The architecture around us directly impacts our mindset. Beautiful architecture makes people inspired and happier, whilst miserable architecture will make a population depressed and docile.
-Owen, The Sun Riders
@solarcult
-Owen, The Sun Riders
@solarcult
Tyr, Fenrir, Sacrifice, and Oath
Pictured here is the Skyrdstrup bracteate (IK 166), from Central Denmark (440-560 BCE). Of note are the runic “charm words” ALU and LAUKAZ.
@solarcult
Pictured here is the Skyrdstrup bracteate (IK 166), from Central Denmark (440-560 BCE). Of note are the runic “charm words” ALU and LAUKAZ.
@solarcult
It goes without saying that Oath-swearing is a critical component of the pre-Christian religions of Europe, and this goes doubly for Sacrifice. However, nowhere are the concepts better represented than in the story of Tyr and the binding of the Fenris wolf, from Snorri’s younger Edda.
We all know the story, and if you don’t, it’s absolutely worth a read. It is both tragic and inspirational. Yet it casts into light a murky grey area of pre-Christian morality.
In relation to the wolf’s binding, the Aesir swore an oath:
“...if though shalt not be able to burst this band, then thou wilt not be able to frighten the gods; and then we shall unloosen thee.”
As a collateral to this oath, the wolf demanded a God place their hand in its mouth. The only one with the courage, or perhaps the honor to do so was Tyr.
Clearly Tyr knew the wolf would take his hand, and worse still, Tyr was the only member of the Aesir who cared for the wolf up to this point. Yet at the same time, he knew what the wolf would bring, the destruction it would bring. So Tyr willfully sacrificed his hand to stave off the destruction of the Aesir, and worse still, sacrificed a potential friendship in the process.
And yet, this God had the honor to hold his end of the bargain. A sacrifice for a broken oath, to a monster destined to ruin them. Yet couldn’t he have removed his hand before the wolf realized it was trapped?
Here we get a sense of the power of the oath. As we can see, broken oaths have consequences. Remember to speak forthright, and to follow through on your words and promises, with deeds.
And remember the courage and honor of Tyr. Remember that we are part of something greater, our kin, our clan, and our race, and you may be called to Sacrifice what you hold as dear to these greater causes.
-Hariwulfaz, The Sun Riders 🌞
@solarcult
We all know the story, and if you don’t, it’s absolutely worth a read. It is both tragic and inspirational. Yet it casts into light a murky grey area of pre-Christian morality.
In relation to the wolf’s binding, the Aesir swore an oath:
“...if though shalt not be able to burst this band, then thou wilt not be able to frighten the gods; and then we shall unloosen thee.”
As a collateral to this oath, the wolf demanded a God place their hand in its mouth. The only one with the courage, or perhaps the honor to do so was Tyr.
Clearly Tyr knew the wolf would take his hand, and worse still, Tyr was the only member of the Aesir who cared for the wolf up to this point. Yet at the same time, he knew what the wolf would bring, the destruction it would bring. So Tyr willfully sacrificed his hand to stave off the destruction of the Aesir, and worse still, sacrificed a potential friendship in the process.
And yet, this God had the honor to hold his end of the bargain. A sacrifice for a broken oath, to a monster destined to ruin them. Yet couldn’t he have removed his hand before the wolf realized it was trapped?
Here we get a sense of the power of the oath. As we can see, broken oaths have consequences. Remember to speak forthright, and to follow through on your words and promises, with deeds.
And remember the courage and honor of Tyr. Remember that we are part of something greater, our kin, our clan, and our race, and you may be called to Sacrifice what you hold as dear to these greater causes.
-Hariwulfaz, The Sun Riders 🌞
@solarcult
Gabija - Lithuanian Goddess of Hearth and Flame
When thinking on domestic divinities, gods and goddesses invoked in our everyday lives, no better examples come to mind than the various Goddesses of the Hearth found throughout the Indo-European world.
Many of us may know of Hestia from our Greek brothers, however a lesser known example of a hearth goddess can be found in the little Baltic nation of Lithuania. Known as Gabija, she was considered highly-revered and certainly no goddess to trifle with or displease.
Gabija lives within the flame in the family fireplace. Offerings of salt, bread and water are proper gifts to this Goddess; however, only water of high quality should be set to the side of the hearth as an offering. Because fire is Her abode, and fire purifying and holy, one must treat the hearth with respect. One must not spit into a sacred fire, trample it, and when using water to put it out, only that which is acceptable for drinking is proper for Gabija. When rekindling fire, great care must be taken with the coals so-as to not anger the Goddess.
