Cover of Allsherjargoðinn
(in Icelandic), the biography by Berglind Gunnarsdóttir
about the Asatru religious leader Sveinbjörn Beinteinsson.
features of the pre-Christian faith have survived in Iceland
down to recent times. An authority on the subject has asserted
that `a whole book could be written about it, and not a
small one, either.'"
- - Hjalmar Lindroth, 1937
and interview questions by William B. Fox
based upon interviews
conducted by Shirley Keller
and materials provided by Thorsteinn Guðjónsson
Orginally published in
Winter, (Runic Era) 2243 (1993) Vor Tru Magazine
under pen name "Thor Sannhet"
article is part of a continuing series to document important
personalities in the Asatru movement. The views expressed
by interviewees do not necessarily reflect the official
views of the Asatru Alliance or even the personal views
of its office-holders, representatives, or members].
view of Sveinbjörn Beinteinsson's recent death, the
two interviews contained in this article came about as a
stroke of good fortune. Shirley Keller, formerly the host
of the radio show "The Folk People" before she
switched to television production, interviewed both Oak
Thorgeir and myself in spring 1992. Our talk on Asatru was
edited into a one hour radio show that was broadcast over
eastern New Jersey. The next thing I knew, Shirley called
me up and said that she was going to Norway to make a video
of a Sons of Norway function in the summer of 1992. She
thought about stopping over in Iceland on the way back to
the U.S. "By all means you must try to interview Sveinbjörn
Beinteinsson!" I said. That got the ball rolling in
terms of obtaining the first September 1992 interview that
appears in this article. It turned out that Shirley ended
up taking another trip to Norway in the summer of 1993,
and arranged another interview during her stop-over in Iceland
in July 1993 on her way back home. Hence, this article contains
two different interviews taken almost one year apart.
was this man, Sveinbjörn Beinteinsson, who Odin called
to Asgard on December 24, 1993? Who was this sage who lived
the simple life of an Icelandic sheep farmer, yet became
known through mass media to millions around the world? Who
was this man who generated thunder and lightening for a
religious reawakening that has only begun to be heard among
are left with many public images of Sveinbjörn Beinteinsson.
In January 1979, the CBS series "In Search Of"
showed Sveinbjörn Beinteinsson conducting a Thorsblot
in the Icelandic countryside in its program "In Search
of the Lost Vikings" about the disappearance of Norse
colonies in Greenland. Sveinbjörn was pictured in "How
the Sagas Shaped Iceland" by Robert Wernick in the
Jan 1986 Smithsonian magazine. He appeared again
in the Feb 1987 National Geographic article "Iceland:
Life Under the Glaciers." According to the article,
a] particular August day ... a light rain was falling
as a small group of Icelanders gathered outside the [NATO]
base [near Reykjavik] to protest the presence of foreign
troops on their soil.
pagan priest with a flowing beard stood before the crowd
holding a pole with a life-like horse's head on it. The
priest of the ancient Asatru religion, a reclusive farmer
named Sveinbjörn Beinteinsson, at first said nothing.
Then he planted a pole in a pile of rocks and, turning
the frightening, wild-eyed head toward the NATO base,
chanted a curse as his Norse ancestors did against their
enemies a thousand years ago: 'I raise this nid [insult]
against nuclear weapons and all warfare ... I raise this
nid against the destruction of life and the land, so help
me Freyr and Njordur ...'
Asatru-related periodical Huginn & Muninn No.4
a result of a 'freedom' legislation for mass media passed
by the Althing in 1986, new broadcast stations are opened
with a few month's interval. The newest station, Utvarp
Rot, which 'takes everything' has hired Sveinbjörn
Beinteinsson to sing his Rimur as an opening to the daily
schedule. In this office, Sveinbjörn takes the place
of the Lutheran priests on the State Broadcasting, who
opened the morning program .. .[on the opening of one
program] Sveinbjörn sang not rimur, but the whole
of Voluspa, chapters of Havamal, and even Sigrdrifumal
also -for technical problems delayed other parts of the
opening program. I don't know what is meant about Sveinbjörn's
mode of delivering, but to me it was most pleasing: every
syllable comes distinct from him, and the rimur musical
gives the impression that he is not short of time, in
contrast with the hurly burly of modern life ... For those
of us who are politically interested, it must be mentioned
that Utvarp Rot seems to tend to the left; Ro: Root: (Lat.)
radix, radical. Sveinbj6rn walks in and out, everywhere.
"In addition, HM No. 17 (July 91), reported
that Sveinbjörn Beinteinsson had his Edda songs (and
some others) of 1986, republished on a compact disk (CD)
in London lately. 2,000 copies sold in a rush in 2-3 days
in London, nothing left for Icelanders, even not for this
editor, who was responsible for the printed texts.
2244 R.E. 11 When the "Vinland Revisited" expedition
of three replica Viking ships built in Norway stopped in
Iceland in the fall of 1991, en route to Washington D.C.
for Leif Erikson Day, Sveinbjörn Beinteinsson presented
the Viking fleet commander Ragnar Thorseth with a statue
of the Sea God Njord. A picture of the presentation appeared
on page 28 of Vor Tru No. 42, along with the comment
of a Vinland Revisited crew member that "unfortunately
the statue was stolen in Newfoundland ... it was an interesting
coincidence that shortly thereafter, when the expedition
set out from port, it ran into a storm and had to turn back!"
Sveinbjöm Beinteinsson (left), Norwegian sailor Ragnar
Thorseth (center), and Jörmundur Ingi (right) at the
presentation from Beinteinsson to Thorseth of a statue of
the Sea God Njord during the "Vinland
Revisited" joumey. Photo taken by one of Ragnar Thorseth's
July 93 issue of Huginn & Muninn issue No. 25
reported how people from many countries made their pilgrimage
to Iceland this past summer. The article "Heilsan fra
Islandi!," by Jeff Redmond reported that:
Thor's Day [in June 1993] there was a great assembly at
Thingvellir. Over a hundred Asatruar came from many lands,
including Iceland, Norway, Sweden, Denmark, Finland, Germany,
France, and me from America ... Sveinbjörn Beinteinsson
gave a mighty Summer Solstice ceremony service in his long
white and red robes. He was surrounded by his assistants
in their robes [Jörmundur Ingi and Halle Arnadottir
were on his right and Huginn & Muninn editor
Thorsteinn Guðjónsson stood to his left with
Jeff Redmond close by]. There were also two men from the
Icelandic Symphony Orchestra blowing old Viking age horns.
Others held lighted torches, beat drums, and wore Thor's
hammers. The entire event was photographed by many who brought
their own crew from the Icelandic National Television service.
contrast to colorful ceremonial images of Sveinbjörn
Beinteinsson that were broadcast to the public, we are also
left with images of a thoughtful and reclusive man who lived
a simple and rustic life. In Vor Tru No. 20, (1986),
founding editor Thorsteinn Thorarinsson reported on a visit
by Jeff Redmond to the sage's house:
lives up in the foothills above a fjord... Beinteinsson
could not speak English, and Jeff says he could not speak
Icelandic, but that Beinteinsson could understand the Swedish
that Jeff spoke to him. While at Sveinbjörn's farm,
Jeff was served cake and coffee by the gothi, and showed
Jeff around the farm. Sveinbjörn is of course a sheep
farmer ... In the back of the farm, Jeff said that the gothi
has a large plaster statue of the Norse God Thor, which
has a small river running along side it. There is only one
gravel road to get to it from the fjord. Here are wild sheep
and small Icelandic ponies
[sic] all over, and it never gets hot there, even in the
summer. Jeff said that while there and in Iceland generally,
the Icelandic people were very friendly, the women very
beautiful, and the children happy and well looked after
... Jeff reported that at Sveinbjörn's farm the gothi
had no electricity, but did have a telephone. Sometimes
Beinteinsson comes down into the city of Reykjavik to give
recitals of his poems and songs, many of them dealing of
course with Asatru.
Beinteinsson was born on July 4, 1924. According to Thorsteinn
Guðjónsson, editor of Huginn & Muninn,
"Svein" connotes "strong young male" and
"bjorn" means "bear." "Beintein"
has a meaning of "sword."
wrote: "His parents were Helga Petursdottir and Beinteinn
Einarsson, farmers, self-supporting and self-educated, well
versed in Icelandic poetry and literature ... Sveinbjörn
was the youngest [of several brothers and sisters in his family].
At the age of 18 he debuted with a book of Rimur being published
under the name Gomlu login (the Old Meter-Melodies-1945).
The metre was excellent, but there was some criticism on the
choice and handling of subjects. Of the numerous editions
and publications, Sveinbjörn arranged some (1) had to
do with the metre, some (2) were anthologies of Lausavisur
and Rimur; then came (3) his edition of Sigurdur Breidfjord,
a great poet of the 19th century, and (4) his own poetry,
both the serious and the humorous."
to Thorsteinn, poetic abilities ran in the family:
the brothers and sisters were talented composers of poetry,
and five of them published independently one or more books
with poems. Petur, who died in 1942, had a highly promising
poetical talent [being also a Nyall philosopher himself]
and Halldora, died 1968, apart from her own poetry, attempted
to translate Beowulf into Icelandic meter, and won praise
and appreciation from Beowulf experts. Poems by Sigridur
and Einar are appreciated by critics. Bjorg and Gudny have
also made presentable poems and there is a ditty by Ingibjorn.
brothers and sisters from Grafardal is a concept in the
Icelandic literary survey of our lifetime ... Sveinbjörn
is appreciated as a good poet, by the 'literary community,'
and a few of his poems are, in the opinion, of this reviewer,
of a high quality. I mention poems as 'Harmur, ' 'Bragabing,
' and 'Osk.' Of special interest was the poem 'Draumur'
('A Dream), a true divination, as Sveinbjörn confessed
to me recently.
