The Oseberg Bucket Buddha
The "Bucket Buddha" was found in a complex burial mound containing a fully built ship with two sets of human remains belonging to women, most likely of high social status, along with the remains of many animals. The figure above bears a strong resemblence to Iconography of the Buddha, it is sitting in a meditative posture very similar to Lotus Position, which the Buddha is typically shown to be in and is adorned in swastikas. The artifact is thought to come from Ireland or England based on the art style, but the question of Buddhist influence still remains.
- Kalin, The Sun Riders
@solarcult
The "Bucket Buddha" was found in a complex burial mound containing a fully built ship with two sets of human remains belonging to women, most likely of high social status, along with the remains of many animals. The figure above bears a strong resemblence to Iconography of the Buddha, it is sitting in a meditative posture very similar to Lotus Position, which the Buddha is typically shown to be in and is adorned in swastikas. The artifact is thought to come from Ireland or England based on the art style, but the question of Buddhist influence still remains.
- Kalin, The Sun Riders
@solarcult
The Helgö Buddha
An example of direct Buddhist contact is this depiction of the Buddha that was found in an Archaeological dig of a Viking Age trading post in Helgö, Sweden. Its origin is speculated to be from somewhere Eurasia, more detailed guesses say it came from the Kashmir region, it has been dated to the 6th century. It could provide evidence for the theories positing that the Oseberg Bucket "Buddha" found in a Viking burial on a bucket handle is actually inspired by Buddhist iconography, though it is thought to have come from Ireland or England. The Helgö statue is still held in the Swedish History Museum and where these photos were taken.
- Kalin, The Sun Riders
@solarcult
An example of direct Buddhist contact is this depiction of the Buddha that was found in an Archaeological dig of a Viking Age trading post in Helgö, Sweden. Its origin is speculated to be from somewhere Eurasia, more detailed guesses say it came from the Kashmir region, it has been dated to the 6th century. It could provide evidence for the theories positing that the Oseberg Bucket "Buddha" found in a Viking burial on a bucket handle is actually inspired by Buddhist iconography, though it is thought to have come from Ireland or England. The Helgö statue is still held in the Swedish History Museum and where these photos were taken.
- Kalin, The Sun Riders
@solarcult
Spring
In proto-West Germanic, the spring season was referred to as *langatin, which essentially translates to “long day”, and refers to the lengthening of days. In old English this eventually became Lencten, which is the source of the modern English Lent. In German the cognate word is Lenz.
As a result, it is completely heathen to refer to this time of year as Lent.
In English, we also refer to the season as Spring, which likely comes from the idea that plants begin to spring forth from the Earth. Life comes back, animals “spring” forth from their dens and long winter slumbers. This time of year is under the domain of the Dawn Goddess, known as Eōstre to the English, Ostara to the Germans, Ausrinė to the Balts, and Uṣás to the Vedic Aryans many millennia ago, among other names.
She is a goddess of fertility, rebirth, and a herald of the Sun. If you haven’t already, say a prayer and pour a libation to this Goddess.
-Hariwulfaz, The Sun Riders
@solarcult
In proto-West Germanic, the spring season was referred to as *langatin, which essentially translates to “long day”, and refers to the lengthening of days. In old English this eventually became Lencten, which is the source of the modern English Lent. In German the cognate word is Lenz.
As a result, it is completely heathen to refer to this time of year as Lent.
In English, we also refer to the season as Spring, which likely comes from the idea that plants begin to spring forth from the Earth. Life comes back, animals “spring” forth from their dens and long winter slumbers. This time of year is under the domain of the Dawn Goddess, known as Eōstre to the English, Ostara to the Germans, Ausrinė to the Balts, and Uṣás to the Vedic Aryans many millennia ago, among other names.
She is a goddess of fertility, rebirth, and a herald of the Sun. If you haven’t already, say a prayer and pour a libation to this Goddess.
