'Carmina Burana' - Largely based on eclectic European pre-Christian spiritual folk traditions... and possibly of South Tyrolian origin: Part 2

Carl Orff - O Fortuna - Latin and English Lyrics

Metalius


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I think that it can be proven that 'O' Fortuna' at least, is based on The Goddess of The Old Religion. The other pieces in 'Carmina Burana', as well as the other two parts of Orff's 'Trionfi' musical trilogy, can be examined over time by any of us interested in examining the pre-Christian tie-ins to this great and famous musical art piece. I would encourage that, as I don't claim in any way that I have all of the answers here. Some of the musical pieces, in my perception, seem to correspond energetically to different times of the year. Much further examination of the poems will be the judge of that. Just the fact that the goddess Fortuna is a deity from Roman mythology is the first small clue, and the idea expands from there.

When examining the translated English lyrics (from the above video) along with the music... it gives a very different look at the intended meaning from the poetry.... as well as the music itself. This was a complaint about Fortuna, the inexorable fate that rules both gods and mortals in Roman and Greek mythology, and this anger was well demonstrated by Carl Orff's work. Most of the poems and songs appear to be the work of Goliards, clergy (mostly students) who satirized the Catholic Church. This brings up two groupings of questions:

1) How was it that they felt comfortable expressing criticism, in any form, towards an often vengeful Catholic Church?... and from within its walls? Does the possible location of origin, the South Tyrol, offer any intrinsic clue to any of this? Was the Church not as strong there? The "witch burnings" there occurred centuries later, so perhaps the Church had not gained a strong foothold there yet? Was there still a folk pagan element alive there, and expressed itself in occult poetry?... or even more explicitly a "folk-pagan occult underground?" (which may or may not have been a part of either the Christian heretical or later Satanic underground). Another possibility is that it was simply a criticism of the old folk-traditions, which--in this particular piece--was a fusion of Roman mythology with The Old Religion (aka Proto-European Witchcraft). That doesn't seem very likely; we already know that they had so often directed satire towards the Church.

Wheel of Fortune symbolism (Rota Fortunae)

2) What exactly was their motivation behind using clear ancient folk-pagan mythology? Was the exoteric meaning implied to be a simple secular reference to the Roman goddess Fortuna; with the real esoteric meaning being a reference to Diana/Hecate? The best question of all.... was this really a cleverly crafted esoteric invocation to the goddess Diana?.... with that "anger" actually being more of a powerful reverence towards her? Since the authors of 'O Fortuna' and other poems from 'Carmina Burana' are apparently unknown (perhaps by design), and there were scores of other poems (Orff only used a small handful), I can only guess. There's much work to do, digging through all of these works. The authors were from numerous locations in western Europe; were these "Goliards" some type of occult underground network? They did all end up together when they were found in deep storage apparently. The South Tyrol connection may not be of any particular importance, as all three possible locations of origin were in the same general south German cultural region, and it was retrieved apparently hidden away in a monastery in Bavaria.

I wanted to sift through all of this piece by piece, but I can see that I've gotten ahead of myself here. Therefore, lets just look at all of this as one big puzzle. In other words, I can't begin to do this justice at this time. It's at least very possible that this could be some sort've underground expression from the old folk traditions. If that was the case, then this could very well be considered a part of neopagan folk history.... and I suppose Car Orff's 'Carmina Burana' as well.... which certainly was not intended to be Christian. It seems almost too convenient that Carl Orff just puts some very old obscure poems to music and it's so perfect! Either he was part of some occult connection, or he's a genius who just happened upon these poems and had a eureka moment! I'll go with the latter at this time.

The Wheel of Fortune from Carmina Burana

The upside cross could mean something, or it may not. Knowing a little bit about how these occult societies work, I wouldn't doubt it. It's at least possible that a Saturnian cult had infiltrated the lower rungs of the Church. Certainly the Catholic Church uses Saturnian symbolism. Also, some of these secret societies have long used symbols of mythology and pagan traditions. Also, the above "wheel of fortune" looks a bit like an eight-pointed wheel of the year from the old Proto-European tradition.

 
'O' Fortuna' lyrics

O Fortune,
like the moon
you are changeable,
ever waxing
and waning;
hateful life
first oppresses
and then soothes
as fancy takes it;
poverty
and power
it melts them like ice.
Fate - monstrous
and empty,
you whirling wheel,
you are malevolent,
well-being is vain
and always fades to nothing,
shadowed
and veiled
you plague me too;
now through the game
I bring my bare back
to your villainy.
Fate is against me
in health
and virtue,
driven on
and weighted down,
always enslaved.
So at this hour
without delay
pluck the vibrating strings;
since Fate
strikes down the strong man,
everyone weep with me!


 A clear conflation of the Roman Fortuna with the Proto-European Almother (aka Diana, Hecate, Mona, etc.):
O Fortune,
like the moon
you are changeable,
ever waxing
and waning

The first and last movements of the piece are called 'Fortuna Imperatrix Mundi' ('Fortune, Empress of the World') and start with the very well known 'O Fortuna.'The first and last movements of the piece are called 'Fortuna Imperatrix Mundi' ('Fortune, Empress of the World') and start with the very well known 'O Fortuna. The "Empress of the World" sounds very much like the many titles given to Hecate in particular. I would have dismissed that idea except for the additional reference to the Moon Goddess.... so lets face it, it's the Moon Goddess of ancient legend.... the Proto-European Almother! However, was the poem really a criticism of the Christian God?.... or of the Pagan Goddess?.... or, was it really just an esoteric invocation of the Pagan Goddess? Love and anger can work very well together symbiotically! The greatest deflation is often when we're let down by someone or something that we love and are devoted to. Also, the Latin text could easily have hidden some clues that were lost in the translation.

