the other hand, is recorde
d so as to provide only a manual for doing, not to make sense by reading alone.
Added to the incongruity of image and content, is the fact that the thought of o
ne day, may not be completed until a later date. To read the meditations as narr
ative would be aggravation. To do them, as prescribed, it all connects, surprisi
ngly, and is most satisfying. Those things opened up in halves or thirds, actual
ly overlap. A complete subject today and a partial one side-by-side create a men
tal state of constant anticipation as one works through the series, truly, the o
nly way to comprehend it.
In retrospect, it may be that our own experience of incongruity is only the inte
llectual baggage which a Mediterranean-Semitic-centered education causes us to b
ring to the experience. Why should not the people who built the magnificent tomb
s at Carnac or New Grange, for whom Stone Henge was the center of a gigantic uni
versity complex, have not been able to create higher thought? Why should a fragm
ent of it which escaped the recording by and editing through successions of chri
stian scribes not sound different from Eddas or sagas which were recorded by the
m in a quite different era?
If one reads the Oera Linda Bók, this knowledge does not seem so strange. If one r
eads Jurgen Spannuth's scholarly investigation of the links between the Frisian
empire ,which the former work describes, and the rest of the [more familiar] anc
ient world, then the baggage of our melanocentric education becomes easier to le
ave behind. It is no longer necessary to first study Shiva in order to understan
d Oðin, nor to reference cultures which developed apart for two millenia, as if th
ey were contiguous, with phrases like, "Indo-Germanic", when Celto-Germanic woul
d be far more descriptive. It is, when we drop that baggage, finally possible to
simply allow our own wisdom traditions, unfiltered, to speak to us without prio
r reference to Semitic or Dravidian sources, and without reflexive denial. Rathe
r than worry if the practicioner had to 'go East' in order to return to his own
back yard, we should just rejoice that some have made the journey.
One would expect this document to encounter the same sort of controversy as to a
uthenticity which the Oera Linda Bók encountered in 19th Century, C.E. Both paint
a view of the world held by earlier generations and not fitting modern, cosmopol
itan-universalistic, or egalitarian principles. If such a document came from the
dusts of the Middle East, so profound is our double standard as to authenticity
, that scholars would set aside whole research budgets in order to study it. To
really study either document is to accept a criticism of modern life, with its b
arrenness laid open.
Probably the best arguments for the fact that this is a long standing oral tradi
tion, which was set down as directed in the generation which followed the Reich,
are that it has no one author, was passed as a sideline, part of the spiritual
luggage of a martial arts system, and that no one seeks pride, profit, nor even
ego-balm from its sale. There is absolutely no gain from its introduction into t
he world at this time, nor is there any action sought from anyone as a result of
participation in the contemplation system which could in any way be manipulativ
e. Indeed, those who transmitted it the final generation in which it was to be r
eleased did so in a very matter-of-fact manner and cared not what anyone thought
of their efforts, driven only by higher idealism and a desire to reintroduce te
chniques for practical cultivation of higher evolutionary states at a time when
the ancients calculated that false systems would have had time to play out their
credibility, demonstrate their negative impacts on the world, and many of our p
eople just might be receptive to our own higher knowledge as they can, in this f
orm, actually participate in it.
In the prior paragraph is breached the issue of time; when was the Seiðr recorded?
Well, as an oral tradition on which notes were not prepared until the 1970's C.
E., we can go not from an ancient corpus, a vellum scroll, or other device, but
from the imagery itself. We were told that the Seiðr-tru went under-ground in the
5th Century, C.E. and variously, that it was thought to have been originated in
Gotland, Frisia, Moetia, or Ireland. Indeed, to us, the imagery and inference se
emed pan-Nordic. To return again to our prior discussion of how the work will li
kely be met, it will, predictably, receive the most scorn from those within the
Odinist movement, which seems to favor parsimonious, or even hostile renditions
of its alleged faith, like the introduction to Rigsþula in Lee Hollander's diminut
ion of that faith wherein he maintains that this very ancient document records m
erely the social classes of Christian Norway, this without the difficult compara
tive work which Rydberg, Dumezil, and others undertook in divining the earliest
caste systems within both Teutonic and Indic cultures, as for a brief moment in
history, they shared similar aristocracies. Predictably, they will demand empiri
cal proof and none will present.
It is difficult to assess what effect would be met if there were an extensive wr
itten corpus withal. In the Dark Age religions, the Nag Hammadi Codex presents a
picture of life in the First Century, C.E. quite different than that of the syn
optic gospels. As such it is little examined or discussed despite in-disputable
period authenticity. The same fate met the Qumran Codices (as the "Dead Sea Scro
lls" are more properly known), their being kept apart from mainstream scholarshi
p by, essentially, a Jesuit cartel. Again, the information quite undoes the New
Testament, and so is not wanted. One can only imagine in a religious movement, N
eo-Odinism, which has suppressed its fairest and most ency-clopaedic analyst, Vi
ktor Rydberg, for the past decade, that any old information, newly introduced, w
hich belies current conveniences and conventions about the faith (usually invent
ions by hostile Christian sources), would meet with naught but hostility and der
ision, cue to the inconvenience which its information might cause the current le
adership, at least in the U.S.
An example of the White and specifically North European double standard towards
oral-traditional sources was driven home recently by the Arts & Enter-tainment n
etwork's documentary serial, In Search Of. An episode concerned lost treasures a
nd reviewed various findings on the Lost Dutchman Mine. They interviewed an Apac
he elder, who described, in glowing detail, what the cave is like and why the Am
erindians there in the Superstition Mountains, consider it a sacred site. No one
ever stopped to ask him to back it up with maps, calendars, correspondence, or
other documentation, which the Apache people have had and used for other matters
for at least a century and a half. I discussed the episode with a couple of com
rades who had also seen it and asked them if there was anything about the show w
hich just didn't seem factual and was assured that there was nothing. After all,
they asserted, if an Indian religion wanted to be exclusive to their tribe and
kept its rites only to initiates, what could be wrong with that and why would th
ey need a written record? To be certain, had it been a White elder of an unusual
religious tradition, the introduction of information from an oral, sacred tradi
tion would have never seen the light of day.
We are all accustomed to two principle methods of transmission for theology. Fir
st, there is the direct revelation, as the visions of Martin Luther or Joseph Sm
ith. Second, there is the handing down of precepts from tribal elders. The docum
enting priest and the prophet, two valid methods, and yet, our path offers a thi
rd in which the participant becomes both priest and prophet. The former methods
rely upon submission to authority, obedience, and deference to tradition. Ours b
eckons the doer to experience and interpretation. The paradigm focusses the spir
it and invites direct inspirational experience of the Goðanum. It does not lend it
self to becoming a tool for one person or clique to mold the behavior of others
for power or profit. Rather it stages the most private of experiences.
Two types of paradigms are recognized, meditative and advisory. The latter revea
l Teutonic folkways. They embody descriptions of communal life. At another level
, they do describe the individual spiritual experience, but in very objective an
d external terms. The former, meditative paradigms, offer us a path to direct aw
akening of latent higher potentials. They lead us through the paths of Power alo
ng a different face of the ascent, rather than working from bodily states upward
to mentation, like Yoga, or quelling thought, like Zen, they seek to direct tho
ught with certain core thoughts, which, like cellular DNA patterns all that foll
ows it. In addition to the paradigms are a few essays, statements of dynamic pri
nciples recognized by the Seiðr-goðard (priesthood.)
The paradigms appear in quite disparate forms, indicating multiple authorship ov
er a long section of history. They range from short, deep-thinking poems like ha
iku, to the repeated paradoxical statement or question, like Sufi parables, to t
he didactic and proverbial. There is a folk wisdom and keen observation about hu
man relations, mental hygiene, and family life. Some draw mental and spiritual p
rocesses from rhythms of the Earth and village life. Others offer moving vignett
es of spiritual leaders, healers, seers of our own Folk. Portraits of sacred lif
e are shared with us both as observed and lived, sometimes within the same parad
igm. Much of it appears as lovely anecdotes, with a visionary quality which hear
kens to an age far advanced from the time of record. All evoke a place where Ary
ankind lived better in many ways than we do now, despite our material progress.
To an Odinist, they expand on the Havamál and the Sigdrífumál as a source of informati
on on how our faith was applied, how it was lived at the time when it was common
in the North.
Of the meditative, they number 36 and the advisory are 20. It may be the merest
coincidence, but a 56 day cycle, this system being intended for daily use, is tw
o lunar months. If one repeated the cycle 6 times, it becomes a 336-day lunar ye
ar [12 28]. That leaves the matter of 29 day difference. If any of us would set
aside the requisite ten minutes a day for even the lunar year and do other activ
ities on the remainder, our lives would be infinitely richer.

