“They (the common people) are totally incapable of real freedom, and if it were granted to them, they would straightaway vote themselves a master, or a thousand masters within twenty-four hours.”
-Ragnar Redbeard   MIGHT IS RIGHT

The greatest problem for the anarchist is not the state.

The problem for the anarchist is not that system of institutions and traditions that insist they have a right to seize the wealth of the capitalist under the guise of taxation or oppress the hungry masses seeking a true communism only to be met with border walls.

These could be swept away. Every state eventually finds its end and passes away. It isn’t likely, but it is conceivable that there could be an uprising that destroys the state, destroys the very idea of the state, and when asked what it intends to set in its place, replies “Nothing.”

The subsequent, inevitable failure of that “nothing” is not the fault of those men who rise up and say, “Be my slaves! Serve me!” The end of that nothing would not be in the hands of that man who says, “I am a leader, let me organize your lives and offer you security for your liberty.”

The problem for the anarchist is that the vast majority of people do not want to be free.

Freedom is scary and difficult. It requires being painfully aware of one’s own inadequacies (as most men are) and then deciding to trust one’s own ability regardless. How much easier is it to place one’s children in the hands of an authority that assures you it is strong and benevolent? How much easier is it to trust in that faceless, soulless authority and accept what it teaches than it is to face the unknown and risk extinction by thinking for yourself?

Anarchy, whether hyphenated as capitalist or communist or primitivist or pacifist, is doomed not because there will be those few men who want to lead, but because there will be legions who want to be led. Modern anarchy fails to make a place for that man who aspires only to be a valued serf.

Now, there are few men who openly admit that serfdom is their chief desire. There are, perhaps, few men who recognize that is the place they seek. But what else shall we say of that man who says, “I just want a good job (working for another) and the distractions of professional sportball and a case of that beer which promises to deliver sex and respect”?

That man does not want to be free. He merely wants a benevolent Master.

Modern anarchy is doomed because it refuses to make a place for that man and refuses to acknowledge him and refuses to accept his right to enter into a voluntary association where he is a slave, or at least, unequal. Being denied, that man then destroys the nothing that replaces the state. Why should he support a nothing which fails to recognize and support him?

All free men must accept then that some free men will accept the burden of being Master.

The only chance to preserve freedom for those men who want to be free is to make a place for those men who cannot be free and refuse to be free. Even more important than protecting our “non-state, voluntary associations” from the slaver, is the necessity of protecting them from the slave.

Its important to mention now that the world is inevitably a hostile place. We haven’t found a way to get along with each other in the last 300,000 years, why would even the most utopian among us imagine we will do so in the future? With this in mind, the primary duty of a free man is prowess and strength, enough to protect his own liberty and secure his own existence at least. Secondly, and perhaps in conjunction with the first, is the duty to preserve his group.

Let’s dismiss any notions now that anarchy must be without hierarchy. In the ideal vision of anarcho-capitalism, every corporation will have a CEO and a board who have greater significance from the honest man turning wrenches on the factory floor. Even in anarcho-communism, that honest man turning wrenches will answer to some functionary whose task it is to identify problems and implement solutions.

In truth, I do not see anarchy being swept in with the sudden enlightenment of all people everywhere or the revolution that the rock throwing fascists in Berkeley imagine they are the fore-runners of. Instead, I imagine Guillaume Fay is correct in his anticipation of a “convergence of catastrophes” that will level the current systems.

It is impossible to suggest that every voluntary association that rises in the wake of this collapse with be “ancom” or “ancap” or take on any specific model theorized about now. Different peoples always have and always will find different solutions to life’s pressures. I also do not imagine that they technology necessary for the popular visions of ancap and ancom prosperity will survice the collapse, especially if one of those catastrophes is the depletion of oil.

The immediate response to the collapse will be tribal. A group of hungry, desperate, frightened survivors will watch their world pass away and then begin finding their way into the future. Philosophy and labels will not be among their immediate concerns in the initial years.

Even now, there are tribalists, men bound together by oaths and friendship and loyalties that rely on models that pre-date the state and will, I imagine, outlast it as well. These associations have a feudal nature in that they are held together by oaths between men. Unlike the current model where a soldier or statesman takes an oath to support a constitution or a vague assemblage of “the people”, these oaths are between individuals who look each other in the eye and say, “I swear…”

In this sense, these tribalist groups ARE anarchist. Instead of being born into a condition of expected servitude to a state’s laws and regulations, these are free men, anarchs, choosing to subordinate some of their self-rule in the interest of the group. They are also feudalist, in that each assumes a set of duties toward the other and accepts a place within a hierarchy determined by the group’s vision and its responses to the pressures it needs to overcome in order to survive.

There will be some groups that form in the final stages of the collapse or even after the collapse. But those groups formed now and already possessed of a sense of tribal identity and solid, genuine relationships will have an obvious advantage. Many of them already possess arms, defensible arable land,  and, most importantly, some training as a “unit.”

These groups will not only have a better chance of surviving during the closing acts of the collapse, but they will be the groups most likely to have the stability to offer a place to “refugees” from outside the tribe that agree to labor or supply meaningful skills to the group.  In the anarchy following the collapse, these will not be men demanding a living wage or human rights. They will instead be those frightened masses needing a new master since the old one has passed.

That these groups exist now provides another advantage: they have time to develop traditions and ideas about those refugees. They could be, even now, debating whether the refugees lot will be a cruel slavery in the mines or a pleasant second class citizen role with the possibility of joining the free men as circumstances and individual virtue allow.

Avoiding the crushing pressure of solving this problem only in the instance creates a circumstance where the tribe can reason a method to make that serfdom as livable and dignified as possible. This assumes, of course, that any tribe whose leaders cannot reason out that such serfdom serves everyone, including future generations, better than a harsh slavery will not last long anyway. The refugee can be offered a place if his presence benefits the tribe. He can enter into the voluntary association and make his own oaths to the men who will defend him and provide for him in return for his loyalty and labor.

