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For this reason some moderns have chosen to rename this the aett of Odhinn, as appropriate to his later status and the character of this aett as the aett of the gods and the fully initiated vitki. Tiwaz is the Sky- Father/victory rune; berkano the Great Mother, birth, and death; ehwaz the Twin Gods and kings; mannaz the godly might of men, laguz the power over life and hidden sources; ingwaz is Yngvi-Freyr and the god’s sacrifice; dagaz the rune of transcendent completion; and othala the inheritance that encompasses all. Within the aett-structure are the eight triads formed by the division of the futhark into aettir. These combinations often prove to be among the most practical of structural relationships in runic workings. Meditating on their interrelationships is a most valuable source of insight into the more hidden sides and uses of each rune. They further offer another guide to the reading of cast runes, should runes of a triad come up together. Fehu force Hagalaz form Tiwaz force directed by form. Uruz cleansing and transformation by water Thurisaz dynarnic/disruptive unity Ansuz Odhinn’s gift, the seed planted Nauthiz cleansing and transformation by fire Berkano vessel of cleansing and transformation (athanor). Isa immobile/integrative unity Ehwaz mobile/integrative unity. Jera growth of the godly seed in Mannaz the vitki claiming the humanity full godly inheritance. Raidho solar journey/death Eihwaz mystical journey/ death Laguz watery journey/death. Mark That This Also Forms A Perfect Conceptual Triad Linked By The Horse Of Raidho, The “Brine Stallion” Of Laguz, And Kenaz hidden shaping/creation of the svartalfar Gebo sacrifice/exchange binding loyalty between humans and gods; Perthro well hiding the workings of Wyrd which shape the worlds of being Elhaz communication between humans and gods; Ingwaz power sent into the hidden realms for the sake of creation. Dagaz transcendent unity of human and godly awareness. Wunjo harmony/unity of will; Sowilo magical will triumphant Othala inheritance of being and stronghold of the will. The interrelationships of the aettir structure are followed by Thorsson’s “futhark pattern of manifestation”: the pairing of runes in the futhark row from the center outward, usually in contrasting or complementary conceptual patterns. Eihwaz vertical/instantaneous illumination Jera spiral/gradual growth compare the straight sushumma and the dual spiral of ida and pingala in kundalini yoga Isa contraction/immobility Perthro interactive evolution. Nauthiz resistance, self sufficiency, internally Elhaz acceptance, attraction towards valkyrja/ generated fire Asgardhr, godly cleansing fire of Bifrost. Hagalaz determinant immobile form Sowilo determinant mobile force (also universal structure and individual will). Wunjo social harmony/balance achieved through Tiwaz social harmony/balance achieved through love law. Gebo mutual exchange, growth through interaction Berkano reception and retention, growth through incubation. Kenaz control achieved through technical skill Ehwaz control achieved by mutual trust and union. 98
Raidho structure of society Mannaz structure of the human microcosm. Ansuz conscious inspiration transforming subconscious awareness (laguz). Note the ties between the Odhroerir mead of ansuz and the identification of laguz with yeast and the magics of brewing. Thurisaz :direct aggressive force, phallic male Ingwaz sublimated/passive force, castrated male. Uruz evolving separation/creation Dagaz timeless, transcendent synthesis/being. Fehu mobile power, strife among clan Othala immobile power, clan enclosure. Beyond this point, numerical analysis of runic patterns becomes both endless and ever more highly individualized, being really most useful either in meditations or when one is doing an analysis for a certain ritual. For instance, in a rite to draw on the wisdom of one’s ancestors, you might take into account that numerically mannaz (20) holds within itself the powers of ansuz (4) multiplied by raidho (5), both of which are also structurally and conceptually tied to mannaz and hence will greatly enhance its workings; further, mannaz (20) plus ansuz (4) equals othala (24), which is obvious in this context. Needless to say, this will work better in some things than in others. The art of the vitki consists, among other things, in being able to tell which method of association is most effective under which circumstances. Regular experimental meditations are good for this purpose, and various numerical patterns may offer a guide to beginning these meditations. CONCEPTUAL RELATIONSHIPS Conceptual relationships are, by their nature, harder to classify than structural relationships; however, they turn out many times to be somewhat easier to work with. When one has seen the process of identifying conceptual relationships by different means, one should quickly be able to find a host of correspondences and build up one’s personal work with them on one’s own. Perhaps the most obvious of conceptual relationships are those which fall into clear elemental categories. Among the fire runes are fehu, kenaz, nauthiz, eihwaz, and elhaz; fehu may be used to strengthen the working of any of the others. The runes of ice are isa and hagalaz. In the category of water are laguz, perthro, and uruz, the relationship between which has been discussed at length. Ansuz and tiwaz (as the Sky-Father) are the runes of air. The runes of earth are berkano, ingwaz, jera, and othala. Outside of these categories, the remaining runes are those that show the interactions between the elemental powers. Indeed, all the runes do this to some extent, being different aspects of the primal forces working through the universe; but a distinction can be made between the runes that clearly characterize a single element and the runes of synthesis. The rune poems are also a good guide to conceptual relationships: sowilo’s use in guiding one over the sea as written forth in the Anglo-Saxon Rune Poem clearly shows it as an answer to the perils of the sea written of in the verse for laguz, for instance. The relationship between ehwaz, the horse, and the three different types of horses mentioned in the raidho/eihwaz/laguz triad should be clear; ehwaz, the fetch, is the vehicle of the farings written forth in the runes of traveHing1 while the understanding of ehwaz in connection with one’s earthly vehicle is needed if one is to be able to use raidho to keep it going and protect it on the road. Whenever one finds the name of one rune or a reference to its action in the verse of another, one should meditate on the ties between the two and the use of the one in complementing, controlling, or mitigating the workings of the other. The most traditional conceptual divisions of runic action are written forth in the Sigrdrifumal. These are victory runes, ale runes (for dealing with the turnings of Wyrd), help runes (in birthing, or bringing-to-being), sea runes, limb runes (for healing), speech runes, and mind runes. Obviously most of the runes fall into more than one of these categories, although they may seem stronger in one aspect than another. Rather than trying to break down the futhark, the rede here would seem to be to learn all the various workings of each rune and how to use them effectively in all the possible ways, discovering which work together in which categories and manners. The rune poems and the Havamal will, again, be 99
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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
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his hearer, the young prince Agnarr
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GEBO Galdr-sound: geh-geh-geh (as i
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aspect, it is the rune of sexual ma
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WUNJO Galdr-sound: wwwwwwwww (a dee
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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 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: 8 RUNIC RELATIONSHIPS There are two
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
Page 141 and 142: number of kings named Frodhi, which
Page 143 and 144: Lodurr airi water/fire triad on the
Page 145 and 146: ALFAR The Alfar are divided into th
Page 147 and 148: 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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