Preparing...

Become relaxed, sitting, lying, or resting comfortably with the eyes closed. Rol
l the eyes slightly upward toward an imagined point on the back of the forehead
between the eyes and an inch above the midpoint of the eyebrows. Breath in throu
gh the nose, expanding the abdomen consciously. Breathing deeply, and slowly, ob
serve your breathing, relaxing the muscles and picturing all the tensions of the
body grounding through you to the earth beneath where you sit or lie. If though
ts or feelings do arise now, just observe them without reacting. Let thoughts em
erge, expand, and dissolve. Remain alert and let the thoughts simply come and th
en go from your attention. This phase of meditation may take as little as five b
reaths for the experienced meditator, or as much as several minutes for a person
with high ideophoria (internal talk, idea-manifestation).
Doing...
In this state of mind, simply play a tape of the particular paradigm which you a
re contemplating that day. For best results, simply read and dictate only one at
 a time, one per day, until they have run their cycle. If you have an Odinic fri
end to read the paragraph or two to you, that will work well also. Our practice,
mentally, is not to think about nor to react to the contents of the paradigm. T
his can be difficult, as we have all been taught in schools to react to and find
uses for knowledge. The Seiðr tradition asks that you do just the opposite. Trust
your mind and soul to 'download' the information into your consciousness. Trust
your self to absorb and be changed (where helpful) by the paradigm without forc
ing it.
As a Western esoteric tradition, Odinism, you as an actor in a matrix of free ch
oice, are informed by your better nature. So, the use of the wisdom is a very si
mple formula. Acheive the neutral, non-reactive mind described above, or as clos
e as you can to it. Then listen to the meditative paradigm 9 times, nine being t
he sacred number of worlds within the Multiverse, and also corresponding to the
primary swastikas, or energy vertices within the body. If you listen, or read (s
ome prefer to simply read, although more effort, and therefore, less receptivity
is acheived) the paradigm nine times, you will realign your existence with or w
ithout conscious determination to do so. Since the system emerged from a much le
ss hectic world, although from reading herein, it was certainly busy, it seems p
robable that many of us will have difficulty performing a reading 9 times. It is
fair then, to say that even when hearing some of the longer meditatives as few
as four times, a lasting imprint is made. With an advisory paradigm, it is more
useful to read it, and in neutral mind simply permit the imagery of the advisory
paradigm to manifest itself into consciousness. After all, if enough Folk dream
the same dreams and set the same thought adrift into history, it will come to c
oncretion.
It is important only that you are open to the processes of spiritual growth. Lis
ten or read with no overt or immediate reaction. If you think, "Ah-ha! I've obse
rved that myself and never put it into words," that is fine; just don't dwell on
the thought, nor try to repress it- merely watch it come and fade as you contin
ue to listen. The entire process will take between 10 and 20 minutes a day. It i
s not necessary to linger long after absorbing a paradigm. If you wish to medita
te a few moments longer, or permit yourself a few moment's contemplation, that i
s fine.
Trust also the Goðanum (Gods, Goddesses, and Fates) of our Folk. Do these, read th
ese only one at a time and, for best results- not for superstition- do not proce
ed to the next one until you have heard the prior one. Little is known as to the
reason for their order, but the tradition is that this is important. The though
ts build on one another as one progresses. You will notice this on paradigms 14
through 19, as the latter ties all the former into a perfect gestalt. You will f
ind nothing within that is mean-spirited, dysfunctional, or otherwise a manifest
ation of other than Higher thought. The paranthetic notes are to be read before
the hearing or reading and need not be recited. They are clarifications or defin
itions of what is described so that there will be no lingering lack of understan
ding of a term or phrase in use, some of the language and imagery being obscure
to us.

Parallels...

Many paradigms are in the first person, almost like a modern affirmation. In cas
e you have studied modern self-improvement techniques and infer that this is som
e example thereof, think again. In Greek temples of Asclepius, God of Healing, w
orked priests and priestesses known as therapeute, who asked patients to lay sti
ll, unburden their conscious minds, and used affirmations and guided meditations
to great effect. We know little of their practices due to the des-truction of t
heir theology by semiticized Hellenes (early christians), another legacy of the
death cult. There were such temples and places of refuge in ancient England as w
ell.
"In ancient Greece there were 320 documented dream temples, or Asclepions, all o
f which had sacred springs. ...Greek dream temples were dedicated to the God of
Healing, Asclepius, Who... was taught by a serpent to locate medicinal herbs and
plants...Since Asclepius effected cures or prescribed remedies in dreams, the p
ractice of sleeping in temples dedicated to Him became common. ...The patient wo
uld fall asleep in a specialized cell called an abaton, to dream of Asclepius or
one of His symbols. Afterwards a helper or therapeute would assist the sufferer
in analyzing the dream.
"In Britain the remains of a fourth century A.D. dream temple have been discover
ed at Lydney in Gloucestershire. This was dedicated to the British God of Huntin
g and Healing, Nodens, who was also associated with water."
from pp. 40-41 Earth's Mysterious Places Reader's Digest Association, Inc. N.Y./
Montréal

In addition to the above, there were cave chambers carved into the rock of Malta
, which had perfect accoustic properties for echoing soft speech from a passage
apparently set up for a priest or priestess. Christian archeologists in pure con
jecture have cynically theorized that the speaking well was used to assume the p
ersona of a deity, to pretend to be the voice, missing the obvious connection wi
th Asclepions and Celtic temples of healing. This is offered to il-lustrate that
practices similar to the cognitive meditations of Seiðr were neither uncommon nor
unknown in the ancient world.

Paradigms of Cognitive Meditation

§1 I am the union of fire and ice, where their streams meet. I am energy and have
no state. Nothing I grasp, and what have, do not hold. I am only I who know and
all that I am is that knowing. I am for I know myself to be apart from what I am
not.
Selves change: world is eternal. Self reappears, goes about in new forms: self i
s eternal. World about changes- worlds come and go. I release it and selves chan
ge beyond the selves they are. Ginungagap is eternal, void between fire and ice.
It cares not for me nor not-for-me. The Void I have formed; the Void forms me-t
he Gods both were before and follow too. Conscious became the Void, became first
thought and gave first word and It was Oðin.

