The Meditative Paradigm

of

Seiğr

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 individual paradigm meditations are recommended after Preparing for Meditation.
Anytime, also feel free to review Doing the Seiğr Meditations.
Ideally, immediately before doing any of these meditations always begin with the Seiğr Preparations for Meditation.

Also available is a Contextual Background section regarding the ancient Seiğr 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. The latter 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 Seiğr-goğard (priesthood).

Paradigms of Cognitive Meditation - Teutonic Folkways

§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 is eternal. World about changes- worlds come and go. I release it and selves change 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-the Gods both were before and follow too. Conscious became the Void, became first thought and gave first word and It was Oğin.



§2 Energy goes on, takes new forms. It merges with, emerges from, the play of selves, best tribal minds, the oldest souls. With each living and each dying, They self-merited through successive higher lives, progression to Godlihood. Huginn (pure 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 thereof 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 Force compassion, troth in the ways of men. Looked with care upon itself became Ginungagap and it spake, Frigga.



§3 Faced stone and storm, the dying and birthing of worlds 'ere ours was thought to 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 light. All Their own right self-won, self-determined. Each spake us in the travail 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'plenty. 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 ardent swain, and bringer of harvest. His is all that lived thus and ever shall. Should none harvest, still He is. Should none love, yet He is. Thought itself too hard 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 the Sun-Wheel in the earth at Solstice and place the four grains of the North therein, wheat, rye, barley, and buckwheat) is cut becomes anew, for timeless the Gods and true.



§5 Goğanum give back to me the cycle, time from time. They redeem to me what is forfeited in change from one threadbare cloak (incarnation) to the next. All forgotten here, the Goğanum beyond change anchor our timeless core. Who opens may See from life to life. Who opens must sit out his thoughts. Who opens, her shall the Gods speak of time and cause, of life to life renewed. Who sits in the halls of men? The changeless ones. Who sits, renews. Who watches, renews. Who cleansed of his own voice hears Theirs, renews. And Ask and Embla Oğin and Frigga formed, and from the Void gave Huginn and Muginn, gave Leitr too. And the Void moved in smaller 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 dance.
(Meditation is a reflection of the magical void and who would do it reflects 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 men 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 Sunna's smile and ask She probe my innards with light, the dark moon chase, this the second. (Sunning, she avoids looking at it and uses visualization of the golden 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 every 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 storm. Last dusk it was a thousand calling frogs. Into the shadow I gaze, where none will look, or to tan grasses, wind-rustled, they sweep me clear. Or in the babble of brook the play of Sunna's greeting washes eyes as stone-speech cleanse the ear, and this be five.
(Then, as now, life could be stressful. She knew how to constructively ease the stress.)



§7 Opening is active, for the mind I must put aside is active. I take the active urge to be passive, to allow in the Knowing of the Powers. Comes only in the active self, then puts itself aside. The Opening I either do by act of will, or quite 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 knotwork), the girl give loom and ladle, to both to sit, to pray, to grind soot and stir (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, the family- feeding, teaching, doing together, and resting and meditating or contemplating. These may hardly seem congruous to us now, but the old pictures on drinking horns, the walls of passage graves, etc., confirm this. Also consider the division into three parts, of activities, like the clerk, warrior, and cultivator 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 inner reckoning, leap beyond the known-reflected sur-face, beckons. The paths open 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 sorrows at her loss. Who holds what should shall ever regret what is. Much a man can hold, but this I know, none may hold the Seiğr. Who holds not, nor expects, he lives in Power. Who holds not, nor clutches, nor seizes, is much given, but little estate will build. Who holds little can be little riven by grief. Who holds not, but accepts and looks forward with good anticipation gathers pleasantry and is beyond sorrow.



§9 Never is there time, 'ere the field be tilled. Never is there time, 'ere the nets need tying (mending), that I can sit and learn. Never is there time to bend the limb to keep the age-dragged gait away (to do the postures?). Act beyond, beyond fatigue. Act beyond, beyond what is not to be worked with, beyond comfort, and beyond known headlands (the borders of knowledge). Who sails beyond creates new charts. (Who acts beyond creates a new reality.) If the new land comes not here, still is a man richer to have sailed for it. In his next voyage shall She (Urdr) 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 refrain from too much trencher (feeding) and too many cups. I can curb the tongue from boast or threat. I can be still 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 and 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 deconstructs 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 happiness is in this wald (literally, 'wood'- plane of existence?).



§11 Know the Spirit mound (like 'faerie hills'?) is there, is here, and I access it. 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 house (family) awakens, waving grain, awaiting the Sun's taking off the dew before 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. Whereof to consecrate this place, he wot? For I have seen of ewe and fat shoat the folk of robes (ancestors to Semites) kill and the knotched stone soak. Here they make holy and should we. The gyğja gave that to kill and not eat would Viğar 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 with their gifts of mind, this Thor loves best, as keeps the hill." (obviously a play on Thor and tor, or stone circle on a hill)"Consecrate thus with your essence given the Gods."



§12 Faith is participation. It is choosing not to choose and turning to decide that all is undecided and awaits, eternal journey. It is influential: know that I can 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 connect me to a deeper journey. Bliss is in moments but the moments are far longer than 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 built. Thor's forge smithies greater evolution. It constructs a higher world by effort's hammer. Then Oğin, laughing, releases it all, and I ascend the glass mountain 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. Once 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 table high with breads and shields of meat. Why, wot they, of him, pushed away from table? Act ever scarce, he said, pare wanting to the musts and always I'll have enough. Embracing want would never want again.



§16 Freedom is a puff of wind. He is not free, the stag who with hoof scrapes beneath the snow for greens. He is not free though I saw him for a moment at the cliff, 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 great and small. Only the impeccable can release. Only from the perfect arrow's flight, can the archer 'ere it land, turn his head.



