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Lyssa
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Lyssa

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Luck Empty
PostSubject: Luck Luck EmptySun Jun 29, 2014 8:17 pm

Nietzsche wrote:
"Theory of chance.

The soul a selective and self-nourishing entity, perpetually extremely shrewd and creative (this creative force is usually overlooked! is conceived only as "passive").

To recognize the active force, the creative force in the chance event:-chance itself is only the clash of creative impulses." [WTP, 673]



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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


Last edited by Lyssa on Mon Jun 30, 2014 1:42 pm; edited 1 time in total
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Lyssa
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Lyssa

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Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:19 pm

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Quote :
"Besides honour, man needs something which in the ancient language is called luck; our translation, however, which draws the sense of chance into the foreground, fails altogether to indicate the true force of the word. The associations of the modern term, stressing the sense of chance or fortune, all run counter to the spirit of ancient culture, and there is no other way of reaching a full understanding than by patient and unprejudiced reconstruction of Teutonic psychology.

Whichever way we turn, we find the power of luck. It determines all progress. Where it fails, life sickens. It seems to be the strongest power, the vital principle indeed, of the world.

When a man's fields yielded rich harvest, when his lands were rarely visited by frost or drought, he was said to be ársæll, i. e. he possessed the luck of fertility.

When his cattle throve and multiplied, always returning sale and undepleted from their summer grazing grounds, then he was fésæll, i. e. he had the luck of cattle.


When professional warriors, like Arnijot Gellini, seek to express their faith in a few words, they can find nothing to say but that they trust in their strength and their sigrsæli, their gift of victory. Among the chieftains, this gift of victory shows in its full splendour. We find men of military genius, who bring victory in their train wherever they go.
Winner of battles” the king is often called in Anglo-Saxon, and the name expresses what the Germanic people asked of, and trusted to, in a ruler...

The king's war-luck can prevail against an army. When the king comes, surrounded by his little host, the peasants are scattered like lambs at scent of a wolf. This happened constantly in an age when every man was a warrior from his youth up.
To get a comprehensive view of the king's luck, we have to ask: what was demanded, in the old days, to make a man a true king? War-speed, the power of victory, is but one of the distinguishing marks which place the leader in a class apart from everyday characters. His constitution is marked throughout by greater strength and hardihood. Life is more firmly seated in him, whether it be that he is proof against weapons, or that they seem, perhaps, to turn aside from the spot where he stands.
we must presume that the king had this advantage over ordinary warriors, that his wounds healed more easily and more completely. At any rate, he possessed a healing power which could be communicated to others.

It is the criterion, in fact, of the king's luck, that it overflows and fills others with its abundance. On the field of battle, the king's luck sweeps like a storm out over the enemy; opens a road for those who follow after him, and whirls them on to victory; but beneath this stormy power there runs a quiet, unbroken stream of luck that can bear, and actually does bear, the people up, inspiring its work with blessing, and making it thrive." [[You must be registered and logged in to see this link.]]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Join date : 2012-03-01
Location : The Cockpit

Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:19 pm

Quote :
"Ambitious and ever watchful that none should in any respect outstep him; never content with the honour gained as long as there was more to gain.

Deep and far-seeing in his plans; clever to use all means that could further the end in view; eloquent and persuasive, so that men wished no other thing than what he proposed.

Glad, cheerful, generous to his men, winning, so that all young brave men were drawn to him.

Rich in counsel and faithful; stern towards his enemies and those of his friends; a perfect friend to him who was his friend.

This is the Germanic type of king that inspires the innumerable encomiums in Teutonic literature.


Surely as the king could and should bring about victory, radiating strength and courage into those who came near him, and darkening the eyes of his enemies till they stumbled over their own plans, so surely was it also of great importance to him to possess a well disciplined army, and be able himself to take advantage of the tactical opportunities with a corps that in a way hung together of itself. All these: the discipline of the army, the generalship of its leader, the force of his blow, his power of compelling victory, are part of the king's luck. Whether we say: the king had luck in learning the use of weapons and the art of war, to remain unwounded in the midst of the fight, — or we credit him with a gift for the profession of arms, a gift which made lethal weapons fall harmlessly from him, it comes to the same thing. The king was the luckiest, that is to say, inter alia, the bravest, most skilful, wisest and most ingenious of warriors.

To sum up, luck, in the view of the Teutons, is not a thing that comes from without, setting the seal upon abilities and enterprises.

He did not lay down inefficiency as the prime principle in human life and appoint fate or gods to keep all the strength and bear all the blame for evil results.

A man's luck of harvest is the power that inspires him to watchfulness, restless work, letting his arms wield the pick with good effect, which sets pace and force in his actions; it leads his pick so that he does not strike vainly in a stubborn, defiant soil, but opens pores for fruitfulness; it sends the corn up out of the ground, sharpens the young shoot to pierce the earth above it, saves the naked, helpless plant from freezing to death, and the grown corn from standing unsusceptible to sun and rain and turning to nothing out of sheer helplessness; it follows the crops home, stays with them through threshing and crushing, and gives the bread or the gruel power of nourishment when the food is set on the board.

The luck of harvesting and sailing and conquering are equally two-sided according to our notions. A man is blessed in his cattle when the animals grow fat and heavy with what they eat, when their udders swell full with milk, when they multiply, when they go to their summer grazing without scathe of wolf or bear, when they come home full tale in the autumn; but his luck is equally apparent in his power to seek them out and find them, should they stray, in places where no other would think to look.

Sailing implies manoevring, conquering implies valour and shrewdness, luck in wisdom implies skill “in making plans when needed”.
This luck displays itself in his always knowing or guessing beforehand what his opponents had in mind; he saw through every artifice of war...
A wise man prepares his enterprises according to the time and circumstances they are to fit in with. He is capable of looking about him and interpreting what he sees. He does not let himself be confused by possibilities, but with strict logic discerns the actual state of things.

His conclusion had all the surety of a man of luck; it was not a result of suspicion, or supposition or probability, but of knowledge and of insight. But the wise man can do more than this; he judges men beforehand, and thus is not led astray by ill-fated connections with men whose counsels are barren. From sure signs in face and ways and manner he deduces what is hidden in the stranger, whether he is a man of luck(hamingjusamligr), one who will be an acquisition, or one whom it were best to avoid. The very wise man knows also the world outside human life, and can guess the connection between manifestations and actions; he knows the weather, and understands the speech of animals, or knows at any rate what they would say. He has a store of “ancient knowledge” in regard to things and events of the past, a knowledge which not only gives him dignity and esteem, but also security in his judgement of things now happening, and insight into the nature of things. He sees the past spread out about him in the same way as the present; the two penetrate and interpret each other. But his were a poor wisdom if be had not, apart from the mastery of past and present, also some familiarity with the yet unborn. Keensighted and foreseeing are identical terms among the ancients. The unknown came to the man of luck in many ways. He was a great dreamer, who was aware of things before they arrived, and saw beforehand men moving on their contemplated ways.

To dreams and clairvoyance must be added the direct knowledge, which may be expressed in the words: “few things come on him unawares, surprise him”, or in the simple form: “my mind tells me”.

Therefore the “wise” man can follow his plan beforehand through time, test it and adapt it before it is despatched, or hold it back till the way is ready. But if wisdom could go no farther, then his rede or counsel would after all be only as a boat thrust out on the waters without a crew, entrusted to favourable current and favourable wind; the wise and strong man's luck followed his plan, steering, pushing on and keeping it towards the goal. The thought goes forward, doing with force and effect what it was sent to do. It is as if it had eyes to see with and sense to speak for itself, and at any rate it can force its way into folk's minds and turn them as it will. All that it meets on its way through the world it takes to itself and uses as its implement." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:20 pm

Quote :
"The success of a plan depends wholly on what it has in it from its first outgoing, for it has its origin in a conception that gave it life and inspired it with luck, The projects coming from the greatest minds are at one and the same time the boldest and the safest of execution. The king's luck takes form as mighty thoughts of conquest — as when Harald had the luck to make all Norway one — and as inventions of genius, as for instance when a war-king conceives the idea of the wedge-shaped phalanx, which is mythically expressed as a device suggested by a god.

If a man have not luck enough in himself to foster such a “counsel” as he needs, he goes, presumably, to a man of might and begs him to put something of his own virtue into the undertaking already planned. And naturally, if one went to a man about some difficult business and asked his advice, one expected to be given good, i. e. lucky counsel (hell ráð) and not empty 'words that one had oneself to fill with progress and blessing. Empty, luckless folk might come to grief with spiritual values because they did not understand how to use them; if properly handled, the counsel must return with fruit. Naturally the ancient word rede or counsel comprises several meanings which are sharply differentiated in our dualistic culture; plan and resolution on the one hand, and advice on the other, are nothing but luck applied to one's own or to other people's affairs.

If a plan really has life in it, then it can only be checked by a greater luck killing it. A thought from some greater wisdom can go out and offer battle. The higher wisdom need not wait until the counsel has been despatched, it can lay itself like a nightmare upon a poorer man's luck and make it barren and confused.

