But the center n' This formed the energy contained in Ginnungagap. The runes exist simultaneously in primal giant, Ymir "the roarer" , which indicates "primal vibration.
At the division between Muspellsheimr and Nifl- Ymir was fed by the milk of Audhumla. She licked salty ice heidhrunar and dark runes ON myrkrunar. These are polarized blocks and thereby formed the archetypal man, Buri, also an aspects of the entire corpus of runic power expressed simultane- androgyne. From Buri sprang Borr who married Bestla, the daughter ously. From this union Odhinn, Viii, and Ve masters of might rejoin and create the cosmic seed of manifestation contained in inspiration, will, and holiness, respectively were born.
They slew Ymir. The shining runes and dark runes are reassimilated in a Ymir and fashioned and fitted the world with portions of his cosmic pattern capable of manifestation. The runic forces are at work body.
The sons of Borr then fashioned the primal man and woman, throughout the cosmogonic processes described above; however, the called Askr and Embla "ash" and "elm". The gods gave them a runes as we know them have not been manifested, because the entire variety of "spiritual" gifts, which will be discussed below in the process, up to the sacrifice of Ymir.
When Odhinn, Viii, and Ve sacrifice Ymir the crystalized seed The intricacies of the elegant and complex runic cosmology form of the collective runic pattern , they arrange this runic cannot be entered into here, but what is important to note is that 1 "substance" in accordance with the multiversal pattern. Thus they there is no personal Creator; cosmogony is seen as a natural and "create" the Nine Worlds and Yggdrasill. This primal act brings about , organic process; 2 the universe ultimately derives from a single cosmic order and manifestation.
This polarity linear form as the primary arrangement at the center of the is mutually attracted, and from their re lunion the primal essence multiverse. This manifestation unfolds from the "inside out," III and archetypal pattern for manifestation are formed. From that point the other runes manifest themselves The Eddas teach us that once "creation" had been stabilized, the in a linear pattern governed by a twelve-fold spherical law.
These worlds contain countless abodes are isolated within the "space. In the center is Midhgardhr, with the other worlds determine which runes crystalize in each circle. Also, those same 1 1 ' arrayed around, above, and below it. Below Midhgardhr These numerical values are also part of the innate relative positions IillII is Svartalfheimr "black-elf-world" or "dwarf-world" and below that of one mystery to the others, and playa determining role in their Hel, the silent, still, and sleepy realm of the dead.
Between and ordering. A graphic representation shows the full glory of this ! These patterns, as well as those that govern the linear alignment I of the staves, are fruitful avenues of meditation and will reveal much wisdom and provide great power to the vitki who can unravel their riddles.
Figure 3. A ill' short analysis of the attributes of these runic elements will help the aspiring vitki discover the interlace of these concepts with those of the rune staves, as shown in Table 3.
I II Figure 3. Diagram of the futhark pattern of manifestation. Table 3. The eightfold division of the futhark. Much work has been done by German runic magicians concerning ,II the intake and manipulation of streams of runic force. These Throughout the sections on cosmology we spoke of forn's t h. Through the practices of Htenir gave 6dhr, sladhagaldr and meditation the vitki is able to draw these cosmic L6dhurr gave la streams into his or her own personal runic sphere, there to be and good lilr.
The practical movement; liir, health , which are extremely important but not of section on sladhagaldr explains how to manipulate these streams in central interest here. Ond is the breath of life, the" spirit" that is the more detail. The word "stream" is perhaps a bit misleading.
This is very much akin to the psyche. Some are indeed similar to flowing streams of power; others Indian conception of prana and is etymologically connected to Sanskrit are akin to waves, or whirlpools, or utter stillness.
Each vitki should alman: breath, soul. Odhr is the power of inspiration and ecstasy. The explore the "feel" of each rune on its own terms. This is that pure been made, it will be unmistakable. Furthermore, the infusion of divine The Soul and Personal Power Concepts structure and consciousness provided by HeimdallrKrdhinn see M- To fully discuss the depth of this topic would necessitate a study rune provides another numinous force, which is handed down through the generations.
This force is increased or decreased II equal to that needed to outline fully the complexities of the runic according to human action throughout the life of an individual. It is, however, important to understand the basics of the These concepts are expressed throughout the rune row. I playa prominent role in the theories of rune magic. The hugr is the conscious will and intellect. In another account, given in hugr can project and even reform this personal essence in another the "Voluspa" we read: location in an almost "physical" manner.
