Category Archives: Christian Iceland

Creative Space in Iceland

I started this blog a year ago, talking about tuns. Here’s the result of a year exploring them or just wandering through them (under the observant eyes of ravens.)

fly

You Are Never Alone in Iceland, Hengifossá

(Well, unless you’re always looking for humans for company. In that case, it might be best to stay in Reykjavik.)

Today, I’d like to illustrate an observation that it’s not people who are creative, but space. Ah, you might ask, what is a tun that it might lead to an observation like that?

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Icelandic Horse Scratching Its Head

A tun is something that you can observe (and take part in) everywhere in Iceland (and in the North). Here’s a tun in Denmark (the former colonizing power, grrr):

010Half-Timbered Danish Farmhouse

Den Fynske Landsby, Fyn, Danmark. The working courtyard in front follows the ancient Norse (and thereafter Icelandic) architectural model of a tun, an open air working room between buildings. 

A tun is a building without walls or roof, where the money-making activity of the farm took place, and where the manure (the dung, a variant of the word “tun”) was stored, which could be spread on the fields to create future wealth. It is the source of economy.

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Horse-drawn Wealth Spreader Waiting for Re-use

Hedge fund version 1.0.

The tun usually connected to the track to the next farm, or out to the world of trade. Here’s a variant on a tun, from East Iceland…

landhusLandhus Farm Barn, Fljótsðalur

In this case, the tun is the road itself. It’s the architectural space (within the landscape rather than the farmyard) that carries forth the energy of the tun.

road

Icelandic Highway 1 in March, Mývatnssveit

Park your car here on the way back home from work. 

The word “tun” is the German for “to do”. The English word is “doing.” 

tundungdoing

A nice triad!

It is a place of energy that creates the economy and trade and activity of a country (or a farm), or lets it efficiently take place. It is the place where the future is created. Without it, the activities of humans would not be as organized as it is, nor could it be efficiently packed up and exported from the farm (or the country.) Iceland, of course, is a sophisticated modern country, so we can expect this source of energy to take many forms today. Here are a few:

Parking Strip.

streetArt Project in Downtown Reykjavik

The pattern of tun-in-the-pasture is reversed to pasture-in-the-tun. (The tun is Reykjavik.) This pasture, though, is in the shape of a disused turf house. Clever stuff!

Movie theatre.

theatreThe Reykjavik Movie Theatre is Also a Place of Exchange.

Note that this is a re-purposed building. In other words, not only is the movie theatre a contemporary tun, but the building acts as one as well.

Church.

church2Vik Church, South Iceland

 A very useful tun for work with souls. In this case, the houses of the village take the place of the buildings of a farmyard.

Forest.

treehouseSummerhouse in Kirkjubærjarklaustur

The trees are part of a nation building program of the Icelandic government. They represent not only shelter and beauty, but future money in the bank. In this sense, they operate as a dung heap in a tun. The land itself has been separated from itself into a special tun space here. Here’s something different…

Youth.

truckA Movable Tun

This tun represents a combined cognitive, social and bodily space. It moves around and around through Reykjavik, invading people’s dreams and re-shaping them into effervescent images of mineral water. Not into the dance scene? No problem…

Farm.
farm

Icelandic Farmstead. 

Note the elf house in the foreground. It’s good to live close to your neighbours.

From the perspective of a capital economy, this capital has depreciated to the point of needing to be replaced with a new depreciation sequence paid for with interest. In a tun-based economy, the expense of taking wealth from the land in order to build structures upon it is a debt that will be erased only when the creative (tun-ish) potential given from the land and embodied in the building and the tractor are mined dry and these materials (dung-wise) rot back into the earth. They are, in other words, a fertilizer. You don’t paint fertilizer. You also don’t throw it away. Want something more adventuresome? Iceland has that too.

Glacier.
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Svinafellsjokul, Skaftafell National Park

A glacier is part of the common wealth of a country, that which belongs to all of the people and brings water and energy to all. It’s not just the people, either. It also brings energy to the land itself. Here, you can see what that looks like, on the other side of the glaciers.

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Strutfoss

Aka glacier turning into light. Very good for the soul.

A glacier can attract tourists (and mine them for wealth), provide healthy recreation for the people (an idea of nature, imported from coal-smoke-choked industrial England), provide habit for fish …

snaefels

The Laugarfljót, with a view to Snæfells

These are both tun spaces. The mountain generates snow, which generates water. The lake collects the water, to provide habitat for fish. By concentrating energy in this way, mountain and lake make it available for human harvest. (Not that this is their plan.)

Unfortunately, capital-intensive economic systems can mess with that and simplify the idea of a tun almost to unrecognizability, like this:

P1390140 This is propaganda in the service of art.

Or art in the service of propaganda. Or a statue in the middle of a hydroelectric dam outflow channel that has diverted the water from Snæfells into the wrong fjord. Something like that. Here, here’s another look: P1390165 See that? The ship steams upriver, loaded with generic manufactured goods, towards the economy created by turning Snæfells’ life-giving properties into cash, that can pay for electric toasters and Swedish toilet paper. It never, of course, arrives. Here’s it’s goal…P1390138

The Heart of the Mountain

The statue was erected on the notion of eternal wealth, just before the economic collapse made the whole notion questionable. Here’s a construction site (abandoned) in Reykjavik, based upon the economic version of this dam …

evolution

OK, So Maybe Not Such a Great Idea After All

If you get too abstract with your tun, you run the risk of running out of manure. Good to know.

Ah, perhaps you’re tired of farms by now? Well, here you go, way up in the north…

Boat.boat

A Sea-Going Tun Space

Powered by human energy (doing). Any fish brought into the boat (the tun) are instantly converted into wealth. Well, as long as your arms are strong and the weather holds.

This particular moveable tun has been sitting on the shore for a long time, but the principle still holds. When you start powering that boat with diesel, then a good chunk of the fish you bring in are not wealth, but payment for an operating debt, and, if you bought the boat on credit, a capital debt as well. If you’re not careful, the whole thing becomes a debt. Instead of organizing the wealth of your labour on the sea (very wet common space) for delivery to social space, the tun organizes social relationships for delivery to you. You have, in other words, lost your tun (doing.) Here’s a solution:

Garden.

garden

The Akureyri Botanical Garden

This garden is planted in Iceland’s northern capital to see what plants will grow in a cold, northern climate. The concentration is on decorative plants. That is part of Icelandic nationalism, a way of dunging the country so that it brings forth wealth (in the sense of a tun economy, organized around human relationships to common space (land and water, mostly), beauty and fecundity are both forms of wealth.) So is this:

School.

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Hotel Edda, Akureyri

In the summer, the richly-endowed residential high schools of Iceland are converted into hotels, serving travellers. This doing (tun) allows for them to be sheltered and fed without capital-intensive infrastructure on the land, that would not turn a profit (dung) and would be a drain on the community (a kind of field.) In other words, without the Hotel Edda concept, travel in Iceland would be greatly reduced. That is pure tun! In the winter, the schools are tuns of a different kind, gathering Icelandic youth together for their common education. It would be best, however, not to think of these multi-use spaces as either schools or hotels, but as a space which allows for and serves both relationships to the land. See? Pure tun! Similarly…

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N1 Gas Station in Blondüos

In sparcely-populated Iceland, a gas station is like a city in itself (Icelandic Staður, German Stadt [city] or Staat [country], English State, and in land terms a Stead, as in a farmstead. Here it’s a gas stead.) Everyone stops (where else?). Everyone eats (hamburgers, chicken, pizza and hot dogs, the national dishes of Iceland, and for the lucky soul a liquorice ice cream bar [available only in Iceland] if you root around long enough in the freezer.) The places so interrupt the roads in a tun-ish kind of way that even the police stop here. Rather than waiting at the side of the road trying to nab people of interest, they just hang out at the N1 and interrogate people while they’re filling up with gas.