When a man brought forth speech out of his store of words, the hearers could discern whether he were a man of luck. The Northmen, and probably also the Germanic peoples generally, cherished a great admiration for art in words; encomiums of fine oratory are frequent in their literature, and their delicate wording, together with keen judgement of effects, almost makes us sharers in the complacency with which the listeners settled down when a man stood up among them who had luck to send his words safely into what harbour he pleased. The lucky man's speech would fall in those short, sharp images that the Northmen loved; the well-formed sentences leading one another forward instead of stumbling one over another, just as the separate movements, stroke and guard, fitted together when executed by a lucky body. The words of luck found vent in such proverbial concentrations of speech that struck at the very centre of a difficulty and cut at one sharp blow the question in dispute. Luck inspired a man at the moment of his fall to utter words so pregnant as to be held in memory to his honour. But words, if uttered by a man of great luck, had likewise the double edge peculiar to the weapons of victorious fighters: they struck down among men, loosed the spell of lukewarmness and lack of courage, or made open foes of secret haters, as Egil thanks the gods that he could do. There was a great difference between what a king said and what a peasant said, even though they meant more or less the same thing. When Olaf Tryggvason stood up at the law-thing, where men crafty in words were gathered to oppose him, all were cowed out of opposition by the utterances of the king." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Join date : 2012-03-01
Location : The Cockpit

Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:22 pm

Quote :
"Words were dangerous. They could bite through luck and fix themselves in a man. They were not to be likened to sharp arrows which wounded, but might then be drawn out and flung to the ground. For they had life in them, they would creep about inside the victim, hollowing him out till there was no strength left in him, or they would change him and mould him according to their own nature.

It was often a good plan to belabour one's enemies with words before attacking with weapons; one could in this wise weaken the opponent's watchfulness, blunt his courage and adroitness and dilute his invulnerability.

The power of words is such that they can transform a man when they enter into him, and make a craven or a niding of a brave man. The insinuation does not merely depreciate him in his neighbours' eyes — nay, the reverse, the contempt of the world is a result of the taunting gibe having entered into the man, attacked his manhood, and in the truest sense rendered him a poorer creature; it eats its way in through honour and frith, and will not rest until his humanity is bitten through at the root. The greater the tension in the sender's luck and honour, the stronger the word, and the more dangerous the wound. The utterances of petty folk, with little mind beyond their needs to lay in their words, might perhaps be taken lightly; certain great men, indeed, might ignore them altogether. But if there were luck behind the words, it were wisest to lose no time in rendering them harmless and getting one's honour back by vengeance. The counsel offered by Norwegian and Icelandic laws for cases of milder, everyday misuse of the vocabulary, viz. to answer back word for word, is only valid to a very limited extent, and must be received with the greatest caution; one must never forget that answering back does not give reparation, and it is well then to consider whether one can afford to forego a strengthening of one's honour.

But words can of course equally well carry a blessing with them. A good word at parting is a gift of strength to the traveller. When the king said “Good luck go with you, my friend,” the man set out carrying a piece of the king's power in him. “Luck on your way to your journey's end, and then I will take my luck again,” is a saying still current among the Danish peasantry. A good word given on coming to a new place meant a real addition to one's luck.

Orðheill, word-luck, is the Icelandic term for a wish thus charged with power, either for good or evil, according as the speaker put his goodwill into his words and made them a blessing, or inspired them with his hate, so that they acted as
a curse. There was man's life in words, just as well as in plans, in counsel. Thoughts and words are simply detached portions of the human soul and thus in full earnest to be regarded as living things.

The ancient word rede — Anglo-Saxon ræd, Icel. ráð — is a perfect illustration of Teutonic psychology. When given to others, it means counsel; when applied to the luck working within the mind, it means wisdom, or a good plan, and from an ethical point of view, just and honest thoughts. But the word naturally includes the idea of success, which accompanies wise and upright devising, and on the other hand power and authority, which are the working of a sound will. Men setting about to discuss difficult matters stand in need of rede and quickness of mind, says an Old-English writer.

Not until we have mastered the whole content, can we realise the depth of Satan's exclamation: Why should I serve, I can raise myself a higher seat than God's: strong companions, famed heroes of unbending courage, that will not fail me in the fight, have chosen me their lord, “with such one can find rede”.

To feel the force in the ancient thoughts we must take care that our dynamic theories are not allowed to slip in; rede is not energy residing in the words, but the words themselves as well as the soul. Luck stretches in one unbroken continuity from the core of man's mind to the horizon of his social existence, and this, too, is indicated in the meaning of rede, which comprises the state or position of a man, his influence and competence.

The inner state of a man in luck is described in Icelandic as a whole mind,heill hugr, which of course comprises wisdom as well as goodwill and affection. The man of whole mind is true to his kin and his friends, stern to his enemies, and easy to get on with, when lesser men come seeking aid. His redes are really good gifts to the receiver — whole redes, in Icelandic heil ráð." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Join date : 2012-03-01
Location : The Cockpit

Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:23 pm

Quote :
"Outwardly, luck is dependent on the mutual love of kinsmen. With the flourishing of frith go luck and well-being. And in the opposite case, when men cannot agree, all life sickens and fades, until everything is laid waste. This rule applies to all frith communities, not only the family, but also temporary connections in the sign of frith (and under any other sign no alliance was possible).

The state of honour likewise determines the rise and fall of the family. The man who gains renown, wins not only the advantages that go with the esteem of his fellows — he augments the blessing, the power of growth and fertility both in his cattle and in his fields; he lays the foundation for new kinsmen in the family: the women will bear more easily and more often, the children be more hopeful and forward.

If frith and honour sicken, the result is a decline in all that appertains to the family, decline and finally downfall. The Beowulf has, as we have seen, already given a description of the effects of villainy; the dying out of the stock and the wasting of its goods. These verses wherein the wages of cravenness are so depicted, no doubt allude primarily to the sufferings originating in men's contempt for lack of honour; but the picture can be applied word for word to an earlier and more original view, according to which the social consequences of shame were only correlative to its directly destructive effect: “Never more shall any of that race grasp gladly the gold.”

The northern description of the last things is only an enlarged form of this curse: men grow poorer and poorer, their power of action, their courage, confidence, mutual feeling and feeling of frith are scorched away; “brothers fight and kill each other, cousins rive the frith asunder, whoredom great in the world . . .no man spares another” however near of kin they may be; the heat of the sun declines, the earth grows cold and bare, early frost and late frost bite off the young shoots; summers grow weaker and weaker, winters more and more stern.

When frith is broken, so that kinsmen forget themselves towards one another, the fault lies in luck; either it has in some way suffered scathe, or it is by nature inadequate, leaving men helpless and without bearing.

Villainy, the act and state of the niding, is identical with unluck. “Late will that unluck pass from my mind,” says Bolli when Gudrun congratulates him on having killed his cousin Kjartan...
When villainy is called unluck, the latter term is not to be taken as an excuse; on the contrary the word conveys a strong condemnation of the man who is denounced as being unlucky.
The bluntest way of refusing a man who appeals for friendship, is by saying: “You do not look to be a lucky man (úgæfusamligr), and it is wisest to have no dealings with you”.

The uncanny symptoms of villainy lie in the fact that luck and honour are identical. Luck is the combination of frith and honour seen from another side, and unluck, in the old sense, is simply the reverse of that feeling of kinship.
In fact, for the expression of goodness, piety and uprightness, the Teutons have no better words than lucky (Anglo-Saxon sælig, Gothic séls and similar terms), which embrace the idea of wealth and health, happiness and wisdom." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Lyssa

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Join date : 2012-03-01
Location : The Cockpit

Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:23 pm

Quote :
"Luck is the ultimate and deepest expression of man's being, and that which reaches farthest. We cannot get behind it; however far we may go into the human soul, we can never get sight of luck from behind. First and foremost, the feeling of kinship is an outcome of luck, and when illwill and villainy break forth, these disorders prove that the heart of that family is ruined, and we can then with absolute surety foretell that the one villainy will be followed by others, and the work of that race be barren.

The unluck is by no means a consequence that comes halting along in the wake of misdeeds or dishonour. The Germanic mind actually counts on the fact that unluck sooner or later will arise in the place where dishonour has manifested its appearance, for the very reason that the concatenation of events was not dependent on God's keeping a strict balance. Fault and retribution are not connected by an intermediate link, that may perhaps be sundered.

Luck, then, is the power that inspires a man and emanates from his person, filling his words and his deeds; it comprises all the requirements of the family, its powers and possibilities, its accomplishments and its hope, its genius and character. Luck contains the very existence of the clan; the family is called kynsæll, lucky in kinship, when kinsmen are numerous and new members are constantly being born to fill the places falling vacant. In Anglo-Saxon, the same idea is expressed by tuddorspéd, which means luck in offspring and power of cohesion. In luck there lies, moreover, existence from the social point of view, the outward esteem in which the family is held. Prosperous kinsmen are said to possess man-luck (mannheill), i. e. the luck to have the friendship and affection of others, and luck of fame (orðheill), so that people speak well, both in goodwill and with respect, of them.

Luck sets its stamp upon a man outwardly. Whence had the Northmen their keenness of vision, which enabled them to apprize a man at a glance? At the first meeting they would say either: he is a man promising luck and honour(sæmligir and hamingjusamligr), one luck is to be expected of (giptuvænligr),or: he bears the mark of unluck (úgiptubragð). Partly on the strength of intuition, as we say — or, as the ancients put it, because the mind of the beholder told him what to think of the stranger, — but partly on external criteria; luck manifested itself openly in the newcomer's mien, gait, behaviour, bearing, and not least in his well-nourished appearance, his health, his dress, and his weapons. Only a family of wealth and speed is able to send its youngling out in many-coloured clothes and with a splendid axe, an “heirloom” of a weapon.

At earlier times, when the words still retained their original force, a man's doom was contained in the single sentence: Luck forsook him.

