The Folk Way :ᚠᛟᛚᚴ•ᚹᚩᛄ:

"Skalat maðr rúnar rísta, nema ráða vel kunni. Þat verðr mörgum manni, es of myrkvan staf villisk." "𝕹𝖔 𝖒𝖆𝖓 𝖘𝖍𝖔𝖚𝖑𝖉 𝖗𝖎𝖘𝖙 𝖗𝖚𝖓𝖊𝖘, 𝖜𝖍𝖔 𝖉𝖔𝖊𝖘 𝖓𝖔𝖙 𝖗𝖊𝖉𝖊 𝖙𝖍𝖊𝖒 𝖜𝖊𝖑𝖑. 𝕾𝖔 𝖎𝖙 𝖌𝖔𝖊𝖘 𝖙𝖍𝖆𝖙 𝖒𝖆𝖓𝖞 𝖆 𝖒𝖆𝖓 𝖜𝖗𝖎𝖙𝖊𝖘 𝖜𝖗𝖔𝖓𝖌𝖋𝖚𝖑𝖑𝖞 𝖙𝖍𝖊 𝖒𝖚𝖗𝖐𝖞 𝖘𝖙𝖆𝖛𝖊𝖘." - 𝕰𝖌𝖎𝖑 𝕾𝖐𝖆𝖑𝖑𝖆𝖌𝖗𝖎𝖒𝖘𝖘𝖔𝖓 * rist ('to carve, write); rede ('interpret, understand')

"Another observance shows their reverence for this grove. No one may enter it unless he is bound with a cord, by which he acknowledges his own inferiority and the power of the deity. Should he chance to fall, he may not raise himself or get up again, but must roll out over the ground." - 𝕲𝖊𝖗𝖒𝖆𝖓𝖎𝖆, 𝕿𝖆𝖈𝖎𝖙𝖚𝖘 "A golden chain goes round the temple. It hangs over the gable of the building and sends its glitter far off to those who approach, because the shrine stands on level ground with mountains all about it like a theater." - 𝕳𝖎𝖘𝖙𝖔𝖗𝖞 𝖔𝖋 𝖙𝖍𝖊 𝕬𝖗𝖈𝖍𝖇𝖎𝖘𝖍𝖔𝖕𝖘 𝖔𝖋 𝕳𝖆𝖒𝖇𝖚𝖗𝖌-𝕭𝖗𝖊𝖒𝖊𝖓, 𝕬𝖉𝖆𝖒 𝖔𝖋 𝕭𝖗𝖊𝖒𝖊𝖓 --- The significance of the binding and bonds themselves cannot be overstated. In Old Norse we have references to the bond surrounding a Vé called a Vébönd which denotes the boundary between the holy and mundane, that within and that without. We also have many instances of the Gods being referred to as bönd ("bonds") and höft ("fetters") denoting "They that surround all life like a boundary cord marking off the space for life" and "They that maintain control over all life as a parent does over their children." The bond represents that controlling power over all things exerted by the Gods; it represents not slavery as some may read it, but respect for the hierarchy laid out by the Gods, those beneficent powers, who only know goodness and guide us like a father and mother guide their children. Slavery is exclusively a negative; a child is not a slave to the parents, but rather a benefactor of their goodness and thus respects their power as it is for their benefit that it is exerted over them. So too should we accept the power of the Binding Powers over us and respect it as above us with good purpose. Only those with a warped ego cannot accept this fact truly or accept it half-heartedly. We must let go of the ego if we are to understand our place here and then act with full power in Midgard truly in the light of the Gods. The ego is meant to be a tool, not our true self; we are not these thoughts, we are not these feelings, we are not these bodies, we are pure önd (soul) a breath and spark of the High One. We act individually as a part of a whole.

I'm sending all my best to everyone this Winter Nights. This time is a special one to consider your family of past and present, to research your history, remember your forebears, love and cherish your living relatives, and, in reconnecting with your roots, envision what future you can work in word and deed today. Hail to the Allfather, hail to His loving wife Frigg, hail to the virile Yngvi Frey, hail to the Elves of old, and hail to the fate bearing Dísir that guide us on. May They all grant you and yours a bountiful and loving season.

