Mjolnir and Male Divinity

The following essay was published in 2015 in vol. 1, issue 1 of the Black Order of Vinland’s zine, “Dark Effluvium”. It is being reproduced here for the purpose of making available the teachings of Dark Heathenism which have been previously unavailable to the public. Further pieces from “Dark Effluvium” will be published later in the future.

In recent times, various faux-Heathen organizations have arisen that misinterpret, outright dishonor or altogether extinguish the use of our first distinguishing symbol of aristocracy among an invading alien culture. Like all things in the occult, there is multiple layers of meaning behind any sigil. Runes for example possess an exterior (causal) meaning and then provide extended (acausal) significance in divination. The first is basic and clearly ascertainable, the second requires extended, meditative contemplation.

The symbol of the Thor’s hammer has three meanings: First, it is a hammer, emblematic of the mythic Mjolnir which slew many giants in Thor’s adventures, but beyond this, the symbol represents multiple functions of which the archetype of its wielder embodied. The idea that a tool used for construction, a small handed hammer might become of anguish to foemen, is a direct result of Thor’s position as the “Everyman” of Europe. Thor’s figure was not authoritative, rather reflective of the common-folk, who using their everyday tools, might become warriors in times of need. Similarly, Thor being a god of farmers, the working man and productivity assists this symbolism in cohesive thought.

The design is also that of a Penis, complete with testicles, relating to the cult of Freyr, or the Dionysian-counterpart of the North. Being a deity of Fertility and Kingship, Freyr exposed the wild and aristocratic nature of the European thoroughbreds in their unbridled and virile madness. Early Christians wrote of their horror when coming into contact with the cult of Freyr, whose ecstatic practices destroyed the barriers of pious thought in every regard.

The symbol is also a cross, otherwise relative to Odin, whose sacrificed eye would drown into the well of Mimir. Many regard the Odin’s cross not just to be a symbol of the eye that was lost, but all models of sacrifice illustrated in the Eddas. In later syncretic Christianity, the Odin’s cross would be used as evidence to accent the sacrificial nature of the deity and make convertive-associations with the God of the warriors. Allusions to the Rune poem of the Havamal and the Crucifixion of Christ made many northmen sleep easier believing that the new religion was something of a variant apprehension of what already existed. Some of the earliest Saxon literature attests to this middle period which bridged the two cultures, an example is the “Dream of the Rood,” which paints Christ as a valiant warrior and makes allusions to Germanic cosmology both overt and hidden in the poetics.

What makes this symbol most interesting is when comparing these three Gods: Thor, Odin, and Freyr (all of which appear on a Swedish Cathedral Mosaic representing these exact three functions) is the fact that each of their counterparts, which are Sif, Freyja, and Frigg are all chthonic feminine identities for the Earth. Indeed, all three names are used synonymously with Eorthe (Erda) of the Dark Tradition, in sources such as the Prose Edda, which the expounding of Skaldic Poetry broadens the apprehension of the Germanic mind, and how they viewed the forces beyond the realms of man. In addition, there is a paradigm criss-cross with some of these Gods and their counterparts, such as Odin and Freyja, serving many of the same functions. Many scholars believe that this is due to the fact that Frigg was a later invention to accompany the already existing Freyja, or vice versa.

To make matters even more clear, it would be beneficial to invoke the triplicity of Odin, from the account of the Voluspa. The three gifts to man were Soul (Odin), Sense (Vili/Hoenir), and soul (Ve/Lodur). The gift of the Soul, naturally compares to Odin’s varied quests of self-excellency. Hoenir’s sense is interestingly related to the nature of science and craftsmanship (e.g., the nature of vocation) and Lodur’s blood is often seen as the hot and rushing impulse that guides all passions.

This is just mythology, and the myth carries secrets to be used functionally in the occult. If nothing more, this should illustrate that WOTAN is far beyond a cultural godform as WOTAN has embodied many forms, served many functions (War, Vocation, Ecstasy) and is a Shapeshifter. The Vril Of The Aeonic Nexion embodies many archetypes and can be used for many functions, but to apprehend its multiplicity of uses is the beginning of wonder. There is no more archetypal symbol for all of Heathenry than the Mjolnir and it is because of the Vril Of The Aeonic Nexion, in its mythic/acausal forms (Thor, Freyr, and Odin), as well as its causal forms (Thunder, Lightning, and Electricity), as well as its abyssal nature: the Emblem of all who praise WOTAN as their ancestors did.