Most readers will be reminded of such mighty and loving, phenomena as astral projection, and bilocation. This force may be increased continuously by ritualized yet unfated. The fylgja is the storehouse of this II. II, " Iflillfill,':;".
The ancient. The forces used in magic and ritual may be divided roughly into two Although this book does not contain invocatory magic of a "! The dynamistic powers are specifically "religious" nature, it is nevertheless important to under-! I more mechanistic, without a large degree of what we would call stand the god-forms that are housed in the rune realms.
These gods consciousness or will, other than their singular or complex and goddesses are holy archetypes and consciousness modalities, that functions. It is within this category that we may place the runes, and preexisted the self-consciousness of mankind but are intensified by I, the multiverse generally.
However, they do have a degree of human action. These images are culturally distinct exemplary "animism" about them, as personal investigation will show. The models. They are to varying degrees self-conscious. For example, the III primal runic forces also are at the root of all being, as the section on rime-giants have practically no consciousness and are almost purely cosmogony demonstrated.
All the various wights, gods AEsir and mechanistic, while the god 6dhinn is "structurally" as complex as the II Vanir , elves, dwarves, and giants thurses and etins belong in the most complicated human being. These wights occupy various worlds, I animistic category. The gods are archetypes, or exemplary models of each according to their kind. To a large degree this divine vehicles for consciously directed power in invocatory rites. This paradigm is reflected in the social structure of the ancient Germanic latter type of rite is infrequent in common runecraft and belongs and Indo-European peoples.
The mysteries of the M-rune explain more to the magical religious expression of Asatrti. In the old Nordic this phenomenon. The The "divine society" is based on a tripartite system. The three following is a simplified model for the understanding of the runic processes at work in practical magic.
The first and third functions are dual in II I The rune streams are present in the multiverse, and they have structure. The first level contains both the judicial and the magical their representative structures in the personal sphere in the hamingja aspects of "kingship," while the third function encompasses the I I of the vitki.
The major gods and except there is no definite boundary between the two. The Warrior Thorr, in his oldest aspect heill hugr whole mind , a high state of consciousness.
The rune staves 3. The Providers Freyja and Freyr, or Alcis act as keys to give access to these streams in mankind and in the causal multiversal realms. As symbols, the rune staves with their A short study of these deities will show the complexity that is threefold nature are the forces they "represent. Th6rr is the warrior of the gods. As opposed to Odhinn and Tyr, he actually fights the battles.
But he is also important to the farmers because through his atmospheric power he breaks open the clouds and brings forth the fertilizing rains. Freyja is rather similar to Odhinn in that she has aspects in all three levels: she is the goddess of fertility and the teacher of the magical arts of seidhr to Odhinn, and half of all warriors slain in battle go to her in the realm of F61kvangr. The other half goes to Odhinn in Valholl, or Valhalla, "the hall of those slain. Iii In ritual work this classificatory system shows the efficiency of ii" these deities in various types of operations.
Gods and goddesses that I belong to the third level are powerful aids in rites aimed at fertility,!! The Odhinn aspect is the most comprehensive and is especially powerful in rites to obtain wisdom, numinous knowledge, Through a combination of the runes and the vitki's personal will and personal power, and to bind or constrict enemies. Like must develop the skills basic to all ritual work: concentration, Odhinn, the vitki should search restlessly all the worlds, seeking visualization, breath and posture control, and the art of incantation.
II wisdom and power, always willing to sacrifice of self to self, and Many of these skills may be developed haphazardly over the course constantly sharing that wisdom and power with others of like mind. The failures incurred by this method often , To the true Odinist no path or door in the multiverse is blocked or i]l: discourage aspiring vitkar.
The best course of action is one in which I closed. This may indeed be due to its innate or indigenous nature. A vitki of patience and per- severance will be well rewarded! Inll II Iollowim; sirnpl« 'x 'I'l'isps 1'. Those who already have no breaks in concentration, rune work may be confidently under- considerable experience in the magical arts may dispense with this taken. It must always be kept in mind that these basic skills should be Besides a daily program of exercises of this type the vitki should constantly improved and practiced daily, because an increased design a course of intellectual and physical development in accord- intensity of will and concentration with more vivid visualizaitons will ance with his or her will and intentions.