Winter Nights ~17th October ~15th Winterfylleth This is the time that marks the beginning of Winter in the traditional year. The lore gives us a few terms worth knowing regarding the celebrations of the time: • Haustblót (Autumn Blót) • Vetrnætrblót (Winter Nights Blót) • Álfablót (Elves Blót) • Dísablót (Dísir Blót - Blót to the female spirits) When we read the various sources for the traditions left to us, we bear witness to a blót in honor of Frey, the Elves, and the Dísir (Odin also presides over the Elves Blót as seen in the work Austrfaravísur and over the fall sacrifice as seen in the Saga of Hakon the Good; we are also told of a three-night celebration. Thus, we honor Yngvi Frey for the bountiful year we've had; the Dísir (the female spirits) for their continued love, guidance, and wealth; and the Elves with a personal family celebration (each family will have some personal rituals they perform to honor their Forebears) thanking them for their part in giving us this chance at life, our luck, their guidance, and the wealth they bestow upon us. Some standards the Lore shares concerning family practices for Elves Blót are: (1) the head of the household bears the epithet Ulvir in which he plays the role of Allfather presiding over the blót. The name means, "the one divinely inspired via drink," and recalls the drinking of the Mead from Mimir's Brunn done by Allfather, thus partaking of the highest wisdom. (2) As referred to previously, the night involves ritual drinking (a practice present in all Holy Tides) where we drink with the Gods via the practice of Sumbel. This involves rounds of drinking (known as fulls) to honor the various Gods, Goddesses, etc. You can honor the Gods and Goddesses (such as Yngvi Frey and Odin in particular), the Elves, specific Forebears, and so on as applicable.

The highest effect of ritual is harmony. One can know nothing of harmony and yet find it in ritual, but one cannot find harmony without ritual, for all life must think and act (the word and deed are intertwined necessarily). Thus, one is dutybound to perform the proper rituals not just for respect of the Gods and Goddesses, the Forebears, nor the community, but also for his own sake and by bringing himself into harmony he serves the community, the Forebears, and the Gods and Goddesses. Harmony is the goal of ritual.

Fall Sacrifice in the Saga of Hakon the Good Chapter 17. "In fall, at the beginning of winter, there was a sacrificial feast at Hlathir, and the king attended it. Before that, if present at a place where heathen sacrifice was made, he was accustomed to eat in a little house apart, in the company of a few men. But the farmers remarked about it that he did not occupy his high-seat when there was the best cheer among the people. The earl told him that he should not do that; and so it came that the king occupied his high-seat. But when the first beaker was served, Earl Sigurth proposed a toast (full), dedicating the horn to Odin, and drank to the king. The King took the horn from him and made the sign of the cross over it. Then Kár of Gryting said, "why does the king do that? Doesn't he want to drink of the sacrificial beaker?" Earl Sigurd made answer, "the king does as all do who believe in their own might and strength, and dedicated his beaker to Thór. He made the sign of the hammer over it before drinking." People said no more about it that evening. Next day, when people had seated themselves at the tables, the farmers thronged about the king, saying that now he must eat the horse meat. That, the king would not do under any condition. Then they asked him to drink the broth from it. He refused to do that. Then they asked him to eat the drippings from it. He would not do that, either, and they came near to making an attack on him. Earl Sigurd said he would help them come to an agreement, asking them to cease their tumult; and he asked the king to gape his mouth over the handle of the kettle on which the smoke of the broth from the horse meat had settled, so that the handle was greasy from it. Then the king went up to it and put a linen cloth over the handle and gaped his mouth over it. Then he went back to his high-seat and neither party was satisfied with that." Translation by Lee Hollander

