Obviously intended to be read after Part I. Perhaps of three.
It’s often hard for us to know what to make of a man who speaks of eternity from a context in which all of his contemporaries are dealing with matters at hand. But it also seems that men of eternity are often born into times of crisis – that they manifest there of necessity. So that for example, what Wiligut had to say, despite the context in which his writings and his legacy are inevitably taken today, in its essence went to much more than even the goals of the SS and of the NSDAP, certainly of the Ahnenerbe (of which he was never a part, by the way).
As a caution, before we go too far in analyzing the specific writings and teachings left to us by Wiligut – which are unfortunately not voluminous, and consist mostly of poetry, Runic writings subject to interpretation, and an oral legacy recounted by his students who almost certainly had their own agendas – we should be aware that by all accounts, and which may come as a surprise to those who have been subjected to the false portrait of Wiligut as a semi-functional, doddering old drunk, he was in fact a vivacious and engaging individual, and that these students, including Anders, Teilinger and Mund, have recounted that much of what their teacher had to say was non-verbal, or consisted to a large extent, not of what he said, but how he said it! Thus, and for the same reasons that Wiligut’s legacy writings, including the Halgarita charms, should be read aloud to be felt and understood, we must remember that above all Karl Maria Wiligut was an artist, albeit an artist of the eternal. Like Plato, in some ways. And that his expressions were often terms of art. Richard Anders famously said that the essence of what he learned from Wiligut could be summarized as:
[Man Rune] + [Thurs Rune] = [Bind Rune].
One could break this down; the Man Rune (here in the forms of the Algiz Rune as ensconced in the “Younger Futhark”) is seen as enlighted Man, aware of and blessed with divine nature. And the Thurs Rune was for Wiligut a Rune of death and rebirth. So the nature of the bind rune can be intuited, but a bit harder to state.
Also, the reality, the explicit and implied ontology of Wiligut’s writings was one of eternity, not of change. It was dynamic only insofar as apparent change comes about from the shifting perspective of the temporal; in fact, he is said to have said that change was an illusion. To this extent, his reality, his metaphysic, is that of Parmenides, with a bit of implied Heraclitus. His symbol for the underlying reality of all, was the Drehauge, a rotating eye, a confluence of the material (rotating horizontally) and the spiritual (rotating vertically), with awareness – the human perspective? Or more? – generated in the middle, at the confluence, represented as the Not Rune – Need. He thus saw “absolute” reality as moving, but unchanging. This understanding casts a certain light on the stories attributed to him of, say, the ongoing war between the Irminists and the Wotanists. He does not see that as an equal conflict. My sense of it is that he felt that the teaching of the Irminists, of which his Viligoti clan was an ancient part, was eternal, and while in fact the teachings espoused and lived by the Wotanists were inferior, decadent, and exoteric, he did not feel that the truth of the Irminsts/Armanists was threatened by them – more like annoyed?
Wiligut’s paeans to Gotos aren’t really all that hard to understand from even the academic mainstream of Indo-European spirituality, when one realizes that when he talks about his one God, or God-force, Gotos, he’s really talking about the same One God of the earlier Aryans, Teut or Deus or Tiu or whichever variant on the name one chooses… who was known even in the times of the Romans as the god of the Germans. If we read this poetry in context with what Tacitus says of this god, or Rydberg much later – even the tales of Saxo Grammaticus, and of all those who claimed that Wotan, who later became Odin, was a man first, who was later deified – we can understand Wiligut’s contention that the Wotans were a later, heretical cult of the old Germanic religion. An anthropomorphized version of the high god was even included in the Norse “pantheon” as the god Tyr, who lost his hand later to the Fenris wolf. What an amazing parable of the descent of the old religion is built into that story!
Wiligut’s writings, then, act as a clarification of the use of Runes by the SS and in the NSDAP in general. Certainly Wiligut had his own Runes! Which were different from the Runes that have come down from later day “academic” sources, the classifications of the former which have been divided into Elder, Younger, Anglo-Frisian and other Futharks… and Wiligut’s Runes, similar to yet distinct from those of von List (and were the deviations of von List, inspired by his own gnosis or period of blindness?). Indeed, when one understands the descent from the spiritual to the material which is a part of the “hardening-up”, the increasing density and materialization which is an inevitable part of the descent from the Age of Iron into Lead, it is easier to see why Wiligut cautioned against the Wotanists.