Here’s a somewhat more esoteric tun from Kirkjubærjarklaustur:

window

A Window on the Tun …

… is part of the function of the tun, even when it’s a bit wonky from a stone cast up by a weed eater or, perhaps (judging from the repaired state of the wall) earthquake.

Similarly, a piece of propaganda-art (or is it art-propaganda?) in downtown Reykjavik provides an anchor point for tourists wandering down to the waterfront (very tun-ish, that)…

Tourism.aluminum2

Leif the Lucky’s Aluminum Ship, with Modern Adventurers

If I was crossing the North Atlantic in a longboat, I’d want it to be a made out of aluminum, too.

… while reminding the Reykjavikers that the money that built their glittering waterfront…

City.

city

Reykjavik: Iceland’s Tun

It interacts with other national tuns to create the worldwide tun network.

… came from the aluminum smelter (and glacial-melt electricity) across the mountain in Whale Fjord.

Smelter.

aluminum

Aluminum Smelter with World War II Airstrip (aka bird sanctuary), Hvalfjörður

Leif’s ship points straight this way. This is a capital tun. That it needs space (Iceland) is rather incidental. It might have been British Columbia. Oh, wait, they’ve dammed rivers and diverted them through tunnels and extirpated salmon for an aluminum smelter in British Columbia, too! Like tuns, capital is everywhere. Sometimes it flows right through a tun and obliterates it.

Here’s Reykjavik’s most interesting tun, right on the waterfront …

Harpa.harpa

Harpa

The Reykjavik opera house and performance centre. It also houses a CD shop, a cafe, exhibition space, practice space for dancers, fashion shows and classical, folk and rock concerts. In other words, it provides a space for the concentration of cultural activity of all kinds in sufficient quantity and quality that it can be delivered to the people, the country, and the world. It’s also a beautiful piece of architecture that captures the sun light and casts it in coloured rectangles on the concrete plaza at its base, like sketchings made out of chalk. Tun all the way.

Not all tuns are so complex. Here’s one of the most basic (and powerful) of them all…

Graveyard.

graves

Right Between Church and House

Note the road that comes directly to it. The tithes that came to a church accrued to the landowner who had built the tun space for the people and were, as such, a major form of wealth for Icelandic farms. The byproduct was the dead, who were planted in the tun — a kind of social dung, fertilizing the future (Heaven) or the present (built as it is on human memory, the more the memory the richer the present.)

In this conception of wealth, capital (and money) aren’t exactly the goal, but a product of the tun space. The carefully-bounded space below, on the other hand, added to the tun space…

Field.

field Stallions at Skriðuklaustur

Without the line that bounds this field, there would be no inputs to a tun space. It would only be a potential space. Never underestimate a line, in Iceland or anywhere else.

Here, this image may illustrate that more dramatically. Here we are at Myvatn…

horsefield

Volcanic Slag, fenced and dunged = Field = Horse 

Simple math.

If we lift the camera just a teensy bit, we get some perspective…

myvatn

Volcanic Slag + Capital + Cleverness = Geothermal Power

Our horse is behind the rock.

You see how that works? The land has potential. It has a form of potential energy. The application of a particular technological approach towards defining it as space allows for different forms of energy to come out of it. A line gives us a field, gives us a horse. It will be brought into a tun, where this elementary relationship is retained. Capital gives use  geothermal power station. It will be brought into a city, where it’s own elementary relationships are retained. In the first case, the earth is full of life and living relationships. In the second, humans are separated from the earth, which is a field of energy, that can be harvested. The interrelationship between these two ways of being is complex, but at all times the elementary principle remains: creativity comes from the space that is outlined by technology; the outcomes are predetermined. In other words, we who are humans are not separate from technology and cannot just direct it to our will. All we can hope for is to create spaces, which create energy flows that lead to where we wish to go, but we should be very clear as to where they might lead. Here’s a kind of tun that got its start in Iceland over a thousand years ago:

Thing.

thingvaellir

The Thing Place in Þingvællir

The world’s first parliament convened on this spot at the confluence of the walking trails of Iceland in the year 930. All the people came and collectively decided their social arrangements, then followed the trails back to their home farms. This is the tun of tuns.

On the principal that space creates function and energy is latent in the land, some tuns are geographical spaces. Like this…

Fjord.

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Arnarfjörður, from Hrafnseyrie

This was the view that Jon Sigurdson, father of Icelandic independence, took in as a child.

Here’s a slightly altered version:

Harbour.

harbour

Stikkishólmur Harbour

Here’s an example of a common Icelandic tun: a ruin of a lost farm.  The people of Reykjavik come from places like this that were no longer tenable in a capital-fueled society. They do, however, remain.

Ruin.

ruin

Ruined Farmhouse near Arnarstapi

The mistake should not be made, despite the astute and chilling observations of Iceland’s Nobel Laureate, Halldór Laxness, that such buildings were a betrayal of the debt of humans to their land, as they were too capital intensive and not constructed within the flow of seasons and fate. Instead, it’s better to think of them as graveyards and memory artefacts, that continue to bind people to the land, although only in potential, and offer the chance of return. The energy that was squandered (as Laxness saw it) on these buildings, remains in them, as it also remains in the land, and can be mined again. Only in the sense of capital is it lost.

Well, there are many other forms of doings in Iceland. Cataloguing them won’t add to that appreciably. But perhaps this image might sum it up:

Bridge.

bridgeLike the string that defines a field and allows for concentrated activity, a bridge is another technology both similar to a tun and connected to its energy. It allows for improved delivery of material to the tun, without the contamination of important water sources with the mud generated by foot traffic. In this case, perhaps not so well, but, hey, I used this bridge on my way to the Dwarf Church in Seyðisfjörður, and it did its thing. Oh, and as for bridges, here’s one…

Golf Course.

golfSlowly, a people who have lost their connection to tun space are refinding it, in the golf course surrounding a church which was set up next to an elf city in the lava fields south of Reykjavik. Humans are like horses in a field. They really can’t wander that far.

True Love in Reykjavik

The ideal woman of Reykjavik, c. 1400…
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Mary of the Hallgrímmskirja

Note that she is on life support with an artificial power source.

… and in the modernist period …

P1550132Woman at the Picnic Site

Still with a child. The houses in behind look like Nordhausen. Statues like this show up in Germany at nationalist sites, such as the Dornbürger Schlösser north of Jena. There, though, she has no child.

… and today …

P1550133

Green Party Election Candidate on a Bus Shelter

What a journey! There’s more …

greenGreen Party Window, Reykjavik

This an unfolding story. The oldest telling of it and the newest are still alive together at the same time. Look …
P1530638Adam’s Hotel for Travellers

Right by the Hallgrímmskirja, too.

