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Chapter 7. At the Well of Urð 180
and
given myself to myself.
No one can tell about that tree,
from what deep roots it rises.
They brought me no bread, no horn to drink from
I gazed toward the ground.
Crying aloud, I caught up the runes;
finally I fell.” 11
“He who would read the sacred runes
given by the Gods,
that Óðínn set down
and the sage stained with color,
is well advised to waste no words.” 12
Right or wrong, no one will ever know. The runic divination system is well constructed,
fits well within the Germanic worldview as it is understood today, and,
overall, is very workable as a form of divination for thousands of people. It is a way
that folk of Northern European heritage can participate in their own ancestry.
The third method for indirectly accessing knowledge, however, is probably the
most dubious: the use of hex-signs, charms, or incantations. Oddly enough, many
20th century rationalists think nothing of saying prayers before going to bed, or
if they are atheists, to say affirmations in the mirror in the morning, to go to a
hypnotist to quit smoking, or to attend a weekend seminar on Neurolinguistic Programming
all of which are little more than updated versions of the same thing. The
point in this simple form of so-called “magic,” or “magick” as the modern occultists
like to spell it to differentiate it from the sleight-of-hand form of juggling, is to
bring the individual’s subconscious mind in line with what is desired or is necessary.
Modern researchers in the area of so-called psychic phenomena such as James Randi,
a stage magician and modern debunker a la Harry Houdini, have attempted to show
implicitly that no application of “magic,” as far as anyone has been able to prove,
has any effect on the laws of probability whatsoever. On the other hand, people who
11 Terry, Patricia Poems of the Elder Edda ”Sayings of the High One,” Sts. 138-39 (Univ. Of
Pennsylvania Press) 1989.
12 ibid. ”Sayings of the High One,” St. 83.