But even if a transfer to anarchy somehow occurs without the annihilation of the present empire, only the feudal model provides a place for that man who is not interested in real freedom. In the ancap model, he is an employee and one unprotected by the state. The modern serf could never abide being genuinely at the mercy of market forces without a regulatory agency to see he is paid and has safe conditions. The ancom model simply offers such a man a spot next to a bullet riddled wall if he dare voice his reservations (though the ancoms will deny this and fall back to their old assertion that “real communism has never been tried”, the historic model indicates any man not eager to voice the party position will be executed.)

In the anarcho-feudal model, such a man could enter into an oathbound relationship that obligates both parties to sincerely seek the other’s best interest. The serf could rest assured that the system did not consider him a mere employee who might be sacrificed to the bottom line, but a part of the tribe, even if only on the periphery. He is not merely a valued member of the team at some corporate seminar, but a man who has given his word and received another’s that their destinies are bound together.

 

 

 

 

 

Libertarian Money

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There are plenty of ideas that makes me want to string myself up to my ceiling fan by my shoelaces but this one certainly causes me to stare at that ceiling fan with the same eyes I’d stare at a potential lover. Yes, it’s the old cabin in the woods property rights question. If you aren’t unlucky enough to have heard this general idea then here it is:

A man is starving in the woods. (A good liberal will add that man has been walking for 10 days straight. He’s covered in bear attack wounds and mosquito bites. He’s missing a leg that he lost fighting for our country. And, he’s pregnant with a baby that’s dying in his… womb? Anyway…) He comes across a cabin… Would it be moral for him to break into it to eat something to save his life?

The general question is interesting…

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Why The Rules Don’t Matter

Posted: September 6, 2016 in Uncategorized

In 1991 Hans Monderman introduced a minimalist traffic design concept that revolutionized the way many people thought about proper traffic planning. While throughout history, traffic designers have…

Source: Why The Rules Don’t Matter

The weak man cannot be merciful, he is merely subservient.

Phalanx

“First of all our young men must be strong. Religion will come afterwards,” said Swami Vivekananda. “Be strong, my young friends; that is my advice to you. You will be nearer to Heaven through football than through the study of the [Hindu religious text of the Bhagavad] Gita… You will understand the Gita better with your biceps, your muscles, a little stronger.”

We in the West have inherited the Christian image — and I would say, largely a false image — of the spiritual or enlightened man: self-sacrificing, passive, slender, and in a sense anti-physical.

Where Christianity has declined or disappeared, this image and the assumptions of the religion — equality, a focus on — or a belief in — the poor and the outcast, and strong suspicion of the physical body, especially physical strength — have become the major motifs of politics.

But the traits we associate with spirituality…

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9: ONE essay describing the Dedicant’s understanding of and relationship to EACH of the Three Kindred: the Spirits of Nature, the Ancestors and the Gods. (300 words minimum for each Kindred and 1000 words total)

I was first drawn to Heathenry (and to ADF) through some instinctive animism that connected to what I now know are the landvaettr, the Land Wights, the Nature Spirits. I was fortunate enough as a child to spend many weekends and much of my summer surrounded by woodlands in rural Mississippi. I was surrounded by life; the small mammals that plagued my Grandmother, her flower beds and the garden she grew, the hummingbirds fed from artificial plastic flowers, the fish that my Grandfather caught, the deer that emerged from the woods hesitantly.

I was also surrounded by an unnamed something that I also knew was alive but didn’t take a form I could see. It wasn’t some vague notion of Mother Earth, but a childish understanding that “this place” was alive and “that place” was alive and they weren’t the same place and they weren’t the same “person.”

I read a lot of fantasy and myth. This is when I discovered that the living something I couldn’t see was a spirit. That every field, every residence, every forest was conscious and had an identity that possessed it just as “I” possess my “body.” But not just every field. Every hill. Every stone. Every tree. Every blade of grass. An attempt at actual academic study of this idea led to a greater interest in the Native Americans, as they were the only culture that recognized this it seemed.

I moved to the deserts of the American Southwest. I discovered Ásatrú. I do not remember how I first heard it, but the story of magicians encountering the great wights of Iceland stuck with me and I realized that Ásatrú described the world I lived in, even as I stood surrounded by the spirits known to the First Nations to inhabit this place.

Soon after, the very first religious ritual I ever devised was an offering to a park spirit. My young son and I poured Gatorade onto a corner of the grassy field (one doesn’t give a spirit attuned to the needs of children Ale) and we prayed. We thanked the spirit for being there for us to play in His park. We promised to honor and remember that spirit. To share with Him of our drink and our sweat and, as accidents happen, our blood. We promised to always be cognizant of the fact that we were playing with Him, the park spirit. In return, we asked for safety.

My relationship with this one wight, this one spirit who guarded my son, turned into a recognition that since we were surrounded by such spirits, I should cultivate relationships with them. The spirit that lived in our home, the spirit that lives in our city. The thousands of spirits who keep fields fertile without any recognition in these days of pesticides and chemical fertilizers, without anyone pouring blots, without anyone even knowing they are there.

The wights are independent, conscious, living, independent beings. They have their own agendas, their own beliefs and understandings, their own preferences.  Everything I read suggested that spirits love mead and ale. Except housewights who are content with oatmeal and milk. And park spirits who like water even better than they like Gatorade.

Oh…and EVERY spirit in the American Southwest who wants tobacco. These spirits had relationships with the peoples who lived here for thousands of years before I showed up. They remember. They expect certain things. Like all spirits, what they seem to want most is simple acknowledgement, respect, remembrance. They want to be admired for the beauty they participate in and appreciated for their role in making life possible. And like the mountain, they are slow to appreciate change.

