Starting with first principles and the scientific method
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Else Christensen Archive

March 1975



No scientist would bother to study any living organism without also taking into consideration its functions, why it performs the way it does. However, when it comes to the mind, it is a different matter; not until fairly recently have scientists shown interest in why the mind of man functions the way it does, how intelligence works -- what makes people tick.
Intelligence is not something that has descended upon us from nowhere; it would be reasonable to think that it originally developed as an answer to vital needs for survival in an unknown world. -- Your eyelids keep dust from getting into your eyes, your intestinal system breaks down your food, absorbs the necessary, nourishing part and excretes the rest; man's instincts tell him to seek shelter from danger and extreme weather; also intelligence has its specific functions.
Man's higher intelligence, the ability to learn from experience, to understand and retain this acquired knowledge, is what has brought us to our present level of ascendancy. But it probably started out very slowly with man's reactions to his perception of the surroundings and his observation of events in nature and the universe. Little by little he learned to watch the environment and retain his experiences in the mind. And man's intelligence told him to take advantage of the materials around him, it urged him to fashion tools and to utilize events instead of being a slave of them, to master the elements instead of fearing them.
In primitive societies, particularly among the nomadic tribes, the old and sick were a heavy burden on the rest of the group; they were therefore often killed or left behind to die. But there were border cases, individuals less valuable than the strong and healthy members, but still useful for certain simple tasks; these individuals had to obey the rules set out by the more intelligent members of the tribe.
When pressured by need or instinct one of the abilities of intelligence is to imagine (myth-making), to form beliefs that will benefit the species; primitive man was surrounded with powers outside himself so it was not difficult to clothe these mystic forces of nature and the universe in some form of religious belief in order to make the less intelligent members of the tribe obey the leaders out of fear of the unknown and inexplicable. This became particularly important when man's societies developed to a stage where he conquered

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other peoples and kept them as slaves.
When we therefore find similar beliefs among peoples who could not possibly have had any communication, these beliefs are very likely coming straight from those fundamental tendencies to help man stay alive in a cumbersome and fearful world, and that type of religion is therefore a defensive reaction.
But to base his life on fear alone does not seem to be enough for Indo-European man, he must also have hope. Primitive religions were a precaution against danger; for we must remember that the sphere of life is essentially ruled by instinct. But the leader material within each tribe, the genius that brought it to a higher level of existence needed a twofold effort from his tribesmen; 1) the adoption of rules and regulations (i..e. to form traditions) and in this way retain the knowledge and experience that had been obtained and make full use of them; and 2) the willingness to change these rules if better ways were found.
Each tribe or small society, therefore, developed their specific traditions, peculiar to them alone; when eventually these customs were recognized as particularly valuable for the betterment of the tribe, they were stabilized into laws that had to be obeyed.
When we inquire into the religious beliefs of the ancient it should therefore not surprise us to find some of the same basic ideas in a number of beliefs. However, the difference between civilized and non-civilized man lies in the degree to which he has allowed magic to invade the realm of incipient science and, disregarding advances in the scientific field, has stuck with his magic to the point of being against efforts to teach him new and better ways. Civilized man, on the other hand, has accepted the implications of science, acted upon them and advanced to get the better of the magic and mysticism that formerly ruled the greater part of his religious beliefs. Our Indo-European ancestors early developed this attitude. A civilized society, therefore, is one that has the inward urge to lead but also the willingness to be led. This is a crucial point because man has an instinctive resistance to change i.e. man is -- in spite of all the talk about progress -- by nature conservative; he is not likely to change his ways unless he is prompted by the imagination and enthusiasm of genius.
Scientific knowledge today is of course much more extensive than that of our remote ancestors, but we have at bottom remained much like they.
Although our early ancestors at times must have felt just like the animal who has no other thought than his own survival as an individual and as member of his species, Indo-European man early developed the conviction that everything in nature and the universe was there for his benefit just to give him the opportunity to expand to pit himself against the elements, to conquer. But as soon as the individual begins to think about himself in relation to these powerful forces he feels that he is but a very small cog in the immenseness of the All.
Our ancestors, nevertheless, thought of nature mainly as friendly, therefore an important aspect of the religious attitudes of our ancestors is love of and respect for nature and her laws; they developed firm beliefs that if man lived by those laws, he would be in allegiance with the Gods -- that they would help him in his efforts to improve, although he realized that there were evil forces and that frightful calamities might overtake him. He did not cringe in fear; for he always believed that the Gods were on his side as long as he did not abuse the laws of nature.
Beliefs in the Gods (forces of nature and the universe) urged man to adhere to the customs of his tribe and any departure from this was considered immoral and iniquitous; morality and religion, therefore, are closely related. The beliefs in the same Gods, and upholding the same traditions and customs also served to identify members of the tribe, give them a sense of belonging and to strengthen the feeling of fellowship within the group.
Just as training and exercise help the warrior to endure the hardships of battle and give him the confidence he needs in the hour of combat, so religious concepts tend to provide strength and discipline, helping man to cope with the problems of life. Therefore various ceremonies and celebrations are common to most religions.
This means that there is hardly a religion without some form for rites, no society without traditions and customs. But even if we invoke the help of external powers, it does not mean that we ourselves should do nothing; the religions that seek non-action have today brought their people down to a level of, not primitivism but de-

