Unvergessene Helden
Am 13. Februar 1945 kapitulierten die letzten Einheiten in der Schlacht um Budapest. Das Oberkommando der Wehrmacht begründete die Kraftanstrengung in Budapest mit der strategischen Mission, dort Wien zu verteidigen. Der Kampf um Budapest kostete alleine…
On 13 February 1945, the last units surrendered in the battle for Budapest.
The Wehrmacht High Command justified the effort in Budapest with the strategic mission of defending Vienna. The battle for Budapest alone cost the lives of 100,000 Wehrmacht soldiers. However, 20 divisions and almost 1,000 Red Army aircraft were tied up for 51 days, as the Soviet leadership regarded the capture of Budapest as a prerequisite for the further advance...
After the conquest, Soviet soldiers poured petrol into the rooms of the military hospital on Buda Castle Hill and set fire to the hospital with its patients and staff. They also forced the population to strip wounded soldiers naked and throw them into the Danube. Anyone who refused was shot immediately. These war crimes went unpunished. Of the 150,000 dead on both sides in the Budapest city area, only around 5,000 soldiers and civilians could be identified by name. Thousands of bodies were carried away by the Danube and tens of thousands still lie buried in the parks, in the city forest and in the Buda Hills.
(This is a translation of the original German post from https://t.iss.one/UnvergesseneHelden )
The Wehrmacht High Command justified the effort in Budapest with the strategic mission of defending Vienna. The battle for Budapest alone cost the lives of 100,000 Wehrmacht soldiers. However, 20 divisions and almost 1,000 Red Army aircraft were tied up for 51 days, as the Soviet leadership regarded the capture of Budapest as a prerequisite for the further advance...
After the conquest, Soviet soldiers poured petrol into the rooms of the military hospital on Buda Castle Hill and set fire to the hospital with its patients and staff. They also forced the population to strip wounded soldiers naked and throw them into the Danube. Anyone who refused was shot immediately. These war crimes went unpunished. Of the 150,000 dead on both sides in the Budapest city area, only around 5,000 soldiers and civilians could be identified by name. Thousands of bodies were carried away by the Danube and tens of thousands still lie buried in the parks, in the city forest and in the Buda Hills.
(This is a translation of the original German post from https://t.iss.one/UnvergesseneHelden )
Telegram
Unvergessene Helden
Deutsche Militärgeschichte: Präzise, packend, unvergessen.
Kontakt unter:
[email protected]
Kontakt unter:
[email protected]
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Forwarded from Survive the Jive: All-feed
Details of the pressblech foils used to decorate a 7th century sword scabbard found in a male burial at Gutenstein, Baden-Wurttemberg,, Germany. It depicts a were-wolf warrior of Wotan.
This is a copy held at the Landesmuseum in Stuttgart. The original was (like many other early medieval treasures) looted by the red army from Berlin in 1945 and is now held in the Pushkin Museum, Moscow.
Photos by Matt Bunker
This is a copy held at the Landesmuseum in Stuttgart. The original was (like many other early medieval treasures) looted by the red army from Berlin in 1945 and is now held in the Pushkin Museum, Moscow.
Photos by Matt Bunker
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Forwarded from Harrowman Ealdham
Right now is a time of filtration. Dying are the days when Heathenry was a trend created by media. You now see many folks who considered themselves Heathens, Pagans, etc. switching back to Christianity, atheism, or agnoticism for the sake of comfort and familiarity. We can see a divide between those who take the time to study and ground themselves in their ancestral traditions, and those who only wore it as a counter-cultural guise. These nithings used Heathenry as a tool. To strictly go against the atheistic nature of the modern age or to go against religion/spirituality as a whole.
The Heathen of tomorrow will be intellectually, philosophically, and faithfully rooted in their traditions. There are many great organizations, wisemen, ancient sources, and philosophical works from antiquity to learn from. For a Heathen or Pagan to do otherwise is dishonest with yourself, intellectually lazy, and a dishonor to your forefathers and the Gods.
The Heathen of tomorrow will be intellectually, philosophically, and faithfully rooted in their traditions. There are many great organizations, wisemen, ancient sources, and philosophical works from antiquity to learn from. For a Heathen or Pagan to do otherwise is dishonest with yourself, intellectually lazy, and a dishonor to your forefathers and the Gods.