The Germanic pantheon of those who came to be known as the Ases when they entered the Norse period which is best documented, consists of deified men and reduced deities. It is not my intent at this juncture to deviate into an extended critique of Norse religion, but it is clear that when we get to the times of Snorri and Saxo, and of those others who documented what we have of the Norse myths, the stories and the images of those deities had been tainted not only by Christianity, in its Semitic form, but also by the Greek and Roman myths, themselves descendants of others which encased higher truths. Wiligut’s allegations of the problems with the Wotanists going back over centuries, or even millenia, must obviously involve a version of Wotanism which is different from the modern one we know from the writings of the thirteenth century of our own times – much more so from the recreated religion of today!
This is also not the place to speculate on the evolution of what we call Wotanism from pre-historical times (or times whose history was lost or destroyed), but I will point out a few things which are necessary to our understanding, particularly the necessary understanding of how Wiligut’s Irminism fits into that cyclic flow which is part of the cycle of the Ages. It is specifically with regard to Wotan/Odin himself that I have to make some distinctions.
First, Wotan/Odin is several different beings, who must be disentangled to make any sense. In the Poetic Edda, and also in Snorri’s Prose Edda, under somewhat different names, Odin and his brothers make the world, or worlds, from the dismembered body of the giant Ymir. It is here that the modern Thursatruaar have inserted a strange but persistent error into their neosystem by making Odin into the Demiurge! Which compounds the pre-existing error in understanding Yahweh as the Demiurge, which he only pretends to be. (Actually, Yahweh claims to be the One God, not the Demiurge, but it’s down the same slippery slope there). But it’s pretty clear, at least to me, that this Odin is a wholly different entity than the Odin who goes on several spiritual questings for divine understanding – the self-sacrifice in the Havamal by the nine nights on the World Tree, and the purchase of wisdom from Mimir with Odin’s Eye. It is in these later questings of Odin for wisdom, from older, wiser beings – the Jotuns or Thurses, who are not distinguished by the academics, or distinguished in such as way as the Thurses are de-anthroposized, as Flower does – that lend the most credence to the teachings of the Thursatruuar and the deeper-thinking anti-cosmicists of all brands.
I think the confusion of the demiurge-Odin and the spiritual questing one, who also later becomes the All-Father, just to add to the confusion… is an artifact of the growth of the Norse religion which Wiligut calls Wotanism, and which he calls tainted. That religion would easily be seen as tainted by one who embraces a Vedantic-style, Advaitan Norse religion of Gotos like that expounded by Wiligut. It is at least easily seen as something constructed and which evolved in historical time to include an Odin or Wotan who probably was really based on a man or Western Asian or North Germanic origin who became deified, and eventually confused with a demiurgic creator god. The confusion is compounded when one considers the god Wotan as a metahuman entity or Archetype as announced by Jung in the last century. For my own purposes of clarity, Wotan to me is the Jungian Archetype – not an Archetype in the petty psychological sense as a product of the human mind or minds, but as Jung intended, as an entity with a higher degree of reality than humans! It is this Wotan, who like Yahweh has arisen to power upon the earth based on this relationship with man, and who combatted and basically lost to Yahweh in the Wars of the Twentieth Century. Not incidentally, please note that Wotan and Yahweh fought those Wars, particularly the latter one, using humans from the same people as proxies, although one group fought consciously, and the other as deluded slaves. So that Yahweh’s victory was still a loss and an expansion of the slavery of those who fought for him.
Given the context of the above, Wiligut’s attitude toward the Wotanists is understandable. Their religion was to him a descent into barbarism of sorts, a conglomerate of men made into gods and the high god himself descended downward into an anthropomorphized deity who was subservient to the man! Of course Tyr was also a god of war at one point – but at this point we journey more deeply than necessary into the militarization of the Aryan and his descendant in the formative years of Odinism and just prior, than is necessary for our discussion of Wiligut.