It may strike the reader as strange, and indeed somewhat ridiculous, to read that Óðinn, the Norse god, is in my family tree, or any family tree for that matter. This was also my initial reaction, and if taken at face value, the idea of supernatural beings mating with humans could be enough to completely discredit paganism as a serious and beneficial spiritual practice. After all, as I have already explained, the gods ought to be considered not as physical beings, but as forces of nature, such as one would consider heat, gravity and electricity among others.

A brief background regarding my ancestry:

My surname (Apap) has enigmatic origins. It was originally De Apapis, which may come from the Dia Papi (through the Father, IE through God) but I can’t be sure of this at the present time. The progenitor of my line, Leonardo De Apapis, was a Notary (essentially a lawyer) who had a son, Salvatore. Salvatore married leonara De Nasi, a member of an old Sicilian aristocratic family that also descends from the Jewish King David (Nasi means “Prince” in Hebrew). Though they undoubtedly had some Jewish ancestry, they were predominantly European.

The De Nasis had genetic ties to the De La Porte family, who were Normans who were Governors of Argos in Greece. The De La Portes descendant from Heinrich VII, King of Sicily, through his bastard son Richard, who was made the Count of Chieti in Italy. Henry VII’s ancestors on his mother’s side were Dukes of Austria, mostly named Leopold.

The first Leopold in this line married Agnes, daughter of Henry IV of the Holy Roman Empire. Henry IV was descended from various Kings and nobles, most notable and historically significant of which was Rollo, first Norman King of France. Many will know of Rollo through the “Vikings” TV  show. Rollo was descended from many petty Kings of the Far North, though I will spare the details here. The pictures of my family tree will be shown below. Some of these Kings are verified historically, some are semi-mythical or unattested archaeologically, but trace back to none other than Oðinn himself.

Lengthy background aside, what does this mean?

Some wish to claim that the presence of Óðinn in such family trees is evidence that a historical Óðinn genuinely existed despite the evidence which suggests that Óðinn, at least in the sense of physical being, is allegorical. Óðinn is present in so many family trees and across such a wide geographical area (all around Scandinavia and Northern Germany) that to suggest Óðinn genuinely conceived of so many physical sons would be to claim he procured an entire harem of women and rotated between them as he traveled around Scandinavia as some kind of promiscuous gypsy.

The supernatural, metaphysical phenomenon which are symbolized by the gods should not be narrowly defined by their physical representation in our folklore and myth, but these motifs and physical ideas about the metaphysical should merely be seen as tools through which to communicate absolute truths. In the case of Óðinn, as I have explained numerous times, we find the concept of an enduring ancestral soul, or mind.

The proto Indo European term “Óð” can be loosely translated as “mind” or consciousness, a “Holy Spirit” if you will. Similar to the Hindu ritual purposes of Soma, the Norse constructed a spiritual drink known as Óðroerir, a drink that inspired great works of poetry and praise, the term being loosely translated to “stirrer of the spirit”.

Ergo, when a family line could be traced back no further, the addition of Óðinn as an ancestor should be thought of as a means of summarizing all of the unknown ancestors that came before; in a sense, they are all Óðinn because they are all of the same spirit and blood, the same Óð.

That’s all for now. Remember to Hail Oðinn!

Ancestry in detail (for those interested)

It’s in reverse order, so I’m sorry for any confusion. Topmost image are more recent ancestors.

“Accordingly, in the original cycle of Aryan civilizations, both Eastern and Western, there is not the smallest trace of divine figures being so concerned with mankind as to come near to pursuing them in order to gain their adherence and to “save” them. An Aryan mind has too much respect for other people, and its sense of its own dignity is too pronounced to allow it to impose its own ideas upon others, even when it knows that its ideas are correct.”

The spiritual doctrine of Buddhism can be traced back to Nepal, circa 5th century BC, pioneered by Gautama Buddha, a man born in the Sātiya caste, an Aryan warrior aristocracy. Buddha’s ancestors were of Indo-European origin and Julius Evola briefly expounds aspects of Buddhist teachings which align the doctrine with the Aryan character. The qualities of Buddhism, apart from merely its creator’s descent, that are identified as Aryan qualities are thus:

1. Spiritual eliteism; unwillingness to convert others, rather to be sought out not to seek disciples as Christians do.

2. The 32 major physical qualities and 80 minor qualities of the Buddha that determine his eligibility for Buddhahood, demonstrating his high-born traits.

3. Appeasement to the warrior instinct. Buddha is described as a “raging bull” and with a mind of a warrior. Buddha belonged to the warrior caste of early Aryan society.