At first, it looks like a clever pun, in the old Icelandic tradition, but look, right next door, in a passageway, amidst the tagging …

P1530643Green’s a great colour, but it’s the details that matter. Look inside that tag …

P1530644

Adam, we blush. In this context …

P1550124

See What I Mean about Nordhausen, that DDR ruin?

Maybe not. You had to be there in that DDR mining town abandoned by reunification, I guess.

Still, her beau is here…

stand

Adam? Is that You, Bro?

I wish the lovers well.

Reykjavik: City of Books

Like Gunnar,

P1530030

I had to leave the farm  …

snaefells… (It was hard for us both), and go to the city of books …

bookcity2… which, as you can see, centre

… has, like my Canada, adopted a new colonial master. Colonies do that, of course. It’s all they know. Still, in this city where everyone is a poet, some of this poetry is illegal…P1530675

 

… while some of it, identical to an eye from the farm, is legal…

P1530676 … which is weird. Copyright squabbles can be like that. But, hey, it’s a city, with its own sense of the commons and its own intrusions into it, but even so some, of it is beautiful…cracked … and the horses still have powerful things to say …bike

 

… there are still meadows full of flowers …

light

 

… and I would almost be tempted to say that we writers are guilty of something for which there is no possible absolution, except that even here we are children of God …

agnes

Agnes, Child of God

… and he has kept the light on. We may be for sale, and a little hounded by traffic …

wheels

 

… but that’s the book business for you. At any rate …

drink

 

The Trolls’ Sheep and the Gods’ Horses

One of the attractive parts of being a human is the innocence that comes along with that. I like that. In the face of the truth (Trolls keep humans because humans keep sheep and trolls like sheep.), the myth still persists that humans keep sheep because it’s a human world. That’s sweet. Another bit of this truth thing is that humans build churches on top of elves, or, in Iceland, next door, because in Iceland things are never black and white.

myvatnsveit

Black and White and Blue, too. Mývatnssveit.

Kodak went bust because they didn’t invent a film for this.

But I jest. The thing about the elves, though, and the churches, that matters. It’s not too many cultures that don’t see such a big problem with a strata title arrangement. Gunnar comes from that land-use plan. In a strong way, his writing is an attempt to put it down in black and white print. He, of course, missed this:

twogeese

Black and Blue

Not just a blind spot for Gunnar, but for Kodak, too.

But, again, I jest. This, however, is not a jest. This is serious. If you want to understand how humans can see elves in the world science, great grand daughter of the church, is positive contains no elves and never did, there are books you can buy for that in Iceland, and they will send you here (for example)…

elves

The View up to Tofúfoss and Jonsfoss from Melarett

Well, you didn’t need a guidebook for that. The thing is, the elves aren’t in the rock so much as in the human mind that is completely anchored to rock and that is an awfully hard thing to explain and shouldn’t be explained. Still, one can talk around the idea, because one consequence of it is that these elves are liable to show up anywhere, and, because people used to be really anchored to the rock, most likely around churches …

klaustur

Skriðuklaustur on the Day the Geese Chose to Come and Stay

… and pretty much twenty-four hours a day, everything that goes on between those churches and those rocks is under constant surveillance. These are the people who know the truth of the matter…

horse… but we’re not listening. So, that leaves a bit of time and wondering. Where are the elves? And, while we’re at it, the trolls? Well, here are some of the elves …

elf2Elves, Underneath the Monastery Viewing Deck

A nice new roof!

Lots of them …

elf1

A Whole City of Elves

So, if you were going to build a monastery in the East of Iceland, and it had to be near here, where the trails to the north, south, east and west crossed, then beside the elves would probably be a good idea. Now, I’m not going to get into what I think has been done to these rocks or what their secrets are (give me a couple days), but I’d like to point out that down below the monastery, there are worse things than elves.

P1470106 Things like trolls, and … P1470121… elves under a troll enchantment. Now, to be clear: these are not Tolkein-style elves and trolls. These are some form of the human subconscious, seen through the things of the world. In this picture of psychology, however, trolls keep sheep …

P1470099

Lots of Sheep!

They are a flock that roams in a time inaccessible to human vision, but just on the edge of it. Sometimes that edge seems very close …

trollsheep

Pride of the Flock

At any rate, they are beautiful sheep …

trollsheep5… with a faithful shepherd …

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… that just happens to actually be …

P1470439… more elves.  How can you take a photograph of such a story? Cameras are tools of a scientific world, and record it well, but they’re no good at the tenuous world of perceptions, mixed with emotions and a sense of place that come to people when the land and themselves meet in a physical place that is really a kind of fire. So… time to bring out the wool again, and see where it leads.

P1470410

I started in the flock, in the grass, with the idea of winding between the sheep and around the shepherd in a ring, but the wind kept me from that. Sometimes, my wool (and among the sheep, and worn from three times on and off the spindle of the world, it really was feeling like tiny lines of sheep wool now, wound and bound together as the birds were when they flew upriver and over me some 15 kilometres up the valley just a couple days ago) did go among the sheep, making a trail …

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… and wandered and wove between them in the same way that sheep wander and weave the hills…

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…but more often it seemed to want to hurry along over their backs …

P1470372

Looking back after all my careful stepping between the sheep, I was amazed to see this pure straight line, and so I followed it as I unwound it off the spindle of the world, followed the thousands of hairs wound into its strands, reading them off with my fingers, playing them out, in a kind of tension between me and the wool and the grass and the wind, and when I felt the spindle was thinning, and knew the wool was leading me somewhere, I thought, no, this is not a story of giving it the trolls, and giving it to the elves, where would that lead? More immobility. They were, after all, in thrall. I thought, again, of the birch trees, and headed for a couple five year old saplings on the hill. Before I got there, though, I was stopped by a raven …

P1470339… who took my wool and all its weaving into his beak. As you can see, he stands on the shoulders of a family of elves. So, I was amazed … my story that had started in the grass, and I thought would lead to a prayer for light, led to something quite different. It lead to Raven, my old friend, Odin’s memory and thought, carrying the fire away, and flying. Not only that, when I went back with my birch twig and wound my wool back on the spindle of the world, through the grass and the flock …

P1470388

… under the eyes of the trolls (I felt like I was walking between worlds and needed to exercise some care, but I had my line of blood) …

P1470109

No, Not One of Tolkein’s Trolls

This is the mind in it’s own earthen eye. Or a part of it.

… and under the eye of the horses, who see everything, and never go in, and walk along a different line of blood (or maybe the same one) …

horses4

… and sometimes spook, for what I now feel is good reason …

horses

… wound my way slowly around the years of my spindle up to the rocks …

P1470474Killing Fields or What

… carefully …
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… and began to feel the line tug at me, as if I were a fish and the raven was reeling me in …

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… and our fate was blowing in the wind, bound together by a living thread of will and fire …

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… and yet free …

P1470488All the years were blowing in the wind. It wasn’t going anywhere. Like the birds in their flock, like the sheep in their meadow, like the elves in their stone, like the men in their church, like their prayers and the touch of their fingers to the natural crosses in the rock that wrote, I think, over time their story and now, it’s plain, writes them still…

P1470487

… I enjoyed this moment of energy, and didn’t want to let it go, but all this must be set loose into their life, and so just as I went to pull my wool from the stone raven’s mouth, it broke…

P1470508 … and he flew off with the end of it …P1470502

… or maybe its beginning. For four weeks now here, ravens have been following me and calling whenever they passed overhead, and I have called back in greeting, everytime. Here’s one, dealing a bit with the wind …

P1430001

Sure, it’s all poetry. Yeah, it is. Tomorrow morning, I leave the Klaustur, and go to Reykjavik, where there are far more humans than ravens and poems. This afternoon, I’m going out for a word with the horses, but in my heart, well, let’s just say this, if you come here and leave the viewing platform, and walk for a month through the cloister and down through the birches and over the hill, and a horse comes out to share a word with you …

P1410626

… it might be me. At any rate, enough sadness at leaving and enough joy at having been found, and think of this. When you go to those horses, and find they’ve come to you before you’ve arrived, remember, in your coming, you spoke, they heard, and in their coming, they answered.