-Hariwulfaz, The Sun Riders
@solarcult
Dawn, now brought forth by the shining goddess,
Daughter of the sky, who we adore,
We stand up here, atop the moor again,
Gazing at the Sun, who you guide each day,
When the rosy fingers of Dawn take shape,
We know the wheel has turned, Easter is here,
Earth is now no longer in winter’s grasp,
She has returned, Easter has now returned,
We see Her in the bright flame of the hearth,
We hear Her inside the crackling bonfire,
We think of Her when the bluebells flower,
We smell Her in the refreshing morning dew,
Hail to Easter! The glistening Goddess,
Hail to Easter! The exalted Goddess,
Hail to Easter! On her sacred full moon,
Hail to Easter! We say at every Dawn.
An original poem of mine that I recited at dawn this morning during a ritual with my group.
Photo taken by a member of our group after the ritual.
- Owen, The Sun Riders
@solarcult
Daughter of the sky, who we adore,
We stand up here, atop the moor again,
Gazing at the Sun, who you guide each day,
When the rosy fingers of Dawn take shape,
We know the wheel has turned, Easter is here,
Earth is now no longer in winter’s grasp,
She has returned, Easter has now returned,
We see Her in the bright flame of the hearth,
We hear Her inside the crackling bonfire,
We think of Her when the bluebells flower,
We smell Her in the refreshing morning dew,
Hail to Easter! The glistening Goddess,
Hail to Easter! The exalted Goddess,
Hail to Easter! On her sacred full moon,
Hail to Easter! We say at every Dawn.
An original poem of mine that I recited at dawn this morning during a ritual with my group.
Photo taken by a member of our group after the ritual.
- Owen, The Sun Riders
@solarcult
Forwarded from Celta Lusitani Celtiberi Folk
Ritualistic saunas for warrior initiation.
The sauna entrance decorated with a triskele is from Briteiros, Portugal. The other is from the Castro of Ulaca in the southwestern Castillian province of Ávila, once inhabited with Pre-Celtic speakers of Vetones culture. These steam saunas may have been utilized for the formation of warrior bands.
A young man enters the ofrice, imitating a serpent from the underworld as he crawls. Inside, the steam, he drinks Caelia (Celtic wheat beer) or hydromiel (union with the goddess from intoxication). Or he breathes vaporized herbs. His state of conscious is altered when he comes back out, transformed by visions and vinculated into a bird or wolf. Rendering them prepared to join the band of warriors.
In the Pátera de Petorito, a libations bowl from Iberian culture in south Spain, we can see this same process where a human head comes out of a wolf after transcending from a nest of serpents.
The sauna entrance decorated with a triskele is from Briteiros, Portugal. The other is from the Castro of Ulaca in the southwestern Castillian province of Ávila, once inhabited with Pre-Celtic speakers of Vetones culture. These steam saunas may have been utilized for the formation of warrior bands.
A young man enters the ofrice, imitating a serpent from the underworld as he crawls. Inside, the steam, he drinks Caelia (Celtic wheat beer) or hydromiel (union with the goddess from intoxication). Or he breathes vaporized herbs. His state of conscious is altered when he comes back out, transformed by visions and vinculated into a bird or wolf. Rendering them prepared to join the band of warriors.
In the Pátera de Petorito, a libations bowl from Iberian culture in south Spain, we can see this same process where a human head comes out of a wolf after transcending from a nest of serpents.
Forwarded from COLE WOLFSSON (COLE WOLFSSON)
Lokstene Shrine of Dievturi (Latvian: Lokstenes dievturu svētnīca) the pagan island in Latvia for the Dievturi religion. It has been around since 2017.
