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Else Christensen Archive

June 1974
No.12

 

MORE YOCKEY

Odinists do not agree with all views expressed by Yockey in his book IMPERIUM but, to be sure, we concur with a substantial part of what he has written, particularly in the first part or the book, and although Yockey by no means can be called an Odinist, he in fact put into words many thoughts on which, in our opinion, the moral as well as the political ideology of the Future will have to be based.
In IMPERIUM he rebukes the Materialists and other liberals of past years for thinking that if they close their eyes to the Spirit of the Coming Age, it'll go away.
Of course these 'Progress ideologists' as he calls them, took it as an extreme insult when it was suggested that their particular 'Faith,' like all previous world-picture a merely was the expression of a particular soul of a certain Age, -- that it therefore had a life-span and thus was destined to pass away.
Still worse was that the 20th century outlook on History was formulated in such a strict factual way as to be compelling to the 20th century mind. This meant that catchwords had to be employed against it.
It would be a mistake to put this down to malice of the 'Progress' religionists. No age submits quietly to the Spirit of the Coming Age. The witchcraft religionists certainly did not agree with the first materialists who denied the very existence of witches.
The conflict between the Established and the Becoming goes on continually, and the Becoming always prevails. It does so not because it is true and the Establishment false, but because both are the life-stages of an organism, a Culture. -- Truth and falsehood have as little to do with this process as they have with the transformation of a boy into a youth, the youth into a man.
Materialism, Rationalism, 'Progress' are all worn out, but the historical attitude of the 20th century is full of vigor and promise, eagerness to set itself to its great factual tasks, to create its great deeds. This organic necessity alone gives it its compelling quality.
History discloses seven preceding High Cultures. Their gestation-periods were of identical form, as were their birth-pangs, their first life-activities, their growth, their mature stages, their great civilization-crisis, the gradual coming to each of a time when one had to say that they were no longer. This realization gives extreme pain to the 'Pessimism' wailers, but there is no remedy. -- These seven Cultures are dead -- it would have been more remarkable if they had gone on forever.

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Our civilization is itself a stage of a High Culture, the Culture of the West. Its millennium of history shows that it is an individual organism, belonging to the Life-form of a High Culture. Can fact-thinkers pretend that it belongs to a Life-form, but has no Life-span? .
How is it 'pessimism' to say that since seven High Cultures fulfilled themselves that an eighth also will? If this is 'Pessimism,' then anyone admitting his own mortality is inevitably a Pessimist.
To people who live in a nameless terror of personal death naturally the idea of the passing away of a superpersonal-soul is also horrible and frightening; -- their valuation of life is that the longest life is the best to this mentality a short heroic life is sad, not inspiring. But most important about their attitudes was that they did not understand the central Idea of the 20th century outlook.
In the first place, a Culture is not born nor does it die in a few years; these processes are measured in generations and centuries. More important, the lives of the ordinary people on the everyday plane of life are little affected by the presence of the Culture or the Civilization during and after its passing. It would be unrealistic and foolish for someone now to worry about the events of 2300, as it would have been for Frederick the Great to worry about the conditions of 1900. He could not have imagined those conditions and could not have planned for them, hence it would have been nonsensical of him to dread them. We, living in the West today have a certain task imposed upon us by the situation and our own inner imperative. The most we can do about forming the remote Future is to do our utmost in giving to this age the strong and only for it demands. The generations after the next will have its task also and the only way we can make ourselves effective in their age will be so to conduct ourselves now, that our deeds and example will live after us.
Task after task remain for Western civilization. The entire spectrum from politics to archaeology, from philosophy to the legal system, the economy, all have to be imbued with the 20th century spirit and above all an education must be created in the grand sense of consciously training the coming generations in the full light of the historic necessity of our future for the great life-task of the Civilization.
If pessimism is despair, optimism is just as preposterous. Is there any need to choose between them? They are twin soul-diseases. Between them lies realism which wants to know what is, what must be done and how it can be done. Realism is historical thinking as well as political thinking. Realism does not approach the world with a preconceived principle to which things ought to submit -- it is this prime stupidity which begets both pessimism and optimism.
Fear of death does not prevent the hero from doing what has to be done. In year 1836 the small group of Americans in the Alamo did not allow the obvious hopelessness of the situation to affect their personal conduct -- every man chose to fight on rather than surrender; they thought rather of what was left to do than of the ultimate annihilation. The 20th century has this heroic attitude once more; it thinks of its task and not of the ultimate end of all life in Death. It wants to live Life effectively, not cringe before Death.
The Materialists and Liberals talk of a 'return' to better conditions. The new spirit commands: Forward to our greatest Age. This Age and its Spirit would not shrink from entering upon its task of building the Empire of the West, even if it were told it would never succeed, because the outer forces were too strong. It prefers to die on its feet rather than live on its knees.
The great ethical imperative of this Age is individual truth-to-self, both for the civilization and its leading personalities. To this imperative an unfavorable situation could never bring about an adaptation of one's self to the demands of an outsider, merely in order to live in slavish peace one asserts oneself determined on personal victory against whatever odds exist. The promise of success is with the man who is determined to die proudly, if it is no longer possible to live proudly.