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'Carmina Burana' - Largely based on eclectic European pre-Christian spiritual folk traditions... and possibly of South Tyrolian origin: Part 1

Carl Orff: Carmina Burana (fantastic performance)

classicalplus

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I. Fortuna Imperatrix Mundi

1. O Fortuna 00:00

2. Fortune plango vulnera 02:37

II. Primo vere

3. Veris leta facies 05:27

4. Omnia Sol temperat 09:19

5. Ecce gratum 11:32

III. Uf dem anger

6. Tanz 14:21

7. Floret Silva 16:16

8. Chramer, gip die varwe mir 19:45

9. Reie 23:01

10. Were diu werlt alle min 27:39

IV. In Taberna

11. Estuans interius 28:37

12. Olim lacus colueram 31:04

13. Ego sum abbas 34:53

14. In taberna quando sumus 36:25

V. Cour d'amours

15. Amor volat undique 39:36

16. Diex, nox et Omnia 42:48

17. Stetit puella 45:12

18. Circa mea pectora 46:55

19. Si puer cum puellula 48:53

20. Veni, veni, venias 49:50

21. In trutina 50:50

22. Tempus est iocundum 53:05

23. Dulcissime 55:32

VI. Blanziflor et Helena

24. Ave formosissima 56:17

VII. Fortuna Imperatrix Mundi

25. O Fortuna 58:07

 


[Video contents compiled by Mauricio Rosas]


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'Carmina Burana' (Orff)

'Carmina Burana' is a scenic cantata composed by Carl Orff in 1935 and 1936, based on 24 poems from the medieval collection 'Carmina Burana'. Its full Latin title is 'Carmina Burana: Cantiones profanæ cantoribus et choris cantandæ comitantibus instrumentis atque imaginibus magicis' ('Songs of Beuern: Secular songs for singers and choruses to be sung together with instruments and magical images'). It is part of Trionfi, a musical triptych that includes Catulli Carmina and Trionfo di Afrodite. The first and last movements of the piece are called 'Fortuna Imperatrix Mundi' ('Fortune, Empress of the World') and start with the very well known 'O Fortuna.'


'Carmina Burana' (manuscript)

'Carmina Burana', Latin for 'Songs from Benediktbeuern' [Buria in Latin]) is a manuscript of 254 poems and dramatic texts mostly from the 11th or 12th century, although some are from the 13th century. The pieces are mostly bawdy, irreverent, and satirical. They were written principally in Medieval Latin, a few in Middle High German, and some with traces of Old French. Some are macaronic, a mixture of Latin and German or French vernacular.

They were written by students and clergy when the Latin idiom was the lingua franca throughout Italy and western Europe for travelling scholars, universities, and theologians. Most of the poems and songs appear to be the work of Goliards, clergy (mostly students) who satirized the Catholic Church. The collection preserves the works of a number of poets, including Peter of Blois, Walter of Châtillon, and an anonymous poet referred to as the Archpoet.

The collection was found in 1803 in the Benedictine monastery of Benediktbeuern, Bavaria, and is now housed in the Bavarian State Library in Munich. It is considered to be the most important collection of Goliard and vagabond songs, along with the Carmina Cantabrigiensia.

The manuscripts reflect an international European movement, with songs originating from Occitania, France, England, Scotland, Aragon, Castile, and the Holy Roman Empire.

Twenty-four poems in Carmina Burana were set to music by Carl Orff in 1936. His composition quickly became popular and a staple piece of the classical music repertoire. The opening and closing movement 'O Fortuna' has been used in numerous films.



Carl Orff

Carl Heinrich Maria Orff (10 July 1895 – 29 March 1982) was a German composer, best known for his cantata 'Carmina Burana' (1937). In addition to his career as a composer, Orff developed an influential approach toward music education for children.


'O Fortuna' (poem and cantata)

 'O Fortuna' is a medieval Latin Goliardic poem written early in the 13th century, part of the collection known as the 'Carmina Burana'. It is a complaint about Fortuna, the inexorable fate that rules both gods and mortals in Roman and Greek mythology.

In 1935–36, 'O Fortuna' was set to music by German composer Carl Orff as a part of 'Fortuna Imperatrix Mundi', the opening and closing movement of his cantata 'Carmina Burana'. It was first staged by the Frankfurt Opera on 8 June 1937. It opens at a slow pace with thumping drums and choir that drops quickly into a whisper, building slowly in a steady crescendo of drums and short string and horn notes peaking on one last long powerful note and ending abruptly. The tone is modal, until the last 9 bars. A performance takes a little over two and a half minutes.

Orff's setting of the poem has influenced and been used in many other works and has been performed by countless classical music ensembles and popular artists. It can be heard in numerous films and television commercials, and has become a staple in popular culture, setting the mood for dramatic or cataclysmic situations. 'O Fortuna' topped a 2009 list of the most-played classical music of the previous 75 years in the United Kingdom.


Carl Orff's 'O Fortuna' in popular culture

In 1935–36, the 13th-century poem 'O Fortuna' was set to music by the German composer Carl Orff for his twenty-five-movement cantata 'Carmina Burana'. The composition appears in numerous films and television commercials and has become a staple in popular culture, setting the mood for dramatic or cataclysmic situations. For instance, it is used to portray the torment of Jim Morrison's drug addiction in the film 'The Doors'. In 1983, Doors' keyboardist Ray Manzarek released his third solo album, 'Carmina Burana', which is an interpretation of the piece in a contemporary framework.