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generacy, the adherents having no initiative, no wish for betterment, no forward thrust. This is not an attitude characteristic of Western man; he has always had the urge to see what is around the next corner or over the far hills.
When we therefore look back, the minds of our forefathers were not so different from ours, the dissimilarities are mostly in areas where they were ignorant of what we now have learned. We might imagine that we would have reacted in the same way, had we not the insights we have today. A part of racial characteristics is no doubt to react in a similar way to similar stimuli, whether these are feelings of impending danger, or elation over a certain accomplishment.
What consequently binds members of a given folk group together more than anything else is its cultural heritage; our forefathers were aware of this and developed attitudes towards the folk that promoted the determination to defend the group and its possessions against any outsiders, to preserve the accomplishments of the folk and to tighten the bonds between the individual members of the clan. Tradition, preserved through the laws of society, customs hallowed through religious concepts, combined with adoption and adaptation of new knowledge and insights that would improve the life conditions of the tribe -- these seem to be the twofold function of religious concepts -- one promoting what is considered the moral obligation, the other protecting territory and possessions.
The life of the tribe within its own territory, was the most important aspect of life; the rest of humanity might not be considered enemies, but held no importance in the eyes of the group.
This attitude is today not possible; it might not be desirable either to isolate oneself from communication with others; but it seems that the stronger and more productive society becomes the loser in contact with less developed countries. The reason for this may be that the more diverse a society becomes, the more vulnerable it also seems to be to all sorts of outlandish schemes and suggestions of change.
Change in itself is, as we know, not bad but the change must be for the better, and this has not always been the case, not by a long shot. In a complex society such as ours there are many pitfalls; so much happens and people are, generally speaking, slow to change their habits; just as they get used to something new, they find that it is already old hat. This makes them nervous and restless; they lose the anchorage they earlier had in traditions, and they too easily fall for a ruse, or they are conned into something before they realize it and do not wait to investigate if it is to the good of the folk.
Intelligence, which from the beginning always was under the surveillance of instinct went on its own; thus cut loose from its moorings it has an unfortunate tendency to run wild.
We have again to let intelligence be kept in line by instinct before we decide in which direction we want to go, with whom we want to associate and under which conditions, and which, moral concepts we want our lives to be governed by.