-Orlog

…Whose Gaze is Death…

The Babylonian creation story known as “Enuma Elish”, in which Abzu mates with the primordial serpent Tiamat and thus produces the gods of the Babylonian pantheon, includes an oft-overlooked element which provides a degree of insight into our Sinister volk: the Aqrabuamela, or Scorpion-Men. The offspring of Abzu and Tiamat, led by Marduk, plotted against Abzu and ultimately succeeded in overthrowing him. Naturally, Tiamat was enraged, and rightly so! She spawned forth all manner of horrors to wage war against her treacherous children, most notably great serpents and the Aqrabuamelu, and while conventional interpretations of the mythos claim that Marduk was the victor in the ensuing struggle, a more nuanced, insightful analysis will show that the war is not over, and he who laughs last, laughs hardest, and by exploring symbolic associations, we might achieve a better understanding of our own monsters.

The Aqrabuamelu are described as great anthropomorphic scorpions, whose forms were utterly terrifying and “whose gaze was death”. Their dominion was the barrier between the realm of mortals and the Underworld. Overall, little is known in a scholarly context, but if one looks at the blatant symbolism present, conclusions can be made and gaps filled. First and foremost is the creature itself, which could hardly be more obvious as representative of those individuals with no small amount of Scorpio/Pluto influence in their natal charts. This does not necessarily mean that one’s Sun is in Scorpio, but that other spheres and aspects are, or that the 8th house is greatly emphasized. The author believes that the main criteria is one’s chart being ruled by Pluto, as his own ascendant is in Scorpio whilst his Mercury and Venus are in the 8th house, in addition to his Moon. This describes an individual who is moody and intense, well at home in all manner of Plutonian subjects, other aspects to these ensuring that there is no rest or true comfort for this one, as these traits clash with others and create a perpetual internal chaos, uncomfortable but ultimately necessary in order to to manifest certain results. The author highly advises study and application of astrological practices, and there are, at the time of writing, many free resources that will be of use. Knowledge of self cannot be overstated in its necessity, and the author believes that the sort of brutal, uncompromising realism of astrology, properly applied, is key in this pursuit.

The astrological symbolism, once established, allows for other connections to be made. In this case, the rune often associated with Scorpio is Eihwaz, the rune governing death, transformation, and the alchemy thereof. Befitting the inherent secrecy of Plutonian things, there is no traditional Rune poem for Eihwaz, save for the Anglo-Saxon, but the author is wary of such bastardization. Eihwaz, when turned upon its side, becomes “Opfer” according to the mysticism of the Third Reich. The term “Opfer” meaning “offering” or “sacrifice” (as well as a modern Germanic insult) is central to the Sinister Traditions in the Rite of Recalling, in which a sacrifice is “opfered” at the rite’s culmination. These days, the act of culling fulfills the need for Opfering (in theory), and the author believes that this association of our own breed with “Opfer-Eihwaz” is a stark reminder that we too are Opfers for the aeon, in our own way. It is worth noting that the Opfer-Eihwaz aligns perfectly with the center of the dual Tetrahedron representing Causal and Acausal space and thus, the cosmos as a whole.

In relation to the Black Order of Vinland’s focus on Wotanic mythos, Wotan embodies a Plutonian archetype. He is known as “Draugr Lord” “Lord of the Gallows” “Baelygr”, and sacrifices his own eye at the well of Urd in exchange for true sight. Most noteworthy is his sacrifice of “Wotan to Wotan, myself to myself” upon the tree of Yggdrasil – in some cases a Yew (Eihwaz) tree – for nine days and nights in order to reach into Hel for occult knowledge. Yggdrasil translates to “Horse of the Terrible One” “Horse” being associated with the gallows in this case, and while Ygg is one of Wotan’s many names, this particular name, meaning “terrible” evokes the Aqrabuamelu “whose terror is awesome” a tenuous link but one worth considering.

