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In workings of woe, ingwaz may be used to deprive another of vital force for your own gain or to harm a man’s masculinity. In ritual usage ingwaz represents the creation of a “place of power’ or any magical reserve which is built up as a storehouse of energy. Used with other runes, ingwaz “stores” their powers until needed; it is therefore a good rune to use when creating a talisman or doing a working upon someone the powers of which can be called upon at need but should not be in effect at all times. In this case you will need to re-color or chant ingwaz after each use, in order to return the active might to its potential state. The stone of ingwaz is ivory, which is essentially masculine but which is said to enable spiritual selfsacrifice, showing forth the way in which ingwaz combines virility and passivity. Ingwaz: Meditation You stand at the outskirts of a small farming village, just within sight of the little thatched cottages among the muddy fields. The wind is sharp with the ice of early spring; the seeds have not yet sprouted, leaving you in the middle of a sea of brown earth. You watch along the sodden, earthen road until you see a procession of horses and wagons approaching. The sun gleams from the golden head of the first rider, whose great brown stallion trots ahead of the group. Behind the wagon, a faint ripple of green runs along the muddy ground as the power of the hidden goddess within brings the seeds forth to life. People are beginning to crowd around you to watch them approach - farmer-folk thin from the long winter who greet the goddess and her consort with the joy of knowing that their fields will be fruitful and food plentiful next harvest. Ing leads his stallion to the center of the village, the mare- drawn wagon of the goddess rumbling behind him. The fresh spring breeze tosses his golden hair and beard, his sky-blue cloak streaming out behind him. The old women of the town lead out the maiden who has been chosen most worthy of the god. She is dressed only in birch branches and flowers, her long brown hair rippling down over her halfhidden breasts. The wagon stops as the Lord drops his breeches and takes her in full view of the town as his stallion mounts the wagon’s mare. Should she bear a child of the god, it will be a sure sign of his lingering blessing. At first she is frightened and shy, but as the grasses sprout around her in the wave of might from Nerthus’ wagon and the strength of the god fills her, she cries out in her joy. Ing remounts his satisfied stallion and the godly procession rides onward, Ing before the wagon and a riderless mare behind it. With the other farmer-folk, you follow it to the edge of the village. The emptybacked mare stops before you there, waiting for you to mount her. You ride behind god and goddess as Nerthus spreads spring through the meadow, grass sprouting and trees budding as she passes. The procession travels to the edge of the ocean; a ferry waits on the white beach. You follow mg and the wagon over the sand and onto the ferry which, unmanned, slides out onto the rolling swells and bears the god, the goddess, and yourself to the shore of a small marshy island. As you ride off the ferry, you see that the coat of your mare is dulled and that she plods along as if she were about to collapse at any moment. The mare pulling the wagon can barely set one hoof in front of the other. The power which brought the earth back to life is entirely drained. Only Ing and his stallion are still strong and vital. His steed trots along, tossing his head from side to side as though he scented danger on the wind. The wagon stops at the edge of a boggy lake. You and mg both dismount and you lead your horse up beside the wagon’s mare. A veiled woman steps from the wagon, her head and body wholly covered by drapings of dark green and brown. She holds a long knife in her hand. Ing’s stallion freezes into silence when she touches him, standing still as Nerthus reaches beneath his belly and slices away his great penis and testes. A river of blood spurts forth into the bog; the stallion drops, splashing heavily into the mud. Nerthus gives his gonads to the two mares, who devour them eagerly. Their coats become shiny and healthy again as they eat. They whisk their tails about, raising their heads with new brightness in their eyes. You can see now that both of them are very pregnant bellies widening and teats swelling. Ing draws his sword and gives it, hilt-first, to the goddess. She casts it out into the bog, the soft 90
mud swallowing it without a splash. Ing takes off cloak, tunic, and breeches, standing before her in his flawless nakedness. Nerthus wraps a twisted rope like a torc around his neck, pulling it tight as she cuts his genitals away. His seed and blood spurt into the open bog together. Nerthus lets go of the strangling cord and Ing’s body topples. The goddess, now pregnant like her mares, steps into the bog and is gone. You move forward carefully, pushing the naked corpse deeper into the cold mud and scooping mud up with your hands to cover his fair skin. You can feel the power thrumming just below the surface of the earth, refilled with the life-force of the Lord. Slowly you return to your own body, feet firmly planted on the earth, knowing the mysteries contained and reachable through the rune ingwaz. 91
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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
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This process of actively shaping th
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HAMR (hide, shape) The hamr is the
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15 With the slow growth of Christia
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5: MAGICAL HISTORY OF THE RUNES Whi
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6: RUNIC THEORY: LEARNING THE RUNES
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GALDR-SONGS In the Norse texts, run
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7: RUNES OF THE ELDER FUTHARK FEHU
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ed-gold color represents the fiery
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Heithrun, the goat is called, who s
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THURISAZ Galdr-sound: thu-thu-thu (
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electromagnetic energies. The point
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eath, ond, is the actual spirit, an
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RAIDHO Galdr-sound: rrrrrrrrr (a ro
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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 and 62: the vehicle of initiation and immor
Page 63 and 64: soundlessly as the burst of brillia
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: INGWAZ Galdr-sound: Iiiiiiiinnnnnng
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
Page 113 and 114: Teutonic tradition, the "day" being
Page 115 and 116: eing is desired. The second, perman
Page 117 and 118: alliteration in each case. A formul
Page 119 and 120: 12: OTHER MAGICAL SYMBOLS Along wit
Page 121 and 122: AETT-RING The ring of the heavens d
Page 123 and 124: WALKNUT The proto-shape is three tr
Page 125 and 126: COWSLIP: The Cowslip is also called
Page 127 and 128: SUNNASWORT (St.John's Wort, renamed
Page 129 and 130: FARING FORTH: THE WORKING Earthly T
Page 131 and 132: long, heavy thongs, on the ends of
Page 133 and 134: which was a practical necessity. Th
Page 135 and 136: can one be tested and grow, and onl
Page 137 and 138: UlIr is the son of Sif and an unkno
Page 139 and 140: 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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