Sunday, 13 December 2015

The Trisula and the Vajra and their Associations with Das Blitzbündel




This article should be read in connection with my previous ones on http://armanen.blogspot.co.uk/2015/05/an-esoteric-interpretation-of-das.html and http://celto-germanic.blogspot.co.uk/2015/03/thundermark-found-on-ancient-germanic.html along with Runebinder's original article which drew my attention to this ancient and very enigmatic esoteric Germanic symbol-http://volkisch-runes.blogspot.co.uk/2015/03/this-is-one-of-many-cheap-rings.html .

My further investigations into  Das Blitzbündel have identified a definite link with the ancient Aryan symbol of the Trisula. Eugene Goblet d' Alviella defines this symbol literally as three (tri) points (sula). The Trisula is associated with the Hindu God Shiva and this is identical with the Trident of the Greek God Poseidon, the brother of Zeus, whose symbol was the Thunderbolt. Interestingly the fusion of both symbols, the Trident and the Thunderbolt gives us the Vajra, a ritual object which fuses together the qualities of the indestructability of the diamond and the irresistable force of the Thunderbolt. d' Alviella labels this object as a 'Dordj', but Vajra is the generally more accepted term. He states of this:

"Even at the present time (author writing in 1894-Wotans Krieger's edit) it can be recognised there under the form of the dordj, a small bronze instrument shaped like a double sheaf, with six or eight branches, which, held between the thumb and forefinger, is used by the lamas and bonzes to bless the faithful, and to exorcise demons."

The Vajra is referred to in the Rig Vedas as the weapon of the Thunder God Indra, made by the smith of the Gods, Tvastar. It is translated as the 'heavenly bolt of thunder' in Ralph T.H. Griffith's translation of the Rig Veda:

"He slew the Dragon lying on the mountain: his heavenly bolt of thunder Tvastar fashioned." (Book 1, Hymn XXXII)

Wendy Donniger O'Flaherty translates this passage as:

"He killed the dragon who lay upon the mountain; Tvastr fashioned the roaring thunderbolt for him."

My astute readers will notice that  Das Blitzbündel is just two forked rather than three forked as in the Trisula but it is clear that there is a definite connection between both symbols both in style and in purpose. The lightning-fork symbol can be either double-pronged or triple-pronged as illustrated in J.T. Sibley's most excellent detailed but readable The Divine Thunderbolt. Missile of the Gods (2009).

Das Blitzbündel has clear stylistic associations with not only the Vajra and Trisula but also with the Keraunoi of the Greeks and Romans. It is a type of symbol that can be found throughout the Aryan world.


Sunday, 8 November 2015

Thunor's Hammer, a Vital Ritual Tool



When engaging in any religious or magical activity in the Germanic tradition it is now customary to invoke the power of Thunar's Hammer and there is good reason for this. Thunar is the warder of both men and Gods, the guardian deity of Asgard and Midgard. His Hammer kept the Jotun, the forces of chaos and destruction at bay. His Hammer also had a sacralisng function and both these functions, ie protection and making sacred are important to us.

When we approach the Gods in oder to engage in ritual or magical activity it is vital that we create a sacred space, a space set apart purely for these activities. The reality for many of us is that unless we devote a room specially set apart for these activities or have access to an otherwise inaccessible outdoor sacred site we must use a space that is also used for everyday profane activities. It is thus essential to make this space sacred for the duration of the activity and we do this by performing the Thunar's Hammer rite. There are many variations of this rite that may readers may find in decent books on thus subject, most notably by Edred Thorsson.

In performing the rite we not only make the space that we are going to use sacred because for that moment in time it is set apart and we may encounter our Gods but also it provides protection from our enemies, both corporeal and incorporeal. It protects us from all harm, physical and spiritual, forbidding entry into the space of malignant spirits.

"Workings such as the hammer signing or the hammer working can sanctify you and your surroundings wherever you happen to find yourself." (True Brothers, 2002, Edred Thorsson)

I use variations of the Thunar's Hammer rite according to whether I deem the activity ritualistic or magical but as a general rule my readers can not go wrong if they address the four cardinal directions and both above and below with the following words:

"Hammer of Thunar/Thor, hold and hallow this holy stead and protect the folk/me from (all) harm."
Alternatively one may wish to actually address the said cardinal direction:

"Hammer in the north/east/south/west/above/below, hold and hallow this holy stead, Hammer of Thunar/Thor protect the folk/me from (all) harm."