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Stonehenge, the gigantic monolithic structure standing so majestically on the Salisbury Plains in England, has been the subject of many speculations and calculations. The period in which the construction took place has now been narrowed down to the three hundred years between 1900 and 1600 B.C.E. Scientists have found that it was done in three waves of activities, the first part by Late Stone Age people, living partly as hunters, partly as farmers; the second portion was done by the so-called Beaker people and the final construction by the Wessex people who were a powerful, rich and commercially active tribe; they had excellent craftsmen and ingeniously devised tools.
The fascinating element in the construction of Stonehenge is the unique arrangement of the giant stones so that at Summer Solstice the sun will rise exactly over the so-called heel stone; also, the other giant stones are aligned in such a fashion that they correspond to certain positions of the sun and moon. In fact, it has been found that Stonehenge is a rather brilliantly conceived astronomical observatory.
It is, however, not so widely known that other structures of similar ingenuity have been found on the British Isles. Such is the case at Newgrange, only 30 miles north of Dublin. It is a burial mound of the type known as a `passage grave,' where a long tunnel (80 ft.) leads to the actual burial

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chamber. What makes it interesting is that the builders were as skillful astronomers as the people who planned Stonehenge.
At Newgrange you will find that each Winter Solstice the rays of the sunshine through a slot over the door, along the passage way and into the burial chamber exactly at sunrise.
Since these ancient builders have left no written records, we do not know the significance of this; that it must have had a special meaning in relation to their religious beliefs is obvious, but what these beliefs were we can only ponder.
Many other fascinating facts were discovered at Newgrange. The construction has been carbon dated to as far back as 3100 B.C.E.; this corresponds in time to the building of the pyramids in Egypt, and puts it well over a thousand years earlier than Stonehenge. It is built of large megalithic stone slabs and, even though they are not of the same giant size as those at Stonehenge, it was certainly no mean job to move them; the slabs range in size from two to fourteen tons and they had to be brought from the River Boyne about a mile away.
Professor M. J. O'Kelly, who for years has been involved with the excavations, gives a very convincing explanation of how this transportation was carried out; says he -- you take your stone axe and cut down some trees with long straight sections, split the trunks in halves{still with your stone axe) and lay them down as a railway along which you move the slabs, using heavy branches as levers (there is nothing to it - just do it!) It must have been a slow process, but it can be done. Professor O'Kelly even proved his point by asking local quarrymen to help rebuild part of the grave; with no power equipment two or three of these skilled workers managed to edge, rock and slide some large stone slabs in place.
The technical skill of the builders is truly fantastic; the intricate way the roof of the burial chamber was formed clearly shows this; 'they,' whoever they were, started with a wide circle of large flat stones; for each layer added, the circumference was made a little smaller, the new stones inwardly overlapping the previous layer with each round of stones firmly anchored on the outside.
Professor O'Kelly has by deduction arrived at the opinion that the grave must have been built by an agricultural society; no hunting tribe would have stayed in the same area long enough for such a tremendous task; he also maintains that the society would have to be well-organized, for a job like this was no spur-of-the-moment undertaking, but well planned and energetically executed. Another thing Professor O'Kelly points out is that there must have been a strong motivation; he compares it to building a cathedral and says that you must have a rather fierce conviction to put up a place like this.
In Northern European societies Winter Solstice was an important event; it was the beginning of the year, celebrated in various ways, but the religious significance for a people, particularly a farming society, was, of course, the return of the sun; this happening was eagerly looked forward to, and when finally the shortest day arrived, the people rejoiced, for now there was the promise of Spring, the awakening of nature after the dark season, the victory of life over death. There was also a practical side to this; it is necessary for a farmer to know when to start the various farm activities, and if you do not have any dependable 'farm calendar,' you might be fooled by a spell of warm weather. But the religious part was absolutely the more important, for had the purpose been only to know when to start sowing, it could have been marked a lot simpler, a few stones
would have sufficed.
There is no doubt that Newgrange was a grave; archaeologists found the remains of six bodies that first had been cremated, and then the burned bones were pulverized; but the most interesting is that the six people were not buried at the same time, some of the remains were of a much later date (as much as 300 years) than others. -- It is natural to speculate on who these people might have been, -- which were the criteria for being buried under so special circumstances? Since it is estimated that the community consisted of several thousand people, they must have been VIPs.
For several reasons Professor O'Kelly does not believe they were kings or other royalty; he suggests that they might have been individuals, believed to possess supernatural powers. It is a reasonable idea; but whether this was the case or not, we may never know.
Other valuable facts have come to light. For example, in the Newgrange area more graves were found, forming a regular pattern; if a line is drawn through these graves, Newgrange included, it points to the position of sunrise at Equinox. Similar discoveries have been made elsewhere, so coincidence is ruled out, which means that

