Category: rr22 Ingwaz


Gelven’s “Commentary on Heidegger’s Being and Time” – Annotated

 

III.INTRODUCTION

Martin Heidegger’s Sein und Zeit first appeared in German in 1927; the English translation, Being and Time, appeared in 1962.1 Since the appearance of this work, the reputation and influence of its author has spread to such international dimensions that it may be said that Heidegger is the most important and widely influential philosopher of the twentieth century. Even now, as the century enters its final decade, no thinker is more significant in terms of intellectual impact and controversy. There are many who deeply resent his works, who detest his personal association with Nazism in 1933, who defy his most fundamental principles. But even among these, his most ardent enemies, he is recognized as the singular dominating force with which to be reckoned. Among his countless admirers he is considered the greatest European philosopher since Immanuel Kant. Interest in this Freiburg philosopher is in no way waning; indeed the future seems to promise ever expanding respect, and in some cases even reverence, for his vast accomplishments. Although Heidegger has written voluminously since 1927, there remains little doubt that Being and Time will continue to be recognized as his major work, and shall be for many decades to come.

1Being and Time, trans. John Mcquarrie and Edward Robinson (New York: Harper & Row, 1962).

TIDE TO FOCUS ON THE HEIDEGGERIAN RETURN

 

Heideggerian Eternal Return

NOTE: In the Xotinx we translate Heidegger’s “Sein” not as “Being” but “To-Be” or “ToBe”

#RUNE der (E-Hod) #Jera (Eternal Return) Anyone who wants to understand the Xotinx, must have an understanding of #Heidegger. Much of the POV of the Xotinx is formulated thru a kind of “Heideggerian Eternal Return”. Western Occultism may call this Eternal Return, RITUAL MAGIC.

“He who controls the past controls the future. He who controls the present controls the past.” ― George #Orwell, 1984.

Understanding Heidegger’s Nietzche’s ETERNAL RETURN (der & dor #Jera) is like grasping Water. We can not understand Water until we become Water. We can not understand ‘Eternal Return’ until we become the Eternal Return. This can become possible thru the Xotinx in the Realization of No-Thing-ness (der & dor #Berkano). The usual Hod (state of consciousness) that we understand Eternal Return is in the Æ-Hod (dær #Æhwaz). This is the State of consciousness we would call the Intellectual, Scholarly, Logic etc. It is a calculative Hod that projects into ‘Reality’ Time & Space. This Æ-Hod tries to comprehend Eternal Return in Time & Space but it’s Understanding of Eternal Return is an Ossification of No-Thing-ness. Only when we move into an E-Hod (der or dor #Ehwaz) or the O-Hod (der or dor #Othala) can we begin to appreciate the Eternal Return. –Tiwaz

To understand the Runes, for example we have to understand the NOW (present). This is done thru a Heideggerian NOW, as unveiled (#Aletheia) explored in “Sein und Zeit” (Being and Time) thru a methodology Heidegger calls “Hermeneutics” . We will simply call this HEIDEGGERIAN ETERNAL RETURN. When we use Heideggerian Eternal Return to understand the Runes in this NOW we can understand the Runes of the past-future. This understanding of the past-future, thru the “Heideggerian Eternal Return”, gives us a deeper understand of the Runes in the NOW. This deeper understanding of the NOW, in turn, thru the “Heideggerian Eternal Return”, gives us a deeper understanding of the past-future, etc. until we finally consciously fall into a kind of #Nietzsche ian Abyss unveiling “Open-To-Be” (Enlightenment, Buddha-hood, Godhood, O-Hod).

“Open-To-Be” is not a linear THING with a past-present-future. It is in the NOW revealed thru the “Heideggerian Eternal Return”. Past-present-future are TIME & SPACE projections of Open-To-Be thru the Eternal Return, that ossifies thru projection into Time & Space as  THINGS. Science deals with THINGS and can not understand “Open-To-Be” because there is NO-THING to understand. All THINGS, all thoughts, emotions, physicality must fall away before “Open-To-Be” can fully reveal itself as Enlightenment, Buddha-hood, Godhood, O-Hod, XOT-HOD.