All of this care was taken because Gabija, and the flame, were critical to the survival of the family. And even more, Gabija was seen as not only a messenger of the Gods, but also as a messenger to the family’s ancestors.
So next time you gather around the family fireplace, make an offering to the Goddess of the Hearth. Strong families are the lifeblood of our people, and the Hearth Goddess a good ally to have on our side.
-Hariwulfaz, The Sun Riders
@solarcult
For further reading on the role of Fire and Hearth in the Lithuanian Romuva faith, see the words of Inija Trinkunienė: https://www.infinityfoundation.com/mandala/h_es/h_es_trink_i_fire_frameset.htm
When thinking on domestic divinities, gods and goddesses invoked in our everyday lives, no better examples come to mind than the various Goddesses of the Hearth found throughout the Indo-European world.
Many of us may know of Hestia from our Greek brothers, however a lesser known example of a hearth goddess can be found in the little Baltic nation of Lithuania. Known as Gabija, she was considered highly-revered and certainly no goddess to trifle with or displease.
Gabija lives within the flame in the family fireplace. Offerings of salt, bread and water are proper gifts to this Goddess; however, only water of high quality should be set to the side of the hearth as an offering. Because fire is Her abode, and fire purifying and holy, one must treat the hearth with respect. One must not spit into a sacred fire, trample it, and when using water to put it out, only that which is acceptable for drinking is proper for Gabija. When rekindling fire, great care must be taken with the coals so-as to not anger the Goddess.
All of this care was taken because Gabija, and the flame, were critical to the survival of the family. And even more, Gabija was seen as not only a messenger of the Gods, but also as a messenger to the family’s ancestors.
So next time you gather around the family fireplace, make an offering to the Goddess of the Hearth. Strong families are the lifeblood of our people, and the Hearth Goddess a good ally to have on our side.
-Hariwulfaz, The Sun Riders
@solarcult
For further reading on the role of Fire and Hearth in the Lithuanian Romuva faith, see the words of Inija Trinkunienė: https://www.infinityfoundation.com/mandala/h_es/h_es_trink_i_fire_frameset.htm
Bagadoù Stourm, a Breton nationalist militia from the 1940s, who were pagan influenced, having rites, practices, and using the sacred Celtic Triskelion as their main symbol.
@solarcult
@solarcult
Forwarded from Aryanism
Here are some examples of pretty libation bowls from various European cultures. Offering bowls may be simple or fancy.
Also, your candle will probably burn out sooner, of course, and that is fine, but from the time you make the offering, leave the water out for the spirits for at least 24 hours.
🕯@AryanSpirituality🕯
Also, your candle will probably burn out sooner, of course, and that is fine, but from the time you make the offering, leave the water out for the spirits for at least 24 hours.
🕯@AryanSpirituality🕯
Daily Salute to the Sun
A simple personal discipline of remembering the Eternal Sun three times daily. The purpose of this prayer is to develop personal spiritual responsibility and to infuse daily life with a remembrance of the Light.
To be said to the Sun in the Morning:
"Hail to thee, the Eternal Spiritual Sun, whose visible Symbol rises now in the Heavens. Hail unto thee from the Abodes of Morning."
To be said to the mid-day Sun:
"Hail to thee, Eternal Spiritual Sun, whose visible Symbol stands at the height of the Heavens. Hail unto thee from the Abodes of Noontime."
To be said to the setting Sun:
"Hail to thee, Eternal Spiritual Sun, whose visible Symbol sets now in the Heavens. Hail unto thee from the Abodes of Evening."
(This Daily Salute is a modern adaptation from a Western Magical text)
Sent to me by a friend, interesting to think about at the least. I personally won't adopt something like this however.
-Owen, The Sun Riders
@solarcult
A simple personal discipline of remembering the Eternal Sun three times daily. The purpose of this prayer is to develop personal spiritual responsibility and to infuse daily life with a remembrance of the Light.
To be said to the Sun in the Morning:
"Hail to thee, the Eternal Spiritual Sun, whose visible Symbol rises now in the Heavens. Hail unto thee from the Abodes of Morning."
To be said to the mid-day Sun:
"Hail to thee, Eternal Spiritual Sun, whose visible Symbol stands at the height of the Heavens. Hail unto thee from the Abodes of Noontime."
To be said to the setting Sun:
"Hail to thee, Eternal Spiritual Sun, whose visible Symbol sets now in the Heavens. Hail unto thee from the Abodes of Evening."