The wights also seem to have an internal hierarchy. When those magicians went to Iceland, they found a bull, a dragon, an eagle and a Giant all inhabiting the land and prepared to defend it. But there were also hosts of smaller beings accompanying these four great ones. In like manner, I think I’ve discovered that each park has a spirit, each home, each mountain and valley, and those spirits dwell within the ward of a greater spirit who is the Mojave Herself. The Mojave, of course, being in relationship with the Earth Herself.

There are other nature spirits as well. The spirits of our animal cousins, and the great spirits such as Bear, Wolf, and Coyote. I sometimes wonder how closely this parallels Plato’s theory of Form and Idea. For those not familiar, Plato reasoned that when defining something in order to understand it, we relate it to its function and form. A chair is something you sit on. But so is a couch. For that matter, so is a box turned on its side. A chair, then, is a chair only so far as it participates in the Idea of Chair. Is every dog a manifestation of Dog? How does Dog in his role of protector and guardian relate to and participate in Dog in his rabid aspect? What does it say about the spirit of a plant when that plant is poisonous?

I’ve had to ask myself who the Norse would have become had their colony in Nova Scotia survived and their children spread west. When these sea-faring men from the icy fjords found themselves in the Mojave, who would they be? How would they continue to recognize and celebrate their Gods and Ancestors? How would they approach these spirits so familiar to and familiar WITH the Pai?

Answering these questions and living according to those answers has been the focus of my religious life.

I was very fortunate also in my youth to be close to my grandparents, especially my maternal grandparents, but my father’s mother also had a large impact on my thinking. His father died before I was born. As did my grandmother’s father, and these are the two ancestors with whom I most familiar but never met.

I petition most often those ancestors who I can name and cite our relationship. My Maternal Grandmother, especially, as she was strong and vibrant and I was her favorite in life. My Maternal Grandfather was skilled in many arts and had a strength that one had to witness to fully grasp. One quick anecdote about him: before he made what was to be his last trip to the hospital for leukemia treatments, he walked around the property and made a list of the many things he had to do when he returned.  He was 79, sick much of the time, and still the steward of his land and home.

My paternal grandparents were very pious in their service to their God. That example serves me well and I thank them for it. What they taught their many children passed to me and I have had much occasion to consider them through the words and deeds of my Aunts and Uncles, some of whom are heroes, some villains.

I also petition my Grandmother’s father. I am told he was a wicked man. He was often drunk and brutal in his treatment of his family and strangers. He was a sharecropper who made what had to be a difficult life even worse. He was also a gifted musician. The memory of his name will die, I think, with me. I often discuss with his shade why it should not be so. I also keep in mind that not every memory people have of me is a pleasant one. He was a gifted musician and so is my eldest son.

I have to admit now, before I get into the meat of this short essay, that the final ancestor I am going to mention just might be pure fantasy. We have never met, he has never spoken to me, and when I address him, it seems I am shouting across a void. But he hovers on the periphery of my consciousness at certain times and so I think he might be real and he might have some expectation that he is waiting for me to meet. He is an African and when I picture him, he looks like an extra from a Tarzan movie. He seems very angry at the fate that has left him with nothing but white descendants when his own people are gone. He is a warrior and his sons would have been warriors.

Of course, it is commonplace today, where it must have once been astonishing, to consider not only the ancestors of my blood but those other mighty dead who have an interest in me as the continuation of their ideas and causes. I offer sacrifices to these dead, but I petition them very rarely. These dead include, of course, the einherjar, especially those warriors who fought establishing and continuing the causes for which I have fought.

I also think often of the men who trained my hands to make war when I was young. I do not know whether they are alive yet or dead. War has that effect on old soldiers. Though there was no blood relation, I offer sacrifices to the memory I have of these men and I hope the dead among them remember me though I am but one of the thousands they taught and trained.

Also honored are the professors I had at the University and teachers in high school, though I do not know whether they live. And, of course, the great minds that crafted the ideas they taught me. Plato, Aristotle, Nietzsche, Hegel.

In addition to the einherjar and the philosophers, I remember those great warriors who left legends and stories and examples that inspire me. Alexander, Achilles of the Shining Helm, Wily Odysseus, Ragnar Hairy-Britches, Alvin York. Especially I remember Egil Skallagrimson and Marcus Aurelius, who set an example that a man of war must also be a poet and a scholar.

Any discussion of the ancestors must involve a consideration of the afterlife. Are the mighty dead merely dead? What exactly continues when a personality dies? Who is reborn and when and why? Are the Ancestors still interested in our mortal affairs or are they still about their own goals?

Heaven always struck me as a boring place. After the first few billion years of meeting new people and exploring the universe, what would there be to do? The Norse afterlife appealed to me however. If I spend my life as a warrior, why would I not be a warrior in the next life also? If I shake my spear at the darkness in this world, might I not also be expected to shake my spear and fight against the darkness in the next? And so I discovered a desire to go to Valhalla and fight and die again on the final day when the Giants cross over Bifrost.

Of course.

We do in the next world much as we did in this one. My relationships with my ancestors flows from this understanding. Just as my Grandmother cared for her family in this life, so would she care for it from the next world. And this is true of all my ancestors. I find that I love even now grandchildren who are not yet born and so must ancestors who died before my parents were born feel about me.

This affection among blood kin might not only apply to those of our fathers and mothers who were like us. I often wonder if the proto-humans who fathered our lines watch us. Does the line of ancestors watching over us extend to the beginning?

This “familial affection” may not apply to all of those “ancestors of my hearth, heart and head.” But I think that most of those among the mighty dead who once served the Aesir and the Vanir might look at me with some affection as I struggle to keep alive that part of their world view. This might even be so of all the pagan faiths. It might be that ADF’s success is based on its scholarship and its sincerity not only as seen through the eyes of the living but as perceived in our actions by the Dead. Perhaps all of those who lived and died under the I-E “faith” can now look at us and see kinship. Every Druid who sacrificed to the Morrigan and the Dagda but now dwells among the dead might yet see a fellow traveler in those of us who gather under ADF’s banner to study and serve other Gods.

