Thursday, 25 December 2014

A Possible Explanation for the Lack of Runic Inscriptions from Germania

For a long time now I have pondered the reasons for the smaller quantity of surviving runic artefacts from Germany and the German-speaking lands and the Netherlands compared to Scandinavia and even England and I believe that I have stumbled upon one possible explanation for this. As I was leafing through Friedrich Bernhard Marby's Marby-Runen-Bücherei I encountered the following interesting passage:

"So kamen in die Hände Karl's des Germanenmörders, über 4000 Bände germanischer Schriften. Nach dem Tode Karls wurden sämtliche Schriften auf Anraten römischer Priester von 'Ludwig dem Frommen', einem Nachfolger Karls, auf offenem Markte verbrannt und damit auf immer vernichtet."

"Thus into the hands of Karl the Teuton Murderer came over 4,000 volumes of Germanic writings. After the death of Karl, on the recommendation of the Roman priests of 'Ludwig the Pious', a successor of Karl, entire writings were burned in an open marketplace and with that destroyed for ever." (Wotans Krieger's translation)

Thus we have Karl the Butcher who was not only responsible for the murder of millions of Saxons but the destruction of our sacred groves, temples, God images and runic writings. The wars against the Saxons in the 8th century was truly a war of semitic xtianity against the Wotanist and Irminist religious paths of our ancestors and yet this does not stop the 55 Club from lauding him as a hero and affirming that they will "honour" him. (See The Great Yearning: An Armanen Ritual.) A real contradiction if ever there was one!

This widespread devastation of ancient Germanic spirituality was specific to Germania; Scandinavia having largely escaped this holocaust. The sacred writings which were not burned were buried away in the Vatican and the crypts of local churches.

"In der 'Sammlung'  älterer germanischer Schriften hat die römische Kirche nie halt gemacht. Unersetzliche Schätze an Runensteinen lagern heute noch in den unterirdischen Gängen und Kellern mancher Kirchen und Klöster und besonders in Vatikan. Die Sammeltätigkeit wurde später von den Juden, die ja auch aus diesem Grunde gerne 'Antiquare' waren, fortgesetzt. Zum Teil mussten sogar germanische Eingeweihte wichtiges Schriftgut (die Kabbala u. a.) in hebräische Schrift und Sprache umschreiben, um dieses wertvolle Gut vor Rom zu retten. Die hebräische Schrift und Sprache war ja nicht verboten!-So kam in Köln die germanische Kabbala in die unterirdische Bibliothek der  jüdischen Synagoge und tauchte später als 'Jüdische Kabbala' in Spanien und Nordafrika wieder auf. (Vergleiche die Schriften von Guido von List)"(Marby)

"The Roman church did not stop in the 'collection' of old Germanic writings. Untranslated writings on Rune stones lie still today in the underground passageways and cellars of many churches and cloisters and especially in the Vatican. The act of collecting was continued later by the Jews, who for this reason were gladly 'Antiquarians'. Even some of the important written materials of the Initiates (the Cabbala etc) had to be transliterated into the Hebrew script and language, in order to save this valuable material from Rome. The Hebrew script and language was indeed not forbidden!-Thus came the Germanic Cabbala into the underground library of the Jewish synagogue in Cologne and emerged again later as the 'Jewish Cabbala' in Spain and North Africa. (Compare the writings of Guido von List). (Wotans Krieger's translation)

The subject of the Cabbala and links to Armanist teaching deserves an article in its own right and this is something which I hope to address in a future article. The image at the head of this article is a drawing of the German Thorsberg Chape.

Sunday, 16 November 2014

The Five Aspects of Rune Magic

In Rune Magic there are five aspects that must be mastered in order that the magical and spiritual practices that we engage in are effective. These are:

.Breathing techniques.

.Rune stadha (body stance)/Rune Mudra (hand signs).

.Rune galdra (incantation of the Rune name or mantra).

.Visualisation of the Rune stave.

.Concentration. This is the active focus of the mind on the exoteric and esoteric meaning of the Rune. This is aided both by the study of trusted Rune researchers such as Edred Thorsson, Nigel Pennick, Ann Groa Sheffield and of course the more esoteric works of the Armanen Rune Masters themselves. In addition to this we gain over time our own individual understanding of the Runes. This is something which by necessity grows gradually but first we always start with what is actually already known. The Rune Poems are the basis of this.

In this article I wish to explore the practice of magical visualisation and concentration. This is possibly the most difficult aspect of our work as it requires a great deal of discipline. Concentration is closely linked to the practise of visualisation as whilst we visualise the Rune stave at the same time we should be concentrating on what it means to us. The Rune is more than a shape or stave; it is more than a name or sound; it is a concept. When engaging in Rune Yoga I focus first on regularising my breathing. This is a skill in itself. The system which works best for me and which I am accustomed to is the following:

Inhale-count 5 seconds or beats of the heart. Then hold the breath for 3 beats. Then exhale for 7 beats and finally hold the breath for 3 beats, so 5-3-7-3. Find whatever rhythm works best for you. I always inhale via the nose and exhale via the mouth. Once I have adopted the Rune stance I begin the process of galdra. The works of Edred Thorsson, especially Futhark and the more advanced Nine Doors of Midgard are very useful books to guide us in the practise. Intone the Rune galdra on the exhalation of the breath. I do this 9 times for each Rune. In fact I try to factor in the number 9 whenever I can in my Rune and spiritual work because of this sacred number's close association with Woden, the Rune Lord Himself. I always close my eyes as this aids my ability to visualise and concentrate. Whilst visualising the shape of the Rune in a flaming red colour I then meditate on its meaning; both the generally accepted meaning and what it symbolises to me. The regular practise of Rune Yoga helps us to internalise the Runes which is the way that we should approach them because by doing this we make them a part, a sacred part of our inner selves. This helps to deepen our walk with Woden.

There are generally 3 methods that we can use in Rune galdra. There is the traditional form of Rune Yoga. There is the lesser known practise of Rune Mudras (which are outlined in Nine Doors of Midgard) and Signing and Sending the Runes which is part of casting a magical Runic circle. By the use of a Rune wand or staff we can project the visualisation of the Rune from the area of our solar plexus where we imagine (imagination is a magical practise) its birth, into the circle that we are forming. This is a very powerful form of protection particularly if we add to this the the Hagala Wih Hailagaz mantra. Again I will discuss this in a future article.

As a starting point I would recommend that those who are new to Rune magic practise the visualisation of the Rune row in which they are working. One way of aiding this is to draw the Rune stave in red on a white piece of paper, say at a height of about 6 or 7 inches. Hold this at arms' length and spend a good five minutes staring at it and then close your eyes, say initially for 5 minutes at a time and then gradually increasing the time. Practise each Rune visualisation for 3 consequitive days until you have worked through the entire Rune row. This is the beginning of the practise of internalisation of the Runes.

Visualisation and concentration are useful tools in other magical practises. In order that we may influence others, either near at hand or at a distance we can use the techniques of breathing, visualisation and concentration. This may be done in a fully awakened state or as we start to induce sleep. An excellent short and concise guide to this practise is found in Jose M. Herrou Aragon's The Forbidden Parapsychology which I fully recommend. We will be exploring this separately in my next article. 

Thursday, 30 October 2014

Otto Rahn's Thoughts on the Rose Garden

I recently discussed the Armanen concept of the Rose Garden as representing the nursery of our race. The red rose is symbolical of our Ario-Germanic race, the red symbolising its vital and sacred blood. I also pointed out the analogy to the red beard of Donar who is the germinating power of our race. The red rose on a white background is an ancient heraldic symbol of Deutschland, the white representing the realm in which the Armanen initiates ruled. There are many mediaeval German legends that are connected with the central legend of Das Nibelungenlied including the southern German legend of the dwarf King Laurin and his Rose Garden.

Significantly Otto Rahn in his Lucifer's Court (1937) refers to this legend with reference to the God Donar:

"The buck and rose were sacred to the god Donar-Thor. I must ask, is Thor the brother of King Laurin, who spanned his Tyrolean rose garden with a silk thread to stop all unworthy intruders? If Thor is Laurin's brother, who was at home in those German lands, which gave a life that lasted a thousand years, did he travel a clear road to a fiery mountain? According to Wolfram von Eschenbach, Laurin said to King Dietrich von Bern: 'You still have fifty years to live, and you would also like to be a strong hero. Nevertheless death will overcome you. Yet know that my brother at home in German lands is able to give a thousand-year life. You need only choose a mountain that is ablaze inside. Then you will be akin to eathly gods!"

Rahn has more to say in his book about this connection:

"I know of three rose gardens. The second was near Worms, somewhere near the remains of the monastery of Laurisham-Lorsch, near where we find a memorial for the victims of the world war. Siegfried is also said to rest there, if this godlike warrior was a man of flesh and blood. In fact, the designation rose garden was commonly used in earlier times for a cemetry. As I only recently became aware, such a rose garden and cuttings from a rose hedge were 'essential to a ritual consecrated to the thunder god Donar-Thor for the cremation of the dead by firethorn.' In this way, the bodies of our dead pagan ancestors were turned to ash in a blazing fire of rose thorn, and Donar-Thor was the rose garden's divine lord."

The rose garden was guarded by "twelve heroes of the Rhine, one of whom was Siegfried" (Rahn).  Kriemhild, the wife of Siegfried had invited the great hero Dietrich von Bern (Theoderic the Great) with twelve other warriors to compete with Siegfried, the winner receiving a rose and a kiss from her. The winner of this conflict was not Siegfried but Dietrich. 