§17 Seeking the Golden Age within, all who do must seek it in their intention. Then it may come to be. Why a dark age is thus is that most less willing and less able to see. Cleanse sight and hold clear the vision- pure earth, land loved by each, 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, never 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 found. 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, to 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 my 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 'worlds.' Vision is eternal, beyond Time, smallest cell of Ginungagap, seeking the Golden Age and my own Godlihood, holding the sight. Releasing into being what worlds we have. The seer by knowing knows. The diviner by stave and stone. The man 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 dies thus, though a foeman with reciprocal strike die too. In all only the Gods accompany us throughout, ever Task-Giver (Mannsfylgja, of the Fates), ever the Bearer of Constitutions (Kynnsfylgja), and ever the tendencies of Breed (Oættarsfylgja). Always the Fates and the Gods engage each life. The wise keep with Them, in 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 guile, a freer mind and lighter step has he. Easier for self it is to release the higher 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 the talons of the Gods in nature, vermin destroy lest they gnaw the slender thread of food. (food chain? or would this have meant a rope pulling or binding a wagon of grain?)



§23 What the world manifests is what Ginungagap thought. Its Hugr (will of the soul) is awakening. The worlds yawn at the cusp of every Age (obscure passage). Hugr 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 Seiğr is no destination. It is a trackless journey. It is the eyes of the mind, 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 know, but journey in joy and without expectation.



§25 Self and worlds change: Gods are eternal. Tribe is the medium of transformation. Go to the crossroads and uplift them. In retreats only the self is rested. Through several selves, through the tribe, uplift to detach, struggle to attain the 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 tribe. 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 where the path ascends in scree (loose rock). Live fully here, yet live apart. Sustain, achieve, 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 shape of intentions and the thoughts of souls (hamar). Be these High, They know it, to mirror thoughts of the Gods. Polish slate (presumably the flat stone was polished to make mirrors?) to clear act and choose for clear and higher selves to come and may His thought (Oğin - 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. The Seiğr has no end, for the Goğanum are without end and advance also. Cultivate awareness: 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, everything shines new, every moment. Without knowing, all is lived, not thought into being. Without knowing, all is fresh, and the day's path to stream yet is filled with surprise, with wonder. Patience to the hunter his pursuit, quiet treading. The fisher-folk of silent waves and Sun on water see. The gunnar, he by careful 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, squalor. Found small friend-circles to bind same-chosen hardships and there found meaning.

Still, the father threshed, the mother baked. Still the younger carved the wooden 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, what meant was how he came again, and that was all. The same place began anew, rich in remembered valour, with the scythe he wend.



§30 Eight steps to be goğard, yes, but few the journey make.
For all there is the eight steps advancing in your state.
First, have long sight over many lifetimes, be still and listen, ask Her and listen what is not from past fulfilled. Second, live with passionate attainment, for outside reflects within and matters well-resolved do bring to peace. Third, do fully the mind apply, yet with full detachment, for never man knows all the winds and currents. Fourth, cultivate noble character, helpful, kind when can be. Fifth, with compassionate bearing, help all ascend (evolve) upward by example, goad, or teaching. Sixth, make full intention through higher plans and seek their completion. Seventh, cultivate stillness apart and in the core of the business of living. Eighth, create openness to Powers, openness 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. Goği cooked for the lot of them, cleared the vessels and sat. At field's edge apart from camp, he hew the willow branch of creek near road. Strange shapes upon it cut and the ploughman said had a glow. "Only cuckoo's day's Sun," said a merchant. "With his thoughts, 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, blown 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 silly!" Heard this the houseman's daughter, "No, da, the small ones (nis, earth spirits) 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 campment, he sat at water's edge, high Sun to's back, and clear the sky. "Feel it tremble," spoke the miller, and fell silent. "But distant cloud-fire," said the son, and both were right. At fire that eve, all knew the goği but none knew his years. The eldest of the market road knew him when a youth-he hoary then, nor whence 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 changed 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 hardness, the hardness of sea-winters and fields, the forests and squares. In its busyness, its reaching for the World, the Higher man overreaches. Who stomachs not the struggle withdraws, deludes from his own I-ness, which thinks itself beyond the world and draws apart. The higher man in struggle is at peace, treats with compassion 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 (planned?), with winter's stores dried and hung.(rafters)

Fulfillment is the son grown to father, the daughter to mother, and the ship coursing home. Final is the purpled haze of Shedding-time, beech leaf fallen and the warrior's self-known last moment. Completion is the knock [end of arrow that mates 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 release, work, plan, prepare, for there is wholeness, but after that, allow, and never expect.



§34 Grounding is the well-fleshed horse a'pastured, the grave barrow with blue glow, and the stones stood 'neath at four points (not literally, but the 'points' of the year-solstices and equinoxes). Weary but full comes the fisherman home from his trawl and bowman the day's hunt. Complete and whole comes the warrior without 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 dry day to harvest. Fulfilled and complete who knows a fellow's needs and fills them - 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 Goğanum change, like moon upon waves, we reflect Them. Within Flux, Ginungagap called out for order, and it spake Knakve. When its awareness 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 Seiğr Paradigms follow.]



To navigate quickly back to a favourite Cognitive Paradigm for Awakening Potential, click on the Seiğr number. Note: unlike the alien rote learning techniques used to replace Folk memory and dumb down to control life in this age,
the Teutonic Folk ways are of creative life lived ever anew

Our meditation techniques which include the Seiğr 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.

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§11     §12     §13     §14     §15     §16     §17     §18     §19     §20    
§21     §22     §23     §24     §25     §26     §27     §28     §29     §30    
§31     §32     §33     §34     §35     §36    


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.





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