To get a handle on Heidegger, it’s best to start with the source book, BEING IN TIME by Heidegger. If you can read Deutsch it’s even better to read the original SEIN UND ZEIT  by Heidegger. A very helpful book that will give you a handle of what “Sein und Zeit” is saying is – Commentary on Heidegger’s Being And Time : Michael Gelven.

https://archive.org/details/CommentaryOnHeideggersBeingAndTime

 

NOTES:

BEING & TIME

III.INTRODUCTION

Martin Heidegger’s Sein und Zeit first appeared in German in 1927; the English translation, Being and Time, appeared in 1962.1 Since the appearance of this work, the reputation and influence of its author has spread to such international dimensions that it may be said that Heidegger is the most important and widely influential philosopher of the twentieth century. Even now, as the century enters its final decade, no thinker is more significant in terms of intellectual impact and controversy. There are many who deeply resent his works, who detest his personal association with Nazism in 1933, who defy his most fundamental principles. But even among these, his most ardent enemies, he is recognized as the singular dominating force with which to be reckoned. Among his countless admirers he is considered the greatest European philosopher since Immanuel Kant. Interest in this Freiburg philosopher is in no way waning; indeed the future seems to promise ever expanding respect, and in some cases even reverence, for his vast accomplishments. Although Heidegger has written voluminously since 1927, there remains little doubt that Being and Time will continue to be recognized as his major work, and shall be for many decades to come.

1Being and Time, trans. John Mcquarrie and Edward Robinson (New York: Harper & Row, 1962). http://www.tiwaz.com/blog_xoting/rr22-ingwaz/heidegger/gelvens-commentary-on-heideggers-being-and-time-annotated/

 

Open-To-Be

Othala-Tiwaz-Berkano

Aletheia

(Ancient Greek: ἀλήθεια)
Main article: Aletheia

Heidegger’s idea of aletheia, or disclosure (Erschlossenheit), was an attempt to make sense of how things in the world appear to human beings as part of an opening in intelligibility, as “unclosedness” or “unconcealedness”. It is closely related to the notion of world disclosure, the way in which things get their sense as part of a holistically structured, pre-interpreted background of meaning. Initially, Heidegger wanted aletheia to stand for a re-interpreted definition of truth. However, he later corrected the association of aletheia with truth. See main article on aletheia for more information.

https://en.wikipedia.org/wiki/Heideggerian_terminology

 

http://www.ontology.co/heidegger-aletheia.htm

 

ETERNAL RETURN

In Bk 3 part Two of ‘Nietzsche’ Heidegger says:

“Reckoned chronologically, Nietzsche pursued the thought of the eternal return of the same before he conceived of the will to power, even though intimations of the latter may be found every bit as early…Nietzsche himself was never able to explicitly think through its [eternal return of the same] with will to power as such, nor elevate it into a metaphysical conception. The reason for this is not that the thought remained in any way obscure to him, but that like all meta physicians prior to him, Nietzsche was unable to find his way back to the fundamental traits of the guiding metaphysical projection. For the general traits of the metaphysical projection of beings upon being ness, and thereby the representation of beings as such in the domain of presence and permanence, can be known only when we come to experience that projection as historically cast.” (p. 164)

‘Recurrence’ understood as a principle in a metaphysics of becoming is the permanentizing of what becomes: it is the point where becoming of what becomes (eg., an entity) is secured in the duration of its becoming.

The ‘eternal’ is the point where the permanentizing of such constancy in the direction of its circling back into itself and forward toward itself. What becomes is the same itself.

That’s the metaphysics.

Posted by Gary Sauer-Thompson at November 18, 2004 10:52 PM | TrackBack http://sauer-thompson.com/conversations/archives/002545.html

 

HEIDEGGERIAN

Heidegger’s fame and reputation have developed to such an extent that he is now recognized as the single most important thinker in the twentieth century. The labels of twenty years ago have, thankfully, fallen away, and Heidegger is seen as a figure of such stature that there is no adequate label to designate him except his own name. The far-reaching impact of his thought promises to extend well into the future.