Sunday, 12 October 2014

Stan and Ur and their Association with Megaliths

The Stan rune, the 32nd of the Northumbrian Futhorc is one of the graal runes:

"It seems that the 'magical formula' calc-stan-gar actually represents an esoteric understanding of the Grail mythos which was well-developed in the Germanic world. Although Wolfram refers to southern sources from Moorish Spain, no hard evidence for this understanding has actually come from there. So we are left with Wolfram's lengthy discourses in Parzival as well as other discussions in medieval German works, e.g., the Wartburgkrieg of Heinrich von Ofterdingen, in which the Grail is also identified with a stone that fell from Lucifer's crown, and the Old English runic tradition, as sources for the chalice-stone-spear complex." (ALU. An Advanced Guide to Operative Runology, 2012, Edred Thorsson.)

He places the origin of the calc-stan-gar (horn/chalice-stone-spear) complex among the Alans, a North Iranian people who were stationed in Northumbria in Roman times. Herodotus explains that the Sythians who the Alans were closely related to had an origin myth that concerned three golden objects that fell from the sky, a plow and yoke, a battle-ax and a cup. These three objects represent the three Dumezelian functions of fertility, war and priestcraft, the three Aryan castes. Dr Flowers (Edred Thorsson) comments that the stone (Stan) represents earth (fertility), the spear (Gar) represents war and the chalice (Calc) priestcraft.

In Irish mythology in the Second Battle of Mag Tured the Tuatha De Danann (the Aesir of Germanic mythology) bring with them to Ireland the four sacred objects of the Stone of Fal-symbolised by the Stan rune, the Spear of Lug (the Celtic equivalent to Woden)-symbolised by the Gar rune, the sword of Nuada (the Celtic equivalent to Tiw)-symbolised by the Tiwaz rune and the Dagda's cauldron-symbolised by the Calc rune.

According to Nigel Pennick in his Wyrdstaves of the North. Runic Lore and Legend of Old Northumbria (2010):

"Stan represents the Bones of the Earth, the ground beneath our feet. It can signify a blockage, such as a rock lying across a path, or a stone at the entrance to a cave. Additionally, Stan represents a megalith standing at a place of power in the landscape, a wyrdstone bearing natural runes which we can read, or a stone or playing piece in a board game."

I believe that Mr Pennick is correct. The more that I meditate upon Stan the more I visualise a megalith and in particular I visualise the White Horse Stone or Inga Stone which is near Aylesford in Kent for it has the general shape of Stan, very much like an ancient altar stone. This stone is said to be a memorial to the fallen chieftain Horsa.

Another rune which resembles in shape a megalith, indeed a dolmen is the Uruz/Ur rune, the second rune. Not only does this rune visually remind us of a dolmen but its very meaning-strength is surely indicative of these heavy stones. A secondary meaning is to be found in the name of the rune itself-Ur, the Germanic for ancient, primaeval. Megaliths portray both these qualities-strength and antiquity. 

Saturday, 27 September 2014

The Red Rose as a Germanic Racial Symbol

Walter Blachetta in his Das Buch der Deutschen Zinnzeichen states:

"Die fuenfblaettrige Rose ist das Sinnbild-der tiefempfundenen Minne-. Nicht nur, dass dieses Zeichen die Heckenrose wiedergibt, die im Volkslied, im Maerchen eine so bedeutsame Rolle fuer Liebe, Geliebte u. dgl. spielt, auch die Form eines jeden Rosenblaettchens ist ein Herz. Fuenffach ist hier die Entfaltung, das entspricht der Deutung des Drudenfusses, der ja den Menschen mit seinen fuenf Sinnen verkoerpert. Waehrend in der Volkskunst die fuenfblattrige Rose ein sehr gebrauchtes Sinnzeichen ist, und zwar ausgesprochen mit der obigen Deutung, hat die christliche Kirche dieses Symbol sofort 'neutralisiert' und es Maria, der 'reinen' Magd, zugesprochen. Ausserdem wurde die Rose, wahrscheinlich zur Busse fuer die fleischliche Minne, in Rosenkranz dem 'Gebet' zugesprochen."

Wotans Krieger's translation:

"The five-leafed rose is the symbol-of the deeply felt courtly love-. Not only does this sign reproduce the wild rose, which in folk song, in fairytales plays such a significant role for love, sweethearts and the like, also the form of every little rose petal is a heart. The blossoming is fivefold here, which corresponds to the meaning of the pentagram, which embodies mankind with his five senses. Whilst the five-leafed rose is a very frequently used symbol in folk art, and indeed expressed with the above meaning, the christian church has straight away 'neutralised' this symbol and allocated it to Maria, the 'pure' virgin. Besides that the rose was probably granted to the rosary for use in prayer, to atone for carnal love."

German Armanist and Runologist Friedrich Bernhard Marby discusses the significance of the red rose in his Die Rosengarten und das ewige Land der Rasse, 1935-The Rosegarden and the eternal Land of the Race). The red rose is a symbol of the ancient German Reich which he points out includes not only the then German borders of 1935 but also Denmark, Sweden, Norway, England, Russia, Austria, France, Italy, Spain and Southeast Europe. Germany is to be regarded as the racial rosegarden of Europe: "Deutschland, das grosse Rosenland, das Rassenland."-"Germany, the great roseland, the raceland".  Germany was symbolised by the red rose-"Das alte Wappen des Deutschen Reiches (rote fuenfblaettrige Rose im silbernen Feld). "-"The old coat of arms of the German Reich (red five-leafed rose in a silver field)." Significantly the red rose is also a symbol of England and the county of Lancashire. The presence of the pentagram in the centre of the rose is an indication of the original pre-xtian nature of this symbol.

In describing this ancient coat of arms Marby states:

"Dieses weisse Feld (weiss=wiet=wissen, walten) redete von dem Lande, in dem die Wissenden walteten, in dem die Wissenden als Kulturaufgabe die Rassenaufzucht pflegten."

Wotans Krieger's translation:

"This white field (white=white (Wotans Krieger's edit-Low German form of 'weiss')=to know, rule) speaks of the land, in which the Initiates ruled, in which the Initiates cared for the rearing of the race as a cultural mission."

The 'Initiates' are of course the Armanen.  Marby relates the word Rose with Rasse (race) and with Ross (steed). He draws attention to the use of the horse as a symbol on German coats of arms such as the one for Hannover which is a white horse on a red field. This is also the coat of arms for the modern German Land (state) of Niedersachsen (Lower Saxony), the Land of Nordrhein-Westfalen  and the English county of Kent.

The rose is ultimately connected to the word red and it is the red rose which is prized above all. At one time before racial decay overtook England an Englishwoman would have been termed as a rose. This is now the exception not the rule due to the mass availability of junk food in this country and rising levels of obesity.  Marby makes this connection between the two words:

"Roth ist also auch Rose. Da die Farbe rot die Farbe der Rasse ist, ist die Rose auch die Blume, das pflanzliche Symbol, das heraldische Sinnbild der Rasse."

Wotans Krieger's translation:

"Red is thus also rose. Because the colour red is the colour of the race, the rose is also the flower, the botanical symbol, the heraldic symbol of the race."

Significantly red and white, along with black or blue appear on the flags of many modern Indo-European countries. The red cross of England, that ancient sun cross is one such example. The eagle is of course an ancient German symbol and continues to be so even today. At one time the colour of the eagle was red (like the phoenix) on a silver field.
"In order to depict the eagle`s capacity for self-immolation by fire, it is coloured red. From today on our symbol is the red eagle, which warns us that we must die in order to live."(Rudolf von Sebottendorff)  

We are also reminded of the red beard of the Germanic Thunder God Thunor/Thunar/Thor/Donar:

"Tyr, auch Thor, auch Donar (Do[na]r) 'genannt', ist die Triebkraft, die die Rasse schafft." (Marby)

Wotans Krieger's translation:

"Tyr, also Thor, also Donar (Don[na]r) 'so-called', is the germinating power, which creates the race."

The rosegarden is a common motif in German legend and I am reminded of the German mediaeval epic Rosengarten where Siegfried and eleven brave heroes defend Kriemhild's rosegarden from Theodoric the Great.

"Der hauptzweck der Rassengaerten war die Erhaltung der Rasse and did Rassen-Aufzucht."(Marby)

Wotans Krieger's translation:

"The main purpose of the racegarden was the preservation and the rearing of the race."

The Rosengarten is of course the Rassengarten which urgently needs to be defended today.

Sunday, 14 September 2014

Die Dreierschild and the Triceps, Variants of the Valknut

Die Dreierschild and the Triceps are two closely related Germanic symbols and are variants of the Valknut.
The Dreierschild (pictured to the left) is known in English as the triquetra which simply means triangle and can refer to any 3 cornered shape. In England it is often incorrectly perceived to be a 'Celtic' symbol but this is false.

"Der Dreierschild ist ebenfalls eine alte germanische Form des Dreifusses und das Zeichen fuer-die dreifache Verpflichtung, die Gott, Welt und Menschheit jedem Leben stellen-. Beim Dreipass haben wir in der Mitte des Zeichens, gebildet durch die Verschneidungen der drei Kreise, bereits den Dreierschild gesehen." (Das Buch der Deutschen Sinnzeichen, Walter Blachetta)

Wotans Krieger's translation:

"The triquetra is likewise an old Germanic form of the trefot and the sign for the threefold duty, which God, the world and mankind place on every life. With the Dreipass (Wotans Krieger's edit-an alternative form of the triquetra pictured immediately above the Dreierschild but resembling 3 interconnected circles with a Dreierschild in the centre-a form of trefoil) we have already seen in the middle of the sign the triquetra portrayed through the blending of the three circles."

Regarding the triceps:

"The triceps, an old Nordic sign. A symbol of heavenly power. By tracing its perimeter from the apex back to the apex we realise the meaning of the words: 'The Will of God, descending upon the world, sways to and fro over the Earth, and returns again on high." (The Book of Signs, Rudolf Koch)

The triceps (pictured at the top) consists of three connected Common Germanic connected Ing runes. The image of the Dreierschild attached to this article is the Wappen (coat of arms of Hohberg in Germany.