This luck — or in another word, hamingja — comprises all, body and soul, that made up a man's humanity; and to gather the full value of the term, we must bear in mind that this hamingja constitutes a whole, homogeneous throughout. Even though it may manifest itself in different forms, according as it makes its way out through eyes, hands, head, through cattle or weapons, it is one and indissoluble. Behind the visible man, or more correctly, behind the visible circle of kinsmen, there is a spiritual sum of force, of which the kinsmen are representatives. In a trial of strength, the whole hamingja is at stake, and in the result, it emerges, either stronger and more handsome in all its limbs, or palsied throughout.

It is this compact strength which makes king's luck so invincible to ordinary men. “You have not luck to measure yourself against the king,” one may say; and this means, you have not kinsmen enough, not wit, courage, war-speed enough; your power to victory is too slight, your gift of fertility too weak. While you sleep, the king's hamingja will take yours by surprise, blind it and confuse it; his hamingja will pit itself against yours in other men's minds and cripple it, and before you come to face each other in open fight, you will be a paralysed man. The Northmen have an expression, etja hamingju, literally, to urge luck with a man, just as one might urge a horse with him, let one's war stallion bite and try its strength against his. Indeed, every trial of strength between men was a strife between two powers of luck, a spiritual conflict. The result of the fight depended to a great extent upon the man's quickness and agility, just as the luck of a horse depended on its owner's ability to support it and urge it on; but there was still something stronger which filled the scene, the struggle between the combatants was only part of a contest fought in a larger field of battle by powers who never slept.

And here we come to a deep-rooted peculiarity in the psychology of the ancient character. The idea that if one but earnestly wills, then the power will come, or vice versa, that the power perhaps may be there, but the will be lacking, had no validity for the Northman.
Luck is the nature of the mind, the character and will." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
Har Har Harr
Lyssa

Gender : Female Posts : 8965
Join date : 2012-03-01
Location : The Cockpit

Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:24 pm

Quote :
"When we, in such cases, call in the idea of trust in fate and servitude to fate, it is easy to lose sight of the true reason why these men cannot resist fate, viz, that they will their own fate. It is the will in them that forces them up against desire and calculation and brings their most serious plans to naught, because the will has its nature, and cannot act beyond the limits drawn for it by its own character.

It was not so much the difference in strength which determined the relations of men one with another in the world, but quite as much the dissimilarity in character between them.

The luck of the chieftain was of a far different volume from that of the peasant. “You are rich in luck” (lit. your luck goes a long way), “and all turns out well in your hand"...
The people followed them, as it would seem, blindly, “wishing no other thing than they said”, setting their shoulders firmly to the demands put forward by the chieftain, and often actually maintaining them — for the men did what they did in full confidence in the luck that inspired their chief. The yeomen trusted to his luck, because they had felt its force in themselves. These princes belonged to a race that had for generation after generation formed the centre of the life of their district; the family had had luck, and wealth enough to take up solitary adventurers and give them a place at its board, and inspire them with strength to fight its battles; it had had power enough to radiate luck over those who tilled the soil and herded cattle on their own account. Fertility and ripening oozed from its fields to those of the others, in the wake of these kinsmen others could sail with a full wind, in the strength of these highborn men they conquered, in their luck and wisdom they were agreed.

The luck of his race was interwoven with the most commonplace actions of the other families, in their peaceful occupations and their internal bickerings. He judged between them, and he could do so, because the traditional word of the law and its spirit were a living force within him. He was the personification of the social spirit, as we might say; but we feel now distinctly that this modern formula is too fiat to embrace the whole of his influence; it must be replaced by the old saying: he had law-speed in him. He was the object of a dependence so deep that it lay rooted in the sell-reliance of his dependants.

By his victories, he had to create, layer by layer, a conviction in the minds of the hesitant that the luck which upheld him must be the one decisive...

Kingly birth is not a will or a duty, nor is it a will and a duty, but at once a duty with the elasticity of will in it, and a will with the mercilessness of a duty. Kingly birth is a nature as essentially urgent as that which forces a plant to fix its roots in the earth, save that the plant can fulfil its destiny in many sorts of soil, whereas luck knows but one place to live. The kingly will, according to Sverri, cannot be imagined save as the outcome of a power that strews kingly actions about it, actions of sovereign dimensions, that cannot be carried out by any but the one..." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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Luck Empty
PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:24 pm

Quote :
"The essence of luck and its qualities, emphasised in the light of history, its absolute individuality, which cannot be explained, or characterised, otherwise than by inheritance; that which we have derived from our kinsmen of old; that which they had power to be and to do. The difference between rich and poor consisted, not in the fact that the latter had been given only a small sum of luck, but that their luck was poor and inelastic, with but few possibilities, and those limited and weak. The luck of a well-to-do yeomanwas like himself, broad and safe, rich in cattle and crops, shining with splendid clothes and weapons; that of the chieftain added hereto the greater authority, love of magnificence, the power of conquest. But this does not give us the essential point, to wit, that the luck of every yeoman, every chieftain, was a character, with its peculiarities, its strength and weakness, its eccentricities, and linked throughout to a certain property. Again we have to dismiss the singular form, with its tacit assumption of community in things human, and instead of luck, use the plural form lucks, in order to emphasise the fact that these characters are not emanations of any primeval principle.

Or, we can, in place of the word inheritance, set the word honour. In honour, we have distinctly that which luck can and must be able to effect in order to maintain itself. The family has derived its renown from its ancestors, from them it has its ideals, the standard of all behaviour: how bold, active, firm, noble, irreconcilable, generous, how lucky in cattle, in crops, in sailing, the kinsmen are to be. From them also, the family has inherited that part of luck which is called friendship and enmity. Honour, and therewith luck, constitutes, as we have said, an image of the world of the family. In the quality of esteem and social position, it contains symbols of the family's surroundings, seen as personifications of the kinsmen's friendship and hate, their condescension and dependence. But these personifications are not characterless types, they resemble to the last degree the enemies and friends of the family. The luck reproduces the sharply defined features of its environment.

The sentence, that kinskip is identical with humanity, which at first sight seemed a helpful metaphor, has now revealed itself as nothing but the literal truth. All that we find in a human being bears the stamp of kinship. In mere externals, a man can find no place in the world save as a kinsman, as member of some family — only the nidings are free and solitary beings. And the very innermost core of a man, his conscience, his moral judgement, as well as his wisdom and prudence, his talents and will, have a certain family stamp. As soon as the man steps out of the frith and dissociates himself from the circle into which he was born, he has no morality, neither any consciousness of right, nor any guidance for his thoughts. Outside the family, or in the intervals between families, all is empty. Luck, or as we perhaps might say, vitality, is not a form of energy evenly distributed; it is associated with certain centres, and fills existence as emanations from these vital points, the families.

The power to live comes from within, pouring out from a central spring in the little circle, and thence absorbing the world. In order to fill his place as a man, the Germanic individual must first of all be a kinsman. The morality, sense of right and sense of law that holds him in his place as member of a state community, as one of a band of warriors, or of a religious society, is dependent upon his feelings as a kinsman; the greater his clannishness, the firmer will be his feeling of community, for his loyalty cannot be other than the sense of frith applied to a wider circle." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:24 pm

Quote :
"A comparison at this point between ancient culture and the civilization of our time will bring out the nature of luck, making for expansion as well as for concentration. We, on our part, must always be human beings before we can be kinsmen. Our happiness in the narrowest circle depends on a wider life outside, and we have to go out into the world to find food for our home life. We cannot get on in the world at all, neither pursue our occupation nor cultivate our egoism nor our family prejudices so as not to come into conflict with the rest of mankind, unless we assimilate ourselves to a certain extent with what we call humanity. Among us, a life of kinship is only possible when the individual drags home the riches of humanity and sets the family stamp upon them, and it is the mark of an egoistical nature to collect thoughts and ideals in the larger field of society and hurry home to transform them into family blessings. In our culture, the one-sided family life involves a limitation and a consistent lowering of every spiritual value; it cannot but lead to poverty of ideas and dulness in all feelings. Thus family egoism is a vice, for the simple reason that it is impossible in itself; it can only lead a parasite existence. Its doom lies within itself; for a logical carrying out of its principles leads to suicide, in the same way as a state of amazons or a state of chaste men would annihilate itself.

For the ancient clansman, the course lies in an opposite direction. It is frith that shapes his character, and an intensifying of frith means a deepening of his character. A strengthening of the personal maintenance of honour and family involves a greater depth and greater tension in moral feelings and moral will, because it means an enrichment of the conscience. The more self-centred andsui generis a kinsman is, the stronger his personality and the greater his worth as a man.

Clan-feeling is the base of all spiritual life, and the sole means of getting into touch with a larger world. The same power which makes the Germanic individual a kinsman prevents him from becoming a limited family being and nothing more. The strength and depth of frith and honour mould the clans together in alliances, and call larger communities into existence. The thing-community for judging and mediating, and the kingdom or state for common undertakings, are institutions necessitated by the nature of luck. He who has felt the strength and depth of these men's frith and honour will not be in danger of misjudging the family in his historical view; but then again, he will not be tempted to set it up as the unit in existence, as the secret that explains everything in the society and the life of our forefathers." [Gronbech, Culture of the Teutons]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Luck Luck EmptySun Jun 29, 2014 8:27 pm

Lyssa wrote:
Nietzsche wrote:
"Theory of chance.