The serious study of Norse greatly expand the success of the magical operations performed by mythology and religion and the science of runology, as well as the the runester. Old Norse language, will greatly improve the vitki's understanding of the processes of runecraft. Because of the syncretic and "pantheis- Preliminary Exercises tic" view of the multiverse contained in the runic system, a healthy, strong body will reflect itself in more powerful magical abilities.
The I. Consult the runic commentaries and find a rune that is particularly true rune vitki is an awesome force on all levels of reality! Fashion a meditation card from a piece of white poster board about three inches by five inches in size.
Paint the Magical Tools chosen stave on the card in bright red enamel paint is good for this purpose. Sit in a comfortable position with the card in front of you at The foregoing sections have dealt with the "internal tools" of rune eye level. Begin an even breath rhythm, which should be maintained magic and their development, but the following pages are concerned throughout the exercise.
Spend some minutes concentrating on the with the "external tools" that symbolize internal forces. These are form of the stave while silently chanting the name three times- the traditional tools and techniques of runagaldr, which aid in the pause-then again three times, continuing in this rhythm through- manipulation of the rune streams. Keep all of these elements of concentration on shape, sound, breath, and posture under control for several minutes, then close Attire your eyes and imagine the shape in your hugauga-your "mind's eye.
The minutes. The II. Essentially, repeat the process of Exercise I, except sing the main advantage of liturgical vestments is the magical effect of setting name and basic galdr if you wish out loud while maintaining a breath oneself apart from everyday life that the donning and wearing of pattern of ten seconds inhalation-two seconds hold in-ten seconds these garments should have.
An ideal set of ritual attire for the rune exhalation while singing the name or one line of the galdr -and two vitki includes a hooded cloak or frock of a deep blue or black color as seconds hold out. At this point begin experimenting with other the outermost piece.
Bright red pants also should be worn; this was a simple postures, both sitting and standing. Always maintain the special sign of the vitki in ancient times. Black or natural-color posture in a concentrated state, but do nol strain, Again concentrate on heelless leather shoes may be worn, but many rites, especially those the card for some minutes, and then close your eyes and imagine its conducted outdoors should be performed barefoot.
A pullover-type form blazing with vivid power. Once you can maintain this complex tunic of white, blue, or red should be worn under the cloak. This of action in a concentrated form for ten minutes, you may progress tunic should fit quite loosely and be girdled by a belt made of leather further. A sheath for the knife may be attached to the belt and a III. Perform this exercise in the I-rune sladha with hands pouch may be hung from it to hold the various other magical overhead.
Set up a ten-two-ten-two or as similar as is comfortable instruments. The runes themselves may be represented in two places breathing rhythm while facing north. With your eyes open or closed in the vitki's at lirr-. A white headband may be fashioned, on which visualize first the F-rune in blazing red while intoning i I'; n. Slowly turn with the sun ill ,I. I'JI h. H'II',t1 , shouk] hr- m.
An extremely basic design for practical purposes is shown in with his or her force. The numerical value of this part of the formula Figure 4. The eight A-runes invoke the power of Odhinn out of all however, the female usually goes bare-legged or wears a long red eight corners of heaven. Ritual nudity also is practiced, according to the nature and aim of the rite being performed. In this, as in all matters of magic, the vitki should let intuition be the primary guide.
A runic wand. The inscription reads: ek vitki rist run ar aaaaaaaa I the Magician carved the runes aaaaaaaa. I III Knife Iii The vitki's knife is often used to carve runes, but it is also employed to cut and prepare wood for talismanic purposes, or in rites of defense and invocation of runic forces. The hilt of the knife should be fashioned from wood or bone, and the blade should be of the "sax" type as illustrated in Figure 4.
Its total length is approximately nine Figure 4. A runic bracteate. The name of the vitki, transliterated into runes see Appendix B , may be etched into the hilt. Or a more complex formula may be Wand devised to express the creative, shaping will of the runester. The The magic wand is known by many names in the technical language illustration shows such a formula. It consists of three T-runes, which of Nordic magic; however, gandr is the most generic and expresses the impart ordering successful force to the instrument, and a series of powerful nature of this talismanic object.
The gandr may be made runes that ideographically express the nature of the knife. The numerical total of these seven runes is 81, which is 9 x formulas given for the rune tines below. The diameter of the wand 9-the intensified creative force in the multiverse. See section on should be no smaller than that of the index finger and no larger than numerical symbolism. Its length may be as short as the length of the hand or as long as the distance from the fingertips to the elbow.