Sunday, 31 August 2014

Wendehorn, the Consolidation of Opposite Principles

Walter Blachetta in his Das Buch der Deutschen Sinnzeichen (The Book of German Symbols), 1941 states:

Die juengere man-Rune steht fuer-das taetige, schaffende, zeugende Prinzip, fuer Freiheit, Entfaltung, Leben-. Sie ist ein sehr hauefig gebrauchtes Zeichen und bereits auf steinzeitlichen Keramiken zu finden. Seher oft (auch auf den Felsbildern suedschwedens) erscheint sie als eine Mannsgestalt, die beide Arme kraftvoll emporstreckt. In aelteren Futhark tritt sie wolh auf, bezeichnet hier aber den Lautwert-z-bzw. -r-, waehrend die eigentliche man-Rune (mit dem Lautwert-m-) eine andere Form hat. Erst ab dem 9. Jahrhundert n.z. wird obenstehendes Zeichen als man-Rune gebraucht.-In der Volkskunst bedeutet diese juengere man-Rune sehr oft den oberen Teil als Lebensbaumes, waehrend des Wurzelstueck durch die juengere yr-Rune wiedergegeben wird."

Wotans Krieger's translation:

"The younger man-rune stands for-the active, creating, generating principle, for freedom, development, life-. It is a very frequently used sign and can already be found on stoneage pottery. Very often (also in the rock paintings of southern Sweden) it appears as a shape of a man, with both arms powerfully stretched upwards. In the Elder Futhark it appears to signify here however the phonetic value-z- or r respectively, whilst the actual man-rune (with the phonetic value -m-) has a different shape. Only from the 9th century CE was the above shown sign used as the man-rune.-In folk art this younger man-rune signifies very often the upper part of the tree of life, whilst the roots part is represented by the younger yr-rune."  

This is very interesting as the Man-rune has a very ancient lineage going back to the Stone Age as do many of our runes and holy signs. It is the act of worship of Germanic man as he stretches out his arms to communicate with his Gods and to receive divine energy streams from them.  Here Blachetta also connects the rune to its opposite Yr rune, both being parts of the tree of life, Yggdrasil or the Irminsul. The Wendehorn rune incorporates this principle more fully as a bind rune of both Man and Yr.

Later in his book Blachetta shows the younger Man-rune again as an alternative rune stave when discussing the Futhark:

"Die spaetere Form der Man-Rune. Ihr Lautwert ist-m-. Rune der juengeren nordischen Runenreihe und heute die bekanntere Form fuer den m-Laut. Sie ist eine Rune des maennlichen Prinzips und steht fuer das taetige, schaffende, zeugende Prinzip, fuer Freiheit, Entfaltung, Leben."

Here Blachetta makes clear that the younger Man Rune stands for the masculine principle (maennlichen Prinzips) and it is important that we bear this in mind.

Regarding its opposite, the Yr Rune Blachetta states:

"Die juengere yr-Rune steht fuer-das erhaltende, bewahrende, empfangende Prinzip, fuer Gebundenheit, Sammlung, Ruhe-. Sie ist die gestuerzte juengere man-Rune und zeigt den unteren Teil des Lebensbaumes, das Wurzelstueck, auf. Wir sehen hier das Zeichen des Ichs, der Persoenlichkeit-den senkrechten Strich-im Urdbogen ruhen, also in in der Staette der Ruhe, der Sammlung und des Todes. Viel eindeutiger zeigt diese Sinngebung eine aeltere yr-Rune auf, die aus einer ur-Rune besteht, die einen kleinen senkrechten Strich in sich einscliesst (siehe unter 'Ueberzaehlige Runen').-Im heutigen Volksbrauch findet die juengere yr-Rune vielfach Verwendung bei Todesanzeigen, um anzudeuten, dass die Persoenlichkeit des Verstorbenen durch den Tod nicht ausgeloescht ist, sondern nur in Ur fuer eine gewisse Zeit der Ruhe und der Sammlung weilt."

Wotans Krieger's translation:

"The younger Yr-rune stands for the preserving, protecting, receiving principle, for restriction, collection, peace-. It is the upside down Man-rune and signifies the lower part of the tree of life, the  roots part. We see here the sign of the I, of the personality-the vertical stroke-resting in Urdbogen (Wotans Krieger's edit-Urdbogen literally means the bow of Urd, a concept which I will write about in a future article on this blog, the Gods willing!), thus is the place of rest, of the collective (Wotans Krieger's edit-ie the ancestors) and of death.  There is clearly much in this meaning which points to an older Yr-rune, which survives from an Ur-rune (Wotans Krieger's edit-primaeval rune), which includes a small vertical stroke within itself (see under 'Superfluous Runes'). In contemporary folk custom the younger Yr-rune has been frequently used in obituaries, in order to suggest that the personality of the deceased has not been extinguished through death, but only tarries for a certain time of rest in Ur (Wotans Krieger's edit-has the sense of the primaeval, time outside of the time-the ancestors) in the collective."

The Ur-rune he is referring to is actually the 27th rune of the Northumbrian and Anglo-Saxon Futhorcs. Further on in the book Blachetta emphasises the feminine nature of the Yr rune:

"Die juengere Form der yr-Rune. Ihr Lautwert ist-y-. Rune der juengeren nordischen Runenreihe, doch wurden in den spaeteren Jahrhunderten noch viele andere Formen fuer das-y-gebraucht. Die hier stehende Form wurde aber die bekannteste. Sie ist eine Rune des weiblichen Prinzips und steht fuer: das erhaltende, bewahrende, empfangende Prinzip, fuer Gebundenheit, Sammlung, Ruhe.

"Sie und da hat in der juengeren Zeit die yr-Rune diese Gestalt gefunden-das nach unten gerichtete Herz mit dem Punkt der Befruchtung. Das Herz steht ja fuer den Mutterschoss und hat hier die Bedeutung der ur-Rune bekommen."

Blachetta here attaches an image of this older Ur-rune which resembles an upside down heart (Herz) with a dot (Punkt) in the centre. Blachetta gives the meaning of Mutterschoss to this symbol which means the womb. Another word for this is Mutterleib. So clearly the Yr-rune represents the feminine principle (weiblichen Prinzips) whilst the Man-rune the masculine principle (maennlichen Prinzips).

The Wendehorn, a mediaeval Rune which does not belong to an historical rune row is interesting because not only does it incorporate both the Man and Yr-runes but whichever way you turn it it remains the same. Wenden is German for 'to turn' or to 'turn over' or 'around'. It is thus a dynamic rune which is in constant movement. We get the sense of this in the life and death aspects of this rune: Arising-Becoming-Passing Away-New Arising. It is the rune of eternal recurrence. It demonstrates that death is not the end but it counsels us to think of the end.

Blachetta has this to say about Wendehorn:

"Das Wendehorn ist das Bild der-fruchttragenden Ergaenzung-der beiden gegenpoligen Prinzipien-also von Freiheit und Gebundenheit-von Entfaltung und Sammlung-von Leben und Ruhe-von Zeugen, Schaffen und Empfangen, Bewahren-von Mann und Frau u. dgl. Die juengere man-Rune und die juengere yr-Rune find hier zu einem Zeichen zusammengefasst, das schon das Bild eines Lebensbaumes wiedergibt. 'Horn' heisst dieses Zeichen, und das Zeichen des Horns steht fuer Reife, Fuelle, Kraft. Mit der hagal-Rune, der Lilie, der Stuetze und dem Doppelfeil ist das Wendehorn eng verwandt. In nordischen Bauernkalendern war es, 'der Zwiefache, der Erde Mehrer', der zweimal gezeichnet werden musste, wenn Erfuellung der Bitte (Gelingen eines Werkes, einer Arbeit, gute Ernte, zahlreiche Nachkommenschaft u.dgl.) erhofft werden sollte."

Wotans Krieger's translation:

"The Wendehorn is the image of the- fruit-bearing replenishment-of both antithetical principles-thus of freedom and restriction-of unfolding and collection-of life and rest-of generating, creating and receiving, protecting-of man and woman etc. The younger Man-rune and the younger Yr-rune are found to be united here in one sign, that yet restores the image of a tree of life. This sign is called 'Horn', and the sign of the horn stands for ripeness, fullness, strength. The Wendehorn is closely related to the Hagal-rune, the Lilly, the Stuetze (Wotans Krieger's edit-a rune-like symbol slightly resembling the Wendehorn) and the Double Arrow. (Wotans Krieger's edit-a rune-like symbol resembling two Tyr runes on top of each other) In the Nordic country almanac it was, 'of double, the increaser of the earth', which twice had to be signified, if it was hoped that a request be fulfilled (Success of a deed, a work, good harvest, numerous descendants etc.)"

Blachetta does not refer to the Calc rune in his book but the very name of this rune as I have discussed in previous articles signifies kalkr, `chalice` which can also be used in a heathen and not just a xtian context. So the word calc and the obvious horn shape of the rune stave make it very clear what it is supposed to represent.

The Wendehorn symbolises the union of opposites and reminds us that millions of years ago in ariosophical lore, prior to the division into gender man was neither male nor female but one.  It also signifies to us that life and death are part of a continium. It is the bridge between apparent opposites.

Sunday, 27 July 2014

Runic Meditational Beads

As mentioned in an earlier article the use of Runic prayer beads as meditational aids may help us to deepen our daily walk with the Gods. There are a number of such products on the market but I decided to assemble my own from materials purchased from English and North American sources. A nice set of 24 Elder Futhark wooden Rune staves measuring 2x1.5 cm was purchased from an American craftswoman on Etsy. The staves were fortunately pre-drilled. 4-5mm black wooden beads were bought very cheaply on Ebay UK. I threaded these together with 1.5 mm thick leather thread and attached a  bronze Thunor's Hammer measuring 4x3cm which I had purchased many years ago from a metal smith at a Viking crafts fair.