The soul a selective and self-nourishing entity, perpetually extremely shrewd and creative (this creative force is usually overlooked! is conceived only as "passive").

To recognize the active force, the creative force in the chance event:-chance itself is only the clash of creative impulses." [WTP, 673]


Gronbech wrote:
"But the wise man can do more than this; he judges men beforehand, and thus is not led astray by ill-fated connections with men whose counsels are barren. From sure signs in face and ways and manner he deduces what is hidden in the stranger, whether he is a man of luck(hamingjusamligr), one who will be an acquisition, or one whom it were best to avoid. The very wise man knows also the world outside human life, and can guess the connection between manifestations and actions; he knows the weather, and understands the speech of animals, or knows at any rate what they would say. He has a store of “ancient knowledge” in regard to things and events of the past, a knowledge which not only gives him dignity and esteem, but also security in his judgement of things now happening, and insight into the nature of things. He sees the past spread out about him in the same way as the present; the two penetrate and interpret each other. But his were a poor wisdom if be had not, apart from the mastery of past and present, also some familiarity with the yet unborn. Keensighted and foreseeing are identical terms among the ancients. The unknown came to the man of luck in many ways. He was a great dreamer, who was aware of things before they arrived, and saw beforehand men moving on their contemplated ways.

To dreams and clairvoyance must be added the direct knowledge, which may be expressed in the words: “few things come on him unawares, surprise him”, or in the simple form: “my mind tells me”.

Therefore the “wise” man can follow his plan beforehand through time, test it and adapt it before it is despatched, or hold it back till the way is ready. But if wisdom could go no farther, then his rede or counsel would after all be only as a boat thrust out on the waters without a crew, entrusted to favourable current and favourable wind; the wise and strong man's luck followed his plan, steering, pushing on and keeping it towards the goal. The thought goes forward, doing with force and effect what it was sent to do. It is as if it had eyes to see with and sense to speak for itself, and at any rate it can force its way into folk's minds and turn them as it will. All that it meets on its way through the world it takes to itself and uses as its implement." [Gronbech, Culture of the Teutons]


Detienne-Vernant wrote:
"Metis is particularly useful in formulating strategy when faced with complexity or chaos which thwart the explicit decision making process.

“Metis holds an important position within the Greek system of values, it is never made manifest for what it is, it is never clearly revealed in a theoretical work that aims to define it. It always appears more or less below the surface, immersed as it were in practical operations which, even when they use it, show no concern to make its nature explicit or to justify its procedures.

There is no doubt that mêtis is a type of intelligence and of thought, a way of knowing; it implies a complex but very coherent body of mental attitudes and intellectual behavior which combine flair, wisdom, forethought, subtlety of mind, deception, resourcefulness, vigilance, opportunism, various skills, and experience acquired over the years. It is applied to situations which are transient, shifting, disconcerting and ambiguous, situations which do not lend themselves to precise measurement, exact calculation or rigorous logic.  

Mêtis is characterised precisely by the way it operates by continuously oscillating between two opposite poles. It turns into their contraries objects that are not yet defined as stable, circumscribed, mutually exclusive concepts but which appear as powers in a situation of confrontation and which, depending on the outcome of the combat in which they are engaged, find themselves now in one position, as victors, and now in the opposite one, as vanquished.

Metis is intelligence which operates in the world of becoming, in circumstances of conflict— takes the form of an ability to deal with whatever comes up, drawing on certain intellectual qualities: forethought perspicacity, quickness and acuteness of understanding, trickery, and even deceit." [[You must be registered and logged in to see this link.]]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Luck Luck EmptyThu Jul 10, 2014 9:23 pm

Fixed Cross wrote:


Quote :
Quote :
I seek to be - I seek the type of battle that allows me that bravery. This is what I ask of you, Satyr, Apaosha, and those who I don't know yet - that we set difficult goals, physical goals, reattribution of the Greek Islands to our culture. Building temples. Not resurrecting the old ones - their ravaged beauty emanates the very essence of the ideal - but to erect new ones of the same materials. Marble, rather than the spilt seed of the titan Hitler. I ask you to become more simple.

Agreed. Simple - in terms of how it translates in my thinking, portends luck. Magic is the grand logic of the far-seeing economy. Simple = it cannot have been anything else...  necessity of the necessary logic.


That would seem correct.
Luck is of course a form of co-incidence, but not just coincidence.
It emerges from alignment of two the tracts of 'incidence' - becoming -
the self and its world.

Once the self has found its world, its place, it is able to be simple, and it will be lucky.
Before that, it will be complex, vague and not be especially favored.



Nietzsche wrote:
"Everything moves in ever-increasing circles around each other: man is one of the inner circles. If he wants to measure the vibrations of the outer circles, then he has to reflect and consider the circles around him and move thus, step by step, towards the outermost circle. The circles next to him are the histories of nations, societies, and mankind. It is the task of science to find the common center of all vibrations, the infinitely small circle; how, that man is searching for this center within himself and for himself at the same time, we realize what singular importance history and science have to hold for us.

Since man is drawn into the circles of world history, a struggle between the individual will and collective will arises; this points towards that infinitely important problem, namely the question of the justification of the individual in the framework of his nation, the justification of nations within the framework of mankind, the justification of mankind within the world; in this also lies the basic relationship of destiny and history.

Perhaps, free will is nothing but the highest potential of destiny, in a similar manner as mind can only be the most infinitely small substance, as good can only be the most subtle development of evil." [Childhood Essays]



Nietzsche wrote:
"Freedom of will, in itself nothing else but freedom of thought, is limited in a similar manner as freedom of thought is. Thought can not reach beyond the outermost boundaries of a circle of ideas, a circle of ideas, however, rests upon insights one has gained and can grow with their expansion and can be intensified, without, however, reaching beyond the limitations that are set by the construction of the (individual thinker's) brain. Similarly, up to the same point, freedom of will is capable of development and intensification. A different matter is the capability of practically applying will, of putting it to work; this capability is allotted to us in a fatalistic manner.

In that destiny appears to man through the mirror of his own personality, individual free will and individual destiny are mutual adversaries.


If, however, destiny still appears more powerful than free will, then we must not forget two things, first, that destiny is only an abstract concept, a force without a material basis, that, for the individual, there is only an individual destiny, that destiny is nothing but a chain of events, that man, as soon as he acts, and thereby creates his own events, determines his own destiny, that, in general, events, as they impact upon man, must have, consciously or unconsciously, been caused by man, himself and that they must suit man. However, man's activity does not begin as late as with his birth, but rather already in his embryonic state and, perhaps, who can decide--already in his parents and grandparents.


Free will is also only an abstract concept and means the capability/ability to act consciously, while, by destiny, we refer to the principle that guides us in our conscious acting. Acting as such always also expresses an activity of the soul, a direction of the will that we, ourselves, do not have to focus on as an object. In our conscious actions, we can, as much as in our unconscious actions, allow ourselves to be guided by impressions, but also as little as in that case. In the event of a very fortunate action, we say: 'I have arranged it like that by accident.' That does not always have to be true, at all. The activity of the soul carries on, and that undiminished, even if we do not focus on it without mental perception.

Likewise, we often believe that, when we close our eyes in bright sunlight, for us, the sun is not shining. Yet, its effect on us, the invigorating force of its light, its mild warmth, do not stop, even if we do not perceive it with our senses.

When we, thus, do not perceive the concept of acting unconsciously as a mere allowing oneself to be guided by prior impressions, then for us, the strict division between destiny and free will vanishes and both concepts merge into the idea of individuality.

The further thins are removed from the inorganic, and the more that education increases, the more distinctly does individuality emerge, the more varied are its qualities. Self-acting, inner force and outer impressions, their developmental levers, what else are they but freedom of will and destiny?" [Childhood Essays]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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Luck Empty
PostSubject: Re: Luck Luck EmptyWed May 06, 2015 5:38 pm

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To Pythagoras, 3 was the first magic number.

Quote :
"A point is the essence of a circle. Of all shapes, the circle is the parent of all following shapes. When a circle is mirrored, two mirrors are created. These two circles side by side build a foundation for all numbers. The overlap of the circles allows each one to share the center of the other. This shaped created is called the vesica piscis (Latin for “fish’s bladder”). From this shape, a triangle, square, and pentagon can be produced. And the relationship between these figures justifies the existences of further number principles.

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Believing that nothing exists without a center, mathematical philosophers started with a point and drew a circle around it. This symbol is called the monad and represents the number one. This figure is the most stable, and the mathematical philosophers also called it The First, The Essence, The Foundation, and Unity. Pythagoras believed the monad to be god and the good. The monad is origin of the One. The monad is the seed of a tree for which the numbers are to the monad as what the branches of a tree are to the seed of a tree. The monad in relation to other numbers preserves the identity of every other number or anything it encounters. Any number multiplied by one is itself, and any number divided by one is itself.

“The Pytahgoreans believed that nothing exists without a venter around which it revolves. The center is the source and it is beyond understanding, it is unknowable, but like a seed, the center will expand and will fulfill itself as a circle” (Hemenway 51).

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In order for ‘one to become many’, the circle (or one) must be transformed by a reflection. By contemplating itself, the circle is able to become many. It is replicated with each circle sharing the center of the other. The geometry of creating a line that connects the two center of the circles furthers the principles of all following numbers.