But is the same true of Hegel and Nietzsche? Is there any reason they’d give a damn about us?

Probably not. But as they contributed to our world and our understanding, so I owe them a debt.

I think the dead retain almost all of who they were in life, good and bad, but having the time and energy to reflect and question, much of that bad is excised over time. We do not become perfect, perhaps, but we do become wiser and more powerful (as if the two were not the same) after passing to the next world. And, just as in life, we want to be loved and honored by those we loved and love.

Then a day comes when no one in Midgard knows our name or our story. Or perhaps the world still knows, but we feel some urge…or some lack…and it is time to be born again. I do not know what becomes of the memories and the personalities we leave behind. I think there is some core to the soul that continues just as a man remembers so little of the two year old he once was but remains that same person. Obviously this analogy is imperfect. What becomes of us when the earth herself is swallowed by our sun as it dies in the far distant future? Where are we reborn then? Is reaching the stars a duty we owe our ancestors?

In honoring and sacrificing to the might dead, we remember those who remain on the other side of the veil and continue to serve their families from that place of power.

Once upon a time, a small group sat around a fire hardening the sharpened ends of sticks. One of them then looked over at a grazing mammoth and remarked, “I’m gonna go stab that thing. Then we will eat like kings.” His buddy responded, “That is the stupidest thing I’ve ever heard. Wait a minute, I’ll come with you.”

You are descended from a mighty line.

Honoring these spirits and my ancestors comes easy for me. I can picture them, I remember them, I see them move across the fields. I know who they were and how they felt. I do not know what a God is.

I think it is a mistake to try to understand the tribes of the divine as being like us but “more than.” Perhaps we are like the Gods just as bears are like us. You wouldn’t think of a bear as a less intellectual, less productive version of a man. Nor can we understand the Gods by seeing them as immortal beings who have cool magic powers but are otherwise just like us. So I begin the final part of this essay by confessing that my understanding of the Divine is incomplete and imperfect. Incomplete enough that it is almost total ignorance.

The Gods are cosmic forces with personalities and agendas and aspirations. The Vanir are those who govern the natural world. The fields, the seas, the woodlands and the spirits within. The Aesir are the forces of order, giving rise to fiber arts and literature. The Giants are the forces of chaos, those beings who ache for destruction and not-being just because it is their nature. As the natural world and the fields and human relationships seem good to me, I will serve the Gods and oppose their enemies among the Giants. It does not require that I understand what a God is to understand that they are the force that preserves what I value and that they are the “other” that stands over us, before us, and beside us as we face the difficulties of being human.

In the Norse faith, there is one primary duty in life: to increase the martial might of the Gods in preparation for Ragnarök, the Twilight. Whether it is through the procreation of warriors or the pursuit of martial prowess for yourself, all the world serves as a recruiting ground for the armies the Gods will lead at Ragnarok. Every step Odin takes, every sacrifice he makes, has one reason behind it: “The Grey Wolf gapes ever at the gates of the Gods.”

The world is a grand and beautiful place and there is so much here to enjoy and celebrate. The Gods enjoy it also and I think it pleases them to know we cherish it as our home. But the Jotuns want it torn down and cast into fire. So the Gods oppose this and those of us who would see our descendants flourish on a green world with clean air and clean water must also seek the strength and wisdom of the Gods to aid them as they protect us and the earth itself.

 

2: Short essays on each of the eight ADF High Days including a discussion of the meaning of each feast. (125 words minimum each)

The pagan holidays are tied to the land in ways that modern people may not recognize easily. They are not dates on the calendar, but dates when the sky is right and the soil is ready. Each holiday exists to draw the tribe together and make closer ties among us and to reinforce the ties that bind us to the earth itself. This only seems absent in these modern days when one can live outside the natural rhythms of agriculture and hunting/gathering. In my house, the holidays serve also to remind of us these rhythms, as well as being times to honor the Kindreds. It is this agricultural/natural aspect to these holidays that creates the great wheel.

*November Feast: Winter Nights

Winter Nights occurs on the first full moon after the Autumn Equinox. This places it in late October or early November on the modern calendar. At Winter Nights, Winter is upon us in its fullness. It is recognized in the sagas as one of the three great observations of the Norse as a time one honors and make sacrifices to the mighty dead, especially one’s own ancestors. It is also suggested that the Disir, one’s female ancestors were honored especially. There may have been separate celebrations to honor one’s fathers in the spring. It is also a time when the “dying” of the earth becomes apparent as Winter lays its claim. In my house, the celebration and sacrifice emphasize the Disir, our female ancestors. We remember them and petition their continued aid. Our traditional meal is based on the dish my grandmother often served me and which I liked best. This holiday also has a secular observation; Hallowe’en, when the kids go trick or treating and we are allowed to display our Hospitality and Generosity to the children that visit our home. For this reason, we try to celebrate Winter Nights as a religious/family feast on the actual full moon or the Saturday Night closest to it, and avoid celebrating on Hallowe’en.

*Winter Feast: Yule

Another of the great observances described in the sagas, Yule begins the night before the winter solstice with Mother Night. Mother Night is another commemoration of the Disir. The Yule season then continues for twelve days, with the greatest celebration on the winter solstice itself. It is a celebration that when the long night ends, the days will grow longer and the rebirth of the fields and groves is closer each day. In my own house, Yule is celebrated publically at an event within our local SCA barony. The table serves as our altar, with a centerpiece of Well, Fire and Yggdrasil. At the Yule Feast, we exchange gifts that will serve us as fighters and poets when the spring comes. We also keep a tradition of remaining awake all night playing games and eating and being together. Yule is secularized for us much as Christmas is for many and is a holiday that emphasizes community and family bonds much more than it does our religious bonds. Even so, we pour blots for the kindreds, especially the landwights and Odin who is the Lord of Yuletime. We sacrifice to the landwights at this time of year to show our faith in the future and that we are committed to the land even when it lies quiet and rests.