— GELVEN ‘s “Commentary on Heidegger’s Being and Time” (pp Xi) http://www.amazon.com/A-Commentary-Heideggers-Being-Time/dp/0875805442/

 

Hermeneutics http://www.visual-memory.co.uk/b_resources/b_and_t_glossary.html

Hermeneutics = the science of interpretation

Heidegger asserts that a phenomena can be grasped in and for themselves in immediate perception. The function of language (logos) is to reveal what phenomena show. However language has a different Being from the phenomena it describes, so the danger is that language will only a ‘appear’ to tell us what the phenomena is. In other words, the inherent danger of describing phenomena in language is that the Being of language (because it is different from the Being of phenomena) can effectively a cover up the being of phenomena.

Therefore, in order to sort out the covering up of language from the truth of language, we need a method of interrogating language which is both systematic and reflexive enough to hopefully alert us to any potential covering ups. This method is what Heidegger calls, “hermeneutics,” or the business of interpretation. As Heidegger asserts – our investigation will show that the meaning of phenomenological description, as a method, lies in interpretation. It is therefore through hermeneutics, as a systematising approach to interpreting, that the authentic meaning of Being can be articulated. Language, in the form of words (logos), when it represents the phenomenology of Dasein, always has the character of hermeneutics. [ref. ¶7, page 61 – 62] There are three points about this to bear in mind.

  • The phenomenology of Dasein is a hermeneutic in the a primordial signification of the word. That is, in the sense that hermeneutics can be defined simply and most primordially as the business of interpreting (although see point 3 for more clarification).
  • Because of the priority of Dasein over other entities for working out the question of Being, it follows that, through the hermeneutics of Dasein, the horizon for any further a ontological study will be revealed.
  • The ontical condition for the possibility of historiology contains the roots of what can be called ‘hermeneutic’ only in its vaguest sense. When we think about this in the context of the derivative sense of the methodology of those human sciences which are historiological in character, it becomes clear that unless we can articulate a hermeneutic of Dasein’s historicity in an ontological way, it is not a true hermaneutic. This reiterates the point that Hermeneutics when applied to Dasein does not mean interpretation, in the sense that the two terms are precisely synonymous, but rather that Hermeneutics should be consideres as a “science of interpretation” in that it systematises the interpretation using a conscious method. [ref. ¶7, page 61 – 62]

 

NOTHING

This inquiry into Nothing presupposes a thinking capable of grasping “Being in its own truth and truth as “aletheia” and of reestablishing the relation between man and Being. This is what Heidegger calls substantial thinking (das wesentliche Denken). (14) Thus, inquiry into Nothing leads thinking beyond metaphysics and by attempting to reestablish the relation between man and Being is expected to change “the essence of man”. (15) http://www.bu.edu/wcp/Papers/Cont/ContIyi.htm

 

THINGS

Entities http://www.visual-memory.co.uk/b_resources/b_and_t_glossary.html

The term entities is used strategically throughout Being and Time, so that Heidegger can avoid talking about “things”. This is because the term “things” already presupposes an understanding of their existence, which Heidegger thinks is false and seeks to contest. As he points out, we are on dangerous ground even by addressing entities as ‘Things’, for in doing so we have “tacitly anticipated their ontological character”. This was, in a nutshell, the mistake of Descartes and his forebears. Heidegger argues if you talk about the world in terms of things, the only “thing” you are ever going to uncover is the totally erroneous conception of the “Thinghood and Reality.” [ref. ¶ 15, page 95]

ToBe

In the Xotinx we translate “Sein” not as Being but “To-Be” or “ToBe”

Being http://www.visual-memory.co.uk/b_resources/b_and_t_glossary.html

Since the whole of Being and Time is an attempt to answer the question, “What is Being?”, it would be a little presumptions of me to attempt a summary here. However, there are three preliminary remarks that can be extracted from the ontological tradition in philosophy, that will help us initially to clarify the question:

1/ “Being is not a genus”.
It has been maintained that Being is the most universal of concepts, thus an understanding of Being is presupposed in our conceiving of anything as an entity. Being transcends any categorical distinction we care to make in our apprehension of the world. It does this by existing above and beyond any notion of a category that we can form in our understanding.

2/ Being is indefinable.
The term entity cannot be applied to Being because it cannot be defined using traditional logic, (i.e. a technique for understanding which derives its terms either from higher general concepts, or by recourse to ones of lower generality). In other words, because Being is neither a thing nor a genus it follows that it cannot be defined according to logic, whose job is to set out the rules that govern the categorisation of phenomena and concepts.