The dyad involves the principles of “twoness” or “otherness”. Greek philosophers referred to the dyad as “audacity” because of the boldness of separation from the one, and “anguish” because there is still a sense of tension of a desire to return to oneness. They believed that the dyad divides and unites, repels and attracts, separates and returns. “Pythagoras held that one of the first principles, the monad, is god and the good, which is the origin of the One, and is itself intelligence; but the undefined dyad is a deity and the evil, surrounding which is the mass of matter” (Aet. 1. 7; Dox. 302). The dyad is the door between the One and the Many. Recall the symbolic figure of the vesica piscis. The vesica piscis is a passageway to the journey of spiritual self discovery. The notion of fertility is associated with its vulva shape, and is thus related to the passage of birth.

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The triad represents the number three. It is the first born and the eldest number. The equilateral triangle serves as its geometric representation and is the first shape to emerge from the vesica piscis. The triangle contains the smallest area within the greater perimeter.

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The triangle can be extended beyond the vesica piscis by extending the lines through the corners to the opposite sides of the circle. Connecting these new lines with horizontal lines creates a larger triangle. Extending lines to further fill the vesica piscis results in a ‘profound harmony’.

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Quote :
"Pythagoras calls three the perfect number, expressive of “beginning, middle, and end,” wherefore he makes it a symbol of Deity. The world was supposed to be under the rule of three gods, viz. Jupiter (heaven), Neptune (sea), and Pluto (Hades).

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Jove is represented with three-forked lightning, Neptune with a trident, and Pluto with a three-headed dog. The Fates are three, the Furies three, the Graces three, the Harpies three, the Sibylline books three; the fountain from which Hylas drew water was presided over by three nymphs, and the Muses were three times three; the pythoness sat on a tripod at Delphi. Man is three-fold (body, soul, and spirit)..."

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So, because 1 cannot hold for long and fragments/divides into 2, and 2 are able to unite with each other pro-creating into 3, as father, mother and child - 3 is the First Victory over Death.

Over mortality. It is therefore the number of Luck, Multiplicity, Magic and Expansion.


Its only natural that luck and longevity go together.
To be blessed, to the Indo-Romans, was to acquire the favour of Jupiter - the most 'auspicious'.

Jupiter is the planet of expansion, of the 'child' and his 'youthful' bubbling, swelling energy, optimism, joy, long life, vitality, enthusiasm, communication, and [You must be registered and logged in to see this link.]... the child's love of exploration, of travel, of the first self-assertion and therefore the first Sacred Authority in the face of death and divisiveness.

Hence, one gets the expressions: "Thrice Blessed" (sanctified in all three worlds), "Three times a charm", "Three guesses", "Three times lucky", "Three magic wishes", [You must be registered and logged in to see this link.] etc.

Three becomes the symbol of regeneration and associated with the Three Fates and by extension of its own multiplicative potency and property of the Nine muses, Nine quarters of the moon, Nine sacred nights of Odin, Nine months of pregnancy after which the 'child' is born from the 'labyrinth'...

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"The sun describes a spiral in its movements every three months; a triple spiral represents nine months, an idea reinforced by the womb like nature of the triskele structure at Newgrange. The symbol also suggests reincarnation - it is drawn in one continuous line, suggesting a continuous movement of time."

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The triple aspect of the moon goddess, the three crescents become the drinking horns containing the mead of poetry stolen by Odin, also represented by the triple Valknot. The valknot means the 'knot of the slain' and refers to the [You must be registered and logged in to see this link.] corresponding to Dumezil's Indo-European [You must be registered and logged in to see this link.] that seems to have structured the [You must be registered and logged in to see this link.] throughout Indo-Europe: Sovereignty, Force, Fecundity, and Jupiter represented the first. He was addressed as Pater as he gave the first protection [lord - pati - potes - power] against death, and as the dispenser of rain, the first Patron, the regality that supports the rest. He was called Gu-ru (remover of death's darkness) of the Daevas. The Light and luck bringer.

"Hilda Ellis Davidson theorizes a connection between the valknut, the god Odin and "mental binds":

For instance, beside the figure of Odin on his horse shown on several memorial stones there is a kind of knot depicted, called thevalknut, related to the triskele. This is thought to symbolize the power of the god to bind and unbind, mentioned in the poems and elsewhere. Odin had the power to lay bonds upon the mind, so that men became helpless in battle, and he could also loosen the tensions of fear and strain by his gifts of battle-madness, intoxication, and inspiration."

Valknot:

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The triple drinking horn was a re-Joyce-ment (joy is a jupiter principle) over rebirth from the threefold death. The sovereign was a man who had to prove power in the triple form/form/fecundity. He had to liberate himself from the "three knots" or the Valknot - in name, in arms, in procreation. Odin's self-hanging for nine nights is a death unto himself - knots of the slain [ego-death] as well as knots that have been slain [rebirth].

Among the Indians, this initiation from the triple knots of reason, passion, and emotional binds took the ceremonious form of the Yagnopavita and the initiatory syllable of victory [A, U, M - aum] was whispered into his ears by his 'Guru' and he was considered 'fit' to perform sacrifice, having freed himself from the bondage of the "three debts" to his gods, ancestors, and teachers.

Likewise among the celts, the goddess Ariannrhod ruled the realm of Caer Sidi meaning "Silver Disc", "Revolving Castle", "Silver Wheel" representing the revolving disk of circumpolar stars connected with the ones near the north star where she lived.
This is the area where souls go when their body dies and waits to be born once again. Arianrhod is the Goddess of Resurrection. She received the souls of the dead and guided them to the next stage of existence. She takes them to her castle in the north, and prepares them for rebirth. The Wheel of Arianrhod is said to attract lucky occurrences and chances. In the Mabinogi, she is said to have laid three curses that correspond to the 'Threefold Death' and the tri-function that Initiates a man into rebirth: Name/Power, Force, Fertility.

"She laid on him three curses:

He shall have no name except one she gives him.
He shall bear no arms except ones she gives him.
He shall have no wife of the race that is now on the earth."

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"Her castle, Caer Arianrhod, is said to be the constellation of Corona Borealis, also called Ariadne's Crown. Ariadne ("most holy") appears to be a distant relative; she shares with Arianrhod the imagery of spiral movement and a central star, in the turnings of the labyrinth, hence related snake cults, and in its inhabitant--on Crete, the Minotaur was sometimes called Asterios, "Star.""

Robert Graves, in his 'White Goddess' elaborates on this connection and the whole Triple aspect of maiden-mother-crone and the Nine-transformations in Taliesin's song [Battle of the Trees] to symbolize the rebirth of the sun...

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Among Wiccans, the triskele represents the "3 fold law" or "law of the three", according to which, anything done returns back to the doer 3-fold.

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The pentacle 'star' shows the triple-intersection a continuous line makes with itself and the 3-fold consequences. Whatever we do affects us at 3 levels of soul, body, and spirit or Plato's triad: reason, passion, appetite.

In Icelandic magic, the three directions are guarded with three-arms or the trident:

ÆgishjalmaR: Literally, the "Helm or Awe (in its meaning as "terror")". The Helm of Awe is sometimes found beside figures of warriors. Its name links it to Wóden, who could strike fear in his enemies and who has as one of his many names YggR, "he who invokes terror." It is believed that if it is worn or traced between the brows it will strike fear into your opponents.

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Related to that, is the idea of the Third Eye:

Quote :
"The Pineal gland is occasionally associated with the sixth Chakra (also called Ajna or the third eye Chakra in yoga). It is believed by some to be a dormant organ that can be awakened to enable "telepathic" communication.
In the physical body the eye views objects upside down. It sends the image of what it observes to the brain which interprets the image and makes it appear right side-up to us.
But the human body has another physical eye whose function has long been recognized by humanity. It is called the 'Third Eye' which in reality is the Pineal Gland. It is long thought to have mystical powers. Many consider it the Spiritual Third Eye, our Inner Vision.
It is located in the geometric center of the brain.
Consciousness is raised from an emotional nature into an illumined awareness when the pineal gland is lifted from dormancy. If the pineal gland is not yet fully developed, it will be in the course of evolution. When our sense of ego and personality are set aside and we keep our mental energy intact, we can become conscious of the non-physical, our inner self, the subconscious, through different practices to activate the 'light in the head.'"

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"Light in the head", "Fire in the head" is the meaning of Odin's related name Wotan; from Wut - the fury of inspiration.

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As life, death and regeneration, or guido von List's armanic "arising, becoming, passing away", the Third was called the Inevitable. The death norn.  

So the goddess invoked for protection and guidance at the triple-crossroads of the 3 worlds or at any 3 forking-points was Hecate, whose [You must be registered and logged in to see this link.] include:

Trikephalos (three-headed)
Trimorphis (three-formed)
Trioditis (of three roads)
Trivia (of the three ways)

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And so the Third Step was called the Victor's step, by which he encompassed the three world in three strides. The Indo-Roman Triumvirate and the founding of Imperial Sovereignity was a sacred rite involving the three steps to claim territorial expansion - the jupiter principle:

The "Three Steps".