The Rune staves are each separated by 1 black bead. At each end of the Futhark there are 9 small beads which symbolise first of all the 9 nights that Woden hung from the world tree in order to recover the wisdom of the Runes and also the 9 worlds of  the Germanic cosmos. As a finishing touch I tied the Hammer with 9 knots to symbolise our being bound to Woden as His Einheriar.

Its utility began when my daughter looked at the prayer beads and started to discuss the shapes and meanings of the individual Runes with me so it proved to be an excellent teaching aid-a use that I had not thought of prior to making it.

In addition to its use as a meditational and teaching aid it may also be suspended around the neck as it is approximately 24 inches long so it does not need a clasp. This is an important thing to consider.

Friday, 25 July 2014

The Östergötland Hammer

There is an interesting article published on the Volkisch Runology blog about the The Östergötland Hammer on

Rune Binder and myself appear to share an interest in this particular hammer. Like Rune Binder I feel that this  form of the Hammer has a special and sacral quality because not only is it an historical rather than a contemporary version but it connects us also to the great Runic and folkish revival of 1930s Germany. This was one of the versions produced by that great German silversmith Otto Gahr.

Those who felt a particular affinity with the Gods of their ancient Germanic ancestors would choose to wear the Hammer rather than the xtian cross, although the cross itself was not originally a xtian symbol but an ancient Aryan and Germanic solar symbol which we revere today as Woden's Eye.

SS and Wehrmacht soldiers no doubt felt a source of comfort, protection and vitalising energy by wearing the Hammer amulet into battle, tucked beneath their tunics of course. The fact that Otto Gahr produced a number of different styles of Hammer is an indication to me that there was a demand for this product. This is further evidence for the revival of Germanic religion in the Third Reich under the protective hand of Heinrich Himmler who himself wore a Hammer amulet under his clothing, although there is some dispute as to which version of the Hammer he wore. From time to time I have seen some copies of Gahr Hammers for sale on the Internet but they tend to sell very quickly.

Rune Binder makes the very valid point that we should try and avoid imported Hammers from Asia. I agree with him. However it is not always possible to ascertain where and by whom a Hammer has been made. The only sure way to know that a Hammer has been made in Europe or by European craftsmen or manufacturers is to visit the websites of sellers who clearly manufacture their own. However in these days of international trade even though I always use English, German, European and American traders we cannot know for sure. I have a large collection of Hammers of all styles, sizes and material. They are a mix of traditional and contemporary or modern styles using traditional motifs.

If you are unsure of the origins of your Hammer rather than cast it away I suggest that you perform a rite of sanctification using a sprinkling of salt and running water with a suitable invocation to Thunor to bless it and make it His own. Even better if you can expose the amulet to rain water that has been blessed by thunder.

Monday, 7 July 2014

Some Notes on Widar the Avenger

Jarl Widar (Karl Maria Wiligut) writing in Hagal issue 12 in 1935 points out that the 12 zodiacal signs are in fact "original Aryan Runes":

"Because they are the original script of  Aryan humanity and at the same time have to be the original script of the Atlantean culture.
"In Atlantean times, then, these original Aryan Runes had a deep meaning by virtue of their logical ordering in the zodiacal signs, which was apparently lost as soon as their meaning was changed in an astrologically illogical way as a result of the variation brought on by by the procession of the equinoxes."

Significantly Wiligut ascribes the sign of Aries to Wid-Ar, the zodiacal symbol being a composite of the Isa and Raitho Rune staves.  Werner von Bülow, the editor of Hagal states:

"The name Wid-ar appears here for Aries [Widder], there for Sagittarius, which here bears the name Widi (Wili).

Widder as my readers may know is German for ram. Adolf Hitler, the Wotan avatar and thus spiritual father of the Widar avatar who is to come, Der Starke von Oben was born under the sign of Aries on the 20th April, which marks the beginning of the zodiacal month for that sign. 

"In Eddic mythology Odin is avenged on the Fenris wolf by Widar, who ushers in the Wood-Age (Landvidhi; vidhi means meadow [Weide], wood) in that unsown fields bear fruit. Wili is named alongside We as Odhin's brother. According to the 'Vafthrudhnismal,' Widar and Wali (who avenges Baldur on Hodur) rule over the sanctuary once Surtur's flames have gone out. He is also called Ali and is said to be the son of Odhin and Rind.
"The names indicate an inner relationship between Wali-Wili-Widi-Widar. Common to them all is the W as a sign of turning [Wending] and the sign of the ego: I. Since A expresses unity, L life, D generation, and R rhythm, ....."

Bülow associates Wali with "Life's changing the ego towards unity. Wal is the freedom to choose [Wahlfreiheit] and at the same time the realm of the dead (Walhalla), the seat of the Einherjar."

He associates Wili as "Life's changing from one ego to another through the will of light." Widi is "Generational change from one ego to another through knowledge of the tree of life, ie., of the organic nature of all changes." Of Widar he comments "The turning of the ego towards generating the rhythm of unity. His sign is the eagle [Aar], which hunts for fish among the rocky crags. He soars above solidity (rocks) and the rarified, fluid element of life (fish). He therefore also rules over the processes of growth. Unsown fields bear fruit for him."

 Bülow states "in the Wood-Age only Widar can reconstruct the Golden Age because he (Widar's shoe!) will restore pure custom."

Sunday, 6 July 2014

Think about the End!

This is an image of one of my Hammer amulets. The reader will notice the Calc Rune, the 31st stave of the Northumbrian Futhorc and one of the Graal Runes. It is also the Yr Rune of the Armanen Futharc and the Younger Futhark. In the latter two traditions the Rune is connected with the yew tree, a symbol of death to the Germanic tribes and thus became known as the Todesrune. However this is a superficial understanding as after death or passing away there is new birth so this is really a Rune of transformation.

The Ogham few that relates to the yew tree is idad, the 20th and last few which I think is significant. The Anglo-Saxon rune Eoh and the Common Germanic Eihwaz  also symbolise the yew and appear one third and one half of the way through the Futhorc/Futhark. However in the Younger Futhark Yr appears at the very end and this gives a kind of finality to the meaning of the rune which is not present in any of the three rune poems although interestingly the Abecedarium Nordmannicum does say "Yr al behabet (Yew holds all) which I interpret to mean death.

This meaning is supported by the corresponding Yr rune of the Armanen Futhork. Guido von List calls this the "error-rune" (Irr-rune). He summarises for this rune: "Think about the end!"-very worthy advice! (See The Secret of the Runes)

The yew tree may be found in most ancient English church yards as these were usually built upon sites that were considered sacred to our ancestors. The yew was undoubtedly a sacred tree and the Celts for instance forbade their damage or destruction:

"Assemblies were held under these venerated trees, and it was tabu to damage them in any way." (Pagan Britain, 1967, Anne Ross)

Calc represents the mead horn and thus is the container for the sacred divine fluid. The mead symbolises both divine inspiration but in a magical sense also the divine essence of the Gods. When we partake of the mead, sanctified by the Hammer of Thunor we share in the essence of the Gods. The xtian church stole this concept from Germanic heathendom and they call it communion or mass. Calc also represents the downward plunge of the Arya from the world of life-giving spirit into dense matter which is subject to decay and death. However in turn Calc reminds us of our eventual return to our former and truer eternal state.

Sunday, 22 June 2014

Cweorth, the 'Missing' Fourth Graal Rune

Over recent years I have pondered and analysed the last 3 Graal Runes of the Northumbrian Futhorc and compared these Runes to the 4 Hallows of Irish mythology but never able to reconcile them completely. The missing link was the missing 4th Graal Rune.

It was obvious to me that there was a corelation between the following 3 Graal Runes:

Calc-cup/chalice/Cauldron of the Dagda

Stan-stone/Stone of Fal/the Graal of Wolfram von Eschenbach's Parzival

Gar-spear/Gungnir-the Spear of Woden/Spear of Lug/Spear of Parzival

The problem for me was that although there were clear parallels between Germanic and Celtic mythologies on their own individual interpretation of the Graal mytho,s for this to be convincing there had to be a 4th Graal Rune. At one point I speculated whether this could be Teiwaz/Tyr as this God was the Germanic equivalent to Nuada and considered to be a sword God as is Saxnot and Irmin. However this was not one of the hidden Runes and not a part of the 4th Aett of the Anglo-Saxons. Also the Rune itself is clearly a spear or an Irmisul, certainly not a sword.

I reasoned that if there was a 4th Graal Rune it has to be located in the 4th Aett and logically one should expect to find it immediately before the Calc Rune. I have in the past given consideration to the 30th Rune, Cweorth but always dismissing it due to lack of any evidence-until now that is!

In the last 24 hours evidence in support of Cweorth being the 4th Graal Rune was supplied to me by a poster by the name of OPersephone and I am grateful for her scholarship. Furthermore this link was confirmed separately by Wulf Ingesunnu in the latest edition of Spear of Woden. Wulf writes "the fourth, Cweorth could refer to a sword." OPersophene writes:

"Regarding the association of the sword with the Northumbrian rune "cweorth"... as the word "cweorth" is unattested in Anglo-Saxon outside the Northumbrian runes, it is my belief that this could be a case of an ancient transcription error. The Anglo-Saxon word for "sword" was "sweord". "D" and "TH" were often used interchangably during the Anglo-Saxon period, due to the loss of the unique alphabetical character representing a hard "th" sound. As a result, this sound was sometimes represented by "th", and sometimes by "d". If we assume that some ancient scribe mistakenly wrote "cweorth" instead of "sweorth", then what we are left with is simply an alternative spelling of the Anglo-Saxon word for "sword"."

Britain and Ireland share a similar megalithic culture and as scientists have shown, the same Indo-European DNA. The site at Stonehenge was the centre of a British Isles wide sacred solar cult and what has survived are the remnants of the lost sunken northern civilisation of Atland, referred to in the Frisian Oera Linda Book. The Graal Runes hold the key to this knowledge and it is part of the task of the Ages for Woden Initiates now to unlock this knowledge.