P1410665

There, a little poetry for you. I’ll be summing up in the next few days. Next, I want to show you how the sun and time and a  human walking make a story out of stone. No, not one of Tolkein’s stories. Sorry. Those are written by reading books. Beautiful stories, and great for telling around a fire. Here I’ve found ones that I can walk through, and never stop walking. A fancy? There might be some fun in the telling, yes, but a fancy? No.  I’ve stepped right out of the world, and into it. A riddle, that’s what, but a beautiful one. And windy.

A Line of Prayer and Poetry Made with Norwegian Wool

The geologists came and declared all rock forms here at this East Icelandic cloister site to be naturally occurring. I believe them. Still, were the natural shapes enhanced 500 years ago? Was the cloister built here because something was recognized in the stone? I think that’s quite likely. Is there a lost art of stonework that is built on the premise of deepening natural forms until they take on meaning? It would make sense: if one were to rub a natural cross over and over again, that would be an intense, and physical, act of prayer. Still, scientists can’t answer questions like that. Likely, no one can. One can, however, enter the spirit of stone with an open mind. That much every human has, if he or she wishes it. So, what do you think: is the image below a group of eroded basalt crystals (certainly) or is it an image of Mary and the Infant Jesus?

P1420857Skriðuklaustur Monolith

Fljótsdalur, Iceland

Or something else that the monks tried to rub off? Or a painting of light that only showed up when the light was at certain angles (true)? Or St. Barbara (possibly the patron saint here)? Or nothing? Maybe it doesn’t matter. This was, however, the stone that the monks saw directly in front of them when they left the entrance to the cloister church and looked, as the landscape directs one here, uphill. That, I thought, was worth thinking on. What I did to help me think on it, not being a geologist or an archaelogist but being a poet (which is an honourable thing, with deep roots of its own) was to go 40 kilometres into town in a snowstorm to buy a ball of wool and to make a line with my hands, to help me think. As a farmer (long ago, and in my heart, still), I know that the hands are a powerful tool for thinking. So, I anchored the line in a crack at Mary’s (?) feet …

angelclose
… kind of following it where I felt it was leading me…

angel

… which was, downhill, and into the church (it’s a natural flow) …

flag

… past the baptismal font and into the nave, where I discovered that I didn’t want to walk through the walls …

church

… so back again to the font (I was lost on this spiritual journey for a moment and thought about circling the font, and even tried to walk back up to Mary (?) and link her with a ribbon of life blood blowing around in the wind (ah, it was hard to keep this stuff on earth, did I mention that?), but that felt wrong, and suddenly I saw where I needed to go, drew my line of life back past the font …

font

… and through the monk’s doorway into the church (instead of the public doorway I had entered before) …

step

… and through the adjoining doorway into the cloister garden (I’ve always liked gardens, especially church ones and their Edens) …

well3

… and as you can see, to the garden well …

well

My 70 metres of Norwegian darning wool, purchased for 460 Icelandic Crowns (around $4) was just the right length to drop to the bottom. I thought that was a good sign. I then took these images, so you could walk with me and share the moment of my thinking with my hands. At this point, my Mary was joined to the well in the Garden by passing through the church and the monk’s residence… a beautiful path, I thought. Next, I went to the hillside, picked a birch twig from the grass as a spindle (among the earliest images we have of men and women are made from birch twigs, and in German the word for bone and the word for birch are the same, and my family is German, so, hey) and, starting at the well, rolled the now-charged string back up, and as I wound that 70 metres around a tiny axle, over the wood chips …

floor

… past the stones that once supported the church walls …

stone2… and through the grass …

grass… I felt that I was winding life on the axle of the universe or the pole of the earth, day by day by day, that with each twist of the birch twig to accept the string, a year passed, and I felt life in that string, not just the life the wind gave it, but energy from the universe; I felt that I was weaving with an ancient craft, in a small physical prayer, from the well up to … well, let’s just say Mary, who after all, was a spiritual fire in a human form, until all that energy was there, wound up on its spindle, at her feet …

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… and that was my prayer. Not an approved Christian prayer, but, then, I am not a Christian, only a man who walks in a world of spirit, with the sense to know that if you stay at a monastery, do the work. Did I learn anything about the material reality of that stone? No. That’s for geologists and archaeologists. But I did learn this: when I carried that bobbin of yarn back up to my roomI felt that I was carrying a living heart, and carried it with the reverence and care that seemed fitting to that, next to my own, and I realized that if I unwound this thread, anywhere, let’s say tomorrow, or the day after that, or a year after that even, the energy that I had wound with the motion of my body onto that birch twig, would be there and join the points of that new story back to that stone (and my questions of it) and the church and the well. The line was a journey, that I could now carry anywhere, and have to unwind and walk. Whatever that stone is at the cloister, it’s power came from a sense of devotion not far from that. Is poetry anything else? Well, I don’t think so anymore. Now the bobbin sits on my kitchen windowsill (I thought Mary might like the warmth of the hearth) …

woolwindow… (and the steam from my potatoes), waiting for me to think some more, in this fashion of thinking that is not done with words but with the body and in the world. Poetry had its roots there. I have learned here that it has not left them. For me, that stone is not the same.

Gunnar Gunnarsson Secret Agent: Part II

When the Icelandic writer Gunnar Gunnarsson returned to Iceland in 1939, with fame and fortune and a reputation greater than most other North European writers, he built the house that houses me now at Skriðuklaustur farm. His goal was no less than to save Iceland. The question of “from what?” is a good one — and one important to ask and to answer in the early 21st century.

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Icelanders Standing Firm Against the Wind

Hofstaðir, March 20, 2013

A drive to protect his homeland had been a major motif of all Gunnar’s novels, essays, reading tours and his innumerable literary and political lectures from before the First World War up through the beginning of its sequel. They took him down roads few followed, tangled him up with German nationalist ideology, Danish communist ideology, Scandinavian pan-nationalism, nordic cultural politics and English globalism, and left him as a riddle. It’s not that hard to unravel, though, and goes to the heart of modernism and the developments that came out of it, including the time you and I live in today.

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Competing Beer Signs and a Bit of 1960s Who-ha

Not exactly Gunnar’s idea. Reykjavik, March, 2013.

Gunnar was a conservative man, who in his own life climbed several social classes and learned some hard lessons about being a colonial subject along the way (and carried some of its brittleness along with him). In the new colonialisms that are springing up around the world as I write these words and you read them, including new political structures based around oil, water, religion and the melting of northern ice, Gunnar’s words of warning and mock-modesty to a gathering of students in Copenhagen in 1925 are as much to the point now as they were then.

