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Thread: Black Sun and the Irminsul

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    Re: Black Sun and the Irminsul

    Vikernes, Varg - Irminsul
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    I forgot you wrote that. Here are some Campbell quotes on the matter..

    Well first, there is the Monomyth, which is the Hero’s Journey..( I have to start with that because I’m going to quote a few stages in it which mention Brynhild that show what you were talking about..)

    In the monomyth, the hero begins in the ordinary world, and receives a call to enter an unknown world of strange powers and events. If the hero accepts the call to enter this strange world, the hero must face tasks and trials, either alone or with assistance. At its most intense, the hero must survive a severe challenge, often with help earned along the journey. If the hero survives, the hero may achieve a great gift or "boon." The hero must then decide whether to return to the ordinary world with this boon. If the hero does decide to return, the hero often faces challenges on the return journey. If the hero is successful in returning, the boon or gift may be used to improve the world. The stories of Osiris, Prometheus, Moses, Buddha, and Christ, for example, follow this structure very closely.[2]

    Campbell describes some seventeen stages or steps along this journey. Very few myths contain all seventeen stages — some myths contain many of the stages, while others contain only a few; some myths may have as a focus only one of the stages, while other myths may deal with the stages in a somewhat different order. These seventeen stages may be organized in a number of ways, including division into three sections: Departure (sometimes called Separation), Initiation, and Return. "Departure" deals with the hero venturing forth on the quest; "Initiation" deals with the hero's various adventures along the way; and "Return" deals with the hero's return home with knowledge and powers acquired on the journey.
    And the Hero’s Journey is of course.. ( all quotes from here come from The Hero with a Thousand Faces..sorry there are no page numbers..

    It has always been the prime function of mythology and rite to supply the symbols that carry the human spirit forward, in
    counteraction to those constant human fantasies that tend to tie it back. In fact, it may well be that the very high incidence of
    neuroticism among ourselves follows from the decline among us of such effective spiritual aid. We remain fixated to the unexorcised
    images of our infancy, and hence disinclined to the necessary passages of our adulthood.
    In regards to the “images of our infancy” I posted some time ago my thought’s on it…

    Because that seems Freudian there is this..

    Sigmund Freud stresses in his writings the passages and difficulties of the first half of the human cycle of life—those of our infancy and adolescence, when our sun is mounting toward its zenith. C. G. Jung, on the other hand, has emphasized the crises of the second portion —when, in order to advance, the shining sphere must submit to descend and disappear, at last, into the night-womb of the grave. The normal symbols of our desires and fears become converted, in this afternoon of the biography, into their opposites; for it is then no longer life but death that is the challenge. What is difficult to leave, then, is not the womb but the phallus—unless, indeed, the life-weariness has already seized the heart, when it will be death that calls with the promise of bliss that formerly was the lure of love. Full circle. From the tomb of the womb to the womb of the tomb, we come: an ambiguous, enigmatical incursion into a world of solid matter that is soon to melt from us, like the substance of a dream. And, looking back at what had promised to be our own unique, unpredictable, and dangerous adventure, all we find in the end is such a series of standard metamorphoses as men and women have undergone in every quarter of the world, in all recorded centuries, and under every odd disguise of civilization.
    The root of the first matter is written about much in the chapter called The Psychology of Myth, in Primitive Mythology..

    But since I’m digging around in The Hero with a Thousand Faces I’ll go with this quote which goes to show a Freudian perspective..

    Apparently the most permanent of the dispositions of the human psyche are those that derive from the fact that, of all animals, we remain the longest at the mother breast. Human beings are born too soon; they are unfinished, unready as yet to meet the world. Consequently their whole defense from a universe of dangers is the mother, under whose protection the intra-utcrine period is prolonged.2 Hence the dependent child and its mother constitute for months after the catastrophe of birth a dual unit, not only physically but also psychologically/ Any prolonged absence of the parent causes tension in the infant and consequent impulses of aggression; also, when the mother is obliged to hamper the child, aggressive responses are aroused. Thus the first object of
    the child's hostility is identical with the first object of its love, and its first ideal (which thereafter is retained as the unconscious
    basis of all images of bliss, truth, beauty, and perfection) is that of the dual unity of the Madonna and Bambino.1