§2 Energy goes on, takes new forms. It merges with, emerges from, the play of selv
es, best tribal minds, the oldest souls. With each living and each dying, They s
elf-merited through successive higher lives, progression to Godlihood. Huginn (p
ure thought) creates itself best formed mind of tribe, and this goes on, becomes
immortal. Ginungagap is hereby thought in minds of Gods and men, and formed the
reof and from its self, ancient milk of that first auroch (giant European cattle
). Lived much and many(a long cycle of birth, death, and rebirth) becomes that F
orce compassion, troth in the ways of men. Looked with care upon itself became G
inungagap and it spake, Frigga.

§3_Faced stone and storm, the dying and birthing of worlds 'ere ours was thought t
o be. Faced with no concern for hurt nor loss, went on, as conscious, went on in
all of storms of worlds. Pure courage was born to the Void. Pure ardent valour
came to the worlds-before-world and spake the holy spark in darkness, Thor.
Frigga nurtures young shoots of life. Freyja is pure beauty and Balder is pure l
ight. All Their own right self-won, self-determined. Each spake us in the travai
l of birth. In each cloth tied to bough, in each ale cast from horn,(a cloth is
tied to the bough of a tree near a sacred well or spring for healing and the ale
or mead may be poured from a horn for sacrifice)I give to Them, and They to me,
in turn.

§4 Green Man Frey came not one great harvestman, nor came He one great swain o'ple
nty. Long ago, Who forestayed Earth's embrace(an immortal), wrote Himself large
in the home of Gods. No, ever He grows anew in each fair free-holder, every arde
nt swain, and bringer of harvest. His is all that lived thus and ever shall. Sho
uld none harvest, still He is. Should none love, yet He is. Thought itself too h
ard a darkness, burst to flame, bright lit, fair and beauteous, Balder it spake.
In the High Sun, when the wheel on ground (the children of the kindred scribe t
he Sun-Wheel in the earth at Solstice and place the four grains of the North the
rein, wheat, rye, barley, and buckwheat) is cut becomes anew, for timeless the G
ods and true.

§5 Goðanum give back to me the cycle, time from time. They redeem to me what is forf
eited in change from one threadbare cloak (incarnation) to the next. All forgott
en here, the Goðanum beyond change anchor our timeless core. Who opens may See fro
m life to life. Who opens must sit out his thoughts. Who opens, her shall the Go
ds speak of time and cause, of life to life renewed. Who sits in the halls of me
n? The changeless ones. Who sits, renews. Who watches, renews. Who cleansed of h
is own voice hears Theirs, renews. And Ask and Embla Oðin and Frigga formed, and f
rom the Void gave Huginn and Muginn, gave Leitr too. And the Void moved in small
er ripples and it spake Wunsch. (gave thought and memory, and, connecting man to
the realm of the Gods, man's wishing, Wunsch, very obscure deity, Wish) Open is
the way to See the Void, open to who reflects it as Ran's daughters' Knakve's d
ance. (meditation is a reflection of the magical void and who would do it reflec
ts the energy of the Gods as do waves the moonlight, a lovely poetic image)

§6 An illness came and took the frail. Lady of small green things helped some, the
vitki (priest-magician) others. The lady who spun and wove, she never faltered,
though it struck about her house. At her stoop she lay unrobed in Summer sweat.
In the cold day, brisk drove the herd with only a shawl about. In Ostara's cold
water (not the day, but the month named for the Goddess) was she seen by the me
n o'weirs (fish-traps in a river, hence- fishermen.)
They came to ask this weft-woman, why never afflicts you? And she told the five
purities. I sweat Balder's gaze but may no return it-this be first. I lay in Sun
na's smile and ask She probe my innards with light, the dark moon chase, this th
e second. (sunning, she avoids looking at it and uses visualization of the golde
n light's entering the internal organs, an extant practice.) I sit the cold fast
water 'til it is faster than my thought and rumbles out cares for three. Drink
I only from skins I fill at the high stony brooks and eat not the day, this ever
y month for four. I sit and do not ponder, do not do. Once it be wind in rushes-
they sweep me clean. Again a brook rushed past and next 'twas leaves before a st
orm. Last dusk it was a thousand calling frogs. Into the shadow I gaze, where no
ne will look, or to tan grasses, wind-rustled, they sweep me clear. Or in the ba
bble of brook the play of Sunna's greeting washes eyes as stone-speech cleanse t
he ear, and this be five. (then, as now, life could be stressful-she knew how to
contructively ease the stress)

§7 Opening is active, for the mind I must put aside is active. I take the active u
rge to be passive, to allow in the Knowing of the Powers. Comes only in the acti
ve self, then puts itself aside. The Opening I either do by act of will, or quit
e undo by unthinking for the mind I know stands aside the Path of Power. By such
paradoxes do I advance, for life is known by precept, but lived by riddle, and
so must be thought.
Three states has the life of man, youth, prime, and old- three streams his time,
for water comes down divided. One branch 'neath the high Sun dry fish, cut peat
, and herd to market drive. One branch the tales 'round fire, the time of Thing,
the boy give knife and rope (fighting and fastening-practical defense and knotw
ork), the girl give loom and ladle, to both to sit, to pray, to grind soot and s
tir (make ink for runes?). The third lie still in stream, its course of dreams,
of quiet, of fire or moon gazing. (Three "courses" of time, then are the work, t
he family- feeding, teaching, doing together, and resting and meditating or cont
emplating. These may hardly seem congruous to us now, but the old pictures on dr
inking horns, the walls of passage graves, etc., confirm this. Also consider the
division into three parts, of activities, like the clerk, warrior, and cultivat
or in Peter Breugel's 17th Cent. C.E. painting 'Land of Cockayne.')

§8 Paths of Power yield to the man who stares beyond his own reflected gaze. The i
nner reckoning, leap beyond the known-reflected sur-face, beckons. The paths ope
n not by act, but by decision. Who has decided he cannot live but in Power, that
is so. Feasts and droughts arise for who holds abundance. Who holds someone sor
rows at her loss. Who holds what should shall ever regret what is. Much a man ca
n hold, but this I know, none may hold the Seiðr. Who holds not, nor expects, he l
ives in Power. Who holds not, nor clutches, nor seizes, is much given, but littl
e estate will build. Who holds little can be little riven by grief. Who holds no
t, but accepts and looks forward with good anticipa-tion gathers pleasantry and
is beyond sorrow.

§9 Never is there time, 'ere the field be tilled. Never is there time, 'ere the ne
ts need tying (mending), that I can sit and learn. Never is there time to bend t
he limb to keep the age-dragged gait away (to do the postures?). Act beyond, bey
ond fatigue. Act beyond, beyond what is not to be worked with, beyond comfort, a
nd beyond known headlands (the borders of knowledge). Who sails beyond creates n
ew charts. (Who acts beyond creates a new reality.) If the new land comes not he
re, still is a man richer to have sailed for it. In his next voyage shall She (U
rdr) send him to a better journey.
Never is there time to strive, yet time must find. Never the man is so busy that
he may not stop and look about. Even busy, two in the wharves, one sees the sky
, one not. Always one may be aware. I can re-frain from too much trencher (feedi
ng) and too many cups. I can curb the tongue from boast or threat. I can be stil
l and learn, or sit in horgr. Even with poor food, even with an humble cottage,
much can understand. Even a town sweeper (perhaps someone who cleaned streets as
does a school janitor clean halls?) can be of Power, and all hear his thought a
nd see his glow (aura?).