The gandr is blunt or rounded on the hinder end while the forward end may be fairly pointed or moderately rounded. An example is shown in Figure 4. Not i. The formula I'k pith is. During the grinding process the futhark or the runes to be A special carver is often used to etch runes into all types of surfaces. It is often the most energy of those runes. All of these pigments are symbolic substitutes practical tool for the carving of runes. It may again bear the runic for the innate magical power held by the blood, either human or that form of the vitki's name or a magical formula expressing the purpose of a ritually sacrificed animal.
If blood is used no "preloading" is of the ristir. A model for this is shown in Figure 4. The inscription is necessary. However, since the blood runes, the sanguine mysteries, iaihu futh: "I which means both the vitki and the ristir invoke, or load, are part of the religious expression, many vitkar will not concern the Iuth.
All of the rituals in this book certainly may be row, and represents the entire futhark. This formula may be called performed powerfully using these venerable dyes! A special tool should be made for inlaying the pigments into the The numerical analysis is 36, or 4 x 9 see section on numerical carved staves. This can be made from a piece of wood about as thin as symbolism.
Figure 4. Ideographically, this is an intensification of the kenaz-force. The numerical symbolism is also quite potent: 4 x 6, or 24 a magical intensification of kenaz in the context of the whole futhark.
A rune carver ristir. The magical significance of this is obvious. German Zauber magic and Old Figure 4. A runic coloring ireddener] bearing a powerful bind rune. But these terms came to mean "to fashion runes" Rune magic may be performed indoors or out, but for atmospheric II in general, describing the entire complex process of carving, coloring, reasons, as well as for promotion of practical direct contact with the and consecrating the staves.
Ideally, the Pigments used by the old vitkar were red ocher, minium red vitki would perform these sacred rites in a holy grove of oak, ash, or II: lead , and madder. Minium is a latecomer, but ocher was known from yew trees situated high on a hill. However, any secluded place in a II " neolithic times. Madder is obtained from the root of the plant of the wooded area can suffice.
The actual work space is conceived of as a same name rulJia iinduria], The Old Norse form of madder is madhra, sphere, and therefore a circular space should be cleared and ritually and the magical power of the plant is no doubt increased by the set apart in the manner outlined in the "opening ritual" on page All of these pigments are available in some magical space.
The symbology may be as complex or as simple as the form at art supply stores. They should be ground with linseed oil, or vitki desires; there is no dogma in this matter. Generally, when the a gum mixture, in a ritual manner just prior to the beginning of the work is done within an enclosed space, the symbolism tends to be runic rite. Linseed is, of course, derived from the seed of Ihe flax more complex, and we would expect to find an altar, which may be plant, which is extremely import.
From the earliest times the orientation was either to the The timing of runic rites also is very important, and while complex, i I east as linguistic evidence shows or to the north as archeological is not so rigid or complicated as that of traditions more influenced by evidence demonstrates. The English word "evening" ultimately zodiacal astrology. There complicate the present work. The most important criteria considered exists a large body of lore that speaks for a northward orientation.
The most auspicious times are dawn, midday, evening, verted" Germanic pagans to pray eastward instead of their heathen and midnight. For increase of power the waxing moon is desired, but custom of facing north.
The Icelandic hof, or temples, were lined up for constriction of force its waning phase is used. The best general on a north-south axis, and even in the oldest period the passageways time for any undertaking is in the nights of the new moon or just of the grave mounds faced northward. It is probable that both these after, or the full moon or just before.
Again, intuition is the best and directions were considered powerful and that each was used most powerful guide in these matters. It should be noted that time depending on the type of ritual involved-eastward for matters and space are considered aspects of one another and both are concerning the earth and northward for matters concerning the measured by the mjotvidhr the measuring tree [Yggdrasill].
III The altar itself will contain all the objects necessary to the rite. It will also serve as the "workbench" on which the rune tines are carved. Other Magical Tools In a ritual performed outside, a rock or tree stump serve well, but a portable altar also may be constructed for such cases. Several rites require further instruments, and while the minor ones As for the circle that symbolically defines the sacred space, it will be introduced in the pertinent sections, these are a few that bear may be as simple as a circle drawn on the ground with the wand, or it mention here.
The magic circle should indicate the eight divisions of mead is often drunk. The horn may be a natural one, properly heaven, which are symbolic representations of the eight otherworlds prepared, or a horn-shape vessel of precious metal; a cup may be of Norse cosmology, and the runes should be portrayed in the outer made of wood, earthenware, gold, or silver.