    The unfortunate father is the first radical intrusion of another order of reality into the beatitude of this earthly restatement of the excellence of the situation within the womb; he, therefore, is experienced primarily as an enemy. To him is transferred the charge of aggression that was originally attached to the "bad," or absent mother, while the desire attaching to the "good," or present, nourishing, and protecting mother, she herself (normally) retains. This fateful infantile distribution of death {thanatos: destrudo)
    and love (eros: libido) impulses builds the foundation of the now celebrated Oedipus complex, which Sigmund Freud pointed out some fifty years ago as the great cause of our adult failure to behave like rational beings.
    And a Jungian..

    We should tower in stature. Moreover, if we could dredge up something forgotten not only by ourselves but by our whole generation or our entire civilization, we should become indeed the boon-bringer, the culture hero of the day—a personage of not only local but world historical moment. In a word: the first work of the hero is to retreat from the world scene of secondary effects to those causal zones of the psyche where the difficulties really reside, and there to clarify the difficulties, eradicate them in his own case (i.e., give battle to the nursery demons of his local culture) and break through to the undistorted, direct experience and assimilation of what C. G. Jung has called "the archetypal images."18 This is the process known to Hindu and Buddhist philosophy as viveka, "discrimination."

    The archetypes to be discovered and assimilated are precisely those that have inspired, throughout the annals of human culture,
    the basic images of ritual, mythology, and vision.
    These two posts show a Freudian and then a Jungian approach to Zarathustra..

    Now back to Brynhild..

    Quote Originally Posted by Psychonaut View Post
    In the story Brunhilde lies sleeping in a ring of fire and is awakened by the Hero Sigfried. To the ancient germanic peoples, everyone had assigned to them (much in the same way that Brunhilde and Sigfried were fated for one another) a valkyrja (also called a fylgja). This fylgja, although bound to each man, also lies dormant and is generally not in contact with the person. However by doing certain things and behaving in certain ways (perhaps Being in the mode of Authenticity, as Heidegger would say), the valkyrja could be, just like in the Story, awakened. So, our current version of the Black Sun shows what appears to be Solar symbol (the twelve spoked wheel) surrounded by 12 Sowilo runes. To me, this shows the personal solar goddess (the wheel) surrounded by a circle of solar flame (the 12 S runes).
    Dr. Jung has reported a dream that resembles very closely the image of the myth of Daphne. The dreamer is the same young
    man who found himself (supra, p. 55) in the land of the sheep — the land, that is to say, of unindependence. A voice within him
    says, "I must first get away from the father"; then a few nights later: "a snake draws a circle about the dreamer, and he stands
    like a tree, grown fast to the earth."1*1 This is an image of the magic circle drawn about the personality by the dragon power of
    the fixating parent.19 Brynhild, in the same way, was protected in her virginity, arrested in her daughter state for years, by the
    circle of the fire of all-father Wotan. She slept in timelessness until the coming of Siegfried.
    and the Monomyth..

    The Meeting with the Goddess

    The ultimate adventure, when all the barriers and ogres have been overcome, is commonly represented as a mystical marriage
    (Is 6<? ya/ios) of the triumphant hero-soul with the Queen Goddess of the World. This is the crisis at the nadir, the zenith, or at
    the uttermost edge of the earth, at the central point of the cosmos, in the tabernacle of the temple, or within the darkness of
    the deepest chamber of the heart.