'O Fortuna' has been called "the most overused piece of music in film history", and Harper's Magazine columnist Scott Horton has commented that "Orff’s setting may have been spoiled by its popularization" and its use "in movies and commercials often as a jingle, detached in any meaningful way from its powerful message." Its contemporary usage is often joking or satirical in nature, owing to its oversaturation in popular culture.

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Great 2009 interview of Dr. Stephen Flowers by 'The Phora'

Excellent interview lays out the history and current state regarding Heathen/Neopagan folk interests.

http://www.fromtexttospeech.com/


A Conversation with Dr. Stephen Flowers [aka Edred Thorsson]

By Michael Moynihan - The Phora - 2009 (republished in 2015 by Renegade Tribune)

One of dominant paradigms of modern society is fragmentation. In the world of popular culture this translates into dazzling distractions and endless ephemera, while in the world of academia it engenders over-specialization and an unspoken refusal to even attempt to understand the “bigger picture,” especially from a metaphysical perspective.

In this atomized environment, anyone extolling a cohesive vision that is marked by traditional values – not to mention high standards – automatically becomes an anomaly. So it is the case with Dr. Stephen Flowers, who is the rarest of breeds: a scholar with spirit, one who is single-minded yet open-minded. For more than a quarter-century he has dedicated his energies toward unraveling the mysteries not only of the ancient symbolic alphabet of the Runes, but also of the deepest realms of the Germanic myth and culture from which they arose. For Flowers, this quest is summed up in a single word, RUNA, which is the old Gothic language form of “rune” and was equivalent to the Greek term mysterion (“mystery”). It was in the early 1970s that Flowers heard this word audibly whispered in his ear, and since that time he has tirelessly pursued a path of understanding its implications.

Following graduate work in Germanic and Celtic philology under the esteemed professor Edgar Polomé (1920–2000), Flowers received his Ph.D. in 1984 with a dissertation entitled Runes and Magic: Magical Formulaic Elements in the Elder Tradition (later published by Lang, 1986). In the mid-1980s Flowers also began a more public writing career under the name Edred Thorsson. His books on the Runes and Germanic magic (Futhark, Runelore, At the Well of Wyrd, Rune-Might, Northern Magic, The Nine Doors of Midgard, and A Book of Troth) have become classics of sorts, and although they are aimed at the occult book market, they reveal a depth of understanding and degree of knowledge that is unusual to find in this genre.

Under his own name he also published less speculative material, for example Fire & Ice, about the German magical order the Fraternitas Saturni, and his translation of the Galdrabók, a medieval Icelandic grimoire. His interest in Germanic topics extends not only to the distant past, but also into more recent and controversial manifestations, such as the völkisch period at the turn of the 19th century or the esoteric aspects of the Third Reich, and his translations of Guido von List’s Secret of the Runes, S. A. Kummer’s Rune-Magic, or the writings of Karl Maria Wiligut (The Secret King: Himmler’s Lord of the Runes) all shed scholarly light on these topics. He has also written Lords of the Left-Hand Path, a lengthy study of darker occult currents, and an innovative analysis of ancient Greek magical texts entitled Hermetic Magic.

Unlike many who possess academic credentials, Flowers was never content to relegate his interests to a purely intellectual level, and thus he has long been active in the contemporary revival of Germanic heathenism, variously called Odinism or Ásatrú (a coinage derived from Old Norse, meaning “loyalty to the gods”). He was an original member of Stephen McNallen’s seminal organization the Ásatrú Free Assembly (which still exists today as the Ásatrú Folk Assembly), and in 1979 founded his own initiatory group, the Rune-Gild, dedicated toward the serious exploration of the esoteric and innermost levels of the Germanic tradition, as well as the greater Indo-European culture of which it is but one branch.

Underlying all of his work is a belief in the profound importance of traditional Germanic thinking and the eternal relevance of its mythological expression. After all, English is a Germanic tongue, and our society – fragmented or decayed as it now may be – owes its true origins as much, if not more so, to northern Europe than to Athens or Rome. Dismayed at the ongoing erosion of support for Germanic studies at most universities across the Western world, Flowers has recently unveiled his latest project: the Woodharrow Institute. This non-profit educational institution aims to maintain and foster the tradition of Germanic scholarship, offering courses and publications, and interacting with academic circles wherever possible. Besides administering the Institute, Flowers and his wife Crystal also direct the Rûna-Raven publishing house, which issues an ongoing catalog of titles concerning varied aspects of ancient Germanic culture, along with specialized language studies and works in related areas.
The Conversation

Michael Moynihan: Can you recall what initial event or events led to your setting out upon the path you’ve taken toward understanding the mysteries of the Germanic tradition?

Stephen Flowers: I started out my “career” in understanding the mysteries of the Germanic tradition as what I would later come to understand as an “occultizoid nincompoop.” I was interested in a variety of pretty nutty things. One of my first passions was monster movies. Perhaps Famous Monsters of Filmland was my first bible. My “favorite monster” was the one created by Frankenstein. There was simply something about the “Gothic,” Germanic origin of the myth that appealed to me. Before that I can remember being drawn to all things Germanic (and Scandinavian) the films The Vikings (which I saw during a childhood trip to San Antonio) and the Fall of the Roman Empire vaguely inspired me with certain scenes of Germanic “barbarism.” Later this slightly matured into an interest in the Morning of the Magicians/Spear of Destiny mythology, and culminated in my “hearing” the word RUNA in 1974. This was a catalyst for a quantum leap in my development. It caused me to delve into the scientific and academic basis of what it was that had so fascinated me from childhood. All of this experience laid the foundation of the nature of my own teaching, following this pattern: (irrational) inspiration, leading to (rational) objective study, leading to (subjective) internalization, which ultimately leads to objective enactment (= understanding/personal transformation).