February Feast: Charming of the Plow

Charming of the plow occurs on that day when the soil is first soft enough to be worked. The  It is necessary to work the soil before it can be planted and planting must occur in that short window between “too cold” and “too wet, too hot, too much hail, too everything else.” No longer being immediately dependent on the soil as farmers of the past were, we celebrate this day near Feb 2nd in community with the rest of the Asatru community. The holiday is a celebration this winter past was not the Fimbul Winter and that again the earth is prepared to share with us her bounty if we will labor for it. Our ancestors showed this by the care they gave their plows and the blessing they sought for those tools. As we are not farmers ourselves, we observe this feast in my house by invoking the aid of the wights and Gods on behalf of those who do farm, whether in Imperial Valley, California or the fields of the American Southeast and Midwest.

Spring Feast: Summer Finding

Summer Finding is celebrated on the first full moon after the spring equinox. Among the Norse, this time was celebrated by farmers and warriors alike (who were very often the same people) by petitioning the kindreds for victory on the fields of battle and growth and protection in the planted fields. We remember these two aspects in our observations also, praying for the troops deployed and further sacrificing for those farmers who labor on our behalf. The agricultural aspect of this holiday is marked for us by the fragility of the crops during these early days of the planting. In this way, it is almost a continuation of the rites begun during Charming of the Plow, but now the emphasis is not on our role in the production of food but the role played by the weather and the land itself.

May Feast: May Day

May Day is the celebration of the first flowering of the planted crops and the wild fields. The timing for this holiday would have depended on observation of the crops progress for our ancestors, but is now standardized to May 1st and is celebrated then by many communities and my own house. It is a victory celebration of sorts, as the first crops have survived their most fragile period and the world begins to show its fertility and overcome the quiet of winter. It is a time to be celebrated outside. In addition to honoring the earth and the wights, we pay special attention to the Vanir as the “nature gods” of our faith. In this, we especially honor Frey as the God of the World. Any consideration of Frey would be lessened without a retelling of his romance with Gerd and the deeper lessons of that love.

*Summer Feast: Midsummer

Midsummer occurs on the summer solstice, the longest day and shortest night of the year. It is a celebration that the warm comfortable days are at their climax and that as those nights grow longer, winter approaches. This was the third of the three great celebrations described in the sagas. It should be a celebration of healthy crops ripening in the field as the harvest grows closer. If those crops were not coming in as fully as expected, it was a time of sacrifice and petition. Midsummer was a time when the diet was provided primarily by foraging, fishing and hunting. Those ripening crops are not yet food for the most part and the tribe would still be living off the largesse stored in the previous fall. It is far more likely that people were hungry in midsummer than they were in the winter. This scenario may be what prompted the Norse to take advantage of the good weather to go raiding, to take by force what others had laid up when their own supplies were diminished.

August Feast: Freyfaxi

Freyfaxi was celebrated when the crops had ripened and the harvest could begin. It was celebrated with feasting and the baking of “first loaves” as grain was made bread. The hunger of summer was at an end and feasts were held to alleviate the pangs of those months of denial and the glorious abundance that would carry the family through the winter and to the next planting and harvest. Once again it is the landwights and the Vanir, especially Freyr, who are honored for the abundance of the earth. In the past, games and races were held to celebrate. The harvest also marked the end of the campaign season. Men were needed to bring in the crops and tend their affairs as landowners. They returned to their lands and put away their longships and prepared for the long peaceful rest of winter. For this reason, alongside Freyr, the warriors also venerated their patrons, Thor or Odin or Tyr, for their success in battle. In my house, this time of thanksgiving is commemorated as we remember the pledges we made the landwights for their role in providing the food harvested across the country. It is too easy for most modern Americans to forget the effort that goes into food production and the worries alleviated as the harvest is made.

Fall Feast: Winter Finding

Winter Finding is celebrated on the fall equinox. The year has come full circle and the potentials of ice and snow were made real for our Northern Ancestors. The ground is cold and rests under the snow and full bellies rest beside the fires required for warmth. The harvest has to be complete or the crops will wither and die in the fields.  Look into the future for the Charming of the Plow and the days of next spring’s planting. The meal that would be eaten by those who performed that labor, had been gathered in and stored by Winter Finding. The season that began at this time for our ancestors was one of rest and recreation. Whether the harvest was sufficient for the year or not, it is done and there is no changing the facts of winter. In a good year, this celebration was gratitude for the expectation of survival. The coming months until planting and the return of the campaign season will be spent with games and drink and family. Winter Finding is, then, a time to recognize these blessings also.

One of the things I’ve been working on while away from my blog has been the ADF Dedicant program.

 

1: Written discussions of the Dedicant’s understanding of each of the following nine virtues:

Wisdom:  Wisdom is an understanding of the universe both broad enough and deep enough that one can understand the impact of his decisions. Only then can one be held truly accountable for his deeds. This isn’t a requirement that one possess any form of omniscience, only a mingling of “common sense” and enough experience that one understands that Deed A provokes Reaction A and, perhaps, a moral maturity that allows one to prefer certain outcomes to others. It is this experiential aspect to wisdom that makes our earthly elders worthy of respect as repositories of wisdom. As one lives and learns, he sees with his own eyes that the worlds work a certain way. The deeper the understanding of how one’s decisions impact the greater community and the earth herself the greater one’s wisdom can be said to be. I follow Aristotle in insisting that wisdom is incompatible with mis-deeds. Wisdom promotes courage by allowing us to see when and where we should stand and fight and the awful consequences of cowardice. Wisdom chooses our fears, but we do not allow our fears to choose our deeds. Wisdom is a cornerstone of piety. Wisdom tempers courage and forges it. Wisdom allows our practice of simplicity to be sincere and effective. Wisdom helps us find our proper place so that our piety is not in vain.