3/ Being is self-evident
Whenever one thinks about anything, or makes an assertion, or even asks a question; some use is made of Being. But the intelligibility of Being, in this sense, is only an average sort of intelligibility (common sense understanding). This average intelligibility is also indicative of its scholarly unintelligibility, i.e., the way that the question: “what is Being?”, is often ignored in philosophical investigations. [ref. ¶ 1, page 22 – 23]

Subsequently Heidegger elaborated a more considered conceptualising of Being into five characteristics:

1/ Dasein is a Being who understands that it exists, and what is more the Being of Dasein is, in part, shaped by that understanding.

2/ The above statement can be seen to serves as a working definition of the formal conception of existence,

3/ Dasein exists and moreover Dasein and existence are one. For example if Dasein is ‘the human Being’ and existence is ‘the world,’ then Dasein and the world are one. The consequence of this is that Dasein and existence cannot be separated – even analytically separated.

4/ Dasein is also an entity which I myself am. In other words each one of us (as human Beings) defines existence in terms of our own existence, a concept that Heidegger terms Mineness. Therefore the only way that Being can be understood is as My Being.’ This applies even when Being and Dasein are considered in general.

5/ Mineness belongs to any existent Dasein, in the sense that how I regard ‘my Being’, creates the conditions that make authenticity and inauthenticity possible. [ref. ¶ 12, page 78]

 

 

 

For a long time I have known that you love the truth;
it has been a joy and satisfaction to me that we have found one another in this love for truth

–Steiner

Rudolf Steiner Hand holding Face 2

Rudolf Steiner, February 27, 1861 – March 30, 1925

THE STORY OF MY LIFE

BY RUDOLF STEINER, PH.D.
WITH AN AFTERWORD
BY MARIE STEINER
WITH AUTOGRAPHS AND FOUR PORTRAITS
OF RUDOLF STEINER
1928
LONDON – ANTHROPOSOPHICAL PUBLISHING CO.
NEW YORK – ANTHROPOSOPHIC PRESS
Authorized Translation
Edited by H. Collison
Copyright 1928 by Anthroposophical Publishing Co.
Printed in Great Britain by Unwin Brothers, Limited, London and Woking
eText – Electronic Scanning by:
John Roland Penner <johnrpenner@earthlink.net>
January 1999 – December 10, 2000; with grateful acknowledgment to:
The North American Christian Community Priests Reference Library (Toronto).

Rudolf-Steiner w Big Bow

SCHLACHTENSEE, 22. Sept. 1903. DEAR FRÄULEIN M—

For a long time I have known that you love the truth; it has been a joy and satisfaction to me that we have found one another in this love for truth, and your recent letter confirms and strengthens this feeling. I can only say to you that this love for the truth has always been my guide. I have been much misunderstood, and shall no doubt be much misunderstood in future, too. That lies in the very nature of my path.

I never speak of anything spiritual that I do not know by the most direct spiritual experience. This principle is my guiding star, and it has enabled me to overcome illusions.

by not looking at the whole he only finds contradictions.

The same kind of experience which has taught me the truth in science has also taught me the “mystical fact” in Christianity.

Dor Greatest spiritual leader in History is don One WITHIN. All others are only Coaches coaching what is WITHIN.

#rr22-Teacher

Cosmic Consciousness is knowing Life & Order of Universe.

EXCERPTS FROM: http://www.thesynthesizer.org/cosmic_consciousness.html

PHOTOS ADDED

Richard Maurice Bucke (18 March 1837 – 19 February 1902), Canadian Psychiatrist n Mystic who wrote Cosmic Consciousness, a Classic in d modern Study of Mystical Experience.

————————————————-

“Cosmic Consciousness – A consciousness of the cosmos, knowing the life and order of the universe. It is considered a higher, yet, at present, a rare and exceptional peak in human evolution which the race is expected to reach in a distant future.