Midir, The Mead-King
While reading through Mark Williams’ book Ireland’s Immortals today I came upon this footnote on the name of the Irish god Midir, confirming my original claim that he is the Irish Dionysus, the mead or “soma” god:
“the name [Midir] looks like it should be connected with the verb for ‘judging’ (midithir). But it may be a borrowing from British and have originally meant ‘Mead-King’, for which see the comments of J. Uhlich, ‘Einige britannische Lehnnamen im Irischen: Brénainn (Brenden), Cathaír/Catháer und Midir’, ZCP 49/50 (1997), 893–5.” - Ireland’s Immortals, p. 84, footnote 44
While reading through Mark Williams’ book Ireland’s Immortals today I came upon this footnote on the name of the Irish god Midir, confirming my original claim that he is the Irish Dionysus, the mead or “soma” god:
“the name [Midir] looks like it should be connected with the verb for ‘judging’ (midithir). But it may be a borrowing from British and have originally meant ‘Mead-King’, for which see the comments of J. Uhlich, ‘Einige britannische Lehnnamen im Irischen: Brénainn (Brenden), Cathaír/Catháer und Midir’, ZCP 49/50 (1997), 893–5.” - Ireland’s Immortals, p. 84, footnote 44
Note also, in relation to Midir, the existence of the Gaulish theonym Toutatis Medurinis (Meduris, Medru, etc.), possibly from *medu-renos, glossed as “flood of drunkenness or mead,” though Garrett Olmstead translates it as “Who Renders Judgment” (compare the aforementioned midithir). This could also mark a double meaning. One ancient Gaulish inscription (CIL XIII 6017, Brumath, Alsace) bearing the name Medru includes a relief of a figure wearing a bull’s head, while a bull form is prominent in the myths of the Vedic Soma and his Greek parallel, Dionysus.
Meanwhile, the aforementioned word midithir, meaning “judging,” itself derives ultimately from a proposed Proto-Indo-European root, *med-, meaning “to measure.” That is, this word itself comes from a perfect synonym of the root of the the Sanskrit word for “moon,” Proto-Indo-European *méh₁n̥ss, which is probably from *meh₁-, likewise meaning “to measure” (PIE *med- vs. PIE *meh₁-). The PIE moon was considered "the measurer," likely for the way it measures out the days of the month. The "soma" god, likewise, is the god of the lunar waters -- a moon god.
As I have shown, this Midir is then the same as the Welsh Lord of Annwn, Arawn, the Greek Dionysus, the legendary Grail King, and most surprisingly for many, the Norse NJORD.
Read more about Midir and his Lunar Cycle on my blog or in my book, Taliesin’s Map (pinned above).
Hail Midir, the Mead King.
Meanwhile, the aforementioned word midithir, meaning “judging,” itself derives ultimately from a proposed Proto-Indo-European root, *med-, meaning “to measure.” That is, this word itself comes from a perfect synonym of the root of the the Sanskrit word for “moon,” Proto-Indo-European *méh₁n̥ss, which is probably from *meh₁-, likewise meaning “to measure” (PIE *med- vs. PIE *meh₁-). The PIE moon was considered "the measurer," likely for the way it measures out the days of the month. The "soma" god, likewise, is the god of the lunar waters -- a moon god.
As I have shown, this Midir is then the same as the Welsh Lord of Annwn, Arawn, the Greek Dionysus, the legendary Grail King, and most surprisingly for many, the Norse NJORD.
Read more about Midir and his Lunar Cycle on my blog or in my book, Taliesin’s Map (pinned above).
Hail Midir, the Mead King.
Heptarchy
By Eadweard of Angelþeod
Seven lords in crowned helms,
Seven kings of seven realms.
Bone and horn and steel and rime,
Locked in court for all of time.
Great oaken doors bound up in frost,
The locks are frozen, keys are lost.
They groan and roar, the ice unsealed,
An ancient scene therein revealed.
The hall was long and broad and tall,
And glowed with mirth before the fall
But now stood empty, dead, a shell,
As still as stone, as cold as Hell.
Icebound sword in icebound grip,
Icebound axe at icebound hip.
Golden hall and silver Earls,
Brought low by ambitious Churls.
A riven folk, Othala lost,
But honour was the greatest cost.
The fire gone from heart and hearth,
As cold as outside frosty earth.
In frozen North, the hall doth lie,
A curse befell, the land did die.
The curse undone again shall be,
By will and wits and ancientry.
The lost shall once again be found.
Upon this sacred hallowed ground
This oath we swear, this oath we hold
By ancient Gods and laws of old.
Deadkings rest upon their thrones,
All they've lost, that once they owned,
Long lost noble Lords of men,
Till fate shall deem they rise again.
By Eadweard of Angelþeod
Seven lords in crowned helms,
Seven kings of seven realms.
Bone and horn and steel and rime,
Locked in court for all of time.
Great oaken doors bound up in frost,
The locks are frozen, keys are lost.
