Holy Ve: Gild Assignment for moot 2014

Living transiently and being able to create permanent connections with natural features, the flora and fauna is a difficult task worth talking about for someone like myself, who is rarely in one place for more than 6 months, and oft usually only half of that time. This stress that I put on having an instinctive and sympathetic connection with the environment moves me to great lengths to experience these raw natural occurences. I force myself often, into discomfort, in the rain and wind soaked to the skin, in the freezing snows, or heat baking you like a sauna. The experience revolves around sacrifice, and the amount you are willing to converge from the safety of your own home, and try something you have not. In the past 6 months I have lives in 6 places in the United Kingdom, and have day tripped into at least double that. For the sake of what? Getting my bearings certainly, knowing my new home, and exploring my landscape, just as anyone who occupies a piece of land should. Our hunter gatherer, and farmer ancestors knew the lay of the land intimately, they knew were all the wells were, which plains to hunt the elk, where to find the ripest fruits, etc. They also had their own sacred sites as you know, and something seemingly as mundane as a pile of boulders, or a lone tall tree, a particularly deep lake, a hill with a good view, a harbour or island, they gave these places names. Tórshavn (“Thor Harbor”), Grim’s Ditch, Woden Hill, which is just in Northumberland. They were as you know places of worship. What I am getting at is how does one find these places and incorporate them into your own spirtuality and ritual. Why should you even have these sacral places at all? And how do you read them?

Part of my spirituality revolves around animism, revitalizing wild and organic human behavior and acting in a way that promotes natural growth, based fundamentally on real work, method, observations of natural patterns, and exposure to the elements. I prefer to spend over half of my waking hours outside, most of it spent hiking, and wanderlust, exploring to new patches of the map that I have not been before, or making a ‘pilgrimage’ to somewhere I thought would prove to be worthwhile. A cairn, or a barrow, a large national conservation forest, a lake, and so forth. If i were to start listing all the peculiar, awesome, and isolated places, I have seen so far, I would be speaking through the night, but it need be said most of these places were not so far removed from where I started. What one finds in these places and what is felt are always subjective, but the conditioning of the find is usually a shared sentiment. If you don’t know what it means to engage in the bio-acoustics of a place, or live through the elements, and become aware of unseen places, a guided meditation is probably the easiest and less stressful way of attaining this. It keeps the thinking part out of it, and allows you instead to focus all your attention on the senses.
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A pretty easy one that can be remembered when you feel a tendency to imbibe spiritual energy from a place is by finding solitude, turn off your music, and shut out distractions. Lie on your back and gaze into the sky, and try to allow the uniformness in color, and pattern reflect itself on your consciousness. You are not looking for technical and fantastical pictures for this. The longer you look at it, the deeper and more admiral your sense of the sky will become, everything is going a bit slower in your mind, so you don’t miss those things that are so common to be deemed ‘unimportant’ by the mind. The sense of beauty or intimidation or quietude you get turns into awe, a temporal state of ecstasy. You begin to see the elemental forces behind natural occurences, as they are unfolding. I think because we always try to live fast paced lives, we only see these changes in the same way we perceive evolution, by comparison. What something is now, compared to what it is before.  So this at least puts you in a vulnerable state so that you can transfer your attention elsewhere.

Using kennings, and holy names from the mythos are a surefire way to attach significance and quality to a feature that seems to stand out to you. I devised a gild game for myself, called Ginnskald, where I put on some music, an album or two and write out all the kennings for a word that I could use when writing my journals and blogs. By using them in writing, or singing or chanting the holy/kenning names of elements you are internalizing the relations between the mythical and the profane, the speciality and the mundane with a word. I believe we are influenced by everything, that we don’t really get to just choose exclusively what influences our being. If we surround ourself with high minded beings, or sacred spaces, we become unto those people and places. If we are an aspiring vitki, and want to be like our ancestors all the time, but sit in front of the computer for 6 hours a day, we are going to be influenced by the technology implementing itself on our brain. People like this become far less social and outward because they can just accomplish everything online. So how this relates to the ve, is by sacralizing your own world, and making attachments to places that surround you, that influence will build, and the frequency of times they will impact you will increase with the more
you are attentive to them. It is a similar method to Paul’s :HATHENGARYA: The oridnary heathen aspiring to be something high/noble/arya, as with the Ve, it takes on this high value, and special quality.