4. Anti-egalitarian, refusal to expound Siddhas (miracles) to ordinary people.

5. Essentially non-theistic; Nietzschean and meritocratic doctrine.

The Aryan-ness of the Doctrine of Awakening, Julius Evola

We have yet to say something of the “Aryan-ness” of the Buddhist doctrine. Our use of the term Aryan in connection with this doctrine is primarily justified by direct reference to the texts. The term ariya (Skt.: ārya), which in fact means “Aryan,” recurs throughout the canon. The path of awakening is called Aryan-ariya magga: the four fundamental truths are Aryan ariya-saccāni; the mode of knowledge is Aryan-ariya-naya; the teaching is called Aryan (particularly that which considers the contingency of the world’) and is, in turn, addressed to the āriyā; the doctrine is spoken of as accessible and intelligible, not to the common crowd, but only to the ariya. The term ariya has sometimes been translated as “saint.” This, however, is an incomplete translation; it is even discordant when we consider the notable divergence between what is concerned and all that “saintliness” means to a Western man. Nor is the translation of ariya as “noble” or “sublime” any more satisfactory. They are all later meanings of the word, and they do not convey the fullness of the original nor the spiritual, aristocratic, and racial significance that, nevertheless, is largely preserved in Buddhism. This is why Orientalists, such as Rhys Davids and Woodward, have maintained that it is better not to translate the term at all, and they have left ariya wherever it occurs in the texts, either as an adjective or as a noun meaning a certain class of individuals. In the texts of the canon the ariya are the Awakened Ones, those who have achieved Liberation and those who are united to them since they understand, accept, and follow the ariya Doctrine of Awakening: It is necessary, however, that we should emphasize the Aryan-ness of the Buddhist doctrine for various reasons, In the first place, we must anticipate those who will put forward the argument of Asiatic exclusiveness, saying that Buddhism is remote from “our” traditions and “our” races. We have to remember that behind the various caprices of modern historical theories, and as a more profound and primordial reality, there stands the unity of blood and spirit of the white races who created the greatest civilizations both of the East and West, the Iranian and Hindu as well as the ancient Greek and Roman and the Germanic. Buddhism has the right to call itself Aryan both because it reflects in great measure the spirit of common origins and since it has preserved important parts of a heritage that, as we have already said, Western man has little by little forgotten, not only by reason of involved processes of intermarriage, but also since he himself-to a far greater extent than the Eastern Aryans-has come under foreign influences. particularly in the religious field. As we have pointed out, Buddhist asceticism, when certain supplementary elements have been removed, is truly “classical” in its clarity, realism, precision, and firm and articulate structure; we may say it reflects the noblest style of the ancient Aryo-Mediterranean world. Furthermore, it is not only a question of form. The ascesis proclaimed by Prince Siddhattha is suffused throughout with an intimate congeniality and with an accentuation of the intellectual and Olympian element that is the mark of Platonism, Neoplatonism, and Roman Stoicism. Other points of contact are to be found where Christianity has been rectified by a transfusion of Aryan blood that had remained comparatively pure-that is to say, in what we know as German mysticism: there is Meister Eckhart’s sermon on detachment, on Abgeschiedenheit, and his theory of the “noble mind,” and we must not forget Tauter and Silesius, To insist here, as in every other field of thought, on the antithesis between East and West is pure dilettantism. The real contrast exists in the first place between concepts of a modern kind and those of a traditional kind, whether the latter are Eastern or Western; and secondly, between the real creations of the Aryan spirit and blood and those which, in East and West alike, have resulted from the admixture of non-Aryan influences. As Dahlke has justly said, “Among the principal ways of thought in ancient times, Buddhism can best claim to be of pure Aryan origin.”‘ This is true also more specifically. Although we can apply the term Aryan as a generalization to the mass of Indo-European races as regards their common origin (the original homeland of such races, the ariyānem-vaējō, according to the memory consciously preserved in the ancient Iranian tradition, was a hyperborean region or, more generally, northwestern),’ yet, later, it became a designation of caste. Ārya stood essentially for an aristocracy opposed, both in mind and body, not only to obscure, bastard, “demoniacal” races among which must be included the Kosalian and Dravidian strains found by the Hyperboreans in the Asiatic lands they conquered, but also, more generally, to that substratum that corresponds to what we would probably call today the proletarian and plebeian masses born in the normal way to serve, and that in India as in Rome were excluded from the bright cults characteristic of the higher patrician, warrior, and priestly castes. Buddhism can claim to be called Aryan in this more particular social sense also, notwithstanding the attitude, of which we shall have more to say later, that it adopted toward the castes of those times. The man who was later known as the Awakened One, that is, the Buddha, was the Prince Siddhattha. According to some, he was the son of a king; according to others, at least of the most ancient warrior nobility of the Sākiya race, proverbial for its pride: there was a saying, “Proud as a Sākiya.”5 This race claimed descent, like the most illustrious and ancient Hindu dynasties, from the so-called solar race-sūrya vamsa-and from the very ancient king Ikśvāku.6 “He, of the solar race,” one reads of the Buddha.’ He says so himself: “I am descended from the solar dynasty and I was born a Sākiya,”8 and by becoming an ascetic who has renounced the world he vindicates his royal dignity, the dignity of an Aryan king.” Tradition has it that his person appeared as “a form adorned with all the signs of beauty and surrounded by a radiant aureole.”10 To a sovereign who meets him and does not know who he is, he immediately gives the impression of an equal: “Thou hast a perfect body, thou art resplendent, well born, of noble aspect, thou hast a golden colour and white teeth, thou art strong. All the signs that thou art of noble birth are in thy form, all the marks of a superior man.”11 The most fearsome bandit, meeting him, asks himself in amazement who might be “this ascetic who comes alone with no companions, like a conqueror.” – And not only do we find in his body and hearing the characteristics of a khattiya, of a noble warrior of high lineage, but tradition has it that he was endowed with the “thirty-two attributes” that according to an ancient brahmanical doc trine were the mark of the “superior man”-mahāpurisa-lakkhana-for whom “exist only two possibilities, without a third”: either, to remain in the world and to become a cakkavatti, that is, a king of kings, a “universal sovereign,” the Aryan prototype of the “Lord of the Earth,” or else to renounce the world and to become perfectly awakened, the Sambuddha, “one who has removed the veil.'” Legend tells us that in a prophetic vision of a whirling wheel an imperial destiny was foretold for Prince Siddhattha; a destiny that, however, he rejected in favor of the other path.14 It is equally significant that, according to tradition, the Buddha directed that his funeral rite should not be that of an ascetic, but of an imperial sovereign, a cakkavatti.15 In spite of the attitude of Buddhism toward the caste problem, it was generally held that the bodhisatta, those who may one day become awakened, are never horn into a peasant or servile caste but into a warrior or Brāhman caste, that is to say, into the two purest and highest of the Aryan castes: indeed, in the conditions then prevailing, the warrior caste, the khattiya, was said to be the more favoured.’ This Aryan nobility and this warrior spirit are reflected in the Doctrine of Awakening itself. Analogies between the Buddhist ascesis and war, between the qualities of an ascetic and the virtues of a warrior and of a hero recur frequently in the canonical texts: “a struggling ascetic with fighting breast,” “an advance with a fighter’s steps,” “hero, victor of the battle,” “supreme triumph of the battle,” “favorable con ditions for the combat,” qualifies of “a warrior becoming to a king, well worthy of a king, attributes of a king,” etc.”-and in such maxims as: “to die in battle is better than to live defeated.” As for “nobility,” it is bound up here with aspiration toward superhumanly inspired liberty. “As a bull, I have broken every bond”-says Prince Siddhattha.19 “Having laid aside the burden, he has destroyed the bonds of existence”: this is a theme that continually recurs in the texts, and refers to one who follows the path they indicate. As “summits hard to climb, like solitary lions” the enlightened are described.2° The Awakened One is “a proud saint who has climbed the most sublime mountain peaks, who has penetrated the remotest forests, who has descended into profound abysses.”21 He himself said, “I serve no man, l have no need to serve any man”;22 an idea that recalls the “autonomous and immaterial race,” the race “without a king” (αβασίλεντος)-being itself kingly-a race that is also mentioned in the West 23 He is “ascetic, pure, the knower, free, sovereign.” These, which are frequent even in the oldest texts, are some of the attributes. not only of the Buddha, but also of those who travel along the same path. The natural exaggeration of some of these attributes does not alter their significance at least as symbols and indications of the nature of the path and ideal indicated by Prince Siddhattha, and of his spiritual race. The Buddha is an outstanding example of a royal ascetic; his natural counterpart in dignity is a sovereign who, like a Caesar, could claim that his race comprehended the majesty of kings as well as the sacred ness of the gods who hold even the rulers of men in their power 2 We have seen that the ancient tradition has this precise significance when it speaks of the essential nature of individuals who can only be either imperial or perfectly awakened. We are close to the summits of the Aryan spiritual world. A particular characteristic of the Aryan-ness of the original Buddhist teaching is the absence of those proselytizing manias that exist, almost without exception, in direct proportion to the plebeian and anti-aristocratic character of a belief. An Aryan mind has too much respect for other people, and its sense of its own dignity is too pronounced to allow it to impose its own ideas upon others, even when it knows that its ideas are correct. Accordingly, in the original cycle of Aryan civilizations, both Eastern and Western, there is not the smallest trace of divine figures being so con cerned with mankind as to come near to pursuing them in order to gain their adherence and to “save” them. The so-called salvationist religions-the Erlösungsreligionen, in German-make their appearance both in Europe and Asia at a later date, together with a lessening of the preceding spiritual tension, with a fall from Olympian consciousness and, not least, with influxes of inferior ethnic and social elements. That the divinities can do little for men, that man is fundamentally the artificer of his own destiny, even of his development beyond this world-this characteristic view held by original Buddhism demonstrates its difference from some later forms, especially of the Mahāyāna schools, into which infiltrated the idea of a power from on high busying itself with mankind in order to lead each individual to salvation. In point of method and teaching, in the original texts we see that the Buddha expounds the truth as he has discovered it, without imposing himself on anyone and without employing outside means to persuade or “convert.” “He who has eyes will see”-is a much repeated saying of the texts. “Let an intelligent man come to me”-we read26-“a man without a tortuous mind, without hypocrisy, an upright man: I will instruct him, I will expound the doctrine. If he follows the instruction, after a short while he himself will recognize, he himself will see, that thus indeed one liberates oneself from the bonds, the bonds, that is, of ignorance.” Here follows a simile of an infant freeing itself gradually from its early limitations; this image exactly corresponds to the Platonic simile of the expert midwife and the art of aiding births. Again: “I will not force you, as the potter his raw clay. By reproving I will instruct, and by urging you. He who is sound will endure.”27′ Besides, the original intention of Prince Siddhattha was, having once achieved his knowledge of truth, to communicate it to no one, not from ill-mindedness, but because he realized its profundity and foresaw that few would understand it. Having then recognized the existence of a few individuals of a nobler nature with clearer vision, he expounded the doctrine out of com passion, maintaining, however, his distance, his detachment, and his dignity. Whether disciples come to him or not, whether or not they follow his ascetic precepts, “always he remains the same.”28 This is his manner: “Know persuasion and know dissuasion; knowing persuasion and knowing dissuasion do not persuade and do not dissuade: expound only reality. “It is wonderful”-says another text30-“it is astonishing that no one exalts his own teaching and no one despises the teaching of another in an order where there are so many guides to show the doctrine.” This, too, is typically Aryan. It is true that the spiritual power that the Buddha possessed could not but show itself sometimes almost automatically, demanding immediate recognition. We read, for example, of the incident described as “the first footprint of the elephant,” where wise men and expert dialecticians wait for the Buddha at a ford seeking an opportunity to defeat him with their arguments, but when they see him they ask only to hear the doctrine;” or of another where, when the Buddha enters a discussion, his words destroy all opposition “like a furious elephant or a blazing fire.”32 There is the account of his former companions who, believing him to have left the road of asceticism, propose among themselves not to greet him, but who when immediately they see him go to meet him; and there is the story of the fierce bandit Angulimāla who is awed by the Buddha’s majestic figure. In any case, it is certain that the Buddha, in his Aryan superiority, always abstained from using indirect methods of persuasion and, in particular, never used any that appealed to the irrational, sentimental, or emotional element in a human being. This rule too is definite: “You must not, 0 disciples, show to laymen the miracle of the super-normal powers. He who does this is guilty of an offence of wrongdoing.” The individual is put on one side: “In truth, the noble sons declare their higher knowledge in such a manner, that they state the truth without any reference whatsoever to their own person.”’34 “Why is this?”-says the Buddha to one who has eagerly waited for a long time to see him–“He who sees the law sees me and he who sees me sees the law. In truth, by seeing the law I am seen and by seeing me the law is seen.”35 Being himself awakened. the Buddha wishes only to encourage an awakening in those who are capable of it: an awakening, in the first place, of a sense of dignity and of vocation, and in the second, of intellectual intuition. A man who is incapable of intuition, it is said, cannot approve.36 The noble miracle “conforming to the Aryan nature” (ariya-iddhi) as opposed to prodigies based on extranormal phenomena, and considered to be non-Aryan (anariya-iddhi) is concerned with this very point. The “miracle of the teaching” stirs the faculty of discernment and furnishes a new and accurate measure of all values;” the most typical of the canonical expressions for this is: ‘”There is this’-he understands-‘There is the common and there is the excellent, and there is a higher escape beyond this perception of the senses. “’38 Here is a characteristic passage describing the awakening of intuition: “His the disciple’s] heart suddenly feels pervaded with sacred enthusiasm and his whole mind is revealed pure, clear, shining as the luminous disc of the moon: and the truth appears to him in its completeness.'” This is the foundation of the only “faith,” of the only “right confidence” considered by the order of the Aryans, “an active confidence, rooted in insight, firm”; a confidence that “no penitent or priest, no god or devil, no angel nor anyone else in the world can destroy.”41’ Perhaps it is worth briefly discussing a final point. The fact that the Buddha, normally, does not appear in the Pāli texts as a supernatural being descended to earth to broadcast a “revelation,” but as a man who expounds a truth that he himself has seen and who indicates a path that he himself has trodden, as a man who, having himself crossed by his own unaided efforts” to the other bank of the river, helps others to cross over42-this fact must not lead us to make the figure of the Buddha too human. Even if we omit the Bodhisatta theory that so often suffers from infiltration of fabulous elements and that only came into being at a later period, the concept in the early texts of what is known as kolankola makes us seek in the Buddha the re-emergence of a luminous principle already kindled in preceding generations: this is an idea that agrees perfectly with what we are about to say on the historical significance of the Buddhist Doctrine of Awakening. In any ease, whatever his antecedents, it is extremely difficult to draw a line between what is human and what is not, when we are dealing with a being who has inwardly attained deathlessness (amata) and who is presented as the living incarnation of a law hound up with that which is transcendental and that can be “confined” by nothing-apariyā-panna. The question of race comes in here, too. If a being feels himself remote from metaphysical reality, then he will imagine any strength that he may acquire as a “grace,” knowledge will appear as “revelation” in its accepted meaning in the West since the time of the Hebrew prophets, and the announcer of a law may assume for him “di-vine” proportions rather than be justly regarded as one who has destroyed ignorance and who has become “awakened.” This separation from metaphysical reality masks the dignity and the spiritual level of a teaching and wraps the person of the teacher himself in an impenetrable fog. One thing is certain: ideas of “revelations” and of men-gods can only sound foreign to an Aryan spirit and to a “noble son” (kula-putta), particularly in periods when the mind of humanity had not yet entirely lost the memory of its own origins. This introduces us to the next chapter, where we shall say some-thing of the meaning and of the function of the doctrine of Prince Siddhattha in the general setting of the ancient Indo-Aryan world.