Elves' Blót and Austrfararvísur ‘I resolved to aim for Hof; the door was barred, but I made enquiries from outside; resolute, I stuck my down-bent nose in. I got very little response from the people, but they said [it was] holy; the heathen men drove me off; I bade the ogresses bandy words with them.’ ‘‘Do not come any farther in, wretched fellow’, said the woman; ‘I fear the wrath of Óðinn; we are heathen.’ The disagreeable female, who drove me away like a wolf without hesitation, said they were holding a sacrifice to the elves inside her farmhouse.’ "Now three namesakes have driven [me] away, they who turned their backs on me; not at all do the firs of the whetstone-platform [SWORD > MEN] display praiseworthiness. However, I fear this above all, that every loader of the ocean-ski [SHIP > SEAFARER] who is named Ǫlvir will henceforth chase strangers away.’ ‘I went afterwards to find a breaker of the gleam of the wave [GOLD > GENEROUS MAN], one whom warriors counted by far the most excellent; for myself I expected something fine. The minder of the hoe [FARMER] looked at me annoyed; then the worst is bad [indeed], if this is the best; yet I broadcast people’s faults little.’ ‘I missed [felt the want of] Ásta’s farm on the way east of Eidskogen when I asked the unchristian man for lodging. I did not meet the son of powerful Saxi; no truth was present in that place; I was ordered out four times in one evening.’ - Austrfaravísur (4-8) This work, written by Sigvatr Þórðarson around the year 1019, is where we get the following main points for Elves’ Blót which we celebrate during Winter Nights. The story, in full, recounts the writer's travels to Sweden one Autumn and how he is sent away from various pagan households during this Holy Time. The main points we gather from this work are as follows: (1) It is a personal family affair where outsiders are not welcome as they perform the Elves' Blót (Álfablót); (2) Odin presides over the time and practice, and himself decrees that the house maintain closed doors to outsiders during Elves' Blót; (3) The Householder is referred to as Ulvir (Old Norse Ǫlvir, see below for explanation) which I believe means "the one intoxicated by Divine wisdom via the ritual drinking" and refers to the man that maintains the place of Allfather during the rituals presiding over them (recall Odin's name Fornǫlvir, "ancient Ulvir"); (4) The event takes place during Autumn The translation given is not my own and can be found here in full.

I will be sharing some old posts for a time regarding the Winter Nights Holy Tide which is coming up October, 17th. I wish you and yours the best everyone.

"Never display a heated temper when you see you are likely to fail, but be sure to maintain your honor at some later time, unless your opponent should offer some satisfactory atonement." - 𝕶𝖔𝖓𝖚𝖓𝖌𝖘 𝕾𝖐𝖚𝖌𝖌𝖘𝖏𝖆

I find this an interesting point of discussion. In Germanic Tradition a man does not exist without his weapons truly, for it is the weapons bestowed upon him that brings him from childhood into adulthood (Germania, Tacitus) and makes a "man." Prior to this, he is a child rather than a full-fledged member of the community able to serve it and maintain any true self-reliance. Thus, the idea that he is the lifeforce of the weapons,filling them with soul in a sense, would make it reasonable as to why the weapons, like his body, are burned with him. The body ceases to show life as do the weapons, both of which are tied into his soul and without it are merely material.

"Armor burial [the burial of a man's weapons with him] symbolizes, in at least one way, the close of a man's earthly life. If his life begins officially with his investment with this armor (Germania, Tacitus), it is right that the use of these weapons ceases with him. The man's life and the life of his weapons are integrally bound up in each other. What the man has accomplished with the weapons is not only a part of his own life story but also a part of the life story of the weapons as well; great deeds are accomplished by great weapons in the hands of great men. The glory belongs to both, just as the ignominy of cowardly deeds falls upon cowardly men and ill-constructed weapons alike. Weapons in the possession of a man at the time of his death are, naturally, buried with him lest they fall into the hands of those who would or could use them in a lesser way and, thereby, dishonor them. Likewise, a warrior must not leave his weapons to be confiscated by an enemy. The literature of the Germanic peoples bears out the practice as well; one need only turn to the descriptions of the funerals and battles in Beowulf, if nowhere further, to find adequate corroboration. It is likely that the cultural symbolism of the very important shield represents not only individual protection but the concept of protection in general. As such, it is a culturally realized symbol of sovereignty, closely related in Germanic culture with the concept of physical force. Aggressive power is surely suggested by the sword, also regularly found in Germanic graves. Thus, sword and shield together would combine to represent the symbolic attributes of the leader: the man at once wise counselor and warrior, protector of his people and soldier." - 𝕿𝖍𝖊 𝖂𝖊𝖑𝖑 𝖆𝖓𝖉 𝖙𝖍𝖊 𝕿𝖗𝖊𝖊, 𝕻𝖆𝖚𝖑 𝕭𝖆𝖚𝖘𝖈𝖍𝖆𝖙𝖟