For seta, if you have for instance come upon some old burial ground, or ruins of a historical building, these can be found virtually anywhere, even if you are on the move. You can use the Odal rune in a galdor formula, and link some of the 988871_10201040233562244_352433260_nkennings for the features that you think would be appropriate. During the part of the experience when you are chanting the kennings for say a boulder that may look like Woden’s face, or or leaf that seems to have a Yggdrasil pattern in it’s veins, you are internalize the experiences of your meditation in your memory and etching those thoughts into the place you have performed them at. Then if ever returning it is possible to invoke the resurgent feelings of that past experience and build on them, or if you never return again, try repeating what you did in a similar way at a new place, and observe the experience changes. Certain words or sounds will be able to conjure up the images of those places so that you may not have to be there in the flesh. This is certainly useful if you are not intending to visit a place to make physical gesture but merely meditate on it’s presence.

Using the runes, and with some of my apprenticing rituals and meditations, I have made headway with linking runic currents with certain natural phenomena. The wild rune stadhas I devised for working with natural inherit energy of the Nine Worlds was part of this. I see runes wherever I go and in everything I interact with. This congruence of ideas is how the magicians will is ultimately formed. Being able to find the esoteric meanings and offerings that are under the sub strata. I have had intense experiences upon discovering natural features. Stuff in nature that everyone enjoys. They were not particularly special for any reason, but at the time and place they took on the essence of what could be called a ve, because they seemed to permeate a very real embodiment of something bigger and better than just a body of water, a pile of stones, the tree or the trail. It stuck with me and acquired a kind of store in my consciousness. Even if it was temporal and I knew I could never return to it, I would often just stop and recognize it, honor the place, the wights who lived there, how it might have been shaped into what it is, trying to speak it’s language, and show my respect for the place. Many tracts of forest I have hiked since I was a teenager still have this sacred appeal to me, the trails of Northern Canada for instance, I can not go there and honorably leave if I see rubbish lying on the ground, because I know this history of the place, and what it means to the people who have sown their seeds of worth there, so these type of things I see as a sign of neglect which is counter intuitive to how the ve works. When I plant trees, it all seems the same mostly, the same logging roads, the clearcut, the dawn to dusk grind, but in my mind it becomes more than the hustle. If I stop planting for awhile, I can hear Roe deer far off, their footprints mending with my own. I know that in 10-20 years, the trees I put there may be cover enough from hunters, or shelter from a storm, a temporary refuge. Buzzards will hunt rabbits who choose to make their warrens there, and life will continue. Instead of accepting the wasteland. build the ve, every day, and though it has less impact on my life, it becames a sacred space for other sentient life. The impact of the Ve can not be misjudged. A ritual project that I am undertaking with a friend in the Badlands has suggested a similar sentiment about building and investing time and essence into energy-spaces if you will, where we can make our pilgrimage to, to perform and ‘go under’ the influence of the place. These places would be adorned with organic elements, like feathers and bones, and be used as a channeling point to convey messages, and imbibe a sort of perfected understanding of said place.

Everywhere I go, I seem to make connections, and at the same time to my spiritual downfall, I rarely stay to let them grow on me. I frequently go out whenever in a new place and photograph all the plants I have never seen and then identify them. Knowledge of the flora and fauna is extremely important in knowing what kind of wights live in a place and where you are sharing your dwelling with. If you are stripped for time or permanent space for whatever reason, an effective way is to find where the wights would have a particular affinity. I recommend going by instinct, all the books will tell you that dwarves are summoned in the presence of stone, and cliffs in the dark, and elves are best summoned in the presence of lush vegetation in the sun, and so forth but do what feels right. Following a set of rules, and methods I find doesn’t really help in the end, because you analyze too much. If you feel that some gnarly ruins are really making you feel that a draugur is lurking inside, then fixate your foci on the dead, anything that makes you think of wraiths and malefic spirits.  In time you will be able to detect their presence in other ruins, in the case of a draugar though, you may want to ward yourself. A permanent space is obviously better for paying continued penance to the Aesir and Vanir, but by seeking out places that already have this historic connection to them, you don’t have to do all the work of :Gifu:, an100_8442d making it personal. The age of the place itself, means there is probably something written about it, some archaelogy done there, or local lore about the place that you can work into your own rites and understandings. I think all of these sacred ve can act as portals as well. Just as there are harrows, groves, and fells that are in Midgard revered, so too there would be these in the outer homes, as a two way gate between both worlds.