“The definitive book on the subject is considered to be ‘Cosmic Consciousness’, by Dr. Richard Maurice Bucke, published in 1901. Still in print today, this book has become a classic of mysticism, exerting worldwide influence nearly a century after his death.  …

“Bucke created his own psychology to cover what he saw as all the states of consciousness that are possible from the perceptual consciousness of lower animals to the illumined cosmic consciousness of the religious sage or mystic. … Psychology and its sister, psychiatry, have hardly begun to assimilate the archetypal psychology of Carl Gustav Jung, let alone the spiritual psychology of Richard Maurice Bucke. Bucke’s psychology is a whole domain of consciousness deeper than Jung’s … , and leaves Freud far behind, …

“… In it Bucke posited a third type of consciousness among humans. There is, first, the simple consciousness of existence and, second, a higher level of self-consciousness. Bucke added a third and profoundly higher level, ‘cosmic consciousness’, which he believed to have been attained by only a few dozen individuals by 1901. …

“The experience comes suddenly without warning with a sensation of being immersed in a flame or rose-colored cloud and is accompanied by a feeling of ecstasy, moral and intellectual illumination in which, like a flash, a clear conception in outline is presented to the mind of the meaning and drift of the universe.

“The man or woman going through this experience knows that the universe is a living presence, that life is eternal, the soul of man is immortal, the foundation principle of life is love, and the happiness of every individual in the long run is absolutely certain. All fear of death, all sense of sin is lost, and the personality gains added charm and is transfigured. In a few moments of the experience the individual will learn more than in years or months of study and will learn much that no study will teach.

Cosmic Consciousness by Bucke

Cosmic Consciousness: A Study in the Evolution of the Human Mind. 1901. Richard Maurice Bucke described his own Experience & d Experiences of Buddha, Jesus, Paul, Plotinus, Muhammad, Dante, Francis Bacon, William Blake & Walt Whitman.

“The following is a short excerpt from ‘Cosmic Consciousness’, Richard Maurice Bucke’s classic book.”

“a. The person, suddenly, without warning, has a sense of being immersed in a flame, or rose-colored cloud, or perhaps rather a sense that the mind is itself filled with such a cloud of haze.

“b. At the same instant he is, as it were, bathed in an emotion of joy, assurance, triumph, ‘salvation.’ The last word is not strictly correct if taken in its ordinary sense, for the feeling, when fully developed, is not that a particular act of salvation is effected, but that no special ‘salvation’ is needed, the scheme upon which the world is built being itself sufficient. It is this ecstasy, far beyond any that belongs to the merely self conscious life, with which the poets, as such, especially occupy themselves: As Guatama, in his discourses, preserved in the ‘Suttas’; Jesus in the ‘Parables’; Paul in the ‘Epistles’; Dante at the end of the ‘Purgatorio’ and beginning of ‘Paradiso’; ‘Shakespeare’ in the ‘Sonnets’; Balzac in ‘Seraphita’; Whitman in the ‘Leaves’; Edward Carpenter in ‘Towards Democracy’; leaving to the singers the pleasures and pains, loves and hates, joys and sorrows, peace and war, life and death, of self conscious man; though the poets may treat of these, too, but from the new point of view, as expressed in the ‘Leaves’; ‘I will never again mention love or death inside a house’ [193:75]—that is, from the old point of view, with the old connotations.

“c. Simultaneously or instantly following the above sense and emotional experiences there comes to the person an intellectual illumination quite impossible to describe. Like a flash there is presented to his consciousness a clear conception (a vision) in outline of the meaning and drift of the universe. He does not come to believe merely; but he sees and knows that the cosmos, which to the self conscious mind seems made up of dead matter, is in fact far otherwise—is in very truth a living presence. He sees that instead of men being, as it were, patches of life scattered through an infinite sea of non-living substance, they are in reality specks of relative death in an infinite ocean of life. He sees that the life which is in man is eternal, as all life is eternal; that the soul of man is as immortal as God is; that the universe is so built and ordered that without any peradventure all things work together for the good of each and all; that the foundation principle of the world is what we call love, and that the happiness of every individual is in the long run absolutely certain. The person who passes through this experience will learn in the few minutes, or even moments, of its continuance more than in months or years of study, and he will learn much that no study ever taught or can teach. Especially does he obtain such a conception of THE WHOLE, or at least of an immense WHOLE, as dwarfs all conception, imagination or speculation, springing from and belonging to ordinary self consciousness, such a conception as makes the old attempts to mentally grasp the universe and its meaning petty and even ridiculous.