Sveinbjörn's parents Helga Pétursdóttir
and Beinteinn Einarsson. (From
Sveinbjörn standing at the far right at the family
farm Draghálsi in 1934. Second and third from the left
are his brothers Einar and Pétur, and left to right are
the young girl Erna and three grown sisters, Björg, Halldóra,
and Guðný. To the far right his mother Helga. (From
|(Left photo) Sveinbjörn. (Right photo)
From left to right, at Drághalsi in 1942. Sister Halldóra,
family friend Alðalheiður Jónsdóttir,
brother Einar and little Þóra Elfa, and Sveinbjörn.
home at Draghálsi. (Right) Sveinbjörn's mother
Helga in Icelandic folk attire in 1957. (From
it is tough to make a living by writing poetry, even in a place
like Iceland. According to Guðjónsson: "Beginning
in 1944, Sveinbjörn took up 'buskap' (the position of an
independent farmer) and concentrated on sheep breeding, which
he continued with until his death." Sveinbjörn rented
a farm in Draghalsi, 150 kilometers north of Reykjavik, in the
ancient district of Egil Skallagrimsson in Borgarfjordur.
was later in life at age 41 that Sveinbjörn Beinteinsson
started a family, a not uncommon occurrence among many Nordic
people. According to Thorstein: "From 1964-1969 Sveinbjörn
and Svanfridur Hagvaag lived as a pair in Draghals and had two
sons, Georg Petur (b. 1965) and Einar (b. 1966). Truth being
told, Sveinbjörn was never very clever in making money,
which is the stuff of life, and that led to the dissolution
of an otherwise happy connection in 1970. Svanfridur moved to
the Eastern fjords and married there."
Very early on, Sveinbjörn
showed an interest in various forms of religious and philosophical
inquiry. According to Thorsteinn:
was one of the founders of Felag Nyalssinna (1951), supported
its work, encouraged introduction and promotion and wrote
good articles. In mediumistic seances held at Draghals,
Gods spoke eloquently through and everybody was delighted
... in 1972 (April 20th) Sveinbjörn initiated the founding
of the Asatruarfelagid which - after a year of struggle
and effort-led to a recognition by the government of Sveinbjörn
as a 'director of a religious community' on May 3rd 1973,
and since that date Asatru under Allsherjargodi has been
an established religion in Iceland.
Sveinbjörn carries the Icelandic flag during
a political demonstration at Hvalfjarðar in 1962. (From
a recent letter to me, Thorsteinn Guðjónsson
the year 1972 ... Sveinbjörn, always having been
sociable, began to talk at the cafes with some people
about the possible restoration of Asatru in Iceland. Quite
a different cast of people assembled, more alert to the
immediate circumstances, ready to "offend" the
general way of thinking, but less responsible. While the
Nyalssinar were people who resisted the general prejudices
for decades, the new Asatru people, so it seemed to me,
were more for producing immediate results, and not very
caring. It happened so this was a time of social or opinional
tension. The Left was in advance (and wanted to play tricks
on Religion) and the Cod Wars [Author's Note: a dispute
between Iceland and Great Britain over fishing rights}
were overhanging. I heard an old professor of mathematics
(Right) say on the street: "We need Thorr for solving
those immense problems. "
I and my wife decided to support Sveinbjörn, although
many good Nyall-members were doubtful about this new type
of development. --Having been rather unpopular in advance
with 'the Majority' for my Nyall views (which I never
concealed), I became still less popular for this additional
subject ... [Sveinbjörn} has a kind of wisdom in
himself that always leaks through and permeates ... I
often wonder if we could have survived with a different
Asatruar pioneers had to make an application to the Ministry
of Justice and Church matters, and after that, meet with
the department chief. This chief demanded a statement of
the laws of the association and its moral principles. Once
these two statements were provided, "the Department
of Church sent both to the Lutheran Bishop, who gave a very
disfavorable opinion on the matter. We were told that acceptance
to Thorsteinn: "Then I went, sometime in Dec 1972,
along with a young member, who was enthusiastic at first,
but later receded (because it interfered with his Marxist
doctrine obligation of non-adherence to any religions!)
- to Minister Olafur Johannesson, who was perhaps not very
pleased but polite. I remember little of the talks, but
there was no real outcome, only the promise to talk with
us later. Shortly after that, on Dec. 18th 1972, I went
with Sveinbjörn to him, as told of in Huginn &
Muninn 17. And that was the decisive moment, in my
Huginn & Muninn 17 (July 91, p. 11), the "decisive
moment" was described as follows:
and lightening are rare in the Icelandic climate. It is
not our business to explain why, but we don't believe
in miracles. However, back in 1973, I and Allsherjargodi
came to the (then) Minister of Justice in Iceland, OlafurJohannesson,
pleading for an official recognition of Asatru as a religious
body. While we were talking the Minister measured Sveinbjörn
with a piercing eye cast of dismay. I noted this, sought
the Minister's eyes and found that he could not resist
me, because I had previously confronted him with Icelandic
philosophy. We got no promise except the usual, that the
matter would be considered. But shortly afterwards it
was heard that the license would be given. There was clearly
a change of mood. What happened?
after we walked out (less than 20 minutes I was told),
a Lightening [bolt] struck the roof of the building the
Ministry of Justice was placed in then. The whole of Reykjavik
was immediately talking about this. 'A strange coincidence,'
said the Venerables. Others asked: 'A wrath of the Gods?'
Has Thorr stricken, with his Mjollnir?" So many thought,
then, and it is possible that this influenced the Ministry's
positive decision a few days later. Probably, indeed.
The notion, that the Gods are active, still, that they
really exist and have power, moves the minds more than
anything else. But we don't believe in miracles, do we
continued in the letter to me:
the next few months there was much excitement about this
matter, especially after we held an open meeting for introducing
the matter. A reviewer asking [Minister of Justice} Olafur
Johannesson about his attitude, got the answer: "I
am for the free exercise of religion, not for religious
suppression." In March Sveinbjörn got a notice
from the Ministry that he would be accepted as a 'forstodumadur
trufelags' (usual term for leaders of foreign sects here
implanted). On May 3-9th, he was appointed and met before
the State Prosecutor.
recognition came on May 16, 1973. Sveinbjörn Beinteinsson
was legally empowered to give names to children, consecrate
adolescents, marry the living, and bury the dead. As was
reported in the no. 3 (sumar 1978) and no. 6 (spring 1979)
issues of Vor Tru, credit for this victory also
went to other early leaders such as journalist Dagur Thorleifsson,
Orn F. Clausen, Johannes Augustsson, and Jorgen Ingi Hansen.
Asatruarmen lost little time in celebrating. On a rainy
and misty day in early August 1973, a group of about fifty
people gathered at Beinteinsson's farm to hold the first
official outdoor blot held by an Asatruar since the year
1000. It was held in front of a large Thor statue erected
by Sveinbjörn on a hill slope. Since the brewing of
mead or strong ale was strictly forbidden by Icelandic law,
as well as the slaughter of animals outside of licensed
slaughterhouses, the group had to make do with light ale
and aquavit concocted to simulate sacramental mead as well
as with store-bought lamb for the "sacrifice."
wrote in a 1993 letter to me:
were 20 members about the yearshift 1972/3, but the number
increased much during that year, for there was much talk
and media mention of this as an exciting matter. Then
there was almost a standstill in about 70 members for
many years, but in the 1-2 last years there has been a
marked increase. Now it is about 140. There are no different
factions, but there are personal and 'political' antagonisms
(I always try to be "nowhere" in politics) ...
Sveinbjörn conducts a blot at Draghálsi
in 1983. Behind him from left to right are Þorgrímur
Starri and Þorstein Guðjónsson. (From
also mentioned that Icelandic and Scandinavian Asatruar often
find many converts and sympathizers on the political Left,
in contrast to American Asatru. In a 1991 letter, he wrote
to me that: "Around Sveinbjörn there have been mostly
(but not only) Leftists, and we have enjoyed their company
to an extent (things are so special in Iceland: for example,
you may be 40% leftist, 30% nationalist and 30% business-like).
of the appeal to Leftists comes from the involvement of the
Left in ecology and its rebellion againstthe official Lutheran
NOTE ON THE TRANSLATORS:
Jörmundur Ingi and Thorstein Guðjónsson
Sveinbjörn could not converse in English during the interviews,
two translators volunteered their assistance: Jörmundur
Ingi and Thorsteinn Guðjónsson. Jörmundur
Ingi has been active in the Asatru movement for many years
in Iceland. According to Thorsteinn Guðjónsson,
he is currently serving as the interim Allsherjargodi in the
wake of Sveinbjörn Beinteinsson's death for a limited
term until June 1994. In the video, he comes across as a poised
and intelligent older man. More on him later in the post script
to the interviews in this article.
Guðjónsson, the editor of Huginn & Muninn
since its first issue in March 1987, has for many years been
the only source of ongoing information for American Asatruar
regarding the status of Icelandic Asatru. Although Huginn
& Muninn is often written in a whimsical style, with
the topic of commentaries often changing significantly from
paragraph to paragraph, it contains nuggets of insight.
and his wife Steingerda Thorsteinsdottir were very hospitable
to Shirley Keller, putting her up at their house and providing
transportation during her two visits. Thorsteinn Guðjónsson
was born in 1928, has three full grown sons, once worked for
a firm that imports iron and glass to Iceland, and runs a
bed and breakfast guest house with his wife in Reykjavik.