 

* * *

 

"It is clear
that thought is not free,
if the profession of certain opinions
makes it impossible
to earn a living."

Bertrand Russell

 

[Page 3]


PERKUNAS

 

We often speak as if the Vikings were the only ancestors worth talking about; the fact that our religious philosophy is named after the Scandinavian God ODIN (English: Woden; German: Wotan) is, of course indicative of our close relationship with Northern Europe and the Norse Gods.
This is not because we in any way want to exclude any Western nation on this or the other side of the invented Iron Curtain; when we bypass the mythology or other creative manifestations of branches of Indo-European peoples it is entirely due to ignorance on our part. Most of the literature about the cultural heritage of, for example, the Baltic and other Slavic nations, is written in the native tongue of these countries, -- languages we unfortunately do not master.
Odin, as we have often said, was the All-Father of Gods and men in Northern Europe. But in the beginning of the world before the time of Odin, the North has a sky-god called Tiew. Among our early ancestors, the sky-god represented the male aspect of nature; in the Spring at the time of the early rains and the worst thunder, he was wedded to Mother Earth, thus bringing to mankind, animals and all living things the yearly rebirth of nature, ensuring food supplies in abundance, meaning, of course, life itself. The sky-god, therefore, was also worshipped as the god of fecundity as well as god for rain and thunder.
In the mythology of the Baltic lands the sky-god was called Dievas, clearly the same god as the Norse Tiew; he had the same functions and was worshipped in the same fashion; in the language of those countries 'dievas' meant both 'God' and 'sky', showing how closely connected the two were in the minds of the people.
In the North, the god next to Odin in importance was Thor, the son of Odin, he was the god of thunder and the owner of the hammer Miollnir. In Eastern Europe a merger seems to have taken place; the god of Thunder, Perkunas, retained the qualities of a sky-god, at the same time taking over the attributes and functions which in the North were assigned to Thor.
Perkunas is therefore almost, but not quite, identical to Thor, or rather vice verse, for Perkunas undoubtedly dates further back than the Norse Thor. However that the two gods spring from the same pagan beliefs is obvious. Perkunas owns a mighty hammer (or axe) that comes back to him whenever or wherever he throws it, he travels, noisily, over the skies in a wagon, drawn by goats; he is tremendously strong and always fights evil -- helping mankind against the demons (Thor constantly fights the Giants); he is impatient and impulsive but also good-humoured and fair. Perkunas is one of the oldest of Eastern Europe's known gods, reverenced all over the Baltics, in Poland, the Ukraine, and probably also in White Russia.
Whereas in the North first Tiew and later Odin, was the main godhead, and Thor second in importance, in the East Perkunas was the main God. He strikes all bad men and combats all harmful spirits and was therefore worshipped also as protector; his hammer (axe) became a holy symbol, probably going back as far as to the Battle-axe people who lived almost five thousand years ago in the area north of the Black Sea (see THE ODINIST, no. 3). Among those ancient peoples were found axes, decorated with ornamental designs and sacred symbols, obviously being used more as amulets than as weapons. In the North amulets in the form of Thor's hammer were worn as protection against dangers on land and sea; and in Eastern Europe the likeness of Perkunas' axe was carried around the neck, placed over the entrance to the home and elsewhere as protection against evil spirits.
The hammer thus has been a Holy Symbol for thousands of years, believed by our forefathers to protect them against all kinds of evil. Many rituals also include the wielding of an axe or a hammer.
In all Indo-European countries tall trees were venerated, but especially the oak trees were considered sacred, maybe because they were older than any man's memory and therefore believed to have existed since the beginning of time. In some places a holy fire could only be lit from oak wood.
Thor and Perkunas were both worshipped particularly in oak groves. Hammerbacher has described in his book DIE DONAR EICHE how the people of Germany consecrated big oak trees to Donar (Thor) and in the Baltics many stories were told about how the people went to worship and make sacrifices at huge oak trees which they believed to be the home of powerful Perkunas.