Michael: What brought about your initiation into organized Ásatrú or Odinism, and how do you look back on this period now?

Stephen: Back in the mid-1970s there were only a very few individuals entertaining the idea of the revival of the old Germanic religion. My own individual journey started as early as 1972. However, I will say that it remained rather haphazard and undirected until 1974 when I heard the word RUNA whispered in my ear. But even then, with the inspiration from a higher source, the struggle to understand the full significance of it all was a significant one that had to be carried out in the earthly plane. I saw notices in places like Fate magazine for the Ásatrú Free Assembly and was intrigued, but for some reason I thought it unwise to contact this group until I had something significant to offer. By 1975 my work had taken the direction of being more guided by scholarly discipline. Once I had made significant progress in the reformulation of my runic philosophy (which found expression in the manuscript that became Futhark) and in my graduate studies at the University of Texas at Austin, I felt prepared to make contact with Ásatrú groups.

I first met the leader of the AFA, Stephen McNallen, at the first AFA Althing in the summer of 1979. Meeting Steve was a life-changing experience for me. He is an embodiment of a kind of Germanic spirituality that puts words into action. It was at that time that I was named a godhi [the Old Norse designation for a spiritual leader] in the AFA. It is now the only credential that I hold as being of any significance in the world of Ásatrú /Odinism. Despite whatever history might have passed in the late 1980s and early 1990s, there can be no doubt that Stephen McNallen is the guiding light of American Ásatrú. I count Steve McNallen as a friend and colleague and very much value the fact that it was from him that I received my godhordh – or “authority as a godhi.”

Michael: You have often spoken about how essential disciplined scholarly training can be for understanding the esoteric aspects of the religion and how to most effectively put these into practice. Presumably, such an exchange also functions simultaneously in the reverse direction – in other words, what positive ways did your active involvement with the religion impact your academic work?

Stephen: The esoteric, spiritual aspects function as initial forms of inspiration to the mind. This is essential to the Odian approach to life. First there is an “irrational,” or supra-rational, impulse – a bolt out of the blue that sets the conscious mind on its mysterious course. That impulse can, for many, be a disorienting stroke from which they never recover. They simply sink deeper and deeper into a sea of subjectivity. For another group, the subjectivism is eventually re-balanced with rational work. Understanding of the inspiration is gained, without “explaining it away.” The allowance of subjective inner experience and insight to coexist with objective, rational analysis is essential to the process of truly understanding the tradition in a scientific way, as well as to the process of personal development based on the traditional symbology.

It was noted by outside observers, my mentors in the academic world, that I had an uncanny ability to make sense of obscure myths and to apprehend the hidden connections between and among various mythic structures. This ability stemmed from my inner experience which was constructed on a basis lying outside the purely rational models. If one is trying to delve into the mysteries of the symbolic culture of an archaic world – one very much separated from our own contemporary society and values – then obviously some key must be found which is something other than plodding logic or wild speculation. For me this key is the balanced openness to the mythic spirit of Odin. I was lucky enough to have academic mentors who supported me in this approach, who were themselves spiritual men. Without their inner support I could not have achieved whatever it is I have achieved.

Michael: Why is the notion of a scholar of pre-Christian religion who actually adheres to the spiritual ideas that he also studies such a radical one? Is this simply a byproduct of the situation in the West where any religious path outside of the “mainstream” monotheistic faiths is painted as cultic and marginal?

Stephen: I think this attitude stems almost entirely from two sources: 1) the antagonism of the materialist worldview toward the traditional spiritual one, and 2) the opportunity the adherents to the materialistic worldview have taken to attack the spiritual view based on historical events surrounding World War II. This materialist worldview is “monotheistic” in the sense that it allows for only one set of orthodox values. In this way it is really a secularized form of monotheistic religion. The Judeo-Christian system of thought has lent itself very well to being secularized in such a way that it can be turned into a model for modern political and economic theories. As a side-note, Islam has been much more stubborn in its adherence to its original values, which has caused it to be very much “out of step” with its monotheistic cousins.

Judaism and Christianity can be tolerated by the establishment scholarly world because they can be viewed as theoretical prototypes of the materialistic and positivistic model that now dominates thought in the West. Earlier traditional models are seen not so much as a threat to religion as they are seen as a threat to the monolithic political and economic order. The pre-Christian, traditional philosophies are too divergent and multivalent to be coerced into one single “market” of ideas. This points to the fatal hypocrisy of the current crop of modernistic “thinkers,” who spout off about “multiculturalism” and tolerance, but who exclusively support monolithic socio-economic models that enact the opposite of what they publicly espouse. Surely the ancient, traditional and pre-Christian world is more in line with what really sounds best to most people. Are not ancient, pre-Christian Athens or Alexandria more ideal models for the future over medieval Rome or Constantinople?

Clearly the animosity to those who see value in pre-Christian models stems not from the religious side of the debate, but rather from the secular challenge traditionalism poses to the current political order. What is needed is a campaign for the re-education of the academic world to show that the idealized future is one that is more likely to be based on the mosaic of pre-Christian traditions than it is to be based on the monolithic Christian model.

Scholars of pre-Christian tradition must indeed be sympathetic and even empathetic to the paradigms they are studying. If they do not have a subjective link to the paradigm they are seeking to understand, then they have categorically placed an insurmountable barrier between themselves and the “object” they seek to understand. Hence they have in fact disqualified themselves from ever being able to really understand the patterns of thought in question.

Michael: You have always tried to encourage those involved in neo-heathenism to uphold a higher intellectual standard, and whenever possible to actively pursue serious academic study. Have you noticed any significant number of people willing to rise to the challenge?

