TEUTONIC MAGIC - Awaken Video

former in both cases being greatly preferable. Older, even archaic, words tend to be more reliably Anglo-
Saxon-faring for "journey" or "travel," for instance. The serious student will do well to find at least a brief
guide to the Anglo-Saxon language, which is not too difficult for anyone who reads both English and
German, once you grow used to the vocabulary. Failing this, the translation of the Poetic Edda by Lee M.
Hollander and the works of J.R.R. Tolkien are good guides to the use of "Teutonic English," Tolkien
being perhaps the ultimate example of a Germanic linguist recovering the vitality of Anglo-Saxon speech
and Germanic legend in modern English. Of course, certain words simply have no current Anglo-Saxon
based equivalent; the choice in this case is between using current Latin-based words or reviving Anglo-
Saxon/Old Norse forms for one's personal use.
TEUTONIC RITUAL AND LAWS OF MAGIC
Certain basic laws hold true and virtually unchanged throughout all forms of magical workings.
Others vary in both expression and effectiveness from culture to culture. As Teutonic magic works
somewhat differently than the more familiar Western ceremonial magic or those neo-pagan traditions
which have been created in the twentieth century from archetypal patterns, it is important to know the
major elements of this form of ritual work well; only a fool does a magical rite which she/he does not
understand.
THE VITKI IN RITUAL
The greatest part of magic is the vitki him/herself: her/his confidence in self and personal power,
belief in the effectiveness of the rite itself, and complete absorption in the work during performance. An
insecure magician cannot master any energy or other being effectively. One whose mind is split between
belief and skepticism or concentration and self-consciousness will be unable to use his/her full power and
hence dilute the effectiveness of the rite. Complete certainty and confidence are absolutely necessary. For
this reason, spells from all traditions often include statements of power and confidence at the beginning
and the end of the working.
Related to this is the creation of the magical persona for any given rite - one of the secrets behind
the many disguises of Odhinn. An example of this use may be seen in the All-father's theft of Odhroerir:
As Odhinn could gain the mead of poetry only through betrayal and workings of woe, he disguised
himself under the name of Bolverk, Evil-worker, and began his work with the murder of several fieldthralls,
building up the magical energy and the identity of the persona he needed to use. The use of the
magical persona charges the rite with an added certainty and intensity, as can be seen in several
runestones in which the vitki has identified her/himself by a name which is fitting to the purpose of the
inscription, thus filling the enchantment with the totality of the person performing the runes and such
godly aspect as she/he has taken upon him/herself.1
Creation of a Magical Persona:
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1. Draw or trace your circle. Standing outside the circle facing north, concentrate on filling it with
the energy appropriate to your rite. The example here will be a rite of warding. The vitki will of
course subsitute colors, names, descriptions etc. as appropriate. In this case, the energy will be
gold with a faint rainbow shimmering.
2. When the space within the circle is so thoroughly charged that you can see the rainbowgleaming
gold with your open eyes, visualize the energy drawing together into a human shape,
which may be male or female depending on the purpose of the rite. In this case either is fitting,
though the female may be slightly more so. She is tall and very fair, with sky blue eyes and
long hair so blond it is almost white streaming from beneath her elk-antlered helmet. Great
white swan's wings arch up behind her. She wears a golden byrnie and carries a golden sword
which shimmers with rainbow fire. Her golden shield has a burning rainbow elhaz graven on it,