Hieronymous Bosch (c1450-1516) is a painter who captured my fascination several years ago. His oil paintings are a concoction of pseudo-religous imagery and in some cases disturbing depictions of an unveiled reality.

Many skeptics suggest that the works of Bosch are merely pschadelic-induced nonsense and that no particular attention was paid to any form of esotericism or symbolism when the works were created. I find this difficult to believe, considering Bosch’s prominent status in the secret society known as the Illustrious Brotherhood of Our Blessed Lady, an enigmatic fraternal organisation that I can find little information in regards to except for that the brotherhood existed to glorify the “Mother of God”, perhaps referring to Mary or a mother goddess from mythology; I find it impossible to determine which.

I will focus merely on the central panel of Bosch’s magnus opus, The Garden of Earthly Delights. The Garden of Earthly Delights is split in a triptych, the left panel focusing on creation and Eden, the perfect world before the fall of Man, the centre representing life after the fall and the right hand column representing the consequences of Earthly Delights, damnation.

The Fall of Man is a theme prevalent, to my knowledge, in all world religions in some form or another. Man is believed in all traditions to be a broken and weak creature, destroyed by our gravitation towards sinful behaviour which has become an increasing burden on our will to do good, which has become weakened through the passing of the ages and the movement of the sun into new constellations and the planet into the age of Kali.

Many people believe that chakras are merely a Hindu idea, but this is untrue. As I have meticulously demonstrated in previous article, chakras are referenced in Hermetic and Gnostic Christian traditions as well as Norse pre-Christian religion. Since Bosch was a member of distinguish esoteric society, Bosch would undoubtedly know what chakras were through his study of non-mainstream theology.

To briefly summarise chakras for the uninitiated, the body is full of energy which in Hinduism is known as prana. This prana travels through the body in pathways called nadis, of which there are many thousands. The points at which many nadis cross over one another are termed chakras, areas in which much prana travels. There are 7 bodily chakras.

Each chakra has a colour associated with it. There a few worth mentioning in this article. The root chakra, associate with base urges, is red; the solar plexus chakra, associated with will and passion, is yellow; the third eye, associate with openness and intellectual thought, is blue; the crown chakra, associated with enlightenment and god absorption, is violet.

The central panel of The Garden of Earthly Delights by Bosch prominently features the concept of chakras, symbolised by fruits of various colours.

Although there is far too much in this painting to cover in one short article, let me begin first by drawing attention to a curiosity: the presence of black people in the painting and their significance.

Interestingly and anachronistically, Bosch’s works including images of blacks, which is extremely interesting because exploration of sub-saharan Africa had barely begun in Bosch’s lifetime, and the existence of a Negroid race was not mainstream knowledge. In the painting, Bosch depicts blacks in a unifying, indentifiable fashion, either balancing a red fruit on the top of their head, usually a cherry, or tempting the other people to take one of the red fruits, as Satan is said to have done in the form of a serpent.

The works of Bosch in many ways, prima facie, seem to appease the black supremacist “Black Lives Matter”, Black Hebrew Israelite Messianic negro movement; they prima facie suggest that coloured people were galavanting around in medieval Europe, and that they were, if you will excuse my language, “Kangz n’ shiet”. This is, of course, not the case. It is, however, highly unusual that black people can be found on artwork from the 15th century.

Europeans have, however, known about the existence of black people for thousands of years, as referenced in this fragment by the ancient Greek philosopher Xenophanes, who lived in the 5th and 6th centuries BC:

“Ethiopians say that their gods are snubnosed and blackThracians that they are pale and red-haired.There is one god, greatest among gods and men, similar to mortals neither in shape nor in thought.”

As a learned and distinguished man, Bosch would have been well aware of the presence of blacks in literature from the ancient past, and would know of their theosophical tendencies and implication on European society as detailed in mythology.

The works of Hieronymous Bosch using symbolism acquired through his occult and esoteric study, likely through the Illustrious Brotherhood of Our Blessed Lady, were intended, rightly or wrongly to serve as the advertisement of a perception of what coloured people are and what Bosch believed they would do to society. It is my view that Bosch wishes to portray coloured people as instigators and the creators of a “Garden of Earthly Delights”, a hell on Earth in which sin and the Root Chakra are worshipped.

Allow me to briefly return to the subject of chakras. As I have referenced in earlier articles, coloured people in esotericism are often associated, rightly or wrongly with the root chakra and people “as black as pitch” are said to live in the lowest depth of the world tree, Yggsrasil in Norse religion.

I have picked four small segments of the larger painting to hone in on in detail, starting with this one:

Segment 1: The peacock woman

To reiterate my earlier point that the fruits symbolise chakras, it is my view that the red fruits, as well as being the root chakra, represents Eve’s original sin of eating the apple, the sin of greed.

In most instances in the painting, people are consuming red fruits as Eve did, but the black characters except for this instance are the only ones with apples on their heads, symbolise a mind ridden with avarice.

Notice then that when the black women who on other parts of the painting have root chakra dominated minds, IE those dominated by lust and avarice, hand the root chakra to the white women, a transformative process occurs: they have their root chakra minds replaced with a large blue peacock with yellow feathers. Yellow is the colour of the solar plexus chakra, meaning willpower, and blue represents the Third Eye chakra, symbolising high intellect (but not spirituality, spirituality is violet, more on that later).

The negro women can be seen holding the red fruits symbolising the root chakra for the white women to take and placing these red fruits on the heads of the white women, in my view fortelling the negrification of European culture and inevitable consequence, the worship of the root chakra we are seeing in the modern world as even white women become susceptible to the influence of coloured mannerism and cultural norms.

Segment 2: Yellow Fruits

Let’s move onto the next image. Women huddle around a large yellow fruit with blue petals on it, whilst a black woman stands with her hands on her hips, holding a red apple. Meanwhile, another figure to the right attempts to place a punnet of blue fruits on the head of the black woman.

As I said earlier, the black woman has a materialistic root chakra on her head. She also holds an apple, another red fruit, behind their back at the base of the spine, a blatant reference to the root chakra in its natural position. It is almost as if she is attempting to hide the fruit, a symbol of her primative and carnal instincts which may reflects Bosch’s view of blacks and their mannerisms, though this is a stretch.

Next to the black woman is a white person attempting to place a bunch of blue fruits on the head of the woman. Dark blue is the colour of the Third Eye chakra, symbolising intellect. This perhaps suggests that Bosch viewed the role of whites was to gift blacks with a Third Eye, making them capable of higher thinking and intellectual ideas.

One of the women holds a very large yellow fruit with blue petals that seems to symbolise the solar plexus chakra, associated with willfulness and courage. From the Wikipedia page on Manipura, the SP chakra:

Manipura is represented with a bright yellow circle, with 10 dark-blue or black petals like heavily laden rain clouds.

I believe that the blue bird may also be representative of the Third Eye chakra, though more likely represents the Throat Chakra, which is light blue. The throat chakra is active when we communicate and speak eloquently and truthfully. Setting the bird free may be intended to convey releasing the truth stored in the throat chakra, letting it fly away to new destinations and spreading truth to affect more people.

The black character looks in the direction of the blue bird, but with its hands on its hips, looking rather frustrated or angry.

Segment 3: Attack on the pink fruit

There is a frightening part of the painting in which a woman takes shelter in a large pinkish coloured fruit which I believe symbolises the Crown Chakra, which is represented by pink or light purple, and there is another individual with an enormous strawberry, I believe representing a root chakra on their back trying to break into the fruit by pulling at the stalk. This must symbolise the attack on goodness through the pursuit of sin and “Earthly Delights”. To further reenforce the symbolism, the stalk of the pink fruit has large thorns that indicate it is inaccessible to those who attempt to force entry from the wrong angle, just like religous knowledge is impossible to attain without knowing how to find it.

There are two people inside this pink fruit, and there are several other parts of the painting wherein there are people sitting inside pink fruit in this manner. Only in the pink fruit are there people with glass cylinders to look through, such as at the bottom of this image. On the opposite end of the cylinder to the person is a black rat, though I am unsure what this may mean, though it is repeated in other parts of the painting so must mean something. The cylinder itself symbolises that spiritual people can see others from their knowledge but others cannot see them properly, hence they are misunderstood and incorrectly perceived.

One of the people outside of the pink fruit is attempting to hand the person with the giant strawberry a blue flower, perhaps trying to coerce them into ceasing to attack the pink fruit, IE goodness itself. This could be said to be an attempt to invoke the third eye chakra, which is represented by dark blue and is characterised by spiritual thinking.

On the end of the giant root chakra is a blue flower where the root chakra, the red chakra, should be. Instead of a root chakra there is a throat chakra, this spiritual inversion is a recurring theme in the painting.

Segment 4: White meat on display

There is little original to say in regards to this segment except that the symbolism mirrors that of the other segments. I will reiterate what I said earlier about black people in the painting; here again another black person can be seen with a red fruit, the root chakra, dominating the mind. The presence of a symbol of the root chakra where the crown chakra should be is likely Bosch’s way of communicating a common esoteric idea in regards to the spiritual potential of black people, that there spiritual potential, according to esotericism, is limited.

Further reenforcing the idea that not everything is in its right place, the man is holding two bunches of pink and blue fruits below, another allusion to spiritual inversion as these represent the third Eye and Crown chakras.

I am unsure what it means, but two of the women have black flowers in their hair. It also appears that the women in this segment are attempting to gain the attention of the black man in the painting, who is looking away.