Stephen: To this point I would say that there has indeed been a significant number of people who have taken up the challenge to pursue academic goals as a way to put their inner, spiritual lives on a more firm foundation. The number may be significant, but not large. It is hoped that with the advent of the new Woodharrow Institute a greater number of people will “get” what it is I am trying to convey in this trend. The whole “neo-pagan” world has been made a part of the Bohemian “underground” sort of mentality of the Anglo-Saxon (this includes the imitative American) culture. What I am trying to do is simply call the Anglo-Saxon culture back to its more organic Germanic roots. This includes the way in which the idea of “neo-paganism” is approached.

As I outlined in my essay “How to Be a Heathen,” printed in the volume Blue Runa (Rûna-Raven, 2001), there was a time when “pagan knowledge” indicated something that was rigorous to begin with, and gradually evolved to higher realms of the ordinarily ineffable. “Christian faith” was something which opposed “pagan knowledge” and was characterized by subjectivism and infinite appeals to unverifiable authorities from the beginning to the end of the process. In this way it can be seen how the typical “New Ager,” or “wiccan” [sic] is in fact paradigmatically much closer to the original Christian model of thinking than is the average “Christian believer” today. Serious Christian seminarians would not think of ignoring the study of Latin, Greek and Hebrew, yet the many aspirants to the “priesthood” of Ásatrú today think that learning Old Norse is an unreasonable thing to require. It is remarkable to note how many people don’t even get the grammar of their supposed “Norse name” right!

The reasons for this apparent virtual hostility to learning are a part of the Anglo-Saxon “anti-egghead” mentality. By contrast it can be noted that some of the turn-of-the-century German revivalists were in fact professors, e.g. Jakob Wilhelm Hauer (Tübingen) and Ernst Bergmann (Leipzig). This inner cultural bias must be first recognized before it can be overcome. Do not think for a minute that I am extolling the great wisdom or character of the typical modern academic. The academy is presently in decay. However, the basic and systematic knowledge possessed by those who have spent decades in specialized studies, and who have been the traditional recipients of knowledge handed down from several previous generations of scholars is a resource that is indispensable to us.

Michael: While your focus is usually on traditional Germanic or northern European culture and religion, you have also addressed other areas in some of your work, such as with the book Hermetic Magic. What was your reason for doing so – and how do these seemingly distinct realms fit together or cross-fertilize?

Stephen: In Hermetic Magic I concentrated on the operations from the Greek magical papyri that made use of the symbolic power of language and the alphabet (i.e., the more Greek-influenced operations). Indeed there is a great deal of possible cross fertilization between the Germanic and Greek traditions of verbal and alphabetic magic. The book Hermetic Magic was an experiment in the use of the principle of RUNA in the decoding of a tradition other than the Germanic. It proved to be generally successful. Much of what Hermetic magic was all about has been lost in the Golden Dawn/OTO-style magic of the Victorian gents. Hermetic Magic is an attempt to go ad fontes, i.e., back to the sources of what Hermetic magic is, in order to arrive at a fresh and eternal perspective on the power of the human will. This is an exercise in the power of RUNA, Mysterion, as I see it. Hermetic Magic shows what can be done with the principle of RUNA/Mysterion. That it has been generally ignored by the run-of-the-mill “hermetic” crowd is a sign of just how esoteric the actual tradition is.

Michael: The work of Georges Dumézil, the French scholar of Indo-European comparative religion, has been a strong influence on your own outlook. What do you consider to be the most important aspects of his work, and why did they resonate with you to such a degree?

Stephen: First of all, I suppose I came to it as a matter of tradition. My own teacher, and Doktorvater, Edgar Polomé, was a (qualified) Dumézilian. Beyond what I learned in his classrooms, however, I saw that his objective studies (which involved making detailed dossiers of the various Indo-European Gods, etc.) coupled with his structuralist approach allowed for the beginnings of a contemporary and living synthesis of ancient ideas with those of Jung and others. The ideas of Dumézil are 1) accurate and objectively verifiable to a great degree, and 2) are potent tools for current self-transformational work.

Michael: In recent years there seems to be a consistent effort on the part of certain segments of the academic community to discredit Dumézil’s work, and especially his formulation of the tripartite/tri-functional model. Such attempts are reminiscent of those directed against Mircea Eliade and other scholars of religion and myth. Why this animosity, and what are these discreditors so afraid of?

Stephen: They are afraid of the resurgence of Indo-European culture. They have intellectually invested in the idea that internationalism is good and that anything that glorifies the non-European world is preferable to anything that seems to lend prestige to European culture. All of this is so ironic because the ideals from which they draw are entirely of European origin. Nevertheless, as a matter of ideology, but probably more as a matter of an intellectual fashion trend, the academic establishment frowns on anything that they see as “glorifying” the European culture. They would probably argue that their reasons for this vaguely have something to do with Germany in the 1930s. In conversations with German academics in runology I discovered that the same things are happening at German universities now as happened in American ones in the 1980s and 1990s – anything relating to ancient or medieval northern Europe is being dismantled.

There is also the fear that Europe will really be able to make peace within itself based on the Indo-European model, rather than the Christian and/or Marxist model. This would discredit their intellectual prejudices once more. Specifically on Dumézil and the tripartite theory, his theories have the potential of forming the basis of a pan-Indo-European cultural unity. They are the greatest challenge to Christianity and to materialistic positivism in the 20th century. So it is not without some justification that Dumézil has been so widely attacked. His theories do pose a challenge, and are not merely intellectual curiosities. They call for some sort of action and some sort of change on the part of the reader of his ideas.