“This awakening of the intellect has been well described by a writer upon Jacob Behmen in these words: ‘The mysteries of which he discoursed were not reported to him, he BEHELD them. He saw the root of all mysteries, the UNGRUND or URGRUND, whence issue all contrasts and discordant principles, hardness and softness, severity and mildness, sweet and bitter, love and sorrow, heaven and hell. These he SAW in their origin; these he attempted to describe in their issue and to reconcile in their eternal results. He saw into the being of God; whence the birth or going forth of the divine manifestation. Nature lay unveiled to him—he was at home in the heart of things. His own book, which he himself was (so Whitman: ‘This is no book; who touches this touches a man’) [193:382], the microcosm of man, with his three-fold life, was patent to his vision’ [79:852].

“d. Along with moral elevation and intellectual illumination comes what must be called, for want of a better term, a sense of immortality. This is not an intellectual conviction, such as comes with the solution of a problem, nor is it an experience such as learning something unknown before. It is far more simple and elementary, and could better be compared to that certainty of distinct individuality, possessed by each one, which comes with and belongs to self consciousness.

“e. With illumination the fear of death which haunts so many men and women at times all their lives falls off like an old cloak—not, however, as a result of reasoning—it simply vanishes.

“f. The same may be said of the sense of sin. It is not that the person escapes from sin; but he no longer sees that there is any sin in the world from which to escape.

“g. The instantaneousness of the illumination is one of its most striking features. It can be compared with nothing so well as with a dazzling flash of lightning in a dark night, bringing the landscape with had been hidden into clear view.

“h. The previous character of the man who enters the new life is an important element in the case.

“i. So is the age at which illumination occurs. Should we hear of a case of cosmic consciousness occurring at twenty, for instance, we should at first doubt the truth of the account, and if forced to believe it we should expect the man (if he lived) to prove himself, in some way, a veritable spiritual giant.

“j. The added charm to the personality of the person who attains to cosmic consciousness, which it is actually present, and lasting (gradually passing away) a short time thereafter, a change takes place in the appearance of the subject of illumination. This change is similar to that caused in a person’s appearance by great joy, but at times (that is, in pronounced cases) it seems to be much more marked than that. In these great cases in which illumination is intense the change in question is also intense and may amount to a vertiable ‘transfiguration.’ Dante says that he was ‘transhumanized into a God.’ There seems to be a strong probability that could he have been seen at that moment he would have exhibited what could only have been called ‘transfiguration.’ In subsequent chapters of this book several cases will be given in which the change in question, more or less strongly marked, occurred.”

Big Brother creates righteous Victims,
To be stupefied Messianic Tools,
So they can be Fishermen of Men,
To shepherd a World of lost Fools.

— Tiwaz 201108310938
rr22auh

Tiwaz Stud

TIWAZ STUD

Rune Reading (rr) Notes: When Ingwaz (rr22hhh) is Augmented badly we can get don False Messiah. Right now duur Day (201108310938 ) is moving towards High Noon which means thut Physically we are susceptible to false Messiahs. Later ToDay after High Noon we will be less influenced by false Spiritual Leaders we meet. Also, ToDay dur Moon is waxing towards unem Full Moon which would mean that we have to be careful on anem Emotional-Intellectual Level for False Messianic Emotions & Texts.

“a good teacher will emphasize practice,

a bad teacher will expound theories.”

–Frits Staal rr22auu

Heidegger's Nietzsche ISBN-0060638419

(Amazon http://www.amazon.com/Nietzsche-Volumes-One-Two-Vols/dp/0060638419)

NOTE:

“z” = “-”

“z 5” means – page 5

[[ Annotation]]