Forwarded from The Traditional Heathens
Jacob Grimm and Germanic Heritage
Jacob Grimm, a German nationalist, is best known today for the fairy tales he collected with his brother Wilhelm, but another great contribution to Germanic heritage was his attempt to document the old ways of our ancestors.
In 1835 he published Deutsche Mythologie (“Teutonic Mythology”), a work that gathered fragments of pre-Christian Germanic beliefs, folk customs, and traditions. Grimm compared Norse sources like the Eddas with German and Anglo-Saxon traditions, showing their shared roots. Many seasonal rites, stories, and practices that might have been forgotten were preserved because he recorded them.
Grimm also studied language deeply. His work on what we now call Grimm’s Law showed how sounds in Indo-European languages shifted over time. This helped uncover the links between words, beliefs, and ritual practices, showing how language itself preserves the memory of the gods and the folk. Although not all of his linguistic theories have stood the test of time, it is important to give credit where it is due and to recognize that Grimm was a pioneer in this field of study.
Through his work, Grimm preserved pieces of lore and custom that continue to guide our understanding of ancient Germanic traditions today.
“Nearly all my labours have been devoted, either directly or indirectly, to the investigation of our earlier language, poetry and laws. These studies may have appeared to many, and may still appear, useless; to me they have always seemed a noble and earnest task, definitely and inseparably connected with our common fatherland, and calculated to foster the love of it. My principle has always been in these investigations to under‑value nothing, but to utilize the small for the illustration of the great, the popular tradition for the elucidation of the written monuments.”
- Jacob Grimm autobiography
Painting of Jacob Grimm by artist Begas
Jacob Grimm, a German nationalist, is best known today for the fairy tales he collected with his brother Wilhelm, but another great contribution to Germanic heritage was his attempt to document the old ways of our ancestors.
In 1835 he published Deutsche Mythologie (“Teutonic Mythology”), a work that gathered fragments of pre-Christian Germanic beliefs, folk customs, and traditions. Grimm compared Norse sources like the Eddas with German and Anglo-Saxon traditions, showing their shared roots. Many seasonal rites, stories, and practices that might have been forgotten were preserved because he recorded them.
Grimm also studied language deeply. His work on what we now call Grimm’s Law showed how sounds in Indo-European languages shifted over time. This helped uncover the links between words, beliefs, and ritual practices, showing how language itself preserves the memory of the gods and the folk. Although not all of his linguistic theories have stood the test of time, it is important to give credit where it is due and to recognize that Grimm was a pioneer in this field of study.
Through his work, Grimm preserved pieces of lore and custom that continue to guide our understanding of ancient Germanic traditions today.
“Nearly all my labours have been devoted, either directly or indirectly, to the investigation of our earlier language, poetry and laws. These studies may have appeared to many, and may still appear, useless; to me they have always seemed a noble and earnest task, definitely and inseparably connected with our common fatherland, and calculated to foster the love of it. My principle has always been in these investigations to under‑value nothing, but to utilize the small for the illustration of the great, the popular tradition for the elucidation of the written monuments.”
- Jacob Grimm autobiography
Painting of Jacob Grimm by artist Begas
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Forwarded from Germanic Faith (Kyle Davis)
A folkish person is one who lives by the customs and traditions of their own people. “Folk” here refers to the art, culture, and practices that naturally grow from a community or nation of related peoples, shaping its identity across generations.
To turn away from those roots is to step outside the folkish path. Folkishness/Folkism is about honoring, preserving, and living the traditions of your own folk.
Being folkish is the highest reverence one can show their ancestors. It is holding to a traditional worldview and carrying the wisdom of the ages forward to future generations. Folkism is the path of both the gods and the ancestors.
"Germanic family", Johannes GEHRTS oil painting (1885)
To turn away from those roots is to step outside the folkish path. Folkishness/Folkism is about honoring, preserving, and living the traditions of your own folk.
Being folkish is the highest reverence one can show their ancestors. It is holding to a traditional worldview and carrying the wisdom of the ages forward to future generations. Folkism is the path of both the gods and the ancestors.