The dirty little secret is probably merely that in academia the study of old languages and ancient history is hard, whereas what they are replacing all of this with is relatively easy. So that the “war on the Indo-Europeans” is really part of the general “dumbing down” of the academy.

Michael: Not so long ago you attended an international scholarly conference on runology in Denmark. What were your impressions about how this discipline is faring in today’s academic world?

Stephen: The academic field of runology, like any other academic discipline, is subject to the dictates of fashion and changing intellectual trends. (This is where an academic discipline differs from a Traditional discipline.) Most of the 19th and early 20th century runologists accepted the relationship between religion or magic and the runes as a given fact. They accepted this uncritically because it appeared to them (perhaps rightly) as the most obvious conclusion based on all prima facie evidence. Because they were uncritical in their acceptance, however, this left the door open to a subsequent generation of runologists to question the earlier generation’s assumptions. In the world of science this is a good thing. If those who did not question the “magical” nature of the runes had not been so uncritical, then a deeper and more insightful exploration of the idea of runes and magic might never have been undertaken.

I was very gratified to have younger individuals – many still students – at the runic conference discreetly approach me and tell me that part of the reason they came to the conference was to meet me, and that they had first been exposed to the wondrous world of the runes and the esoteric Germanic tradition through my more “popular” works.

The changing face of academia dictates that what is “in” today, will be “out” tomorrow. The seeds of the next generation of runologists have already been planted. On some level, perhaps, those who are foes of tradition have sensed this. Their strategy is perhaps to prevent the seeds from growing by not allowing the seeds to exist in fertile soil. The whole fields of runology, comparative religion, Indo-European studies, etc., are being systematically rooted out of academic institutions. Especially in America this is occurring with simultaneous impetus both from the “right” and from “left.” The international left sees the European tradition as being in power, and their myth of the dialectic determines they should seek to disestablish whatever is in power for “revolutionary” reasons. The right, on the other hand, is dominated in America by a Christian sentiment, which sees interest in our ancient traditions as being hostile to the Christian model. It is interesting to note that these apparently divergent interests of the “left” and “right” are, in America at least, in agreement that at least one of their common “enemies” is the organic national traditions of Europe.

This is occurring not just in America, but in Europe as well. Recently the position of Prof. Dr. Klaus Düwel at the University of Göttingen in Germany was terminated by the administration of the university. At the runic conference in Denmark the runologists signed a petition aimed at the university administration to ask that this prestigious position be maintained. The roots of the academic study of runes at that institution go back to the Grimms.

Michael: Is the founding of the Woodharrow Institute for Germanic and Runic Studies in some ways a response to the current situation regarding these areas of study?

Stephen: The Woodharrow Institute is not only a response to this current situation in academia, but also to shortcomings, as I see them, in the “esoteric subculture.” The Institute stands apart from the current “magickal subculture” in that it is informed by, and on its most basic level must conform to, all the legitimate rules and regulations of scientific procedure – all of which are beneficial to the overall process if kept in perspective. These methods infiltrate our way of approaching esoteric areas, or areas of inner work, as well. As has always been the case with the Rune-Gild – which in the future will be re-established within the context of the Woodharrow Institute – we start with what is objectively known and move from that base into an exploration of the darker corners of the unknown.

So the Woodharrow Institute is intended to meet a challenge from two ends of a pole: it is to bring an objective and scientific basis to the beginning of inner work, and to re-envision the final purpose or aim of intellectual work itself as a completion of the self. It is to bring objective standards to a morass of subjectivity (the occultizoid culture) and to bring inner purpose to the often sterile and pointless pursuits of academia. This is a formidable challenge, to be sure. Yet this is what makes it worth undertaking.

Michael: What role do you see the Institute ultimately fulfilling, and how might it interact with more established or formal academic institutions?

Stephen: It is clear from what has already been said that the academic discipline of runology, as well as those of older Germanic studies and Indo-European studies, etc., are in trouble. If scientific runology is left to its normal cycle of intellectual fashion, there is no harm done. The radical traditional runologist would be free as always to partake of the fruits of that intellectual labor and have his inner work enriched by it. However, if the traditional academic fields are uprooted and marginalized to extinction then this would no longer be possible.

The Woodharrow Institute is designed to be a refuge for the academic tradition – and to foster to some extent a sort of guerrilla scholarship. The basic work for the Institute must not in any way be compromised by “occult thinking”; it should be entirely historical and academic. We will “play the scholarly game” according to its rule and according to its standards. Then and only then can the Institute fulfill another of its major tasks: to act as a “think tank” for those interested in inner work. The fact that the word “academic” is used to describe only that kind of work which is “purely scientific,” is in a sense a misuse of the term. Plato’s school, the Academy, from which our modern use of the term is ultimately derived, did not have as its final aim the production of scientific data limited to what can be quantified and objectively known. That was only a stepping stone to the true purpose of the school, which was the transformation of the individual into a higher form of being – in other words, the final “product” was the completed soul. This whole ultimate purpose has been lost in the modern academic institution, except perhaps where secret pockets of scholars might preserve it unofficially.

The Woodharrow Institute seeks to restore the complete model of the old Academy in a Germanic context. As such its ultimate purpose is transformational, and not merely “scientific” as understood in modern parlance. Participants in, or members of, the Institute will, however, not be required to pursue this inner work as any sort of prerequisite for membership. The Institute will develop a full range of areas of interest and research.

It is hoped that the Institute will in the future be able to establish good relations with mainstream academia. We could offer practical programs in language study, experimental archeology and, most importantly, experimental or experiential ideology. Our mission in mainstream academia would be merely to restore traditional areas of study where they have been lost and to help retain them where they are in jeopardy.

