profundity, spirituality and theosophy --- the unfathomable abyss of Reality Itself with in ourselves
Heathenry, one of the greatest, living, spiritual traditions in the world, is a tradition of pantheon, polytheon, and has ginnungagap as the eternal.
Heathenry contains wisdom of transcending, the benefits thereof, karmasu kaushalam (Sanskrit transliterated; skill in action).
In Norse mythology, in the Norse sacred poems, in the Norse spiritual tradition -- called siđur (siddhi), or heathenry, heiđni, asatru, Frey-cult, Sama-cult, cultural roots of the Germanic peoples, Teutonic gods, pagnary -- ginnungagap, gap ginnunga, is the eternal, the great void that expresses itself as the manifest world. Gap ginnunga is the unmanifest. At the same time it contains within itself infinite creativity. By curving within itself it creates. In our reverent forefathers' profound wisdom, we find beautiful descriptions of the first trace of matter emerging:
Ages ago, no sand was there nor sea, nor cool waves, earth was nowhere to be found, nor the sky above, gap was ginnunga, not any grass.
In ginnungagap, when the heat from Múspellsheimur and the frost from Niflheimur met, some ice-drops emerged. This is creation, as from the gap, ginnungagap, by its own inner motions, a world emerges.
We have in heathenry pralaya, ragnarök, the end of this world, and a new and pure world being born from the abyss of waters --i.e. from the unfathomable Field of life--.
Into the gap as the end-all, collapses everything at ragnarök. But a pure new world will emerge from the abyss, Ćgir, unfathomable ocean, symbolic for the unmanifest eternity in motion.
Harald S. Harung (Norway; Journal of Human Values, 2:1 1996) explains the transcendental descriptions in Edda, and transcendental consciousness, and Harald compares A-G-N-I-M to our forefathers’ wisdom, where the creation is described as coming out of the unified field, absolute status of the gap, in a way similar to that described by the Rig Veda; múspell as agnim, potentiality, as unmanifest fullness, nifl as the point value, the collapse of fullness to point value. Through the interaction in ginnungagap between the vapour and mist, from the ice and rime and the sparks from the heat and light, life entered the drops of rime through the power of the heat. And the result is the manifest creation. (End of summarized quoat.)
Snorri Sturluson (Iceland, around 1200, a Catholic (he was killed very old in year 1241)), saved an enormous amount of olden Norse knowledge and history, writing it down in many great and famous books.
Óđinn Vili Véi are rishi devata cchandas, Hilbert Observables States. And jötnar (eotens, colossal eaters) see to the day-to-day destruction of matter. This is the perpetual cycle of creation and destruction, recycling process.
Ginnungagap is immortality, and so are we, as we take a rest at Helia/Hel between life-spans. (Life-span in Icelandic is ćvi, in Sanskrit ayus.) At Heliar we keep a seed of memory in the form of a nut, so that we know where to go on in our next life-span (ćvi). Our karma and duty -- as Urđur Verđandi Skuld -- will be waiting for us to go on towards perfection at our next birth. The individual is important and all-responsible for himself and his surroundings. Responsibility, sound ecology, and modesty are recommended and emphasized as desirable behavior of every individual. Every individual is responsible for himself and his/her evolution. No other, however good he is, can do this for us. It is vadetecum.*
* vademecum is Christian, come with me, i.e. come and belong to an institution, the necessary intermediary to god;
vadetecum is for heathens: go by thyself, and thou shalt find everything within thyself.
The goddesses are greatly revered in heathenry. Every girl and every woman is an incarnation of the great goddess, the infinite dynamism of perpetual creativity.
(Note that women in the Scandinavian countries are famous for their freedom and highly esteemed status in our societies.)
Ullur, the god symbolizing the fire of knowledge, is widely invoked by heathens, as to burn up all impurities and obstacles on the path to perfection.