Start facing north, then turn clockwise until you end in the west, trace the sign of either the Hammer or the Flyfot (also a sign of Thunar) in the air, imagining the symbol to be glowing. I visualise it glowing red, some may prefer blue. I suggest you go with whatever you are comfortable with. It is adviseable to also make the Hammer sign both above and below for complete protection, especially if the activity is magical in intent.

Whilst saying these words we must use either a ritual Hammer or a wand/staff consecrated for this purpose. In magical work I often use a wand, inscribed with Runes. I have found that different activities do call for a different kind of approach.

It is very rare for me these days to venture out of doors without the protection of a Hammer around my neck. If I feel the need to invoke the Gods, often Thunar I will grasp the Hammer and briefly invoke Him. As well as providing protection and peace of mind it can also be used as a witness to others. Often I find that people will engage me on the subject of my faith on noticing the Hammer or more often my runic rings.

Many books on Asatru/Odinism/Germanic heathenry recommend that we carry out a Hammer donning ritual on arising in the morning. I prefer to usually sleep with my Hammer around my neck for the forces of the Jotun do not sleep. However one could take the Hammer off on arising, carry out the rite and then place it back around your neck. The following is a suitable rite taken from  Edred Thorsson's A Book of Troth, 2003:

"This day shall bring new wonders, great doings, boundless luck and happiness unending-by the might of the hammer!"

Edred recommends holding the Hammer amulet in front of you at eye level when speaking the spell. One can also make the sign of the Hammer with your finger when blessing food and drink. There is historical precedence for this:

"The harvest thereafter, towards the winter season, there was a festival of sacrifice at Hlader, and the king came to it. It had always been his custom before, when he was present at a place where there was sacrifice, to take his meals in a little house by himself, or with some few of his men; but the bondes grumbled that he did not seat himself in his high-seat at these the most joyous of the meetings of the people. The earl said that the king should do so this time. The king accordingly sat upon his high-seat. Now when the first full goblet was filled, Earl Sigurd spoke some words over it, blessed it in Odin's name, and drank to the king out of the horn; and the king then took it, and made the sign of the cross over it. Then said Kar of Gryting, 'What does the king mean by doing so? Will he not sacrifice?' Earl Sigurd replies, 'The king is doing what all of you do, who trust to your power and strength. He is blessing the full goblet in the name of Thor, by making the sign of his hammer over it before he drinks it.'" (Heimskringla, Chapter 18, Hakon the Good's Saga, Snorre Sturleson)

Another version or method of making the sign of the Hammer is to visualise a ball of bright golden shining light above your head and with your right hand to reach up into the light, grasping it and bringing it down to your forehead. One should touch the forehead, intoning the sacred name of Tyr or Tiw, the shing polar deity. Then pull the light down to your mouth, intoning the sacred name of Woden/Wodan/Wotan/Odin for He is the God of speech and eloquence, His Rune being the Os Rune. The draw the light down to the solar plexus, intoning the sacred name of Thunar/Thunor/Thor/Donar. The move the light up and across to your left shoulder, intoning the sacred name of Frey/Fricco. Finally draw the light straight across to your left shoulder and intone the sacred name of Freya. This is the method taught by Edred Thorsson (see A Book of Troth)

Ron McVan however teaches a variation of this rite:

"To make the Sign of the Hammer, first touch the forehead with a clenched fist of the right hand, saying the name 'Wotan'.
"Bring the fist straight down to the chest, saying the name 'Balder'.
"Moving then toward the left shoulder, saying the name 'Frey',
"And finally toward the right shoulder, saying the name 'Thor'." (Temple of Wotan, 2000)

I personally prefer Edred's version but the reader is free to further adapt this rite so that he or she is comfortable with it.