THE SEPTEMBER 1992 INTERVIEW
translation by Jörmundur Ingi
KELLER: I am interested in an overview of what Asatru
is and where it came from. I wonder what you could tell me?
SVEINBJÖRN BEINTEINSSON: This religion
or way of life is the response of the people of Northern latitudes
and how they expose to nature. And the historical background
of the religion goes much further back than we know. Especially
this is the religion of the Germanic people, and specifically
the Scandinavian people. This was their way in the olden time
to interpret the world around them. They have seen the godhead
in human form, colored by the environment in our country and
in northern latitudes, specifically.
SHIRLEY: And the country we are talking about
JÖRMUNDUR INGI: In the latest phase
of it, yes. It is Iceland.
SHIRLEY: And this is a very unusual place
where something like this seems to have a perfect setting
for unusual things that we may have not thought about before.
It just seems to me that this is like a little cradle. Something
different. Something of the earth. Because everything here
seems to be so earthy. Do you know what I mean?
JÖRMUNDUR: Yes. This is quite correct.
Iceland is a unique combination of being a modern country
and yet having a very crucial attitude towards nature. People
seem to feel that nature is alive. You can see that nature
is alive and we are part of it. People perceive all sorts
of hidden people, persons, and in the earth itself and in
rocks, mountains, trees, and so on. Very much touched by nature.
SHIRLEY: Was Sveinbjörn born in Iceland?
JÖRMUNDUR: Yes, he was born in Iceland.
SHIRLEY: How did he find this religion?
JÖRMUNDUR: Naturally, he read about
this in the ancient books of Iceland that were written from
the 11th to the 14th century. Where there is a good explanation
of the beliefs of our ancestors. And also, the good Christian
people who brought him up. His family and the people around
him. They also believed in the living nature. They believed
in all sorts of divine or semi-divine beings living in the
earth itself, being part of everything. He explains that in
ancient times people were in direct contact with these supernatural
forces. In direct contact, if you will. Now that this contact
has faded, what we have left is the religion. And this made
them closer to the earth, to nature. He reads about our ancestors,
what they believed, how they believed, and how their religion
SHIRLEY: Does he believe that we have lost
contact with the earth, and is this Asatru trying to find
the contact again?
SVEINBJÖRN: This is exactly what I mean.
Human beings were in direct contact with nature and living
in nature, so to speak, in earlier times like animals. Now
that we have modern technology and civilization, we have created
an artificial environment so that the link with the earth
and with nature has been broken. With Asatru, we are trying
to reestablish this contact, not only through Asatru, but
also maybe through ecological groups and many other groups.
This would be a very Icelandic way of doing this, we are doing
it through the ancient religious tradition of our culture.
SHIRLEY: It seems as I said before that Iceland
is a very good place to do this and pursue being back to nature.
But it seems that all over the world people yearn to be closer
to nature. They go on camping trips. They go on outings. They
like to be near the earth and where the animals are. And out
to sea in the open. It seems that Asatru may be the link to
help people find this again. Is this one of the things, the
reason why there is no actual church? There is no actual building.
That is, wherever one is, one could have a blot. Or, maybe
has to be a specific place like Thingvellir, or something
like that. Where people can get together, because it has significance
in the history of Iceland, or wherever in whatever country?
JÖRMUNDUR: Yes, he feels that there
is no need for a building, although in a relatively cold country
to have a shelter for your records and other things can be
convenient. We do not need a specific building to practice
our religion. It is done in nature. We do not go in for huge
ornamented ceremonies. Rather we find a quiet manner to be
one with nature. There are special places one would feel closer
to the Gods, to nature, than others. You mentioned Thingvellir
which has a special meaning in the minds of all Icelanders
whether they be Christians or Asamen.
SHIRLEY: What are some of the things that
are not laws, but beliefs in Asatru that are different than
the normal religions that people practice in Scandinavian
countries. I understand that Asatru is really a religion for
this group of people, this section of the world where our
ancestors come from. I say "our," being all Norwegian.
The Nordic countries, would you say? I just feel as though
it is special in this part of the world. It would not be viewed
the same way, such as in Africa, India, or China. Would you
SVEINBJÖRN: There is in reality in Iceland
very little difference between those who are Christians and
those who are adherents of our faith. In other Scandinavian
countries they would probably be further apart. So it is very
difficult [to say] that there is anything specific that we
would practice that the Christians would not practice. At
least in Iceland obviously the environment has a great deal
to do with this. There are situations here one would not find
in China or Russia or Africa. We are the opposite of there.
Of course, the same religion must be very different in these
places, even if the basic truths are the same. They would
be interpreted in a different way and practiced in a different
way. Perhaps the main difference between Christianity and
Asatru paganism, without going into some small detail, is
that Christianity, and so many religions, have become an organized
religion. It is therefore not a living religion as we understand
it. It can not move with the times, it has become stratified,
and it can not adapt to change as quickly as a religion which
is not as organized.
SHIRLEY: I would like to know some of the
reading that one could pursue to learn the basis of Asatru.
I know that there are some things available to people in the
United States so that one could get an idea of the background
SVEINBJÖRN: There are of course a number
of scientific treatises on the history of Asatru availab Ie
in the English language, but this is [of] more of a historical
than a religious nature available in English. Both the Prose
Edda and the Poetic Edda are the main source
for how our ancestors received the Gods and nature. And it
is actually best to go back to the source. One should go to
some of the Icelandic sagas which are available in the English
translation where it is possible to see how this religion
affected those who confessed to it. This would be a more real
experience than reading a scientific or historical treatment
on the subject. If you read this with an open mind, and concentrate
to interpret according to your own society and environment,
you can not go very much wrong.
SHIRLEY: I understand that the Gods of which
we know very well have appeared in cartoons and the newspapers.
They have taken place in our every day lives on our calendar.
I was wondering if you could tell us about the relationship
of the days of the week and our Gods. I wonder if it is you
who could tell us that?
JÖRMUNDUR: The names of the days of
the week are named by the Scandinavian's Gods. The first two
days of the week, Sunday and Monday are named for the Sun
and Moon, obviously. Tuesday is named for the God of War,
Tyr. Wednesday is named for Odin or Wotan as he is called
in Germany. Thursday is the day of Thor. This was in pagan
times, in Iceland and in Scandinavia, the first day of the
week. It started with Thor. Then Friday is the day of Frey,
the God of fertility, or Freya, his sister, the Goddess off
fertility, which is also the Goddess of War [Author's Note:
Friday may have also been named for Frigg, wife of Odin].
Saturday is another horror story, called Ivattdagr, which
means the day of bathing. Saturday came from the Latin countries,
not from the Germanic countries.
can we learn from the Gods?
JÖRMUNDUR: Would you like for me to
answer this question?
SHIRLEY: I will give you that choice
JÖRMUNDUR: We have very similar views
on this. [Translates to Sveinbjörn who speaks at length].
What we can learn from the Gods is a specific personality.
These specific personalities are essentially what we have
made them. But nevertheless you have in the Gods a role
model. Like Thor. Thor is well known in the United States,
but is a bit different for us than depicted in the comic
books. He is actually a strong, silent, protector, a very
uncomplicated character. Direct. He is highly thought of
in Iceland, by pagans and Christians. Half of all ofthe
names of men in Iceland are related to Thor. This is the
God most of us would like to be like. Odin, however, is
the God of knowledge. He is in some ways the God of trickery
and cunning. And he is also the God of War, of course. And
it may be paradoxical when you learn that in the beginning
he was also the God of wisdom and poetry, which is a very
complicated part of the Icelandic language. And of course
in the Gods like Frey, you find fertility itself. Fertility
of the earth and [God] of love and the explanation of how
things go on. People would choose a God to be their role
model. In ancient times people would even take the name
of the God indirectly. No one would take a name directly
of the God. You would combine the name of a God into your
name. In that way you would be bound to that God and behave
SHIRLEY: You believe that the name directly
affects people all of their lives? Their name has a certain
connotation and has affected people's lives? I believe it.
JÖRMUNDUR: I am not sure that I would
believe that directly [but] I would not deny it. For myself,
I think that names should be drawn from your own family.
This was a very strong belief. If you have the name of your
ancestors, his protective spirit would come with your name.
And if your name is connected to the God that God would
become connected. So I believe that the name is very important.
SHIRLEY: There are many things that I would
like to ask you, but I realize that because we are taping
in a home for the elderly, they live here, and we are invading
their privacy. Therefore I do not want to intrude upon them.
I just want to learn a little bit more and hope my audience
will put up with the background noise. I am used to doing
field recordings and hope my audience is used to this. So
I hope that it does not hurt the train of thought. On your
neck you have a symbol, and I was wondering if that symbol
is a part of Asatru?
JÖRMUNDUR: Yes, it is a very old symbol.
Although this [pendant] is a relatively new piece [when
it was crafted] this [old symbol on the pendant] is the
tree of life, Yggdrasil, which it is called in Icelandic.
Around it is the world serpent which surrounds the round
shape. And in the tree there are many living things. They
are represented by the eagle and the stag, put out in this
manner, because this was a very old way of describing the
world in pagan times and in Christian times; the tree of
life and the two animals worshiping it on two sides. This
is a combination of that old idea and the actual world tree
and the animals described in and around the tree. If I can
give you a short outline of the old technology: in the center
of the earth where the Gods live, there is the World Tree,
the Ash, and it holds together the earth, the world as we
know it, and the roots of the tree, one of them is for the
human beings, one of them for the Gods, and one of them
is, as we say, high in the heavens. So the tree is connected
everywhere. And all living things are, through the tree,
living and live in the tree. So it is a very ecological
idea in modern times. We see the tree in modern times. I
would even go so far as to say that each individual life
is a leaf on the tree. Everything is interconnected. This
is made very clear in the ancient books. The Gods and humans
are of one family. Everything is interconnected. There is
only a difference of a degree between humans and the Gods.