Something else I find is how my current environment influences the pictures in my head when I am exploring or meditating in these sacred places. The way my fetch changes behavior when I am in a city or the country. The bio-feedback I get from derelict Roman and Celtic sites, as vastly different from what I felt when swimming in a Norwegian fjord for instance, or climbing the dunes in the badlands. The viscerality doesn’t seem to shift, but the draw I take from it, and lessons are very different.

A meditational paradigm that I think represents this transient finding quest of the ve, and which Troy used is this one, which reads: But how, asks the youth, is to gaze to be aware? “In each place and force a spirit dwells before me, after me, and always. They show me the world before me and after me. They have shown me our world at the time of hidings, when the people of stones and the people of oaks, when the folk of staves and ravens, are banished, (Druids, Odinists) and they show me we shall return again, in the night after the next Sigurd.” Now and again, Folk see him at marsh or skerry stone and none think him mad. The youth is faring into each place, to communicate with what is there, and what was before. Who stood and lived in the places where your house is today? What did they look like? Was there even anyone there at all, or was it untouched nature, perhaps the massive forest would have lurked over you there, a millenium ago, and a coyote may have made his den where your backyard is.

I ponder these visions all the time, and several of the techniques that Sean included in the gild book, like the hamingja strengthening, faring forth, seta, and blot, have been surefire mediums of transforming the way I think and act on my current lifestyle.

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Snø Måni Ulv Måni

tumblr_mtefb2dbvU1sgzg6zo1_500The full moon is not inherently special, it is special because we make it so. As Galdr mentioned, by the repeated layering of our actions and pouring of our will into a directive act is becomes sacred. Pondering on the full moon ritual last night after an inspired act of reverence, a very simple realization came to my hamingja. In ritual it is easy for us to get stuck in a bunch of words, and fixated on order or pronunciation, or a myriad of other distractions that keep us from truly engaging ourselves entirely, and abandoning to the ritual. The rift in the act of doing and becoming the ritual certainly held me back from a lot of extroverted actions during my progression as a heathen, and still often does. The moon has a multitude of meanings to each person. Aldis shared her sentiment with me that the full moon at its brightest is a reflector point and calls us to also reflect what is within. We see the full sun’s light on essentially dead matter, which also is symbolic of how our inner flame projected onto the seemingly base and meaningless imparts a real value.

The way I see the moon is a temporal shattering. Every creature, and every person who has ever walked the earth seen the same moon. Our ancestors; hundreds, thousands, and millions of years past seen the saw the same moon, and bathed in the same light. It is like the ‘black sun’ because it emits no light of it’s own, but is resplendent with the solar energy even in the vacuum of space. It serves as an unbroken string tied to everyone and everything else. Last night, we hailed Mani and drank mead with a wolf cloak, in a cold Vermont winter. 100 generations ago, a nomadic Norseman faring over the fjord may have used it for direction on his journey; and a few hundred miles south, the kin of our hearth reveled in their own way, under the Tyr eye.

A part of symbolism that I will be using in my Gildverk is the hamramr seta, during the moons’ full state. This serves the purpose of calling out our fylgja. With other members doing the gandreid with their fetch, permits one to travel to or with others in hamingja. Some lightly modified prose from the Gullveigarbok is what I am going to incorporate into the Gild moon rites. Inviting of Fenris kin to possess me, as I shape shift to wolf, reap all fetters, and re:wild the animal inside.

“Howl like Garmr, beast of Jarnvidr, devour my flesh! Let your fangs blacken my blood, and your essence touch my spirit! Ulv-serk hamramr, cloak me now! Fenrir ek kalla þik hulfrinn kjoptum blodugr skal ljos lifa eta!”