§10 Faith is participation. Faith constructs and creates experience. Like from the
mold cheese is taken, thoughts our experience create, but is also influential.
Who can hold the image of the higher world will reach it. He whose logic deconst
ructs experience lives only in his head. Sweet the sleep of the one who tires in
striving to know. Sweet is the touch of woman's roundness to man and sweet the
hard shoulder of man to woman, but the touch is a moment- no place of full happi
ness is in this wald (literally, 'wood'- plane of existence?).
§11 Know the Spirit mound (like 'faerie hills'?) is there, is here, and I access i
t. Do not contruct, nor imagine. Stand anew at each threshhold, not knowing but
at ease with what is not known. Walk briskly in, knowing nothing still, and know
the impress of eternity on mind. Calm the heart, calm and deep, the mind which
opens to all forms of power. Bliss is in moments, the calm of morning 'ere the h
ouse (family) awakens, waving grain, awaiting the Sun's taking off the dew befor
e the scythe, moments are bliss, or it is not at all.
He came to the horgr after far trekking to the fiery realm, trading amber. Where
of to consecrate this place, he wot? For I have seen of ewe and fat shoat the fo
lk of robes (ancestors to Semites) kill and the knotched stone soak. Here they m
ake holy and should we. The gyðja gave that to kill and not eat would Viðar or Ullr
offend. "Consecrate," she said, "this circle, the warrior with his sword motion
(sciamachy), the craftsman with her banner, and the brewer with 'is mead. All wi
th their gifts of mind, this Thor loves best, as keeps the hill." (obviously a p
lay on Thor and tor, or stone circle on a hill)"Consecrate thus with your essenc
e given the Gods."

§12 Faith is participation. It is choosing not to choose and turning to decide tha
t all is undecided and awaits, eternal journey. It is influential: know that I c
an journey and all realms of experience are open to my tread. Share with another
and they travel also. Believe that what I behold is "just imagination" or "just
expectation" (suggestion) and I am moored tight to my own shore. Can or can't,
real or imagined: either way I'm "right." The can and real are richer and connec
t me to a deeper journey. Bliss is in moments but the moments are far longer tha
n they seem. Each is endless if one but let it be so.

§13 Once smithied, the sword is ever near my grasp. Will becomes reflexive once bu
ilt. Thor's forge smithies greater evolution. It constructs a higher world by ef
fort's hammer. Then Oðin, laughing, releases it all, and I ascend the glass mounta
in to the Gods.

§14 We are reborn;

Self is eternal,
ever new in new surrounds.
It is reborn:
World is eternal
Itself remade by our returning selves.

Truths are created: laws are eternal.

Self is eternal: worlds are eternal:
All are in flux to higher matters bound:
all need my mind's flight to higher cycles bound.

§15 Scarcity, hardship, direst necessity; these were the woodsman's companions. On
ce his axe struck hoard beneath an ancient oak, as had set there in ancient time
. Into a hall, to hold a hall, he took companions. Hungry he acted, though the t
able high with breads and shields of meat. Why, wot they, of him, pushed away fr
om table? Act ever scarce, he said, pare wanting to the musts and always I'll ha
ve enough. Embracing want would never want again.

§16 Freedom is a puff of wind. He is not free, the stag who with hoof scrapes bene
ath the snow for greens. He is not free though I saw him for a moment at the cli
ff, as if he o'erlooks the valley as lord. It is a moment. It is releasing, and
not doing.. From Impeccable it arises. Who does well worries less than who does
poorly his craft. Who does to perfection may then release them, all outcomes gre
at and small. Only the impeccable can release. Only from the perfect arrow's fli
ght, can the archer 'ere it land, turn his head.

§17 Seeking the Golden Age within, all who do must seek it in their intention. The
n it may come to be. Why a dark age is thus is that most less willing and less a
ble to see. Cleanse sight and hold clear the vision- pure earth, land loved by e
ach, no serfs, all waters clean of hides (tannery wastes in water?) and wanting
little, each is content. Of kings and councils, few, and these nearby.

§18 Cultivate stillness in reflection. In the business and busyness of life it is

not idle, must be sought. Cultivate stillness in all passions, as the Watcher, n
ever judging or reacting. Clear like Moon, like lake and still, Heimdall watches
over all. Observe detached yet act. For greater truths are in commoner places f
ound. At the wharves and in the commons are greater matters chosen. Wholeness, I
know, is facing squarely my situation. Plan that direction to the Higher goals,
what for the Earth and for your Folk be good. Further the way (evolution) where
you can. Wholeness is forged from deciding and acting.

§19 Wholeness is creative and by intention lives, birthed in the freedom to act, t
o choose. The Gods leave me free that I may be co-creator. Freedom is momentary.
It arises in the impeccable act and in releasing that act from care. Send out m
y choice, create, detach it from my self. Self goes on: world is eternal.

§20 Worlds change: self is eternal, reborn into different matrices that we call 'w
orlds.' Vision is eternal, beyond Time, smallest cell of Ginungagap, seeking the
Golden Age and my own Godlihood, holding the sight. Releasing into being what w
orlds we have. The seer by knowing knows. The diviner by stave and stone. The ma
n of Power holds his vision tightly at the highest reach of self. Released into
being his flight is the flight of all whom he touches.

§21 Though cozy abed with belovèd, each sleeps ever alone. Each is born alone and di
es thus, though a foeman with reciprocal strike die too. In all only the Gods ac
company us througout, ever Task-Giver (Mannsfylgja, of the Fates), ever the Bear
er of Constitutions (Kynnsfylgja), and ever the tendencies of Breed (Oaettarsfyl
gja). Always the Fates and the Gods engage each life. The wise keep with Them, i
n turn, while the fool may fear or trivialize, and is ever alone.

§22 When choice presents, be kind. Less thought takes the kind man than one of gui
le, a freer mind and lighter step has he. Easier for self it is to release the h
igher act. Be noble, good, kind, where the helping furthers the Higher Life.
Be passionate but fair, forceful and swift to scour out sickness. No kindness to
the world-destroying worm, no kindness show to the Sun darkening wolf. Act as t
he talons of the Gods in nature, vermin destroy lest they gnaw the slender threa
d of food. (food chain? or would this have meant a rope pulling or binding a wag
on of grain?)

§23 What the world manifests is what Ginungagap thought. Its Hugr (will of the sou
l) is awakening. The worlds yawn at the cusp of every Age (obscure passage). Hug
r calls to higher thought, greater knowing. In the scheme of things be kind when
you can. When you cannot, be hard and in either case, be noble.

§24 The Seiðr is no destination. It is a trackless journey. It is the eyes of the mi

nd, travelled in the attention. It is decision. It is deciding what to envision,
for what envisions, in some wise comes to be. It is a trackless expanse for the
steppe-wanderer, happy for the quest. Whether another arrive or not we cannot k
now, but journey in joy and without expectation.

§25 Self and worlds change: Gods are eternal. Tribe is the medium of transformatio
n. Go to the crossroads and uplift them. In retreats only the self is rested. Th
rough several selves, through the tribe, uplift to detach, struggle to attain th
e Higher, release all gains and gain detachment.
Selves are reborn: worlds are eternal. Selves thought beyond the cycle of cause
are to Godhood born. In passionate involvement cleanse, protect, elevate the tri
be. By example of we, the flax-people, will other tribe progress. Self changes;
Gods are eternal- heighten the Self to seek the realm of Gods.

§26 Act passionately with clear vision where you see your way and step lightly whe
re the path ascends in scree (loose rock). Live fully here, yet live apart. Sust
ain, acheive, and yet release. Hold tight the moment and shape it intensely, yet
give to quiet reflection and release, for matters only the shape of acts, the s
hape of intentions and the thoughts of souls (hamar). Be these High, They know i
t, to mirror thoughts of the Gods. Polish slate (presumably the flat stone was p
olished to make mirrors?) to clear act and choose for clear and higher selves to
come and may His thought (Oðin- Father of thought) enter every moment. Act for my
future selves- be better, higher born: for worlds change; self is eternal.