I am embarrassed to be speaking out publicly on a matter which by many will undoubtedly be labeled as a Utopia and thus probably rendered inconsequential, despite that we and all our surroundings are nothing but former Utopias, but since I have been requested to do so I have not wanted to refuse the request. There may be as much liability in silence as in speech.

The Northern Kingdom, 1925

By this point in history, Scandinavian politicians had given up on pan -Scandinavianism. Not Gunnar. Seemingly, not some students, either. The point about silence being culpable remains a good one, however slyly it may originally have been said and however much it might be turned on its head, to say that there is as much liability in speech as in silence.

In a way, as a rural intellectual and literary artist (as was Gunnar), I know what he means. One has things to say that come from a great distance from urban intellectual structures and one must try to find a way to translate them, with words that remain elusive and at times just don’t see quite up to the job. This guy knows it, too, I suspect.

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Bragi Benediktsson Shelters from the Wind Behind His Weather Station in Grimsstaðir

A Chinese Billionaire wants to buy this land for a golf resort. It looks more like the setting of a Biblical parable or a northern military outpost. As a point of interest, Bragi would have been four years old when Gunnar came back home.

Still, Gunnar was worrying a bone. It’s worth looking at what he found and had sunk his teeth into. I’ll be doing that here over the next few days, as I argue that Gunnar was acting (at least in his own mind) as a secret agent, even a double agent, in Iceland’s interests (as he understood them). He was doing so in complex literary ways that fit none of the regular literary genres. Fiction? Short story? Parable? Political tract? Essay? Poetry? Saga? All of them at once is more like it. None of his literary endeavours were really fiction or literary as the terms are understood today — to our poverty, by the way, not his.

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Some of Gunnar’s Books in the Skriðuklaustur Artist’s Residence

And some novels on the bottom shelf. What a change in worlds.

Still, poverty. Gunnar had known incredible poverty from childhood, he had a very clear view of it, and he wanted to dispel it. Part of this poverty was the poverty of lack of access to influence structures of power, including the ruling social classes. More precisely, Gunnar knew poverty well enough to know that it could be a strength, as long as it did not lead to powerlessness, foreign occupation, exploitation, and starvation. Those were all within Icelandic experience as well, and he believed he had found a way to dispel them by writing in Danish, the colonial language, and using it and his immense popularity within Germany as springboards to influence German public opinion and ultimately German foreign policy in the crucial years leading up to World War II.

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Gunnar’s Book “Advent” Was the Perfect Cover for a Secret Agent

Literary, a Christian parable, autobiographical, romantic, and heroic, Advent was first published in German in 1936, in Danish in 1937, and in English in 1939. For a book that has gone on to sell a million copies, it is intriguingly non-narrative. There is, I think, a message in that for writers everywhere.

Advent appealed to all groups of Gunnar’s audience, and had a special political message for each of them. Let me take a moment here to show you some portions of the German one. This is the story of a shepherd Benedikt who returns every year to the highlands, as Icelanders still do every year, to gather in sheep that others have abandoned to the cold. Alone except for his animal companions, he goes where no others will go, heroically overcoming the harsh elements. We should remember that no book was published in Germany during the rule of the Third Reich that did not further its political aims, and what were those in 1936? The same as the always were: the annexation of Germany’s territories divorced from it by the Treaty of Versailles after World I, firstly, as well as the annexation of Austria and all Germans to the East, secondly (for example in the Ukraine and Russia), into a Greater Germany. They were, in the sense of the Regime, lost sheep, that only a true leader dared to bring home. The imagery of the book, however, is not particularly German, as that is understood today. Take a look:

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Alpine Imagery in “Advent in the High Mountains”

Germany is a largely flat, rainy, foggy country. The imagery here is from its edges: Austrian, Bavarian, Czech and Polish — exactly the objects of Hitler’s eye. Not only that, but this peasant figure is a common folk motif from the Mountains of Giants in Silesia — the old man of the mountains, said to have sprung from the land and the trees themselves, the ancestor of all Germans. Accident? No, not in the Third Reich.

This kind of identification of land, heroism, personality, and politics differed little from Gunnar’s return there to set up his farm (or ideal country) in 1939. It’s a story in which his farm was a kind of novel (and political vision), just as “Advent” was a kind of farm (or political vision). There really was very little difference — they just operated in different spheres, that’s all. Well, there was one difference, of course. That difference looked a bit like this…

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German Mountain Troops on a Skiing Break, 1936

The photo was taken in Garmisch-Partenkirchen during the Mountain Division’s early build-up in 1936, on the site of the 1936 Winter Olympics, on the slopes of the Zugspitze, the highest mountain in the Bavarian Alps. These troops were instrumental in the assaults on Greece and Crete. Hitler sacrificed them all.

Gunnar, nationalist that he was, was not a National Socialist. His vision was nonviolent and inclusive of all points of view — and Hitler’s was neither. The German people? No, Gunnar’s audience wanted the rural ideals that Gunnar did. They wanted to return home to the land from the nightmare of exploitive urbanization and industrialization. For the most part, it was simple and sincere, rather Utopian, as Gunnar seemed to have realized deep down, and as strangely complicit in and mis-used by the National Socialist program as was Gunnar himself. The path to that realization, however, was a hard one for all.

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Back to the Middle Ages: 1945, Hand-Printed Russian-Occupied German Stamp

Ironically, if such a word can even be used for such horrors, the retrogressive nature of Hitler’s agrarian-political vision, forged in the poorhouses of Vienna, hardened in the trenches of the First World War, and cynically enabled by the German military classes in the 1920s, led in the end to the simplest, physical expression of the core of its vision: destruction of modernity and the true creation of a new agricultural peasantry. So much for fantasy written as the world.

Well, that was Hitler’s vision gone wrong. Gunnar’s was far more wordly than that, and escaped  much of the tragic fate of Hitler’s. The parallels with Hitler are strong: nordic romanticism, strong central leadership, the shaking off of colonial chains, re-definition of culture on the most elementary of local terms, and so on, but it ends there. Gunnar was neither a Nazi nor a violent man. In fact, he had more in common with his American contemporary, Ezra Pound, than anything, and even in comparison to Pound, Gunnar was an angel. Pound was just a brilliant fool, caught in a hard place by his own folly and pride.

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US Army Mugshot of the Poet Ezra Pound

Pound, a staunch American nationalist and a naive supporter of Mussolini’s centralized leadership, stayed in Italy during World War II, in part to retain contact with his daughter, who was raised by peasants in the Italian alps. “What thou lovest well,” he wrote, ” remains. The rest is dross.” He paid his way during the war years by broadcasting rambling speeches over Radio Rome, encouraging American GIs to give up the war by explaining to them such things as the poetry of ee cummings. He paid for that by arrest on a charge of treason, and eventual incarceration for 13 years on a charge of insanity. Was he a fascist and a Nazi? No, not really, but even so he went miles further down the road of complicity than Gunnar ever did.

It’s important to straighten out the “nazi” word, or history will remain a cloudy pool and our collective future decisions will be made in a darkness that Gunnar and Pound, despite their failings and tom-foolery attempted, at the least, to shine light within. Gunnar’s publication in German was brave, foolish, dangerous and perhaps misguided and imperious, but was not done in any way to further Germany’s racial and military goals. It was done to further his own goals. Even the Americans did not share those. Advent went on from Germany to have a remarkable history. It even became an American Book of the Month Club selection, when the Americans needed some propaganda symbol of Icelandic independence and the heroism of lone sailors in the bitter cold of the North Atlantic, battling the German U-Boot threat from Reykjavik. Paper was rationed in the United States at that time; books were not published that without the approval of the Army. In that context, Advent must have had strong approval, indeed, as it was widely distributed.