"If you wish to be considered a wise man, you ought never to let a day pass without learning something that will profit you. Be not like those who think it beneath their dignity to hear or learn from others such things as might even avail them much if they knew them. For a man must regard it as great an honor to learn as to teach, if he wishes to be considered thoroughly informed." - Konungs Skuggsjá

"Whet the bright steel, Sons of the White Dragon! Kindle the torch, Daughter of Hengist! The steel glimmers not for the carving of the banquet, It is hard, broad, and sharply pointed; The torch goeth not to the bridal chamber, It steams and glitters blue with sulphur. Whet the steel, the raven croaks! Light the torch, Zernebock is yelling! Whet the steel, sons of the Dragon! Kindle the torch, daughter of Hengist! The black cloud is low over the thane's castle The eagle screams - he rides on its bosom. Scream not, grey rider of the sable cloud, Thy banquet is prepared! The maidens of Valhalla look forth, The race of Hengist will send them guests. Shake your black tresses, maidens of Valhalla! And strike your loud timbrels for joy! Many a haughty step bends to your halls, Many a helmed head. Dark sits the evening upon the thanes castle, The black clouds gather round; Soon shall they be red as the blood of the valiant! The destroyer of forests shall shake his red crest against them. He, the bright consumer of palaces, Broad waves he his blazing banner, Red, wide and dusky, Over the strife of the valiant: His joy is in the clashing swords and broken bucklers; He loves to lick the hissing blood as it bursts warm from the wound! All must perish! The sword cleaveth the helmet; The strong armour is pierced by the lance; Fire devoureth the dwelling of princes, Engines break down the fences of the battle. All must perish! The race of Hengist is gone - The name of Horsa is no more! Shrink not then from your doom, sons of the sword! Let your blades drink blood like wine; Feast ye in the banquet of slaughter, By the light of the blazing halls! Strong be your swords while your blood is warm, And spare neither for pity nor fear, For vengeance hath but an hour; Strong hate itself shall expire I also must perish." - Saxon Warsong, Sir Walter Scott

"𝖂𝖔𝖉𝖆𝖓 𝖎𝖉 𝖊𝖘𝖙 𝖋𝖚𝖗𝖔𝖗." "𝖂𝖔𝖉𝖆𝖓, 𝖙𝖍𝖆𝖙 𝖎𝖘 𝖋𝖗𝖊𝖓𝖟𝖞." Odin is the master of frenzy, fury, ecstacy, and violent-traumatic change for the sake of a positive outcome. He bestows battle-fury, poetic-ecstacy, and spiritual-frenzy. The end of all of these is meant to be a heightened being who has overcome obstacles and now vibrates at a higher level having passed the barriers previously barring the way. Divine Mania is not a negative state, but a necessary trauma to assist an individual in moving forward. Change can be painful, but the more you fight it the worse off you will be. Change is necessary for life, embrace it, embrace Odinic Frenzy in your life for the better, be adaptable, feel the fire of life drive you onward.

"Wodan id est furor." "Wodan, that is frenzy."