Rite of Passage: Galdragildi Moot

I became a member of the Galdragildi some 10 months ago, and found myself entering a secret society wherein I did not know anyone in person. We were 21 members, some apprenticing, some going through their journeyman work, and our Gildmaster Gandvaldr, who wrote the curriculum. The lead up to this gild moot has been filled with immense study, and reading, intense rite and ritual, and the ur-forming into the Othal, that characterizes our need for troth and the need to grow. I made the transition into III degree apprentice at this moot, and am gestating a lot of great work, and making big medicine for the coming era.

This gild moot took on the sentiment of a rite of passage for me, shaped by  ordeal, pain, kindred, initiation, intoxication, Hagalian purification, and ritual :H:B:I: I traveled for 78 hours on a pilgrimage from Northumberland, England to arrive in Lynchburg in the coldest hours of the night, and met with the Wolves. We went out to Ulfheim for galdor. A frenzy attained in the wildlands that hearkened back to a primal/carnal state of sentience. There amongst comrades, by the fire and stoking the black :ᚲ: within. Some of the deepest, most provoking, and engaging discourse I have had in the past half year were at this moot. We put our hands to the tools, and started constructing the structure that will become the forge at Ulfheim. This served as our sumbel place for the night to follow. Grimnir branded the Algir and merkstave on my forearm, and I took up the bindrune within my hamingja. Pain is sometimes the vessel to metamorphosis. The pain of the brand, causes the foci to be sharpened on tru intent. I hailed the day in the brisk cold, with some bare-chested stadhagaldr at the desolation of old houses, and met with those others whom I have waited months to make connection with in person. Sumbel at night had us out at the land, slowly becoming intoxicated by Mugwort and Wormwood mead. In rounds, we hailed, we howled, we :g:ifted, and raised our Lik and Minni to the high seats. The mead is both an entheogen and a cleansing process. I had accumulated a lot of poison, from disheartened shallow company pre-moot, from lack of stimulation, and empty spiritual expression. After 2 horns of mead, the poison was rended and the ur-purification had its way with me.

I heard the speech of my kin, and the saw collective hamingja of our gild become wyrd-riven. I believe all were in a state of anticipation pre-ritual. The Norns gave rede and runes by Mimir’s well, and wolf skins were donned. At the Ve, the vacuum of silence meshed into wodened chanting and thrashing. An Ulf-serk at the Horgr, and savage men possessed by fetches. Galdoring in unison, the gild formula, then shifting Hamr, back to to my own Wolf. The ordeal. The :R:ise. I entered the den, and came out anew.

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FUTHARK calendar reflections

:F:

Achieved second level apprentice in the Galdragildi

Quit from a brief and unproductive university course. Left behind normal civilian jobs, most likely forever. Went from being financially depending on the government for living in a single room to getting off the welfare system to do farming/treeplanting and sustaining myself. Went off the system almost entirely, no bank account, no rent costs, no bills, no permanent address, not registered with police, no phone, no car. Tramping with whatever I can carry, and staying in lodgings/tents. Was able to pay back some borrowed money from an ex-lover. Earned 3 grand in less than 2 months

:U:

Became very resourceful with what little I had. One full year of The Centurion Method, and continue yoga training. Rise in self confidence, independent nature, skill, multitasking and perseverance

:Th:
Conflict with two lovers, one resolved and turned into decent relationship. Distanced myself from weaker ‘friends’ who simply did not impress me. Made several enemies, keeping me on guard to who I trust and who are not worth my time.

:A:

High inspiration from deep talks with friends in other countries. Learned how to write in 8 different styles of Icelandic poetry. Kept up a heavy reading dose of 3-5 books at any one time, and became very interested in the Scandinavian Sagas/Lore/Mythos. Wrote probably in excess of 200 articles, and journal posts.

:R:

Quebec. Ontario. Manitoba. Central England. Norway. Isle of Wight. California. Nevada. Somerset. Northumberland. Scotland.

:K:

Focused a lot on finding the sacred in the mundane. Rites. Rituals. Magic.