The Institute then has two main purposes in the world:

1) to act as a refuge for displaced scientific work in the fields of runology, Germanic studies, and general Indo-European studies; and 2) to act as a think tank for individuals interested in making use of the scientific work as a basis for inner development. The Woodharrow Institute is a weapon in the struggle against both modernism and occultizoid subjectivism.

Michael: In the ancient Germanic cosmology, a cyclical dynamic exists where the old order collapses and is torn apart from both within and without, but this is a necessary step that precedes the unfolding of a new beginning. Is it a stretch to look at contemporary events in this light? And if not, what is the best way for the aware individual to approach the present situation?

Stephen: It is my contention that traditional views are eternally valid and ever-meaningful. The Germanic cosmology, ragnarök, which can actually refer to the beginnings, middle or end of the cosmological process, involves at the end of the process certain ages. These are referred to in the poems of the Elder Edda with terms such as the “Wolf Age,” which refers to the “greedy,” “covetous,” or “appetitive” nature of the age. Clearly the world as a whole is in a “Wolf-Age.” The individual, and certain groups of elect, can, as Julius Evola put it, “ride the tiger.” This means that certain individuals and groups can, exercising their will against the grain of consensus reality as informed by Tradition, lay the personal and transpersonal foundations for the next (inevitable) cyclical development. This next cycle will (naturally) be more imbued with Tradition, as the developmental wheel turns.

Michael Moynihan is a writer, artist, and publisher from New England. He is co-editor of the annual journal TYR: Myth – Culture – Religion, published in Atlanta, Georgia. He regularly contributes to cultural and music periodicals worldwide, and is also the North American Editor of Rûna.

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"Will to Power" (Nietzsche)

Ontologistics YouTube channel
 
Will to Power - Nietzsche
 
Neo-Nihilism: the Philosophy of Power
 
PDF: http://www.philosopher.eu/products-page/

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Will to power

The will to power is a prominent concept in the philosophy of Friedrich Nietzsche. The will to power describes what Nietzsche may have believed to be the main driving force in humans — namely, achievement, ambition, and the striving to reach the highest possible position in life. These are all manifestations of the will to power; however, the concept was never systematically defined in Nietzsche's work, leaving its interpretation open to debate.

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Mountain and Spirituality

Mountain and Spirituality
 
[borrowed from Odinic-Rite.org]

By Hariulf OR

As many of you know I have the chance to live in the beautiful Swiss Alps. It goes without saying that the mountain has always played a great role in my life. These are also these beautiful Alps who inspired me this article. I hope it will be not to confuse, I always have a lot of difficulties to translate my thoughts into words. So I hope this short article will have sense for you.

The mountain seems to have played an important role in the spiritual traditions of the Indo-European people. We find several Sacred Mountains into the different Indo-European mythology: for example the Mount Meru from the Vedic tradition, the Olympus Mount from the Greek tradition. In our mythology we find Himinbjorg. Himinbjorg means “heaven’s castle” or “heaven mountain”.

In many of these traditions, the mountain was considered as the symbol of transcendent inner states. The mountain was also seen allegorically as the seat of divine beings, heroes or transfigured creatures that have risen high above the human condition. If we look more closely in our mythology, Himinbjorg is the home of the god Heimdall. Heimdall is the watchman of the gods, and he sits on the edge of heaven to guard the Bifrost Bridge from the jotuns. Heimdall requires less sleep than a bird, can see at night just as well as if it were day, and for over a hundred leagues. Heimdall’s hearing is also quite keen; he can hear grass as it grows on the earth, wool as it grows on sheep, and anything louder. Heimdall possesses a trumpet, Gjallarhorn, that, when blown, can be heard in all worlds, and “the head is referred to as Heimdall’s sword”. From this description we can see that Heimdall embodies the quality of a “person” who have risen high above the human condition.

For me Heimdall embodies the two major poles of life according to Julius Evola: action and contemplation. Heimdall is in a certain way a god of “contemplation” (his role of watchman, his constant watch) but also a god of “action” (he will sound the Gjallar Horn announcing the Ragnarok). And all this “action” and “contemplation” took place on the Himinbjorg “mountain”.

In our modern world, mountain represents different things for different people. For some people the mountain is a way to satisfy their appetite for risk, for others it can be a way to practice a very demanding sport, for other the mountain is only a touristic curiosity, a place where people of the plains come to admire the idyllic landscape, away from the urban pollution and concrete jungle.

But for me, the mountain is none of this: for me it is a way of liberation, of self-transcendence and of self-fulfilment. The mountain represents as said above the two major poles of life: action and contemplation. I’m not a good alpinist, far from it. I’m not able to climb a 4000 metres like the Matterhorn or the Monte Rosa. I’m only able to climb some minor summits. But, I think that despite the difference of difficulties, the process is the same

I think that we can make a comparison between the fact to climb a mountain and a spiritual path. When we climb a mountain, we are alone (even if we are part of a roped party). We are alone with our strengths and our weaknesses. We must look inside us and be aware of our capabilities, be ready to make a lot of efforts and sacrifices. When we climb from rock to rock, from crest to crest, we must be aware of the altitude and of the many dangers. Every step, everything we do should be reflected. We must be totally focused on our ascent, our mind only directed towards our goal. It’s hard to explain in words, but when you climb a mountain, your mind is in a certain way “totally empty”. All your being is only focused on action. This is a pure action who help us to transcend our inner state, to rise physically and also “spiritually” high above the human condition. The act of climbing a mountain, an action who ask for a lot of self-discipline, symbolizes a mysterious process of surpassing of oneself, of liberation and of spiritual integration.