Color is added

[[I never really liked Nietzsche because I became acquainted with him from Fans of Nietzsche who kept Quoting Phrases to me that seemed at best Suspect n at worst Corny. It is only when I started reading Heidegger’s Nietzsche that I began to appreciate Nietzsche’s true Greatness]]

z 4 “Confrontation” is genuine criticism. It is the supreme way, the only way, to a true estimation of a thinker. In confrontation we undertake to reflect on his thinking and to trace it in its effective force, not in its weakness. To what purpose? In order that through the confrontation we ourselves may become free for the supreme exertion of thinking.  [[rr10æhh]]

z 5 … At the outset, we ought to introduce some words of Nietzsche’s that stem from the time of his work on “will to power“! “For many, abstract thinking is toil; for me, on good days, it is feast and frenzy” (XIV, 24). [[rr01æhh. Philosophy like Mystical Texts have for me less to do with “Words” & more to do with d State of Consciousness that they put me in. For Example in Music is it d Words or Music that enraptures us or is it d State of Consciousness that they evoke in us?]]
Abstract thinking a feast? The highest form of human existence? Indeed. But at the same time we must observe how Nietzsche views the essence of the feast, in such a way that he can think of it only on the basis of his fundamental conception of all being, will to power. “The feast implies: pride, exuberance, frivolity; mockery of all earnestness and respectability; a divine affirmation of oneself, out of animal plenitude and perfection–all obvious states to which the Christian may not honestly say Yes. The feast is paganism par excellence” (WM, 916). For that reason, we might add, the feast of thinking never takes place in Christianity. That is to say, there is no Christian philosophy. There is no true philosophy that could be determined anywhere else than from within itself. For the same reason there is no pagan philosophy, inasmuch as anything “pagan” is always still something Christian —the counter-Christian, The Greek poets and thinkers can hardly be designated as “pagan.”

z “will to power” 25  rr16ohu
z “eternal recurrence of the same” 25 rr12ohh

Edred Thorsson's Northern Magic: Rune Mysteries and Shamanism by Llewellyn Publications c1992/1998, ISBN 978-1-56718-709-0

Edred Thorsson, in my Opinion, is dæ Main Authority on Modern Rune Magic. As Stephen Flowers he received his Ph.D. in Germanic Languages and Medieval Studies in 1984 with æ dissertation entitled “Runes and Magic: Magical Formulaic Elements in the Elder Tradition”.

AAk found this Book one of Thorsson’s more “Poetic” Books. Maybe because it deals with da Younger Futhark which was da Futhark that Thorsson was first inspired with until he focused on dæ Elder Futhark & later da “Left Hand Path”.

This Book covers many Subjects. What AAk found most interesting was his Chapters on “Operant Hexology” & “The Germanic Role in the Western Tradition”.

EXCERPTS with Coloring, Links & Pages added.

THE TEUTONS TODAY

From ancient times the Teutons have been known as a group of people who speak the Germanic group of languages. Some prefer the term “Teutonic” over “Germanic” to avoid the confusion between the words “Germanic” and “German.” But in reality the terms “Teutonic” and “German” mean the same thing. The “Gothic” has even been applied to the whole of the Germanic realm, although this too originally referred to only one branch of the Germanic family. Today any of these three terms, Germanic, Teutonic, or Gothic, may refer to the overall tradition of this original group.

The (p.1) English, German, Dutch, Icelandic, Danish, Norwegians, and Swedish peoples are all directly descended from this ancient Germanic cultural stock. It is also important so realize that they left their indelible mark on the cultures of the French, Spanish, and Italian nations, as they founded the first true states in those lands after the fall of the Roman Empire.

The Ostrogoths and Longobards (in Lombardy, northern Italy) founded early medieval kingdoms in Italy. The Visigoths formed kingdoms in southern France and in Spain. There was also on early Swabian kingdom in Spain. The region in southern Spain known as Andalusia is derived from the name of the Germanic people who set up medieval kingdom there, the Vandals. (The original name was Vandalusia.) The Franks eventually settled in what is now northern France and it is from the name of this tribe that the name of the country is derived. In all of these instances the Germanic tribes gave a sense of national identity to the regions in question after the destruction of the Roman Empire.

The Teutons not only had a tradition of religion and mythology unique to themselves, although closely related to their other Indo-European, brethren (Celts, Slavs, Romans, Greeks, Persians, and Indians), bot they also had a unique magical system which has survived in various forms most notably rune magic. (p.2)

(Edred Thorsson’s Northern Magic: Rune Mysteries and Shamanism by Llewellyn Publications c1992/1998,  ISBN 978-1-56718-709-0)

Latest Edition at Amazon

Walt Whitman's use of free verse became apprec...
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There is no trick or cunning, no art or recipe, by which you can have in your writing that which you do not possess in yourself. —Walt Whitman rr04ahi