SHIRLEY: I would like Sveinbjörn to
sing a song for us that may have a philosophy that would
speak to us through this song. I know that he does make
recordings and I know that he does sing. Perhaps he would
share with us a song that is important to him as a philosophy,
or perhaps as some other kind of song. [At this point Sveinbjörn
proceeds to look through the Poetic Edda]
SHIRLEY: Is this book one that is used
by people in Asatru?
JÖRMUNDUR: This is actually the Poetic
Edda, which is not considered as a religious text in
the strictest sense of the word. Not like the Christians
would regard the Bible or the Muslims would regard the Koran.
But it is very close to us. Because it explains the creation
of the earth. It is the word of the High One, the advice
of Odin, advice on how you should behave in life, in societies,
and also other poems, especially the Prophecy of the Seeress,
the Words of the High One [Havamal], are in reality
SVEINBJÖRN: [Proceeds to sing a song
with lyrics from the Poetic Edda. He finishes the
song, and then starts to make annotations on a piece of
paper while his book is still open].
SHIRLEY: He is writing down the names ...
JÖRMUNDUR: Yes, he is writing down
the numbers of the stanzas. It can tell you where you can
pick up an English translation. The translations of the
Poetic Edda can be very difficult. Because it is
such a precise language, that usually if you manage to get
the meaning correct, then somehow the soul is missing from
the poem. But if you get the good poem right, then the meaning
is usually garbled. It is a losing battle.
Sveinbjörn Beinteinsson around the re-release of
his reading of The Poetic Edda circa 1990.
It is the old story, it loses a lot in the translation.
JÖRMUNDUR: It loses a lot in the translation.
I understood when I tried to read this in English the problems
that Muslims have in reading [translations] of the Koran.
SHIRLEY: It has been this way in many of the
countries in terms of the interpretation of the Bible. In the
Hebrew religion, it seems that the discussion of what it really
means seems to be a great part of their life.
JÖRMUNDUR: In Iceland there is a lot of
meanings in the old poetry. There are words that can be interpreted
in a different manner. The meaning can change from one person
to another. You have to take one meaning and translate that.
And the sense of interpretation is taken away. In that way the
translations are very bad. They leave you a straightforward
translation. You can not misunderstand anything and you can
not understand it either!
SHIRLEY: Do you have something that I should
have asked him? Perhaps I should go into the fact that you do
not believe in original sin. I just don't know when you are
introducing people to something new, you do not know how much
to give to them at one time.
JÖRMUNDUR: This is a little complicated
to go into. We have similar views of it, if we would explain
how we look at life and death and how we look at the cycle of
life and how everything is goes together, how everything is
repeated, and how the cycle is included in everything myself.
I guess that is something that would be easily understood.
SHIRLEY: Can you ask him that [in Icelandic
which I am asking] in English?
JÖRMUNDUR: I don't know where you would like to
ask a question.
SHIRLEY: Just give a statement.
SVEINBJÖRN: A main thing with our religion
is how we view life and death. One of the basic things about
this religion or this way of life is the cycle of things. We
see the great cycle in everything. That this world is created
and has a limited time to live and will be destroyed, and will
be renewed. We see however in all things you can speak of, the
same cycle in every day. The day comes alive in the morning
and passes away at night. The same cycle in the cycle in the
year in the spring when everything springs to life. Plants and
animals. And then it slows down [in the winter]. Then it dies
or goes into a coma trance [hibernation] and is [later] recreated.
In the same manner we see the cycle of our own lives. We are
born. We live and blossom in the middle of our lives, and then
fade away and die, only to come alive again in some other form
or way. Although we do not claim to have the answer about how
this happens, this is something that all religions deal with.
We see it in a more holistic way than Christianity. We see the
eternal cycle of creation and recreation going on.
SHIRLEY: I will be thinking about this a lot,
because it is so basic to our lives. It seems to be a very simple,
happy existence to be in tune with the Gods. That is what I
JÖRMUNDUR: I would like to feel that way.
Life should be joyful if we can achieve this. [To achieve it]
like someone else it is difficult to say. The essence of the
religion is joy. To enjoy life. To be uncomplicated. To go with
the flow. Without free will is not the idea, but you [nevertheless]
do not go against the grain.
SHIRLEY: I want to bid both of you farewell.
I will be leaving Iceland tomorrow, and I want to thank both
of you for spending the time with me to explain what I came
to Iceland to find out. Thank you very much. It has been a real
pleasure, and I hope you have got a lot out of it.
JÖRMUNDUR: Most certainly. I usually get
more out of explaining things than he [Sveinbjörn] gets
listening to me!
SHIRLEY: So this is Shirley Keller of The
Folk People. Bye!
Sveinbjörn with Jörmundur Ingi at a summer
solstice blot in 1991.
JULY 1993 INTERVIEW
translation by Thorsteinn Guðjónsson
I wanted to ask a few questions because our audience is not
aware of the various things that are important to people who
are studying and interested in Asatru. What is a blot?
SVEINBJÖRN BEINTEINSSON: I understand
a blot in such a way that it is a kind of seance where we
try, we who partake in it, try to unite our connection with
higher reality. This higher reality is combined to our surroundings,
our natural surroundings, and to something that works in ourselves,
and when we think of something higher and better, we say that
it's a divine source in this.
SHIRLEY: What is the significance of Thingvellir?
SVEINBJÖRN: Looking realistically on
the site of Thingvellir, it is a place that was in the olden
times very much fit for the assembly of people from many parts
of Iceland. And it has many merits of a place. It has good
communications; of land communications with most parts of
Iceland. It is a wide place where you always see if there
are new people coming to this place. There are also facilities.
Water, and you can fish in the water. And you can have your
horses conveniently kept there. And many other facilities
where they are fit. Sometimes I say it either in ernest or
humorously, that this place was made for Icelanders to have
for their meeting place. Whatever you call the rite, I respect
the zealotry and everything of that kind. But in my eyes this
place is extremely holy for me and so I think worth [something]
also for the people of old.
SHIRLEY: A good answer. I understand. The
next thing would be, Sveinbjörn ... I am concerned about
the mention of runes. R-U-N-E-S. Many people have never heard
of what that word is and what it means. But it is very important
I believe in the Nordic culture from way, way back. So could
you explain that please?
SVEINBJÖRN: I am not an expert on the
history of the runes. But there were many types of them and
they were there for a long time used and much used. And I
see them in the context of remembering. When something happened,
many things had to be remembered in the olden times. Poems
and genealogies and many other things. And the runes were
helpful. They were the means to help memory. I know this still
better in connection with the meter which is my specialty.
Meter in poetry or in that branch. There is an interconnection
between the meter and the runes. So they help each other.
SHIRLEY: These runes were found on stones
and things in and around various places that the Nordic people
had visited such as in Ireland and other countries and I understand
that. Is that correct? This is something I will ask for my
own information. But it is like an alphabet?
THORSTEINN: Surely an alphabet, yes.
SHIRLEY: But does each individual thing present
a picture. In other words in Chinese, you may have one thing,
but it means a whole sentence.
THORSTEINN: No, it is a letter in the same
sense as Roman letters. And I forgot to tell you one thing
from Sveinbjörn that he insisted upon or he stressed
that the runes are not only the composing of words like we
read in newspapers today or in the books today, but each letter
had much more meaning than it has now. And the divinities
that were linked to the names of the runes were more important.
Also, when you are composing a poem or a runic inscription.
And it is true what you asked about. The runes are found not
only in Iceland, but least of them in Iceland, paradoxically,
they were very much in Scandinavia and in all countries where
the Norse, Swedes, and the Danes went in the Viking Age. And
they are also mentioned in Iceland but not until later. But
it is quite certain that the same practice was also in Iceland.
SHIRLEY: Thank you for that. Because I was
not a good chair person, I neglected to ask yet about the
song. The poem. And I think that is what we had better do
now ... You sang a song the last time we met, and I did not
get an explanation of those verses. So therefore I would like
to try to get an explanation now.
SVEINBJÖRN: The verses are about the
runes. The runes are a medium between the human and the divine.
And they are a kind of key to the force that fills everything.
And people connected everyone with the divinities. The runes
helped to find harmony in things. How we collect wisdom and
knowledge and how we distribute it again from us.
SHIRLEY: And that is what the verses are
all about? That is the overall gist of what the verses are
SHIRLEY: Sveinbjörn, a friend in the
United States, Thor Sannhet is asking some questions. He is
a friend of mine. He has some questions he would like to ask
you, and since I can not ask you personally, I have to ask
Thorsteinn to reinterpret Thor Sannhet's [written] questions
to you. First he will give them in English. Read it [from
Sannhet's letter]. Then give it to you in Icelandic.
THORSTEINN: What is your view of the Nyall
philosophy as compared to basing Asatru theology more on interpretations
of the Icelandic sagas and folklore? Did you ever know Dr.
Pjeturss personally? What effect has his work had on your
SVEINBJÖRN: The theory of Dr. Helgi
can be used both to acquire parts of knowledge and also to
understand wholly the subject of religion and belief in many
respects. What Dr. Helgi talks about life in other solar systems.