Saturday, 24 May 2014

The Haegl Rune-a Rune of Transformation and Positive Change

Following on from a discussion with the Folk Warder recently about the action of the Haegl Rune I would like to spend some time exploring this enigmatic Rune and my experience with it over the years.

Haegl occupies the 9th position in the Anglo-Saxon/Northumbrian Futhorc and in the Elder Futhark where it is known as Hagalaz, its Proto-Germanic name. In the Younger Futhark it is known as Hagall and occupies the 7th position. In the Armanen Futhork it is called Hagal and likewise it is the 7th Rune.

Its original position as the 9th Rune is significant for this number is closely associated with Woden who hung Himself upon the World Tree for 9 nights in order to receive the wisdom of the Runes. His ring Draupnir has the ability to multiply itself and every 9th night it produces 8 more rings like itself. There are of course 9 worlds in the cosmology of the Germanic peoples.

According to Adam of Bremen every 9th year at the temple at Uppsala the people gathered for feasting and sacrifice. At Ragnarok Thunor retreats 9 steps and dies after killing the Midgard Wyrm. Freyja has to wait 9 nights before His union with Gerd. Hama had 9 mothers. Hermod's ride to Hel to rescue Baeldag took 9 nights. The Valknut has 9 points and 9 named Gods survive Ragnarok: Baeldag, Hoenir, Hod, Widar, Wali, Magni, Modi, Njord and the daughter of Sol. The square root of 9 is 3 (3 x 3), which in itself is another highly significant number in Germanic mythology.

As 9 is so closely related to Woden and our religious lore we should not be surprised about the significance of the Haegl Rune. It is the Rune that brings destruction, being likened to the action of hail stones:

"(Haegl/Hail) is the whitest of grains, it comes from high in heaven. A shower of wind hurls it, then it turns to water." (Old English Rune Poem, translated by Edred Thorsson)

"(Hagall/Hail) is a cold grain and a shower of sleet and the sickness of snakes." (Old Icelandic Rune Poem, Thorsson)

"(Hagall/Hail) is the coldest of grains; Christ shaped the world in ancient times." (Old Norwegian Rune Rhyme, Thorsson)

The Old Norwegian Rhyme is obviously like the Old English Rune Poem heavily xtianised. Edred Thorsson in his Nine Doors of Midgard presents A New Rune Poem, a clever synthesis and cleansing of the historic poems from xtian influence. Rather than view this as an act of reckless revisionism I would ask my readers to consider that the Rune Poems which have survived have in themselves been largely tampered with by xtian scribes so in effect Thorsson's work is one of restoration. This is the stanza for the Haegl Rune:

"(Hail) is the coldest grain and the whitest stone of heaven; it was hard on wheat, and yet worse for worms- but from the stone did Sig-Father shape the world."

Clearly the reference to "Christ" who "shaped the world" is a revision by a xtian scribe where Christ was substituted for Woden.

Ann Groa Sheffield in her Long Branches. Runes of the Younger Futhark points out that Haegl as well as being cold is referred to as a "grain" and thus has within itself the potential for growth as it contains a seed within. So Haegl initially brings destruction but in its wake there is potential for new and necessary growth. It basically sweeps away the old dross and makes way for something new and better.

Back in the late 90s Haegl had a signicant influence in my personal and spiritual life. It swept away the old for something new and better. Whilst attending a craft fair I approached the stall of a Rune Mistress and saw that there were a selection of crafted Rune Stone pendants made of slate. I asked to purchase a Tiw Rune pendant as I have always been drawn to this Rune and the Rune Mistress said no, the Rune had to choose me! I closed my eyes and my hand was drawn to the Haegl Rune. I immediately understood the significance of this. There was a 1 in 24 chance (less than 5%) of me drawing this Rune. The Rune was symbolic of the chaos that was ensuing in my life at the time. This Rune enabled me to see that what was happening was part of the Wyrd set in motion by the Norns and had to be worked through but there would be a positive change at the end of the day.

At the time my first name began with the letter 'H', which is obviously the letter associated with Haegl. Also at this time I was reading a book by Nigel Pennick, titled Runic Astrology. Pennick posited the theory that the Elder Futhark Runes governed the 12 months of the year, a Rune for each half-month. Haegl he positioned as governing the half-month from 28th October to the 12th November. Significantly my birthday falls upon the 28th October, the very beginning of this half-month. Jung would call this synchronicity or a meaningful coincidence.

In addition to drastic personal changes I finally began to abandon the xtianity which I had embraced in the 1980s. The Call of the Blood which I began to hear from 1989 onwards became stronger. A few years later in the early 2000s I received an unsolicited communication from Woden's Folk, a mail shot. From that moment on I embraced Wodenism. I had already spent a number of years by then researching the Runes and reading about Germanic mythology-anything I could get hold of but I had no means of expressing or practicing this new-old religion. Woden's Folk gave me that structure and consolidated my Weltanschauung. This was all part of the enfolding of my personal Wyrd. For the first time I had encountered a belief system and world outlook that reflected the one that had been slowly but surely forming in me.  This is why I have no doubt that Woden is working in Wulf Ingessunu and this is why the Haegl Rune has been so significant for me. Another aspect to Haegl is hael as in whole. Haegl brings healing and wholeness but its operation may be drastic at the time. It brings healing and wholeness to the whole folk community. According to Guido von List (The Secret of the Runes) it is the 'All-hedge'. Do not fear Haegl-respect it!

"Harbour the All in yourself, and you will control the All!" (von List)

The Scandinavian and Armanen version of Haegl takes the form of a crystal and when enclosed encapsulates every Rune stave. It is the All-Hag, the Krist-All! I am of course referring to the Nordic and Solar Krist, not the Jewish Christ, which is a perversion of the Aryan concept.

Sunday, 11 May 2014

Wendhorn, the Rune of Turning and the Eternal Return

The Swastika as I have remarked upon before is primarily a polar rather than a solar symbol although it has over the course of time and the wanderings of the Aryans taken on this latter and subsidiary meaning.

The reason why it is so closely associated with the Aryan peoples is because of their original northern Thulean homeland, their Ur-heimat. Even when some of them migrated towards the southern hemisphere they took their lore and polar symbolism with them. This is why we see traces of the Swastika across many parts of the world.

Connected to the Swastika or Fylfot is the Irminsul or Caduceus which sustains it:

"If the swastika is the prime symbol of the Pole in its aspect as center of the celestial or terrestrial circle, then the caduceus is the prime symbol, in the West, of the World Axis that joins the two." (Arktos. The Polar Myth in Science, Symbolism and Nazi Survival, Joscelyn Godwin, 1996.) 

The Caduceus came into the possession of the Greek God Hermes (Roman equivalent: Mercury) who was compared by the Romans to our own Woden. I feel that this is significant for Woden is the master of travel (like Hermes/Mercury) between the nine worlds via His steed, the eight-legged Sleipnir. As Woden Initiates we emulate Him and seek to attain similar powers in travelling between different worlds or dimensions-or states of consciousness which we attempt to do via the spiritual disciplines of Rune Yoga, self-hypnosis and meditation.

It is no coincidence that the Aryan system of chakras or wheels are situated along the spinal column. It is via this column or world tree (Irminsul-YR-MAN-SOL) that we travel to experience new worlds (chakras/wheels) and attain varying states of consciousness and new experiences.

Elizabeth Goldsmith in her Ancient Pagan Symbols likens the Caduceus to the sacred Tau symbol, which as we know is associated with the Hammer of Thunor. Eugene Goblet d' Alviella in his The Migration of Symbols (1894) refers to the presence of this symbol on the monuments of the Aryan Hittites. However the latter writer considers it to be primarily a solar rather than a polar symbol.

Via the pole which connects the earth (Midgard) to Asgard the soul of the Arya travels prior to birth and after death of the physical body. This fact is represented symbolically by the 15th and 16th Runes of the Armanen Futhork, Man and Yr, representing life and death respectively. The fact that one follows the other in the Futhork sequence is significant in this regard.

The Arya chooses the moment of his birth or rebirth and the circumstances surrounding it. It is not by pure chance. One single physical lifetime may not be enough for us to fulfill our task, our mission. The Einheriar understands this and for that reason has no fear of physical death. It holds no terrors for him.

The Man Rune whilst signifying life, the shape of a man with outstretched arms to the Gods (the mode of prayer of Germanic man), is paradoxically more indicative of the soul which has left the physical body and is returning to Asgard, whilst the Yr Rune which signifies death ("Think about the end!")  is yet the soul travelling down from Asgard to the awaiting physical incarnation on Midgard. This teaches us that our physical incarnation in life is really a form of death-"in the midst of life we are in death", whilst our true abode is most definitely in the incorruptible home of the Gods, Asgard.

Here on Midgard we can see things only dimly, as through a veil but in Asgard we shall know and be known! In Virgil's Aenid the dead must drink from the waters of the river of forgetfullness, the river Lethe, in order that they can forget their previous incarnation in order to be reincarnated.Viktor Rydberg found a Germanic parallel to this myth as he writes in Teutonic Mythology Volume 1:

"In Saxo we find an idea related to the antique Lethe myth, according to which the liquids and plants which belong to the lower world produce forgetfulness of the past. Therefore, Thorkil (Thorkillus) warns his companions not to eat or drink any of that which Gudmund offers them. In the Gudrun song (ii. 21, 22), and elsewhere, we meet with the same idea. (Chapter 50)"

In Chapter 51 of the aforesaid work Rydberg identifies Mimir as being the same person as Gudmund. 

The Man and Yr Runes are stylistically combined in the Wendhorn Rune. Nigel Pennick in his The Complete Illustrated Guide to Runes states regarding this Rune that:

"Everything goes in cycles, and Wendhorn reminds us that we must experience good and bad alike."