The notion of a mighty serpent whose sole purpose is the destruction of the world is present in both the Enuma Elish and the Voluspa, in the form of Tiamat and Nidhoggr, respectively. However, Nidhoggr is clearly not Tiamat, as the former is clearly described as male, whilst the latter is described as female. As Nidhoggr rules over a dark, otherworldly realm of criminals and murderers, and is himself steeped in death, gnawing on bodies and carrying corpses in his wings. While there is no explicit mention of who bore Nidhoggr, another great serpent bent on destruction, Jormungandr, is said to be the offspring of Loki and the female Jotunn Angrboda “one who brings sorrow”, and their union also brought forth the wolves of Ragnarok, most notable among them is Fenrir. One can safely assume that Angrboda is quite intent on birthing all manner of destructive beasts, and it is not a stretch to count Nidhoggr among them. As previously stated, this is Tiamat’s goal as well, and she spawned forth wyrms, as well as the Aqrabuamelu, to destroy Marduk and avenge Abzu. Thus, the author concludes that Angrboda is analogous to Tiamat, and that Nidhoggr is her Plutonian child.

While researching for this piece, the author found a curiously vague mention of something that Marduk inherited when he slew his father Abzu, something spawned by Tiamat but lurking, waiting, an aquatic demon known as “Kulullu”.

 

-Ewan 513

Fehu and Othala: The Alpha and Omega of Dark Heathenism

This scribbling expounds upon the Fehu-Othal Connection, being one of the Runic Mystery Lessons of the BOV, and examines it in relation to certain other occult matters of interest to the perspicacious reader.

Fehu signifies mobile wealth: assets, hustles, and businesses that generate capital for the Tribe. Othala signifies immobile wealth: the rural properties, outdoor temples, and authentically Pagan way of living handed down within our Tribe and which all represent the practical realization of the Fourteen Words. The purpose of Fehu is to make possible that which is represented by Othal, and Othal is only achievable through the materialist side of things connected to Fehu. Contained within the two is the entire “esoteric” aspect signified by the other 22 Runes, whose Lessons as taught by the BOV are largely considered in the context of the ways of living intimated by Fehu and Othal.

With regard to the above statement let us consider Jera, for instance, which the author considers to be especially esoterically pertinent in this regard. Firstly we know that it relates to the Cosmic Tides and Earth Tides whose perception is one of the skills of the bona fide volva/seidhmann (that is, a practitioner of Seidhr, also called Rounwytha for women and Rounerer for men, approximate to what is known by the hoi polloi as a shaman). One of the principal methods of learning this particular esoteric skill is through the yearly enactment of the Wheel of Seasons–also signified by Jera–at an outdoor location called an Earth Gate. What distinguishes the Earth Gate from other types of Ve (that is, outdoor temples and shrines honored by the vitki) is that the Earth Gate is Wyrdful, Ancestral, and Folkish: for while other places of power may come and go, the Earth Gate is lasting, protected over the years as the Tribe’s very life and soul. Because of this it presences (or manifests) a species of Vril that is significantly stronger and more far-reaching than what is possible by an individual vitki working alone, as it is Aeonic Vril capable of influencing the Wyrd of entire civilizations. As a matter of fact, the esoteric long-term aim of the BOV is the opening of not just one such Earth Gate, but Nine of them, the reason for this being discernible to the perspicacious, and it is the essence of this long-term that is conveyed in the esoteric acronym Vril Ov Thee Aeonic Nexion: WOTAN.

Now, no matter how skilled of a vitki you might be the opening of an Earth Gate by its very nature is not something that happens in the backyard. That is of course assuming you don’t already live on a rural property of appreciable size and isolation that you have dedicated to the Tribe–with such an esoteric place being called Lebensraum and this particular kind of magickal, weirdful thingy being signified by Othala. Now assuming that you do not have Lebensraum to work with, wherein you can properly learn the Rouning and enact a rural, Pagan way of life, then most of your exoteric short-term goals–namely those associated with generating income, or perhaps more appropriately making and saving money, signified by Fehu–should be geared toward the esoteric long-term goal of rural repatriation back to the countryside, which is signified by Othala. This means that unless and until you go through the trouble of getting your personal affairs in order so that you can actually get back to a simpler, more numinous way of living where the REAL magick begins, the acquisition of Lebensraum will hardly amount to more than a fantasy.