[Page 4]

The names of the gods may thus be different, but the sentiments behind the religious beliefs and the general attitude to many problems facing our ancestors of old were were the same from whichever branch of the Indo-European peoples we derive.
The borders separating us are therefore artificial and of no cultural importance; we have the same ancestral heritage,we are influenced by the same feelings and emotions and compelled by the same imperatives.


* * *


THE INDIVIDUAL

 

Where is he?

 

One reason why government has taken over the role of a providing father whose primary concern is to protect immature children, is the transition of individualism to the movement of masses, as can clearly be seen in the United States. -- This was brought about by change in the circumstances that make up life. America was founded by individuals. Rugged individualism was long the leitmotif of the young nation. Those who could not cope for themselves on the harsh frontiers, were simply weeded out. Selection of the fittest never was applied so appropriately. And it is through the survivors of these fit individuals that America became a great nation. However, in his industrious habits to fulfill what came to be known as the American Dream, all this changed. To the almost insane drive for achievement, for which the vastness of the continent itself gave the impetus; another, perhaps even more important factor, was added: breeding.
To fulfill the grand dream, workers were needed and imported. These, either slaves or serfs from other nations, were not of the individualistic type that seeks to go and stand alone. They were of the "mass" type. They bred massively and in time moved in masses, physically and politically, since their strength lay not in themselves but in numbers. The individual, the lone genius type who had built the nation, the man of breeding, was not only outbred but displaced as a leader. Mass movements of the servile type need a different type of leadership, and industrial finance which rapidly changed the land from an agricultural to a commercial enterprise, turned landed aristocrats into captains of industry and finance. The "gentleman" type, whether on a Southern plantation or in one of New England's literary groups who by their living example had founded a culture, were replaced by the magnets of industry and finance, forming an aristocracy of Money at the top opposite the masses. Thus we have the two forces that control public life: a leadership whose values of life are defined in material terms, whose purpose of life is continuous growth of financial gain, on the one side; on the other their manipulated "following" masses together for the same purpose and themselves manipulating their political and social functions toward that end. The mediator is government whose sole purpose appears to be to somehow regulate the "economic well-being" of the nation, yet itself being an instrument of the powers of the corporate state within the state.
Through these developments a net of circumstances holds the individual enmeshed to an extent where all his movements are curtailed as within prison walls. There is little room for individualism, except for the most courageous or the most irresponsible. The former will still find a way to go alone and stand of their own feet. The latter become part of the masses, being taken care of by one of Father Government's agencies.
This, of course, holds true not only of the economic-political structure but the cultural as well. The money being where the masses are and their taste, or rather non-taste, being the deciding factor, what was at one time a sphere of culture has become a sphere of cheap entertainment, falling and falling and long last in morass and filth. What little is left of cultural value stems from traditional sources, has a hard struggle to survive and is fast disappearing. Have you noticed, for instance, that classical music on the air is becoming as rarified as air in a vacuum?

Helgar.