:X:

Gifts of some of the closest friends I have had in life. Material gifts handmade by some, given and exchanged.

:W:

Heathen festival. Rome concert. nature walks. wildlife. good company.

:H:

constant change and moving too many times to remember. very polarized emotions for almost everything, nothing gray. Personal revelations.

:N:

Learned how to use oxen for ploughing, milking cattle, permaculture, tending to chickens/goat, making planks from full trees, setting up a living space, planting trees in a different style. Made a blowing horn. Felt need at times for: like minded company, resources, love.

:I:

Silence, stillness, solitude and meditation. Made full use of my time in winter. Proactive. Influenced several others to better themselves in subtle and direct ways. Intensified self knowledge.

:J:

Foraged for mushrooms, acorns, apples, cherries, medicine plants. Felt the seasonal change in my body. Experienced almost every type of weather, -40 boreal blizzard, +40 desert heat, Scottish 100mph gales, rain, hail, flood, the brightest spring sun and darkest skies

:E/I:

Made offerings to a personal tree in Northumberland National Park. Ehwaz rune sending. Learned about several species of tree in many different bioregions. Started the Pillars of Ygg workout method.

:P:

Altered states of consciousness. Rune divination/sending/minor healing. Introduced others to magic, and discovered tons more about it myself. Entertaining the matrix of all possibilities of my wyrd.

:Z:

Set up firm virtues. Kept to fundamental codes of behavior. Protected others from verbal, and mental abuse. Spiritual reverence for vaettir, Gods and Godesses as important aspects of my life.

:S:

Lead by example. Continually Rising. :ARAHARI: Looked at the bright aspects through the myrk.

:T:

Held to vegetarian diet. Gave people second chances. Became proficient with explaining my reasoning for something. Supported protected wolves, and primates. Kept off the criminal records. (Mostly, some trespassing on sacred barrows, and domestic issues, but nothing too severe)

:B:

Made several close woman friends. Re-looked at what I seek in a mate.

:E:

Plant allies, psilocybin, dandelion, fly agaric, salvia, marijuana. Wod-Intoxication; mead, absinthe, wine, cider. Animal totems; Wolf, Coyote, Ravens, Bear, Reindeer.

:M:

The Gild. Comrades. Self-evolution through Odhinnic Oath.

:L:

Purification of many vices, bad traits, and routines.

:Ing:

planted  over 110,000 trees. sown herbs. made two gardens from scratch. took down deer fencing.

:O:

Learned more about Indigenous traditions, bushcraft, and heritage. Looked for ancestrial lineage in the Innu/Naskapi/Algonkian peoples. Became dedicated to the Troth and the Galdragildi. Learned some old fashioned craft. Bread making. Primitive fire starting. Animism

:D:

Living to the full. Took on several personal projects. Daily rites/deeds. Multitasking.

 

 

 

ᛝ From A Long Line of Odhin’s Sons

During seta last night, while focusing on Lík dwelling on Nastrond for at least 20 minutes, I took another rune from my stitched fur pouch. After laying for this time in the dark, completely motionless, silent, dead, unconscious, I poured the antler chips out, leaving one inside. Held it in my hands and sent currents of power into the rune unseen. Held it still above my face, in complete darkness and eyes closed trying to ‘see’ the rune. 4 staves crossed over into my conscious thinking, as with the Mannaz I drew in November, there were 3-4 that came to my attention. This time :Kenaz: :Othal: Dagaz: and :Ingwaz: were on my mind. Again, as I did before, I sought to read the symbols instead of the runes. The staves dismantled themselves, and formed the distinct glyph of the Valknut. The three triangles in knots. I wondered what this was pointing to. Woden, tripartite, chosen ones, lineage. This didn’t fit to Kenaz or Dagaz. The Valknut kept seeing into my half awakened state, and again, the elite, the clan, the tribe, Odin’s brethren, his sons, the Valknutr, Ingvaeones, :ᛝ:

I took out the remaining rune and held it with eyes closed and thought more, and felt the ridged edges of the antler, then look to see my carved Ing rune painted in woad color on the face of it. It was the second time of the last two draws that I have foretold my own rune.