This is just one example of how the Fehu and Othala connection can shed light on the meanings of the Runes. A further example will be considered later but first let us extrapolate on the last sentence of the previous paragraph. Now the Magnum Opus, which is the core of Dark Heathenism around which it revolves, can be summarized as basically the vitki fulfilling their personal Orlog and then their supra-personal Wyrd all in the span of their one very brief causal lifetime, and in this regard the former relates to Fehu and the latter to Othal. The means whereby you will generate Fehu’s mobile wealth that gets you back to the countryside is tied up with your Orlog, your personal destiny, which Orlog is first realized during the Dark Retreat (called the Grade Ritual of Internal Adept in Hebdomadry) and is then fulfilled as the main esoteric task that comes after. During this time the Adept has to get all of their personal affairs sorted from start to finish, backwards and front, for in the Passing of the Abyss that comes next one must be completely ready to shed all personal selfhood and be reborn into their supra-personal Wyrd. Any untangled karmic threads binding one to mundane reality should be dealt with so that when the vitki descends into the Abyss, the Cosmos may flow unmitigated through them and take them beyond themselves, to the Wyrdful and the Aeonic. Indeed, prior to Crossing the Abyss the vitki has to not only achieve a knowledge of Self, but to exhaust that Self altogether so that it can be safely discarded once and for all. In one sense, during the Grade Ritual of Internal Adept brings about the communion and knowledge of one’s Holy Guardian Angel, and then during the Passing of the Abyss one actually joins with their Holy Guardian Angel.

This merging with one’s astral double (or Baeldraca) represents the birth of the Rounwytha/Rounerer, who, having achieved a realization of supra-personal Wyrd by Entering the Abyss, has become like unto the Nornir Themselves and is now a weaver of the threads of Wyrd. Such a special kind of person is a direct nexus between the land, their volk, and the Cosmos itself, and has become permanently rooted in all of them so that even after death the Rounwytha or Rounerer reverberates through them generation after generation. Now the vitki may move on to the next phase of the Great Work dealing with the fulfillment of their own Wyrd, and this is signified by Othal in connection to Fehu as explained in the last paragraph. The vitki, having started at Point A (Fehu) and having followed the magickal course outlined by the next 22 Runes, arrives at a Wyrdful, Aeonic level of being where one is, in a sense, their very own system, represented at the very end of the Runes, Othal. And this end of the Runes is in one sense a beginning of the Rounerer, who is actually no longer bound by such forms of magickal symbolism like the Runes, and who like the Norns weaves the threads of Wyrd and influences events in all of the Nine Worlds, while being beyond and aloof to the Nine Worlds altogether.

Going back to examining the Runes in the context of the Fehu-Othal connection, another one worth considering here is Beorc, which according to the paradigm of the BOV signifies in part our patron goddess Eorthe, consort of Schatten (Wotan) and Mother of Thor, the bloody Earth Goddess to Whom sacrifices were and are made; She is known within Hebdomadry by names such as Baphomet, Darkat, and Azanigin, and within other LHP kurrents as Lillith. It is important to emphasize that this conception of a bloody Earth Goddess as the patron of the BOV is not merely an intellectual concept: implicit in the ethos of Paganism is a rural volk who live off of the land, who see themselves as deriving their livelihood from a fecund, fertile, and nurturing Earth (Eorthe) and who thus consider their temporary and insignificant mortal existence in relation to this Mother and their kin who are all the children of this Mother. The perspective engendered by this way of life and ethos cannot be reconciled with modern urban living, and so for those living in the cities or neighborhoods who aspire to enact authentic Paganism in the real world–who aspire to aid in a practical and serious way the fulfillment of the Fourteen Words of Bruder David Eden Lane–getting out of the cities/neighborhoods is the main objective. Whatever mundane work (Fehu) the vitki does in the city, it should probably be geared toward securing a way out of there (Othal).

So to whom then does the Pagan return? To the Earth Mother, to Nature, to the land: to Beorc. Thus it is that in Dark Heathenism Lebensraum about much more than just having tribal land; it’s about honoring Eorthe, who is manifest physically as the Earth Gate, and about presencing Her on this Earth Planet in increasingly significant levels over the years. This is the Othal aspect. But before we get to that point, we can still honor Eorthe with how we use our money and mobile wealth: we can go vegan, we can refuse to support businesses and corporations that disrespect and degrade Eorthe, we can go to work for eco-friendly employers, and so on. This is the Fehu aspect.