He sees this as a prolongation of an older tradition as in
olden times. He says people had knowledge of these other planets
although in a different form. But a much, much closer connection
with them than we have now. They were distanced from this
knowledge and this view, for a longtime and should be taken
up again. I saw Dr. Helgi in Reykjavik but did not get personally
acquainted to him. The teaching and the works of Dr. Helgi
did much good and also helped me when I came to this crisis
of taking a new course. It was a great help to have access
to Dr. Helgi. He helped me to unloose the ties with the church
without attacking it. He was more secure or more safe or more
strong than many others who went into the dark when they were
SHIRLEY : You had another question by Thor
THORSTEINN: Thor Sannhet asks: Several members
of the Icelandic Society in New York have told me about the
famous incident in Iceland in which a couple got married on
the spur of the moment in Asatru, and later one of the spouses
tried to annul the marriage, but was prohibited by the high
court from circumventing the average channels, because of
the legality of the Asatru ceremony. Could you elaborate on
the details of this incident? [Author's Note: According to
the verbal account given to Thor Sannhet, the couple claimed
that they got married the first night that they ever met each
other in a pub after getting drunk. They decided to approach
an Asatru Godi, thinking that Asatru is not an officially
recognized religion and that the ceremony would be nothing
more than some kind of "far out" mock event similar
to a spin-the-bottIe game at a wild teenage party. The next
thing they knew, their names were entered into the official
state records of Iceland as being legally married. The event
made a big splash in the Icelandic newspapers].
Sveinbjörn conducts an Asatru wedding ceremony
is nothing special to this except that it was not the high court.
It was only high officials who said that since this was a legal
ceremony, then the people if they did not want to be a married
couple, they would have to go through the usual divorce channels.
And that was done in this particular case.
THORSTEINN: What is your view of runic divination,
Galdr, and Seidr magic? Have you ever been involved in such
magical practices as "sending"? These kinds of practices
by Freya Aswynn in Vor Tru [Author's Note: provided
in the Spring 1993 issue]. Have you ever belonged to any magical
orders such as the OTO or Rosicrucians that Freya Aswynn describes?
Do you have Wicca or other pagan groups in Iceland, and if so,
what has been your relationship with such groups?
SHIRLEY: Do you want to break them down so
that you are not asking so many questions at once?
THORSTEINN: What is your opinion of runic divination,
Galdr and Seidr?
SVEINBJÖRN: All of these are attempts
to obtain an energy and wisdom from the sources. And I am not
very much into practicing this. But I think we should read the
whole thing in context. [THORSTEINN exchanges dialog with SVEINBJÖRN
in Icelandic] .
SVEINBJÖRN: The central matter for me
in this respect is the poetry. Making poetry. And around this,
around Galdr, Seidr, and runes, it helps to produce the poem
that has the most energy, and I think also the music that was
used while singing the poetry. And so the efforts could be made.
Both the knowledge gained and the effect made.
to Wikipedia "Sveinbjörn is regarded with much respect
and affection amongst Ásatrú. Not only was he
a well known rímur singer, or kvæðamaður,
in Iceland, he also gained an audience and followers in Europe
and North America. He sometimes performed at rock concerts
and is the opening act in the film Rokk
í Reykjavík, directed by Friðrik
Þór Friðriksson. Sveinbjörn can
be heard singing on the bootleg album "Ragnarok (A New
Beginning)" by Burzum, on the last track of the album
entitled "Havamal". Sveinbjörn can be heard
performing Ásatrú marriage rites for Genesis
and Paula P-Orridge (now Alaura O'Dell) on Psychic TV's LP
Live in Reykjavik and on the double LP entitled Those
who do not." In photo at right, Sveinbjörn
is walking alongside Swedish friend Turi Claus. (From
We are also asking about if you have been inside any magical
societies like OTO [Order of the Temple of Orientalis] or
the Rosicrucians or Wiccas or other such societies of heathens
and pagans in Iceland and if so, what kinds of connections
you have with such societies?
SVEINBJÖRN: I have never been inside
any heathen society except Asatru. I have no knowledge of
such societies being practiced or established in Iceland.
The only thing I can say about that is that I have met with
individual persons who have been studying and speculating
in such matters.
THORSTEINN: What is your view of ghosts,
elves, and land spirits? Have you ever communicated with he
dead? Have you had telepathic experiences? Have you ever attended
a Spiritualist seance? Have you ever engaged in any Shamanic
rites of passage, mind-traveling, or "out-of-body"
SHIRLEY: That is a lot of questions, can
we take them one at a time?
SVEINBJÖRN: I am very much acquainted
with all these ideas that are mentioned here. Concerning ghosts,
elves, and land spirits, they are connected to certain places
but they may have their existence elsewhere, and the people
sense something of this in the particular places. I have been
in seances. I am rather indifferent to their importance. But
I have no intention to cast anything negative on them. They
are not very important to me. I have experienced some things
from deceased persons, apart from that, I have ... [Thorsteinn
turns to Sveinbjörn and conducts a short dialog in Icelandic]
... And I know telepathy very well.
THORSTEINN: What kind of relationships have
you experienced with Christian ministers? Have you been in
many ceremonies in which you have officiated alongside them
in Iceland? Can you foresee a Christian or Unitarian church
in Iceland ever allowing an Asatru service to be held inside
it as part of some kind of collaborative or ecumenical program
to "dialog" with heathen religion? What kind of
state-sanctioned support does the Icelandic Government now
provide Asatru and to specific Asatru Godi now that it is
an officially recognized religion? Have you experienced many
hostile attacks from Christian ministers or organizations
or from any other religious groups?
SVEINBJÖRN: Communication or intercourse
with Christian ministers have on the whole been good, and
only in the beginning there was some kind of concern from
the priests against this. I have not taken part in many offices
or ceremonies with Lutheran priests, but it has happened.
But if there was being spoken of a common ceremony, openly,
I would certainly do that on an equality basis, but not as
an extra person, in some corner. There is no office separate
to us. The state collects a religions tax for us as with all
the other sects. There have been very little attacks on this
movement, and I hope that it continues to be so.
THORSTEINN: In the process of performing
blots, weddings, funerals, baptisms, and other rites of passage
or religious ceremonies, have you come across any revelations
from the Gods or suggestions for how we can improve rituals
for our own use in America? asks Thor Sannhet. What kinds
of religious observances do you go through in your daily life?
How do you explain possible supernatural interventions in
your daily life?
SVEINBJÖRN: We did not have very much
to build on about how a blot was conducted. There are some
in the old texts and we tried to use them as far as possible.
I am convinced that I have been guided a little in filling
up between points that are found in the texts. I have been
taught somehow how to select from the various sources, the
right paths. In daily life I am not lying on my knees praying
every day, but I often think of the higher might and how I
should solve the problems and help in the things that need
to be helped. I feel that it often does me good to do so.
But it is not in a very formal way. It is rather a thought
about this and I put my trust in [it], in this respect.
THORSTEINN: Do you agree with Dagur Thorleifsson
[described as a journalist and Icelandic Asatru ideologue
in the previously mentioned 1973 Icelandic Review
article "Pagan Gods Resurrected"] that Tyr should
be emphasized in the pantheon over Odin? Do you view the Gods
as archetypes? As a poetic window for imperfect humans to
relate to ultimate meaning? Or do you see them as literal
beings with literal bodies in some other solar system?
SVEINBJÖRN: It is not of great importance
for me whether the highest God has the name of Tyr or Odin,
but personally Thor comes first into my mind, when the Gods
are concerned. About the existence and the place, location
of the Gods, first of all, this is reality and they can be
on other planets, but if I could say everything about the
Gods, everything completely, they would not be Gods. It is
only a part, a very little part of them that we sense, and
this sensation is often blended with human thought and so
the proportion is still less. But I find that the best place
for them are the blots in the universe, and then next comes
the sensation and the perception of the messages that these
higher beings transmit to us.
THORSTEINN: What kind of advice would you
give to Americans who are new to Asatru to develop in their
faith and sense of Asatru community? Has anyone ever translated
for you the works
of Steve McNallen [available through World Tree Publications,
P.O. Box 961, Payson, AZ 85547]. His works include "Why
Asatru?," "What is Asatru?," "The Values
of Asatru," and "The Lessons of Asgard." Are
you familiar with any of the three volumes titled "The
Rituals of Asatru" that are published by World Tree Publications/Asatru
SVEINBJÖRN: It is difficult to give
advice to others who are far away. First off is to have all
foundations closely thought out and not to hasten too much
with things. Be careful and cautious in the beginning and
to avoid all kinds of fallacies or extremes in these matters.
Be sensible and be reflective. Regrettably, I am not acquainted
with the works of Steve McNallen.
SHIRLEY: So, are there any questions that
you think should be asked of Sveinbjörn that you think
Thor would be interested in? [THORSTEINN and SVEINBJÖRN
conduct a dialog in Icelandic].
THORSTEINN: I asked Sveinbjörn if he
believes that heathendom or Asatru was important in the life
on Greenland before Christianity. He answered that it was
only sixteen years and he hasn't found anything that points
to special development of Asatru in that country. [THORSTEINN
and SVEINBJÖRN conduct a dialog in Icelandic]
THORSTEINN: I asked Sveinbjörn what
he thinks of the expression of "Ari Frodi" when
Christendom came to Greenland. He called the priest a "Skemann"
which is the same word as a "shaman" in international
vocabulary. He says that an olden heathen chieftain like Eirik
Raudr [Eirik the Red] would not have been impressed by the
first Christian priest and Sveinbjörn thinks that this
first christian priest in Greenland was a rather ridiculous
SHIRLEY: I have a question. What is the significance
of wearing a Thor's hammer?
SVEINBJÖRN: I am not certain about the
original meaning of the swastika, but I tend to put it in
connection with the sun cross in which parts of it have been
deleted from the picture. And then comes this special sign.
[THORSTEINN and SVEINBJÖRN conduct a dialog in Icelandic].
SVEINBJÖRN: This is of no great importance
to me, but I think that it is a help and remind of the religion
or the faith in a way that is done in many, many religions.