Final Notes:

There is so much left to cover from the works of Bosch that I will certainly reurn to this topic in future. I am also interested to know if you have found anything that I have missed so pleas get in touch. At the end of the day, these are merely suggestions I think are correct, but I could be completely wrong. Piecing an artist like Bosch together when next to nothing is known of his life is incredibly difficult.

Health and happiness!

C.A., author.

Communism kills the body, but liberalism rots the soul.

We cannot have a society in which death has no meaning, because then life has no meaning, and we cannot have a society that bases itself upon the absence of a religious urge, however you define that urge, and whatever system you use because your will end up with a society which has two values beyond subsistence, these two values being summarised in the title of a grubby play produced in London a couple of years ago called Shopping & Fornication.

We have been ruled by liberal ideas for many centuries now, but in the most acute form in the last 50 years. Liberal ideas wish to claim men and women as the same and as interchangeable, that war its morally bad, that all races are the same and should all live together, and that the population that lives within a country are merely existing within a “zone”, just an economic area, that everything is based upon rationalism and materialism and is purely a calculation of economic self interest.

Now, there’ll be many of you reading thinking “what is this bloke talking about? This is all abstraction.” but go out there in the street and you will see an example of a society that is based upon these sorts of ideas.

We face a situation in the West where paradoxically, spiritually, we are in a far worse state than the people that lived under communism, and this is one of the great ironies because the Marxist mania and communism froze things, it froze things glacially for 50 years in many respects, and much of the decay, the voluntary decay which we have imposed upon ourselves because of ideas that successive generations of our leaders have adopted from themselves and from others didn’t occur to the same degree in the East. The ideas of self and racial denigration, that patriotism is the worst evil on Earth, that patriotism is always one stop from genocide, that your own group (if one is even allowed to believe in such a thing) is always the worst group, these ideas haven’t been institutionalized or internalized quite to the same degree.

Its perverse that peace and plenty have produced more decadence and decay than hard-line puritanism, artistic philistinism, queuing and terror, but that’s what’s happened. Most people in Western societies now are so dumbed down and so degraded but almost every aspect of life that nearly any philosophical speculation about life is indeterminate and considered completely meaningless, its a channel which they never turn on.

The society that we have now it’s a result of the fact that every politician, in all of the parties represented in the major assemblies, including most so-called “radical right” parties which are in their essence still of a populist hue, believe in Homo Economicus, they believe that man is an economic integer, and nothing else m

“Immigration? Its good for the economy, don’t you know?”

But ask yourself, is life really about shopping? Is life really about making more and more money? Is life really about eating yourself to death?

The epitome of modern, Western liberal decadence

I personally believe as Evola did that people are hardwired for faith, maybe one in ten find they have no need of it at all, but for most people it is a requirement. The depth of the belief, the knowledge that goes into the belief, the system one comes out of is slightly incidental, but man needs emotional truths.

George Bernard Shaw once said that one man with belief is worth fifty men that don’t have any, whether this belief be philosophical, religous, semi-religous, philosophical molded into religous or vice versa. Without the belief that there is something above you and before you and beyond you and behind you which leads to that which is above you we seem as a species content to slough down into the lowest common denominator, the lowest possible level.

C.A., author.

I want to start a series on Celtic paganism off on a simple note. The concepts of morality, philosophy and spirituality are I believe more elaborately concealed within the fragments of the lore of the Celtic people than any other European culture. Due to a Christianization, and thus perversion of the source material in question, the myths, it is at times difficult to decipher what is original, what is added and what is a mix of both. However, I felt a simple but none the less interesting place to start was with the Celtic concept of a “Salmon of Knowledge” which features in a number of Celtic myths and also the concept of the sacred hazel tree and its fruit.

I hope that you the reader will be understanding when I say that in order to grasp the content of the following article, it will be helpful to have a prior base understanding of mythology and indeed the deeper meaning behind mythology before we delve even further in this article. To summarise, European mythology and indigenous religion is all about enlightenment through rebirth and thus an achievement of eternal life through an enduring Hamingja, historical honour, which echoes down the ages and enables the possessor of honour to live on through the blood of their descendants and the soil of their people.

One notion it is important to understand about the European worldview and the way our ancestors viewed the world is that they believed that knowledge and experience could be gained through the observation of natural phenomena. In the case of a salmon, observing the seasonal movements of the fish tell us an interesting tale of life, courtship, struggle, strife, genetic perfection, death and return.

The salmon is one of the most noble fish in the animal kingdom, and has a symbolism that indeed indicates wisdom and is reflective of the European worldview on life, death and loyalty. The salmon is hatched in fresh water, normally in a calm river or stream. They then make their way up into the ocean and return to the exact same spot in which they were born to mate and then die, which is known as the salmon run and represents the cycle of rebirth that a human is also supposed to undertake, but has forgotten for reasons I have explained in other articles.

Salmon, in a manner of sorts, also have their own system of eugenics in which, just as in pre-Christian Europe, only the strongest, around 10% of spawned salmon, survive to adolescence, and even fewer to an age wherein they are mature enough to reproduce when they return from the sea. They are also one of the more homogenous (IE uniform in appearance, lacking any visible variation, speciation and impurity) of animal species. I personally find a beauty in their uniformity which may have not gone unnoticed by the Celtic people. I have included two videos which demonstrate natural selection at work in the salmon’s ecosystem, one which is initiated by their contact with predators, something we can learn from salmon ridiculously, as we have become scared of the prospect of predators and have instead of respecting them decided to remove them from our ecosystem (Wolves and megafauna being a prime example) and secondly a form of natural selection initiated by the salmon itself in the form of a male altercation over territory and mating rights, another trait lost in modern humans. Instead of the strongest or the most intelligent of males being chosen, in humans the most submissive male (IE systemically compliant) male is most commonly selected, at least by those female who have adopted male characteristics due to their own inverted sense of systemic compliance to the perversion of nature.

The noble salmon returns to its native land, at all costs.

Interestingly, salmon will always try to return to the place of their birth, sometimes along a completely different route to the one they left with, which would have been of great curiosity to our ancestors, who also made pilgrimages to the lands of their ancestors in order to recall the memories of their past lives when they were their ancestors. This is an instinct that despite over a millennia of Judeo-Christian conditioning and genocide, which has attempted to teach us that pilgrimage is not necessary and is in actuality irrational, being unnecessary for the purposes of enlightenment or “salvation”, we have never lost and still feel an urge to undergo pilgrimage. Irish American people often revisit the country of their ancestors because it “feels right” to do so, same with Australians, Kiwis and the rest of the European diaspora. Places we never been to but our ancestors have will often feel like home because they present to us a form of residual memory imprinted within the pineal gland in Asgard, the high seat of the soul, which echoes down the ages and waits to be released.

In much the same way, we now know that salmon can find their way back to the place of their birth to spawn the next generation (after one to four years of maturing at sea) due to an exceedingly good sense of smell and the detection of the “smell of home”. So, logically speaking, each generation of salmon will be born in the same place as its ancestors generation after generation after generation, a practice that mirrored that of our ancestors. Through the practice of remembering former lives, it was understood that prior gained honor and experience could be collected in order to create a cumulative spiritual power acquired over countless generations, which would give each person a greater spiritual and mental age and a sense of maturity even when one was physically still a child. This still happens today but to a smaller degree. Have you ever met a child that acted like or even at least wanted to act like an adult or older person or a younger member of the family that reminded you of an older relative, even one that had physically died?

When children are between the ages of around 3 and 10, they go through a phase of selecting role models and heroes that they will imitate; sometimes this is a family member, sometimes it is a character from a story, or, the Gods forbid, it is a degenerative sensationalist celebrity they have discovered over the Jewish-funded media. These heroes, if you will, fill the void left by pre-Christian religion in which an ancestor was chosen to be this hero. This is a practice still employed in some Slavic nations, where on a child’s “Name day” they will choose a name, usually that of an ancestor, to serve alongside their first name and to be employed during certain circumstances and ceremonies, and also to serve as a form of spiritual protection. The age at which a child has their “name day” can be anywhere between 7 and 13. Ironically, name days are probably the origin of the Jewish Bar/Bat Mitzvah celebrations, the age at which a Jew supposedly becomes responsible for their own actions, a phenomena I am yet to see occur.

Salmon in the Celtic mythos and in other European folklore:

In Celtic mythology, a lake at the bottom of the “Otherworld”, the land of the Fomorii (Celtic equivalent of the jötunn) that can only now be accessed by portals in nature, is encircled by 9 hazelnut trees. Within the lake are salmon who eat of the hazelnuts that fall from the 9 sacred trees. Whoever eats these salmon gain perfect knowledge and judgement.

The sanctity of the hazel tree in mythology and post-Christian folklore:

I have already written as well as referenced in depth the religious and metaphysical significance of the tree in article 11: Óðinn’s hanging and the symbolism of Yggdrasil. Briefly summarizing, I discussed that the tree can represent the various ways in which the Óð can branch out and manifest itself in the physical realm; ergo, skill branches out, families and connection branch out into “family trees” and networks, and also the tree can represent enduring power that grows over time. Certain particularly conspicuous trees would have been centerpieces to a community and were the central point around which a lot of naming ceremonies and remembrance rituals were performed, as seeing a familiar tree in this present life may have been a trigger for the recollection of experiences around it in previous lives, which is one of the reasons that trees. as well as other distinctive natural phenomena, were extremely revered along with the possessions of one’s ancestors.

It would be fitting to write an entire tome on the long and lustrous history of the hazel tree and its connection to European, and particularly Celtic identity, I will concede to simply mentioning the reasons for why it has been deemed sacred, which in summary is because of just how widely used it was in the pre Christian world and also for its health benefits and utility.

The sanctity in particular of the hazel tree, though, also comes from its high degree of utility in medicine, as a staple food, and as a building material among other things. The concept of sacred hazel trees is likely to be imbued within the history of the use of hazel wood and the fruit of the tree: the hazel nut. In British and Irish folklore, many traditional folk remedies for headaches, joint pain, adder bites and more which may be considered witchcraft incorporate either the wood of a hazel tree or involve the patient consuming hazel nuts. The hazel was one of three most revered trees to the Celts, a trinity which also included the apple tree for its beauty and the oak for its strength. These trees may have been used also as a kind of shrine known as an Irminsul around which ceremonies were conducted.

