TEUTONIC MAGIC - Awaken Video

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control of both the continuation of life implicit in the sexual act and the personal death it encompasses as both the ecstatic loss of awareness and the physical giving up of vital force. Ritually, eihwaz is a Eihwaz shows its being in the body as the spinal fire,[5] the kundalini forcecontrolled orgasm being the rune of the death-initiation. It also corresponds to the staff-which shows the vitki’s steadfastness of will piercing through all the worlds from the lowest to the highest and carries the entire range of her/his magic-and to the wand. It may also be seen as a shield, especially in cases of magical duels, in which Ullr may be called upon to aid and shield the vitki+ You should also remember that one of the greatest sides of eihwaz’s being is that of shielding the soul through all hardship. Eihwaz governs deep, mighty, and sudden transformation on all levels. Eihwaz may be used both to store and to send power. A stone which works well with eihwaz is smoky quartz, which, like clear quartz, shows the hagalazstructure of the World-Tree, but adds to that the hidden fire of the natural radiation which has darkened the crystal and gives it its transformational character. Smoky quartz has also been used in raising and guiding the spinal fire. Eihwaz: Meditation You are walking through a forest in winter. The trees are gnarled and leafless, their craggy bark gray and black. Dead grass crunches beneath your boots as you walk. In a little while you come out of the forest and into a field where the snow has blown into drifts at the north sides of the stone barrows that rise from the silent earth. You look about yourself uneasily and walk a little faster; you know that a barrows-field is a bad place for the living when evening begins to darken the dull gray sky. Ahead of you, you see a tall, lone tree, red berries bright among its dark green needles. As you get closer, you mark that there is a longbow and one arrow leaning against the low stone well at the tree’s foot. The sky is darkening, the barrow-mounds fading into uncanny shadows across the field. Something rustles faintly behind you. You look back quickly, but there is nothing there. You hasten to the yew tree and take up the bow and arrow. Looking around yourself, you strain your eyes to see if anything is coming through the darkness behind you. Everything is still for a moment, then rock grates on rock and you see a pale, unholy light from one of the barrow mounds. The light glows around a figure-a dry, brown corpse of a large man, whose black fingernails have grown into thick claws. His grave-clothes hang on his sinewy limbs in pale tatters; rings of gold still adorn his bony fingers and arms. The draugr walks clumsily and slowly, but steadily towards you, his moon-eyed gaze filling you with fear. You want to flee but the tree behind you blocks your escape, holding you up. Still a little way from you, the draugr reaches out his arms as if to embrace you. You clutch your bow tightly; strengthened, you nock the arrow and let it fly in one smooth burst. It pierces the draugr’s withered skin and sinks between his ribs. His corpse-light goes out and you hear his bones clattering together as they fall into the icy grass. Amazed by the might of the bow, you pull the string back again, as far as it will go. Suddenly you hear a cracking noise. The bow breaks before you can drop it, sinew wrapping around your neck and choking your wind off as the jagged end punches into your guts with a stabbing, searing pain that spreads through your body like fiery poison. Your feet dangling, you hang onto the spear of yew wood in you with a death-grip as a mighty wind roars up around you. The pain slowly fades into numbness. Your sight darkens and clears again as you look down into the kingdom of Hel far, far below at the roots of the tree on which you hang. The land is all black and gray. Corpses move slowly about like beetles in it, some fresh with the marks of sickness or bleeding wounds on them, some green or black with rot, and some all bare bones. Serpents gnaw at the roots of the tree like maggots at flesh. You see yourself mirrored far below: a hanged corpse with black face and dead tongue sticking out, circled by ravens who pluck off beakfuls of meat. Above, you see a shining eagle at the crown of the tree, a noble bird over the roof of a golden hall which glows like a jewel. You hang halfway between, the winds turning your body about. Far down at the root, you see a spark running up the trunk of the tree from the nest of serpents. The spark grows to a great flash of fire, striking upward through your body like a lightning bolt. You cry out 62
soundlessly as the burst of brilliance thunders through you. Against the white light, you see all the runes burning red with power, burning themselves into your being. The whole length of the tree flames with the might that runs from serpents to eagle and back again. Drawing on the power flowing through you, you easily loose the noose around your neck, breathing in the fire to heal all the ravages of your death. Supporting yourself on one limb with the yew stave that had pierced you, you stand in the shape of eihwaz, arms pointed downward and leg bent up, binding the fire within you and slowly hiding it in the darkness of your body again as the fire running through the tree fades into the darkness of the rough bark. When you can neither see the flames anymore nor feel their warmth, you return to your own body again, knowing the secret might that you will always hold within the rune eihwaz. 63
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TEUTONIC MAGIC The Magical & Spirit
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Contents HERITAGE OF MAGIC: OUR TEU
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Teutonic belief in right as justice