These small things are a daily help to bind the thought when
worshiping or thinking of the Gods. It is a help, a thought,
and that is the main importance of these small little things
SHIRLEY: When I see the little picture of
Thor sitting on a chair, this new thing that they have in
all the souvenir stores, he has something in his mouth. I
don't know what that is. When one buys something like that,
do we assume that they have no connection with Asatru? Do
we assume that this little Thor God is just an artifact like
finding a stone from ancient times of a religion that means
nothing to you? Do you think this is just a souvenir, or do
you think that maybe this person really has some insight into
THORSTEINN: Are you thinking of the manufacturers?
SHIRLEY: No, I am thinking of people who
buy these and have them in their homes. They may be just a
conversation piece, then too if you see somewhere someone
wearing a Thor's hammer, do you assume that they are Asatru?
SVEINBJÖRN: Apart from the commercial
[aspect] and such things, I take it that if somebody has a
statue of Thor in his house, you can be almost certain that,
he does not dislike Thor very much and he is declaring some
sympathy to the Asatru by keeping these things in the house.
SHIRLEY: I am not quite sure of what you
just said. Just because they have them in their house, means
it is possible that they may have some leanings towards an
understanding of the Gods or some feeling of connection with
THORSTEINN: It was drawing a line between
the commercial side of it, which means nothing, but it is
vain in that respect, but once it is in the possession of
a person it depends on how he places it, and if he puts in
a respectable place, and everybody can see that this is accepted
in the sitting room. And others who visit can say that this
person is kind of sympathetic towards this faith.
SHIRLEY: And the Thor's Hammers?
THORSTEINN: The same thing.
SHIRLEY: Because many people who I have met
who I do not speak to about Asatru, have a Thor's hammer on
their person. And feel as though it is the true Nordic connection,
more so than any other connection. Rather than wearing a cross,
shall I say. [THORSTEINN and SVEINBJÖRN conduct a dialog,
which ends with SVEINBJÖRN laughing, and which causes
THORSTEINN and SHIRLEY to laugh as well].
SHIRLEY: I did not understand what he said,
but it was the way that he said it.
SVEINBJÖRN: If you have these artifacts
on you, or show them in your house, it means that you are
approaching us a little. And it could be said in the same
time in the same way as previously in the 10th century, a
heathen who came to a Christian country and got the prima
signatio ["prime sign"] the first introduction to
Christianity. And so these artifacts might serve us as a first
introduction to Asatru, although it has not been completely
adopted. [Thorsteinn and Shirley laugh].
SHIRLEY: Well, I think that through the messages
that we have received from both of you here that maybe these
connections with Asatru may be firmed, shall I say, and more
exploration and of course dialog is the important part of
Asatru, the exploration , the discovery and the reaching out
of all these different questions are what is important and
the essence from what I can understand of Asatru. [THORSTEINN
and SVEINBJÖRN conduct a dialog in Icelandic].
THORSTEINN: Yes. We are finished.
SHIRLEY: Well, I can say from Thor Sannhet,
and myself, Shirley Keller, I thank you both so very much
for your time. I think that it will prove the bread for us
to chew on for many hours, and I really appreciate your time.
A real pleasure. And Sveinbjörn, mange takk ["many
thanks" in modern Norwegian], tusen takk ["thousand
thanks" in Norwegian], or whatever you say in Icelandic.
Works of Sveinbjörn Beinteinsson
Gomlu login (a book of rimur) - 1945
Bragfraedi og Hattatal (a text book and cassette
about rimur and Eddic verses) - 1953
Reidljod (a book of his own rimur) - 1957
Heidin (a book of his personal poems) - 1984
Bragskogar - 1989
Allsherjargodinn (an Icelandic biography
about Sveinbjörn Beinteinsson) - 1992
Vandkvaed - 1957
Current 93 present Sveinbjörn Beinteinsson 'EDDA'
(a re-release of Sveinbjörn reading from the Edda and
some of his own rimur) - 1991
[From Atlantica & Iceland Review issue no. 1-2.
by Thor Sannhet (William B. Fox)
following is an account of Sveinbjörn' s death and his
funeral sent to me by Thorsteinn Guðjónsson as
the memorial issue number 27 of Huginn and Muninn:
tidings of death came to us quite unwarranted; we had had
not the slightest premonition. Our last telephone talk with
him was on the 18th of December, a long and interesting
one, in the conventional way. And we were about to wish
him Happy Yule as usual, and already sent him our Yule card;
little did we suspect that we would not see or hear him
any more in this life. He gave a talk at an Asatru-arranged
cultural Malthing on Dec. 19th, in Reykjavik, but we were
not there (for family reasons), and on the 22nd we heard
of him on a short visit in Reykjavik. And then suddenly,
came this unwelcome, unwarranted stroke of Fate: Early on
the 25th of December a neighbor felt that it was exceptionally
still next door, alarmed a doctor, who came and found that
Sveinbjörn had died late on the 24th. This happened
at his home in Hlidarbaer 4, Hvalfjardarstrond, on the eve
called his sister who lives in Reykjavik, and she told us
that it was a heart attack and indeed he had told her of
some ill-feelings in his body a few days ago - which was
not customary, since Sveinbjörn very seldom spoke about
his health. We learned from some Asatru members that Sveinbjörn
had been discontent with some developments within the Asatru
groups in Reykjavik, and that he declared in a short interview
on one radio station in Reykjavik that he would like to
reconstruct the whole Asatru organization in Iceland. But
he did not live to accomplish it.
Joint Asatru-Lutheran Funeral at Akranes-Saurbae at 2-3 :30
had decided that his body should be earthed side by side
with his sisters and brothers, and parents in the Lutheran
churchyard at Saurbaer. His reasons for this were certainly
no "taint" from Lutheranism, but simple adherence
to the old Havamal maxim, that the family relations
of the dead shall be kept in honor by survivors.
-nema reisi nidr at nid."
now the problem was how to arrange this with the priest.
An Asatru member, who temporarily took over the offices
of Sveinbjörn at this death, managed this problem very
well, and came to a good compromise with Sera Jon Einarsson
of Saurbaer. The funeral ceremony - with an attendance of
about 250 people, in the ice-cold but clear and beautiful
weather of January 6th, at places 35 kilometers apart, and
lying 90-125 kilometer, from Reykjavik, was in outline so
music consisted almost exclusively of the bright, optimistic
genre of aettjardarlog, (patriotic, idyllic melodies) which
were loved by everybody until very lately, and indeed, still
are being loved, even by the young.
songs were conducted by a choir of young girls and ladies,
from Sveinbjörn's neighborhood. A group of young women
bore the chest with Sveinbjörn's bodily remains, and
from the ceremonial saloon to the likvagn, while at Saurbae
neighboring farmers carried it to the grave.
talks were given by Sera Jon Einarsson - and special credence
to him for including very little ecclesiastical self-assertion
and - indeed - no Bible references in his speech - and by
the Asatru representative, who recited from the Edda
some verse that were known to be specially cherished by
funeral feast at Hladir -(3 :30-6: 00 PM).
150 people attended also at the funeral feast, where refreshments
were offered without charge, of course, in the traditional
rural way of Iceland. Along with the nourishments, the schedule
of items went on:
art of Rimur-singing (special Icelandic folk songs and melody,
one of the main interests of Sveinbjörn), was undertaken
by members from the Kvaedamannafelag -an excellent performance,
led by our old acquaintance Sigurdur Sigurdsson, now the
Veterinary General of Iceland. The Kvaedamenn even offered
Drapas (long poems of the old style) at the funeral feast
at Hladir, afterwards, where the 150 remaining attendants
were received with great hospitality by the relatives of
Kvaedamenn even held memorial addresses. And a number of
merry "single strophes" were composed at the feast
or brought to it, some of them saying that the champion
has been received in the abodes of the Aesir. Other were
pronounced - within the frame of meter - "I odins nafni"
- in the name of Odinn. Readers be aware that the men composing
such verses were registered Lutherans. But as soon as they
begin to compose verses, they turn into Asatruar - and Odins-menn.
From this can much be learnt about how Asatru survived in
Iceland, in its unique way, from 1000-1973 CE. The Asatru
was so to speak preserved within poetry. The importance
of the Skaldic tradition in Iceland is often underrated.
"Wood-Cultivation Society" in Sveinbjörn's
area, had representatives at the funeral who delivered addresses
and expressed thanks for the services rendered by him sooner
and later. They delivered verses, too.
Young People's Association (primarily a patriotic union),
paid honor to Sveinbjörn with a speech held by its
family members of Sveinbjörn who represented at the
funeral were in first instance his two sons: Einar Sveinbjornsson,
living at Egilstadir with his wife and daughter, and Georg
Petur Sveinbjornsson, sailor, living in Reykjavik. And there
were his two surviving sisters: Bjorg, living in Reykjavik,
and Sigridur, who lives at Havarsstadir, and whose husband,
Jon Magnusson of Havarsstadir, invited the attendants to
the feast in Hladir."
the whole this was a particularly well conducted funeral,
with an air of beauty --as well as of vigor and well-being
-- over it all the time.
Articles and Media Comments:
on the 26th Dec Iceland's State Radio reported the death
of Allsherjargodi in a decent fashion. So did also both
TV stations of Iceland. On the date of the funeral or close
to it most memorials were published in the newspapers. There
are already 15-20 of them, from all kinds of people. Most
of the articles appeared in the Morgunbladid newspaper,
but one of the best was that of a columnist at Timinn newspaper
who "combined his eulogy over Sveinbjörn (with
one of the finest photos of him) with criticism of modern
mediocrity and identity devouring trends...