§27 World that is known builds from thought. As seer, it is unlearned, forgotten.
As sword wielder, I cut it free. Cleansed of talk, I confront the world. My talk
deconstructed, I float without anchor in the eternal. Much is beyond thought. T
he Seiðr has no end, for the Goðanum are without end and advance also. Cultivate awa
reness: reach for Godhood. There is no truth, but there are truths. What is real
we create as do those unseen.

§28 Without ideas is drawn by the Fates and inner sight to experience. The gunnar
[warrior] invents in every instant, unencumbered by thought. Without knowing, ev
erything shines new, every moment. Without knowing, all is lived, not thought in
to being. Without knowing, all is fresh, and the day's path to stream yet is fil
led with surprise, with wonder. Patience to the hunter his pursuit, quiet treadi
ng. The fisher-folk of silent waves and Sun on water see. The gunnar, he by care
ful movement given, invents each moment, invents his life anew.

§29 Impeccable and earnest, warriors come to battle for meaning. Some men of arms
but most were in any work but war. Found only battle, urgency, fear, pain, squal
or. Found small friend-circles to bind same-chosen hardships and there found mea
ning.
Still, the father threshed, the mother baked. Still the younger carved the woode
n bowl and spoon. Filthy and hurt, his pike he hung by fire, hollow his cheeks.
What meant, what known, the same, the threshing, the pot for water to stream, wh
at meant was how he came again, and that was all. The same place began anew, ric
h in remembered valour, with the scythe he wend.

§30 Eight steps to be goðard, yes, but few the journey make. For all there is the ei
ght steps advancing in your state. First, have long sight over many lifetimes, b
e still and listen, ask Her and listen what is not from past fulfilled.Second, l
ive with passionate attainment, for outside reflects within and matters well-res
olved do bring to peace. Third, do fully the mind apply, yet with full detachmen
t, for never man knows all the winds and currents. Fourth, cultivate noble chara
cter, helpful, kind when can be. Fifth, with compassionate bearing, help all asc
end (evolve) upward by example, goad, or teaching. Sixth make full intention thr
ough higher plans and seek their completion. Seventh cultivate stillness apart a
nd in the core of the business of living. Eighth, create openness to Powers, ope
nness to forces unseen, full know what moves beneath the flux of worlds.

§31 At a crossroads camped many diverse men at the Summer-high Sun. Goði cooked for
the lot of them, cleared the vessels and sat. At field's edge apart from camp, h
e hew the willow branch of creek near road. Stange shapes upon it cut and the pl
oughman said had a glow. "Only cuckoo's day's Sun," said a merchant. "With his t
houghts, made it thus," offered a maid, and she was right also.
Next morn's light, he stood at hill's edge. Like tree with ancient braches, blow
n by storm or bent by frost, then still and stared. Glanced over, far to see and
said the smoke-meat (smoke-house operator?), "He watches over the shrubs, how s
illy!" Heard this the houseman's daughter, "No, da, the small ones (nis, earth s
pirits) sport where he does look-canst not see'em?" And both were right.
At the next road to Uppsala (the only firm location that we are given), a miller
saw him and remembered as he and son the full sacks wend to market. Another cam
pment, he sat at water's edge, high Sun to's back, and clear the sky. "Feel it t
remble," spoke the miller, and fell silent. "But distant cloud-fire," said the s
on, and both were right. At fire that eve, all knew the goði but none knew his yea
rs. The eldest of the market road knew him when a youth-he hoary then, nor whenc
e he came. None could guess- he would not tell, as he to temple wended.

§32 Great compassion is a transformation. Freyja's tears and Tyr's gripped fist ch
anged ages in greater and smaller lives. Compassion is power. Great is Heimdall'
s axe, red-flashing. In superb compassion Thor His great sword wields. Not from
anger, nor from hate does the hawk overfly the field to search for vermin.
Great compassion like Higher Love is for the evolved only. Higher life is hardne
ss, the hardness of sea-winters and fields, the forests and squares. In its busy
ness, its reaching for the World, the Higher man overreaches. Who stomachs not t
he struggle withdraws, deludes from his own I-ness, which thinks itself beyond t
he world and draws apart. The higher man in struggle is at peace, treats with co
mpassion where is meet and with the talon when is needed.

§33 Completeness is the shrouds well tied, the chamber well swept and ordered, and
the child full-taught. Wholeness is the spine relaxed, the life well-thought (p
lanned?), with winter's stores dried and hung.(rafters)
Fulfillment is the son grown to father, the daughter to mother, and the ship cou
rsing home. Final is the purpled haze of Shedding-time, beech leaf fallen and th
e warrior's self-known last moment. Completion is the knock [end of arrow that m
ates with string] released from its grip, the message sealed and sent, the fork
behind on the path taken. Hold not to the doing, nor the making. Create and rele
ase, work, plan, prepare, for there is wholeness, but after that, allow, and nev
er expect.

§34 Grounding is the well-fleshed horse a'pastured, the grave barrow with blue glo
w. and the stones stood 'neath at four points (not literally, but the 'points' o
f the year-solstices and equinoxes). Weary but full comes the fisherman home fro
m his trawl and bowman the day's hunt. Complete and whole comes the warrior with
out wound from axefield, or the wife, taut-bellied to labors.

§35 Fulfilled the pilot who senses the rocks near placid coast or the wayfarer who
the highwayman intuits to change his course. Fulfilled the gleaner who knows dr
y day to harvest. Fulfilled and complete who knows a fellow's needs and fills th
em- when each for each does, friend, it is called. Complete is the one with much
given to high and noble act, yet needs but little, her shall the Gods fulfill.
§36 Beneath waves, within wind, all is motion. Fastness is what I think to see it
still and understand. The Goðanum change, like moon upon waves, we reflect Them. W
ithin Flux, Ginungagap called out for order, and it spake Knakve. When its aware
ness shined upon the sky-sent sons of Heimdall (men), when oaks and ashes speech
and mind were given, called they out for order and spake it, Tyr. Beneath, had
always been an order, though none divined it, at the heart of storm and birthing
of worlds, always the first, Ginungagap.

[This completes the Meditative paradigms. The Advisory follow.

§37 Before the fish are laid to dry is the thought. Before the thatch is laid over
is the thought. Silent she weaves between cottages, selling loaves, the Deep-Mi
nded. Between the busyness of life is contemplation. No unnecessary actions, no
frivolous occupations, no idle chatter, pleasant but aloof from gossip, erect an
d alert she goes- who knows her age? The superior woman. Between cottages, betwe
en chores, her inner world, the silent salt marsh at road's edge, silent passes.
Between the business is thought. Before the fire, while others stare like beast
, is her contemplation. After linen and wool are on grasses dried in sun (laundr
y at creeeks?) before the brook is contemplation. In the hofr early and at the s
tones (presumably standing stones or horgr), with time picked from between the b
usinesses of life is her meditation. She is not a healer. She is not a seer, but
those who seek advice, find that she tells well the knots of a man's decision.

§38 None should too much hoard: great ownings of some beget great misery by most,
and none should have too little. All from the market road, the tavern hour shoul
d have, and plenty. From windows should women lean and talk together, and men at
shores 'ere the nets be gathered. By the huntsman's fire is the talk that long
endures in ear.
A new road the royal council declared, new markets would bring and great goods f
rom the coast, would all grow in weal. Rather came more beggar and landless merc
hant, crawled o'er the work-camp. And came more brigands to work the road and th
e toll-takers too. All ended we had less than more. Weal is but for few together
banded, the same as chat by nets or huntings plan. Few to share is weal, for mu
ch is not needed, nor the knobby knees of soulless men (serfs with clear orthopa
edic symptoms- during the Dark Ages, landless men were said to be without souls-
a practice even in 19th Cent. C.E. Russia- see §56). Weal is that done well by fe
w, with few to share and weal is time and talk before late windows and early cup
s.(late light on long afternoons and libations before supper?)