I thought on Ing all morning and afternoon, and how it related to the clan, the tribe, and also ‘of the earth’. Ingvi/Freyr as one of the cult male identities of nature. Ing meaning son-of, and alluding to worship of the earth, aiding the natural cycles, and the totemic relationship with flora and faun. The ING glyph resembles the seed, or seedling, of which I am serviant of. The seed that is my being, growing and thriving, and the seedlings that I plant back into the ground during the sacred day’s work. Yngvi-Freyr, who was the ancestor of one of the five Original Germanic tribes, the son of Njord, who is the son of Odin, or directly the son of Odin. Yngve_Frey_bygger_Gamla_Upsala_tempel_by_Hugo_HamiltonThe tripartite triangles in Valknut again, as the unbreakable family knots. Yngvi, just as myself, share this common ancestor, of Odin. I see this as honoring one’s name, heritage, and forefathers, and it seems for me the coming year, there will be many prospects of Tribalism and family.

𐌌 Mannaz gegn manni

I don’t believe in the runes, and have no faith in them. I know them. I do not worship Odhinn in conventional means I am evolving from and into him. I put to the test the runa which are already existing within and without.
“Know’st how to write, know’st how to read ,know’st how to stain, how to understand, know’st how to ask, know’st how to offer, know’st how to supplicate, know’st how to sacrifice?”

Personally, I can’t take a rune draw everyday. It seems to turn a wod-filled working  into something profane for being profane. I respond to the sound of the norn wheels, when they have stopped turning and need to spin more thread, when the runes are :N:eeded to take weave again in my life, after the previous ones have taken their turns through the warp and woof. I turned out Mannaz last night, after an extended sessions of a self-style healing rite, I took my runes in their skin and inspirited them with moðr, with both eyes turned inwards, staring into the ginn. I poured them out before me and let my hand be guided, magnetically, to the right rune. This look at least 6 minutes. I made this set by hand, first finding the deer antlers, then cutting the tines, carving, shedding blood, and painting them with a woad colored paint. They are unique and speak a very subtle bio-language to me. So I let my choice be guided, instead of just ‘choosing a rune’, I tried to become vulnerable to let the rune choose me, I was merely the means of the ritual to take it up into the physical. Immediately after picking it up, eyes still in the dark, I could sense it was of the last two aetts, “a matter of men” it repeated to me “midgard, and the races of man”, I first took this to be something concerning everyday tradition. I held the tine, to my heart and the pace became faster,  I could not feel the glyph risted into it, it appeared discordant though, like something was the wrong way it should be, it seemed almost alien. Then to my forehead, it seered into me, as a physical runeshape, and stayed in the space of my head. A set of runes kept blinking like a strobe, trying to distract me, yet in the shifting I could see one stave that seem to be formed by the fast moving lines of the others involved, like a zoetrope that forms a proper image at a high speed. I could see triangles, either facing inward or outward, like a mirror or bindrune.

Mann

I remember again, “of Midgard, of men” and then opened my eyes seeing, the inverted Mannaz rune. In this moment, everything had been confirmed, no trickery, or pseudo-magical acrobatics. The rune took form when I held it up to my head. It was inverted because with my eyes closed, images appear upside down to the sub-conscious. If they were open I would imagine it would have flipped the image, in the eye like it does for everything we see. The triangular-kaun mirror on two vertical staves, and there it stayed, embedding into the mind (minni) :M:, main, minni, :M: and moðr (mood) :M: I had read the rune before even having seen it, of all 24 in the row.

I am still interpreting it, but I have already felt it to be the man vs/ man. I work amongst them, and see to it that I outdo them by all means possible in my ability. Mannaz is Heimdall’s prototype, the very caliber and quality a human being, directly linked to the last two runes of the second aett I am working with Algiz and Sol, permitting no vice, no weakness or regression, only a firm countenance and testament of forthward evolution. It means culture to me, the cultivated reality of the tribe and most probably a sign of communion to come, and the sociability of each man who makes the movement. I take up my role, a Karl, my heiti, and hamr and wear it like a scyn, the word has power and it was… Mannaz.

Testament to my Gild

I have several personal projects, and initiative endeavors underway. I wish to use this platform to make the wyrd ways known, and give them finality, that they shall be done in true dedication and focus to the gild.