Piety:  Piety is an understanding of one’s proper place in the world of men and spirits and striving to fill that role in relation to one’s self, one’s community and the Earth herself. Arrogance is assuming a higher place than one has earned. Derogance is assuming a lower place in hopes of avoiding the responsibilities. None of this is to argue a fascist position that one is born into a hierarchy and need stay where one was born. Piety is that desire to preserve those traditions of that past that still serve us well and to promote new ideas still in harmony with the folk and the Gods when old ideas no longer serve. The individual has a responsibility to gather knowledge and grow in wisdom and strength in order to better serve the community and the Gods. This is the common view of piety; that one respect and honor and obey the Gods. But this narrow view fails to encompass such specifics as “filial piety” and fails to recognize that all deeds are either pious or impious. Every one of us is born to be a steward, a teacher, and a servant. Knowing what causes to serve is wisdom and serving them as well as possible is piety. Piety requires wisdom and courage. It supports perseverance by reminding us that we strive not for ourselves alone.

Vision:  Vision is that intellectual ability to gaze into the future and see what could be and what should be. It balances one’s desires for a better future with an understanding of what is possible, what is likely, what is desirable and what is mere fantasy. In this, it is dependent on wisdom. Once one can discern what is possible and good, one must then have a vision of how to achieve such a future in a manner that doesn’t undo the good inherent in the vision. A vision of material comfort and physical safety for all people everywhere is a fantasy. But it’s made worse if one rests that vision on denying personal freedom and responsibility. In this way, our vision must be curbed by the constraints of reality and an appreciation of the necessity of imperfection. Vision requires wisdom. Vision is the foundation of integrity. It is meaningless without courage. Every act taken in furtherance of our vision is a manifestation of fertility.

Courage: Courage is the capacity to make decisions out of compassion and love rather than fear. Whether it is a physical deed or a word spoke, courage is the decision to act (or refrain from acting) based on the needs of a moment and the future rather than one’s instinct for immediate self-preservation. It is almost cliché to quip that courage is seeing the danger and proceeding anyway. For my youngest son, jumping into the deep end of the pool requires courage where it doesn’t for his older brother or myself. We see no danger. But something troubles the youngest and he shakes and he knows something awful stands before him as he approaches the edge of the pool. Fear begs him to back away, it insists that he preserve himself and stand. If he lets fear make this decision, he loses more than an afternoon playing in the water. So, we ask him, “What do you do when you can’t be brave?” And he answers, “You pretend to be brave.” He still shakes. He still feels the fear. Sometimes…he jumps. We become brave by doing brave deeds. It is vital though that we learn authentic courage rather than simply acquiring a “fear of fear.” Courage is required for all good deeds. Nothing is easy. As I said; we cannot let fear make decisions for us. This is not the same as embracing foolhardiness and risk for its own sake. We do not court danger but we cannot let fear move us to act in ways that do not further the cause of Right and Good. We hold our values and our honor so closely that, when the time comes to give our lives in defense of our values and in pursuit of the Good, it will seem as though our lives meant nothing to us. But this courage must be tempered by wisdom lest it become a recklessness that does more harm than good. All other virtues are mere echoes without courage. But without wisdom, courage is simply foolhardiness.

Integrity: Integrity is one’s commitment to live according to his vision of what his own life should be. A man who can be counted on to always be selfish and greedy exhibits integrity when he encourages others to live so and never fails to serve himself first. That is integrity…but it lacks wisdom and piety. It is far more common for people to praise the good and claim to serve it even as they fail again and again to accomplish deeds or serve causes that further the good. It isn’t usually the case that people are devious servants of Evil, but we are far too often complacent and lazy. We mean it when we lament the evils we encounter. But that sincerity is not always enough to overcome the inertia of our modern, sedentary lives. When one possesses integrity, you can see their beliefs in their deeds. Integrity is the honest pursuit of one’s vision. It is the act of manifesting one’s piety. It requires courage and perseverance.

Perseverance: Perseverance is the virtue of not quitting. It really is that simple. You’re hungry? Don’t quit. You’re tired? Don’t quit. You’re unappreciated? Don’t quit. You’re going to fail anyway? Don’t quit. When we pursue our chosen goals, we will meet obstacles. Some of them beneath our notice, some easily dealt with, and some that make us question whether the goal is worth the effort. There is nothing wrong with questioning and re-evaluating a goal. And it is inevitable that sometimes we will fail. Perseverance is that attribute that allows us to push past reasonable doubt and push toward the goals that we have chosen. It is the ability to push past physical pain, intellectual doubt and the spiritual dark night of the soul. Perseverance is rooted in the compassion we have for those whom our goal will benefit, even if that goal seems only to benefit ourselves. Perseverance is, perhaps, impossible without Vision. The great enemy of perseverance is the idleness that comes when one seeks a life free of pain and conflict. We must shoulder our burdens and move forward seeking our proper place and executing our duties so as to benefit the community and honor our Gods and Ancestors

Hospitality: Hospitality is the generosity we must extend to those with whom we share the same moments whether kinsman or stranger. It is, of course, a consideration of what is owed a guest by a host and a host by the guest, but it is, also, a recognition that we carry nothing with us to the grave and leave behind a world impacted by our passage for better or worse. Hospitality, in its fullness requires that we consider our community entire and the well-being of future generations. In our days, we encounter those who can be said to possess the world and its delight’s less than we do. Whether it is a homeless person, a child, or someone else whose circumstances deprive them of full participation in the tribe’s affairs, hospitality requires us to recognize that in very real ways, that person is our guest in that moment.  By stepping forward and taking our place on the wall, we assume responsibility for the lives and well-being of others. What greater generosity is there than that we share our strengths and spend our lives in pursuit of the well-being of all? Give your time, your wealth, your energy to those people whose need hampers their development or the advancement of us all. Hospitality, generosity, largesse requires courage. The coward fears that he will not have the strength to feed himself again if he shares his meal with the hungry. When we exercise largess and keep an open table, we remind the world through our example that we have the strength and confidence to make our way into the future. Hospitality is a manifestation of piety as we recognize that we are not alone and that it is our place to feed and clothe our people. It requires the wisdom to discern what is needed by ourselves and others. It is not hospitality to offer an alcoholic a drink no matter how prettily he begs. And the simplicity of our own needs should be recognized so as to free up resources that we can share with those whose grasp is insufficient for their own modest needs. In this way, practicing moderation increases our capacity to practice hospitality. But hospitality is not limited to physical needs. The emotional needs of prisoners, children, and the entire community must also be addressed. We must, by our very presence and our words and deeds, convey to our community that they are safe and valued and supported.