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Kormt and Ormt, and the two Kerlaug
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2: URHDR’S WELL: THE WORKINGS OF
Page 11 and 12: This process of actively shaping th
Page 13 and 14: HAMR (hide, shape) The hamr is the
Page 15 and 16: 15 With the slow growth of Christia
Page 17 and 18: 5: MAGICAL HISTORY OF THE RUNES Whi
Page 19 and 20: 6: RUNIC THEORY: LEARNING THE RUNES
Page 21 and 22: GALDR-SONGS In the Norse texts, run
Page 23 and 24: 7: RUNES OF THE ELDER FUTHARK FEHU
Page 25 and 26: ed-gold color represents the fiery
Page 27 and 28: Heithrun, the goat is called, who s
Page 29 and 30: THURISAZ Galdr-sound: thu-thu-thu (
Page 31 and 32: electromagnetic energies. The point
Page 33 and 34: eath, ond, is the actual spirit, an
Page 35 and 36: RAIDHO Galdr-sound: rrrrrrrrr (a ro
Page 37 and 38: farther or nearer to you. The day g
Page 39 and 40: his hearer, the young prince Agnarr
Page 41 and 42: GEBO Galdr-sound: geh-geh-geh (as i
Page 43 and 44: aspect, it is the rune of sexual ma
Page 45 and 46: WUNJO Galdr-sound: wwwwwwwww (a dee
Page 47 and 48: kingdom of dust, and none stay here
Page 49 and 50: which to control the wild might of
Page 51 and 52: Galdr-sound: nnnnnnn Letter: N (Nee
Page 53 and 54: catch alight, and then a few little
Page 55 and 56: Isa, the “I” rune, is also the
Page 57 and 58: JERA Galdr-sound: yyyyyyyyyy (as in
Page 59 and 60: deep in the earth nor too near its
Page 61: the vehicle of initiation and immor
Page 65 and 66: Odhroerir (ansuz), so he gained the
Page 67 and 68: ELHAZ Galdr-sound: zzzzzzzzzzz (a d
Page 69 and 70: when you stop, the noises stop also
Page 71 and 72: Rune Poem’s reference shows its b
Page 73 and 74: TIWAZ Galdr-sound: tiw-tiw-tiw (to
Page 75 and 76: each you with its teeth. Finally it
Page 77 and 78: of the goddess is shown forth most
Page 79 and 80: EHWAZ Galdr-sound: aaaaayyyyyy (pro
Page 81 and 82: slowly begins to melt into a cloud
Page 83 and 84: The god Heimdallr is, in one sense,
Page 85 and 86: Stave: Galdr-sound: llllllllll Lett
Page 87 and 88: Laguz: Meditation You stand at the
Page 89 and 90: INGWAZ Galdr-sound: Iiiiiiiinnnnnng
Page 91 and 92: mud swallowing it without a splash.
Page 93 and 94: Used with other runes, dagaz synthe
Page 95 and 96: As the final rune and completion of
Page 97 and 98: 8 RUNIC RELATIONSHIPS There are two
Page 99 and 100: Raidho structure of society Mannaz
Page 101 and 102: 9 READING THE RUNES Reading the run
Page 103 and 104: 10 TOOLS OF TEUTONIC MAGIC The ritu
Page 105 and 106: over the coals or through the smoke
Page 107 and 108: 11 LAWS OF TEUTONIC MAGIC POETICS O
Page 109 and 110: former in both cases being greatly
Page 111 and 112: clothing put on solely for ritual w
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Teutonic tradition, the "day" being
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eing is desired. The second, perman
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alliteration in each case. A formul
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12: OTHER MAGICAL SYMBOLS Along wit
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AETT-RING The ring of the heavens d
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WALKNUT The proto-shape is three tr
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COWSLIP: The Cowslip is also called
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SUNNASWORT (St.John's Wort, renamed
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FARING FORTH: THE WORKING Earthly T
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long, heavy thongs, on the ends of
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which was a practical necessity. Th
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can one be tested and grow, and onl
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UlIr is the son of Sif and an unkno
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though she is a goddess of the Aesi
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number of kings named Frodhi, which
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Lodurr airi water/fire triad on the
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ALFAR The Alfar are divided into th
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attle of Clontarf twelve valkyrjur
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magic entered a state in which weap
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Surtr, are their foes. The thurses,
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with Freyja, as Nerthus' wagon was
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concealed layers of that-which-is,
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SECTION: IV APPENDICES RITES CIRCLE
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tingles with it. III. Stand in the
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Ansuz, awaken word-lore within me A
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“Hail to Sunna shining in brightn
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Tell her your goal, singing the nam
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eathe several times deeply while co
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Glossary Aesir (eh-sir): Gods of ai
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Utgardhr (uht-gardhr): On the horiz
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Notes CHAPTER 1 1. Hastrup, Kirsten
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5. Voluspa hin skamma. 6. Futhark,
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3. Baring-Gould, Rev. Sabine. The B
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Crowley, Aleister. Book 4. Dallas,
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analyzing the charm spells; a text
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