Contextual Background of the Paradigms

of the

Seiðr

Meditations for Awakening Natural Latent Potential and Teutonic Folkways - The Goðin of the Old Norse

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.


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. 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 experience while those not in a functional spiritual system, or lacking a strong internal guidance, merely drift or paddle hard to stay afloat with no destination in mind.

Our purpose in this publication is not to suggest that Seiðr is the Way for all. That sort of reasoning, especially when interspersed with claims that one's own path supersedes or subsumes other paths, is absurd. Healthy minded persons can take 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 Seiðr, 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 most readily in their original context.

One of the incongruous features of this spiritual terrain is the juxtaposition [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 form of parable. Many of us who have read Carlos Castanada's history of Toltec knowledge, and the Toltecs were the tall, fair, bearded people who kicked off Central American-Andean culture, not the current residents, have had the same difficulty. The evolutionary state of the Yaqui Indians, if set beside the knowledge which Castaneda records, seems wholly inconsistent. It is hard to picture a people who used flint knives as being able to achieve immortality or to leave the physical world through gaps in space-time, yet, since Castaneda's publications, physicists have postulated just such incongruities and gaps in physical laws in other contexts. (A similar claim is also made by the religion, Eckankar. Like Siddanthom, their immortal ascended masters live in seclusion in the Himalayas.) We can'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 we ever meet Don Juan or Don Genaro. Whether their existence is actual or legendary is beside the point.

Perhaps it is how we approach this that is the problem. Why would material progress parallel spiritual development? The West progressed quite far in exploration, trade, and technology (with sophisticated mining, metallurgy, and glass production) 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 course, Castanda's purpose is descriptive, not that of making available a manual with which to practice Toltec sorcery. The Seiðr-tru, on the other hand, is recorded 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 one day, may not be completed until a later date. To read the meditations as narrative would be aggravation. To do them, as prescribed, it all connects, surprisingly, and is most satisfying. Those things opened up in halves or thirds, actually overlap. A complete subject today and a partial one side-by-side create a mental state of constant anticipation as one works through the series, truly, the only way to comprehend it.

In retrospect, it may be that our own experience of incongruity is only the intellectual baggage which a Mediterranean-Semitic-centered education causes us to bring to the experience. Why should not the people who built the magnificent tombs at Carnac or New Grange, for whom Stone Henge was the center of a gigantic university complex, have not been able to create higher thought? Why should a fragment of it which escaped the recording by and editing through successions of christian scribes not sound different from Eddas or sagas which were recorded by them in a quite different era?

If one reads the Oera Linda Bók, this knowledge does not seem so strange. If one reads Jurgen Spannuth's scholarly investigation of the links between the Frisian empire ,which the former work describes, and the rest of the [more familiar] ancient world, then the baggage of our melanocentric education becomes easier to leave behind. It is no longer necessary to first study Shiva in order to understand Oðin, nor to reference cultures which developed apart for two millenia, as if they were contiguous, with phrases like, "Indo-Germanic", when Celto-Germanic would 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 prior reference to Semitic or Dravidian sources, and without reflexive denial. Rather than worry if the practictioner 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 authenticity 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, cosmopolitan-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 barrenness laid open.

Probably the best arguments for the fact that this is a long standing oral tradition, 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 the 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 manipulative. Indeed, those who transmitted it the final generation in which it was to be released 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 techniques 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 people just might be receptive to our own higher knowledge as they can, in this form, 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 seemed pan-Nordic. To return again to our prior discussion of how the work will likely 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 diminution of that faith wherein he maintains that this very ancient document records merely the social classes of Christian Norway, this without the difficult comparative 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 empirical proof and none will present.

It is difficult to assess what effect would be met if there were an extensive written 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 synoptic 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 Scrolls" are more properly known), their being kept apart from mainstream scholarship 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, Neo-Odinism, which has suppressed its fairest and most encyclopaedic analyst, Viktor Rydberg, for the past decade, that any old information, newly introduced, which belies current conveniences and conventions about the faith (usually inventions by hostile Christian sources), would meet with naught but hostility and derision, cue to the inconvenience which its information might cause the current leadership, 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 network's documentary serial, In Search Of. An episode concerned lost treasures and reviewed various findings on the Lost Dutchman Mine. They interviewed an Apache elder, who described, in glowing detail, what the cave is like and why the Amerindians 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 comrades who had also seen it and asked them if there was anything about the show which 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 they 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 tradition would have never seen the light of day.