Surely life and death is part of the cycle of continuous Arising-Becoming-Passing Away-New Arising? The Woden Initiate should consciously take this Rune to be a sign of his own eternal becoming. Pennick relates this Rune to the changing phases of the moon and silver is its associated colour. Guido von List in his Das Geimnis der Runen, translated by Dr Stephen Edred Flowers (Edred Thorsson) as The Secret of the Runes refers to Wendhorn:

"The crescent moon as the 'Wendehorn' is, however, also the rune of Freya, who promotes childbirth."

He does not however include the Wendhorn in his Armanen Futhork. The German verb wenden means to turn. One could thus consider it to be a Bindrune of Man and Yr and a most powerful one at that.

Sunday, 4 May 2014

The Mediaeval Runes as a Fifth Aett?

My readers will no doubt be aware of the 24 Elder or Common Germanic Futhark, the 29 Rune Anglo-Saxon Futhorc and its extended 33 Northumbrian Futhorc,the 16 Rune Younger or Scandinavian Futhork and the 18 Rune Armanen Futhorc but how many you will be familiar with the Mediaeval Runes which do not belong to a Futhark/Futhorc/Futhork?

The best information available in print about these Runes is to be found in Nigel Pennick's The Complete Illustrated Guide to Runes (1999), probably the very best and most comprehensive single volume esoteric treatment of the Runes hitherto published. The Mediaeval Runes also feature in his Secrets of the Runes (1995), also highly recommended.

In  Secrets of the Runes he suggests incorporating these additional Runes as a Fifth Aett. Strangely although the later book details 8 of these Runes, the earlier book only refers to 5 of them and in the later book he does not refer to them as incorporating a fifth Aett. Secrets of the Runes refers to the Runes Wolfsangel, Erda, Ul, Ziu and Sol. The Complete Illustrated Guide to Runes however refers to these Runes and 3 others: Wendhorn, Fyruedal and Wan.
This discrepancy may be due to Mr Pennick only becoming knowledgeable about these 3 later Runes after he published the earlier book.

In the later book he states:

"Although they are less well known than the previous rune-rows, there were a number of runes used individually in the Middle Ages, which are largely mediaeval Germanic and Dutch in origin. They are associated mainly with gods and goddesses who were worshiped in secret in Christian times. They were used for protection and healing, but not in runecasting. They are newer than the Gothic runes and form a separate category of their own."

The above paragraph is interesting for two reasons. Firstly he states clearly that each Rune is associated with a God or Goddess. For those of us who do not simply use the Runes for divination but recognise them as tools which can be used for communication with the Gods they have a sacred character and thus should be utilised. Secondly it is noticeable that by referring to them as a "separate category" there is an implication that by 1999 he has given up his earlier idea from 1992 (Secrets of the Runes was originally published under the title of Rune Magic in 1992) of conceiving them as a Fifth Aett with the Gar Rune. Despite this I believe that as Runic practitioners we should at least consider this possibility of a Fifth Aett as an extension to the Northumbrian Futhorc.

I have already illustrated and commented on these Runes in detail on this blog in November to December 2008 so I do not intend to go over old ground.
4 of these 8 Runes are directly associated with Gods:

Erda-Erda, the personification of the earth as Mother Earth or Mutter Erda. 

Ul-The Frisian God Waldh, a forest dwelling God with healing powers.

Ziu-The Old High German variant of Tiw/Tyr.

Sol-The Goddess of the sun, Sol.

The Fifth Aett, following the order given by Mr Pennick is thus: Wolfsangel, Erda, Ul, Ziu, Sol, Wendhorn, Fyrudal and Wan.

It is my intention to create a set of Runes using these 8 additional ones as the Fifth Aett and experiment with them. Just as the 33 Rune row enhances our experience to a greater degree than the 24, 18 or 16 Rune rows I believe that a 41 Rune row would increase our understanding and ability to communicate with the Gods even further. This may be a break with tradition but the Northumbrian/Anglo-Saxon Futhorc did exactly that with the creation of a Fourth Aett. The addition of a Fifth Aett in my view continues this work. I will feedback the results of my findings in due course on this blog.

Friday, 18 April 2014

The Armanen Futhork and the Rune Poems

There is still in many runic and so-called 'Asatru' circles a great deal of lingering prejudice against the Armanen Futhork but in German lands it still remains the prevailing Rune row and it is the only Rune row which can be equated to the 18 stanza Havamal-Sayings of the High One in which Wodan imparts His Rune wisdom to us, His children.

Most of this system's critics point out to us repeatedly that it is not 'historic' whatever that may mean! All things at some point are new and over time obviously become 'historic' so this argument has little merit. There is a clear and tangible relationship between the Armanen Runes and the Elder, Younger and Anglo-Saxon Rune rows and unlike the surviving Rune Poems the lore attached to each of these Runes is untainted by the alien judaic religion of xtianity. When studying the Rune Poems it is essential that all three are used in conjunction and comparison in order that we may derive the original lore regarding them. The Old English Rune Poem which provides details about 29 off the 33 Northumbrian/Anglo-Saxons Runes is the longest poem but it is the most contaminated by xtianity.

An example of such contamination is:

"(Tir) is a token, it keeps troth well with noble-men always on its course over the mists of night, it never fails." (Edred Thorsson-Rune-Song)

No mention is made of our most ancient Germanic deity *Tiwaz in this version and yet the other Rune Poems do mention Him:

"(Tyr) is the one-handed among the Aesir; the smith has to blow often." (Old Norwegian Rune Poem, Thorsson)

Tyr is also mentioned in the Icelandic Rune Poem:

"(Tyr) is the one-handed god and the leavings of the wolf and the ruler of the temple." (Thorsson)

Likewise Wodan is not directly referred to in the Old English Rune Poem:

"(God) is the chieftain of all speech, the mainstay of wisdom and comfort to the wise, for every noble warrior hope and happiness." (Thorsson)

The Old Norwegian Rune Poem is also a little vague in regards to who this deity may be:

(A god) is the way of most journeys, but the sheath is (that way for) swords." (Thorsson)

The Old Icelandic Rune Poem is much more specific:

 "(Ase) is the olden-father and Asgard's chieftain and the leader of Valhalla." (Thorsson)

The Old Norwegian Rune Poem is not free from contamination either:

"(Hail) is the coldest of grains; Christ shaped the world in ancient times." (Thorsson)

The Old Icelandic Rune Poem which is closely related to it is rather different:

"(Hail) is a cold grain and a shower of sleet and the sickness of snakes." (Thorsson)

The Old English Rune Poem is rather sound in this particular comparison:

"(Hail) is the whitest of grains, it comes from high in heaven. A shower of wind hurls it, then it turns to water." (Thorsson) 

The Old Icelandic Rune Poem is the most faithful to our ancient traditions than the other two and this must always be borne in mind. There may indeed be a case for a rewriting of the Rune Poems in order than their original heathen meanings be restored. In fact this has already been attempted by Edred Thorsson in the 'Fifth Door' of his The Nine Doors of Midgard, a book which is more than a book. It is a complete curiculum for the aspiring Rune Magician and an esoteric work which I highly recommend. This poem is simply titled A New Rune Poem and in my opinion is a valiant effort in restoring the meaning and lore of the 24 Rune Elder Futhark. Strangely he does not include the last five Runes of the Old English Rune Poem

It is quite clear to me that Guido von List recognised that much of our ancient lore had been either lost or contaminated by xtian scribes. Clearly his 18 stave Armanen Rune row was an effort to restore and cleanse our Germanic lore and by equating it to the Havamal he succeeded in this respect. The Armanen Futhork is also a very folkish Rune row and would therefore appeal to those of us who are folkish and in particular of German descent. I see no reason though why we should not make use of all four systems and the mediaeval Runes as well which do not belong to a specific Rune row which I intend to discuss in a future article.

Thursday, 10 April 2014

Rune Hand Mudras and the Ar Rune

I have been a practitioner of Rune Yoga for quite a few years now, mainly focussing on the Elder Futhark and the Armanen Futhork, although I intend to extend this practice also to the Anglo-Saxon Futhorc and Younger Futhark shortly. One thing until recently which I have neglected is the use of hand Mudras which supplement normal Rune Yoga. Indeed it can at times be a suitable alternative as the adoption of a Mudra may be done at any time and in place with little attention been drawn to the practitioner. Also for those of us who are getting older it may be a little easier to use unless like me you suffer from a hand tremor!!

Useful information about Mudras may be found in Edred Thorsson`s The Nine Doors of Midgard and also in Siegfried Adolf Kummer`s Runen-Magie, translated by Edred as Rune Magic so I do not intend to repeat the very same information here. One particular Mudra however may be used also as a secret sign of recognition between Armanists and Esoteric Wodenists and that is the Mudra for the Ar Rune.

Kummer has this to say about the Ar Rune:

"The a-Rune, Ar, Aar (eagle), the Eagle of the Sun, noble-man, Aryan, Arman, the Son of the Sun, Aar-fire=primal fire, the Son of God. Harmony=Ar-mony. Ar=acre (field). Ar-Arahari, the spiritual Sun; Arimann, the Sun-Man, the Aryan. The Ar-Rune is also the rune of the healer, the physician (Arzt). Numerical value 10.

Regarding the hand Mudra itself:
"......the Ar-Rune hand-sign which is performed right-handed and with the thumb bent downward as far as possible. Here through singing the a-a-a sound particularly electric energies are accumulated in the hand, so that the Runer feels a fine tingling and a gentle pricking in the thumb, the base of the thumb, and the hand center; the outstretched fingers begin to vibrate lightly. Thoughts or inner meditations are focused on receiving Ar-Fire and Solar powers. This sign particularly affects the forces of life, in a rejuvenating and strengthening manner. Drawing the power into the body produces a strong effect on the solar plexus. The astral color is silver-grey to bright grey-green."  

Tuesday, 1 April 2014

The Aryan Origins of the Gral Myth and Cweorth, a Gral Rune?