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taken together with the structure at Stonehenge, another important one at Carnac and several others, we are presented with the imposing fact that Neolithic man, living in Northern Europe five thousand years ago,
had an astonishing knowledge of astronomical phenomena at his disposal. Further,one might speculate on how Neolithic man was able, not only to gather this information, but to retain and add to it over many generations, without the help of any written records.
That the people living in Northern Europe at that time were crude and uncouth barbarians is nonsense; they had rather amazing skills such as a keen sense of observation, a considerable ability for organization, a surprising capacity for passing on acquired knowledge and an incredible persistency in executing great tasks.
We will have to admit that in our day and age we could not have accomplished such stupendous work without the help of computers, heavy construction equipment, etc. etc. But they could! -- Without in any way looking down on the technology, knowledge and other insights we today command, we cannot but admire the imposing achievements of Northern Europeans of five thousand years ago!



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Marxist socialism comprises, as you know, the theories that individualism is bad, that free enterprise is exploitation, that government knows best what is good for you, and that the production apparatus should be publicly owned.
Even if we allow that some socialists mean well and honestly want everybody to have his share of the wealth of the country, this economic program is unattainable nonsense. The 'public' is anybody and nobody in particular -- it is a nondescript mass of people who cannot 'own' anything jointly. (Do I own even a tiny piece of the Royal Canadian Mail? I certainly do not, and where do you think I would end up, if I maintained that I did?)
We have in the West seen more and more 'nationalization' which, of course, means state ownership. At the same time more and
more functions have been taken over by government. Education, welfare, health, transportation, news media, law and order (!) are being run, in some cases, entirely by government -- the individual citizen being powerless in decisions on how these agencies -- HIS agencies, for he pays for them, should work. In all but name this is socialism. As a matter of fact, it seems that every little aspect of life in general is directed, supervised or controlled by some government agency. Government tells you how much you have to pay for goods and services, how much of your pay check you may keep, what you should eat, what you should see and hear of news and entertainment (and what not), how much money you shall give to purposes opposed to your political or spiritual concepts and what your attitude should be to this or that social issue. -- This is generally known as 'central planning' but is in reality rule by one strong-man (dictatorship), or by a small group of powerful persons (oligarchy), and the individual. is lost `in the public.'
Instead of socialism a la Marx, the wealth of a country should not be owned and controlled by the state or a few self-selected overlords, but by the individual citizens who created the wealth in the first place -- that is the only possible form of 'public ownership' (but that is not what the socialists mean); and these individual owners should be able to do things for themselves the way they want it, not having bureaucrats, following foreign principles, do it for them (but that is not what the socialists mean either).
How can this be accomplished without a violent, full scale revolution? For we are not labouring under the misconception that government will help reach this target.
In our industrialized, materialistic society it would seem logical to start with industry; as a matter of fact, it has already started. For some time now, workers in some European countries, mainly Sweden, Germany and England, but also Canada, have initiated what they term `industrial democracy.' Since it is practiced in different countries, there are,of course, variations; but .it sounds good and seems to be the kind of working economy Odinists should look into and promote in some form or another, letting the various countries adopt the main idea, gearing it to their specific circumstances.
The idea of' `industrial democracy' is, in effect, a quiet industrial revolution that is changing relationships between workers and management and attracting a lot of attention. It means that the workers participate in the decision-making, governing body of the plant in which they work. It has