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Now Benedikt is Young and Wearing a Fur Version of an American Military Helmet!

And the mountains look like North Atlantic Waves. Amazing.

And that was Gunnar, Icelander to the core, negotiating a path between worlds, used by all, and seeking to retain is independence in between — not always successfully, but never without stoic pride. Ironically, the American occupation of Iceland, and the more damaging German occupation of Denmark, which led to Icelandic independence in 1944, a kind of child of the United States (while Denmark was still occupied by a more sinister invader) created the climate in the mid-1950s in which Iceland was deemed worthy of reward for a Nobel Prize — a country that had come out of the Second World War with its independence (just the kind of humanism that the Nobel Prize was set up to support). A deeper irony denied the prize to Gunnar, and gave it to the Icelandic communist Haldor Laxness instead (not exactly the primary goal of the Nobel Prize Committee). The gods must be laughing.

Odin_hrafnarOdin’s and His Ravens, Thought and Memory

Sharing gossip about the world.

This conversation will continue tomorrow, with a closer look at the game Gunnar was playing with the Nazis. Thought and memory (or mind) … we’ll certainly be coming back to that, too.

Easter on Middle Earth

Christ has arisen. This isn’t just a bit of a ghost story with a happy ending. If your imagination is rooted in the earth, or even in books, should that be your fate, it is mathematics and geometry.  Here’s the middle view of Christ’s ascension, in this stopping house, this alms house, this shelter from storm, this cloister between worlds:

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ValÞjofsstadur Church, Fljótsdalur

Note the mathematical precision of its construction. Note as well the Father, the Son and the Holy Ghost of the entrance, and how one enters through the Middle Way, Christ, the Son. That’s not an accident.

The Church makes eternal order out of temporary beauty. That’s kind of its point. It is a form of intellectual activity.

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The Point

It’s not just a cross. It’s an entire intellectual tradition. All Western peoples today stand within it. It’s inescapable. Nor should it be escaped from. It is.

Gunnar Gunnarsson’s childhood farm, that guided much of his writing, faced out over the graveyard where the church now stands. Here’s how it looks today, with the old turf houses gone but the old trees remaining.

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ValÞjofsstadur

This is the week that the farmer brings the manure out by the wheelbarrow load and dumps it in his field. You can see some of it there in the centre of the image, just in front of the buildings. Sweet springtime!

Easter is a celebration of rebirth and renewal from the dead (and the stink of closed winter barns full of way too many animals). Another way of putting that is to say that the dead don’t leave the living, nor do the living leave the dead, but that they’re all travelling together on one road that leads out into the fields and the light after a long, cold winter. Here, then, is the real church, in its wild state …

ahnenValÞjofsstadur Graveyard

The ancestors lie quietly in their pews, most with a form of mathematical perfection rising from their souls. It is a joyous place, a sanctuary from the work of the world, a kind of retirement, shall we say, a waiting.

I have been writing poems about Easter, so forgive my mind for wandering like this through the trunks of these trees, but look, both churches are standing together in communion, the church among the ancient trees, the ancestral church, and the new one rising from the mind …

twochurchesChurch, Ancestors, and the Ancient Trees, ValÞjofsstadur

All travelling together into the sky, all tied to the earth, on the middle way.

When the earth and its peoples are stood with organically, as Gunnar stood with them and that farmer with his manure still does, rather than under-stood, or standing under, as a priest might put it (especially in the past), looking down from his or her pulpit and speaking the Words of God to his or her “flock”, its patterns flow like water and light and know no bounds. A boy, or a man, such as Gunnar, perhaps, could learn to write books just by walking in the world with his eyes open.

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The Church, the Cross, Chairs like Tombstones, the Mountains and the Ancient, Sacred Trees

Are all woven from light, from the inside and the outside, from reflection and what is seen through.

A window, now that’s an ancient word. Consider this, every river in Iceland has the same name. It’s an á, pronounced ‘ow’. In German, that would be an “au”, a meadow, a place of particular fruitfulness, naturally fed by wetland water — and usually the place at which Irish monks set up their missionary churches in the 9th century. That’s not far from Iceland, really, where the early farms were set up along river bottoms, which could produce the abundance of grass necessary for 10th century Norse farming practices, and these rivers were all variations on an á. One just down the road from Skriðuklaustur, for example, is the Hengifossá …

hengifossaHengifossá Mouth

And the river of the wind? Ah, here it is …

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The Four Cardinal Directions

Notice how the Wind’s Á, its meadow, opens from inside, so the outside can come in. First, though, one has to go inside.

The tradition of the church and its remarkable magical buildings constructed to ancient conceptions of mathematical balance and beauty go very deep, with roots in the world. Here’s the pulpit …

pulpitThis is a Book

But not just a paper one. The world is part of the spiritual picture. It is through it that one finds the light. And the Word. And the word.

By “world” here, I don’t mean the usual thing. I don’t mean “the community of men and women and their children” and the national and international relationships they build up between themselves, as the word is often understood, but the world as stood with, which is often called the earth. There’s an old book in Nordic tradition, called Volvens Spådom (The Prophecy”, which in one of its opening passages goes like this…

volvensThe Middle Way from Volvens Spådom

Without a world, the sun and stars have no anchor. That is to say, no tether, no home, which is to say that they are not at-home, or, to use the old word, they are not haunting. In the middle way, on Middle Earth, things haunt.

Things haunt like the reflections in the windows above, like the trees growing from hallowed ground, and like this image that has been made from them, purified in the manner of making wine (in this case, making wine from light and the world) …

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The Eye of God and the Mountains of ValÞjofsstadur…

…seen through the wind’s oh, its á, its au, its river of ValÞjofsstadur Church. The mind streams in with it. That’s the kind of spiritual place this world is, witnessing the mathematical beauty that streams through it, because, after all, a window opens two ways. It is, in fact, not a mouth or an eye, but a passage, a path, a way.

I took those images yesterday. Today, I went out to witness the sun rise, and I discovered that on this holy morning, before the first planes started flying to Keflavik from Europe, the Middle Earth was clear for all to see who were awake and walking. In the West …

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The Moon, Setting

… and in the East, across the sky …

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The Sun, Rising

… and in between …

P1370850The Horses of the World

The horses are spiritual creatures. Here they are in the words of the scottish poet Edwin Muir, best known for translating Kafka into English. This is written after the devastating war that Gunnar had hoped to prevent by uniting all Nordic peoples on the Middle Way. Ironically, it ws Muir, who endured more directly the anguish and fear of that conflict who found, in the horses of the world, the horses of God’s Grace, his Eden, his au…

(Dear Readers, it’s a longish poem, but not a difficult one, and it is one of the best in all of human tradition. If reading poetry is not your thing, why not scroll down to the images or listen to my reading of it here. The link will take you to a new page. When done, please press the back button to continue …

The Horses.

I hope you’ll listen and read and look at the images. That would be like being together on this day.)