 

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[Page 5]

 

RELIGION & CULTURE

 

Recently a discussion was held about religion and culture and the relationship between these two concepts.
As we begin to discuss those two complex topics we must first ask: What is religion? - Not until we have the answer to this fundamental question can we go any further. -- To us religion means the inter-relationship between the following 1) What is the purpose of life? 2} Does 'God' exist only in the imagination, or do we accept 'God' as a supra-natural Higher Being? 3) Are there certain truths we can acknowledge as valid at all times?
All these issues belong together and give us a total intellectual understanding of our concept of religion. When the Culture-Creators of a folk group have accepted the answers to these questions, the various other layers of the people will, through these spiritual and religious experiences, gain the necessary strength for further creativity, which will merge into what we call 'culture.'
To make it more clear, it might be better first to explain what in our opinion is NOT culture. Often people will say: ...but we have a high culture, look at our cars and ships, our airplanes and avenues, our buildings and plazas -- this is a culture! But we do not mean all that. True scientists and artists never called that `culture'; that is `civilization' i.e. technical progress without any relationship to the soul of man. Genuine culture has a spiritual aspect, or rather -- culture is the spiritual manifestation of a folk soul.
In all human existence there is, spiritually, internal and external aspects of life. We speak of 'culture' progress and mean 'achievements of civilization' such as aqueducts, sanitation, household appliances etc. etc., but, we repeat, these things do not constitute 'culture,' they only pertain to creature-comfort; even TV, radio and the like are not part of culture, they clearly belong to 'civilization.'
People talk about certain historical periods having 'more or less' culture, but there is no such thing as more or less culture, either a folk, a nation, a continent HAS culture, or it has not. One speaks of medieva1 European culture, and means the wonderful cathedrals, the beautiful castles, the walled cities. Was that culture? Yes, it was (and still is) but we possess it no more. Those expressions of culture belong to another era. Did the Incas, the Mayas, the Aztecs, Indians and Egyptians have a culture? They most certainly did. Do aboriginals have culture? Yes, they have something akin to what we call culture.
To explain what we mean, let us take one of the African tribes from the 18th century, the Fulbes. They were a large tribe with chieftains and kings, with vassals serving their overlords, they had villages and cities, -- one could almost call them a 'nation;' they lived in the primeval forest, on the steppes end on the desert, partly as farmers, partly as herdsmen and occupied large areas of West Africa in a kingdom we might compare with a medieval European country. They consisted of two different folk groups, but the leadership was firmly in the hands of an upper class which racially was above the other; they did not intermarry because they were intensely aware of the racial differences and accepted the cultural barriers between the folk groups. This Fulbe-community had developed separate life styles for the two peoples and there was a marked difference with respect to implements, ornaments, customs etc. which set them apart from other peoples in Africa.
The well-known explorer and ethnologist Leo Frobenius (1873-1938) studied the archaeological finds from this African society, compared them with others and came to the conclusion that here was a group that possessed a spiritual and cultural style that was unique. It became evident in his numerous later writings that from these studies he accepted the concept that culture is the expression of a folk soul. The Fulbes had an upper class that set the tone and styles, developed spiritual concepts about life and the world around them, which became commonly known to all people in the kingdom, despite the fact that the lower classes still lived (and died) in a jungle-like existence, believing in demons and other superstitions; thus these two religious outlooks existed side by side but at different levels.
When Christianity together with other modern ideas and technology intruded into this culturally stable community,

[Page 6]