(This Daily Salute is a modern adaptation from a Western Magical text)
Sent to me by a friend, interesting to think about at the least. I personally won't adopt something like this however.
-Owen, The Sun Riders
@solarcult
Forwarded from Survive the Jive: All-feed
Tonight is a super moon - the worm moon of Goa month which i mistakenly reported was in February before, but is in fact now. https://survivethejive.blogspot.com/2020/02/goa-month-and-goiblot-february-festival.html
Blogspot
Góa month and góiblót - February, March or April festival?
IAZYGES
Taken from Wikipedia:
The Iazyges were an ancient Sarmatian tribe that traveled westward in c. 200 BC from Central Asia to the steppes of what is now Ukraine. In c. 44 BC, they moved into modern-day Hungary and Serbia near the Dacian steppe between the Danube and Tisza rivers, where they adopted a semi-sedentary lifestyle.
In their early relationship with Rome, the Iazyges were used as a buffer state between the Romans and the Dacians; this relationship later developed into one of overlord and client state, with the Iazyges being nominally sovereign subjects of Rome. Throughout this relationship, the Iazyges carried out raids on Roman land, which often caused punitive expeditions to be made against them.
Taken from Wikipedia:
The Iazyges were an ancient Sarmatian tribe that traveled westward in c. 200 BC from Central Asia to the steppes of what is now Ukraine. In c. 44 BC, they moved into modern-day Hungary and Serbia near the Dacian steppe between the Danube and Tisza rivers, where they adopted a semi-sedentary lifestyle.
In their early relationship with Rome, the Iazyges were used as a buffer state between the Romans and the Dacians; this relationship later developed into one of overlord and client state, with the Iazyges being nominally sovereign subjects of Rome. Throughout this relationship, the Iazyges carried out raids on Roman land, which often caused punitive expeditions to be made against them.
Almost all of the major events of the Iazyges, such as the two Dacian Wars—in both of which the Iazyges fought, assisting Rome in subjugating the Dacians in the first war and conquering them in the second—are connected with war. Another such war is the Marcomannic War that occurred between 169 and 175, in which the Iazyges fought against Rome but were defeated by Marcus Aurelius and had severe penalties imposed on them.
Although the Iazyges were nomads before their migration to the Tisza plain, they became semi-sedentary once there, and lived in towns, although they migrated between these towns to allow their cattle to graze. Their language was a dialect of Old Iranian, which was quite different from most of the other Sarmatian dialects of Old Iranian. According to the Roman writer Gaius Valerius Flaccus, when an Iazyx became too old to fight in battle, they were killed by their sons or, according to Roman geographer Pomponius Mela, threw themselves from a rock.
The graves made by the Iazyges were often rectangular or circular, although some were ovoid, hexagonal, or even octagonal. They were flat and were grouped like burials in modern cemeteries. Most of the graves' access openings face south, southeast, or southwest. The access openings are between 0.6 metres (2 ft 0 in) and 1.1 m (3 ft 7 in) wide. The graves themselves are between 5 m (16 ft) and 13 m (43 ft) in diameter.
After their migration to the Tisza plain, the Iazyges were in serious poverty. This is reflected in the poor furnishings found at burial sites, which are often filled with clay vessels, beads, and sometimes brooches. Iron daggers and swords were very rarely found in the burial site. Their brooches and arm-rings were of the La Tène type, showing the Dacians had a distinct influence on the Iazyges. Later tombs showed an increase in material wealth; tombs of the 2nd to early 4th century had weapons in them 86% of the time and armor in them 5% of the time. Iazygian tombs along the Roman border show a strong Roman influence.
The Iazyges used hanging, asymmetrical, barrel-shaped pots that had uneven weight distribution. The rope used to hang the pot was wrapped around the edges of the side collar; it is believed the rope was tied tightly to the pot, allowing it to spin in circles. Due to the spinning motion, there are several theories about the pot's uses. It is believed the small hanging pots were used to ferment alcohol using the seeds of touch-me-not balsam (Impatiens noli-tangere), and larger hanging pots were used to churn butter and make cheese. The Iazyges were cattle breeders; they required salt to preserve their meat but there were no salt mines within their territory. According to Cassius Dio, the Iazyges received grain from the Romans.
