Section 4 - The Purpose of the Nyall Philosophy
The Purpose of the Nyall
Philosophy
Next to understanding and teaching the above shown
dream theory we Nyallsinnar hope to get our mankind to enter a direct,
“psych” (bioradiative) relationship with:
1. Dwellers on regenerate planets of the right tendency, who know our
mental state and submit theirs to ours.
2. Dwellers on primigene (first-birth) planets, where evolution
proceeded along similar lines as here, while some of them recently
found a more fortunate line, others not so far.
3. Far-advanced or godlike dwellers on Lifstefna planets, capable of
biodynamic intervention. The Northern gods of old are represented in
this.
A station for interstellar communication is required for making the
above effective. When contact has been established, star-dwellers may
succeed in making their presence felt, which means that possibilities
for applying biodynamic methods will be realized, and that is more
urgently needed now than ever before in human history.
Peace Power is a prime characteristic of stations
for interstellar communication. This power, establishing itself as
charity in everyone, invites visits from more advanced humanities in
the cosmos and heralds a new age in the history of mankind.
With these means, subject to the Law of
Determinants, every kind of unrest or violence, anywhere, could be
brought to rest. So long as all races of the world respect each other
and maintain this respect through cultural acceptance, and at the same time a desire
for cultural and racial preservation for all, so that each may evolve
on their own line. The receiving station will even act as a kind of
antenna for Lifstefna influence to the vital field of our planet.
For Nordics, we can strengthen our relationship with
our gods and goddeses by: 1- Spreading the knowledge about the real
nature of sleep and dreams; 2- by realization of the physical nature of
the afterlife; 3- Taking up conscious communication with the departed
in this sense. But be cautious. All kinds of traps exist, in a mad
world like ours. Yet without courage of some kind nothing can be
accomplished.
Here are some things that can be done to help out
our people and eventually all of mankind:
1. Our theoretical approach is quite safe. If you feel strong enough,
after making yourself acquainted with it represent it in your area, you
should (as with all of our ideals), try to teach but not preach.
2. The prospect of physical life after death tells us to extend
survival here as long as possible. The new body is a continuation of
this one, and we should not ‘jump off’ the planet, since we are the
‘crew of the vessel’ that must sail its course.
3. The purpose of life is to extend, by the energies lent to us, the
Asgard realm- the realm of harmony and sympathy- as far out into the
Midgards as possible. When we have entered the Asgard realm, that is,
when our bodies have regenerated on afterlife (regenerate) planets, we
discover that we are no longer in the position to build up the divine
realm out here. We then have to seek others- preferably younger ones,
to continue our task, and they are not always easily found.
What is most needed for making this planet accessible to Odin-kin is
that we understand the necessity of a physical afterlife: life in other
solar systems. The gods despise bleak spirit life, they will have it
tangible. Let’s look to Viktor Rydberg in his Researches in Teutonic Mythology
(tr. Rasmus Anderson):
“The account now given of the myths concerning the
lower world shows that the hierologists and skalds of our heathendom
had developed the doctrine in a perspicuous manner even down to the
minutest details. The lower world and its kingdom of death were the
chief subjects with which their fancy was occupied. The many sagas and
traditions which flowed from heathen sources and which described
Svipdag’s, Hadding’s, Gorm’s, Thorkil’s and other journeys down there
are proof of this, and the complete agreement of statements from
totally different sources in regard to the topography of the lower
world and the life there below shows that ideas were reduced to a
systemized and perspicuous whole. Svipdag’s and Hadding’s journeys in
the lower world have been incorporated as episodes in the great epic
concerning the Teutonic patriarchs, the chief outlines of which I have
presented in the preceding pages. This is done in the same manner as
the visits of Ulysses and Aeneas in the lower world have become a part
of the great Greek and Roman epic poems.
“Under such circumstances it may seem surprising
that Icelandic records from the Middle Ages concerning the heathen
belief in regard to the abodes after death should give us statements
which seem utterly irreconcilable with one another. For there are many
proofs that the dead were believed to live in hills and rocks, or in
grave mounds where their bodies were buried. How can this be reconciled
with the doctrine that the dead descended to the lower world, and were
there judged either to receive abodes in Asgard or in the realms of
bliss in Hades, or in the world of torture?