In the middle ages, witches, an early group of pagan reconstructionists who attempted to keep alive traditions which had been highly persecuted, used hazel for the purposes of water divining. In water divining, and indeed divining for other purposes, a Y shaped rod was constructed from hazel which was said to move in the direction of the substance that the individual was trying to detect; though their efficacy is very much debatable, their use is symptomatic of the vague remembrance of  centuries gone by in which hazel was used for true religious purposes. Martin Luther listed divining rods as a violation of the Jewish commandment against witchcraft. If turning water into wine, having a child as a virgin and manifesting food out of thin air isn’t classified as witchcraft, I don’t know what is.

In the medieval era, creating a crucifix out of hazel was also considered to be a way of curing the ails of an adder bite in England, which serves to indicate a vague though incorrect recollection of the true medicinal values of hazel which were known in pre-Christian times. Back when hazel was a staple food source, its consumption was renowned for producing fertility and at weddings in Britain up until a few hundred years ago an old relative would gift the bride with a basket of hazel nuts on her wedding day to bless her with the gift of many babies. The modern science supports the “magical” properties of hazelnut, as well as all nuts, in aiding in fertility. Nuts of all kinds contain essential fatty acids like Omega 3 and 6, which promote regular ovulation and healthy growth of the unborn child.

For this very reason, hazelnuts were carried in pockets, put on window ledges and also worn as jewelry as a talisman of their pro-fertility properties.

As I also previously mentioned, hazel wood is an ideal building material for ornaments (which would often times be religious in the pre-Christian age, before the silly idea that constructing images of one’s role models is evil), protective structures like fences and borders (as remember, the native soil is of spiritual value), and druidic equipment such as wands and staffs, which warrant an article all of their own. A strong mead can also be made from hazelnut and was considered to bestow divine wisdom and poetic inspiration, in much the same vain as the figurative mead Óðroerer in Norse mythology which was so highly sought after by Óðinn, the giants and the dwarves, made from the blood of the wisest of the Gods, Kvasir, who was born of the spit of all of the Gods put together.

A beautiful hazel tree grove. Nature is the true antidepressant; get off your pills, this is the only haze you need! 

The meaning behind the 9 trees:

A beautiful image by Alan Lee of the scene in
the Lord of the Rings, Fellowship of the ring
where Gildor Inglorion meets the Hobbits. The
idea of a kind of “Otherworld” that exists within
forests where all manner of supernatural creatures
reside is a highly Celticizied one that eventually
found its way into the traditional British folklore
which undoubtedly inspired Tolkien’s writing more
profoundly than he was willing to admit. Tolkien
once said of Celtic mythology “I do know Celtic
 things (many in their original languages Irish and Welsh),
and feel for them a certain distaste: largely for their
fundamental unreason.  They have bright colour, but are like a
broken stained glass window reassembled without design.
They are in fact ‘mad’ as your reader says—but I don’t believe I am.”

I believe that the significance of their specifically being 9 trees either may be coincidental or a distant relative of the concept which also spawned that of the 9 realms of the world tree Yggdrasil in Norse mythology, where each realm symbolises an aspect of the conscious or unconscious Óð, or “life force, the word from which the name of the God  also originates. Below is a brief summary of the aspects of Óð which are symbolized by each of the 9 worlds:

  • Svartalfjeim, realm of the dwarves, symbolises avarice, decadence and materialism (not necessarily in a negative sense, by the way),
  • Jotunheim, realm of the giants, symbolizes primal, animalistic power and resilience.
  • Alfheim, realm of the elves, signifies purity, innocence and aesthetic beauty.
  • Asgard, realm of the Aesir family of Gods, symbolizes justice, piety and wisdom.
  • Helheim signifies mortality, sickness and death.
  • Vanaheim, realm of the Vanir Gods, signifies fertility, foresight and excellence in much the same way as Asgard, though the distinction in concept may have been more detectable before scripture was inevitably destroyed and/or forgotten.
  • Muspelheim, realm of fire and land of the fire giants, signifies the positive and productive channelling of fury, strength of construction and creative potential.
  • Nifleheim, realm of the mist, signifies brooding, virility and foresight amongst other things, though the concepts of Muspelheim, Hel and Nifleheim appear to be conflated in the extant texts and may refer to the same realm or aspect of the mind. 

The concept of the salmon of knowledge eating the fruits of the 9 trees of Óð is in some ways reminscent of Óðinn’s learning of the runes which were provided to him by various sources including the dwarves, jotunn, and elves when he “hung from the wind-rocked tree”, a concept I have written a separate article on.

All of these are aspects of the human experience and one may argue that allegorically speaking us human beings ought to, and indeed must eat from the fruits of the many facets of Brahman/the eternal in all of its forms in order to become a complete and fully ascended being.

In Summary:

I believe the mythology is instructing us to be as the salmon: homogenous, loyal and free.

But then again, this is only my personal reconstruction which is ultimately as good as anybody else’s, given that Ireland was one of the earlier parts of Europe to be Christianized and as a result was one of the first cultures to be genocided.

The combination of symbolisms, the holy salmon symbolising the capacity for rebirth and the hazelnut symbolising knowledge, experience and Druidic power, is just one example of the many nuggets left to us by the Celtic people that have existed into the modern day. It is my belief that the symbolism is at a deeper level suggesting that a necessary component of rebirth, and thus eternal life,  is the attainment of the understanding of the process, and an attainment of the fruits of knowledge that ensure that Hamingja, the honour, can reverberate through the ages and is not forgotten. The symbolism instructs us that it is necessary to revisit the places we have been in former lives in order for rebirth to be successful, just like the salmon. There is likely even more depth to the allegory than I personally can deduce, and that’s where you can come in. Branch out from the trunk of the spiritual tree that I have grown for you, and take this as a starting point to learn more and let me know in a comment if you come across any other interesting interpretations so that we can cross-pollinate each others’ tree of knowledge!

I will leave you with some parting verses from one of my favourite Gaelic songs: Óro sé do bheatha bhaile:

Sa Ghaeilge bhunaidh:

Sé do bheatha, a bhean ba léanmhar
do bé ár gcreach tú bheith i ngéibhinn
do dhúiche bhreá i seilbh meirleach
‘s tú díolta leis na Gallaibh.

Óró, sé do bheatha bhaile
óró, sé do bheatha bhaile
óró, sé do bheatha bhaile
anois ar theacht an tsamhraidh.

Tá Gráinne Mhaol ag teacht thar sáile
óglaigh armtha léi mar gharda,
Gaeil iad féin is ní Francaigh ná Spáinnigh
‘s cuirfidh siad ruaig ar Ghallaibh.

In English:

Hail, oh woman, who was so afflicted,
It was our ruin that you were in chains,
Our fine land in the possession of thieves…
While you were sold to the foreigners!

Oh-ro, welcome home
Oh-ro, welcome home
Oh-ro, welcome home
Now that summer’s coming!

Gráinne Mhaol is coming over the sea,
Armed warriors as her guard,
Only Gaels are they, not French nor Spanish…
and they will rout the foreigners!

In Havamal, a poem recounted within Snorri Sturluson’s Poetic Edda, Óðinn tells that he stabbed himself with a spear and hung on a tree for nine nights, not eating or drinking, in order to attain the knowledge of the runes which are
gifted to him by various characters from the races of men, elves, dwarves and Jottun.

This is a passage that originally caused me great confusion and cost a great amount of Óð, energy, to decode. This expenditure of effort is not at all, however, a bad thing as the staff attainment of knowledge tastes most sweet when it feels deserved and an individual who cannot decode knowledge independently is not capable of any more than imitation of what came before. In saying this, and in the spirit of the philosophy “seek and your shall find”, I believe it appropriate to bolster the limited resources available for decoding the mythology and elaborating on scant information I have found elsewhere, compiling it into something more readable and cohesive, and to help you to help yourself.

“Wait, is that a picture of Gan…”
No, it isn’t, its a picture of  Óðinn, but pagan mythology
heavily inspired the writings of Mr Tolkien. Nearly all of the
characters in Tolkien’s books have similair names to those found
in pagan religion somewhere or another.

There are many different views over such a short passage, ranging from one extreme to another and encompassing a variety of topics; I have read interpretations of this text in which Óðinn is referred to as a kind of pagan ascetic who tortures himself purposefully to come closer to death and thus have a kind of “near death experience”. As much as I admire the creativity of such an interpretation, I believe this interpretation to be no more than coincidental in regards to the original meaning of the text. I will here present my own view, which is subject to change if I find another alternative to be more likely.

So, what is Óðinn’s ‘hanging really all about? Here is an extract from the relevant text in Old Norse and then modern English:

Snorri’s Poetic Edda, Havamal 137-138:

Old Norse:

Veit ec at ec hecc vindga meiði anetr allar nío,geiri vndaþr oc gefinn Oðni,sialfr sialfom mer,a þeim meiþi, er mangi veit, hvers hann af rótom renn.Við hleifi mic seldo ne viþ hornigi,nysta ec niþr,nam ec vp rvnar,opandi nam,fell ec aptr þaðan.


I understand that I hung on the windy tree, Hung there for a full nine nights; With the spear I was wounded, and offered I was, to Óðinn, myself to myself, On the tree that none may know what root beneath it runs. None made me happy with a loaf or horn,And there below I looked;I took up the runes, shrieking I took them, And forthwith back I fell.

Beginning with etymology:

As I will make abundantly clear in every article I write which focuses on mythology and religion, I want to ensure that you the reader have a substantial understanding of the etymology, the origin of the terms used within our religion, before we begin to piece together the myths themselves, as without the correct tools, one cannot possibly build the structure that they wish to. Here are a lit of etymologies of terms we will need in this article:

Óðinn: Willpower/Spirit, or more accurately “will in action/will in movement”. The word Óð means the soul.

