TEUTONIC MAGIC - Awaken Video

Stave:
PERTHRO
Galdr-sound: peh-peli-peh (a full, round sound, neither chopped off nor prolonged)
Letter: P
(Lot-box) is always
play and laughter
among bold men
where the warriors sit
in the hall together.”
Anglo-Saxon Rune Poem
The stave-shape of perthro appears to be that of a lot box, which suggests the early Germanic love of
gambling, a game fraught with far more meaning than one might guess at first. Tacitus has written that
even while sober, the Germanic warriors would gamble for hours until one had lost all his possessions
and had to wager his own freedom on a toss of the dice, and that if he lost that throw, he would go
cheerfully into slavery, even under a weaker man, because he thought it to be the will of “fate.”1 In this
seemingly excessive and pointless game, one of the greatest parts of the Teutonic spifitual understanding
may be seen: the deep awareness of the turnings of Wyrd. While the vitki may sometimes write his Iher
own weird or at least write around it, the ordinary woman or man can only meet it with courage. Hence
you see the typical image of the Norseman laughing as he goes forth to die, as well as the high worth
placed on the “luck” of a leader or king, for it was clearly better to fight for someone whose weird was
written for success and victory.
Perthro is the rune of divination. The dice of the early Germanic tribes show this might in its crudest
form-the same method is used for tossing the dice and casting the runes, and the root understanding is the
same: that the web of that-which-is and that-which-is-becoming is so woven together that the idea of
randomness or “coincidence” is impossible. Thus the dice show orlog* on the level of personal fortune,
and the runes show the shape of this web in all ways. Both dice and runes are tossed out of a cup, which is
the earthly embodiment of the Well of Wyrd from which flow all the runes that the Norns have written.
The act of casting the runes thus partakes of the magical law of sympathy. As the runic streams flow from
the Well, they must be reflected in the carven staves flowing from the cup with perthro, the rune of the
Well, written on it.The act of divination is the willed attempt to reach an aware- ness of the workings of
that-which-is on that-which-is-becoming and that-which-should-be, or an awareness of the contents of the
Well in their wholeness. Urdhr’s Well is the side of the Well’s being which is active and choosing, but
this side of its being is necessarily based on the well of “Mimir,” which holds all of that-which-is. The
name Mimir seems similar to the name of Ymir, the proto-etin, the difference being that the runes
mannaz, the rune of thought and memory, and isa, the rune of the ego, are put in the stead of jera, which
shows a natural, unconscious process. Hence, it might be said that Mimir can be seen as the embodiment
of the self-awareness of the cosmos. The story of Odhinn giving up an eye for a drink fromC Mimir’s
Well can be understood easily when one realizes the nature of the well itself. By internalizing the entire
awareness of that- which-is, Odhinn changed his own sight so that he could at once see the evolving
“present” as most are aware of it and the whole structure of the hidden layers which lie beneath and shape
it. This is the third root of Odhinn’s power: as he gained the runes themselves by his initiation on
Yggdrasill (eihwaz), and the power to use them with the might of galdr-magic by the poetic inspiration of
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