Saturday, 3 October 2015

The Sixfooted Sunwheel





The Germanic Sunwheel takes many forms. One example is Der Sechsfuss (The Sixfooted Sunwheel). Walter Blachetta has this to say in his Das Buch der Deutschen Sinnzeichen:

"Der Sechsfuss ist das Bild der- fortschreitenden Entwicklung-,die dem Menschen in seiner Zeugungs-und Schöpferkraft durch Gott verliehen ist. Die hagal-Rune hat hier die Form der Bewegung erhalten. Besonders auf Geräten der germanischen Bronzezeit wurde oft der Sechsfuss angebracht."

WOTANS KRIEGER'S TRANSLATION:

"The Sixfoot is the image of progressive development-, which is bestowed on men by God in their creativity and creative power. The Hagal rune has here been given the form of movement. In particular the Sixfoot was often added to utensils in the Germanic Bronze Age."
It is interesting that Blachetta should make this link with the Hagal rune but I am sure that this symbol does predate the rune. The rune rows that we know today are survivals of a much larger and broader corpus of Germanic and Aryan symbols which indeed predate the Bronze Age and are part of the culture of the Neolithic period. It is also indicative of the ancient sun worship referred to by Caesar in his de bello gallica:

"The only things which they count as gods are things they can see and which clearly benefit them, for example, the Sun, Vulcan, and the Moon."(Book 6.21)

Of course we know that Caesar was wild off the mark here but Sun worship clearly was an aspect of early Germanic religion (as of many other peoples). Tacitus writing in the following century in his Germania gives us a more accurate and more uptodate pictures of Germanic religion. The Sun was personified as female in Northern Europe and She is referred to in Old Norse sources as Sol but in Old High German as Sunna. She is named in the 10th century Second Merseburg Charm:

Phol and Wodan were riding to the woods,
and the foot of Balder's foal was sprained
So Sinthgunt, Sunna's sister, conjured it.
and Frija, Volla's sister, conjured it.
and Wodan conjured it, as well he could:
Like bone-sprain, so blood-sprain,
so joint-sprain:
Bone to bone, blood to blood,
joints to joints, so may they be mended.

Sunday, 13 September 2015

Further Reflections on the Wolfsangel



The Wolfsangel or Wolf-hook rune is one of the 8 mediaeval runes, identified by Nigel Pennick (The Complete Illustrated Guide to Runes, 1999)  which do not belong to a runic aett.

The exoteric interpretation of the name-the wolf-hook is that of an ancient iron weapon used to catch and kill wolves. It was also used as a wall anchor; it maintained order, preventing the spreading of walls and the collapse of the building. The esoteric interpretation of the name indicates that the rune channels magical energy for human use. It binds and obliterates all harmful influences. This rune was used as a protective device featured in central European heraldry and as a personal magical sigil.
 
The reader will notice the similarity in shape to the Armanen Gibor rune. It has a female polarity and its element is earth. Its tree is the yew, the related herb is the wolfbane, its colour is red and the God associated with it is Vidar, the coming God who will inspire and lead the Germanic and Aryan resistance to the current New World Order which is nothing but a corrupt and decaying Old World Order.

Interestingly, very recently amulets depicting the Wolfsangel in a circle of runes have been made commercially available on the Internet along with tee shirts too. The Wolfsangel also features as a series of Viking era works of fiction by M.D. Lachlan (I have not read these books so I cannot comment).The Wolfshook also appeared very prominently in the recent Ukrainian uprising, depicted both on flags and helmets. Clearly something is stirring in the Blood Memory or this rune would not be gaining in prominence.

I recently noticed that there has been some speculation that the Wolfsangel in its upright form is also known as a Donnerkeil. The Donnerkeil was a Stone Age celt or wedge which was thrown down to Midgard by the German Thunder God, Donar. Thus far I have not found any supportive evidence for this theory but it is one that I intend to explore and research further.

The Wolfsangel at the top of this article is an upright one.


Monday, 6 July 2015

The Armanen Futhork, Based upon the Younger Futhark?


The Armanen Futhork is a curiosity in the sense that unlike the Elder (Common Germanic) Futhark, the Anglo-Saxon (Northumbrian/Anglo-Frisian) Futhorc and the Younger Futhark it is not an historically attested rune row although that does not invalidate its occult and esoteric utility. Indeed the Armanen Futhork was devised for specifically esoteric purposes but Guido von List does not elaborate on these practices in any detail. This work is left for others who came after him. Von List focused on the meanings of the individual rune staves and other such matters. He provided the bedrock for Armanism. It was for other runologists such as Friedrich Bernard Marby and Siegfried Adolf Kummer to devise workable systems such as Runic Yoga and other magical practices.