Moderation: Moderation is the ability to perceive our own needs and to live according to those needs rather than our whims and desires. This is not to suggest that we must all adopt some ascetic existence bordering on starvation and devoid of joy. One of our genuine needs is recreation and laughter and occasional EXCESS! Just as moderation requires that we curb certain appetites such as junk food or harmful, immoral behavior, we must also cultivate certain appetites. But we must cultivate the wisdom to discern when our mere whims (as opposed to our legitimate desires) impede our progress and our ability to live meaningful lives in service to the community, our Gods and our ancestors. Greed and gluttony are the vices of cowards. Greed and gluttony are possibly the two greatest vices threatening the survival of humanity. In our practice, moderation makes it possible to exercise a greater generosity.

Fertility: Fertility is the capacity to create and increase. The inspiration to create is not enough. One must take that breath and proceed with action turning that inspiration into a work that will outlast us as it touches others. We all leave a mark as we pass through the world. Fertility is the virtue we must cultivate if we want that mark to be a positive increase in the well-being of our community. As we undergo the studies and training that make us, we must also find a means whereby we can pass on our learning to the next generation and to those who stand beside us. It is just as important that we pass on what we have learned and what we have become through our works as it to strive to become more and find a greater ability to serve. If we do not find a means to pass those things on, then they die with us and their benefit ends where it could have flourished and grown forever. Things do not stay constant. Everything changes and nothing abides. In a world marred by greed and insufficiency, our ability to create and increase determines whether the future is dominated by these flaws or whether our ideals and visions continue to push back the darkness that threatens us. It requires wisdom to discern what to create and when. It takes courage to create that which the masses will not yet understand. It takes integrity and perseverance to stand beside what one has created. The sharing of these creations is possibly our greatest act of hospitality.

The Blood-stained Banner

Posted: June 24, 2015 in Writing
Tags: , , ,

So…let’s talk about that rebel flag I got hanging on my wall. Let’s discuss why its flying on state property in some states and whether I am a HUGE racist for honoring men who died for an imperfect cause.

One of the first things we need to address is the whole bit about whether the war was about slavery or state’s rights. I’m tired of this one. Absolutely it was about state’s rights…but, in particular…the right of a state to allow slavery. In every state that seceeded, slave owners were a minority. But in every state that seceeded, the legislation passed for secession addressed the fact that slavery WAS the cause they were leaving over.

But do any of you think all them northern white boys were abolitionists? They risked their lives glad for a chance to rid the world of evil? If so, why was slavery allowed to continue throughout the war in Kentucky (Dec 18, 1865), Maryland (Nov 1, 1864)and Delaware (Dec 18, 1865) even AFTER the Great Emancipator did his proclamation bit (Jan 1st, 1863)? In fact, slavery was still legal in Kentucky and Delaware eight months AFTER the war ended with a Northern victory.

If slavery was why the South seceeded, these facts show it was certainly not the cause over which a Republican North invaded.

Could this war…like most wars…have been about much simpler economics from the aggressor’s point of view?

Republicans like to trot out the fact that their party was the one that freed the slaves. But that party was as corrupt then as it is now and one aspect of history that has not changed is Republican willingness to exchange blood for gold.

One of the dirty little secrets to the war’s origins is just how little the average northerner cared about secession and how willing many were to let the Confederacy go its own way. The nation’s first draft would be held during this war because not enough poor people showed up to fight for the Union without the gentle prodding of bayonets.

It wasn’t until March 30, 1861 (two weeks before Sumter), that the NEW YORK TIMES called for measures to be taken to bring the south back under control, specifically calling for the enforcement of “revenue laws.”

The reasoning was simple, every industrial power supports tariffs to protect the profits of those selling goods manufactured within their borders. Agricultural powers, on the other hand, do not want tariffs since it is necessary to import most manufactured goods and tariffs serve only to drive up those prices.

The NYT recognized, and made the public aware, that New York’s position as a port city and its economic influence on the world was jeopardized. If the US had tariffs and the CS did not, why would any exporter go to New York and lose money when he could dock at New Orleans and keep his profits intact?

This was the motivation of Republicans in 1861 as they invaded the South.

Then…the war to preserve the Union ended. Those states that had left the Union and were now occupied by the US military sent their congressmen and senators back to Washington.

After all, had not the purpose of the war been to preserve the Union? After being brought back into the fold at the point of a bayonet, the seceeding states were now all kicked out of the union and told they had to petition again for admittance.

Here is where the flags come in:

When those state legislatures met, they crafted new mottoes, nominated new state insects, and designed new state flags. Only one state, my home, MISSISSIPPI, included the Confederate Flag as part of its heraldry. That state refused to repent of the virtues of the warriors who fought for their state, even as they admitted the cause of slavery was unjust.

Alabama adopted the battle flag of a specific state cavalry regiment as its state flag. Also honoring its warriors, though it could no longer support their cause.

BUT Georgia added the Confederate flag to its state flag in 1956 as a protest against integration. There can be no argument that THIS usage of the flag was profane and intended as racist. That sacred banner was defiled as it was brought out to honor the causes of racism and not the deeds of the honorable men who had fought under it.

