Foreword

This thesis contains explanation for a number of myths. In the books of our time concerning Germanic mythology, the myths are presented without much, and in most cases without any, explanation at all. We're rarely given any encouragement or hope that it’s possible to revive our ancestral, nature-friendly world view. On the contrary, even the seemingly most enthusiastic professors of Norse mythology are strong opponents of seeing our precious myths for any reason other than curious adventures of a primitive past.

Whenever these myths’ contents are unfavorable for today’s politically correct “intellectuals”, the significant parts of them are excluded so that the meaning disappears. They thus show total contempt for tens of thousands of years of acquired knowledge that our myths store. Our philosophy, our science, our world and our beliefs all come from our mythology, unlike other nations who have a clear distinction between these things. This is what makes our mythology so rich and deep. Our Germanic nature seeks to unite the various positive things in this world, when the sum of all is major above all in itself. This association is found directly within our mythology.

The meaning of life lies in our mythology. To not expose a myth’s meaning is to keep the meaning of life hidden from people. For that reason I see it necessary to write a thesis like this.

However I would like to emphasize that this thesis’ content is based on my interpretations alone. This thesis presents nothing new, only that which was forgotten. My only task is to reproduce these myths with the content that our honorable, blonde ancestors had put in them. The most that appears in this thesis that is new is due solely to the fact that truth has been suppressed by today’s Christian-Capitalist oligarchy and their lackeys.

Some of the content is very old. Some are as old as 40,000 years, others older still. Some explain the phases of development in the evolution of the world, and others mental and spiritual processes. Some describe specific incidents, and others eternally reoccurring phenomena. In short, we can say that these myths casually describe all aspects of nature.

Besides the myths themselves, I’ll present aspects of the Germanic spirit through the myths that are characteristic of such. An example is Lokasenna, where the significance is not slander, but something very serious. The poet sets gods before us in their noble character and highlights the contrast in their nature; the whole world – which is otherwise a serious thing in itself – turns all of its ridiculous names and their comedic aspects against us. Loki is cold sense, which in its indifferent nature tears down all that is tall and beautiful that inquiring wisdom and the Swelling Heart have created. Interfering with his cold hand, it makes sure we at least throw it all over.

This song is the preparation for the end of the world and runs just before it. We need to see the gods in their lost condition to be reconciled with their death. With Balder's death, the spiritual light is extinguished. Lokasenna is the world’s spiritual death or fimbulvinter, and as in the poem takes precedence over the natural. People live in the highest cold and indifferent suburbia and the gods only come into their power again at the last game; so flares human spirit just yet, even in death’s struggle – and already in the stub of renewal.

The pouring-death of the Aesir rings with the same dictating spirit that their youths win and prosper. As the night’s spirits that flee before the morning, so will Asgard’s gods have sunk into the earth. Germanics must live together, and make all sides balanced; filled with a deep mind looking backward and forward, rather than having an easy mind and being forced to life “in the moment” and there alone.

Finally, it is meant to replicate as much as possible of our ancestors’ way of life and their rites for our eyes so that it can be copied by todays rising – and future – generations. We must return to life, after Christianity and the thousand-year fimbulvinter of materialism. We must pour the well of wisdom from our Germanic blood. Pure blood is our best textbook on life and its meaning.

About Signs, Speech and Grammar

In this book, the Norse letters are used in their Latin form for most of the names. That is because the true meaning appears in the original names in the myths. The Odal-Letter, Ð and ð, are pronounced like the “th” in English “that” and “the”. The Thor-Letter, Þ and þ, and pronounced as the “th” in English word “thing” and “thought”. The so-called “O with twig” is here written with the Swedish Ø and ø (Ö/ö), but is pronounced as a short “o” as in the English word “body” or “bottom”. A “Ó” or “ó” is a long O (English “home”, “stone”), Í and í are the long I, an É or é a long E. Finally I use a long Ø/ø, which is written as OE/oe. It may resemble AE/ae and therefore must be given notice to. A “Á” or “á” is designated for a normal Å/å.

O/o is pronounced more like a Continental O/o, thus like the normal Scandinavian Å / å and the English short O, as in the German “Gott ist Tot” (God is dead). The same goes for U/u in Old Norse, spoken as a continental U/u, which is the Scandinavian O/o. This is pronounced like the German word “Gut” or the English word “root”. Ásatrú is thus pronounced “Ah-sah-troo”, with a semi-long O at the end of the word. Whenever G is in front of E, it is pronounced as the English “y” and the Norwegian “j”, as in Gerðr (Jerðr) and Borge (Borje). Ey pronounced as the Norwegian “øy” like in Beyla (Bøyle) and Eyvind (Øyvind).

In Norse all the names are also inflected with cases. Since these inflections are relatively meaningless in modern Scandinavian languages, exceptions being the Nominative and Genitive, I refrain from the usage of the Accusative and Dative cases and hold to a modern, progressive form (for example, Heimdalls instead of Heimdallar, Hels instead of Heljar, etc.). Another example is Óðin being in the Accusative case and Óðni in the Dative; the use of inflection will only lead to confusion. I therefore only use the Nominative (for where it should have been the Nominative, Accusative and Dative) and Genitive (for property) as it is in modern Scandinavian languages. Furthermore, I refrain from using particular forms of these words, which in turn could lead to confusion. For example, Ásgarðr was the modern proper name, while in the Nominative Particular form it would have been Ásgarðrinn (Asgard), or Ásgarðsins (Åsgardane) in the Genitive Definite form.

It should further be noted that the pronunciation of certain words is not the same as it falls in modern Scandinavian languages or even in English; for example, the word “Valkyrie” was stressed on the “a” and not the “y” like it is in modern times. The reader should also note that the name Loki would have been pronounced “Law-key” and not “Low-key” like it is today.

Finally will I point out that I use in several places a mixed form for a word, an example being jötner, which is a mix of the Norse form and the modern Scandinavian form of the word Giants. This I have done to have a thorough and consistent pronunciation of individual words. It is perhaps not necessary, but I have chosen to write them in this way.

-Varg Vikernes
Niþarousu, Þula,
Ultimo Bliði MCMXCVIII a.y.p.s.