Alf Hiltebeitel wrote:
"Dumezil has explored the Indo-European myths and legends which show parallels with the ritual roles and practices of a college of Roman priests, the fetials, who were formally responsible for making peace and declaring war. Their duties would take them as envoys or ambassadors in rituals of diplomacy into lands of "foreigners" and especially of enemies and could entail the making of treaties, the presentation of demands for reparation of wrongs and thus, if these were not met, preparation for a "just" war, and also pseudonegotiations of considerable duplicity. The key passage for our purposes is one from Livy concerning the procedure followed by the Pater Patratus, the fetial who would go to another city to demand justice on behalf of the Romans:

When the envoy [legatus] has arrived at the frontiers of the people from whom satisfaction is sought, he covers his head with a bonnet - the covering is of wool - and says: "Hear, Jupiter; hear, ye boundaries of" - naming whatever nation they belong to; - "let righteousness hear [audiat fas]! I am the public herald of the Roman people; I come duly and religiously commissioned [iuste pieque legatus venio]; let my words be credited." Then he recites his demands, after which he takes Jupiter to witness: "If I demand unduly and against religion that these men and these things be surrendered to me, let me never enjoy my native land." These words he rehearses when he crosses the boundary line, the same to what man soever first meets him, the same when he enters the city gates, the same when he has come into the market place [forum], with only a few changes in the form and wording of the oath. If those whom he demands are not surrendered, at the end of three and thirty days - for such is the conventional number - he declares war. [1.32.6-8; cf. Dionysius of Halicarnassus 2.72.6-9]

As Dumezil shows, in these four stops for invocations, the Pater Patratus marks out three zones in this "foreign world".

...the important common theme is that of stepping forth, usually with three strides, into or through uncharted or enemy territory so as to establish a just or religious base or foundation there and to open up (one might say sacralize) the space necessary for conquest by war.
Two other instances are the Iranian Rashnu who provides Mithra with the space necessary for his exploits and who takes part in opening the way for righteous souls to ascend through the three regions of Good Thoughts, Good Words, and Good Deeds; and the strange Irish figure Amairgen, hero of the last race to occupy Ireland, whose first right-footed step on the island is given special textual emphasis and whose approach - on his initial prewar mission - to the island's capital is thrice arrested, each time by one of the queens of the land. Both of the figures just cited have been compared with Visnu, for it is Visnu who has given the three strides their renown.

First, in the Rg Veda, Visnu's three steps create for Indra "the vast field which will be the theatre of their victory" over Vrtra. ...from the comparative perspective, it looks as if this Vedic "opening of the cosmos" is but a variant of the wider and highly multivalent theme of the opening of alien or hostile space.
Second, from the Brahmanas to the Puranas, it is after entering the realm of the Asuras that Visnu, in his Dwarf (Vamana) form, enlarges himself so as to step through the three worlds and restore them to the gods.

...the theme in the Vamana myth concerning the restoration of territory differs from that of the opening of new territory... let us note that Dumezil has invited the comparison: "In the Mahabharata, Krishna is the incarnation and the epic transposition of Vishnu...; his role as an ambassador, a veritable fetial, on the eve of the war, throughout the whole fifth book (Udyogaparvan), ought to be considered in the light of this present study."
...looking at Krishna's ambassadorship and the events surrounding his court theophany... Krishna is the last of three emissaries to seek peace between the Kurus and the Pandavas, but he does not really expect peace. ...Krishna's actions [tisro vyatikramya, "having stepped over three", a clear double reminder of Visnu Trivikrama, Visnu of the Three Steps] recall those of Pater Patratus (and suggest those of Amairgen as well) both in terms of motive and procedure.

...Krishna steps into the Kuru territory rather than from within it outward. He opens the space - of which Duryodhana will not yield so much as is covered by the point of a needle - for the Pandavas to conquer in a just war rather than conquering it himself. ...Krishna does not open up a new territory for the Pandavas; rather, as does Vamana for the Devas, he helps restore to them what was formerly theirs." [The Ritual of Battle]

The "Third Step" or the Three legs is the Triskelion that had its origins in Greece and Sicily:

Quote :
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"The triskelion (known as the triscele in Italian, and also the called triquetra or trinacria, depending on the usage and contexts) is a symbolic figure with an ancient history, formed of three legs (or three intertwined spirals according to other traditions) that start from a common centre point (a head in the Sicilian version). The name derives from Greek and means simply “three legs”, being composed of “tri” (three) and “skelos” (leg).

Its most systematic representation was found in Lycia of the fifth century BC, but it is thought to have Assyrian origins (going back to the ancient cult of Mithras). The symbol also has definite ties with the history of ancient Greece: the fighters of Sparta carved a white leg bent at the knee in their shields, and similar images and symbols of strength have also be found painted on ancient vases.

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In Sicily it first appeared on Syracusan coins around the fourth century BC and later became the symbol of the island for all intents and purposes.

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The triskelion likely arrived on the Italian island through contact and trade with the island of Crete (an idea also confirmed by Homer). Initially it was formed of the head of the Gorgon (or Medusa), with snakes instead of hair, with three legs bent at the knee radiating outwards. Later the snakes were replaced by ears of wheat to symbolise the fertility of the land of Sicily (they were replaced by the Romans in reference to Sicily’s role as the “bread basket” of Rome). According to other sources the symbol was assigned to Sicily by the Greeks because of the triangular shape formed by its three tips (Capo Passero, Capo Pelorus, Capo Lilibeo).

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The most plausible reconstructions trace it back to Eastern religious symbology, where it is thought to have represented the god Baal, or the sun in the form of the god of the seasons or the moon (the goddess Hecate), with legs made of lunar sickles. The triskelion was a widespread symbol of great value among the Greeks, Etruscans and Romans, and was drawn on helmets or shields and carried into battlefields and even the grave (it has also been found on urns) as a symbol of protection like a sort of amulet.

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Variants of this representation are also found among the Celts and the ancient Nordic peoples. The Vikings, for example, used it as a symbol of eternity and the renewal of life, and chose it as a symbol for the divinities Frey and Thor.

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From this one can see Three is the most Live-ly, dynamic principle. Lebensraum - spatial expansion by the Third Step engenders life. Three is luck, fertility, power. Hence the [You must be registered and logged in to see this link.] of the Triple-headed monsters, serpents or dragons, again, corresponding to the Threefold death - was said to "release the sun". The hero was the "sun-victor". The three-headed dragon hid the wealth of waters and the cows - metaphors for solar well-being and the senses. The [You must be registered and logged in to see this link.] is founded on this belief.

The Triple-bodied Sphinx and the riddle that needs to be slain is also a variation on the same.

The Triskele winding upon itself in circles are labyrinthine traps or "trap-doors" from which the sun is to be released from death.

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Hiltebeitel and Dumezil remark that a feature of I.E. sovereignty is that it goes hand in hand with 3 royal 'sins' - deception, betrayal, tricking and such falsehoods to slay the dragon, corresponding to the 3 functions and the 3 deaths.
The dragon exists as a riddle-trap, as stipulations of a series of neither-nor as in, "neither by day nor by night shall it be slain", "neither on land nor in water shall it be harmed", etc.  The Third is thus also the metaphysical principle that un-knots this dual dialectics and moves beyond them, as in Nietzsche's 'Beyond' good and evil. The 'child' in Nietzsche's TSZ too is the one who is free from the dual dialectics beyond the undifferentiated dragon and the defensive lion - the 1 and 2 resp. The 'child' 'skips' with light feet.
In the above example, the Third Principle is thus the Twilight which is neither day nor night,, and Foam, which is neither land nor water...

The victor who overcomes the beguilement of dualities and its 'limitations'  wins "freedom" and "expansion" for himself, like Cuchulain's "expansion" that had to be cooled off by putting him in 3 vats. The etymology of 'freedom' also involving the terms friendship and frei or joy - which is what Jupiter signifies. Having eluded the trap of the two, and leaped over 'death', it is akin to a Magic.

Kuiper wrote:
"In a philosophical hymn of the Rig Veda 10.5.7,  we read the words "asat and sat in the highest heaven". The term "in the highest heaven" is well known in these hymns. It sometimes clearly refers to a place which transcends the dualism of this world, for instance,
when Indra is said to hold heaven and earth in the highest heaven.
It is no doubt identical with Visnu's third or highest step, which is hidden from the mortal eye. Many years ago I tried to demonstrate that in the Veda Visnu, far from being a subordinate assistant of Indra, must have been a central figure, of greater importance than Indra himself.
While Visnu's first two steps express his relationship with the two opposed parts of the cosmos, his third step corresponds to a transcendental world in which the two conflicting parties are united in an all-encompassing totality.
...In this respect Visnu must have been, since the earliest time, a higher god than both Varuna and Indra, as he transcended the dualism which they impersonated.
Later theological texts refer to a "third heaven".
According to this belief, Visnu is for eight months of every year in the upper world. In this period, he takes part, as a Deva, in the processes of the cosmos. In the remaining four months, however, he is in the nether world, where, reclining on the world serpent,
he sleeps on the surface of the subterranean waters. ...Just as in Vedic belief the world was at the end of every year menaced by the intrusion of the powers of chaos, so in this later belief, at the end of a world period, this world is doomed to be annihilated and to return to its primeval state of chaos.
What remains after the world with all its gods has passed away is the cosmic waters and on them, sleeping on his world serpent, god Visnu, who comprises within himself a potential new world with reborn gods. ...one... who survives all vicissitudes of a transient world." [Vedic Religion and Cosmology]

That metaphysics of the 3 translates into the following teaching in the Isavasya Upanishad:

Quote :
"All who worship what is not the true cause, enter into blind darkness: those who delight in the true cause, enter, as it were, into greater darkness.
One thing, they say, is obtained from (knowledge of) the cause; another, they say, from (knowledge of) what is not the cause. Thus we have heard from the wise who taught us this.
He who knows at the same time both the cause and the destruction (the perishable body), overcomes death by destruction (the perishable body), and obtains immortality through (knowledge of) the true cause."