Interestingly the Armanen Futhork closely follows the Younger Futhark in terms of the choice of runes. Some however do differ in form. For instance the Fa rune is truncated at the bottom part of the stave although its branches still fork upwards. The Os rune is reversed with the branches on the left side. Apart from this they are remarkably similiar. He even chooses the Younger Futhark version of the Hagall rune for his Hagal. Hagal is the mother rune of the Armanen Futhork and I can see why this version is used rather than Elder and Anglo-Saxon versions which resemble the Roman letter H. Two additional runes were used; Eh and Gibor. Eh does not resemble the Ehwaz or Eh equivalents of the Elder and Anglo-Saxon rune rows. Instead it resembles a reversed Nauthiz or Nyd rune. Gibor is unique and does not appear in any of the other rune rows and appears to be based upon the Fylfot and the Wolfshook rune.

Apart from the similarity in form to the Younger Futhark the Armanen Futhork does incorporate quite an eclectic mix of rune names, some taken from the Anglo-Saxon Futhorc, ie Ur, Thorn, Os, Is, Yr, Man and Eh. From the Younger Futhark we have Ar and Tyr. Fa, Rit, Ka, Hagal, Not, Sig, Bar, Laf and Gibor are unique variants specific to the Armanen Futhork.

People tend to associate the Armanen Futhork with National Socialist Germany but the National Socialists did use other runes as well, most notably the Wolfsangel and Erda mediaeval runes.

Monday, 25 May 2015

The Helm of Awe




The Aegishjalmar (Helms of Awe or Terror) are powerful symbols that can be used by the rune magician as a  form of operative magic in the objective universe. The symbol can take many different forms and indeed there is nothing to prevent the rune magician from adapting his own forms. One of the best books about this subject is actually a translation of the original Icelandic Galdrabok (The Galdrabok. An Icelandic Book of Magic) by Stephen E. Flowers, Ph.D. Further information is provided by Dr Flowers in his Northern Magic. Rune Mysteries and Shamanism (Edred Thorsson).

The interesting thing about Galdrastafr is that they have been adapted in Iceland to be written in pen and ink and subsequently they have become stylised and more rounded in form. The Aegishjalmar and the Sveventhorn (Sleep Thorn) are the two most well known of these signs. According to Dr Flowers:

"The aegishjalmur is mentioned in the material concerning Sigurdr Fafnisbani. When Sigurdr slays the great etin-worm, or serpent, named Fafnir in order to win the treasure hoard of the Niflungs[Nibelungen], on of the "objects" of power that he gets is the aegishjalmur. This object is not a "helmet" in the usual sense, but rather a general covering that surrounds the wearer with an overawing power to terrify and subdue his enemies. The power is concentrated between the eyes and is often associated with the supposed power of serpents to paralyse their prey. This is apparently an ancient Indo-European concept, as shown in the etymology of the Greek-the one with the evil eye."


The sign can also be used to attract a mate. According to spell 8 of The Galdrabok after fasting make the sign of awe from spittle in the palm of your right hand when you greet the girl that you have chosen. According to Nigel Pennick in his The Complete Illustrated Guide to the Runes:

"In ancient Iceland, Helm of Awe amulets were made of lead, the metal ruled by the awesome power of the thunder-god, Thor. When a warrior preparing for combat used the insigil, he pressed a small lead Helm of Awe between his eyes. According to custom this is where the insigil should be worn, in the place where its power is greatest. The warrior then made the affirmation "I bear the Helm of Awe between my brows." Visualising the insigil and feeling its power, he went fearlessly into battle."

Aegishjamar may consist of just a 4 armed simple cross or an 8 armed one, some of which may contain 8 Elhaz runes and 24 cross arms, representing the 24 runes of the Elder Futhark. The most basic form is 4 armed with each arm ending in an Elhaz runes or 'angled terminals' as Edred Thorsson would describe them. The basic 4 armed version can be used in order to win a girl's love (according to The Galdrabok). It may be traced with spittle in the palm of your right hand prior to meeting the girl. As an alternative to using the 'angled terminals' one resembling an upturned capital E may be employed if preferred.