"Germanic family", Johannes GEHRTS oil painting (1885)
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Forwarded from Redbad's Hall
Where the land meets the sea and the tide eternally keeps the time, we welcomed in the harvest and the bounty of our Lady Nehalennia. Last saturday together with Traditie, the largest Flemish Heathen organization, we honoured Nehalennia, hailed her in from the shore and carried her in procession to her reconstructed temple here in Old Zeeland. It was a really great day overall, with workshops and plentiful meals as well as ritual. The guided meditation was one of the highlights for me.
I hope you all have had a rewarding harvest season, whether that be internal or external. Now as nature is slowly descending into slumber, we too turn inward and prepare for the winter to come.
Wees heel!
I hope you all have had a rewarding harvest season, whether that be internal or external. Now as nature is slowly descending into slumber, we too turn inward and prepare for the winter to come.
Wees heel!
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Forwarded from Oakwise Becoming 🌷☀️🦋
The Dark Magicians have long been working their hypnotism. It began with iconoclasm for conformity into Empire. Multiplicity of Gods cannot work when Gods are tied to blood and soil.
It continued with the combining of tribal codes of law and morality, which had prior always been a different thing than religion, into a single canon which conflated the two.
Then began the campaigns to tell the Gentiles (people of the Gens, the Ethne, the Clans, and the Kindreds) that they were without morality, their Gods were demons, and they, themselves, were barbarians in need of the redemption of Yahweh – the tribal daimon of the Hebrew people.
They built a Trojan Horse Golem and named it Yah-Saves (Yeshuah). Thus, when we accept the Trojan Horse into our hearts, our souls become oathed to upholding the Hebrew Holy Land to the detriment of our own.
Excerpted from A Salve for Dark Magic by CE. Download PDF subscribestar.com/OakwiseBecoming
Follow @oakwisebecoming
FB facebook.com/oakwisebecoming
It continued with the combining of tribal codes of law and morality, which had prior always been a different thing than religion, into a single canon which conflated the two.
Then began the campaigns to tell the Gentiles (people of the Gens, the Ethne, the Clans, and the Kindreds) that they were without morality, their Gods were demons, and they, themselves, were barbarians in need of the redemption of Yahweh – the tribal daimon of the Hebrew people.
They built a Trojan Horse Golem and named it Yah-Saves (Yeshuah). Thus, when we accept the Trojan Horse into our hearts, our souls become oathed to upholding the Hebrew Holy Land to the detriment of our own.
Excerpted from A Salve for Dark Magic by CE. Download PDF subscribestar.com/OakwiseBecoming
Follow @oakwisebecoming
FB facebook.com/oakwisebecoming
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Forwarded from The SyNdicate
Sadly, most WN have a tendency to fall into this line of thinking. I have seen WN praise Home Owner’s Associations, I have found in research that certain sects of the Klan supported the Baldwin-Felts agents in their fight against the White coal miners in the Coal Wars (while the same interests controlling the Baldwin-Felts were importing black scab labor from Alabama and other parts of the South!) I have even seen stupid shit saying that WN should appeal to our Western elites and overlords for concessions since they need us for war against Eastern interests!! Imagine that, appealing to the very apparatus that is oppressing us here in Amerikwa and elsewhere in Western Europe!!
I.e., don’t be a tool for the system taking advantage of your beliefs!! Don’t be a bootlicking dork thinking the system is EVER on your side!
I.e., don’t be a tool for the system taking advantage of your beliefs!! Don’t be a bootlicking dork thinking the system is EVER on your side!
Forwarded from Wäinölä 🇫🇮
Two expressions of the same ritual logic: Christianity inhabiting a seasonal system (left), and Yule operating on its own terms (right).
Christmas as Ritual Season (Not Doctrinal Feast)
Even among committed Christians, there is no consensus on the origins or historical grounding of Christmas symbols. What is defended is the season itself, not the accuracy of its explanations — further evidence that Christmas operates primarily as a ritual season, not a doctrinal feast.
This becomes clear not through speculative “Pagan gotcha” arguments, but by listening to Christians themselves.
Some explicitly acknowledge that Christmas customs were adapted from earlier seasonal practices to facilitate conversion. Others accept that the date does not correspond to the historical birth of Jesus, insisting instead that “it symbolizes it.” Still others reject pre-Christian continuities outright — while nevertheless continuing to observe the same seasonal behaviors.