They groan and roar, the ice unsealed,
An ancient scene therein revealed.
The hall was long and broad and tall,
And glowed with mirth before the fall
But now stood empty, dead, a shell,
As still as stone, as cold as Hell.
Icebound sword in icebound grip,
Icebound axe at icebound hip.
Golden hall and silver Earls,
Brought low by ambitious Churls.
A riven folk, Othala lost,
But honour was the greatest cost.
The fire gone from heart and hearth,
As cold as outside frosty earth.
In frozen North, the hall doth lie,
A curse befell, the land did die.
The curse undone again shall be,
By will and wits and ancientry.
The lost shall once again be found.
Upon this sacred hallowed ground
This oath we swear, this oath we hold
By ancient Gods and laws of old.
Deadkings rest upon their thrones,
All they've lost, that once they owned,
Long lost noble Lords of men,
Till fate shall deem they rise again.
A Masterpiece of Greco-Buddhist Art
The Bimaran Casket is a gold relic found by the archaeologist Charles Masson in the late 1800s, along with many other Buddhist relics and coins of the Indo-Scythian King Azes I. It features many artistic motifs also found in Greek art and was found in Gandhara, Pakistan, where Greco-Buddhism flourished and where we find the most Greek inspired Buddhist artwork. This includes some of the earliest anthropomorphic depictions of the Buddha or Prince Siddharta. In this representation we see Brahma on the left and Sakra (another name for Indra) flanking the Buddha, which is a common design found in early Buddhist art.
- Kalin, The Sun Riders
@solarcult
The Bimaran Casket is a gold relic found by the archaeologist Charles Masson in the late 1800s, along with many other Buddhist relics and coins of the Indo-Scythian King Azes I. It features many artistic motifs also found in Greek art and was found in Gandhara, Pakistan, where Greco-Buddhism flourished and where we find the most Greek inspired Buddhist artwork. This includes some of the earliest anthropomorphic depictions of the Buddha or Prince Siddharta. In this representation we see Brahma on the left and Sakra (another name for Indra) flanking the Buddha, which is a common design found in early Buddhist art.
- Kalin, The Sun Riders
@solarcult
In the Doric order of Classical Architecture, a common feature is the gutta. (circled)
Interestingly, guttae represent the pegs that used to be hammered in to the wooden beams of the wooden temples that were built in Greece before stone temples became popular.
- Owen, The Sun Riders
@solarcult
Interestingly, guttae represent the pegs that used to be hammered in to the wooden beams of the wooden temples that were built in Greece before stone temples became popular.
- Owen, The Sun Riders
@solarcult
Going Inward
Eastern meditation and yoga practices found in Buddhism, Shaivism and other branches of Hinduism are a deep and worthy subject. All these practices stemming from Vedic or Indo-European thoughts and practices, they have evolved into deep and profound tools for inner realization. For western polytheists today it could be beneficial if we use these tools to raise our subconscious and heal our psyche from the constant ego-grasping of the modern world. This is by no means a comprehensive overview of these practices but hopefully it opens the door to incorporating a Yogic view to your own practice.
https://telegra.ph/Going-Inward-06-02
- Kalin, the Sun Riders
@solarcult
Eastern meditation and yoga practices found in Buddhism, Shaivism and other branches of Hinduism are a deep and worthy subject. All these practices stemming from Vedic or Indo-European thoughts and practices, they have evolved into deep and profound tools for inner realization. For western polytheists today it could be beneficial if we use these tools to raise our subconscious and heal our psyche from the constant ego-grasping of the modern world. This is by no means a comprehensive overview of these practices but hopefully it opens the door to incorporating a Yogic view to your own practice.
https://telegra.ph/Going-Inward-06-02
- Kalin, the Sun Riders
@solarcult
Telegraph
Going Inward
The Foundation of Yogic Philosophy
Forwarded from The Classical Wisdom Tradition
You'll have to excuse the length of this post, but I thought it was worth sharing since it is one of the more detailed descriptions of ancient sacrifice in Europe.
"[The ox] is sacrificed if it makes a deep bow to Hestia. The kings' share-receiver makes the sacrifice and provides the offerings and offers in addition a half hekteus of offerings. He takes his share, the skin and a leg, the hieropoioi take a leg, and the remaining meat belongs to the city.