Note: In closing his account, Thorsteinn Guðjónsson
provided the biographical information on Sveinbjörn
Beinteinsson which was included at the beginning of this
article. Guðjónsson also discussed his seance
communication with Sveinbjörn 17 days after Beinteinsson's
death. Readers who are interested in these Nyall philosophy-related
writings should contact Thorsteinn Guðjónsson,
editor, Huginn & Muninn, P.O. Box 1159, Reykjavik,
Iceland (Editor's Jan 2009 Note: Thorsteinn Guðjónsson
is now deceased along with his publication Huginn &
PROBLEM OF SUCCESSION
called Thorsteinn Guðjónsson long distance on
February 26th to get the latest word. It turned out that
just that day he had returned from an Asatru meeting where
a major topic of discussion was finding a way to vote on
Sveinbjörn' s successor. As mentioned, Jörmundur
Ingi is currently the interim Allsherjargodi, however, beyond
this Thorsteinn said that the situation is confused. Everyone
understands that an AllsheIjargodi can be impeached, but
certain ground rules such as the term of office of a director
of a religious body for Asatru have not been established.
Iceland, as in other Scandinavian countries, the state provides
financial support to the director of a religious body. Since
Asatru has an "official" status in Iceland, many
Asatru people see no reason to throw away the chance to
collect financial support by not having a director. Hence,
this creates a primary motivation to elevate a godi to an
Allsherjargodi status to fill the director niche. In this
case, for those who would ask, "Why even bother to
have an Allsherjargodi at all?" one might respond that
economics leads and hierarchy and politics follow.
Guðjónsson pointed out that Sveinbjörn Beinteinsson
had such a perfect fit as a leader during the fragile start
up era that no one doubted his legitimacy as the Allsherjargodi
or wanted to see him replaced. However, among the current
group of gothar in Iceland, the choice of a successor is
now a matter of great controversy and debate. The four godis
consist of Jörmundur Ingi, Reynir Hardar, Jon Thor
Haraldson, and GeorgPetur Sveinbjornsson. The latter individual,
who was recently elevated to a godi status, is the son of
Ingi has worked as a waiter in Reykjavik. Ido not know much
else about him. He has not yet responded to a letter that
I sent to him a month ago, therefore I do not know enough
about him to confirm or deny hearsay regarding his background
and political views.
Hardar, according to Thorsteinn Guðjónsson, is
a psychologist who declared on television that he has no
belief in the Aesir, and who is atheistic or agnostic.
Pjetur Sveinbjornsson, according to Thorsteinn, was not
mentioned during the February 26th meeting of Icelandic
Asatruar as a possible successor, even though he was present
at the meeting. Only Jörmundur Ingi and Reynir Hardar
were discussed as possible replacements for Sveinbjörn
Beinteinsson. Interestingly enough, Georg Pjetur' s recent
elevation to a status of godi made the news on a major Icelandic
Thor Haraldson, according to Thorsteinn, is also not a contender.
He used to write a column for a newspaper and has worked
as a historian.
detailed analysis of the unfolding succession crisis, and
an in-depth look at the major personalities involved, will
have to wait for a future article. Suffice it to say here
that since Asatru is not based on dogma or autocracy, the
current debate over how the church government should evolve
is both healthy and timely. That the leadership vacuum left
by Sveinbjörn is so sorely felt, and that the Asatru
movement in Iceland, which started from almost nothing,
has grown to the point that the passing of its primary leader
and its succession problems now grab major media attention
- all of this is a testament to the greatness of Sveinbjörn
Beinteinsson and his contribution to our movement.
To Sveinbjörn Beinteinsson
by Kirby Wise from Hammersong II
Songs for Norse Heathens © World Tree Publications
transcribed by Oak Valgardsson Thorgeir
song is in honor of the father of modern-day Asatru,
Sveinbjörn Beinteinsson of Iceland, the man who had
have it reestablished as an official religion in Iceland.
'round and listen to my story,
I will tell you of a distant land,
Where our kinsmen speak of the glory,
And tell of Sveinbjörn Beinteinsson.
In a time when the old gods where forgotten,
No one cared to raise a helping hand,
There came forth a hero of our religion,
And his name was Sveinbjörn Beinteinsson.
He had declared that the old gods where not forgotten,
And raised a horn and toasted Asatru.
And he brought back the memory of a nation,
So I tell of Sveinbjörn Beinteinsson.
Come my kin can't you hear the horn 'a blowing?
Can't you feel the Norse blood in your veins?
Our ships a sail and the rainbow there is glowing,
I give a toast to Sveinbjörn Beinteinsson.
Oh gather 'round and listen to my story,
I will tell you of a distant land,
Where our kinsmen speak of the glory,
And they tell of Sveinbjörn Beinteinsson ...
And they tell of Sveinbjöm Beinteinsson.
Sveinbjörn Beinteinsson standing
before a Thor figure in August of 1973 while presiding over
"the first official outdoor blot held in Iceland since
the year 1000." Photo from the article "Pagan Gods
Resurrected" Atlantica & Iceland
Review issue No. 1-2. 1974
* * * * * * *
William B. Fox is a former Marine Corps
officer with experience in logistics, public affairs, and military
intelligence. He is an honors graduate of the Harvard Business
School and a Phi Beta Kappa graduate from the University of
Southern California. He is also publisher of America First Books
with Jóhanna G. Harðardóttir of the Ásatrúarfélagið,
Part One, by Dr. Karl E. H. Seigfried; Part
with Sveinbjörn Beinteinsson lead by Gisela
Graichen and taken from the book Die Neuen Hexen (The New Witches)
by G. Graichen and translated by the Seiðman.
Beinteinsson Wikipedia article
(Wikipedia article) "(Icelandic: The Ásatrú
Association) is an Icelandic neopagan religious organization
with the purpose of promoting and continuing a revived form
of Norse paganism. It was founded on the First Day of Summer,
1972, and granted recognition as a registered religious organization
in 1973, allowing it to conduct legally binding ceremonies and
collect a share of the church tax...."
"Other Religious Articles Section"
from the author
archive of William B. Fox
shrine still standing after the atomic blast at Nagasaki, symbolic
of the religious, cultural, and ethnic strength and cohesion
that will enable Japan to rise from the ashes and resume its
position as a leading technological and industrial power in
the world. Japanese leaders were very wise to retain and modernize
their indigenous tribal religion rather than jettison it in
favor of alien, univeralistic Jewish Christianity, and thereby
avoid the tragedy that befell their European counterparts beginning
in the Middle Ages.
This photograph by Martin Fackler for his March 19,
2007 New York Times article "Renewed
Interest in Japanese Who Died in Epic Battle" had
the caption: "Yoshitaka Shindo, grandson of the Japanese
commander on Iwo Jima, during the March 14 commemoration of
the battle." This event included the Japanese practice
of pouring water over the memorial stone to cleanse it, which
has Shinto roots. Other news reports have described Shinto
priests returning to the island to perform ceremonies. Iwo
Jima has been returned to Japan and now supports a Japanese
Air Base. Below photo:
An American approach to commemorating the battle where, in
of Fleet Admiral Chester Nimitz, "uncommon valor was
a common virtue;" Ceremonial Marchers and Silent Drill
Platoon of Marine Barracks Washington, Sunset Parade at the
Marine Corps War Memorial, 8 July 2008:
have come to the conclusion that it is impossible to have
a truly effective nationalist movement without the preservation
of ones very own indigenous tribal religion. After all, nationalism
is ultimately based on the ethic that "charity begins
at home" (as in "America First"—
get it?). If you do not have enough respect for the
ancestors of your own people to preserve the most fundamental
cultural, religious, racial, and ethnic components of their
"folk soul," what is there to build on? Why would
you feel particularly motivated to help build their economy
and industrial base, safeguard their political rights, maintain
national defense, and otherwise promote their popular sovereignty
and long term prosperity?
conclusion has come from a longstanding search for truth on
many different levels, ranging from the theological to the
political levels. (See, for example, our William
Simpson home page, which links to his classic
works One Man's Striving and Which
Way Western Man? for an in-depth comparison of Christian
theology with a naturalistic viewpoint). However, as an important
political aggravation, many conservatives such as myself are
extremely unhappy with the extreme leftism and anti-rationality
of most Christian Churches. They have seriously undermined
Western societies. For example, in the early 1990's the Dutch
Reform Church supported Black Marxists against White South
Africans, and helped convert South Africa from the most properous
country in Africa into the wretched social, political, and
economic basket case we see today. The early phases of the
same deplorable long term trend seem to be taking place here
in America. Most Christian churches in America support out
of control Third World immigration into this country. This
is literally displacing and replacing the white population,
yet most Christian leaders never publicly defend dispossessed
whites, despite the potentially very dangerous consequences.
War Two: The Coming Breakup of America by Tom Chittum).