and foreign tribes destroyed the feudal structure of the Fulbe society, the vigour of the culture-creating stratum languished, the old artisan culture collapsed, the social order was shaken and the power of the ruling class broken; the Fulbe kingdom received its deathblow.
Exactly the same happened to the American Indian tribes when the white man intruded with his Christian Missionaries, with intermarriages between red and white, and so on. This tragedy can be observed everywhere, when the original culture is overrun by other races, either violently or by slow infiltration. The inevitable consequence is that the culture-creative core of the society is destroyed and before long decay sets in. Christianity especially has been responsible for the downfall of all cultures of native people with who it came in contact. In all societies based on the inherited ancestral creative abilities of a leadership, the Church became the classical agent of decay, and still is so today.
Thus the undermining of established customs end convictions causes the destruction of an original moral code which is part of the culture, the spiritual impulses, founded in belief and blood heritage are broken down, betrayed and finally destroyed.
To wit, the Greek and Roman cultures. When Christianity first appeared it was no more than a contemptible sect, but after it was officially established as a religion it became the natural enemy of the hitherto acknowledged religious belief and finally it seized power through a massive following of slaves, immigrants, hired hands and international traders. The 'beautiful life' of the Greek culture,. the strict Roman customs and the morality of the early times, the clean and modest mode of life the ruling classes always had maintained were finished. The ancient beliefs and the high moral standards of the citizenry were shaken up; the body politic decayed into a world state. Classic antiquity was over.
One consequence of Christianity that must especially be recognized is the break-up of tribal blood ties; when all men are one in Jesus Christ, when there are no more "Jews or Romans, no more slaves or freemen, no Greeks or Syrians" then there is no barrier against mixing. Therefore the peculiarities of each folk group are destroyed, the homogeneity of each people is lost and the feeling of identity with the kinfolk is no more; the people become a `population' which is the scientific term used for a mass of beings (be it apes, rats or humans) who inhabit a certain territory. -- And we are mighty close to this stage now.
If we became merely a population we are no longer an organically moulded, homogeneous folk, we are a mass of individuals who can be manipulated. Christianity, Communism and other subversive movements are all vitally interested in this development because as a result the inhabitants of certain areas can be easily manipulated into adopting any desired 'world opinion.' The mass media such as TV, radio and the publishing companies will take care of the mechanics.
What has all this to do with culture? Very little! We have arrived at a point in history where we clearly see the writing on the wall. The decay of our cultural heritage, the coddling of criminals and deviates, equal rights for alien non-citizens, alcoholism and drug addiction, permissiveness, and 'welfare' for everybody complete the picture of the subversive forces, breaking down the creative abilities of our people.
We see the facts of this situation all too clearly. There is no sense in expecting any help from governments and other bodies of authority who permitted this to develop in the first place. They will not even listen to the voice of the people demanding a change. Therefore it is evident that the protest of a few persons or a single group will do no good. These idealists will work themselves to death, and still be completely ineffective, no matter how noble and commendable any such action may be; neither is anything accomplished by following the pattern set by the political parties with their constant internal quarrels, never reaching any positive results.
We are still considered a 'Christian West' although nobody seems to want to brag about it or die defending it. Or we might be called a Pro-socialist society of the future in which the blind majority votes cunningly will be bought, finally to establish a terroristic dictatorship of the Red authoritarian brand. Or we will be directed by a world government in which High Finance, Orthodox Communism and the Christian Church all meet in fraternal union, pulling the strings with their red, brown and white hands.

[Page 7]

Culture is the result of the inherited tribal creative forces of a human folk group. We have been such a group -- and we still are. We need only two things in order to again be creative, culturally and politically: 1) to preserve our identity -- i.e. bringing up a new generation aware of the importance of conserving our cultural and biological characteristics; 2) a realization of the necessity to retain a close relationship with nature and the ancestral soil.
Only a religious belief in keeping with these premises and based upon the ancient eternal beliefs of our ancestors can bring to our people the needed strength and unconditional will-power that will lead us to further creativity and progress.
This objective is not aggressive, it hurts nobody, it is also just in that it gives to everybody his own. We want only to preserve what is ours. The land of our forefathers is our 'Holy Land.' This we want to have and to hold; no other place is to us as sacred.
Only a religious belief that is derived from our own inborn characteristics can enable us to reach these goals. A people's religion is the foundation of its culture. If the folk group is creative, the goals will become reality. Every aspect of life is contained in the tribal creed, we need only to understand how deeply it is rooted in blood and soil -- and to heed the call.

The above is based on an article by Dr. W. Kusserow.