And after the action come the contemplation. The moment when we reach the summit, when we sit on it to contemplate the landscape above us, is for me a moment of pure magic. It’s a moment “out of the world” and “out of the time”. After the summit reached, we feel a great liberation, a solar solitude and a great silence. When we look at the landscape below us and at the purity of the sky above us, we feel the possibility of an awakening, the rebirth of something transcendent. When I’m in a summit, after a moment of very intense meditation and contemplation I always feel the urge to rise and to adopt the Algiz stance to deepen my connection with all that surround me both physically and spiritually. Because of its primordial nature, the mountain allows us to look deep inside us, to transcend our little ego to search something higher than us.

The mountain also taught us the silence. We live in a world of constant noise and the mountain can help us to understand that the silence is important for our spiritual advance. By contemplation, we will be able to see more clearly, and by silence, we truly come to hear more clearly, like Heimdall on Himinbjorg.

So mountain can be seen both spiritually and physically as a mean to gain a greater spiritual awareness. If we are able of action and contemplation, we will be able to transcend our little ego and to climb our own spiritual mountain.

Hael the New Awakening!

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Your Ancestors Were Heathen...

Your Ancestors Were Heathen...

[Article borrowed from the Temple of Our Heathen Gods group on facebook; February 5, 2011; exact article source page link above]

This essay is written for those that know very little about Asatru or Heathenry, or perhaps have not even heard of it.

It is a simple question, really. Did your family come to America from Northern Europe...or do you have Northern European Ancestry? Well, if you do...then your ancestors were "Heathens."

Many people with Northern European ancestry do not realize that the original religion of our People and our ancient culture was not Christianity. If you go back a 1000 years or more, prior to the conversions to Christianity in Europe, our ancestors had their own native Folk Religion that was rich and meaningful in their lives.

Our People honored their own Gods and Goddesses, their ancestors, and the spirits in nature. These original Heathens were the pre-Christian Northern European peoples who lived in the lands around what is now called the North Sea. These included the people of Anglo-Saxon England, Scandinavia, and other areas of Northern Europe.

Some of our ancestors were convinced to convert to Christianity by missionaries. Some were coerced into converting, based on threats of physical violence. Others converted due to political or economic pressures brought on them by Christians. And some of our ancestors were killed, because they refused to give up the Ways of their People.


THE ORIGIN OF THE WORD "HEATHEN"

If you are just hearing about Heathenry, then you are very likely thinking, "But isn't the word Heathen a word for a bad person?"

Well, it is true that Christians frequently use it this way. The word "heathen" refers to people who don't worship the Christian God or follow the Christian religion. The historical origin of this use of the word "Heathen" is pretty interesting.

The word "Heathen" comes from the fact that the country people (those living on the heath), honored the old gods for centuries after the city-dwellers were already converted to Christianity.

This is why "heathen" is a bad word in Christianity. The missionaries and preachers in the cities would rail against the "heathen" (those living out in the heath), that still honored the old gods. But we embrace the term, for we are proud of those ancestors that resisted the conversion to a foreign religion, and who remained loyal to the Gods and the Ways of our People.

Another word commonly used for heathenry is Asatru, meaning "loyalty to the gods." Though, Asatru is normally used to refer to a more Icelandic influenced heathenry, while the word heathenry itself is a broader term encompassing those focusing on the Icelandic, the Anglo-Saxon, the Frankish, etc.

Our Heathen ancestors did not refer to themselves as "Heathen" or "Asatru." It is believed they did not have a name for their religion, and simply called it their Way.


HEATHENRY IS A VIABLE OPTION IN OUR MODERN WORLD

So many modern Americans are dissatisfied with their religious options. Many of the descendants of our Heathen ancestors have become dissatisfied with Christianity. Modern Heathens would make the point, that much of this dissatisfaction comes from the fact that Christianity did not originate with our People. It is a foreign religion that was relentlessly pushed on our Ancestors, until our native Folkway was suppressed or destroyed among our People.

Modern Heathens around the world are reviving the Ways of our Ancestors, and find that the religion of our Ancestors is truly satisfying and feels "like coming home." Heathenry is very family and community-oriented, and encourages us to live responsible lives of loyalty and honor. A person's word matters greatly, and each person is judged by his/her choices and actions. The Ways of our Ancestors are life-fulfilling and natural to who we are and how we think, and they work to strengthen and enrich our lives.

You will hear modern Heathenry called many things by the people who practice it. You may hear it called Asatru, the Northern Tradition, Odinism, Forn Sed, Germanic Pagan Reconstructionism or, simply, Heathenry. In Iceland, which did not convert to Christianity until the 11th Century, Heathenry has once again become an official (nationally recognized) religion. There are growing numbers of Heathens and Heathen groups across the United States, and that growth seems to be accelerating as more and more people tire of the foreign religions.


SOMETHING WORTH CONSIDERING...

If you have found yourself dissatisfied with Christianity and organized religion, take a little bit of time to look into modern Heathenry. When your heathen ancestors were pestered, coerced, or forced into giving up the Ways of the People, I have to imagine that they wondered if years down the line their descendants would again return to their true religion and way of life. As someone who has returned to the religion of my Ancestors, it is hard to describe how much it has improved my life. In the end, it is something you have to look into yourself and explore whether it makes sense for you.

A good starting place to learn more, is this Heathen FAQ. Reading through all the topics there will give you some idea of what heathenry is all about:

http://heathengods.com/temple/modules/xoopsfaq/

And for some basic information on Heathenry and how to start and maintain a Heathen group (normally called a kindred), you might want to read this book which is available as a free download or in paperback and hardback versions:

http://www.heathengods.com/library/book/

Mark Ludwig Stinson
Jotun's Bane Kindred
Temple of Our Heathen Gods
http://www.heathengods.com/

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