The Northumbrian Futhorc contains 4 Runes not found in the Anglo-Saxon or Old English Rune Poem. These are Cweorth, Calc, Stan and Gar, the latter 3 being known as Grail or Gral Runes. Some writers also refer to Cweorth as being a Gral Rune but thus far I have seen no convincing arguments.

I have in previous articles linked the Calc, Stan and Gar Runes to 3 of the Hallows of the Irish Tuatha De Danann. Calc being associated with the Cauldron of the Dagda, Stan being associated with the Stone of Destiny and Gar being associated with the Spear of Lugh who is the Celtic equivalent in certain respects to Woden. Gar is of course also Gungnir and this 33rd and final Rune stands outside of and central to the 4 Aetts. Stylistically it incorporates within itself the 4 Aetts and represents the cosmic centre around which all the other Runes (and Gods) revolve.  Gar can also be associated with the spear of Parsifal, the latter day Siegfried. Parsifal is the coming God-Man, the Arman and Sonnenmensch. Wagner intuitively felt this truth and this is why he produced Parsifal as the final music drama as it represents a continuation of the previous Der Ring des Nibelungen cycle. Wagnerian scholar Paul Schofield makes the case for such a link in The Redeemer Reborn. Parsifal as the Fifth Opera of Wagner`s Ring, 2007.

The Sword of Nuada may find its parallel in the Tiw Rune although this is not generally considered to be a Gral Rune but we must remember that when we are discussing the Runes along with Germanic and Celtic mythology what we have are the broken shards or remnants of a lost Hyperborean Aryan tradition which we are trying to piece together. There are mythological parallels between Tiw and Nuada which further strengthen this association.

It is interesting to consider that Cweorth has in fact 2 forms as a Rune stave, one of which closely resembles the Ear Rune which immediately precedes it. Meditating on this form of the stave I realised that there could indeed be a Gral connection for both Ear and Cweorth in its Ear type form resemble a tree. The Havamal in the Elder Poetic Edda tells us that Woden sacrificed Himself to Himself upon the world tree:

"I know that I hung on a windy tree
nine long nights,
wounded with a spear, dedicated to Odin,
myself to myself,
on that tree of which no man knows
from where its roots run.

         "No bread did they give me nor a drink from a horn,
          downwards I peered;
          I took up the runes, screaming I took them,
          then I fell back from there." (Larrington translation)
Thus we have a link between Cweorth and the 3 accepted Gral Runes. This represents not a Christian myth but a Kristian one. Woden is here represented as the Aryan Cosmic Krist crucified upon the World Tree, not for the pupose of `forgiving sins` but in order to seek and acquire knowledge.

Edred Thorsson writing in ALU, a Advanced Guide to Operative Runology, 2012 speculates that the "symbolic complex" of Calc-Stan-Gar may have its ultimate origins in the Aryan North Iranian tribe of Alans. Apparently the Romans settled a military contingent of Alans in northern England and southern Scotland. He draws a link between this tribe and the English surname of  `Allen' or `Alan`. He states that the Alans are closely related to the Scythians who had a myth reported by Herodotus in the 5th century that at the origin of their tribe there fell from the sky a plow and yoke, a battle-axe and a cup. The Aryans are closely associated with agriculture and possibly the inventors of it as L.A. Waddell makes clear in his A Sumer Aryan Dictionary:

 "This title Ar, Ari, Arya, or "Aryan", appears, as I have shown, to have originally designated the Early Aryans as "The Ploughmen" from the Sumerian Ar, Ara, "plough", which is now disclosed as the source of the Old English ear, "to plough, to ear the ground" and of "ar-able", etc.[See Ar, "plough" in Dict]. The Aryans are now seen to have been the traditional inventors of the plough and of the Agricultural Era of the World; and the sense of Ara or "the exalted ones" appears to have been used for this title when this gifted race became the rulers of the various aboriginal tribes-the Sumerian also gives the plough sign the meaning of "raise up, exalt" as the secondary meaning of ploughing as "the uplifting" of the earth[see Ara, exalt, in the Dict]."

This Scythian myth obviously tells us that they believed themselves as Aryans to be the inventors of agriculture. Likewise the battle-axe has its origins amongst the Aryan peoples as the myth relates. The cup of course alludes to the Gral myth. Edred points out that the 3 symbols of plow and yoke, battle-axe and cup relate to the 3 Dumezilian functions of the Indo-European caste system. The plow and yoke relate to fertility, the battle-axe relates to war and the cup relates to priestcraft. Likewise the stone (Stan) represents the earth and thus fertility/agriculture, the spear (Gar) war and the horn/cup (Calc) priestcraft. 

Saturday, 22 March 2014

Adolf Hitler, Ariosophist?

The involvement of Heinrich Himmler and Rudolf Hess in the occult is well documented but what about Adolf Hitler? Despite Hitler being the Führer of the Reich and his published and unpublished writings, speeches and records of private conversations little is generally known about his personal spiritual beliefs.
We certainly know from his recorded private conversations (Table Talk) that Hitler was antixtian but had to conceal his true thoughts so that he did not alienate the largely xtian or xtianised German masses.
Clues to his ideas may be gleaned from his early history prior to his election as Chancellor of the Reich.
Some intriguing pieces of evidence are to be found in the late Dr Nicholas Goodrick-Clarke`s The Occult Roots of Nazism. Secret Aryan Cults and their Influence on Nazi Ideology (1985), a seminal work on esoteric National Socialism.

Hitler`s sojourn in Wien (Vienna), a focal point for German-Austrian Ariosophy is likely to have brought him into contact with Ariosophical circles and he is on record as saying that his experiences there shaped his ideology. One must remember that it was a multiracial and multicultural hell-hole, probably a lesser version of that once English city, London.

"Yet Vienna was and remained for me the hardest, though most thorough, school of my life. I had set foot in this town while still half a boy and I left it a man, grown quiet and grave. In it I obtained the foundations of a philosophy in general and a political view in detail, but which never left me. But not until today have I been able to estimate at their full value those years of study." (Mein Kampf, Mannheim translation)

"Vienna was a hard school for me; but it taught me the most profound lessons of my life. I was scarcely more than a boy when I came to live there, and when I left it I had grown to be a man of a grave and pensive nature. In Vienna I had acquired the foundations of a Weltanschauung in general and developed a faculty for analyzing political questions in particular. That Weltanschauung and the political ideas then formed have never been abandoned, though they were expanded later on in some directions. It is only now that I can fully appreciate how valuable those years of apprenticeship were for me." (Mein Kampf, Murphy translation)

 Jörg Lanz von Liebenfels when interviewed at his home Wien-Grinzing on 11/5/51 said that Hitler would obtain copies of von Liebenfels` magazine Ostara from a nearby tobacco-kiosk and had approached von Liebenfels to purchase back copies. Liebenfels could see that Hitler was lacking in funds so generously gave him the said back copies free along with his return bus fare. These details were later corroborated by the Police who kept records of residents` addresses and those of local businesses. We have no reason to doubt von Liebenfels` statement. So clearly as a young man Hitler was an avid reader of Ariosophical magazines and this belief system must have influenced him.

A fellow resident of the hostel where Hitler resided, Josef Greiner confirmed in his autobiography, Das Ende der Hitler-Mythos  in 1947 that he was friendly with Hitler and later confirmed in 1955 that Hitler had owned a substantial collection of Ostara magazines and that Hitler would engage in heated discussions with another resident about the racial ideas of von Liebenfels.

Hitler absorbed and recycled the ideas of von Liebenfels. A private conversation recorded in 1934, published in Hitler Speaks (1939):

"How can we arrest racial decay? Shall we form a select company of the really initiated? An Order, the brotherhood of Templars round the holy grail of pure blood?"

Many esoteric societies were suppressed during the Third Reich. One of the reasons for this was to obscure any trace of connection between them and Hitler yet in Hitler`s personal library von Liebenfels` Das Buch der Psalmen teutsch (1926) was discovered.

Hitler apparently admitted to Elsa Schmidt-Falk and her husband that he read the works of Guido von List "with enthusiasm" and that he had been given a letter of introduction by the List Society in Wien to the society`s President in München (Munich). In 1921 an early member of the NSDAP, Dr Babette Steininger presented Hitler with a book and on the inside cover she wrote "To Adolf Hitler my dear Armanen brother."

August Kubizek, an early friend of Hitler as a youth recalled that Hitler had penned a play in 1908 about the conflict between xtian missionaries and Germanic priests of a heathen shrine in the Bavarian mountains. Elsa Schmidt-Falk also claims that Hitler owned a first edition copy of von List`s Deutsch Mythologische Landschaftsbilder and held a high opinion of von List`s Der Unbesiegbare (1898).

Goodrick-Clarke states that "there is no evidence that Hitler ever attended the Thule Society" but I contest this bold assumption. Rudolf von Sebottendorf claimed that Hitler was a guest, although not a full member of the Thule Society (see Hammer of the Gods. The Thule Society and the Birth of Nazism, 2012) Often the fledgling German Workers` Party, the precursor to the NSDAP would meet at the offices of the Thule Society at the Four Seasons hotel. Eckart, Rosenberg and Feder were all members of the society.

In the trenches of WWI in 1915 Hitler wrote the following remarkable poem which gives us an idea of where his heart lay:

Sometimes, in the bitter nights I go to Oak Wotan.
Surrounded by silent glare,
To forge an alliance with the powers at night.
The runic letters that makes the moon with his magic spell
and all those who during the day are full of impudence,
They become small before the magic formula!
They cast steel spears, but instead of hitting the target,
Solidify into stalagmites.
Thus, the false are separated from the real.
I came to a nest of swords and then give my formula
Blessings and prosperity for the good and the fair.