In any case, the runes ring, as shown in Figure 4. These runes are transcribed as 6dhrQ? The numerical and ideographic symbolism of this formula III! The rune count is 7, and its total is 87, 3 x 29 see section on numerical symbolism. It can be made of metal or earthenware. This fire represents the I quickening power of Muspellsheimr.
In addition, two pieces of cloth-one black, one white, both preferably of linen-should be on hand. A leather thong, symbolic of the containing, binding force in 'Ii I he ultiverse is commonly used. The equipment of the rune vitki is characterized by its mobility. The practice of making runic gestures or signs was well known in A rite of this type may be practiced every day and should be used in ancient times. The Norse godhar or priests would make the "sign of conjunction with an opening ritual to begin all ceremonial work.
L or rt:! Some of the staves may be signed with 1. With the rune wand in the right hand, face the North Star. Beginning with [ehu in the north sign and send the runes of the Visualization is an important aspect of these signingar, The vitki futhark in a ring around you at the level of the solar plexus as far out should actually send, or project, the image of the stave from a sphere as the circle on the ground or floor, always "with the sun" in a of brightness in the center of the body, along a shaft of red light to clockwise direction.
The runes should form a complete band ending the point where the rune is intended to appear. Once the beam has with oihala next to [ehu in the north. The color of the light may be red or some other 3. Stand in the cross stadha and visualize an equilateral cross lying symbolic hue e.
The arms of this cross should practice. Inhale as the arm is raised, concentrate on the intake of and, end at the points where they intersect the rune band. Then visualize the vertical axis coming through your II When the runes are invoked before the vitki, the force may length from the infinite space above and from the infinite space either be reabsorbed into the personal sphere of the runester, infused below. Feel and see the force flowing into your center from all six ill work elsewhere.
This type of ritual work will be more fully treated in directions as it builds a sphere of glowing red might. The color may its own section below. It is being introduced here as a kind of exercise be altered depending on the ritual intention see section on color because it is good practice to use this procedure in daily work and symbolism.
II: because it is found in the ritual of talismanic loading. This is one of the most powerful techniques available to the vitki, but one that S. The vitki should touch the hinder part of the wand to the breast at 1 must be practiced and mastered with extremely strong concentration the center of power and thrust it forward, projecting the force from and visualization to be completely effective. Then the runester should sign the hammer. L, from the mass of magical might.
Rituals of Protection The sign should be traced as in Figure 4. During this process intone: A ritual should be devised by the vitki that serves to banish all forces detrimental to the work at hand and to prevent the return of those Haman I Nordhri helga ve thelia ok hald vardhf3 powers.
There are three good formulas for such a ritual. S,IlT ,d enclosure al1d kecp watch over it! The [orm u! I'i ,' The basic form of the rite given here is intended to shield the Figure 4.
Modifi- cations in the rite, such as the ones already suggested, may be worked out so that this ritual form may be used as an active magical tool. The runes on the face of the sphere may be drawn from, or projected through to, the outside in order to create magical effects. Such a galdr and sign the hamarsmark on the "ceiling" of the sphere, saying: would serve to invoke divine forces or simply act as a general invocation to the runic powers, or both.
The knowledgeable vitki will Hamarr yfir mer helga ve lhella ok hald »ordh! Note how the hammer rite is interwoven into this ,II And then project the hammer sign below to the "floor" of the sphere example: 'IIII! Standing in the middle of the ve, face north or east, in the and intone: Fare now forth siadh«, l j: 6. Now, strike the cross stadha again and sing: mighty Fimbultyr 5 1 Hamarr helga ve ihei!
Turning in the center of the oe, repeat this once for each of the other four directions and once for the vertical axis. The visual effect should Caldrsiadhir,» might to give and gain.
Finally, center all the forces of the ve by folding your arms from the cross stadha in toward your center, with your fingertips touching at the solar plexus, and saying: '''TllI' Awesome ,ml" dhinn. I Arolllld '. Illd ill Ill! Go to the northern or eastern rim of the ve and with the wand The Closing Ritual trace the circle in the direction of the sun, from left to right. During When a rite has been begun with an opening formula, a closing rite is this process sing: in order.