That word — symbolizes — is decisive. Symbols do not require historical precision; rituals require only repetition, timing, and social participation.
Ritual Time vs. Historical Time
Ethnographic and folkloric sources consistently show that midwinter was treated as a period of heightened ritual efficacy, long before Christian theology attached new narratives to it.
Nils Lid documents Scandinavian Yule as a complex of ritual acts involving food left untouched for unseen guests, offerings to household and field spirits, fertility divination, and calendrical forecasting tied explicitly to Christmas night and morning. These practices persist well into the Christian period with little theological reinterpretation.
In Finland and the wider Finno-Baltic sphere, Andreas Nordberg records Christmas as a threshold season used for agricultural omens, weather divination, and future prosperity — functions incompatible with a purely commemorative feast.
Douglas Hill's broad comparative survey shows Christmas repeatedly appearing in European folk belief as a power-bearing date:
• weather and harvest omens tied to Christmas moonlight and sunlight
• beliefs about births on Christmas conferring special abilities
• prohibitions against cutting certain trees or burning specific woods during the season
• ritual bread baked on Christmas Day believed to cure illness
None of these depend on the Nativity narrative. They depend on timing.
Just as Italians name weekdays after planetary gods without conscious pagan intent (lunedì, martedì…), Yule — now called Christmas — operates as a functional inheritance rather than a remembered one. The ritual persists even when its older meanings are no longer articulated — or are actively denied.
Hill notes this pattern explicitly: practices once embedded in Pagan seasonal rites are not erased by Christianity, but reframed, blessed, or tolerated as long as they no longer threaten doctrine. The blessing of ploughs, beating of bounds, and seasonal use of greenery survive precisely because they serve social and agricultural continuity, not theology.
Even attempts to reinterpret symbols — such as identifying the evergreen tree with the biblical burning bush — confirm the point: the ritual object predates the explanation.
Therefore it may be reasonably concluded that Christmas did not replace an earlier ritual season. It inhabited Yule.
The Church supplied narrative and doctrine; the calendar supplied power. What endured was not belief, but practice — repeated annually at the moment when the year itself appeared most vulnerable.
That is why Christmas still works, even when no one agrees on why.
Sources:
• Nils Lid: Joleband og vegetasjonsguddom (1928).
• Andreas Nordberg: Jul, disting och förkyrklig tideräkning (2006).
• Douglas Hill: Magic and Superstition (1968).
[ Wäinölä 🇫🇮 ]
Christmas as Ritual Season (Not Doctrinal Feast)
Even among committed Christians, there is no consensus on the origins or historical grounding of Christmas symbols. What is defended is the season itself, not the accuracy of its explanations — further evidence that Christmas operates primarily as a ritual season, not a doctrinal feast.
This becomes clear not through speculative “Pagan gotcha” arguments, but by listening to Christians themselves.
Some explicitly acknowledge that Christmas customs were adapted from earlier seasonal practices to facilitate conversion. Others accept that the date does not correspond to the historical birth of Jesus, insisting instead that “it symbolizes it.” Still others reject pre-Christian continuities outright — while nevertheless continuing to observe the same seasonal behaviors.
That word — symbolizes — is decisive. Symbols do not require historical precision; rituals require only repetition, timing, and social participation.
Ritual Time vs. Historical Time
Ethnographic and folkloric sources consistently show that midwinter was treated as a period of heightened ritual efficacy, long before Christian theology attached new narratives to it.
Nils Lid documents Scandinavian Yule as a complex of ritual acts involving food left untouched for unseen guests, offerings to household and field spirits, fertility divination, and calendrical forecasting tied explicitly to Christmas night and morning. These practices persist well into the Christian period with little theological reinterpretation.
In Finland and the wider Finno-Baltic sphere, Andreas Nordberg records Christmas as a threshold season used for agricultural omens, weather divination, and future prosperity — functions incompatible with a purely commemorative feast.
Douglas Hill's broad comparative survey shows Christmas repeatedly appearing in European folk belief as a power-bearing date:
• weather and harvest omens tied to Christmas moonlight and sunlight
• beliefs about births on Christmas conferring special abilities
• prohibitions against cutting certain trees or burning specific woods during the season
• ritual bread baked on Christmas Day believed to cure illness
None of these depend on the Nativity narrative. They depend on timing.
