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Heathen Harvest - Fallow Fields (page 2)
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Fallow Fields
Tattoo (An account of the ealry American tattoo tradition)

O'Reilly prided himself on performing a service to his country by providing sailors with tattoos, which bolstered their fighting spirit. He wrote: The glory of a man-o'-war at Santiago and elsewhere was to be stripped to the waist, his trousers rolled up to his knees, his white skin profusely decorated in tattoo; begrimed with powder, they were the men to do or die. Brave fellows! Little fear had they of shot and shell, amid the smoke of battle and after they scrub down they gloried in their tattoos.

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Blood and Soil - Revolutionary Nationalism as the Vanguard of Ecological Sanity

Revolutionary Nationalism, on the other hand, or what in some circles is described as National-Anarchism, is more than a political ideology. It is able to recognise and understand that the relationship between a community and the land is something both immeasurable and spiritual. But, as Dr. Anna Bramwell has explained, blood and soil 'is implicit rather than explicit'[6] and, in practical terms, can often be seen today in 'European nations such as Greece and France, and several states in the United States of America, [where] farm purchase by non-nationals is either forbidden or tangled up with so many booby-traps as to be made extremely difficult. The position in the Third World is much more exclusivist and racialist.'[7] In short, to fully appreciate blood and soil one must come to terms with the fact that it is far more than just a political concept. As long as future attempts to initiate a blood and soil renaissance take this fact into account, however, the process will remain as natural and organic as possible.

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Death, Initiation, and the Extension of the Self; The Quest for a New Inner Territory

In the following essay we will be examining the ways in which the western idea of the individualized self has come to be perceived and understood. This concept of self is intrinsically tied to how we make sense of our relation to the world that confronts us everyday, as well as to the concepts that we feel lie beyond direct and at-hand experience. It is with this general agreement that we turn to what is perhaps one of the most intrinsically human ways of experiencing the world and the self, the realm of the sacred or the religious.

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The Case For National-Anarchist Entryism

National-Anarchists are not prepared to let the State dictate which activities we can or cannot pursue. We realise that potentially, at least, we could well become the subjects of widespread State repression and that it is becoming increasing difficult to operate, but instead of becoming pessimistic or defeatist all that is required is a little more intelligent thought. Standing back and taking stock of the situation can often help to overcome some of the most seemingly impracticable difficulties. And one of the most useful solutions we have at our disposal is entrytism.

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The Were-Wolf in the North

In Norway and Iceland certain men were said to be eigi einhamir, not of one skin, an idea which had its roots in paganism. The full form of this strange superstition was, that men could take upon them other bodies, and the natures of those beings whose bodies they assumed. The second adopted shape was called by the same name as the original shape, hamr, and the expression made use of to designate the transition from one body to another, was at skipta hömum, or at hamaz; whilst the expedition made in the second form, was the hamför. By this transfiguration extraordinary powers were acquired; the natural strength of the individual was doubled, or quadrupled; he acquired the strength of the beast in whose body he travelled, in addition to his own, and a man thus invigorated was called hamrammr.

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A dialogue between Master Dogen and Martin Heidegger: On being-time, and Time and Being

The current era of modernity, or, as it is often referred to, post-modernity, is one in which humanity has reached a state of crisis. As a whole, we exist in an increasingly severe state of alienation from our environment, our inner-selves, the totality of the world around us, and the experience of the sacred. It is perhaps this loss of the “experience of the sacred” which can be said to lie behind our present state of isolation and anxiety. For one could argue that the experience of the sacred is, in fact, the authentic experience of human existence in this world par excellence. It is in the presence of the sacred that we are gripped by a profound sense of awe that allows us to transcend ourselves. It is through this very ability to transcend the self, that we fully actualize our humanity. However, the paradoxical reality that has tended to play itself out, has been that as the world gets smaller we, in general, have become further removed from a direct experience of our world, and thus by consequence, ourselves.

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The Origin of the Scandinavian Were-Wolf

But the most conclusive passage is in the Vatnsdæla Saga, and is as follows:--"Those berserkir who were called ulfheðnir, had got wolf-skins over their mail coats" (c. xvi.) In like manner the word berserkr, used of a man possessed of superhuman powers, and subject. to accesses of diabolical fury, was originally applied to one of those doughty champions who went about in bear-sarks, or habits made of bear-skin over their armour. I am well aware that Björn Halldorson's derivation of berserkr, bare of sark, or destitute of clothing, has been hitherto generally received, but Sveibjörn {p. 37} Egilsson, an indisputable authority, rejects this derivation as untenable, and substitutes for it that which I have adopted.

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