§39 Another's land wist not, said she from the peaceful land. All councils, unpaid
, sit to serve, time given after duties, need no taxes save to build when all ha
ve need. They built the quay and some brought bread. Others their carts with san
d, some of stone, and some brought rope, did the Fries. These and their labors g
iven built quay, roads, and temples. No tax needed they, nor slaves, nor wars. G
reat owning creates great dearth and high-paid councils (rulers) brings the deat
h of armèd peasants' sons (conscriptees).
In the peaceful land, all owned roundel (an ancient unit of land), though all ow
ned different, and none owned another, but only worked with. The folda-woman (pr
iestess-councillor), she wove wool and raised her lamp to Frya. The augerman (pr
iest at a sacred drilling ceremony, or diviner- 'auger' is ambiguous) with leave
s and roots the foaming crock tends. In the peaceful land, each her advantage is
yet another's too.(if this literally refers to Frisia, parts of it accord with
the period described in Oera Linda Bók and other parts do not)

§40 Happy he dug (grave) barrow as the face flushed pale and blood left more.(aneu
rysm?) He was not sad, went to the hill that his mound be seen. "These clothes,"
he said,"to the wooden maid I give," (offers his body to the Maid of the woods,
possibly Skaði, or offers his possessions to the hofr, known by its wooden statue
of a goddess)and waited in the happy hours, though leaves took care (fell?), fo
r the death ship's tide. Feared not the wayfarer of skins and oar (a skin boat,
possibly Frey's bee ship) the sky stroke (of an oar in the air-river) or the roi
ling, coiled Beast. (should the final journey take him past Jormungand, the ocea
n serpent, to Oðainsaker, or through the sky-way to Valhalla or Folksvangr- a diff
icult passage at best) Happy he goes to storm and wise, the waves, Her (Ran's) d
aughters' dance- puts out all thought, great ocean mind, was called, eyes gray a
nd deep who said before the hill he hard climbed (ascended the hill where he bui
lt the barrow to look out to await death), "This voyage but begets another." [Be
autifully shows the Aryan attitude toward death of an old mariner and his assump
tions about it, which are a bit at variance with Eddaic fragments.]

§41 In the Eastern wood, he tracked, was ill and wasted. Sky overshadowed his plan
of march (ability to reckon position from sun or stars) and thorns had torn the
flesh. On the dry (stream) bed he climbed ice-free, (must have been at Spring t
haw)a narrow passage, then disputed by bear. Bloodied he smelt, weak he seemed.
No way to flee, he threw his life away. His staff he seized and made pure act be
yond fear, beyond hunger, the huntsman knew fear. He went on and beyond fear lay
panic. He moved through panic, came detachment. Released pain, fatigue and deta
chment, came he to resolution. Drove the wind-broke oak rod deep to innards, not
waiting, without the moment's thought. In pure act of resolution he threw his l
ife away and thereby won it.

§42 From groans of maid and swain do the shudders of the low (birthing)chair come.
There is deference to maidly brightness, yet wraps the shuttered (neighbor's ta
lk through windows?) gossip about the shuffle footed crone. Strength of bow and
staff is first con-scripted, first the stout son, foeman's iron will feel. Fine
curves of prow with cargoes, worms, and scratched at rocks are ruined, so the ma
id her form brings child, the form to fade. Elder the warrior oozing- scarred an
d gap-toothed the soothing ale, gone the splendid youth the battle quickly ruint
. Only the wit sharpens long past the eyes are dull. Only the hammered hide (vel
lum, parchment?)rings strong long past the stout arm lifts the smithy's sledge.
Mind and soul alone will time alloy. (alloy, instead of 'allay', ties in metapho
rically to the warrior-weapon-smith, often the same people)

§43 Potter at her fire stared but briefly. White-hot the ox (ox-hide bellows) it b
lew. Away she looked and the black fire saw. Mariner reckoned his way by star an
d moon, looked long upon Her and the dark ring saw. Took in the darkness, silent
after watch, and sweated out the power. (redirected the negative, or dark energ
y of celestial bodies)Crewmen cried, "moonstruck" or "fool" as warm coasts plied
and slapped their arms (mosquitoes?). He was unbit whom the dark power oozed ou
t, a yew its resin. Alone in the stone-hut the herder saw not His (Balder's) fai
r face these many weeks, far beneath the Maidens' Shields (Northern Lights). He
turned from fire and warmed the back. He opened to the Great Eye (Oðin's) and the
Black Sun rose. (Some sort of spiritual discipline for harnessing the seemingly
dark side of cosmic energies. Since there is a staðha meditation for "opening the
Eye of Oðin", presumably, this is what the herder did, raising his sísu in order to
experience cosmic vision, even in constant near-darkness. That the passage descr
ibes a herder in Winter at a place for Summer pasturage is curious; perhaps he w
ent up country in late winter to repair stone fences or the cottage itself? Sure
ly the herd was not proximate.)

§44 On the voyage bread soured in the spots of rage. (is this a bread mold or ergo
t fungus, which would have been on the wheat, not the bread?) In the voyage peas
and barley emptied. The One ate of the dew, as others famished, and sat eyes up
ward, then closed. Rubbed his belly those long days as others perished. (A metho
d and pattern for rubbing the belly to send energy from the hands to it is in on
e of the Klíma age regression practices. Presumably this was done to more quickly
liberate bodily fat reserved into food.) Breathed deeply the fogs with ale and w
ater gone, as others from fog huddled. In the cove he walked the surf while othe
rs lay and groaned, did Aegir's man.

§45 Frey's Man at Harvest went out with girl-child gathering barley. Bronze-armed
and strong, he had scythed: they gathered and tied the sheaves. In a shade of st
ack he paused to tell her of Gods, of kings, of ships, memories from him flowed
whilst she lay her head on his hard shoulder in the late-noon (afternoon) heat.
Freyja's dame stoked the hearth, bread-baking, while the stout son split wood. A
highwayman came as-beggar, came to rob. With outstretched bowl (for alms), he r
eached the gate over (split door)to seize the antlered grip (knives, combat or k
itchen had a handle of wood, bone, or antler). She without stop split his skull
with ladle e'en as he sleized it.
Happy the maid of valour and the swain of peace. Their young shall prosper and t
heir mated powers increase. Happy the fox who climbs the berry bush when hare is
scarce. Well is the wheelwright who hunts the winter marsh. Well is the potter
who loaves bakes beside his wares. Pleasing to the Gods is the father who shines
on his young like the Sun, with play and speech oft given. Pleasing to Goddesse
s the mother who takes her lass to haft and steel, to cooperage and thatch. For
the Wise One says, "folk are everywhere by halves." (another recording of the ob
servation in Havamál) And the half lost, must the other one soon learn.