Thus does the Fehu-Othal Connection always imply pragmatism as the basis for our Tribe’s mysticism. It represents an approach that is appropriate to the Aryan Race, one where there is movement and activity, practical deeds and engagement in the real world  It frames the Runes and therefore the mysteries They signify in the proper aeonic context and provides a long-term vision for the vitki’s occult quest, ensuring that all of the mystical elements are appropriately considered relative to the Great Work that is both personal and supra-personal. As usual the BOV makes no claim as to the historical authenticity of this teaching regarding the meanings of the Runes; rather it represents one of the unique esoteric lessons of Dark Heathenism, a unique development within our paradigm formulated with certain long-term aims in mind.

-Bedwyr Thuban

Sinister Natural Magick MSS

Eira- A Satanic Guide to Future Magick
http://www.satanservice.org/theory/onasatanism2.txt

Thernn: An Introduction to Natural Septenary Magick

Click to access ONA%20-%20Thernn%20%28An%20Introduction%20to%20Natural%20Septenary%20Magick%29.pdf

Marcheyre Rhinings, Being Some Writings Relating to the Rounwytha

Click to access marcheyre-rhinnings.pdf

Enantiodromia: The Sinister Abyssal Nexion

Click to access enantiodromia-the-sinister-abyssal-nexion.pdf

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Runic Arrangements – A New Approach to an Old Art

A rather unique application of the Rune is that of creating “models” or simulating internal concepts via specific arrangements in a manner similar to Bindrunes. However, unlike Bindrunes, which are often used to empower/enchant the intended target and produce some kind of Causal effect, Arrangements, as the author refers to them, are used as a tool for visualizing abstract concepts and observing subtle interactions, often times leading to otherwise inaccessible insights.

Arrangements require that one thoroughly understand the individual Runes being used, as well as all their many associations. It is important to understand that these broad archetypes are nebulous forms until placed into context, at which point a specific aspect will crystallize. Our first example is that of the Double Tetrahedron, one of the primary symbols of the Sinister Tradition, consisting of an upwards-pointing white triangle atop a downwards pointing black triangle, the former representing Causal space, the tangible “here-and-now”, while the latter is Acausal space, the Jungian depths just below the surface of Causal space (the Author’s pet name for the Acausal is “Jungspace”). In Runic terms, this would be represented by Isa over Laguz, the space between occupied by the Opfer configuration of Eihwaz. Isa is quite literally “ice” but generally means something is still, resting, in scientific terms, it’s a slowing of molecular activity to approximate solidification. Laguz literally means “lake” but signifies the deep waters of the mind, the subconscious. Neptune. Abzu. Thus, Laguz is also the Acausal, as it is best described with terms usually applied to water, water which rises upon “freezing” into a solid, causal thing, the aforementioned crystallization. The border between these, the inperceptible surface tension, is Eihwaz: change, magic, alchemy. It bears association with Scorpio, practically the ruling sign of the Sinister Traditions, the Aqrabuamelu, the Opfer configuration used by NS to denote sacrifice, “Opfer” also being a central tenent of the Sinister Traditions. An interesting observation of Opfer-Eihwaz is that it implies a winding, helical path upwards towards Isa, echoing similar paths taken elsewhere.

PicsArt_12-22-04.14.39

Another example is one that may be more familiar to a broader audience, or at least those with knowledge of contemporary mythology: Perthra at the base it quite literally the Yoni, also Wyrd, the lot cup, the womb, etc. Here, Perthra is turned upon its side, opening upward to admit the Lingam, represented in this case by Inguz. While the Lingam-Yoni configuration is accessible enough, the inclusion of but one Rune – Eihwaz – changes the entire meaning and mythos, from the Lingam resting in the Yoni, to tendrils surging forth from Tiamat’s benighted womb to produce the Aqrabuamelu.

lingamyoni

– Ewan 513

On the Web of Wyrd and Other Esoteric Notes

The Web of Wyrd (also called Skuld’s Net) is essentially a shamanic map illustrating the magickal universe as conceived in Dark Heathenism, consisting of nine staves arranged in a web- or snowflake-like pattern. Certain of its mysteries are described here.

c823a6c86c7807db0f0a82aa0f619064The web is, on one level, symbolic of the spider, one of the totems of the BOV. Its spinning of the web is related to the Nornir, and furthermore when depicted in human form the spider is often depicted as the Mousa/Crone, weaver of fate (orlog) and dreams. The spider’s web is also significant for hunters, where it has been used in both Europe and America to staunch wounds. Its totemic powers are excellent for writers, the highest form of writing being the Runes themselves.