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already shown extremely favourable results and is simply the demand of working people to be consulted about working conditions, levels of pay, expansion policies of their place of work, etc.
But we are still left with the question HOW? -- How can we create a climate in which it would be possible for the worker to own shares in the company in which he works(or any other, if he so desires), and to initiate `industrial democracy,' without encroaching upon the rights of those already in business? For we do not want to steal from the present owners, even if we feel that they, in many instances, grossly have overstepped the limits of a reasonable code of business ethics.
In our society where we are under the influence of the growth syndrome (we shall here refrain from discussing whether this is good or bad), big business gets all kinds of tax breaks for expansion. One of the ways business raises money is to borrow, using the production apparatus as collateral; these machines, tools or what have you, earn money and will therefore pay themselves out in x number of years, if properly managed; this is the way big business gets bigger; also, each year the big companies will issue new shares to finance expansion.
If it were made possible for the worker in these big businesses to get the same tax breaks as the company he works for, if he wanted to invest, he would be able to buy, on insured credit, some of the shares his company issues to finance its growth. And, presto, we would have a whole lot of workers who would be genuinely interested in the economic health of the company, because they now also were shareholders. Any increase in production, any cut down on waste, or improvement in quality of the manufactured goods, would mean higher yield to the shareholders, part of whom would be the workers themselves.
The workers would be on the Board as shareholders, but because they also operate the plant they would know exactly what they are taking about when plans for the future are discussed -- 'public' ownership and `industrial democracy' in action!'
This way of financing growth is nothing exceptional; it means giving the wealth-producing workers their fair share of the profit, created as a result of their labour. For tools, equipment, buildings etc. are in themselves not worth much, they are only a means to producing the needed goods and services; they do not become valuable until there is an input of labour in all its varied forms, from the innovating scientist through the manufacturing process up to the delivery of the goods into the hands of the consumer.
Already in some places the workers share in the profit over and above their regular wages. For example, a factory in Scarborough (Metro Toronto) made in 1974 a profit of $930,000 which amount was split between the plant's 300 workers. And don't you believe they slog it out 10 hours a day either; no, they decided on a 4 day/36 hour week at $180.00 which at that time was the highest in their line of work.
All businesses now following this plan report higher productivity, higher profits and higher job satisfaction; they also have less waste, less disputes over working conditions, and no strikes.
Instead of the socialist "to each according to need" we would have "to each according to input;" people would receive what they truly had earned, they would be able to use these earnings as they saw fit, and they would retain their independence and dignity, something we Odinists prize very highly; this would result in a much healthier society instead of the present where government makes far too many decisions for you, as if you were incapable of making your own.
This combination of insured credit buying and industrial democracy would yield the biggest industrial profits we yet have seen, but I am sure it would also show that the Western worker is a mature person who would realize his responsibility to society and initiate and enforce rules and regulations for the proper use of raw materials, the necessity of pollution control, safety on construction sites etc. etc. as has already been shown in many places.
An economy like that would lower taxes because individuals would become independent of government to look after their every need, but would instead support themselves through sensible planning. Because of the lower government spending those people who really, for some reason or other, were unable to look after themselves and needed help, could then get a decent support, and not the pittance they at present are forced to live on.
You probably think that it is too fantastic to be true; but it is not anything out of this world; the mechanics of such a change must, of course, be planned properly by people who are familiar with these things, we do not here want to go into de-

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tails, but it would certainly be feasible. The people who would object most stringently would firstly be the bureaucrats; they like the power they have over our lives and would not give that up voluntarily but there would be peaceful ways to persuade them, I am sure; many of them would probably be absorbed by industry and instead of living off the taxpayers in non-productive make-work projects, they would know the pleasure of pointing to some product and proudly say "I took part in making it."
Secondly, the internationalists would oppose such a scheme, and here we would no doubt run into great problems (but not any worse than when we oppose their other notions), for a satisfied, self-reliant and independent working force would mean an extremely effective resistance to any international take-over.
The participation in such a plan should of course not be mandatory, but I do not think many workers would reject. A problem that would have to be prepared for, would arise at the point in time when the market would be saturated with the needed goods; production might then be reduced and people would have more leisure time on their hands, for some, more than they would know what to do with. For this situation there would have to be a reasonably planned program. But I have great confidence in my kinsmen of the West; I am sure they would know how to enrich their lives when first the burden of economic slavery was lifted from their shoulders and they would have time and opportunity to pursue some other interests, whether it be traveling, studying, or growing roses.