§46 Twelve years at rope, sail and helm, the weathered face made good the mariner'
s craft, and knew the secret rutter of far routes.(in days before modern navigat
ion, pilots kept detailed notes on water appearance, seaweed, land features, and
star position-'rutter'- these recordings were priceless)Came another to toil at
sea, who saw himself at once a leader of crews, but had not the hard gales and
lonely stars for companions.
So came to Thing one who had talked his dream, knew much 'ere he learned the God
s. The hoary gyðja, her knowing came of long hearing and longer recitation (referr
ing clearly to a primarily oral transmission), all the ways of Gods and men, for
knowledge asks a barter, but the self-important would ever lead the Thing thoug
h little knowing. Seven years before the wind a captain makes. Eight steps makes
the goði. First; hear of the Old Ones, know what has gone before. Second; Seek so
litude in quiet, green places, or in fells and crags to prove the runes (meditat
e on the runes?). Third; Journey foodless, sleepless, past the world of men and
behold Powers and spirits teach you. Fourth; Return to loom, plough, or flock, d
oing busy in the ways of men, and seek quiet moment for the voice of Gods. Fifth
; Act as seer, warrior, caster of the stones of Fates, as healer or as scribe. S
ixth; Reach and bring another to the Thing, goðard to train. Seventh; To the world
of men apply the Thing-spoken wisdom. Eighth; Learn and live the herder's stone
hut and the crossroads of men, at once in both and speak the Thing. Seven years
the lad to master of the ship and eight who would be master of Godly whale-path
(kenning for the paths of Power), the harbors of mind.

§47 One walks bent with age soon enough. Bent and broke with care, the warrior is
his Folk. The lonely border watch (guards), the snows 'ere short poppies and lup
ines break the steppe. Bowed with concern the leader, priest, and seer. The knig
ht straightens in the act, like a well-strung bow, he launches cares. Bent ill i
s the man who shoots not forth his acts. Like a marmot, the face of the man, who
, after many years but uses his paws to gather and his teeth to gnaw, full cheek
ed and beady-eyed the man who lives as squirrel. The knight is neither bent nor
rat-faced- is fully formed, be he priest, merchant or seer- for any can be knigh
tly.(physionomy as reflection of character- a New Age modern idea also)
Bent with heavy limbs the oak. Bent with nuts full the oak. Shading, tall standi
ng, robe of Sif, the oak. Knowing has its costs-full hang the fruits- low hangs
the bough. Who does the work of the Gods in Middle Earth, let ever her head not
bow and her back not sag. Lift straight as Sif's shoot and give shelter. For lig
ht of step is the rat and light on wind is the noxious weed. One is food for fox
or cat and the other trampled by the goat in shade of noble oak.

§48 Some at Thing were amber-men and apart they drew. Flocks were fatted and barte
red; sons brought to flail and spear (agriculture or soldiery): apart they did n
ot age. Like the crag-tree, there from the grand-father's grand-father's tales,
they stayed. (very obscure- does amber mean in appearance, tawny skinned, or the
ir trade? perhaps an aura?)
Yet all behind, the island fell to sea: dark ones walked and drove their skin sh
ips (wagons- the Scythians appears likely here) and never they cared for it all.
(the glowing men, or what in the East would be called siddhas didn't care that t
heir Folk were overrun is the gist of this passage) They had no gold, but each g
loried in his own glow and in mountain fastness. Their plant withered but the fl
ower in cool, high place endured, seeing only its own beauty, changeless before
time.
One ages prior had from the crag descended, Rigr, sired sons of the North. "This
mortal vessel I am not," he declared," and I will return whenever the times hav
e need. Not the self-relfected flower, I go the seed and glow and fruit, life af
ter life. To my shining-Ship bear me, when this time is done."(Was this berendr
simply taking on Heimdall's name as a pseudonym? Or is this another, and not nec
es-sarily contradictory, relating of the information in Rigsthula and related li
neage accounts?)
Some transformed, he said, through time, some in the lust of combat, then releas
ed; some transform by kindred minds blended to Powers, and, "I transform through
you. Though I die many times to be with you. Some for Power, some for perfectio
n, some for their amber sheen (perhaps they cultivated an amber light, visible t
o others, hence the halo seen around pictures of saints in pre-xian Buddhist, Gr
eek, and Roman art), but I transform that you transform, as darts against the ga
thering gloom. Once I was bended at care," said Rigr, "then let it go in my best
bow's release. In my quietest stealth and bravest position, took the field of v
alour. While others held (over them) the shield, I held also the sword." (A man
of Power or Rigr-Scaef, incarnate as a man of Power, speaks of the selfishness o
f the holy man who withdraws and contrasts asceticism with the active life of "t
ransformation" [usually in this narrative transliterated to "evolution", here in
the original useage- the use of this more familiar term being our only translit
eration for clarity] and how his task is to evolve through the gift of Higher kn
owledge to others, not in splendid isolation, a profound statement of the spirit
ual life.)

§49 At market came the Man of Power, only a glimpse, to stare, then he fades from
sight. Simple lives the vitki and none may know where. His sons upon the hawk's
path flown, he tends far borders, rushes, fens. He quickly speaks out his staves
,(does divination with rune staves) for who have not will envy. Who envy will wo
und with the tongue or harm with the spear. He finds those who will counsel, doe
s the Man of Power: none find him, nor is he known to others but as a herder of
swine (how he appears to the uninitiated, and a real vocation). As the woolen me
n were about with men-of-arms he reached into his cart, "Mats of rushes! Well-wo
ven mats of rushes!" (This portrait of the holy life is sadly toward the time of
hiding. The appearance of Papal troops or armed local traitors with the monks i
s not surprising.)

§50 Others huddled at the storm. She went about in simple thread, hands raised to
Erde or Tyr (in ceorth or tyrrune- obviously the commentator could not tell whic
h from the side or from distance), stood still, tall, proud, palms opened. Other
s took to shade but in the heat of day she tread slowly. Others made busy in the
night, but he gazed to the dark heart at the arch of trees (arched over a path
or stream). Others huddled warm, when barefoot in the snow she trekked. Freedom
in cold, freedom in hard, freedom is in simple hardships found.

§51 The youth thought him mad. He gazed into shadows in the noon slumber of high s
ummer. In the snow he sat or stood until it melted about. At the marsh he sat, r
ubbed the juice of roots about to keep the biters away, yet stayed and sat. Now
and then one sees him. A boy asked of him, why gaze or sit? The hermit answered,
"Much do we do between birth and death and most of it no matter. In all that Gr
imnir (the Masked One- Oðin) does, He becomes aware. When He hung upon the tree, H
e became aware. When He bade Mimir speak, He was aware. Much passes between birt
h and death. What means any of it, I am not aware?"
But how, asks the youth, is to gaze to be aware? "In each place and force a spir
it dwells before me, after me, and always. They show me the world before me and
after me. They have shown me our world at the time of hidings, when the people o
f stones and the people of oaks, when the folk of staves and ravens, are banishe
d, (Druids, Odinists) and they show me we shall return again, in the night after
the next Sigurd." Now and again, Folk see him at marsh or skerry stone and none
think him mad.

§52 Even among good folk come disputes. Before the Thing may be brought, but first
in the common-house before elders. Ere wind bend the trees and rains the field'
s fair face's smoothness line, much is endured and much more learned. Go thence
to elders. If between kin, the common ancestor has gone before, ask always that
same from the Living Acre (Oðainsaker) be present; failing this, seek next who dwe
lls behind. If between kins, let each an elder attend and together seek Tyr's co
uncil. Should not resolve, the elders locked, priest, priestess, seer ask to gui
de their way and make new choice beyond each position. Fails this, then matters
wend before the Thing, where Tyr and Oðin, Saga, and the Fates sit as matters come
to elders of many a kin as sit in council wise.