The Web of Wyrd consists of three angles–one vertical and two diagonal–representing the Norns, each comprising of three threads signifying the alchemical elements salt, mercury, and sulphur, giving a total of nine threads. Thus is the WoW a symbol of the Nine Angles.

sans-titre
This connection to the Nine Angles is further intimated by the crystalline pattern and hexagonal shape of the WoW, mirroring the structure of the quartz molecule. Clear quartz points of the right size and clarity–particularly those fashioned in the shape of a tetrahedron–are powerful sources of vril and react with voice vibration (Galdr) to further amplify and direct this vril. The esoteric combination of quartz with voice vibration results in a temporary “enlivening” where the various elements involved enter into a numinous symbiosis and become alive, animated as they are by the alchemical Nine Angles.

The ninth Rune Hagl relates in part to quartz crystals and the Nine Angles, and its shape as depicted by certain Futharks perfectly mirrors the Web of Wyrd. This stave is actually visible inside the quartz tetrahedron when one gazes into it from a certain angle. Hagl also signifies those wyrdful forces of chaos and disruption which simultaneously–paradoxically–lie at the very core of the structuring of the Cosmos. Consider for instance the primordial meeting of Fire and Ice which results in a catastrophic explosion that charges the primal void Ginnungagap with infinite magickal potential, thus giving rise to the very patterns of cosmic manifestation from which the Nine Worlds evolve. It is these cosmic patterns which are represented in the Web of Wyrd.

hagall3fd743b2debe0d8d815b667867715730--the-younger-rune

0508013F-B565-436F-8293-C2534726CF36With regard to the aforementioned the WoW is a bindrune containing all 24 Runes (thus another one of its names is the Allrune) which each representing the individual cosmic patterns mentioned above. The Runes are used by the Nornir–in one sense the original Rounwythas (especially when one considers the etymological links between “Rune” and “Rouning”)–to weave the fates of all beings in the Nine Worlds, for the Runes at once contain the whole of the Cosmos within themselves and yet lie beyond them as well, having as they do their home in the Well of Wyrd from which Yggdrasil grows.

Continuing on the subject of Yggdrasil and the Runes, undoubtedly the most well-known story of Wotan–the patron deity of the BOV along with his consort Eorthe–and His exploits is described in the Havamal and relates to how he sought to gain the knowledge and power of the Norns by seeking out the Runes for Himself. He went about accomplishing this in what amounts essentially to a shamanic initiatory ordeal of prolonged stillness and quietude with no aid from others (called Grade Rituals in some circles), during which He hung himself from Yggdrasil for nine days while scrying into the Well of Wyrd before the Runes finally consented to revealing themselves. During those nine days He teetered on the precipice of life and death, and indeed for one to become a shaman they must descend into death while still alive for in doing so a part of them is born which is immortal. The sacrifice of Himself to Himself describes the shedding of selfhood that is necessary for one to achieve an apprehension of those supra-personal forces that influence the Wyrd of entire civilizations, a dissolution of the Self which engenders the Cosmic Perspective that is so necessary for a the bona fide Rounwytha/Rounerer. This esoteric wisdom achieved by Wotan through his Promethean/Faustian strivings is enshrined in the Web of Wyrd.

Thus does the Web of Wyrd represent certain central elements of Dark Heathenism and serve to map out its conception of the magickal universe–on one level, it is to the BOV what the Tree of Wyrd is to the O9A. We make no claim to having created it, only that we present certain lessons associated with it that are internal to our kurrent. As with everything else presented here, the teachings described in these notes are to be believed or disbelieved according to the judgment of the individual.

-Bedwyr Thuban

One of the Most Important Videos You Will Watch in 2018….

Let it be known to all and sundry that the BOV stands in solidarity with this man and the way he has chosen to rear his children. We emphatically advise all of our readers who happen to have children of their own, do NOT send your children to public schools. Those places are spiritual concentration camps designed to snuff out any elan that might exist in your beautiful offspring. For those of you who are so blessed that you possess the means to do so–you need to get land, and you need to get guns.

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