Third Ætt apprenticeship: It has been nearly 8 months since my apprenticeship started within the gild, I am at the cusp of the third rune aett study, and have taken well over the allotted suggested time of study to unfurl the esoteric workings of the first two. At Yule moot, I will be entering the Tyr aett.

Rune map/book: I aim to have this book and rune star chart complete by moot, a testament gildverk of my first year.

Pillars of YGG written (and method started): To complete the writing of my AsaTru fitness method by the Feast of Thunor (February 14) and have started the physical portion of the ritual and workout base.

Longhall and Ve: To contribute for the build of the longhall, and the hof at Ulfheim, supporting real culture of the Wolves of Vinland.

Saga rune

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This neo-rune is about the Northern story, the Saga. As with almost all epics throughout history they were all part of a greater oral traditons first. In Iceland where the day is sunken in darkness for over half the year and winter when the sun never rises. The only thing to do would be telling stories in the mead halls or around the hearth. Surely the Germanic peoples would have had a rune for this, or something like it. For this reason I wan’t to create one to serve the purpose of the story telling tradition. But it is also the book in physical form, that is traded or bought. The great work of a prolific writer who has put down on vellum or paper his translation of a story to retell it. Or an epic work of semi-historical fiction, like Beowulf, or A Song of Fire and Ice.

The message of the story is one of the most dynamic in people’s psyche, so the Saga rune is one of conveying imagination, and visual pictures from the written word. It is the narrative, and mythos of a tale or great event or persons life. The saga rune is a sign of a ‘civilized’ and more importantly cultural age, when the dire need of survival was easier, and left room for more creative endeavours like writing literature. Saga rune can be intoned before starting a book (more typically Scandinavian fiction, or Teutonic folk legendry) or writing one of your own to ensure to yourself you will also finish it. It is translatable, like the oral story passed down from one person to the next, thus one  story can have many versions, because of the saga rune influence.

Associated with women, who were the main compilers of the Sagas, they stayed at home and maintained the hof and household while the men went to hunt, or go a viking. The women would then hear their stories and scribe them, during the 11th and 12th centuries. Still today though there is a balance of male and female writers from the increase in leisure time, it is usually women who are considered more pensive and creative. The karls, and Jarls, who were the heroes and noblemen are the most repeated subjects of the old stories. A practicing Vitki who lives off the grid, and is self sustainable, or has highborn blood in their family may find sense in this Saga rune. The glyph is made up of the pages of a book and the ase-mouth. Use for endeavors of writing, reading and the spoken word (oral tradition).

As with my other ‘neo-runes’ they are part of an inventive mythology, which as a heathen who both lives in the 3rd millennium and embrace the 1st. The raidho wheels of creation don’t halt or reverse it’s tracks. Feel free to use this rune for your workings or magic, and like any decent heathen, give some credit.

To Build a Nauth-Fyre, and Burn your Fetters. A Cleanse.

Performed a cleanse ritual last night to the night rhymes of Hexentanz and Blakkr Seidr http://blakkrseidr.bandcamp.com/
First building the need fire, for the banishment of negative accumulation and dis-ease that have come from the past month and half. Warding myself and the ritual space with the smoke. Beginning with a silence and reflection, inhaling the wild incense from the reindeer moss and deer hair. The Varðlokkur to invoke the dark inspiration, the secret Plant of Power that rise and awake the consciousness. Intoning 3 norn-runes that I drew over two weeks ago in a Thursian trance. Inverted Elhaz, Thorn, and Laukr, stacked three times. A black mantra, symbolically cutting at the tines that bound my energies from limitless freedom, and carving anew. I galdored the glyphs at different speeds and vibrations, allowing them to naturally speak through me. As I chanted Laukr and Kargyr throat singing during the song ‘Loke Fredanar’ it began to drizzle. Nál/Laufey and Fárbauti, Seta in the rain with the fire and the nocturnal thunders. I took the runes from the wyrd-weavers themselves, those mothers and maidens and crones, and they knew, they knew what I needed. Invoking the heiti of Woden; Farmagnudr, Fjellgeigeidr, Hoptsonir, Kjallar, stitching their seed sounds together as one drawn out incomprehensible word. Then sitting again in silence, after the Mykjask Uteseta. The quiet needed to hear the fygja, and the abstractions peeled away to project myself into it’s wolfish hamr. seeking of your personal Dyrmegin, your Animal of Power, to Invoke the currents of the Járnviðr, to appease your Hugr after a long Óður or trance.