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Even an ass has a rudimentary sense of proportion between miles walked and carrots achieved.

C. H. Douglas


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Did you ever wonder where the word 'by-law' came from? Maybe not, but if you did you might have thought that this or that regulation was established 'by law' and that the two words later were combined into one. Not so.
When the Vikings came to England they naturally spoke their own language and many of their words were in the course of time adopted by the English. The Danish word for town or city is 'by,' which we still have in place names like Grimsby, Whitby or Appleby. A law enforced within the city limit is, of course, a town law, or a 'bylaw.'




We do not just want a replacement for Christianity in the sense that we put Odin in Christ's place and carry on 'business as usual.' We want a completely changed attitude.
Of course we realize that when a person has been weighed down by fear and guilt, and then this burden suddenly is lifted, it may be a frightening experience. He may feel lost because he is not used to think as a freeman and it may even take some time before he can adjust to this new strange situation of being able to breathe deeply and again carry his head high, to take pride in his own skill and talents, and to feel elated by the accomplishments of his people.
However, if a person is not prepared to take up the challenge of being a freeman and the consequences thereof, he had better stay in his Christian leg irons and not move around among those who dare follow the call of the future.
We are now in a transition period; we are the conquerors of the old and founders of a new religious epoch. Therefore we carry a heavy responsibility, for it is our destiny to preserve the great of the past, discard what is not in keeping with the spirit of the future, and formulate the new principles.
To destroy is easy; that can be done by any two bits revolutionary. But to build something exciting and glorious without burning anything but the bridges left behind takes foresight, as well as both boldness and restraint.
We hope that we, together with other comrades of similar persuasion, will I be able to meet this challenge and eventually arrive at our planned destination.

A. R.


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Our readers might, understandably, sometimes wonder if Odinists live in ivory towers. Nothing in THE ODINIST reveals personal experiences in reaction to existing social conditions except as they relate to kinship and country. Feelings and thoughts reflect an overall philosophy concerned with these larger entities that at times may take on the appearance of an abstraction in which real-life personal experiences have no place.
This, or course, is not so. An Odinist, by the very nature of his involvement, responds with acute sensitivity to all experiences, whether these root in the collective problems of the kinship or his own, and they are therefore very much a personal experience of joy and hope or pain and despair. His concern is, after all, the LIFE of his people whose existence as a species is threatened. But, dedicated to a cause that reaches far beyond the bounds of his own life, he sees the latter in the context of the whole. This does not render his own problems impersonal. On the contrary. The cause to which he is committed pulls him like a magnet. Every fibre of his existence is affected by it. As his life is lived as part or the larger entities of kinship and country, so are these part of his personal life. One cannot be torn from the other. His own life is therefore bound up with the ideals to which he is dedicated. And these are not an abstraction but the reality or a higher consciousness, as much a part or his mind and soul as are the physical organs basic to the existence or his body. Therefore, he is at all times aware of the dissonance between his life and those that do not share his ideals. This can create problems or great complexity and, often, excruciating pain for him personally.
It begins with the fact that, while an Odinist does not live in an ivory tower, he does live in the future or a New Order based on ideals of a New Vision.
This sets him apart, makes him a stranger in his own land, among his own people. He knows, of course, that it is not he who is the stranger but that a multitude of alien thought-controls have so estranged his people from their own identity that it is difficult, sometimes impossible to communicate with them. Their minds are suspended in a no-man's land of mental fog.
His own mind sees through this fog and operates in a state of crystal awareness. It reaches to the very roots of his existence and extends to the infinitude of the Godhood. His concepts are therefore all-embracing and clearly defined; their components are instinct, intuition, study, research, and often years of keen observation supporting his knowledge which in turn is confirmed by natural law and the newest insights of science. He knows who and what he is. He has a code to live by, rooting in the past and radiating the light of his New Vision.
Yet he cannot isolate himself from his environment. He cannot, in other words, live in an ivory tower. He must reach out to people around him. How then does he, living in the future of a New Order, relate to a world that lives NOW only and on the borderline of nihilism? How is he affected in his relationships with kinfolk, friends and, above all, in that most intimate area of life, the male-female relationship of love -- when ideals cannot be shared? How does he react, in his own personal life, not through thought only but through action, to the modern forms of love, marriage and divorce when he meets these head-on in individuals that enter his life?
We have been made aware of a true life story by one of our associates that illustrates vividly the I-you relationship of two worlds that should be one, yet are divided. It may be of interest to our readers for that reason but also because of the insights brought to light through powerful forces of personal suffering applied to the strength of living ideals.
The story belongs to the genre of tales told of one DON JUAN, except that in this case the Don is not of Spanish but of Nordic origin. This is the element that makes it an Odinist-story, and we have permission to tell it:
When Carin met Eric, it was love at first sight. Here was an ideal specimen of the race and, so it seemed, the man she had waited for all her life. Surely, his descent ran in a straight line back to the Vikings. And beyond this obvious fact, there was intelligence, proven ability, and an endearing charm.
But as to his personal life, Eric was secretive, evasive. It was not until Carin had become totally captive that he told her of marital ties still being maintained