Like the Mississippi State legislature in 1894, I hang a Confederate flag in the corner of my room to honor the men whose patriotism and love of a sacred homeland led them to sacrifice and heroism. That their cause was imperfect, that their love of home could be cast as a sanction to racial slavery, does not lessen those men in my eyes anymore than recognition of the Union support of slavery in non-seceeding slave states taints the heroism of men who fought with honor against the Confederacy.

No matter what flag you fly over a state capital, that flag is stained with racial slavery.That terrible error is no reason to decry the United States and no reason to condemn the Confederacy. Let us not be the hypocrites who would curse one set of heroes in order to falsely increase the nobility of another.

I salute the Confederate Flag with affection, reverence and undying remembrance.

This post was inspired by the prompt at the Heathen Round Table. If you’re heathen, heathen-curious, or simply curious, you are one of those invited to listen and comment A new topic will be supplied monthly and these topics will range from the simple to the less-simple.

This month’s topic is: “How did you first become involved in heathenry? What started you on this path, and how has it changed you?”

I don’t even remember. What was the first Heathen book I read? The first time I flirted with Freya?

I do remember the reasoning and the cause.

As a child and a believer in another faith, I often found the idea of heaven boring. I had plans, things I would do that might take billions of years of exploring. But…then what? If the Afterlife is the purpose of Life, what is the purpose of the Afterlife?

I did the usual teenage exploring. I made a special study of Buddhism and found I was not nihilistic enough to want the CAUSE to end simply because I was dead. And that idea applied to every faith. It seemed every faith demanded you serve God so you could quit serving and be a hedonist in the next world. No wonder so many of my friends became atheists.

But I couldn’t do that. To me, and I know this sounds juvenile, the eternal divine is simply obvious. I can’t explain it or weigh it and I can’t convince anyone of it. I’m okay with that.

The warrior ethos and the study of military history was a huge part of my childhood and young adult life. I wanted to be a knight. I wanted to stand at Thermopylae, Cannae, Stamford Bridge, Hastings, Agincourt…Baden Hill.

I wanted to be part of a small army facing impossible odds in the name of all that is just and good. I wanted my ancestors and the divine to be pleased with the nature of my death. I won’t lie to you, I still have that fantasy and I am fifty years old and my wars seem to be over.

I do not know when I read of vikings of Odin and Thor and Frey and Valhalla. And long before I ever thought of them as Gods, I made a connection to the wights through my study of animism and shamanism. My son and I began pouring offerings to the spirit residing at the park where he played.  I made promises, that I’d honor that wight, remember him, and teach my sons to honor him. In return, I wanted his protection for my son as he played and celebrated the Park Itself.

We still do this.

I do not know when this blossomed into Heathenism. I had read of vikings and knew stories of Thor and Odin and Frey and I knew something of runes. But it was Ragnarok that turned me. If you live your life as a soldier, a warrior committed to the destruction of that which threatens humanity, why would you not be such in the Afterlife? Why would you not continue to be committed to preparing for that great battle every faith insists is coming at the end of the age?

I should write my meditations upon Ragnarok another day.

So…this is how I took to this path: with black rifle and bayonet. I was solidly upon it when, in Iraq, I prayed a simple prayer to Freya every time the shooting started: “Choose me.”

It has changed me by sharpening and refining my moral instincts as a warrior, even though I still fail monumentally from time to time. This has been a cause of some conflict with some of my fellow heathens on occasion. When the young men, tattoed and bearded, boast of being warriors and following warrior Gods, I am the one who asks what wars they have been to…what wars they contemplate going to in the future.

Make no mistake…I do not believe war is the proper path for every heathen or every good man. But there is more to getting into Valhalla than being a gym rat who studies BJJ. And I admit here that I may have missed my chance.

So, there was no great conversion event, no blinding light on the road to Uppsala. But here I stand.

Here I stand with a black rifle and a wooden sword.

Hail the Aesir! Hail the Vanir! Hail the Ancestors!

The assignment for Day Three was to roam the wide world and find five blogs to follow. That was harder than I thought it would be and this post feels vaguely familiar.

I found blogs that speak to my various goals and passions. There are two blogs about being a bard, two blogs about fighting and more, a blog about paganism, and the blog from a young lady on her way to a laurel and/or pelican.

BardLog The first blog about the bardic arts, I was caught by the fifth installment of his new series about the Deadly Bardic Sins. I look forward to reading the rest. I am not optimistic that I will ever be a popular skald, but I do want to find the skill to enjoy my own playing and the audience response to it. Already, I have learned from this blog.

Protege Life is the work of a young lady in the SCA who has taken on a great task and is kindly blogging about it so we can follow along. Her journey as a protege will be somewhat different than my journey as a squire, but I am excited to see how she experiences her undertaking.

Studying Chivalry is written by an SCA fighter who, like me, wonders to what extent to our notions of chivalry can and should outline our daily lives. he is spending a year in meditation about this topic (certainly a quest worthy of a knight) and I look forward to seeing what he finds.

The Lefthander’s Path concerns magic and Druidism and the esoteric. She is a member of the ADF and has a Celtic outlook where mine is more influenced by the North. She does write some on the Northern Gods and heathenism, and I find her fascinating even when I disagree with her wholeheartedly. It was through her blog that I found the Heathen Round Table. I suspect that Round table will be a huge influence on my writing habits.

Santiago’s Grimoire is another blog written by an SCA fighter. A very accomplished performer and rapier fighter, he has decided to again put on the hard suit and fight heavy. We have a great deal in common including our ages and the fact that we see our fighting as part of a greater path that includes performance and Dragons.

Drake Orenwood is the final bard on this list. I intyend to gather from his writing and his commentary on his own songs and works.

There you have it. The seven blogs I found today when searching my interests. I hope you’ll visit some of them and find something well needed for your path.