Here’s am image to set the scene …

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The Horses

Barely a twelvemonth after
The seven days war that put the world to sleep,
Late in the evening the strange horses came.
By then we had made our covenant with silence,
But in the first few days it was so still
We listened to our breathing and were afraid.
On the second day
The radios failed; we turned the knobs; no answer.
On the third day a warship passed us, heading north,
Dead bodies piled on the deck. On the sixth day
A plane plunged over us into the sea. Thereafter
Nothing. The radios dumb;
And still they stand in corners of our kitchens,
And stand, perhaps, turned on, in a million rooms
All over the world. But now if they should speak,
If on a sudden they should speak again,
If on the stroke of noon a voice should speak,
We would not listen, we would not let it bring
That old bad world that swallowed its children quick
At one great gulp. We would not have it again.
Sometimes we think of the nations lying asleep,
Curled blindly in impenetrable sorrow,
And then the thought confounds us with its strangeness.
The tractors lie about our fields; at evening
They look like dank sea-monsters couched and waiting.
We leave them where they are and let them rust:
‘They’ll molder away and be like other loam.’
We make our oxen drag our rusty plows,
Long laid aside. We have gone back
Far past our fathers’ land.
And then, that evening
Late in the summer the strange horses came.
We heard a distant tapping on the road,
A deepening drumming; it stopped, went on again
And at the corner changed to hollow thunder.
We saw the heads
Like a wild wave charging and were afraid.
We had sold our horses in our fathers’ time
To buy new tractors. Now they were strange to us
As fabulous steeds set on an ancient shield.
Or illustrations in a book of knights.
We did not dare go near them. Yet they waited,
Stubborn and shy, as if they had been sent
By an old command to find our whereabouts
And that long-lost archaic companionship.
In the first moment we had never a thought
That they were creatures to be owned and used.
Among them were some half a dozen colts
Dropped in some wilderness of the broken world,
Yet new as if they had come from their own Eden.
Since then they have pulled our plows and borne our loads
But that free servitude still can pierce our hearts.
Our life is changed; their coming our beginning.

Edwin Muir
P1370898An Icelandic Blue in the Skriðuklaustur Pasture
Middle Earth contains not just humans and horses on their spirit paths, but, of course, our trees …
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Poplar on Easter Morning
… elves (more on that, soon) …
P1370763Easter Sunrise Through Frosted Glass
… sacred space …
P1370767The Cloister at First Light
… trolls, charmed …
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… the dead, of all kinds …
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Giant’s Skull in a Cave in the Skriðuklaustur Cliff
Turned to stone, I may point out by the rising sun … which, on this day, is Christ ascending. Accident? Coincidence? No. It is part of the sacred order of things viewed as things. After all, a “Thing” is a meeting place, in the old languages, a parliament, a place of talking and coming together, of all the people … including, I presume, the sheep which shelter in this cave in summer.
… because even though it is a Christian world, it is built upon the bones of an older one, and does not dishonour them and is not dishonoured by their presence. How could it be? If it were so, God would be made by men. It is to this world that Gunnar returned when he left Denmark in 1939. All during his time on Mainland Europe, he was walking the Middle Path, living between worlds, trying to be a broker between them, trying to be a writer, which in the pre-modern Icelandic tradition of his birth and youth meant to be a pastor, to write sacred texts and to present them to the people, to stand among them but slightly apart, and to look both ways, like a wind’s á. This is the character we meet in his 1932 novel Vivivaki, a reclusive writer in the Icelandic highlands, to whom the Dead awake on New Year’s Eve, to the sound of the Danish National Hymn on the radio, and who look to this rebirth as the Resurrection and look to him as God. Next, I’ll unravel the rest of Gunnar’s life as a Secret Agent, but first, the blessings of this day of rebirth and ascension and grace, from the blind earth …
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… to the light of the sky …
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Blessings, all, from Skriðuklaustur.

The Red Leaves of Good Friday

It is a sacred day here at Skriðuklaustur. Gunnar Gunnarsson, who built it, was a Christian man who wandered from his country and his faith and returned to them. While I work through some tangled and difficult material about his life, in his honour I would like to offer this post from my Canadian blog, okanaganokanogan.com, as a meditation on the meaning of this day and the blessing I feel to be here for it. Here are the thoughts that began my day: I am rediscovering old words and worlds here in Iceland. I can’t take the country home to Canada, but I can take this…

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Spring Colours at Littlifoss, Lagarfljotsdalur

An inspiration for weavers and dyemakers.

“Take” is a word that has lost its charm to become possessive in modern English: in the most common sense, to “take” something today is to make it one’s own, to remove it from other people, and even to steal it. It is what settler culture did to the indigenous cultures of the place, the ones that understood the earth and how to work with it, and is what they are left with. The word, however, has the possibility for renewal and grace, and I think we should take that and run with it. A secondary usage of the word today is to “take” a picture — not in the sense of capturing and entrapping a soul or any other ancient alchemical bondage, but in the sense of “choosing” it, of finding the one most beautiful, directing the eye, the mind, and the heart to it, and honouring it by presenting it to others, like a posy of flowers that does not have to die in order to be presented to one’s true love. Today is Good Friday here in Iceland. In the language of Christian faith, if I may, look how the earth is bleeding and softening the thorns around Christ’s head…

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Icelandic Purslane, in its Rare Red Form

Melarett, Iceland

That is the one that has taken root here (to use a yet deeper sense of the word). I am taken by it (to use a deeper one yet.) I hope that in this sacred season, whatever your faith, you can take (!) a moment to wander out into the weaving of the world and be taken by it, for a moment, or forever. Blessings from Skriðuklaustur. Harold.

Gunnar Gunnarsson, Double Agent: Part 1

Yesterday I mused on the origins of story in lines that cut across pools of presence. Part of the story was the human response to them, that brought them together into art. (If you missed it, you can track through it right here.) Today I’d like to talk about Gunnar Gunnarsson, and how some of those lines are circles, and that they too have a story. Now, circles are very special lines. They have no beginning or end, no directionality and can can extend from every point into every conceivable shape, as long as it has no beginning and end. Circles are eternal. Their boundaries separate into inner and outer representations of … what exactly? Ah, that’s Gunnar’s game. Here’s a circle:

grassline21 Air Caught Within a Seasonal Icelandic Pond

Intersection of Highways 848 and 87

And here’s another:

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Iceland (Source)

Well, almost a circle. Sort of. If you took off the scrunchy bits. It has a circle-like edge, at any rate. Here, this might be closer:

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Three Maps of Iceland

Two for tourists and one in words to keep tourists away.

That’s a copy of the text “Unser Land” or “Our Land” that Gunnar read on his spring 1940 tour of 50 cities in Germany, immediately after the sod was laid on the roof of his house and just before the German invasion of Denmark and Norway. Here’s how Gunnar starts off:

It rises majestically out of the sea when approached from the water. It grips the heart like a heroic song, touched with eternity, sown with destiny. There is nothing small about its appearance.  Even though its face varies from place to place, it remains integral — a pure vision.

A pure (or untrammelled) vision? It’s like a shaman’s spirit stone or a statue of Mary with the Christ Child. Speaking of which, here’s one:

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The Skriðusklaustur Madonna…

… in her glass box, with reflected light, and looking very Icelandic indeed (replica).