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The sun-victor who achieves such a "light in the head" is as Odin or Buddha - 'enlightened'.

Therefore - Buddha, Dharma, Sangha.
Fuhrer, Folk, Reich

Quote :
Dharma wheel:

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"The Buddhist teaching on Dependent Relationship states that phenomena exist in three fundamental ways. Firstly, phenomena exist by dependence upon causes and conditions. Secondly, phenomena depend upon the relationship of the whole to its parts and attributes. Thirdly, and most profoundly, phenomena depend upon designation by the mind.
The appearance of motion of the three swirling teardrops symbolises that the impermanence of all compound phenomena arises from these three ever-changing relationships.
This metaphysical symbol is probably the 'Caer Sidi' which was the object of meditation by the Druidic bard Taliesin, as he explains in this verse:

Mi a fum ynghadair flin
Uwch Caer Sidin
A honno ya troi fydd
Rhwng tri elfydd
Pand rhyfedd ir byd
Nas argennyd

Which is translated as:

I have presided in a toilsome chair
Over the circle of Sidin
Whilst that is continuously revolving between three elements;
Is it not a wonder to the world,
That men are not enlightened?

According to the [You must be registered and logged in to see this link.] by John Michael Greer, the 'three elements' of Druid metaphysics to which Taliesin refers are known in old Welsh as Gwyar (change, causality), Calas (structure) and Nwyfre (consciousness)."

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The Third is the Edge that simultaneously holds and separates the two. Delphi - the 'navel' of the world was also its extreme 'edge'. There, where Apollo slayed the serpent, was carved the 3E symbol perhaps joining the extremes of Jupiter's, Poseidon's and Hades' [You must be registered and logged in to see this link.] and the Pythia gave 'enlightened' oracles sitting on the "Tri-pod".

The Third slays the extremes:

Evola wrote:
"Fasting, mortification, sacrifices, prayers, and oblations, none of these purifies a mortal who has not conquered doubt and who has not overcome desire. Two extremes are avoided by those who detach themselves from the world: "the pleasure of desire, low, vulgar, unworthy of the nature of the Ariya, harmful; self mortification, painful, unworthy of the nature of the Ariya, harmful. Avoiding these two extremes, the middle way has been discovered by the Accomplished One, the way which gives insight, which gives wisdom, which leads to calm, to supernormal consciousness, to illumination, to extinction-'"" In distinguishing what is praiseworthy from what is worthy of reproof, even in cases where saintly knowledge has been attained, the fact of having attained it by means of self-torment is declared to be reprehensible."

In the symbolism of Archery,

Quote :
"The moving chariot being a symbol of the world, the royal archer leaves the flux of matter in her contemplative identification with the winged arrow and flies into the heart of the spiritual Sun. The bow itself may represent the duality of matter, its two arms signifying all the opposing pairs - light and dark, pleasure and pain etc. — between which the soul must pass in order to reach the Goal, while the grip represents the Middle Way, or narrow path through which she must travel. Of similar Significance are those tests in which the archer must shoot an arrow through a keyhole or “needle’s eye”, or else must split the first arrow down the middle with a second."

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That can also be compared with the [You must be registered and logged in to see this link.] as the halves of the year held by the Middle-cum-edge frame of solstices and equinoxes from which the sun a-spires: [You must be registered and logged in to see this link.]


The Third stride is also whispered in the Voluspa:

Quote :
"Then comes tall Vidar, the Victory-Father's son,
Fights Fenrir, the corpse-scavenger.
With his hand he strikes his sword
Into the heart of roaring Loki's son.
Thus Vidar's father is avenged." [Strophe 55]

Vidar: the silent god, apparently Odin's successor, having avenged his death. He will survive Ragnarok and live in "the temples of the gods" of the new world (Vafthrudnismal 51). In Vafthrudnismal 53 and Gylf 51 Vidar tears the Wolf's jaws apart, which must reflect an earlier version of his feat. Cf. Jaan Puhvel, Comparative Mythology (Baltimore: John Hopkins, 1987), 56, 204-205: "In the Rig-Veda [the Indic kshatriya god] Vishnu is repeatedly praised as the 'three-stepper,' or 'wide-strider,' for taking his crucial primordial three strides that somehow measured out and affirmed the habitable universe for gods and men alike. ...
There is a remarkable onomastic parallel to Vishnu in the Norse god Vidar, whose very name contains the exhortation 'wider!', even as Vishnu is plausibly analyzable simply as 'Wide'..."; "Vishnu's specific Norse comparand is the 'silent god' Vidar, who according to Snorri's Gylfaginning 'has a stout shoe and is almost as strong as Thor. The gods rely on him in all difficult situations.' Of the latter kind is Ragnarok itself: when Fenrir has swallowed and killed Odin, Vidar will stride forth, plant his well-shod foot on the wolf's lower jaw, and with his hand force the upper jaw open until the beast's throat is torn asunder. This is the ultimate mythological exhortation "Wider!" which inheres in Vidar's name as well as Vishnu's, only here it is carried out eschatologically and in retribution rather than primordially in mapping out the universe. Typically much of Norse myth gravitates away from creation and toward Ragnarok: Thor's showdown with the serpent, Vidar's exploit of the wide step.""

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It is to Vidar, the silent god of war, Odin tells the secret of his doings:

Quote :
""O Vidar," he said, "strangest of all my sons; God who will live when all of us have passed away; God who will bring the memory of the Dwellers of Asgard into a world that will know not their power; O Vidar, well do I know why there grazes near by thee the horse ever ready for the speedy journey: it is that thou mayst spring upon it and ride unchecked, a son speeding to avenge his father.
"To you only, O Vidar the Silent One, will I speak of the secrets of my doings. Who but you can know why I, Odin, the Eldest of the Gods, hung on the tree Ygdrassil nine days and nine nights, mine own spear transfixing me?..."

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Note that,


Quote :
"The Anglo-Saxon Wider or Wither is believed by some scholars to be the cognate of Old Norse Vídar.  Wider is a son of Woden (Odin) by the giantess Gridr or Grithr (whose name may be related to Old English grid "true, sanctuary")."

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"The soul is the ONLY refuge (sanctuary)." [Gotama Buddha, DN, 2.100]

"The Soul is the light within." [Gotama, SN, 1.16]

In respect to the silent third edge that is the true sanctuary, Xenocrates associated the gods with equilateral triangles, daimones with isosceles ones, and men with scalene triangles. (Daimones, the intermediate beings, between gods and men.)

The Third could also then be called the Daemonic.

Power of divination, prophecy, magic, and potency of the tripling effect...

Miranda Green wrote:
"Celtic imagery is distinctive in that it was frequently used to make a positive statement concerning the extreme potency of a divine concept. Such visual evidence of devotion was not hidebound by the rigid framework of realism: thus the image itself, however bizarre and unnatural it appeared in earthly terms, could function as a direct acknowledgement of power. Thus, if a deity were represented iconographically, it was frequently so depicted with its power visually expressed. This could be achieved in a number of ways. Most important, perhaps, was the multiplication of all or part of the image. Indeed, it is indisputable that, over and above mere intensification, threeness, triplism or triadism had a very special symbolic significance, though it could be argued that threeness could perhaps be symbolic of all multiples in general, not just three, and that three was chosen as a pleasing artistic composition.

Wholeness was important and thus five—the four cardinal points and the centre—could represent totality. In Irish legends counting was frequently by fives; seven and nine could substitute for five, and we find numerous instances of these groups of numbers: the Irish hero Cú Chulainn possessed nine weapons of each kind—eight small and one large. An Irish leader or war-hero often had eight companions, thus making up the magic number of nine. The ‘nine’ concept has an interesting archaeological counterpart in Romano-Gaulish evidence, if we recall the temple at Alesia with its miniature pots in groups of nine. But it is three that stands out in the iconography; and this is endorsed by the importance of the number in the Irish and Welsh literature. The ‘triad’ is a literary formula used for traditional learning which combined three concepts and which dominated much of Celtic vernacular literature.

Groups of three beings appear constantly, as triplication of a single individual: thus the three eponymous goddesses of Ireland were Ériu, Banbha, and Fódla. The triple Brigit or three sisters Brigit was worshipped respectively by poets, smiths, and doctors; she was at the same time a mother, a guardian of childbirth, and a goddess of prosperity. As a seasonal deity associated with the early spring feast of Imbolc, Brigit was propitiated by the sacrifice of a fowl buried alive at the meeting of three waters. We have the Irish legend of the threefold death of the king—by wounding, burning, and drowning. And we cannot help linking this with the archaeological evidence of the triple-killing of the late Iron Age bog-body, Lindow Man, who was successively hit on the head, garrotted, and his throat cut. The Ulster hero Cú Chulainn possessed much imagery abounding in the number three—tri-coloured hair which was triple-braided; he killed warriors in threes; the symbolism is endless. Triads of deities were also important: the three craftsmen Goibhniu, Luchta, and Creidhne; or the three war-mothers, the Mórrigna and the Machas.

In all these instances of epic poetry the repetition of number has the dual effect of exaggeration and intensification added to the symbolism embodied in threeness itself. Three may be seen as a sign of totality or trinitarianism; thus, Lambrechts would believe that triplism is in a sense the exaltation of the forces of nature, an expression of extreme potency. For whatever reason, multiplication and, in particular, triplism, possessed powerful symbolism both in post-Roman vernacular literature and in Romano-Celtic iconography. In the latter, triplism may take several forms: the whole image may be triplicated— the three mother-goddesses, for instance. Or the head alone may be tripled, or the horns of a bull.