Sunday, 23 February 2014

Old English Churchyards, Alfred Rosenberg and Wotan

As I have recently discussed in my article The Yew Tree and its Significance to Aryo-Germanic Man, 18/2/14, the presence of ancient yew trees in old English churches is a sure indicator of a pre-xtian Germanic site of worship. Another indicator is in the name of the church itself. Often in England and in Germany churches built on sites  associated with Thunar are dedicated to Saint Michael who is a xtianised version of the God.

"Belief in Wotan was admittedly dying, but the sacred groves in which the God was worshipped remained the goal of Germanic pilgrims. All destruction of the Wotan symbols and the cursing of the old belief did not help. So in place of Wotan, Christian martyrs and saints such as holy Martin were set up. Cloak, sword and horse were his symbols (thus the same symbols as Wotan, Odin); the respected groves of the sword God became in this manner the places of holy Martin, the saint of war, who is still worshipped today by German pilgrims (for example, the Schwertslocher chapel). Saint George and Saint Michael also represent the renaming of old Nordic deities who through this baptism arrived in the domain of the Roman church. The `she-devil` Lady Venus has been transformed into Saint Pelagia; Donar, the thunderer and the cloud God, became Saint Peter guarding heaven; the Wotanlike character of the wild huntsman is imparted to Saint Oswald, and on chapters and carvings the redeemer Widar is shown tearing the Fenris Wolf to pieces (for example, at Berchtesgaden). The same Widar, who in trying to save Odin swallowed by the Fenris Wolf, kills the monster." (The Myth of the Twentieth Century, Alfred Rosenberg)

It should be noted that Rosenberg was not a follower of Wotan and neither were the majority of the leadership cadre of the NSDAP but nevertheless they were influenced by this deity and in the case of Hitler, possessed by the Wotan archetype. Most National Socialists were those in name only and those who were genuine for the most part were either atheist, xtian in some form or held to a belief in the concept of a racial God, who they referred to as Das Gott. We do know that Hess and Himmler were certainly in some way sympathetic to or believers in the ancestral Gods. In the case of Hitler he did not need to subscribe to any such belief as he was the living incarnation of Wotan`s spirit. Our Gods can make use of people and situations with or without our consent.

Rosenberg`s book is worthy of study as the Third Reich`s philosopher he presented a new German mystic vision for the Volk, one which was cleansed of all jewishness. His in-sights may be of use to the esoteric Wodenist. 

"One form of Odin is dead, that is, the Odin who was the highest of the many Gods who appeared as the embodiment of a generation still given up to natural symbolisms. But Odin as the eternal mirrored image of the primal spiritual powers of Nordic man lives today just as he did over 5,000 years ago." (Rosenberg)

Saturday, 22 February 2014

The Triple Horn Symbol of Woden

Symbols associated with the number 3 are frequently regarded as being linked to the God Woden in some way. We are all of course familiar with the Valknut, a symbol of 3 interlocking triangles but the Triple Horn is also associated with Him in both antiquity and in mythology.

The Snoldelev Stone which is situated in Snoldelev in  Ramsø, Denmark is decorated with a design of 3 interlocking horns, a fylfot and Younger Futhark runes. The inscriptions are dated to the 9th century CE.
Interestingly the fylfot on the stone is dated to the Bronze Age.

Exoterically an explanation for the 3 horns may be found in the story of the theft of the poetic mead in Hávamál in the Elder Edda and in Skáldskaparmál  in the Younger Edda. Woden stole the mead from Suttung in three draughts after spending 3 nights with Suttung`s daughter, Gunnlöd. This is mirrored in the theft of the Soma by Indra. Mead in Germanic mythology fulfilled a similar function to the Soma of the Indo-Aryans and the Haoma of the Iranians. This story of Woden`s theft of the poetic and thus sacred mead no doubt goes back to ancient Aryan times.

"Gunnlod sat me in the golden seat,
Poured me precious mead:
Ill reward she had from me for that,
For her proud and passionate heart,
Her brooding foreboding spirit.
What I won from her I have well used:
I have waxed in wisdom since I came back,
bringing to Asgard Odhroerir
the sacred draught.
Hardly would I have come home alive
From the garth of the grim troll,
Had Gunnlod not helped me, the good woman,
Who wrapped her arms around me."(Hávamál)
Our ancestors certainly used drinking horns in their sacred rites, long after they went out of use for daily purposes. I am reminded of the golden horns from Gallehus in Denmark which were decorated with mythological scenes and runes. They are very similar to the motifs found on the Gundestrup Cauldron, also from Denmark. Clearly these horns had a sacred purpose but alas they were stolen and melted down in 1802-an act of extreme greed and indeed in my eyes, sacrilege. Replicas of these horns were made from detailed drawings and even these were stolen and recovered twice in 1993 and 2007. Let us hope that the golden Chiemsee Cauldron does not meet with a similar fate!

Esoterically the number 3 signifies the Armanen concept of Arising-Becoming-Passing Away to New Arising.
This is not only the Germanic concept of rebirth but is the cycle that all organisms and indeed history itself takes. Far from time being linear as the Judeo-Christians maintain time is cyclical.

Thursday, 20 February 2014

The Drudenfuß, an Ancient Germanic Symbol

The pentagram in German is known as the Drudenfuß and I believe that the German name is far more evocative and appropriate to use than the rather clinical pentagrame. This symbol is rarely used today within the context of Odinism/Wodenism/Wotanism and I feel this is largely because of its misuse by the so-called modern Wicca and also due to lack of knowledge regarding its origins and meaning . This is a shame: we should not allow our use or non-use of sacred Germanic symbols to be somehow influenced by these eclectic New Age charlatans.

I use the word `charlatan` because anyone who refers to himself as being a `druid` is certainly misguided. According to Julius Caesar druids spent 20 years being trained and committing ancient lore to memory. They did not accomplish this by way of short correspondence courses. Furthermore no-one can say with any degree of certainty what the beliefs and practices of the druids were-less so than in Germanic heathenism. It is quite sad to witness people of Germanic heritage following pseudo-Celtic belief systems. It is also pitiful to witness these neo-druids try to present their revived religion as a peaceful and almost universalistic one. The genuine druids of yore were far from peaceful but warlike and did not shy away from human sacrifice (as did the Germanic priests). The difference is that whilst we Wodenists are not afraid to acknowledge that human sacrifice was carried out by our ancestors (as it was by other Indo-Europeans) the neo-druids are in denial of the historic facts, putting it down to Roman anti-Celtic or anti-barbarian propaganda. Neither was their religion universal but folkish as was Germanic religion-much again to the chagrin of modern `Asatru`ers`!

As far as the Wicca are concerned they cannot even pronounce their own name: it is pronounced witcha not wicker! It is an Old English word meaning quite simply, `witch`. I believe however that individual within Wicca may be influenced by Wodenism if we do this in the right way. I have previously explained in my article Witchdom of the True, published on my Celto-Germanic Culture, Myth and History blog on 30/5/11 that Wicca, unbeknown to many of its adherents is actually grounded in the worship of the ancient English Gods, Ing-Frey and Freya and if cleansed of its universalist and namby-pamby elements may be considered a legitimate expression of English heathenism. I know this is a controversial issue to many Germanic heathens but I would encourage you to read Edred Thorsson`s book Witchdom of the True. A Study of the Vana-Troth and the Practice of Seidh and make up your own mind.

Now back to the issue of the Drudenfuß. In German folklore a Drude is supposed to be a malevolent spirit and in Southern Germany especially it is associated with nightmares. Druden were considered to participate in Woden`s Wild Hunt. It was also used as a term for `witch` in late mediaeval Germany. In popular folk etymology the word is also connected with `druid`. The Grimm Brothers associate the word with in their Deutsches Wörterbuch (German Dictionary) with the valkyrie Þrúðr. So the Drudenfuß is the Drude`s foot and was used by my German ancestors to ward off evil entities. It is thus a protective device and not a symbol of evil or `satanism` (a Semitic concept). Goethe made reference to this symbol in his Faust (1808). 

I must confess, my stepping o'er
Thy threshold a slight hindrance doth impede;
The wizard-foot [Drudenfuss] doth me retain.
The pentagram thy peace doth mar?
To me, thou son of hell, explain,
How camest thou in, if this thine exit bar?
Could such a spirit aught ensnare?
Observe it well, it is not drawn with care,
One of the angles, that which points without,
Is, as thou seest, not quite closed.

It has also been used as a coat of arms. This is what Walther Blachetta in his 1941 book, Das Buch Der Deutschen Sinnzeichen(The Book of German Symbols) has to say about Der Drudenfuß:

"Der  Drudenfuß ist das Symbol fuer-harmonische Gestaltung-,insbesondere fuer die des Menschen. Fuenf Sinne, fuenf Finger an jeder Hand und an jedem Fuss, fuenf Selbstlaute in der Sprache, fuenf Koerperteile am Leib (Kopf, zwei Arme, zwei Beine)-alle diese fuenfzahlen find Zahlen der Gestaltung des Menschen. Waehrend heute in der Volkskunst der Drudenfuss wie auch der Fuenfstern nur selten anzutretten find, waren sie frueher sehr haeufig. Auf schwedischen Felsbildern, auf Bronzegeraeten sind sie zu finden. Und in mittelalterlichen Bauhuetten war der Drudenfuss das Herbergsschild. Als Wappenbild und besonders oft als Hausmarkte koennen wir aber heute noch den Drudenfuß bemerken."

Wotans Krieger`s translation:

"The Drudenfuß is the symbol for harmonic forming, in particular for that of humanity. Five senses, five fingers on each hand and (five toes) on each foot, five vowels in language, five parts of the body (head, two arms, two legs)-all five-numbers are found in the forming of humanity. Whilst today in folk art we rarely meet with the Drudenfuß or the five pointed star, in the past they were very widespread. They are to be found on Swedish rock pictures, on bronze pieces of equipment. And in mediaeval construction workers` huts the Drudenfuß was the sign of the inn. As coats of arms and especially often as house marks we can still observe the Drudenfuß today."