"Keep your temper calm though not to the point of suffering abuse or bringing upon yourself the reproach of cowardice. Though necessity may force you into strife, be not in a hurry to take revenge; first make sure that your effort will succeed and strike where it ought.” - Konungs skuggsjá

Restlessness, Odin, and the Germanic Spirit "If Classical man (the Roman) found the meaning of life in the perfection of being, then Germanic man found it in the restlessness of becoming. Being is calmness, harmony, clarity; becoming is motion, change, uncertainty. The addition of rhythm as the movement of being may be contrasted with the multiplication of dynamics as the movement of becoming. It needn’t be emphasized that no human life may be formed without both motives: being and becoming. However, it is a great difference whether Germanic man views becoming not only as the means, but also as his goal. . . . While Classical man experiences his feelings in the context of an objective ideal, Germanic man struggles to gain access to the infinite through the subjective perception of the concrete." - Antike, Germanentum und Christentum by Ildefons Herwegen Arguably the foremost characteristic of the Germanic Spirit is "restlessness," he is seemingly only contented with action and change. I find one of the best examples of this is Arrow-Odd's Saga. From the very start Odd determines to set out against the toughest vikings in the field. Each year he goes on to win great victories over these vikings or obtain great friendships and brotherhood with them. He never settles down in a position, but seems to view the action of growing as the path and the destination. On multiple occasions he finds himself in a royal position whether ruling himself or being closely connected and honored by a king and yet he is always on the go rarely in one place for long. He regularly gives up his high social status for a new challenge as that is what speaks to his spirit. Thus is the cult of Odin to be understood, "the cult of becoming," where a man does not seek to "attain a higher social status," but rather "to constantly overcome challenges living as a force of constant change until the very moment of death." Indeed, Odin in the myths is constantly in a position of opposing other forces never staying in one place for long. Odin is the Germanic Spirit embodied in one being. He represents that spirit which drove the Folk to explore every part of the globe from ancient times to the modern day, conquering much of the world (and constantly shifting borders), seeking ever greater wisdom, overcoming seemingly impossible challenges in science, etc. The German was not content with empires or vast hoards, he accepted the fact that life and all of its shining objects are fleeting. They chose to live for the thrill of experience rather than the obtainment of precious objects. Even the most exceptional items won were easily given away in the Germanic saga. A hero might win a weapon above all others or armor impenetrable and yet give them away with a glad heart, bold and eager to seek new experiences just as he found in prior days. He lives within the present moment more often than in the future goal. He is concerned with the actions of today and living in this moment. He lives all of life to the fullest until his fated day where he may wait for Odin's Valkyries to take him to the Golden Halls where, yet again, he may enjoy "the thrill of the hunt" (for greater experience). "Silent and thoughtful a prince’s son should be and bold in fighting; cheerful and merry every man should be until he comes to death." - Hávamál 15 “I wish to make an end. Dísir are welcoming me home, the ones Óðinn has sent me from the hall of Herjan (Odin > Valhall). I shall gladly drink ale with the gods in the high seat; hopes of life are past; I’ll die laughing.” - Krákumál The Germanic Spirit is found in restlessness with a hunger for the thrill of the hunt rather than settlement. He is found thriving in the action rather than in the station. He finds himself through and within his words and deeds.

"This indeed is the simplest definition of decadence; it is not failure, misfortune, or weakness, but deliberate neglect of the essentials of self-preservation—incapacity or unwillingness to face a clear and present danger.” - Decadent Societies, Robert Adams

"Emblem of England's ancient faith, Full proudly may thy branches wave, Where loyalty lies low in death, And valour fills a timeless grave." - To an Oak Tree standing over a Hero's grave, Sir Walter Scott

How does one live a good life? One learns the virtues and puts them into action in his life. This yields a "positive existence" which denotes a life lived in accordance with the will of the Gods, for "positive existence" yields a connection to the Gods via the reverence, knowledge, and cultivation in life of Love; Beauty; and Truth. The Gods want us to reach towards them and connect with them like children with their parents. These three (Love, Beauty, and Truth) are in turn the roots which connect the Gods and all else expressed by the chanting and breath of the High One, the Allfather that gave rise to all things and from which the very root of all traces back.