There is, I think, an element of potency not only in threeness itself but also in the ability of a god to look in several directions at once. Thus, the four-faced bronze Mercury from Bordeaux could look all round him.

Multiplicity was an important method of expressing the Celts’ vision of their deities. Doubling the image increased its potency twofold; tripling it augmented it to the power of three and gave it also a magical dimension based on the number three itself. Triadism in religious expression reached its peak in the Celtic world. In addition to three heads, three horns, or three deities of the same type, there is also an abundance of triads of three diverse but associated gods: we can see an example of this on the Reims stèle, depicting Cernunnos, Mercury, and Apollo. We should remember, though, that religious triads are not the prerogative of the Celtic world. We have only to look at the Capitoline Triad of Rome—Jupiter, Juno, and Minerva—to see that such expression had its place in the contemporary Mediterranean world. But there is no doubt that triadism belongs par excellence to the Celtic peoples; the Roman poet Lucan mentions the Celtic triad of Esus, Taranis, and Teutates; and triads abound in the literature of early Ireland and Wales. Plurality of symbolism was a basic method of increasing potency, of honouring the deity represented and, perhaps, of adding magic to the image. Simple repetition was important, but the number three was significant over and above sheer triplication." [You must be registered and logged in to see this link.]


The Borromean structure of the Valknot, such that, "no one ring links with any other within the Borromean Rings, yet the group that they form cannot be unknotted. If one of the three rings is cut, three separate rings are obtained" show the Third as the edge that both unites and separates. It shows how sovereignty means a function of all three orders, and not just each apart, like the atomic individuality of modernity;

Quote :
""No two elements interlock, but all three do interlock. ..." At a more fundamental level, the logic of the Borromean symbol applies to a type of quantum entanglement first conjectured by  Vitaly Efimov  in 1970, where ternary stability may exist in spite of pairwise repulsion."

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The Australian artist John Robinson has made various forms of 'Borromean' [You must be registered and logged in to see this link.] from interlinked squares (entitled Creation), rhombi (Genesis) and triangles (Intuition):

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Borromean squares can be perceived as a variation of the Black Sun.

In history, the four-legged swastika or fyrfot seems to have preceded the Triskelion:

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The black-sun in any case is made of Triple four-footed swastikas.

It could be said that Jupiter's 3 represents the will of the child, 4 is the soul of the new born sun/sol.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 5:51 pm

Tolkien gave the Elves 3 rings.

Seven to the Dwarves = Minorah....

Nine to the men, who became the Nazgul = evil spirits.
3 x 3 = 9

I'm writing on the Middle-Earth symbolism.

Don't know if each ring represents an insight...with Sauron's one ring being the all binding insight...the rest being fragments of it.
Elves would be naive - pure.
Dwarves (Jews0) lacking.

9 + 1 insights in all each race possessing a part of the puzzle, the one ring encompassing them all.

The One ring may be a representation of chaos - the void 0 - ring


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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 6:49 pm

Quote :
"Three rings for Elven kings under the sky;
Seven for Dwarf Lords in their halls of stone;
Nine for mortal men, doomed to die;
One for the dark lord on his dark throne.
In the Land of Mordor where the Shadows lie.
One ring to rule them all, one ring to find them.
One ring to bring them all and in the darkness bind them.
In the land of Mordor where the shadows lie."

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9 - 7 - 3 - 1

He leaves the 5 out of the sequence... the most Hermetic, esoteric number. The number of invisibility itself...


Quote :
"So in total there are 20 Rings of Power!
At the time of the Lord of the Rings, the elves still have their three rings and keep them in hiding (Gandalf, Elrond, and Galadriel bear them), the dwarf rings were all long ago destroyed by dragon fire, the rings for men are still held by the nine men that Sauron originally gave them to and they have been fully corrupted by their rings becoming the nazgul, and the one ring is in the possession of the hobbits (Bilbo, Frodo, and Samwise in succession).

So at the actual time of the Lord of the Rings story only 13 Rings of Power still exist."


10+3.
So you have one in each world.
The [You must be registered and logged in to see this link.]


Quote :
"Anyone who wears the ring obtains the power of invisibility but is ultimately cursed to forget his true name.

And what is it that disappears when we wear our rings of power? Isn’t it our true nature, our true selves? We are not our egos; we are something far greater. The ego, the ring, acts as a portal to a dimension slightly out of phase with this greater reality. When we wear the ring, we shift, we fall into another world. We disappear. Over time, our true nature is forgotten. We lose our true names.

Wearing the ring keeps you artificially young.

Identify with the ego and we identify with youth. For the ego is terrified of its own death, and will stop at nothing to postpone it. This is because the ego’s death is permanent. We can see countless examples of this obsession with youth in our modern life, from cosmetic surgery to health clubs to genetic engineering."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 7:34 pm

Thanks for reminding me....the Dwarves lose their rings and are excluded from the circle of power.
Their power becomes subterranean.

The One ring is insight into the real world, and they've lost all contact with it.

It is a war against the insight into reality.
At the end all is forgotten....all fades and the Age of Man comes.

The absence of the 5 is the absence of balance which is what causes the war.




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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 7:43 pm

Age of the Last Man...


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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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apaosha
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apaosha

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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 8:03 pm

Thank you again for going to the trouble of researching this Lyssa.

Past, present, future.
Reason, Will, Passion.

This:

So, because 1 cannot hold for long and fragments/divides into 2, and 2 are able to unite with each other pro-creating into 3, as father, mother and child - 3 is the First Victory over Death.

Father, Mother, Child.

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Lyssa
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Lyssa

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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 8:18 pm

Satyr wrote:
Thanks for reminding me....the Dwarves lose their rings and are excluded from the circle of power.
Their power becomes subterranean.

The One ring is insight into the real world, and they've lost all contact with it.

It is a war against the insight into reality.
At the end all is forgotten....all fades and the Age of Man comes.

The absence of the 5 is the absence of balance which is what causes the war.





To the Pythagoreans, the cosmos meant fire in the middle and Hestia - the guardian fire that maintained Order and Re-membrance back to the middle ring that gathers the all:

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Quote :
Hestia and the Pythagoreans:  The Fire in the Middle

“The Pythagoreans offered significant cosmological observations . . . It is also noteworthy that the early Pythagoreans denied the geocentric and geostatic model of the universe. According to the testimony of Aristotle (De caelo 293.18), they placed *fire* and not earth at the centre of the universe. The earth became a celestial body, which creates day and night by its circular motion around Hestia (hestia meaning ‘hearth’). Ten divine celestial bodies – ten being the perfect number, which encompasses the whole nature of numbers – rotate rhythmically around Hestia in the following order: the dark counter-earth (antichthon), the earth, the moon, the sun, the five planets (Saturn, Jupiter, Mars, Venus, Mercury) and the sphere of the fixed stars (aristotle, Metaphysics 986). This new cosmological model is usually attributed to Philolaus (B7 and A16) and explained through the importance of the Monad in Pythagorean metaphysics. Since the Monad is the divine source of all numbers and is identified with, or represented by, the purity of the fire, the source of the celestial bodies should be a divine fire in the centre of the cosmos (Aristotle, Metaphysics 986).” [You must be registered and logged in to see this link.]

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[You must be registered and logged in to see this link.]

"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


Last edited by Lyssa on Wed May 06, 2015 8:48 pm; edited 1 time in total
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Satyr
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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 8:20 pm

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μηδέν άγαν
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Lyssa
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Lyssa

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PostSubject: Re: Luck Luck EmptyWed May 06, 2015 8:37 pm

apaosha wrote:
Past, present, future.
Reason, Will, Passion.

The Three Fires, corresponding to Dumezil's three functions:

Quote :
"The Āryans (ārya meaning 'noble'), who developed the worship of fire, personified and deified the sacrificial fire as God Agni. Acquired as a gift from heaven, Agni’s birth at three levels – earth, mid-space and heaven, reflects the 'domestic fire', the 'defensive fire' and the 'offering fire' of the Vedic house-holder; the mid-space is the womb, the source of rain-water.

Agni has three forms: 'fire', 'lightning' and the 'Sun'.

Agni is depicted with three legs, and the ancient seers had divided Agni into three parts – gārhapatya (domestic fire), āhavaniya (host fire - for inviting and welcoming a guest or deity) and dakshinagni (purificatory fire for fighting against all evil and pollution).

Agni is the chief terrestrial deity personified by the sacrificial fire which is the centre of the ritual poetry of the Rig Veda. The earth enveloped in darkness and the sky, become visible when Agni is born; the acquisition of fire by man is regarded as a gift of the gods."

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Gradually the three external fires were internalized as three fire-sacrifces and oblations to the vital breaths that conduct life. Hinduism furthered this by the 3 fold path of liberation corresponding to the three functions again:

The path of knowledge for whom Reason reigns as the dominant temperament - Gnana [gk. Gnothi] marga [path]
The path of action for whom Passion reigns as the dominant temperament - Karma marga, and,
The path of faith for whom Inertia reigns as the dominant temperament - Bhakti [Lat. devotio] marga.

The three levels of Order is within man himself. A single thread whorls itself into three orders or coils/chakras of energy. To be live-ly, is to have order in the mind [sun], in the arms [lightning], and in the appetite [fire].


(I learn new connections on the way, so thank you.)

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[You must be registered and logged in to see this link.]

"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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