We are all accustomed to two principle methods of transmission for theology. First, there is the direct revelation, as the visions of Martin Luther or Joseph Smith. Second, there is the handing down of precepts from tribal elders. The documenting priest and the prophet, two valid methods, and yet, our path offers a third in which the participant becomes both priest and prophet. The former methods rely upon submission to authority, obedience, and deference to tradition. Ours beckons the doer to experience and interpretation. The paradigm focusses the spirit and invites direct inspirational experience of the Goðanum. It does not lend itself 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 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.)

The paradigms appear in quite disparate forms, indicating multiple authorship over a long section of history. They range from short, deep-thinking poems like haiku, to the repeated paradoxical statement or question, like Sufi parables, to the didactic and proverbial. There is a folk wisdom and keen observation about human relations, mental hygiene, and family life. Some draw mental and spiritual processes from rhythms of the Earth and village life. Others offer moving vignettes of spiritual leaders, healers, seers of our own Folk. Portraits of sacred life are shared with us both as observed and lived, sometimes within the same paradigm. Much of it appears as lovely anecdotes, with a visionary quality which hearkens to an age far advanced from the time of record. All evoke a place where Aryankind 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 information 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 two lunar months. If one repeated the cycle 6 times, it becomes a 336-day lunar year [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 activities on the remainder, our lives would be infinitely richer.



Preparing...

Become relaxed, sitting, lying, or resting comfortably with the eyes closed. Roll 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 through the nose, expanding the abdomen consciously. Breathing deeply, and slowly, observe 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 thoughts or feelings do arise now, just observe them without reacting. Let thoughts emerge, expand, and dissolve. Remain alert and let the thoughts simply come and then go from your attention. This phase of meditation may take as little as five breaths 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 are 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 friend 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. This 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 forcing it.

As a Western esoteric tradition, Odinism, you as an actor in a matrix of free choice, are informed by your better nature. So, the use of the wisdom is a very simple formula. Achieve the neutral, non-reactive mind described above, or as close as you can to it. Then listen to the meditative paradigm 9 times, nine being the 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 (some prefer to simply read, although more effort, and therefore, less receptivity is acheived) the paradigm nine times, you will realign your existence with or without conscious determination to do so. Since the system emerged from a much less hectic world, although from reading herein, it was certainly busy, it seems probable 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 concretion.

It is important only that you are open to the processes of spiritual growth. Listen or read with no overt or immediate reaction. If you think, "Ah-ha! I've observed 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 continue to listen. The entire process will take between 10 and 20 minutes a day. It is not necessary to linger long after absorbing a paradigm. If you wish to meditate a few moments longer, or permit yourself a few moment's contemplation, that is fine.

Trust also the Goðanum (Gods, Goddesses, and Fates) of our Folk. Do these, read these only one at a time and, for best results - not for superstition - do not proceed 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 thoughts 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 find nothing within that is mean-spirited, dysfunctional, or otherwise a manifestation 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 definitions of what is described so that there will be no lingering lack of understanding 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 case you have studied modern self-improvement techniques and infer that this is some example thereof, think again. In Greek temples of Asclepius, God of Healing, worked priests and priestesses known as therapeute, who asked patients to lay still, 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 their theology by semiticized Hellenes (early christians), another legacy of the death cult. There were such temples and places of refuge in ancient England as well.

"In ancient Greece there were 320 documented dream temples, or Asclepions, all of 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 practice of sleeping in temples dedicated to Him became common. ...The patient would 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 discovered at Lydney in Gloucestershire. This was dedicated to the British God of Hunting 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 conjecture have cynically theorized that the speaking well was used to assume the persona of a deity, to pretend to be the voice, missing the obvious connection with Asclepions and Celtic temples of healing. This is offered to illustrate that practices similar to the cognitive meditations of Seiðr were neither uncommon nor unknown in the ancient world.






This completes the background context section of the Seiðr-tru Paradigms.


If you wish to continue these studies, the following Seiðr sections are also available:

Preparing to Do the Seiðr Meditations
Doing the Seiðr Meditations
Cognitive Seiðr Meditations - Awakening Potential - to further the natural process of Awakening your latent Potential.
Advisory Seiðr (Teutonic Folkways)



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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