Now is done the holy work of word and deed 3. At this point the hammer rite without the rune ring may be with the help of llrungnir's slayer' 9 performed, although this would be optional. Now perform the rest of the hammer rite. If it is not totally safe to allow the brazier to burn itself out, 5. After which, if the ritual calls for a brazier, the fire should be extinguish it by placing a cover over it with the words: enkindled. If the energy built up by the entire operation is to be internalized, the galdr.
Lighting the brazier, sing: then draw the collected energies into your personal center by standing in the cross position, and while deeply inhaling, draw your Endless light of life arms in so that your fingertips touch your solar plexus.
Turn in all give thy living gift four directions and repeat this action, each time visualizing the fill the night of need; sphere being drawn into your center. If the energy of the rite has to the hearth of this hall been sent abroad, then you may simply split the sphere with your bring thy boon so bright hand or knife and step out of the circle.
Runic Meditation 6. The body of the magical power. The vitki should strive to develop a personal link with each ritual may now begin in a "loaded" atmosphere. Once this link has h 'l'll Il1. Afterward 3. A runic meditation card should be set in such a position-s-att aclu-d this stream may be tapped even on an informal basis, in any spare to the wall or placed on a simple stand-that it is at eye level during moment that allows for reflection.
Often these odd moments provide this phase of the procedure. With your eye fixed firmly on the runic form represented on the mysteries. At the This meditation is an active, seeking endeavor. One of the most same time, if you wish, you may introduce formulaic ideas, such as the important techniques needed for success is the control of thought- rune name, on a secondary level of consciousness. A name is of that is, the submersion of thoughts detrimental to the purpose of the course included in the galdr; however, here we are considering the meditation and a guiding of the thoughts along the willed rune path.
The focal that are intended. The vitki should now slowly close his or her eyes, continuing with The vitki should strive to concentrate, in a relaxed manner, on any the guidr and contemplation of an esoteric principle if included. In the beginning you may have to open rune begins to speak directly to the consciousness of the vitki. Generally, it seems that the contemplation once you are confident of your abilities. Preparations for meditation include the procurement of a quiet 6.
Maintain this state of inner concentration on the runic complex I! I location, mastery of one of the protection-invocation rites, and the for at least several seconds, preferably working toward a span of five creation of a set of meditational cards, as described in the previous minutes.
Later, mastery of the stadha of the chosen rune may be 7. After this period of inward concentration the vitki should lapse Illi necessary. In the first stages of the meditational program the vitki into inner silence. But remember this is a totally attentive silence!
During this void of slumbering thoughts the word of the rune will be only, and include the others according to a self-directed program.
A intoned with a resounding peal. This is a "word" that cannot be vitki should plan a progressive scheme that is suited to his or her own expressed by any language, but it is the totality of the runic mystery i, needs and abilities, always building a richer complex of elements in expressed in a single moment.
This is a holy experience in which the the inner center of concentration, while including a wider variety of rune and the hugr of the vitki are momentarily unified-or this unity magical techniques in the outer procedure. The following is a composite outline of various methods of runic meditation from which the vitki may draw in the formation of a 8.
The vitki may continue the meditation as long as a link with the meditational program. All procedures may be physically performed, runic force is felt.
In this meditative state the vitki may be led along a or if more convenient or effective, they may be performed totally myriad of rune paths, in which secrets concerning the rune itself are I within the hugauga.
Perform one of the protective-invocatory rites while strongly visualizing the rune ring. Once the linkage dissipates, or the vitki desires to terminate the 2. Then ritually break the rime rillg. These been bestowed upon it by the vitki.
The runes tel' gives the"object" will reveal a vast amount of both usable and fascinating wisdom. It life and then magically provides it with cjJrlog through the nature of has been found that the most useful tools in this endeavor are paper, the runic power with which the vitki loads it. The "living nature" of pen, compass, protractor, and perhaps even a calculator. The the tine may be so strongly enforced that it will be found to have a procedure is quite simple: Sit at your writing desk or table, "personality.
Still your mind, turning it toward the rune world. Allow your during the loading ritual. This is the mystery behind the many runic hugr to wander until it lights on a seed concept, then relentlessly talismans especially weapons that have been given names. These notations can then serve as the basis for further with the laws of action within the runic cosmology in general. The work-they will not often be candidates for the round file.
It is rune tine acts as a key to unlock the power of particular rune I probably best not to schedule these informal sessions but rather to sit streams. In the loading processes these streams identical with down and delve into the mysteries when the "spirit moves you. Sometimes receptive to those forces. There they are intensified or modified and the eruption of these forces is so powerful as to cause psychokinetic again released, bearing a specific character imparted by the cjJrlog- phenomena in the physical proximity of the vitki!