By “pure vision” Gunnar had many things in mind, including nature in its rawest, least adapted, least, shall we say, artistically crafted, farmed, developed, urbanized or written version and the Madonna. Now, even if we accept that Gunnar idealized his mother and lost her at the age of eight, and then bought the farm next door some 45 years later and set up his writing desk where he could look up the valley and see that childhood, which he called the purest image of eternity, and even if we accept that Iceland, the land, is alive and represents human consciousness just as the consciousness of Icelanders represents the land (which, indeed, Gunnar argues in the latter part of his speech), and even if the madonna above comes from his farm in East Iceland, the Madonna and Iceland — or even Gunnar’s farm — just aren’t exactly the same thing. In his text, though, they are. The title gives us a clue as to what he means by that: “Our Land”. Whose land? Apart from raw, physical and spiritual nature, like this …

ice28here are some of the many possibilities:

ourlandThe Our Land Game

In playing this game, it’s good to remember that Gunnar was a showman and a businessman speaking to his main audience: the Germans, who had swarmed (to take a word from the German) to his books for decades. Indeed, they had done so to a whole genre of Nordic romances from Sweden, Norway and Iceland, that was fed, ultimately, into the German war machine. In other words, Gunnar was speaking to two audiences at the same time: Icelanders (himself, most specifically) and Germans who had a longing to get out of Middle Europe and to create a new centre of balance around the Baltic (somewhat removed from them by the Treaty of Versailles). If I’m right, he intended his text to be a cipher, read differently by both groups. The madonna was intended for the Germans. The pure nature for the romantics. The way of looking both ways at once, for himself. Himself, Gunnar was a boy from the fjords of East Iceland, a farm kid, from a long line of farmers. He remained so to the end. In the context of 1940, with German and Russian invasion of Poland a fait accompli and Germany reassertive along the south shore of the Baltic, “Our Land” meant several further things, which I will speak to over the following few days in this Easter season of death and rebirth, grace and forgiveness. One of them was “land to live upon,” a concept which was one of the cornerstones of Germany’s violent foreign policy, by which Germany sought to fulfill what it (or at least Hitler) saw as its “destiny” — another word that Gunnar carefully sows at the beginning of his speech. His audience would have been all ears. In my next post I will discuss the bearing this concept had on Jews and their culture and the horrific story of the Holocaust, but let’s be kind to ourselves. These things are hard and need their time and space to unfold. Until then, look at the world of Gunnar’s nature, islands of air, always different, always the same, and frozen into one picture of pure spiritual vision. Applying this boyhood observation of paradise to the divisive and self-devouring complexities of German political life in the 1930s might have been unwise on Gunnar’s part, but the boyhood observation is a thing of beauty…

iceandlines51

 

The question is: what does one, as a man, make out of that? And that cross we will carry tomorrow.

Elves and Men in Iceland

In his Book Livet’s Strand (The Shore of Life), written in 1915 during the height of the Great War that destroyed Western Civilization and left us all trying to make sense of the ruins, Gunnar Gunnarsson explored the idea (to heartbreaking length) that the earth is a shore on which life crashes again and again and again. On this shore, life is rescued and lost, celebrated and lost again, and in the end only endured. Today, 98 years later, I’d like to rescue that earth from this apocalyptic image — without denying its truth and the very real anguish which gave birth to it. To set the scene, two posts ago I gave this image of the living sea in the Skaga Fjord, in which I suggested that the sea was life itself and all other life is only a replication of it …

aliveThe Greenland Sea

Very much alive in Skagafjörður

Today I’d like to modify Gunnar’s rather black and white statement with the observation that the land has its own life. For evidence of it, a journey to Skudustaðir on Myvatn (The Lake of the Midges), is well advised. There is life within the stone there — life intimately connected with human consciousness, too. Here, for example …

P1320873House and Barn

That’s Elf House and Human Barn, actually, and the road going north and south. Folk wisdom holds that elves are more beautiful than people and reveal themselves only when they wish. No argument there.

Sure, Tolkein dreamed of his elves and so did the Victorian fabulists, but these are not those elves. Those ones are social and linguistic constructs and physical animations rising from the literalism of Christian civilization. I have deep respect for Christian tradition, but would like to show that in the North it has a very specific and illuminating context. These “elves” or “other people” are bodily perceptions that humans brought here from older continental traditions stretching back into the deep stone age. Here’s some charmed rock …

innerelves

The Other World

Or, to give life to an old phrase that now is a name for bedrock: the living rock. It is not a metaphor, but neither is it one of Tolkein’s stories.

There is, for one thing, a world within the rock, with faces frozen into stone. Now, I will be following up on those faces in the next few days, but today I’m laying down words about the rock as the sculpture that it is …

elfin5

Rock Entrails in Skutustaðir

Open up a human body and you get much the same thing.

In the 18th Century, the German philosopher Johann Gottfried Herder wrote a vital book on aesthetics that shows light on this kind of art. It has been impeccably translated in a new edition from the University of Chicago.

978-0-226-32755-6-frontcover

The Publisher’s Page on this Book is Here.

In this book, Herder argues that sculpture is a representation of the human body, seen at the intersection of time and space — that three-dimensionality is just this intersection. Intriguingly, to observe this form of mirror, a human must walk around the sculpture, to see it unfold in time. It is a way of movement that anyone knows who has gone walking in the hills and seen their story unfold with each footstep, and sensed them moving behind one’s back. And what does a human see when his or her body is glimpsed within the earth, rather than within the sea, or on Gunnar’s shore?

elfin4Elves in the Their Kingdom

One also sees their sheep…

elfinElvin Ram

These effects are not just observable in the intestines of the stone, mind you. Even the surface stone, it’s skin, the shape it takes on exposure to the sun and human sight, is alive …

elfin6Elvin Sheep Skull with A Halo of LIchen

What do I mean by “alive” in this context? I mean that the stone has the power to cast forth shapes within the observing mind. It is a kind of template. The mind I’m talking about is a point of intersection between humans, earth …

lakeelves1 Lake Elf in the Spring Sun

Skutustaðir, Iceland

 … and with other wanderers from the sea, like these lichens …

head2Lake Elf with Jewels of Lichen

The orange lichen blooms in the faeces of birds. Cool!

Even more dramatically …

elfsnow2Lake Elf Replicated in Lichen

Sometimes the patterns laid down by the stone allow for these type of human readings to rise directly from the lichens themselves, as the stone is read in time …

elflichen3Lichen Elf

Skutustaðir, Iceland

This is the way the human mind reads the earth. In contemporary terms, ‘reading’ refers to decoding marks on paper, which spell out words, which encapsulate ideas and signify the things of the world, all coloured by human “spells”, traditions, conventions, and cognitive biases. Reading the earth operates on the same principle, with the difference that it came long before spells and words, and is a way of “reading” or participating in the earth with the body, rather than with the mind. Gunnar’s anguish during the Great War was that the link to God had been lost, and that God cared nothing for his people, and was remorseless — as remorseless as nature. That is, in itself, a very modern reading, but in no way does it negate the physical context in which it stands, in which humans stand upon and within the earth, bring forth children upon it, and tell this most ancient story, not of earth as a shore of death on which life, or God, shall we say, crashes and breaks again and again like waves of untrained and disastrously led soldiers marching into the machine guns of the Somme, but is alive. Who are the other people? The question is absurd. They are our selves, built upon the forms of the earth, continually springing to life, indominatable, and enduring.

elfsnow

Tomorrow I will continue this discussion by extending it into the forms of human sight, the line, and the basics of art. Now, I’m going out to walk among the horses of Iceland. Bless bless!