Even if transcending is a most natural and easy process, we do need to do something. The goal aimed at is that I be given to myself, our self be given to our Self in the transcendental state, dhyana/deyja. I.e. we should be self-referral in order to enjoy the divine inner being and gain, from this, mental powers, finding fimbulrúnir.
We transcend the world of matter, to enjoy a feast at Ćgis, and by that we gain revelation, Vilbjörg vakir, and we obtain realization.
This feast at Ćgis is purifying. There, everything is automatically granted and provided for by Ćgir’s servants, Eldir and Fimafengur.
By sacrificing our individuality, called són (sacred loss), in timelessness (9 nights), pending on meiđur (methi), having no bodily needs (physiology in a restful yet dynamic state), perceiving word and the gap, word and the gap, word and the gap, we find the perfect orderliness and harmony, the sphere of natural law where the tívar/gods/ćsir reside. What we gain by this act of transcending is the power of total potential of natural law, fimbulrúnir (as described in Hávamál).
The flow of consciousness is the wine alone which is enjoyed eternally by Valföđur, while transient matter, like our bodies, is given to his wolves Geri and Freki (greed and glutton).
Cosmic Consciousness (a fifth state of consciousness, i.e. higher than the sleeping, dreaming, waking, and the fourth the transcendental state) is gained in time, and then we live Valhöll.
This will be in one of our life-spans, ćvi, when we become yogi (Huginn) and munih (Muninn), live as einherjar in Valhöll (--i.e. live the fifth state of consciousness, and on, to the 7th, the normal pure stage--).
The purpose of life is to live higher states of consciousness as living men, einherjar, in Valhöll, doing all good, selflessly by our purified nature, to all men in times of need.
We have one of the triads purified in Valhöll: vata pitta kapha as and- eld- sć-hrímnar. Entropy i.e.
By transcending the world of matter, we arrive at Glađheimar, the wideness and the gladness of expanding consciousness. Glađheimar is the abode of main-god Óđinn, thus the abode of pure consciousness in us.
In Hávamál we have the description of transcending the world of matter and the 3-guna. In Völuspá we learn about this sphere of life, Reality, where deva, devata, tívar, play happily. This is the field where the 3 qualities of mighty Nature are not to be found (a description from Völuspá). They three in a triad, when they enter the scene, are somehow a bit (/awfully) powerful trouble-makers and harmony-disturbers.
Hávamál and Völuspá are poems of edda, orally conveyed through the generations for ages, like other sacred, heathen poems and myths -- so conserved for how long nobody knows. More or less they all contain pure spirituality.
Hávamál means the speech of the High One,
Völuspá means the dialogue of the völva and Óđinn (our main god).
A völva is a seeress, a wise woman, sees past and future -- and as always, heathen men hold women as wise and semi-divine.
By transcending the world of matter we, gradually, gain super-human powers, fimbulrúnir. What thou gainest by this acts (of transcending) is further elaborated in Hávamál:
That thou knowest, what even the wife of the king does not know, how to perform good deeds such as:
help to sooth all sorrows and misfortunes;
heal all, as is of great need among men;
make weapons of enemies blunt and tools of angry men useless;
let all fetters, that are on my hands and legs put, just drop off;
make weapons that I see to have been thrown at me just stop, however fast they approach me;
to let all evil spells return to the sender and hit himself but not me;
I can save men from a burning house even if the flames are high;
I know how to make all hatred among kings' son become good thoughts;
if my boat is in evil seas I calm the winds and still the sea as if to put it to sleep.
And this karmasu kaushalam (skill in action) goes on and on, even to spare the lives of good fighters, and speak to the deva, and let the fair woman fall in love, and to keep the love of the beloved one flowing forever.
The crude man is warned that all these ljóđ, galdrar, spells, charms, are not his now --- not yet -- , but they are of the greatest need in life and for life.
We should accept the wisdom, we should know this sacred and unfathomable sphere of life.
And there is even one more of these ljóđ (charms) that nobody has been told and nobody therefore knows!!!