 

* * *



SAY SOMETHING

 

Many people waste a lot of time talking -- without saying much. I am here not thinking of the salesman, the politician, not even the priest, but people in general.
Many have a compulsion to keep yapping away, and if they cannot find anything new to say, they will repeat what they just said. They need to hear their own voice so that they will not be alone with their thoughts, or they may altogether have lost the faculty of thinking -- they are afraid of silence.
In other cases the person who has lost the feeling of his own worth, needs to bolster his ego with embroidered tales of his accomplishments in sports, with the opposite sex, or whatever. He believes that 'by putting on a good show' he will impress those present and they will think he is a big shot; he does not pay any attention to the fact that his listeners do not seem to be interested or care about his story, they are just waiting until they themselves can get a word in edgewise to tell how smart they are. People like that are not talking to each other, but at each other.
In trying to impress people some are falling into the habit of ridiculing mutual 'friends,' of perniciously gossiping without any knowledge about the real facts, or in some other way denigrating someone; they are under the false impression that in this way they themselves become more illustrious whereas the opposite is really the case.
In fact, not many people like a person of that type, and you will find that as soon as he leaves the party, the rest of the group promptly starts deriding him.
Havamal, the old code of conduct, has a few things to say about that kind of people:

"A witless man, when he meets with men,
has best in silence abide;
for no one shall find,
that nothing he knows,
if his mouth is not open too much."


"Shun not the mead, but drink in measure. Speak to the point or be still."

"Often he speaks who never is still,
with words that win no faith;
the babbling tongue,
if a bridle it finds not,
oft for itself sings ill."

"In mockery no one a man shall hold . . ."

"A man shall not boast of his keenness of mind,
but keep it close to his breast,
to the silent and wise
does ill come seldom,
when he goes as guest to a house."


This faculty of speech should be used to discuss problems, convey thoughts, give information or other useful communication -- not for meaningless or malicious yapping along.
In short: "If you talk, say something!"
Odinists try to follow the advice of Havamal; we might not always succeed, but it is wise counsel indeed and everybody should make an effort to live by the old code of conduct.

 

[Page 8]

 

 

Spengler

 

When Spengler wrote "The Decline of the West" he conceived the coming of the Age of Technology. This age has come to pass and we are experiencing its strangle-hold upon our Western soul much in the manner envisioned by Spengler. The question of survival or death is so prevalent that even the man whose mind is a blank on matters of culture can feel its presence. Is the West doomed to die?
If our people remain as listless as they appear to be, the danger is great indeed. But those of us who are sensitive to the light, and watchful in the night, sense the coming of a new Age that will usher in a New Dawn, the Age of Biology. Spengler, although clearly differentiating between the mechanical and vital forces of life, yet could not at the time have foreseen the tremendous impact that biology as the Science of Life might one day have upon the thinking of men everywhere in the world.
As yet the picture of the West is one of complete inertia. Most of this is due to an inner despair as the signs of the death struggle become ever more threatening. Minds are stunned with the enormity of the problems that crime, use of drugs, inflation and racial tension present. The question, "What can I do?" voices not a lack of interest in survival but a sense of futility on the part of the one against the odds of multitudes, especially where the death-trap manipulators and their power are well known. There is, above all, a lack of direction out of the chaos.
But it is only natural that in the face of this chaos, a clear pattern of thought and action for the future will take time in forming. There is encouraging evidence that intellectuals of our kind are veering sharply away from the abstract theorizing of Marx once so popular with the them. The inclination to study biology through animal form and behavior, the necessity to consider problems of environment, and the racial implications of social issue in the big cities all tend to awaken warm-blooded instincts in response. More and more the definition of life ceases to be one of economic circumstances, whether in terms of failure or success, but one concerned with the inner man and his relation to nature. Books and films on nature in all its aspects are helping to foster what has actually become a movement. The impetus so far as we know, was probably given by that great book "Silent Spring" by Rachel Carson.
We have already mentioned the books by Robert Ardrey (African Genesis, Territorial Imperative and Social Contract). They remain unsurpassed and provide directions to many books of similar educational value.
A God Within was also written by a biologist, Rene Dubos. It moves a step further in that it considers not only some pertinent biologic patterns but the forces within these.
However, while we feel that the Ardrey books reveal what is found to be the truth so far as it is recognized, A God Within is written with tongue in cheek. Hence some points of interest to readers of THE ODINIST will be discussed later. Nevertheless, readers are encouraged to read and ponder the book. And of course write us, we would appreciate comments.