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by him. Carin was thrown into a state of emotional shock. How could he do this -- to his wife and to her? Her own marriage had collapsed largely because of infidelity. Treachery of any kind, in her eyes, was one of the most unworthy acts a human being could commit. But love and reason were, as always when there is doubt, unable to resolve the conflict at once. Was it possible so reason asked, that there was a plausible excuse? Could there be deceit so craven in a man who was so true a specimen of the race?
So began what was to become a slow process of the breaking of a heart in a constant interplay of separation and hopeful reconciliation, of rejection and attraction. Where was the truth -- in the outer appearance or in the inner nature as it gradually began to emerge?
The two could not be reconciled, and the conflict became all-pervading. On one occasion Eric said, "There is something related between us," and Carin knew it was the subconscious awareness of a joint heredity translated into a powerful personal experience. But there was also, in Eric, a total lack of identity and an intellect directed by alien thought.
At times he appeared puzzled himself. Now and then he searched, but in the wrong places: T-meetings, sensitivity meetings, occult meetings. Would he never listen to reason? But why search in the past? It was done with, dead! He did not know what it was! Freedom? Ah, yes, to be free, but no responsibilities! Life? It had one purpose only: to have as much fun as possible!
Carin knew that this added up to hedonism, the creed of the libertarian and the diseases with which the entire West is infected today. Eric was no exception. But surely, one day' she would ignite a spark that would awaken the underlying, true self. Now and then there was a promise, but as often a disappointment. Was there in fact a counterpart here, not only to DON JUAN, but to the WANDERING JEW? Again and again Carin broke away from Eric but he would not release her, abridging even long periods of estrangement. Was this attachment then a mark of the loyalty, celebrated as the most precious virtue in the legends of the race? But years of misplaced faith and hope finally brought forth the bitter truth.
Eric was loyal only to his own perverted nature. When the anchorage of his marriage was dissolved, he intensified his search for pleasure. A number of erotic entanglements surfaced at once. No longer was there any need to carefully conceal them. And there was an adjustment in his outer appearance. The marks on his face were the marks of a man who in pursuing his pleasures does not realize that he is really pursuing death. Desperately trying to 'live it up', had this man ever known what LIVING means?
Now at last Carin understood. His choice had been made, irrevocably, long before he had met Carin. His charm had deceived her as skillful as her love had invented excuses. She had labored over a shell seeking to project her own ideals into a hollowness that resounded only with the noises of the pleasure-places he haunted.
Where lay her mistake? Had she been too gullible? Had she been so enamoured with the race that against all better judgment she refused to see in a specimen named Eric the baseness of soul that can develop from a combination of circumstance, personal weakness and selfishness, unfavorable background and lack of identity both in awareness and education? Rather than having helped the man, did she share in his guilt?
Agonizing sorrow in facing up to these realities brought the final climax, but led also to insights that lifted Carin out of and beyond her bondage and set her free. In her farewell letter to Eric she writes:
"The experience has been one of intense suffering, but one of learning as well .One of the insights I have gained is that the modern interpretation of love as lived in our Western society today, is one of the major causes of the downfall of the West. We are by nature (and our history, especially our early history, bears this out) a monogamous race, that is, we express love and loyalty to mate and family in the single-partner marriage system. Whatever faults this may have as a human institution, it is our way of life. But we are, far too extensively, now living a polygamous way of life, that is, in a multi-partner cohabitation system. Whereas Orientals and Africans are by nature polygamous and have organized their social structure into a lawful order based on this nature, we have not, nor can we create one that will function as an order because it conflicts with our hereditary instincts and our traditional cultural values. Instead we have 'Women's Lib' and chaos. The result: more unhappiness and suffering rather than the