Ginnungagap, gap ginnunga, is the underlying eternal field. Our reverent forefathers knew that finding this field within ourselves is beneficial and practical -- yes, absolutely most important and the goal of life -- for every man. He who does not know this field of reality is not really a man, or can not actually bear that name, called the fish of Ţjóđvitnir (pragya aparadah). He is called Loddfáfnir who is listening to flowery words about the abyss, but has not yet performed the necessary act, yagya, valkyrja, the act of transcending .
It is a delight to know that every day we -- each one of us in our own mother-tongues -- invoke the heathen gods and goddesses and deities in the names of our days, which bear their blessed names:
Loki (or Saturn)
-- and correlating to our planets, and parts of our brain with exactly the same qualities and functions as the corresponding deities.
Sanskrit influence on Norse mythology is obvious (Holmboe, C.A., 1796-1882, Denmark; Sanskrit og oldnorsk, en sprogssammenlignende afhandling, 1846; www.gegnir.is):
Óđinn (from yodhin),
Huginn (from yogin),
öndurgođ (adhavan-god(öndur is not found in any other European language)), etc., etc., etc.
Holmboe also claims some grammatical rules to be common to Sanskrit and Old Norse (/Icelandic), but not found in other European languages.
And Gungnir, the spear of Óđinn, means vibrations -- the most subtle form of creation!!! What more symbols do we need to guide the way to the abyss?
Heathenry is a living and wide-spread tradition, one of the most beautiful and profound in the world of men, derived directly from Hindutwa. It is the sanatana dharma in its purest core and essence, the eternal tradition. Now is the time to rediscover its spirituality, theosophy, profundity, practicality, science and beauty. All glory to Maharishiji for the wisdom he gives us, and, as he so lovingly says: jai guru dev.
Heathenry contains pure spirituality. Our sacred poems describe the act of transcending and the benefits thereof. The wisdom is carefully veiled in metaphors, allegory-myths, symbolic language -- so that crude men do not grasp and just laugh: -did the olden guys really believe this stupidity!!??
This symbolic language actually saved the myths and poems -- so they survived during the dark ages of ignorance and are now re-discovered in their full value and beauty.
Like The Sleeping Beauty -- we give her a little kiss of innocent love, and we wake up!!!
Guđrún Kristín Magnúsdóttir, gođi, Iceland
for further elaboration see also: http://www.mmedia.is/odsmal
find the pure theosophy and spiritualtiy in Skírnismál by yourself:
poem Skírnismál in edda:
From his high seat, Hliđskjálf, the god Freyr (fertility and prosperity) sees a maiden in Gymisgarđar, so beautiful that he falls in love.
In the end Skírnir (a ray from the divinity) goes to her, Gerđur, on behalf of Freyr offering her unity with him, the god.
(A lot of metaphors and symbolic language here as in all our poems and myths; the allegory is perceived by pure men, but not by the coarse and crude ones who laugh their heads off over the stupidity of heathens for really believing these funny myths;
But compare this ancient spiritual story in Skírnismál to the recently invented story of the Jewish girl Miriam whom the Semitic god of the x-tians made pregnant without touching her himself; --- "recently", yes, compared to the age-old wisdom of our heathen forefathers
Miriam was the symbol of obedience to the dominos as all women should be according to the theocrazy, contrary to the free will and self-responsibility in polytheon traditions.)
Gerđur -- being a proud Norse woman, -- flatly refuses the god, as she has plenty of worldly gold and does not need the divine gold offered to her by Skírnir from Freyr.
(What is the difference between worldly gold only, and the divine gold that Skírnir offers her?)
Being told by Skírnir, that without the divine she will wither away, Gerđur, in the end, reluctantly though, agrees on meeting and uniting with Freyr in a calm place in the woods (í lognfara lundi Barra).
(The god filled with love, but alone, and Gerđur, engrossed in material life, but without the god, is a different situation of life from the happy ending of the story: unity of Gerđur and the god -- Right?; Now she has double the amount of gold, worldly and divine.)