The Iazyges wore heavy armor, such as Sugarloaf helms, and scale armor made of iron, bronze, horn, or horse hoof, which was sown onto a leather gown so the scales would partially overlap. They used long, two-handed lances called Contus; they wielded these from horses, which they barded. Their military was exclusively cavalry. They are believed to have used saddle blankets on their horses. Although it was originally Gaulic, it is believed the Iazyges used the Carnyx, a trumpet-like wind instrument.
One of the Iazygian towns, Bormanon, is believed to have had hot springs because settlement names starting with "Borm" were commonly used among European tribes to denote that the location had hot springs, which held religious importance for many Celtic tribes. It is not known, however, whether the religious significance of the hot springs was passed on to the Iazyges with the concept itself. The Iazyges used horse-tails in their religious rituals.
Although the Iazyges were nomads before their migration to the Tisza plain, they became semi-sedentary once there, and lived in towns, although they migrated between these towns to allow their cattle to graze. Their language was a dialect of Old Iranian, which was quite different from most of the other Sarmatian dialects of Old Iranian. According to the Roman writer Gaius Valerius Flaccus, when an Iazyx became too old to fight in battle, they were killed by their sons or, according to Roman geographer Pomponius Mela, threw themselves from a rock.
The graves made by the Iazyges were often rectangular or circular, although some were ovoid, hexagonal, or even octagonal. They were flat and were grouped like burials in modern cemeteries. Most of the graves' access openings face south, southeast, or southwest. The access openings are between 0.6 metres (2 ft 0 in) and 1.1 m (3 ft 7 in) wide. The graves themselves are between 5 m (16 ft) and 13 m (43 ft) in diameter.
After their migration to the Tisza plain, the Iazyges were in serious poverty. This is reflected in the poor furnishings found at burial sites, which are often filled with clay vessels, beads, and sometimes brooches. Iron daggers and swords were very rarely found in the burial site. Their brooches and arm-rings were of the La Tène type, showing the Dacians had a distinct influence on the Iazyges. Later tombs showed an increase in material wealth; tombs of the 2nd to early 4th century had weapons in them 86% of the time and armor in them 5% of the time. Iazygian tombs along the Roman border show a strong Roman influence.
The Iazyges used hanging, asymmetrical, barrel-shaped pots that had uneven weight distribution. The rope used to hang the pot was wrapped around the edges of the side collar; it is believed the rope was tied tightly to the pot, allowing it to spin in circles. Due to the spinning motion, there are several theories about the pot's uses. It is believed the small hanging pots were used to ferment alcohol using the seeds of touch-me-not balsam (Impatiens noli-tangere), and larger hanging pots were used to churn butter and make cheese. The Iazyges were cattle breeders; they required salt to preserve their meat but there were no salt mines within their territory. According to Cassius Dio, the Iazyges received grain from the Romans.
The Iazyges wore heavy armor, such as Sugarloaf helms, and scale armor made of iron, bronze, horn, or horse hoof, which was sown onto a leather gown so the scales would partially overlap. They used long, two-handed lances called Contus; they wielded these from horses, which they barded. Their military was exclusively cavalry. They are believed to have used saddle blankets on their horses. Although it was originally Gaulic, it is believed the Iazyges used the Carnyx, a trumpet-like wind instrument.
One of the Iazygian towns, Bormanon, is believed to have had hot springs because settlement names starting with "Borm" were commonly used among European tribes to denote that the location had hot springs, which held religious importance for many Celtic tribes. It is not known, however, whether the religious significance of the hot springs was passed on to the Iazyges with the concept itself. The Iazyges used horse-tails in their religious rituals.
Do not stare into the Sun so long to forget that even He who is the Father of the Sky does love the Mother that is the Earth. Honour your Father by also knowing your Mother.
@SolarCult Proverbs
@SolarCult Proverbs
Hope you're all adopting habits of self-development and cutting out negative habits.
Develop your body and mind. Read, work out, discuss complex matters with people of a similar or higher level of intelligence.
Cut out fast food, and let me know if you're still watching porn so I can remove you from this channel as soon as possible.
There is no excuse, become the best version of yourself, do SOMETHING today.
-Owen, The Sun Riders
@solarcult
Develop your body and mind. Read, work out, discuss complex matters with people of a similar or higher level of intelligence.
Cut out fast food, and let me know if you're still watching porn so I can remove you from this channel as soon as possible.
There is no excuse, become the best version of yourself, do SOMETHING today.
-Owen, The Sun Riders
@solarcult
https://www.youtube.com/watch?v=tQeptLFfAPE&feature=youtu.be
An example of a good use of your time, can have this on while exercising/gardening/running errands. Germania is Tacitus's detailed historical account of Germanic tribes.
