Doing the Advisory Paradigm



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.

Ideally, for best results, precede doing any of these meditations by quieting the mind. Always take some time to do the Preparing for Meditation before each Seiðr Paradigm Meditation.
A Seiðr Paradigm is designed to be done one-at-a-time, a single paradigm meditation per session, sequentially.
Also available is a Contextual Background section regarding the ancient Seiðr Meditations.

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 property of consciousness, and then cognitively imagining and following its ramifications, we focus our mental energies on eternal properties and principles. To live by Natural and Higher Laws in an unprincipled era is a form of potent self-empowerment.

Two types of paradigms are recognized, meditative and advisory. These Advisory paradigms reveal Teutonic folkways. They embody descriptions of communal life. At another level, they do describe the individual spiritual experience, but in very objective and external terms. The former, meditative paradigms, offer us a path to direct awakening of latent higher potentials. They lead us through the paths of Power along 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 thought with certain core thoughts, which, like cellular DNA patterns all that follows it. In addition to the paradigms are a few essays, statements of dynamic principles recognized by the Seiðr-goðard (priesthood.)

Paradigms of Advisory Meditation - Teutonic Folkways

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-Minded. Between the busyness of life is contemplation. No unnecessary actions, no frivolous occupations, no idle chatter, pleasant but aloof from gossip, erect and alert she goes - who knows her age? The superior woman. Between cottages, between 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 (laundry at creeks?) before the brook is contemplation. In the hofr early and at the stones (presumably standing stones or horgr), with time picked from between the businesses 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 should 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 from the coast, would all grow in weal. Rather came more beggar and landless merchant, crawled o'er the work-camp. And came more brigands to work the road and the 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 much is not needed, nor the knobby knees of soulless men (serfs with clear orthopaedic 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 few, with few to share and weal is time and talk before late windows and early cups.(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 have need. They built the quay and some brought bread. Others their carts with sand, some of stone, and some brought rope, did the Fries. These and their labors given built quay, roads, and temples. No tax needed they, nor slaves, nor wars. Great owning creates great dearth and high-paid councils (rulers) brings the death of armèd peasants' sons (conscriptees).

In the peaceful land, all owned roundel (an ancient unit of land), though all owned different, and none owned another, but only worked with. The folda-woman (priestess-councillor), she wove wool and raised her lamp to Frya. The augerman (priest at a sacred drilling ceremony, or diviner - 'auger' is ambiguous) with leaves 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. (aneurysm?) 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?), for 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 roiling, coiled Beast. (should the final journey take him past Jormungand, the ocean serpent, to Oðainsaker, or through the sky-way to Valhalla or Folksvangr- a difficult passage at best) Happy he goes to storm and wise, the waves, Her (Ran's) daughters' dance - puts out all thought, great ocean mind, was called, eyes gray and deep who said before the hill he hard climbed (ascended the hill where he built the barrow to look out to await death), "This voyage but begets another." [Beautifully shows the Aryan attitude toward death of an old mariner and his assumptions 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 thaw) 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 beyond 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 detachment, 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 life 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 talk through windows?) gossip about the shuffle footed crone. Strength of bow and staff is first conscripted, first the stout son, foeman's iron will feel. Fine curves of prow with cargoes, worms, and scratched at rocks are ruined, so the maid her form brings child, the form to fade. Elder the warrior oozing- scarred and 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 (vellum, 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 metaphorically 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 blew. Away she looked and the black fire saw. Mariner reckoned his way by star and 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 energy 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 out, a yew its resin. Alone in the stone-hut the herder saw not His (Balder's) fair 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 describes a herder in Winter at a place for Summer pasturage is curious; perhaps he went up country in late winter to repair stone fences or the cottage itself? Surely the herd was not proximate.)

44 On the voyage bread soured in the spots of rage. (is this a bread mold or ergot 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 upward, then closed. Rubbed his belly those long days as others perished. (A method and pattern for rubbing the belly to send energy from the hands to it is in one 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 water gone, as others from fog huddled. In the cove he walked the surf while others 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 stack 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 reached the gate over (split door) to seize the antlered grip (knives, combat or kitchen had a handle of wood, bone, or antler). She without stop split his skull with ladle e'en as he seized it.

Happy the maid of valour and the swain of peace. Their young shall prosper and their 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 Goddesses 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 observation 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 navigation, 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 Gods. The hoary gyðja, her knowing came of long hearing and longer recitation (referring 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 though 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 solitude in quiet, green places, or in fells and crags to prove the runes (meditate 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, doing 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. Sixth; 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 lupines break the steppe. Bowed with concern the leader, priest, and seer. The knight straightens in the act, like a well-strung bow, he launches cares. Bent ill is 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 cheeked 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 knightly. (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 standing, 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 light 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 bartered; sons brought to flail and spear (agriculture or soldiery): apart they did not 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 their trade? perhaps an aura?)

Yet all behind, the island fell to sea: dark ones walked and drove their skin ships (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 their Folk were overrun is the gist of this passage) They had no gold, but each gloried in his own glow and in mountain fastness. Their plant withered but the flower 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 have need. Not the self-reflected flower, I go the seed and glow and fruit, life after 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 necessarily contradictory, relating of the information in Rigsthula and related lineage accounts?)