§53 She went to well early to draw for potation of wormwood, for his head was stil
l in his cups, the light of day did wound (appears to have been a hangover). She
earlier chopped wood; for he could not. He tended not the ox and it feasted blo
at weed (must be some sort of noxious weed that makes ruminants bloat). No ox to
cart, no cart to haul, no eggs to market, though the children took from nest.
In the talk of markets, another ask, how could she suffer thus? The frau quoth,
"You must endure. You must be a warrior in life." The gyðja, near trading her bead
s, replied it was false to be a warrior in life 'less first a warrior you be in
choice. "The warrior's choice first make," saith she,"the good steel to arms, th
e high ground to hold, the early march on slumbered foe. To fight well who chose
poor position is fool more than fighter. Well picks the spearman his ground and
the bowman his hillock. Then fight well who must. The stubborn wight an ill-cho
sen stand may make. For warriors be ignorant or old, but rarely both."

[In the last three paradigms, #54-5 have two related themes, a history of non-Wh
ite invasion and settlement, with eugenic discussion, then, a discussion of how
to seek character in a mate, rather than being guided by obsession, possession,
or lust. The final paradigm is an extension of the theme in #51 on the banishmen
t of Pagans, wherein the destruction of the faith, some survivals in oral tradit
ions, and its eventual reemergence are predicted. It begins with the inspiring s
tory of one stubborn man of the Gods who would not change and from whom the Syst
em took everything as a consequence, microcosm and macrocosm.]

§54 Dark was the storm in the East. Dark were the riders, short with horse-tail ha
ir (black and thick). Where they took land (settled) are folk as burnt. From the
horseman keep your daughters, and from the horseman's sons. From the skin house
(yurt, or travelling wagon house, probably Huns) princess, keep your sons, for
they go not to streams (to bathe) and drink sour milk (koumass, fermented mare's
milk).
Where now they trade and farm, are heads like hares (round- a real anomaly at th
e time), short, swart like elves-beware. Look only to the light of us, the fair-
browed, whose brows do not meet. Look only to the tall of us, strong going and h
igh-minded. Look only to the fair-minded and clever, good at trading stave (maki
ng rune staves to record purchase, prices, descr. for market) and equal of tempe
r. Look for the quiet and earnest or the well-spoke and sincere. Here seek they
maid and swain. Though some be comely too, the dark with dark belong_as geese by
feathers nest else all is confused.
Once we were all of flax and heather (hair and eye color?)-that was in grandmoth
er's days. Then came from the East in father's time, making the half-dark. Now d
ark with flax and either with half-dark 'til neither wood duck nor goose remain.
(presumably a darker wild duck as contrast to geese)
[An excellent anecdotal account of race mixing in Central Europe following the H
un's settlement, this paradigm also contains a strong and earthy plea for eugeni
c standards as to race as does the next one about character.]
§55 Two brothers there were as courted two sisters, both toothsome swains. The Bin
der held all that he had be it fit or not, but Free-Fisted held only were it wea
l. Binder courted the lass whose bright smile and full form promised strong yout
hs, but her water was foul, for too oft sailed and loved not but her slated face
. (slate=mirror, hence, narcissm) When tired or fled she, with magic, he by her
hair bound her, or stick (rune stick) made to keep her. From Goddess his wish, a
nd bound her fast.
Free-fisted found her sister much the same, and set her free. He slept alone, wh
ile Binder made a goodly home for stout children. Often they fought and never wa
s it kempt and never peaceful. Soon they slept apart did Binder and Foul. Free-f
isted (probably meaning that his hand was open, as he gripped nothing) went long
years alone. When he met Fine Spirit, he did not seize her. Though they drew wa
ter at the same stream, each smiled, but carried skins apart. They met again and
grew to court, to happy home and happy stout child. They prosper at the Mother'
s hearth, the house in peace. (Frigga's hearth)

§56 The hooded robed came and we hid in forests to Thing. Dark soldiers they broug
ht from the South so we spoke in barns and hid the two horses (maybe referring t
o the two-horse symbol of Hengist and Horsa) amid rushes. From him they stole la
nd, for he would (pay) no tax. From him they fined goats, for he would not tithe
. Land gone, he settled the vik (creek) between the holder's grants (appears the
ocracy had resettled small free-holders into laborer's compounds, as serfs, and
given their lands to large, powerful landlords for whom they would henceforth la
bor- the beginning of feudal nobility).
They would not suffer him to hunt, so weirs and traps he set. Since spring thaws
o'er the low hearth flowed, he with sons built on poles, thatched high. (made a
stilt house on land no one wanted) The rich taxed his foot upon their trail, so
he make float to town. Then skins and fish he brought to market could not sell,
be they not blest by the hooded ones, (an xian form of koshering was required i
n Dark Age marketplaces in some areas) thus he bartered for grain and cloth. Off
ered they to "save" him, would say at barter; he wot not and to the Gods was eve
r true. What they took never he stopped, but made anew. What they dammed he flow
ed around like waters of first budding.
Seiðr goes far now from the land of men, for the new priests are barons and the ne
w kings heavily tax and many in chains. Those who pray not with them and wot not
1 of 4 their sheep and bushels must with Ullh the wild hunt join and pick Frigg
a's down (in the sense, not of Oðin's Wild Hunt at Samhain, but hunting wild meat
and foraging).
Darkness comes, the carts of cut stone hauled by tax-slaves for the hooded ones
to build.(to build churches or cathedrals) Seiðr you shall speak man to man and wo
man to woman, shall whisper true to grandson brave. Turn to the heath and know i
t, for beyond this time, Sigurd shall rebirth to us, yet many his dragons and fi
erce then, say the gyðja. Slay he or be slain, the sons of his warriors shall set
to the shaven wood (the shaved wood, used for paper in the North was called bók, w
hence the word 'book') again our way. Until then speak it to moon, to heath, to
hidden men in places remote. Speak to star and perfect every word where naught h
ear but whose mind blend with mind. In this time shall speak it oft an truly tha
t in far time it be little change before it come to birch again. (usually the bi
rch was the wood shaved for writing sheets)_
On the Man and Woman of Power, circa 500 Common Era,
from the Meditative Paradigms of Seiðr.
Webmaster's Note: On occasion, we have found that the Seidr is being used withou
t reverence. Some persons, rooted in other mystical traditions, have altered it
in order to promote their own, usually Politically Correct agendas. We present t
hem exactly as they were handed down, written, recopied, learned by heart, recit
ed, and faithfully carried forward over the dark centuries of persecution.
We ask that if you use them is to use them in their unaltered form, as they were
printed for the first time ever in English in 1994 in the Gambanreidi Statement
's print edition. If you have another mental or spiritual inclination, or are of
another Folk, we suggest that you seek the wisdom of your ancestors, not ours,
or that you find that tradition which is consonant with your inclinations, rathe
r than trying to bend the Seidr to fit you.
One of our surprises in reading later reviews and attempts to alter the transmis
sion of the Seidr is the attack on the title. Seidr meant "evil" only later, dur
ing the era of the Christianized Northlands. Originally, it meant the wisdom-tea
ching. In the same way, "Pagan" has been used, even in a recent You Tube video,
to describe the forces behind the New World Order. Nothing could be further from
the truth for it is run entirely by monotheists!
Another attack on the Seidr is to protest that it cannot be valid because for pa
rt of its journey to modern times, it was carried forth by oral transmission. In
his monumental book, The Atlantis of the North, Juergen Spannuth describes how
German archeologists followed local folklore in digging up a grave mound and fou
nd the deceased seated exactly as described in oral tradition. Modern anthropolo
gy regularly takes oral tradition seriously, as does archeology, in interpreting
ancient sites. Why should we apply a dual standard, where far more and greater
proof is asked of Teutonic antiquities than we ask of any other? If one does, th
en how can that person style himself a Teutonic anitquarian?
So, use them, as written, and we hope that you discover the spiritual 'treasures
' therein.