Yggdrasil: Yggr (deathly/sleepy), drosull (steed).
Dwarf: From proto-Germanic *dweurg, meaning “deceiver”.
Elf: from proto Indo European *althaz, meaning “pure”.
Jotunn: From proto Indo European *etunaz, meaning “of large appetite”.
Asgard: From As, meaning “spirit”, and Gard, meaning “home”
Dvalin: Idleness, lack of action

Daïn: Death or deep sleep
Bölþorn: meaning “thorn of misfortune” is the maternal grandfather of Óðinn.
Asviđr: From As, meaning spirit, and vidr, meaning “forest”, “tree” or “woodland”.

The main message behind Óðinn’s hanging:

The tree of life represents the female placenta, the organ that grows within a woman during pregnancy which has veins that spread out in the shape of an Oak. Óðinn represents the spirit, the life force, the enduring energy which permeates all of humanity and is actualized through will; it is similar to the Hindu concept of Prana. The word Óð even means the energy of the self. Ergo, in the poem Havamal, the spirit recounts its torture on the tree, the placenta, on which it hangs for nine long days, the nine months of pregnancy.

“Myself to myself” of course refers to the sense of circular time within pre-Christian theology and central Heathen tenet of reincarnation. Óðinn, or the figure who manifests as him and writes this poem (acting almost as a Messiah figure) is recounting the events of his former life, and how the will of Spirit, translated as Óðinn, is spent in each life on Yggdrasil, the spiritual tree, before it returns

Óðinn also recounts that he has been here before, that he will learn the runes, drink from Oðroerir (the “soul stirrer” symbolised by a cup of mead but likely representing breast milk) and then he will slip back again into darkness, a continual process that extends as far as we know. Odinn was hanging on the tree, the placenta, for nine nights. Notice that it does not say “days and nights”? This is because in the darkness of the womb there is nothing but night, and a healthy pregnancy lasts for a full nine months on the tree.

The spear represents the umbilical chord which is “stabbed” through the unborn child while it is on the tree. During pregnancy, a child does not consume food or drink, and hence is “not provided with a loaf or horn”. Shrieking into life, the newly born child takes the runes (Rune translating into English loosely as “spell” or “secret”) as they learn throughout their life.

Finally, the stanza ends by saying “forthwith back, I fell” to symbolise that once the runes (life skills and wisdom) are learnt, Óðinn, the spirit, returns back to the womb and the process begins again.

Snorri’s Poetic Edda, Havamal, 139-142:

The placenta, tree of life, Yggdrasil.
Complete with Gungnir spear (umbilical chord)

Nine mighty songs I learned from the great
son of Bölþorn, Bestla’s father;
I drank a measure of the wondrous mead,
with the Soulstirrer’s drops I was showered.

Ere long I bare fruit, and throve full well,
I grew and waxed in wisdom;
word following word, I found me words,
deed following deed, I wrought deeds.

Hidden Runes shalt thou seek and interpreted signs,
many symbols of might and power,
by the great Singer painted, by the high Powers fashioned,
graved by the Utterer of gods.

For the Æsier engraved Óđinn, for elves engraved Daïn,
Dvalin the dawdler for dwarfs,
Ásviðr for Jötunns, and I myself,
engraved some for the sons of men.

Some “scholars” have suggested that the the brother of Bestla whom Ódinn learns from is Mimir, Odinn’s bodyless uncle who lives at the bottom of Yggdrasil. However, the idea that the brother of Bestla whom Óðinn learns from could be Mimir is ridiculous when a basic study of the genealogy is employed. Mimir is the brother of Borr, Óðinn’s father, and thus is Óðinn’s uncle on his father’s side, so how then could he also be Óðinn’s uncle on his mother’s side? This hypothesis is completely nonsensical.

Though subject to change, it is my personal hypothesis that since the name Bestla comes from the word “bark” and that the bark is the daughter of the thorn, Óðinn (the spirit) learns nine important lessons from nature itself, and also drinks the mead known as Óðroerir, “soul stirrer”, which I hypothesise to refer to breast milk drank in the younger years when the spirit returns to life.

Throughout his life, the speaker bears spiritual fruit and blossoms like the tree that he learnt from, symbolised by Bölþorn. All human beings, at least in pagan times, were encourage to think of themselves as a tree, continually growing and branching out into new direction and bearing fruit for the nourishment of others. “Word following word”, IE learning from the words of others, the speaker wrought words of his own, “deed following deed”, IE learning from the actions of others, the speaker learns action.

Stanza 141 commands the reader to seek out secrets and hidden signs in order to improve their knowledge throughout life. 

In Stanza 142, as I will continually keep making extremely clear, utilisation of the etymology to find the root concepts behind the scripture again becomes extremely important, as well as a prior readjng of the material I wrote in article 10 about the chakras, Kundalini and Yggdrasil. 
One of the words for dwarf in Norse is svartalf, meaning dark elf. They live in Svartalfheimr near the bottom of Yggdrasil, meaning at a basic level of human consciousness, unlike the white elves, the dark elves/dwarves are ugly, swarthy and decrepid and are continually fixated with riches; the proto-Germanic root word *dweurg is hypothesises to mean “deceivers” and indeed sleep disturbances in the middle ages were often attributed to the behaviours of dwarves.

Freyja with the dwarves, the astral Untermenschen.
In Norse mythology, dwarves are nearly always
portrayed negatively, the idea of dwarves as having
overly positive characteristics was more or less invented
by J.R.R. Tolkien, who although portraying them as
stubborn and rude, portrayed them as reliable, strong
and courageous, traits not attributed in the original

I don’t wish to elaborate on the racialist aspects of heathenry in this article but will cover it in depth in future as it will become tangential.

So, as understanding the different realms on Yggdrasil/in life not merely as the placenta but as realms of consciousness, the dwarves symbolise those who live on a lower level of self actualisation, with the elves and Vanir displaying good levels of righteousness, and the Æsir being completely righteous living in Asgard/enlightenment.
The runes (synonymous with the Gunas, spiritual properties in Hinduism) that the soul learns are taken from each of the realms of consciousness or from each race of beings, symbolising that throughout life we acquire both virtues and weaknesses. From the dwarves, the metaphysical Untermenschen, comes Dvalin, which translates as an inability or unwillingness to act, an aimless inactivity. Although the runes/skill provided by inactivity/Dvalin are not in of themselves negative, they are of a much poorer spiritual quality than the others but are still gifts. From the elves, who are mostly virtuous, Óđinn is granted runes by Daïn, which translates as restfulness/sleep or even death, or at the very must subtle it ought to mean a state in which one feels dead but is not. 
The gift of sleep is considered good, and why should it not be? Have you ever had a dream that gave you new ideas, jnspiration or expanded the way that you think, IE your consciousness? We all have and so did our ancestors who wrote Havamal. 
Finally, the Jötunn Ásviðr provides Óðinn with knowledge; it is quite possibly the same giant that is Bestla’s uncle from earlier in the poem whom Óðinn learns songs from. Again, we must delve into the etymology. Ás, singular of God or spirit, and viðr, which means forest. The greatest gifts of knowledge that the soul received were the gifts of the spirit of the forest, which is interesting, as Jotunheimir, the realm of the giants, is to be found on the same level of Yggdrasil as Svartalfheim, which may warrant a deeper dissection of the metaphysics in later articles. 
To finish, the author grants that he has in his life carved runes of his own for the sons of men, which we all should,and I hope I am doing now.

Additional subliminal meanings (to be expanded in later articles):

As we touched upon in Article 9, the tree Yggdrasil is likely also, as well as symbolising the placenta, an elegant metaphor for the Kundalini, the electromagnetic system that dictates human thought and emotion. One can be said to move further up the tree (tree of knowledge) as one approaches enlightenment and purity (the word Elf coming from *altaz, meaning white or pure).

Logically speaking, for an individual to hang themselves from a tree they must first reach the top of this tree, IE complete enlightenment and purity, which is symbolised through Asgard. To complete the process of reaching the very top of the tree, Odin, the will and power of the spirit must be sacrificed, meaning symbolically that enlightenment is attained through the death of the spirit or the Óð.

Óðinn is more or less synonymous with the Hindu concept of Prana, and the Germanic word for willpower and life force was Óð.

The World Tree in other religious traditions:

Norse paganism is not the only pre-Christian tradition to utilise the symbolism of the world tree as a representation of planes of consciousness within the Universe/Brahman. It is also found within Hinduism as the holy fig tree Asvattha:

Yama while instructing Naciketa describes the eternal Asvattha tree with its root upwards and branches downwards, which is the pure immortal Brahman, in which all these worlds are situated, and beyond which there is nothing else (Katha Upanishad Verse

Katha Upanishad, sixth Valli, verse 1:

This ancient Aswattha tree has its root above and branches below. That is pure, That is Brahman, That alone is called the Immortal. All the worlds rest in That. None goes beyond That. This verily is That. This verse indicates the origin of the tree of creation (the Samsara–Vriksha), which is rooted above in Brahman, the Supreme, and sends its branches downward into the phenomenal world. Heat and cold, pleasure and pain, birth and death, and all the shifting conditions of the mortal realm–these are the branches; but the origin of the tree, the Brahman, is eternally pure, unchanging, free and deathless. From the highest angelic form to the minutest atom, all created things have their origin in Him. He is the foundation of the universe. There is nothing beyond Him.