Some transformed, he said, through time, some in the lust of combat, then released; 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 perfection, some for their amber sheen (perhaps they cultivated an amber light, visible to others, hence the halo seen around pictures of saints in pre-xian Buddhist, Greek, and Roman art), but I transform that you transform, as darts against the gathering 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 valour. 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 of the holy man who withdraws and contrasts asceticism with the active life of "transformation" [usually in this narrative transliterated to "evolution", here in the original useage - the use of this more familiar term being our only transliteration for clarity] and how his task is to evolve through the gift of Higher knowledge to others, not in splendid isolation, a profound statement of the spiritual 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 wound with the tongue or harm with the spear. He finds those who will counsel, does 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 men were about with men-of-arms he reached into his cart, "Mats of rushes! Well-woven 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 is 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 which from the side or from distance), stood still, tall, proud, palms opened. Others 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 summer. In the snow he sat or stood until it melted about. At the marsh he sat, rubbed 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 Grimnir (the Masked One - Oðin) does, He becomes aware. When He hung upon the tree, He became aware. When He bade Mimir speak, He was aware. Much passes between birth 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 spirit 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 of stones and the people of oaks, when the folk of staves and ravens, are banished, (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 dwells behind. If between kins, let each an elder attend and together seek Tyr's council. Should not resolve, the elders locked, priest, priestess, seer ask to guide 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 still 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 bloat 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 beads, 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, the 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-chosen 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-White 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 banishment of Pagans, wherein the destruction of the faith, some survivals in oral traditions, and its eventual reemergence are predicted. It begins with the inspiring story of one stubborn man of the Gods who would not change and from whom the System took everything as a consequence, microcosm and macrocosm.]

54 Dark was the storm in the East. Dark were the riders, short with horse-tail hair (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 the 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 high-minded. Look only to the fair-minded and clever, good at trading stave (making rune staves to record purchase, prices, descr. for market) and equal of temper. 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 grandmother's days. Then came from the East in father's time, making the half-dark. Now dark 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 Hun's settlement, this paradigm also contains a strong and earthy plea for eugenic standards as to race as does the next one about character.]

55 Two brothers there were as courted two sisters, both toothsome swains. The Binder held all that he had be it fit or not, but Free-Fisted held only were it weal. Binder courted the lass whose bright smile and full form promised strong youths, 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, and bound her fast.

Free-fisted found her sister much the same, and set her free. He slept alone, while Binder made a goodly home for stout children. Often they fought and never was it kempt and never peaceful. Soon they slept apart did Binder and Foul. Free-fisted (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 water 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 brought from the South so we spoke in barns and hid the two horses (maybe referring to the two-horse symbol of Hengist and Horsa) amid rushes. From him they stole land, 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 theocracy had resettled small free-holders into laborer's compounds, as serfs, and given their lands to large, powerful landlords for whom they would henceforth labor - 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 in Dark Age marketplaces in some areas) thus he bartered for grain and cloth. Offered they to "save" him, would say at barter; he wot not and to the Gods was ever true. What they took never he stopped, but made anew. What they dammed he flowed around like waters of first budding.

Seiðr goes far now from the land of men, for the new priests are barons and the new 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 Frigga'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 woman to woman, shall whisper true to grandson brave. Turn to the heath and know it, for beyond this time, Sigurd shall rebirth to us, yet many his dragons and fierce 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, whence 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 hear but whose mind blend with mind. In this time shall speak it oft an truly that in far time it be little change before it come to birch again. (Usually the birch was the wood shaved for writing sheets.)

[This completes a cycle with the Advisory Seiðr Paradigms. Next, Teutonic man or woman, repeat the cycle through the Cognitive Paradigm Meditations to continue the natural process of Awakening your latent Teutonic Folk Potential.]

the Teutonic Folkway is one of creative life lived ever anew

Our meditation techniques which include the Seiðr were never meant nor used for rote parroting. Therefore skipping around to memorize them is not recommended. Instead follow the process of daily meditation transformative to our Folk way.

To navigate quickly back to a favourite Advisory Paradigm of the Teutonic Folkways, click on the Seiðr number. Note: be careful not to use the alien rote learning (non meditative) techniques used to replace Folk memory and dumb down to control creative life in this age. Our ancient ones memorized these sacred meditations to preserve oral tradition, but not to push words into their heads like mind control cults teach today.

37     38     39     40     41     42     43    
44     45     46     47     48     49     50    
51     52     53     54     55     56    

We encourage you to benefit from and copy this work. Under no circumstances should this ancient sacred work of oral tradition be altered, plagarized or with "expert" arrogance re-interpreted. Our Folk traditions are older than you are and, unlike today's media, do not contain distortions to fit current alien beliefs. If they don't fit you, respect our Folk and our Gods enough to leave them alone and find another theology that is your own!

Please remember that we are not universalists and do not believe that the principles contained herein would be of benefit to "all mankind."
We trust the ingenuity and resourcefulness of other peoples to come up with their own evolutionary strategies.
Ours assumes self-control, limiting one's consumption of natural resources and production of offspring, not overrunning and exhausting the earth, and other ethics of a distinctly North European flavor. This work should certainly be shared with other North Europeans.
All we ask is this: if you copy this work, have the honor to use it whole, as this is more representative of the greater body of spiritual writings from which it is excerpted and will avoid the taking of parts out of context.

The Gambanreiði Statement, printed since 1979

and offered as an on-line journal at

Comments are encouraged and welcomed.

Your input and submissions are important to us.

History & Perspective regarding this Gambanreiði Statement