The heralds lead the ox selected for Zeus to the agora. After reaching the agora, the owner of the ox or the person deputizing for him calls out: 'For the people of Cos I am providing the ox; let the Coans give the price to Hestia.' And let the chief magistrates immediately take an oath and make a valuation; when a valuation has been made, let the herald announce how much the valuation was. Then they drive the ox to Hestia Hetaeraea and make the sacrifice. The priest puts a ribbon upon the ox and pours a cup of wine mixed with water as a libation in front of the ox. Then they lead the ox away, together with the burnt offering, seven cakes, honey, and the ribbon. As they leave, they call for respectful silence. At this point they untie the ox and begin the sacrificial ritual with olive and laurel. The heralds burn a pig and its entrails upon the altar, pouring on libations of honey and milk. After washing the intestines, they burn them beside the altar. And once they are burnt without wine, let him pour upon them a libation of honey and milk.
Let the herald announce that they are celebrating the annual festival as a feast for Zeus Polieus. Let the priest make an additional offering together with the intestines, incense, and cakes, libations mixed and unmixed, and a ribbon. Then let the priest and herald go to the hieropoioi at the public building, and let the hieropoioi entertain the priest and the herald during this night. And let the heralds choose whoever they want from their own number as slaughterer of the ox and let whoever of them wishes to proclaim the choice to the person chosen.
On the same day: to Dionysius Scyllites, a pig and a kid. The pig meat is not to be taken away [from the sanctuary]. The priest makes the sacrifice and provides the offerings. As perquisites, he takes the skin and leg.
On the twentieth: the selected ox is sacrificed to Zeus Polieus. What has to be wrapped is wrapped in the skin. On the hearth a sacrifice is made of half a hekteus of barley, two half-hekteus loaves, one shaped like a cheese, and things wrapped in skin. On these the priest pours a libation of three mixing bowls of wine. Perquisites from the ox: for the priest the skin and a leg (the priest provides the offerings) and half of the breast and half the stomach; for the incense-bearer the hip-end of the leg given to the hieropoioi; for the heralds, a double portion of meat from the back, shoulder meat, a three-spit share of blood meat; for the Nestoridae, a double portion of meat from the back; for the doctors, meat; for the flute-player, meat; to the smiths and potters, the brain. The rest of the meat is for the city. All of these are not taken out of the city.
On the same day: to Athena Polias, a pregnant sheep. The priest makes the sacrifice and provides the offerings. As perquisites, he takes the skin and a leg. On the twenty-first: to Dionysius Scyllites a pig and a kid: the meat of the pig is not to be taken away. The priest makes the sacrifice and provides the offerings. As perquisites he take the skin and a leg."
A description of sacrifice in Cos to Zeus Polieus (of the City) from an inscription on a fourth century BCE calendar. Quoted from Greek Religion: A Sourcebook by Valerie Warrior p. 67.
"[The ox] is sacrificed if it makes a deep bow to Hestia. The kings' share-receiver makes the sacrifice and provides the offerings and offers in addition a half hekteus of offerings. He takes his share, the skin and a leg, the hieropoioi take a leg, and the remaining meat belongs to the city.
The heralds lead the ox selected for Zeus to the agora. After reaching the agora, the owner of the ox or the person deputizing for him calls out: 'For the people of Cos I am providing the ox; let the Coans give the price to Hestia.' And let the chief magistrates immediately take an oath and make a valuation; when a valuation has been made, let the herald announce how much the valuation was. Then they drive the ox to Hestia Hetaeraea and make the sacrifice. The priest puts a ribbon upon the ox and pours a cup of wine mixed with water as a libation in front of the ox. Then they lead the ox away, together with the burnt offering, seven cakes, honey, and the ribbon. As they leave, they call for respectful silence. At this point they untie the ox and begin the sacrificial ritual with olive and laurel. The heralds burn a pig and its entrails upon the altar, pouring on libations of honey and milk. After washing the intestines, they burn them beside the altar. And once they are burnt without wine, let him pour upon them a libation of honey and milk.