All of these associated texts I had not known before the ritual, only reading them afterwards. It seems that I was entirely subject to the music, the nightly darkness and the quietude of being alone. I feel that the Reindeer moss and Old Man’s Beard fungi, may be a future magic ally, as it grows abundant around here, and has many medicinal, practical and nootropic effects on it’s own, with a history of use to match. My need fire did not actually light, for it had been raining almost constantly here, so I resorted to stoking it with artificial means in the end, but kept the flame burning long enough for my means. Here is some old Teutonic prose about the need -fire, an ancient remedy of cleansing, banishing sickness, and plague. I made slight variations, using spruce wood, and hair and moss for tinder, taken from the woods, not the house.

On a day appointed, no flame must be left in the hearth, and the man shall make a nothfür. Strawm water and brushwood shall be brought from every house. An oaken stake is driven into the ground and a hole bored through it, to which a wooden roller smeared with pitch and tar forced in, and winded about, until by stress and nothzwang (heat), it gives fire. This is caught be the shavings, straw, heath and bushwood, till it grow to a full nothfeuer. The folk must walk through or be covered in the smoke to be cured

nauthfyre

Odin’s merkstaves

What does the Odin hanging mean to you, what does it represent, what does it not represent, what does it not not represent? Of course these are redes only uncovered by the tru Odinist. It may take on a purely subjective quality, or an esoteric agreement, dark or light aspects, and may or may not influence the growth of the vitki in return. I have oft pondered the different rune languages, and their stave forms. Which runes did Odin see, and in what order or shape? The mysteries already exist, but cannot be seen with two solar eyes, so he threw one into the black pool of Mimir and gains widsom from his fuller self.

The hanging itself, is not really explained how it was done in the Sagas or Eddas, only so that he was pierced, starving and parched. The symbol death of his lesser self, and ur-birthing into the Ase we know recognize of the folk troth. There are few depictions of Odin showing his neck, because of his long beard. Is it hiding scars from the rope or sinew he used to hang himself? Or in the few images and carvings that do, keeping in mind they were created based on oral tradition, don’t bear the markings. Would this mean he hung himself upside down, assuming he tied the ropes and jumped down, or possibly had help from Gullveig, who know the black arts, and knew how to coax the gods towards her during initiation. In the yew leaves are a poison alkaline called taxine. Gullveig could have given them to Odin, whence he became intoxicated and he bound him upside down to look into her realm beyond the underworld. The hel-mind, those dark depths of the psyche from where Odin learned his own runes during his initiation. If then we go with this innovative idea, then the runes would be seen merkstave, from his inverted position. These are Gullveig’s black runes. They would have left an imprint on his subconscious during the trance. Explaining why he is caught in a paradox web of destruction and beneficence. Only after hearing the runa-songs from the brother of Bestla did he realize it was a trick and found in the runes he collected the other, brighter meanings. He knows still that, the Ragna (regin) Rok (endfate) will come. The doom of the gods written in the cryptic language of the myrkrunes.

An intriguing passage in Skirnismal 35

“Hrimgrimnir is he, the giant who shall have thee

Hrim is only used in context to the thursian realms beyond the cosmic 9 worlds. Grimnir is a kenning of Odin. If Gullveig was present at his self-sacrifice, guiding him under the influence of the Yew into hanging himself upside down to see the chaos and svart-runes, it could be looked at like Gullveig, the giant, imparted some of her own essence into him.

These are pretty far out ideas certainly, and purely my imagination imparting some sort of sense to abstract concepts. But it could explain some mysteries in the lore, and the workings on Midgard, when rune magic goes awry, and destructive forces are let in. The merkstaves are those channels, perhaps too dangerous to look at with two full eyes, if you know where I am going with that one.