    The Lady of the House of Sleep is a familiar figure in fairy tale and myth. We have already spoken of her, under the forms of Brynhild and little Briar-rose.29 She is the paragon of al! paragons of beauty, the reply to all desire, the bliss-bestowing goal of every hero's earthly and unearthly quest. She is mother, sister, mistress, bride. Whatever in the world has lured, whatever has seemed to promise joy, has been premonitory of her existence—in the deep of sleep, if not in the cities and forests of the world. For she is the ncarnation of the promise of perfection; the soul's assurance that, at the conclusion of its exile in a world of organized inadequacies, the bliss that once was known will be known again; the comforting, the nourishing, the "good" mother—young and beautiful—who was known to us, and even tasted, in the remotest past. Time sealed her away, yet she is dwelling still, like one who sleeps in timelessness, at the bottomof the timeless sea.
    Quote Originally Posted by Psychonaut View Post
    And how does the Irminsul come into play? It is generally thought that the Irminsul is was connected with the original head of the germanic pantheon, Tiwaz, who at that time was primarily a god of cosmic order. The Irminsul, was this force of Law that maintained the balance between the Earth and Sky. Without this order, the world would fall into entropic chaos and be destroyed. And let it not be forgotten that Tyr is also a warrior God. He maintains that ballance not by acting as a passuve agent, but as an active force (i.e. gravity).
    Atonement with the Father

    When the child outgrows the popular idyl of the mother breast and turns to face the world of specialized adult action, it passes, spiritually, into the sphere of the father—who becomes, for his son, the sign of the future task, and for his daughter, of the future husband. Whether he knows it or not, and no matter what his position in society, the father is the initiating priest through whom the young being passes on into the larger world. And just as, formerly, the mother represented the "good" and "evil," so now does he, but with this complication —that there is a new element of rivalry in the picture: the son against the father for the mastery of the universe, and the daughter against the mother to be the mastered world.

    The traditional idea of initiation combines an introduction of the candidate into the techniques, duties, and prerogatives of his
    vocation with a radical readjustment of his emotional relationship to the parental images. The mystagogue (father or fathersubstitute)
    is to entrust the symbols of office only to a son who has been effectually purged of all inappropriate infantile cathexes—for
    whom the just, impersonal exercise of the powers will not be rendered impossible by unconscious (or perhaps even conscious and rationalized) motives of self-aggrandizement, personal preference, or resentment. Ideally, the invested one has been divested of his
    mere humanity and is representative of an impersonal cosmic force. He is the twice-born: he has become himself the father.
    And he is competent, consequently, now to enact himself the role of the initiator, the guide, the sun door, through whom one
    may pass from the infantile illusions of "good" and "evil" to an experience of the majesty of cosmic law, purged of hope and fear,
    and at peace in the understanding of the revelation of being.

    And for Siegfried..

    In sum: the child of destiny has to face a long period of obscurity. This is a time of extreme danger, impediment, or disgrace.
    He is thrown inward to his own depths or outward to the unknown; either way, what he touches is a darkness unexplored.
    And this is a zone of unsuspected presences, benign as well as malignant: an angel appears, a helpful animal, a fisherman, a
    hunter, crone, or peasant. Fostered in the animal school, or, like Siegfried, below ground among the gnomes that nourish the
    roots of the tree of life, or again, alone in some little room (the story has been told a thousand ways), the young world-apprentice
    learns the lesson of the seed powers, which reside just beyond the sphere of the measured and the named.
    Quote Originally Posted by Psychonaut View Post
    So, when we combine the idea of Will-driven order personified as a warrior with the maiden lying in wait behing the wall of flame, our result is, naturaly, the union of the two to form something greater than each part; an analogy that fits quite well with Jungs theory of the Self's relation to the Anima. So, for us, it is by the awakening of this latent Solar Flame within that we are able to maximize our potential as human beings and bring into order (Irminsul) our previously hidden (Black Sun) aspects.
    Master of the Two Worlds

    Freedom to pass back and forth across the world division, from the perspective of the apparitions of time to that of the causal deep and back—not contaminating the principles of the one with those of the other, yet permitting the mind to know the one by virtue of the other—is the talent of the master. The Cosmic Dancer, declares Nietzsche, does not rest heavily in a single spot, but gaily, lightly, turns and leaps from one position to another. It is possible to speak from only one point at a time, but that does not invalidate the insights of the rest.
    That’s about all I’m going to mess with now. I hope it made sense.


    - Lyfing

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