Just as Italians name weekdays after planetary gods without conscious pagan intent (lunedì, martedì…), Yule — now called Christmas — operates as a functional inheritance rather than a remembered one. The ritual persists even when its older meanings are no longer articulated — or are actively denied.
Hill notes this pattern explicitly: practices once embedded in Pagan seasonal rites are not erased by Christianity, but reframed, blessed, or tolerated as long as they no longer threaten doctrine. The blessing of ploughs, beating of bounds, and seasonal use of greenery survive precisely because they serve social and agricultural continuity, not theology.
Even attempts to reinterpret symbols — such as identifying the evergreen tree with the biblical burning bush — confirm the point: the ritual object predates the explanation.
Therefore it may be reasonably concluded that Christmas did not replace an earlier ritual season. It inhabited Yule.
The Church supplied narrative and doctrine; the calendar supplied power. What endured was not belief, but practice — repeated annually at the moment when the year itself appeared most vulnerable.
That is why Christmas still works, even when no one agrees on why.
Sources:
• Nils Lid: Joleband og vegetasjonsguddom (1928).
• Andreas Nordberg: Jul, disting och förkyrklig tideräkning (2006).
• Douglas Hill: Magic and Superstition (1968).
[ Wäinölä 🇫🇮 ]
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Out of Africa gets debunked more and more. And not by so called "conspiracy theorists" but by Universities, like in this publication from the University of Tübingen, southwestern Germany.
In this case we are looking at "Out of the Balkans"
By now there are numerous contestors to Africa from Central and Eastern Europe.
“At 7.2 million years old, this ancestor, which we classify as belonging to the genus Graecopithecus, could be the oldest known human,” says Professor David Begun of the University of Toronto."
https://uni-tuebingen.de/en/university/news-and-publications/press-releases/press-releases/article/did-the-first-human-ancestor-originate-in-the-balkans-new-fossil-shows-evidence-of-bipedalism/
In this case we are looking at "Out of the Balkans"
By now there are numerous contestors to Africa from Central and Eastern Europe.
“At 7.2 million years old, this ancestor, which we classify as belonging to the genus Graecopithecus, could be the oldest known human,” says Professor David Begun of the University of Toronto."
https://uni-tuebingen.de/en/university/news-and-publications/press-releases/press-releases/article/did-the-first-human-ancestor-originate-in-the-balkans-new-fossil-shows-evidence-of-bipedalism/
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Forwarded from Survive the Jive: All-feed
Thor is invoked in a Norse charm to cure an infected wound, in an 11th century Anglo-Saxon manuscript. Generally, Odin is invoked in healing charms, but since Thor is the enemy of Thursar, and this infected wound is attributed to a Thurs named Joril/Gyril, the thunderer is an appropriate god to invoke.
The charm also includes what some consider a variant of the widely attested formula <Thor vigi> “Thor bless”. Here ᚦᚢᚱᚢᛁᚵᛁᚦᛁᚴ, ÞUR UIGI ÞIK is translated as “May Thor bless you, lord of the Thursar” but Thor hates Thursar, so why would he bless them? Alternatively uigi should be read not as vigi but vegi “slay”, in which case the runes say:
Gyril/Joril, Wound-infector, go now, you are found! May Thor slay you, lord of thursar, Gyril Wound-infector, against blood-vessel pus!
The Canterbury manuscript dates to 1073 AD and shows that Germanic pagan gods were invoked in England even after the Norman conquest.
The charm also includes what some consider a variant of the widely attested formula <Thor vigi> “Thor bless”. Here ᚦᚢᚱᚢᛁᚵᛁᚦᛁᚴ, ÞUR UIGI ÞIK is translated as “May Thor bless you, lord of the Thursar” but Thor hates Thursar, so why would he bless them? Alternatively uigi should be read not as vigi but vegi “slay”, in which case the runes say:
Gyril/Joril, Wound-infector, go now, you are found! May Thor slay you, lord of thursar, Gyril Wound-infector, against blood-vessel pus!
The Canterbury manuscript dates to 1073 AD and shows that Germanic pagan gods were invoked in England even after the Norman conquest.
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