Krishna tells us that the Asvattha tree having neither end nor beginning nor stationariness whatsoever has its roots upwards and branches downwards whose branches are nourished by the Gunas and whose infinite roots spread in the form of action in the human world which though strong are to be cut off by the forceful weapon of detachment to seek the celestial abode from which there is no return:

Bhagavad Gita, chapter 15, verse 1 to 4:

In the original Sanskrit:

çrî bhagavån uvåca –
ürdhva-mülam adha˙ çåkham açvatthaµ pråhur avyayam
chandåµsi yasya par√åni yas taµ veda sa vedavit

adhaç cordhvaµ pras®tås tasya çåkhå
gu√a-prav®ddhå vißaya-pravålå˙
adhaç ca mülåny-anusantatåni
karmånubandhîni manußya-loke

na rüpam asyeha tathopalabhyate
nånto na cådir na ca samprati߆hå
açvattham enaµ suvirü∂ha-mülaµ
asa∫ga-çastre√a d®∂hena chittvå
tata˙ padaµ tat parimårgitavyaµ
yasmin gatå na nivartanti bhüya˙
tam eva cådyaµ purußaµ prapadye
yata˙ prav®tti˙ pras®tå purå√î


Bhagavan Shri Krishna said: It has been told that there is an imperishable banyan tree that has its roots above, its branches below and its leaves are the Vedic mantras. One who knows this tree is the knower of the Vedas.

Some branches of this tree spread upwards and others grow downwards, nourished by the modes of nature. The twigs on the tree are the sense-objects, and the roots that extend downwards reach the human plane and are the cause of the binding activities of human society. [IE Nifelheim/Hel are not places, but facets of the unconscious mind and /or the c

The form of this tree cannot be perceived in this world. Indeed, none can fully comprehend where the tree begins, where it ends, or where its foundation lies. One must cut down this strong-rooted banyan tree with the weapon of detachment and search out that place from which, once having gone, one never returns. One must take shelter of the Supreme Person, from whom all things have originated from time immemorial.

Hungarian religion:

In Hungarian shamanism, the tree Égig érő fa. The Égig érő fa is the tree which contains nine realms which can only be accessed by the shamans

The Hungarian religion is also the foundation of the “Princess in the Tower” fairy-tale stories that all European children have grown up on. In the original tales, which were devised thousands of years ago, the princess was in actuality held captive by a dragon in a tree, not a tower. As we understand from comparative mythology, the symbolism of the snake or dragon is found all over, including in the Jewish myth of the Garden of Eden, in which Eve is also tempted by a dragon/snake in a tree.

Therefore, it is easy to see that the dragon that lives within the world tree and kidnaps the princess is symbolic of unrighteousness and sin, and that the world tree can represent the various ways in which that human spirit can express itself and branch out in numerous directions.

The Tree within paganism: Infinite interpretation and significance

If one fails to understand the significance of a symbolic interpretation of pre-Christian religion, that person has failed to attain any knowledge from the myths, runes and texts. By all means, you can continue to believe either that Odin is not real in that his essence is insignificant, or that Odin is real, in that he physically exists or even that he exists as a distinctive consciousness; both of these conclusions are incorrect, and herein lies the wisdom of paganism, which lies within the subtlety of interpretation and understanding, and within a careful study of the riddles set forward by our ancestors in the distant past.

There is so much significance behind the tree itself that it warrants the writing of an entire tome, something I intend to do when time and sufficient understanding permits me to do so. The symbolism of the tree can be found everywhere in nature, from the branched-shaped veins which carry the life fluid (blood) around our vessel of consciousness to the “family tree” which for each of us comprises our origin and history, and the lives (genes) that have lived before in the body of our ancestors, which ties in with the philosophy of Oðalism advocated by the venerable Varg Vikernes, who I owe much to in my personal journey.

For an excellent and thorough article purely on the significance of the tree itself, and anything and everything the tree religiously symbolizes, please take the time to read this excellent article on Jungian Genealogy:

If you have an interesting and unique interpretatation of the significance of Yggdrasil within paganism or in fact any trees, I would be fascinated to hear from you in the comments below. I will continue writing if you continue reading.

Stay strong, stay righteous, stay holy, stay Óðinn.

Óðinn á yðr alla! Sieg heil zum Óðinn!

Today I wanted to write a quick article giving an overview of the purpose of the Norse God Heimdallr, his symbolism and significance and how the rainbow bridge, Bifröst, that Heimdallr guards relates to similair ideas within tantric Buddhism, Yoga and Indian paganism, AKA Hinduism. 

For those unfamiliar with the myths surrounding the God Heimdallr, he is a norse God who is now unfortunately not well known as most of the poems and prose that was directed towards him has been lost to time or more likely actively destroyed by Shabbat Goy Christians. 

In Norse mythology, there are 9 realms (dimensions of spacetime) within our universe, only one of which we reside in and can typically perceive, known as Midgard/Middle Earth. All 9 realms exist within the world tree Yggdrasil (the electromagnetic spectrum containing layers of visible and invisible branches of light such as UV, infrared, visible, radio, WiFi and more).

A bridge known as Bifröst is said to occasionally join Midgard, our realm, to Asgard, the realm of the Gods and resembles a rainbow in the sky. At the end of the rainbow near Asgard is Heimdallr’s house, and he can see people trying to enter from 100 leagues away.

Bifrost leading to Asgard

I think it is always useful when dealing with concepts within European paganism to translate names and terminology (as I have done before with Othinn, Ragnarok, etc) and to understand the etymology. If one can understanding the etymology, then the origin of the concept becomes clear. The name Heimdallr loosely translates as “the one who illuminates the world”. Now, there is nothing about Heimdallr character (his gold teeth perhaps? Though I doubt it) that could be interpreted as literally illuminating the world. Heimdallr only carries a horn and a sword, not a lantern, light or anything like that. So Heimdallr does not physically illuminate anything. So if he does not physically illuminate the world, how does he figuratively illuminate the world?

The answer is that we do not know Heimdallr’s complete role within Norse religion, though we know he was important. There were poems dedicated to him which have since been lost and are unlikely to ever be recovered. 

Here is a stanza from Völluspá in the Poetic Edda which references him:

Yggdrasil, the world tree which contains the nine worlds,
of which Midgard (our world) is one

Old Norse:

“Hljóðs bið ek allar helgar kindir,
meiri ok minni mögu Heimdallar;
viltu, at ek, Valföðr!
 vel framtelja forn spjöll fíra, þau er fremst um man.”

In English:

“Hearing I ask from the holy races,
From Heimdall’s sons, both high and low;
Thou wilt, Valfather, that well I relate.
Old tales I remember of men long ago.”

Since Heimdallr does not have any literal begotten sons in any of the Eddas or scripture, and that even if he did they would not be “high and low” as if scattered around the world, it would stand to reason that the “sons of Heimdallr” are those with the wisdom enough to see his symbolic significance and who have his permission to know Asgard. 

And who are the helgar kindir, the hallowed kindred? I do not endorse the interpretation that the “hallowed kindred/holy race” refers to all of humanity, but rather those who are made holy by their attentiveness to Heimdallr/the waykeeper of enlightenment.

It is my personal view that it makes the most sense to see Heimdallr, Asgard and Bifrost as a metaphor for the path towards enlightenment, and that the 7 colours of Bifrost which make up the bridge to the realm of the Gods represent the 7 chakras that must be balanced to attain Nirvana in eastern religion. Bifröst represents the path from Midgard (the physical everyday, “Middle Earth”) to Asgard (the realm of the Gods and enlightenment). We know that many such esoteric philosophies such as those of chakras were present in Western religion as well as Aryan religions in India, one example being Otzi the iceman who had marks on his skin indicating he used acupuncture and heat therapy to treat his arthritis.  

The real life rainbow bridge to Asgard

Thus, an opening of the chakras leads the way from this Earth to Asgard, whatever Asgard may be. As we will no doubt come to in later articles, Asgard at its most basic level could be described as a realization of the infinite through a sharpening of awareness and the senses. Asgard in many ways lies parallel to the Hindu Vaikuntha, the abode of Vishnu. The etymology of the term Vaikuntha derives from Sanskrit vi kuntha, meaning the “not blunt”. This in my view likely relates from the idea that what we perceive with our physical eyes, IE undeveloped consciousness and undeveloped Ajna/third eye. Through opening Ajna and the other chakras, an individual meets Heimdallr/enlightenment, who allows them to cross Bifröst/the path and reach Asgard/Vaikuntha, the place where things are clear and not blunt.

The stabilisation of the chakras and hence the begetting of Heimdallr within each of us is said to occur, according to Hinduism, with a Kundalini awakening. The Kundalini is a point at base of the spine which is the base of an electromagnetic field within the body which runs all the way to the pineal gland at the seat of the Odinn/soul in the brain, which is the crown chakra. Perhaps even the world tree Yggdrasil itself can be seen as a metaphor for the chakras within the body, with 9 present in Norse esotericism rather than the conventional 7. It certainly could make sense with Jottunheim, the realm of the evil giants, Helheim, the land of Hel, and Svartelheimr, the land of the greedy dwarves at the bottom of the tree, with an ascension up through into this world, then onto the more refined Vanaheim, land of the Vanir, Alfheim, land of the elves (from proto-Indo European Althaz, the white ones) and then finally Asgard and Gimle, the highest hall of Asgard.

For reasons it is best writing about more extensively in a later article, it seems that the further up Yggdrasil one goes the whiter one becomes, with Gimle only being inhabited by elves that “are purer and brighter than the sun to look upon” according to Snorri Sturluson. In fact, the mischevious and perhaps even evil darj elves that live in Svartalheimr are called “Svartalfar” the black ones.

I hope you found this very brief overview to be useful in your spiritual journey. If you keep learning I’ll keep writing! This was only meant to be a very brief overview of some concepts just to pique your interest, but I will be expanding upon them in future and looking into their implications in much more depth. In the mean time, it is well worth watching this video by Asaheim Wulfgard, who goes into great depth to explain concepts from this article and way beyond. He is very underrated.

Open the mind to wisdom, the body to strength, the plexus to power and the throat to a might voice for truth! Heil Heimdallr!

The Wiccan: Aesir, Alcoholism, and anarchism  meet up with Vanir, vanity and a lack of virginity in this toxic mix of New Age Spiritualism and John Lennon inspired, outmoded hippie philosophy,

Many modern day “pagans” behave, quite simply, however they feel like and pretend to be spiritual. The behavior that these “pagans” engage in under the banner of our ancestors’ faith and philosophy is disgusting.