Deluded Christians attack American white nationalist leaders,
while conversely supporting nonwhite
leaders and Jewish
supremacists in control of national media. The aforementioned
Jewish supremacists, incidentally, support the continued Israeli
genocide of West Bank and Gaza Palestinians, the neo-Marxist
cultural war continually being waged against white Americans,
and the escalation
of American military interventionism in the Middle East
—even if it leads to global
I doubt that practitioners of an indigenous religion such
as Asatru (described below) will ever become more than a minority
within Christian American, I do believe that even as a minority
they can eventually provide an effective counter weight to
left wing, self-debasing, deluded Christians and megalomaniacal,
subversive Zionist gangsters.
having been said, I have found that rediscovering the indigenous
ancestral faith of my own ancestors has been spiritually satisfying
regardless of macro-political considerations. I would do it
anyway even if I lived in a majority Asatru country without
any serious social or political problems.
it takes some psychological adjustment to convert from Christianity
(or related leftist philosophies such as secular humanism)
to Asatru. I would compare it to reorienting ones shopping
preferences in a grocery store. That is, switching from highly
processed packaged foods high in fat and sugar and loaded
with chemical preservatives to totally unpackaged and unprocessed
fruits and vegetables without preservatives. Or to use a music
analogy, trying to convert ones listening preferences from
rap and punk rock to classical music. It takes a while to
reorient ones taste buds and listening sensibilities. However,
after one goes cold turkey and accomplishes the conversion,
one wonders how one could get so habituated to such cheap
junk in the first place.
the junk food analogy a step further, Christianity promises
to be everything to everybody up front. It claims to be the
only road to personal "salvation," the sole guardian
of civilization and morality, etc. However, the more one digs
and analyzes, as former Christian minister William Gayley
Simpson did in Which Way
Western Man? the less one finds —in
fact, the contradictions and aftertastes becomes increasingly
reconstructing an indigenous Indo-European religion at first
seems bland, almost like there is "nothing there."
This is analogous to munching on a raw vegetable after you
have become habituated to packaged, processed foods with lots
of salt, fat, and artificial flavors. Nobody promises to "save"
you or give you a free ride outside the natural order of things.
For many people, it initially seems silly, if not pointless,
to study ancient Norse, Celtic, Greco-Roman, and ancient Aryan
early Hindu mythology if one takes it non-literally as "poetry
to inform the soul." Yet amazingly enough, as one digs
deeper and deeper into the inherited wisdom and "religious
common law" of ones own ancestors from a rational, naturalistic
viewpoint, everything begins to get increasingly weightier,
more profound, and more meaningful.
see also my discussion of the natural religion concept in
my commentary to question 23 "What
is the preferable function of religion in a society?"
in my "Have
You Been Brainwashed?" quiz.
and Ethics Part 2 Wrapping up
the analysis about how three major ethical approaches —
moralistic, contractual, and utilitarian —
relate to each other, and their respective strengths and weaknesses.
and Ethics Part 1 Why Asatruar
have greater flexibility to make wise decisions compared to
Semitic slave god religionists.
Interview with Else Christensen, late publisher
of The Odinist, just prior to the onset of tragedy.
Dismissing the social, political, and religious ideas that
she has dealt with because of her run-in with the law commits
the fallacy of "poisoning
the well," also known as ad hominem. In
fact, one could go a step further. Whereas the leadership
of Japan has been very wise by retaining their tribal, ancestral
faith of Shinto, the leaders of most northern European countries
in the Middle Ages were very unwise to try to viciously purge
their own tribal, ancestral faiths in favor of Jewish Christianity
rather than to seek to modernize and adapt their own native
religions to maintain national cohesion, identity, and solidarity.
with Freya Aswynn, author of Leaves
of Yggdrasil. A psychic self-mobilized priestess
of Odin with a strong background in occult symbology, this
fascinating Dutch lady based in the UK has been in a class
of her own.
Questions and Answers A comparison between Asatru
and the outstanding analysis provided by Dr. Hans Gunther
in his must-read classic work The
Religious Attitudes of the Indo-Europeans. "Asatru"
is a "northern window" into an earlier proto-Indo-European
religion, as evolved among ancient Nordic peoples. There are
other sibling religions that evolved from the same proto-Indo-European
ancestor and hence have strong philosophical similarities,
such as the ancient Druidism of the Celts (the "western
window"), the Greco-Roman religion of the heroic and
classical Greek and Roman Republican eras (the "southern
window"), and the very early Hinduism of the ancient
Aryan invaders of the Indus Valley (the "eastern window").
Asatru and Counterfeit Christianity Part
2. Tying important aspects of "Judeo-Christian"
subversion together. Much like a foreign virus entering and
taking over the nucleus of a healthy cell, "Judeo-Christianity"
seeks to penetrate and displace healthy white tribal religions
with alien Jewish tribal religious history and perverse leftist/universalistic
Asatru and Counterfeit Christianity Part
1. Why "Judeo-Christianity" has often done
more harm than good to our people and Western civilization.
If this is not enough to convince you, please read Which
Way Western Man? (now online) by former Christian
minister William Gayley Simpson for the full-blown theological
and sociological analysis,. (Please also consider Beyondism:
Religion From Science by Dr. Raymond Cattell or the strong
criticisms of Christianity made by Thomas Jefferson, Tom Paine,
and other Enlightenment notables).
of this criticism is particularly relevant for today, when
America suffers from over 40 million deluded Christian Zionist
fanatics plus a few million hard core neo-con Zionist crazies
(not the least of whom are the High
Priests of War who dragged us into the Iraq and Afghanistan
disasters) who are now trying to drag America even further
towards global Armageddon. Please scroll down to my discussion
of the "The un-American, Naive, Zombie World of Christian
Zionism" in my Rev
Ted Pike archive.
the way, if as a Christian you happen to think that I am "way
too far out there" and "over the top," please
consider as an alternative the criticisms of Christian Zionism
made by Rev
Ted Pike and his niece Harmony Grant, who unquestionably
retain a firmly conservative Christian viewpoint.
and Christianity; Similarities and Differences.
A talk by William B. Fox and Oak Thorgeir before the Leif
Erikson Society of New York.
Revisited' Revisits the Aesir ...Among many other
things, I describe how I almost "witnessed" for
Odin, Thor, and other Aesir to Norway's female Prime Minister
when three replica Viking ships sent by Scandinavians arrived
in Manhattan, and I showed up at a party as an Old Norse "re-enactor."
Given the far left wing, pro-open borders, pro-New World Order
policies of Gro
Harlem Brundtland (the UN "Bundtland
Commission" pushed "sustainable development"
and "Agenda 21" -- please read "Sustainable
Development, Agenda 21, and Prince Charles"
by activist researcher Joan Veon and related articles listed
by Dr. Eric Karlstrom at his web site "9/11
New World Order"), not to mention Bruntland's
subsequent tenure as Director General from 1998
to 2003 of the highly sinister World Health Organization
(WHO) -- please see my discussion of the suspected "Poison
Dragon Lady" Director of WHO, Dr. Margaret Chan, in Chapter
36: "Swine Flu Biowar" of my Mission
of Conscience Trilogy)
-- Brundtland was clearly in need of some "special
spiritual ministration." Too bad she boarded the Viking
ship and quickly departed before I was able to get through
to this tragically misguided front woman for evil Rothschild
and Rockefeller globalist schemes.
Alert! Attack on the Coast, Climate, People, and Fishing Industry
of Iceland by William B. Fox
Libertarianism and Nationalism To
include thorny issues involved in reconciling anarcho-libertarianism
with racial nationalism. A political issues
overview web page that provides additional perspectives that
help put Icelandic "libertarianism" in perspective.
Gets `ENRONed," Then Goes for `1776'
A paleoconservative country analysis.
"Bagel Western:" The "Good" Go Astray,
and the Ideological Degradation of Iceland's "Immune
"The Bad" and "The Ugly;" Alien "Pathogens"
Infiltrate and Inflame Iceland
Leap Into Global Financial "Berserkerdom-Chutzpah"and
"Zombie March" into an Icelandic Financial Version
of "Stalingrad II"
City of London "Pulls the Trigger" On Iceland, While
the U.S. Financiers Ignore Iceland and Rescue the "Better
a Viable "Work Out" Strategy: As the City of London,
IMF, EU, and Other Sharks Circle Closer
Outside the Box: Populist Revolt, Female Prime Minister, Referendum,
Modern Media Initiative...Global Activism?
Icelanders victims of high level subversion? A "False
nationalist principles might have defended Icelanders?
can we do?
Crisis Web Page. An overview of important perspectives
related to Christianity, "paganism," and other approaches
5 Profiling the Opposing Forces Commander, “Circle B,”
and His Kosher Handlers, “Circle Z”
of the Mission
of Conscience series. Provides insights
into the kinds of globalist enemies who seek to destroy the
ethnic, cultural, religious, and national self-determination
(sovereignty) of the Icelandic people as well as all other
racial and ethnic groups around the world -- destroy that
is, for all groups except for their own group, in which case
they flip flop 180 degrees and are somewhere to the right
of Ghengis Khan and Hitler's S.S. Not only are they
vastly more tribal than Sveinbjörn Beinteinsson --who
practiced a healthy form of nationalist tribalism -- but they
practice a particularly mutated, perverted, psychopathic,
and criminal form of international mafia-gangster tribalism
that sadistically enjoys ruthlessly exploiting financial systems,
enslaving humanity, and wrecking the natural environment (as
a major example of the latter, please see my summary page
BP-Gulf Catastrophe As a False Flag Operation).
It takes healthy forms of "folk" tribalism to stand
up to criminal forms of tribalism and tyranny. Please also
see question13 "Does
ethnic solidarity matter in the defense of liberty?"
in my online "Have
You Been Brainwashed?"
25: The Kennebunkport Warning and the B-52 Loose Nukes”Push-Back”
from the Mission
of Conscience series.
I describe how I became interested in the indigenous religion
concept after working on documentary about native Hawaiian
cultural survival issues and having contact with American
Indian activists. The embedded music video Hawai'i
78 by Israel Kamakawiwo’ole has the Hawaii
State Motto: "Ua Mau ke Ea o ka 'Aina i ka Pono o Hawai'i"
["The life of the land is preserved in righteousness"]
which has a haunting resonance from the way he simultaneously
sings and chants this phrase, much like the way Sveinbjörn
Beinteinsson delivered lines from the Havamal and
other Old Norse works.
URL for this web page: http://tinyurl.com/bk8q2y