The talismanic form becomes linked to in the overall rigging of rune wisdom and one that gives ample the essence of the particular runets through a great concentration rewards for efforts well spent.
It may be said that indeed the and energizing of forces directed by the vitki into the tine, using the I1 moments of inspiration gained from these practices are not akin to shape, sound, and color of the runes. III 11 the discovery of a golden tomb in an exotic desert land but rather to Once the tine has been properly loaded, this power is then the recovery of a long-lost family heirloom out of the attic look in "unloaded" according to the form that the vitki impressed upon it.
What has been lost can be regained if only the The object is the center of a vortex of force, receiving energy, will is strong! This power also may ,11 1,1, be retained within the personal sphere. The efficiency of this process 11'1 is dependent on the level of strength in the vitki's hamingia and the 'I! I i,lll In Old Norse there are three principal words for "talisman," Another important aspect of tine magic is that of magical linkage II "amulet," or "talismanic magic.
This may be brought about by attaching a runic Ii,Ii "tine" reflects this ; 2 hlulr, which may be any object used for formula to the object that represents the person such as the name talismanic or divinatory purposes English "lot" ; and 3 laufr, which transliterated into runes or by the physical proximity of the tine to means both talisman and magic in general; but in the original sense the person to be affected. Other techniques of sympathetic magic talismanic magic is particular.
All three terms are quite descriptive of also may be employed. There are several distinct types of runic talismans. Usually, they The following section on laufr will deal with many features of are fashioned from pieces of wood, bone, stone, or metal that readily rune magic, such as bind runes and the symbology of num bel', '', j"ke their forms. However, paper or parchment also may be used by and ideograph, which are of vital importance in nil ,1IT.
The objects on which the runes and but which an' in troduccd here lw ',llise of HH' ,,1. The latter group may include such objects as belt forms of the various staves should help in the formation of an buckles, pens, automobiles, screwdrivers, guns, and so on, that are aesthetically pleasing shape. When formulating bind runes, the thus endowed with hamingja. This is valuable for imparting success or runester always should keep the elements of numerological sym- protection in the areas where the object is used.
This tradition is just bolism and ideological harmony and cooperation in mind. This is done to form a magical link between these two protection and victory. The imagination of the modern runester runes, to represent two or more words in a coded form, or to reduce should prove to be a fruitful guide in this practice. Another class of the overall count of runes in the inscription.
A bind rune always is talisman is stationary. Any fixed object may be turned into a runic counted as one rune in the rune count see section on numerical talisman. Trees, large rocks, and houses are good examples. It will certainly lose the time. Edred Flowers It will not take sometimes as we explain in the past. You could do it while doing something else in the house or even in your office.
So very easy! So, are you question? Edred Flowers just what you enjoy to review! The Brotherhood of Saturn is one of Germany's most secret occult lodges and unknown to magicians of the English-speaking world. This is the first study of its inner documents and workings. Discover the fascinating histories of its founders and leaders. Witness the development of its magical beliefs and practices and its banishment by the Nazi government.
The Saturnian path of initiation is revealed in full detail. About the Author Since , Edred Thorsson has been dedicated to the esoteric and esoteric study of the Indo-European, Celtic and Teutonic traditions. Interesting - and is it true? By A Customer Flowers' book is very curious as it purports to show the operations of the FS during a certain window of its existence - ca.
The lessons are very valuable to serve for you, that's not about who are reading this book. It has to do with this book that will certainly give health for all individuals from many cultures.
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With the advanced innovation, we will certainly reveal you why this publication is referred. It is kind of entirely updated book with excellent headline of the message and also instances. Some workout and applications are presented that will certainly make you feel much more creative. Associated with this situation, this publication is used to make the appropriate selection of analysis products.
So, when you truly need the details and understanding related to this subject, this publication will certainly be really ideal for you. You may not feel that reading this publication will give hefty thought to assume. It will come relying on exactly how you take the message of guide. Also it won't end up after some days; it will certainly provide you a lot more significance to reveal. Product details. I was looking for more of a over-view of the more traditional aspects of the runes.
I understood that there is very little out there in a 'official pre-christian' regard, but I didn't realize just how 'ceremonial magick' this course was. None of the above means that it is a BAD book. It just seems to have been presented in a way that led me to believe that it was a different book than it was.
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