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happiness we thought might come with liberation from our own true inner selves. Our emotional, our sexual life, demands, like every other area of life, a certain personal discipline which is expressed in moral codes. These are not subject to fashion but to error. If we mature properly, that can become more meaningful and errors will be corrected only from a deeper insight into ourselves, and exclude our spiritual as well as our physical needs,and our responsibilities to mate, family and nation.What we have done in an unbridled attempt to attain total freedom, is to dissipate and destroy all moral codes. So we have a life in which love is no longer understood and has been displaced by sexual diversion. And what life is without love we can see all around us today -- in our environment no less than our society."
And so ended Carin's encounter with an "ideal" love by reaching out into that part of the kinship gone astray through alien thought control. But, while hers may have been a particularly bitter experience, are not all of us daily confronted with the woesome realization that our kin of blood and bone walks in the enemy camp, alien to us in mind and mores: in schools, in clubs, in our place of work? And is, there a greater tragedy that brother and brother being unable to share a common fate because they are unable to reach out to each other in understanding and love when, on the one hand, truth cannot speak out loud enough and, on the other, it is not perceived?



* * *




Before we can convince anybody about the truth of our beliefs and the sincerity of our efforts, we ourselves have to know exactly what our goals are. We have to define our priorities and actively follow our own decisions.
Wishing, or praying as Christians have been wont to do, does not seem to get us very far. We have to aim at 100% effectiveness. This will not be easy to achieve but half measures just won't do. We can only have ONE PURPOSE, and everything else must take second place.
I know, it is a lot more comfortable to sit at home and say -- tomorrow, for sure, I'll write that letter, phone this fellow, or talk to these people. But tomorrow is not good enough.
If we want to succeed we have to pay attention to every aspect, use every angle and pursue these to the best of our abilities. Our most sincere efforts are not too good, when the future of our folk is at stake and our cultural and biological heritage is in the balance.
We who know, have the obligation to make that extra effort to walk that extra mile; that is our destiny -- and may the Wisdom of Odin and the Strength of Thor be ours!


* * *


"To ride, shoot straight
and speak the truth --
This was the ancient
law of youth.
Old times are past,
Old days are gone:
But the law runs true,
o, little son!"

Charles T. Davis




We have a follow-up on the article 'Viking Boats' in THE ODINIST no. 14. An Odinist from Chicago, tells that the replica of. the Gokstad boat, THE VIKING, is still in that city. After being shown at the exhibition in 1893, the once proud "VIKING" now rests in the bird section of the Lincoln Park Zoo; it has become the roosting spot for many birds and is buried under tons of bird droppings.
One should think the Zoo authorities could have found a better place for it; but it is typical of the way our present "leaders" treat our cultural heritage so we are not surprised.
Our Odinist friend reports that the boat is still in good condition and if it were cleaned up and moved to a better spot it would make a very good exhibit. It is indeed a disgraceful ending for such a glorious beginning. How about it, Odinists in the Chicago region, can you do something about it? It would be a truly worthwhile project!


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

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