We’ve all seen them; mostly 20 somethings (and the occasional washed up 50 year old) that have given themselves cheesy fantasy names like Wolflord Flexelheim or Olgotron Moongazer, wearing a  pentacle symbol around their neck, intoxicatingly hallucinogenic clothing and usually a “Flower Power” hippy symbol of some kind. Most of them are either vegans or vegetarians too.

They are a blubbering regurgitation of the hipster culture and completely and utterly lazy to the core. They are, for the most part, morally and intellectually abject with slim to no understanding of pre Christian religion at all. Usually, the motivation of the Wiccan is to be able to feel religious with no real meaning, obligation or philosophy behind that except the desire for attention.

A typical Wiccan Untermensche

I have fortunately had little personal run in with these Wiccans, though I do know they run a social gathering once a month in a seedy bar not far from where I live. When I was initially learning about paganism, I attempted to contact this group and asked them if watching Varg Vikernes’ videos was a good foundation for learning about paganism. They did NOT respond to my message. They are not interested in what is correct, but rather what it is convenient to accept as truth, and as a result it is no surprise that the liberal movement and the Wiccan movement are closely intertwined, as opposed to the pagan and nationalist movements, which accept realities as they are and try and work with them.

The Origins of the Wicca Movement:

To provide some background, the Wiccan movement was founded circa 1954 in England as an (unsuccessful) attempt at reconstructing pagan religion. It was founded by Gerald Gardner, a self-styled scholar and freemason who claimed to have been initiated into a pagan “Coven” by a woman named “Old Dorothy”, a local Anglican lady, in the 1930s. There is no evidence whatsoever of the pagan coven Gerald Gardner claimed to have joined, and ever since Wicca has been heavily academically scrutinized, though it is unfortunately still growing. A Wiccan named Jenny Gibbons said the following:

Gerald Gardner in the 50s or 60s, the idiot behind Wicca

We Neopagans now face a crisis. As new data appeared, historians altered their theories to account for it. We have not. Therefore an enormous gap has opened between the academic and the “average” Pagan view of witchcraft. We continue to use of out-dated and poor writers, like Margaret Murray, Montague Summers, Gerald Gardner, and Jules Michelet. We avoid the somewhat dull academic texts that present solid research, preferring sensational writers who play to our emotions. For example, I have never seen a copy of Brian Levack’s The Witch Hunt in Early Modern Europe in a Pagan bookstore. Yet half the stores I visit carry Anne Llewellyn Barstow’s Witchcraze, a deeply flawed book which has been ignored or reviled by most scholarly historians.

If anyone were to criticize the philosophy of these mentally ill Wiccans, and teach them, using archaeological evidence and historical sources how our ancestors really practiced their religion, they would respond by claiming that they are simply “on a different path” and that this is no better or worse than one that a traditional pagan is on. This is an out and out lie. Claiming to be a reconstructionist movement while incorrectly reconstructing and distorting the real religion is not just as correct as diligently practicing and studying authentic paganism in line with historical sources including Snorri Sturluson’s Eddas, the Hindu Vedas and Homer’s epic poetry among many other fantastic works.

An occult ceremony within the Rosicrucian order,
one of who’s lodges Gerald Gardner attended prior to inventing Wicca.
 Rosicrucianism is a form of esoteric Christianity closely resembling
aspects of Gnosticism and contemporary satanism.

It is quite possible that Wicca was deliberately created by the free-masonic organisations to which Gardner belonged to deceive individuals and to manipulate and trivialize paganism into some kind of Harry-Potter-like school of witchcraft. It is always this strange coincidence that the people that set up these whackjob religions like Mormonism, Scientology and the Jehovah’s Witnesses are all former or current freemasons.  One of the main issues with Wicca is that it places too much of an emphasis on witchcraft when in actuality witchcraft does not play a particularly large role in real paganism. Fundamentally, the main focus of real paganism is an understanding of the forces of nature and the constituent parts of the soul, integral to the goals of self and world mastery. Wicca seems to bypass these goals entirely and focus on hedonism with “New Age” Wiccan forums full of questions such as this: “My boyfriend dumped me, are there any spells I can use to curse him?”

Now, of course I understand why pagans may take an interest in witchcraft, as it is a constituent part of the religion, but it is more of a side act which is foundationally misunderstood as something that can be continually called upon. In real paganism (not Wiccan make believe) an individual wishing to will an act into fruition ought to focus on his own Othinn, Vili and Ve (inspired knowledge, desires and power) and pay tribute to them and cultivate them rather than seek help initially. In conventional paganism, supernatural powers and metaphysical forces cannot simply be called upon to commit acts of a paranormal nature without the power and the intention of the “requester” being at their absolute maximum. Gods could not be called upon to help before an individuals own powers were absolutely spent and even then may still refuse to help. Pagan Gods, unlike the Jewish God, are not all loving or merciful to their creations and subjects. We are responsible for amending our situations as they are a result of our Othinn, Vili and Ve. Through this, we become stronger individuals or die. This is the will of the Gods and natural selection, a process that if we truly respect nature we will also respect.

This hipster idiot is not a real pagan.
 Don’t buy into the gimmick.

So, an excessive reliance on external powers (Witchcraft, Shamanism etc) is one issue with Wicca and indeed the fact that the magic is not going to do anything because “Hocus Pocus” magic isn’t a real type of magic. There are real types of magic that I will get to in another blog post. Another very significant issue with Wicca is its rejection of any absolute morality.

I will write, probably, several posts in the coming time regarding the importance for a society of having an absolute morality, but for now please put your views of whether there is or isn’t one to a side and get on the same page when it comes to the entire purpose of Paganism: Reconstructionism. The entire point of paganism is to recreate the religion and belief system practiced by our ancient ancestors. Our ancient ancestors placed certain moral values as integral to their religious structure for various reasons we will come to in other articles. They did not believe, like Wiccans do in various “Different life paths”. They did not passively allow that which they knew to be detestable to run rife without criticizing or even punishing it. It is, I believe this malleability and passivity which has allowed Wicca to grow so cancerously. Anyone from a child molester, to a homosexual, to a transvestite to a school shooter can be a Wiccan and simply be on a different “path” to another Wiccan. NO. This is degenerate and not a reconstruction of the religion our European ancestors practiced. Our ancestors would have either immolated, hung or drowned these scum and prayed to the Gods that they reincarnate more fortunately when they return (More on this in Spiritual Nationalism and the Pillage of the Mound). Paganism is not a pacifist religion, make absolutely no mistake about that.

Our ancestors didn’t like Tollund Man’s “Spiritual Path” very much. Cornelius Tacitus writes in his account Germania:

“They hang traitors and renegades in trees, cowards (yellow), combat evaders (afraid to go to war) and unnaturally immoral people they lower into filthy swamps and cover them with branches”. 

I have even read that some Wiccan groups will practice sex as a form of “Magic Ritual” and engage in public acts of indecency. This is NOT a form of paganism just in the same way that Mormonism and Islam are not forms of Christianity. Our ancestors viewed sexual behavior as a private matter between two people: a married man (biologically) and female either for the purposes of recreation or the glorification of beauty (more on the purposes and sensible types of sexual behavior in a later article, focusing on Julius Evola’s teachings). Many Wiccan groups will inappropriately view sexual abstinence as an unacceptable life choice; I suppose they have never met an Indian pagan (Hindu). All Hindus will tell you that sexual abstinence is an honorable endeavor not one to be condemned, and I would agree as long as the population of the tribe is not in a dire situation and the reasons for doing so are honorable.

Wicca: A final critique for now

The Wiccan hipster in its natural habitat: Infesting a public park
with the stench of cannabis and unwashed dreadlocks

I am definitely going to write further posts drilling into Wicca, but for now I’ll leave a third and final point to go along with the bogus witchcraft and lack of morale foundation: an emphasis on the formation of new practices. As aforementioned, an integral element of historical paganism and authentic neopagan practices is reconstructionism and the practice as according to that which came before. Of course, it is perfectly reasonable for new practices to be instituted when they fit a necessary metaphysical purpose and can help the individual to reach higher levels of Othinn, but they should be taken with extreme skepticism and with consideration oft heir necessity. Their is no such consideration taken within Wicca and Wiccans will frequently encourage each other to construct new methods of worship, new forms of witchcraft and to break the boundaries of morality in an exploration of their “spiritual path” IE take the piss and cause as much damage to themselves and everything around them as possible to learn what not to do, completely ignoring the wisdom of pagan holy texts which have been passed down to us to learn from so we don’t have to make such mistakes.

Hellenic pagans, dressing ceremonially for special occasion (ritual) only. Real pagans like this do not dress like Conan characters 365 days a year unlike Wiccans.

In many ways, its easy to see a movement like Wicca coming. In the present time and for the past few centuries at least, even millennia in some parts of Europe, pre-Christian Europeans (Vikings being the most prominent example) are portrayed as moronic drunkards, disorganized, immoral, unstructured, violent and even rapists by predominantly Jewish funded and owned television and film companies (more on that in a later article) that are all too happy to capitalize on this lie because its what the modern generation want to hear. In the next article, I will further discuss the psychology behind this and explain  why people desire validation for their immorality, and dragging their ancestors into it is a perfect way of doing so. Archaeological genetic and textual evidence is beginning to tear holes in their lies and show the true honor behind our pre Christian culture, and that our ancestors, unlike those of people in several other parts of the world (no comment on which ones) lived with integrity, respect and a sense of right and wrong. Sorry to disappoint the degenerate cowards who want to hide behind and manipulate the glory of their ancestors to justify their behavior. You, and the people that feed you lies, will not win.

Europe is awakening. We are reviving. Brexit is happening. Italy, Greece, Spain and Austria will follow soon after. The multicultural agenda is crumbling. The degenerate agenda is crumbling. No matter how many times you apply an ugly coat of paint to a beautiful car, the paint will wear away and the beautiful, gleaming surface that lies beneath will shine out the clearer.

Heil to the REAL religion of our ancestors! Long may it continue! Heil Othinn and the wisdom we possess! NEVER SURRENDER WHAT IS RIGHTFULLY YOURS!