Let the herald announce that they are celebrating the annual festival as a feast for Zeus Polieus. Let the priest make an additional offering together with the intestines, incense, and cakes, libations mixed and unmixed, and a ribbon. Then let the priest and herald go to the hieropoioi at the public building, and let the hieropoioi entertain the priest and the herald during this night. And let the heralds choose whoever they want from their own number as slaughterer of the ox and let whoever of them wishes to proclaim the choice to the person chosen.
On the same day: to Dionysius Scyllites, a pig and a kid. The pig meat is not to be taken away [from the sanctuary]. The priest makes the sacrifice and provides the offerings. As perquisites, he takes the skin and leg.
On the twentieth: the selected ox is sacrificed to Zeus Polieus. What has to be wrapped is wrapped in the skin. On the hearth a sacrifice is made of half a hekteus of barley, two half-hekteus loaves, one shaped like a cheese, and things wrapped in skin. On these the priest pours a libation of three mixing bowls of wine. Perquisites from the ox: for the priest the skin and a leg (the priest provides the offerings) and half of the breast and half the stomach; for the incense-bearer the hip-end of the leg given to the hieropoioi; for the heralds, a double portion of meat from the back, shoulder meat, a three-spit share of blood meat; for the Nestoridae, a double portion of meat from the back; for the doctors, meat; for the flute-player, meat; to the smiths and potters, the brain. The rest of the meat is for the city. All of these are not taken out of the city.
On the same day: to Athena Polias, a pregnant sheep. The priest makes the sacrifice and provides the offerings. As perquisites, he takes the skin and a leg. On the twenty-first: to Dionysius Scyllites a pig and a kid: the meat of the pig is not to be taken away. The priest makes the sacrifice and provides the offerings. As perquisites he take the skin and a leg."
A description of sacrifice in Cos to Zeus Polieus (of the City) from an inscription on a fourth century BCE calendar. Quoted from Greek Religion: A Sourcebook by Valerie Warrior p. 67.
We call your Wolves
This poem to Wodan and the Aesir was made by Friedrich Hielscher. He was a syncretic pagan mystic who founded a pagan group and theology based on Goethe and other philosophical currents of the time in the 1930s German Esoteric movement. He was also a friend of Ernst Jünger, who praised him for his disdain of technology and love for ancient religious views such as Gnosticism. This poem has since been made into a song by various neofolk groups.
Wir rufen Deine Wölfe
und rufen Deinen Speer,
wir rufen alle Zwölfe
vom Himmel zu uns her.
Wir rufen Dich vor Allen.
Nun kommt die wilde Jagd,
nun laßt das Horn erschallen,
um keinen Toten klagt.
Der Feind ist schon verfallen,
eh daß der Morgen tagt.
Das Wild hat keinen Namen,
der Feind hat kein Gesicht,
das Aas hat keinen Samen,
gerecht ist das Gericht.
Die Ernte ist vergangen,
die Spreu ist täglich feil,
die Raben jetzt verlangen
ihr angemessnes Teil,
die Jagd hat angefangen:
nun hält uns, Herr, Dein Heil.
This poem to Wodan and the Aesir was made by Friedrich Hielscher. He was a syncretic pagan mystic who founded a pagan group and theology based on Goethe and other philosophical currents of the time in the 1930s German Esoteric movement. He was also a friend of Ernst Jünger, who praised him for his disdain of technology and love for ancient religious views such as Gnosticism. This poem has since been made into a song by various neofolk groups.
Wir rufen Deine Wölfe
und rufen Deinen Speer,
wir rufen alle Zwölfe
vom Himmel zu uns her.
Wir rufen Dich vor Allen.
Nun kommt die wilde Jagd,
nun laßt das Horn erschallen,
um keinen Toten klagt.
Der Feind ist schon verfallen,
eh daß der Morgen tagt.
Das Wild hat keinen Namen,
der Feind hat kein Gesicht,
das Aas hat keinen Samen,
gerecht ist das Gericht.
Die Ernte ist vergangen,
die Spreu ist täglich feil,
die Raben jetzt verlangen
ihr angemessnes Teil,
die Jagd hat angefangen:
nun hält uns, Herr, Dein Heil.