Helgar.


* * *


INDIVIDUALISM

 

Individualism is a quality we Odinists admire; we respect the person who has an independent mind, is capable of grasping a situation or an idea and can decide on his own what is right or wrong, which issues are essential and which ones are merely trivial and not worth wasting time and effort on; we have a high regard for the man or woman who has confidence in his or her awn capacities and judgment and is ready to act without being told what to do.
Together with individualism goes responsibility -- the willingness to take the consequences, good or bad, of made decisions -- pride and joy, if all goes well, but also accepting liability if things do not turn out as expected. These are the persons who form the culture-creating stratum of a people.
Such persons were our Viking forefathers, fiercely independent, self-reliant, self-willed, but -- exactly because they were aware of their own worth, they were also willing to follow a leader, when concerted efforts became necessary. In their journeys half across the world they did not hesitate to follow orders from their chosen leader, even at the

[Page 9]

risk of being killed or, what was worse, captured. They knew that in times of danger 'the democratic principle' does not work and that wars are not won through royal commissions. They knew that in crisis situations the leader must be obeyed; as accomplished sailors they also knew that to reach its destination a ship can only have ONE captain.
We could use some of that old spirit now. Indeed, many of our kin still have an independent mind -- when reading the papers, watching TV or listening to somebody speaking they right away recognize the propaganda, they observe the antics and hear the false ring in the voices of the politicians. We are hoping that many more will develop confidence in their own judgment and realize that if something doesn't sound right, it is most likely because it isn't.
At the same time we would also wish that our kinfolk has some of our forefathers willingness to follow one leader or rather one leading idea. We would sincerely wish that our people could get in to their heads that there is ONE essential goal -- that of the continued cultural and biological existence of our folk group, and that this goal should be the overriding theme in all that we do.
Contrary to the collectivistic mind -- the mass type -- that does not know what to believe until he has been given the party line, that intelligent individual understands the necessity of co-operation, when the task is too big for a single person or a small group.
The task before us is enormous, and it is time now to lay away little preferences which in themselves may or may not have any merit; time to forget private pet projects and to join together in a concerted effort to regain control over our economic, intellectual and spiritual lives.
It will soon be the Fourth of July, the American Day of Independence; let us here recall the words of Benjamin Franklin who, when signing the Declaration, exclaimed: "We must indeed all hang together, or, most assuredly, we shall all hang separately."
Benjamin Franklin spoke of literally being hanged; we do not think we run the risk at this time, but the concept of solidarity must not be forgotten, -- solidarity among fellow members of our folk group is an all-important issue; -- solidarity has been an effective policy for Marxist socialists for many years; it is about time that also we realize
the importance of this.
We praise individualism, and rightly so; but we cannot allow ourselves to be pigheaded and petty -- the issues on hand are too urgent. Only persons who are unsure of their own worth, are afraid their identity is lost if they don't constantly assert themselves by insisting on discussing insignificant details, or are unwilling to join forces if they don't agree down to the last dotted i. These people forget that by splitting our folk into many small factions we weaken our effectiveness, waste efforts that could otherwise be put to better use and, all in all, frustrate work done in order to reach goals they themselves proclaim they are labouring for.
All truly freedom-loving men who are sufficiently self-confident and who are aware of the impending menace of collectivism and mind control, should, when it becomes necessary, be willing to subordinate their small personal preferences to the much larger project we are confronted with.
Small minds think petty thoughts; we need great minds who can grasp the essential idea, express it in a language in keeping with the Spirit of the Age, and unite our people in new achievements.
Let us remember John Dickinson's words from THE LIBERTY SONG, which was written for the Americans at the time of Independence but certainly are valid for all our kinfolk wherever they may be, now and in the future:

"Then join in hand brave Americans all,
By uniting we stand, by dividing we fall!"


