TEUTONIC MAGIC - Awaken Video

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
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