Take a step today towards the best version of yourself, you all have it in you.
-Owen, The Sun Riders
@solarcult
An example of a good use of your time, can have this on while exercising/gardening/running errands. Germania is Tacitus's detailed historical account of Germanic tribes.
Take a step today towards the best version of yourself, you all have it in you.
-Owen, The Sun Riders
@solarcult
YouTube
Germania (FULL Audiobook)
Germania audiobook
http://free-audio-books.info/history/germania-audiobook/
Publius Cornelius TACITUS (56 - 117), translated by Alfred John CHURCH (1829 - 1912) and William Jackson BRODRIBB (1829 - 1905)
The Germania (Latin: De Origine et situ Germanorum…
http://free-audio-books.info/history/germania-audiobook/
Publius Cornelius TACITUS (56 - 117), translated by Alfred John CHURCH (1829 - 1912) and William Jackson BRODRIBB (1829 - 1905)
The Germania (Latin: De Origine et situ Germanorum…
Forwarded from The FolkSchool Network
We are so encouraged to have reached 1000+ subscribers, that there are so many folks interested in FolkSchooling the next generation!! Thank you all for your dedication!!
We appreciate so much everyone who has helped us grow, and to reach more of our people. You are truly a blessing to our folk!!
Love,
The FolkSchool Network
https://t.me/TheFolkSchoolNetwork
We appreciate so much everyone who has helped us grow, and to reach more of our people. You are truly a blessing to our folk!!
Love,
The FolkSchool Network
https://t.me/TheFolkSchoolNetwork
I have recently made a change to the way I make my sacrifices. I used to make my sacrifices well groomed and dressed, whereas now I mainly do so with messy hair, smelling of sweat and with wet clothes. Now, this change in and of itself is not something I would recommend, but the reason for it is.
Before we get into that however, we first have to talk about what makes a sacrifice important.
Why do we sacrifice what we sacrifice? Usually it is an alcoholic substance or milk or something like that. Why? Because it has value. However, its value is mainly material. Furthermore, in the modern day obtaining and losing such substances is not all that difficult or significant anymore. This in effect means our sacrifices diminish in meaning.
How can we then add more value to them?
My logic used to be that dressing well and taking care to look presentable would do this. However, when you think about it, how much effort does it take? Take a shower, put on some good clothes and comb your hair, done. Does that really add value?
Then one day I was compelled to do the opposite. I would set myself up with a challenge, getting from point A where I was to point B, and then make the sacrifice. I would make sure I would exhaust myself completely during this trip, putting in as much effort as I could. By adding this time and effort, I would add value to the ritual.
Then, a few days back, I did the same but after not having eaten for a day. In this way I sacrificed a little bit of my own comfort and added its value to my ritual.
You can get creative with this and set whatever challenge you think would really challenge you in particular. That can be physical, like climbing a mountain or running/hiking a long distance, or mental, like not eating or exposing yourself to the cold without much protection for an extended period of time. The more it challenges you the more value it has and the better it is.
I would like to wish you good luck with your sacrifices and I hope you really push yourselves.
-Seagull, The Sun Riders
@SolarCult
Before we get into that however, we first have to talk about what makes a sacrifice important.
Why do we sacrifice what we sacrifice? Usually it is an alcoholic substance or milk or something like that. Why? Because it has value. However, its value is mainly material. Furthermore, in the modern day obtaining and losing such substances is not all that difficult or significant anymore. This in effect means our sacrifices diminish in meaning.
How can we then add more value to them?
My logic used to be that dressing well and taking care to look presentable would do this. However, when you think about it, how much effort does it take? Take a shower, put on some good clothes and comb your hair, done. Does that really add value?
Then one day I was compelled to do the opposite. I would set myself up with a challenge, getting from point A where I was to point B, and then make the sacrifice. I would make sure I would exhaust myself completely during this trip, putting in as much effort as I could. By adding this time and effort, I would add value to the ritual.
Then, a few days back, I did the same but after not having eaten for a day. In this way I sacrificed a little bit of my own comfort and added its value to my ritual.
You can get creative with this and set whatever challenge you think would really challenge you in particular. That can be physical, like climbing a mountain or running/hiking a long distance, or mental, like not eating or exposing yourself to the cold without much protection for an extended period of time. The more it challenges you the more value it has and the better it is.
I would like to wish you good luck with your sacrifices and I hope you really push yourselves.
-Seagull, The Sun Riders
@SolarCult