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TRADITIONS

 

Due to the fact that the Odinist Faith was overpowered by Christianity, more by the sword than by friendly persuasion -- ("Think not that I am come to send peace an Earth, I come not to send peace but a sword," saith the Lord) we Odinists do not have many traditions we can truly say were observed by all of our ancestors.
Another point that must be kept in mind is that when we speak of Odinism as the faith of our forefathers, we have to remember that our people comprise many tribes and folk groups, spread over vast territories, through many centuries. The

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various peoples wandered over large land areas, settling here and there, mingling with the local population and with each other, all the while developing attitudes and customs that were well established by the time Christianity subjugated all of Europe in a reign of terror for the sake of the ever-loving God.
Traditions and customs therefore differed greatly and what was done and believed in one locality might not have been the same in other parts of Europe at the same time; but the general attitude to life and human dignity was the same wherever our forefathers dwelled.
One of the first duties of the zealous Christian was to eradicate everything that was not in compliance with the `True Faith', and valuable cultural treasures were thus lost forever. Much of the old folklore was however kept alive by word of mouth and later written down and preserved; but it is nevertheless difficult to know which of the handed down traditions are genuine, and which ones have, knowingly or unknowingly, been added or embellished by later writers. We therefore to some degree have to judge for ourselves, on the basis of information from various sources, which customs we believe were observed by our ancestors. Some Western nations are, in this respect, better off than others in that in some localities larger quantities of documents. have been preserved, giving reliable information.
As Sunday is very closely linked with Christianity, with church services being held on that day by most Christian denominations, it is suggested that we chose another day as the Odinist 'Holy Day'. -- It seems natural to select Wednesday, since it obviously many centuries ago was named after Odin (Woden) who to us is the symbol of our religious convictions.
We realize of course that in Christian countries we cannot take the day off (and work on Sunday instead) but maybe each Odinist, according to his or her time schedule could devote a few moments to the contemplation of our religious and philosophical ideology. As our outlook on life is affirmative and therefore one of 'light' --"Pagans are all who say YES to Life" -- burning a candle would be symbolic; to have other items such as a piece of art, a bouquet of flowers, a picture of one of our heroes, or any other symbol that to the individual is the very embodiment of our cultural folk soul would be in order. The idea is not to set up an idolatrous statue or 'alter' but to create a focus for your thoughts.
Further, to be in harmony with nature and our ancestors' Gods we suggest the use of coloured candles, each colour symbolizing one of the four seasons of the year: green for Spring, representing the first green grass and the new leaves; yellow for Summer, chosen among the many bright colours of the summer flowers; red for the Fall, when we have the beautiful colours of the fall forest; and white for the winter snow. We are aware that in some locations these symbolic colours may not be quite according to the seasons; however, the Western lands are spread over large areas and it will be well-nigh impossible to find colours that for all would be truly seasonal.
We would also like to institute a few 'Days.' A Leif Erickson Day is a natural and since the United States already has chosen Oct. 9. in honour of this great explorer, we see nothing wrong in accepting that date on which to pay special tribute to the adventurous and courageous qualities of our Viking ancestors, whose daring and stamina brought them all over the known, and unknown, world of their time.
As the family unit is considered the basis for a healthy society, a Family Day would seem appropriate; we have Mother's Day and Father's Day in the Christian world, promoted mainly by the merchants, and although there is nothing wrong in honouring one's mother and father, on the contrary -- it is neither one, nor the other, but both parents who in unison should create the hale and wholesome atmosphere in which children can be reared to become well-adjusted and creative members of society.
In addition, we would like to pay a special tribute to the many kinsmen who have fought and still are fighting, in one way or another, to further our culture; we think a Heroes' Day would be in keeping with Odinist concepts; whether we should pay our respects, focusing on one particular hero among the many our folk group have known and let him represent all, or arbitrarily select a date, will be decided before your 1975 Odinist calendar goes to print.
These 'Days' together with the four seasonal 'Holy Days' -- Winter and Summer Solstice, Spring and Fall Equinox -- would, in our opinion, be dignified without being ostentatious, and thus well represent our religious attitudes.





Reenactment at the Centennial Pageant, Minneapolis, Minnesota, 1925,
photo taken from The Promise of America

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