“The question has been answered too hastily to the
effect that the statements cannot be harmonized, and that consequently
the heathen-Teutonic views in regard to the day of judgement were in
this most important part of the religious doctrine unsupported.
“The reason for the obscurity is not, however, in
the matter itself, which has never been thoroughly studied, but in the
false premises from which the conclusions have been drawn. Mythologists
have simply assumed that the popular view of the Christian church in
regard to terrestrial man, conceiving him to consist of two factors,
the imperishable body and the imperishable soul, was the necessary
condition for every belief in a life hereafter, and that the heathen
Teutons accordingly also cherished this idea.
“But this duality did not enter into the belief of
our heathen fathers. Nor is it of such a kind that a man, having
conceived a life hereafter, in this connection necessarily must
conceive the soul as the simple, indissoluble spiritual factor of human
nature. The divisions into two parts, lif ok sála , líkamr ok sàla,
body and soul, came with Christianity, and there is every reason for
assuming, so far as the Scandinavian peoples are concerned, that the
very word soul, sàla, is, like the idea it represents, an
imported word. In Old Norse literature the word occurs for the first
time in Olaf Trygveson’s contemporary Halfred, after he has been
converted to Christianity. Still the word is of Teutonic root. Ulfilas
translates the New Testament psyche
with saiwala, but
this he does with his mind on the Platonic New Testament view of man as
consisting of three factors: spirit (pneuma), soul (psyche), and body (soma). Spirit (pneuma) Ulfilas translates
with ahma.
“Another assumption, likewise incorrect in
estimating the anthropological-eschatological belief of the Teutons, is
that they are supposed to have distinguished between matter and mind,
which is a result reached by the philosophers of the Occident in their
abstract studies. It is, on the contrary, certain that such a
distinction never entered the system of heathen Teutonic views. In it all things were material, an
efni of course or fine grain, tangible or intangible, visible or
invisible. The imperishable factors of man were, like the perishable,
material, and a force could not be conceived which was not bound to
matter, or expressed itself in matter, or was matter.
“The heathen Teutonic conception of human nature,
and of the factors composing it, is most like the Aryan-Asiatic as we
find the latter preserved in the traditions of Buddhism, which assume
more than three factors in a human being, and deny the existence of a
soul, if this is to mean that all that is not corporal in man consists
of a single simple, and therefore indissoluble element, the soul.”
There are two alternatives: Odinism could proceed
towards a tragic end, which means the devastation of the planet from
hate (ending with a nuclear planet-wide cataclysm). The other is
awakening to Balder and Nanna, the divine discoverers of the nature of
dreams. This means that Asatru practitioners should learn to understand
interstellar communications and so become channels for divine energy
and wisdom, from Asgard.
Other planets are experiencing movements like ours
and these movements are gaining more strength as well as prudence.
Through dreams these evolutionary channels, in different solar systems
could be informed of each other and integrated to each other. This
would be extremely important for the Asgard-universe, billions of solar
systems where they aim at developing Midgard life in more accordance
with the Asgard model. This model always stood behind and supported our
life, but incompletely, as long as man did not know.
In closing I would like to say that in our modern
world there are several models used to explicate the mysterious
concepts of faith, most especially pagan faith. These religious
viewpoints or interpretations range from nature symbology to
spiritualism to Jungian archetypes. Nyall, to me, seems to be the most
valid method of exploring the sacred ancient traditions because it not
only uses scientific theory the elucidate religious beliefs, it also
uses the religion itself to explain phenomena within our universe
usually left unexplained or passed off as “imaginary”. It is this idea
in itself that formed the original purpose for religion, since to the
ancients religion and science were one. In fact, it can be said without
hesitation that religion, in the pagan sense of the term, was the first
science, the first system of theory used to enlighten our people about
the world(s) around them. As astrology developed into astronomy,
herbalism into medicine, philosophy into psychology, etc. the world of
science parted company with its heathen origins. This separation was
due to the introduction of Dark Age religions that disdained education
and enlightenment, be it not of their nonsensical “message”. With Nyall
we truly return to the ancient ways, using our beloved lore to make
sense of many of the wonders of the universe, spanning our search for
understanding and awareness from the microcosm to the macrocosm – to
the far reaches of the living cosmos.