What is important to bear in mind that:

"it is a symbol of the outpouring of serpent power from the forehead of the magician." (Northern Magic)

This is surely what is inferred when Wagner refers to the serpent look in the eyes of the twins Siegmund and Sieglinde in Die Walkuere Act One Scene One. This is a sign of Waelsing or Volsung blood. The Volsungs were of course directly decended from Odin. Sigurðr ormr í auga (Sigurd snake- in-the-eye) was a son of Ragnar Lodbrok and Aslaug, the daughter of Sigurd and Brynhildr, making him of Volsung blood.

The Helm of Awe has the ability to paralyse one's enemy with fear just as serpents have the ability to paralyse their prey. This power as Edred says pours out from the forehead and after much practice the skilled magician can project this into the objective universe through visualisation, a key skill in any form of higher magic. Using an 8 armed Helm power travels from the centre of the Helm along each of the 4 longer arms and activated by the terminals. Where an 8 armed Helm is used the 4 smaller arms contain square rather than angled terminals which prevent the power returning to the core and thus endangering the magician.

In addition to inducing fear in one's enemy the Helm of Awe may be used to induce a sense of calm and dissipation of anger in the opponent. The Galdrabok suggests tracing the sign on one's forehead with the index finger of the left hand and saying: "It is the helm of awe which I bear between my eyes. Let the anger melt, let the strife stop. May every man rejoice in me as Mary rejoiced in her blessed son when she found him on the victory rock." One must remember that at the time of the writing of these magical books in the 16th century Iceland was xtianised. Nevertheless these manuscripts contain many references to the Germanic Gods.

Walter Blachetta features the Helm of Awe in his Das Buch der Deutschen Sinnzeichen but calls it Das vierarmige Gabelkreuz or the four-armed forked cross. He makes the claim that :

"Ein Zeichen, das zu den ältesten Formen des Kreuzes gehört und schon auf Spinnwirteln aus Troja, der alten Siedlung indogermanischer Wanderungszeit, zu finden ist.-Das vierarmige Gabelkreuz ist das-Zeichen des Willens zur schöpferische Arbeit-."
My translation:

"A symbol, that belongs to the oldest form of the cross and are to be found on spinning whorls from Troy, the oldest settlement of the Indo-Germanic migration age.-The four-armed forked cross is the symbol of the will to creative work-."
I have yet to properly investigate Blachetta's claim but I thought that this would be of interest to my readers and may indicate that this sign is not only an Icelandic magical stave but may in fact be traced back to Proto-Indo-European times.

Sunday, 24 May 2015

The Triple Horns of Odin



Analgous to the Valknut and the Trefos are the Triple Horns of Odin. Like the other two symbols it conveys the number three. Both the Valknut and the Triple Horns are closely associated with Odin and appear on Scandinavian picture stones. In particular the Triple Horns appear on the Danish Snoldelv stone. Whilst the Valknut is clearly associated with the Einheriar the Triple Horns are connected to Odin's ecstatic and magical powers and the mead of inspiration. Indeed one can extend this thinking further and argue that it represents the Wod, the magical ecstatic force and inspiration of the High Lord Himself.

Ron McVan writing in his Creed of Iron calls this symbol the Horn Triskelion and that it "is the sign of Thule or 'the Wotanically inspired one.' The three interlocking drinking horns show the three cauldrons in which the mead Wodstirrer is kept. Like the trefots, the horn triskelion represents the number 3,..."

All three symbols, the Valknut, Trefot and Triple Horns represent the Ario-Germanic concept of Arising-Becoming-Passing Away to New Arising. They also represent the Germanic concept of an upper world of the Gods, a middle world-Midgard and an underworld of the dead and other cthonic powers. In my opinion it also symbolises the tripartite Aryan caste system which is represented in the Elder Futhark, Younger Futhark and Armanen Futhork. The Triple Horns closely resemble the Head of Gereon, a much more obscure symbol. However Guido von List refers to it in his Das Geheimnis der Runen:

"The personal names "Gereon" and "Geretrut"[Gertrud] are rooted in the primal word "ge", meaning rebirth, and the hieroglyph of this, the "Head of Gereon", appears as an equilateral triangle made of three human profiles. But this Gereon is, in turn, the god incarnate in the All as the All-,World-, or Human-spirit. And for this reason the meaning of the "ge-rune" is closest to that of the "fyrfos". The difference between the two interpretations lies in the fact that the idea of the "ge" or "gibor"-rune seeks esoterically to approach the comprehension of the idea of the divine from below upward-in a certain sense from the level of humanity outward-while the explanation of the fyrfos seeks knowledge of God esoterically in the innermost level of man himself-and finds it. Thus it is known, as the spirit of humanity, to be unified with God from the standpoint of the "bifidic-biune dyad", and it will attain certain knowledge from inside out, as well as toward the inside from the outside. Here again the exoteric and the esoteric are clearly distinguished, and the fyrfos is recognised as an esoteric secret sign of high holiness which is represented exoterically by the "ge-rune". So, while the exoteric doctrine teaches that "man emerged from God and will return to God", the esoteric doctrine knows the "invisible cohesion of man and divinity as the `bifidic-biune dyad` "-and so it can be consciously said: "Man-be One with God!"(The Secret of the Runes, translated by Dr Stephen Edred Flowers)

So we have a link with the Armanen Gibor rune which resembles a mutilated Fyrfos. Gibor in turn is associated with the names Gereon and Gertud. According to Wilhelm Waegner in Asgard and the Gods the name Gertud is associated with the German Goddess Isa and also with Thrud, the daughter of Thor:

"Nehalennia, the protectress of ships and trade, was worshipped by the Keltic and Teutonic races in a sacred grove on the island of Walcheren; she had also altars and holy places dedicated to her at Nivelles. The worship of Isa or Eisen, who was identical with Nehalennia, was even older and more wide-spread throughout Germany. St. Gertrude took her place in Christian times, and her name[Geer, ie spear, and Trude, daughter of Thor] betrays its heathen origin."

The Triple Horn represents three draughts of magical mead from the cauldron of inspiration obtained by Odin from the mountain Hnitbjörg. It is thus a fitting symbol which should be embraced by all those who walk the path of the Lord of the Wod.

Sunday, 17 May 2015

The Ar Rune and the Aryan Cyclical Nature of Time




This article should be read in conjunction with http://armanen.blogspot.co.uk/2013/08/the-ar-rune-is-sign-of-aryan.html .

The Ar rune of the Younger Futhark and the Jera/Ger rune of the Elder and Anglo-Saxon Futhark/Futhorc have the meaning of 'year' in the sense of time being cyclical, not linear which is an alien concept to the Aryan peoples. These terms stem from the PIE *Yer which conveys this meaning and this in part supports my contention that the Aryans and their descendant peoples such as the Teutons thought of time in this way.

Ann Groa Sheffield in her Long Branches. Runes of the Younger Futhark comments that the term has the extended meaning of a "good year, abundant harvest". Our Germanic ancestors who were far more rooted to the soil had a much more intimate connection with the seasons than the majority of us have today. They had a living experience of the cyclical nature of time and this is the essence of the 'year' as we should interpret it. Every year which we experience here in Midgard consists of the four seasons of spring, summer, autumn and winter which in a way reminds us of the four ages of gold, silver, bronze and iron which are found in the surviving mythologies of the Indo-European peoples. These ages continue to come around again and again.

Edred Thorsson in his Northern Magic. Rune Mysteries and Shamanism remarks that Ar "is the rune of the eternal return according to the cycles of nature and also those in the metaphysical realm." The Aryan in the sense of the spiritually awakened twice-born continues to incarnate within his racial, tribal and clannic blood-lines until he has reached the level of the Einheriar where he or she no longer needs to incarnate by necessity which is represented by the rune Nauthiz/Nyd/Naudhr/Not, the graphic opposite to the Younger Futhark and Armanen Futhark Ar rune. At this point he or she incarnates at will at a time and place of his or her choosing.

The Aryan is intimately connected with farming and the plough is the product of his ingenuity. Jan Fries in his Helrunar. A Manual of Rune Magick states that the OHG garo and OE gearn stem from the PIE *garwa-z, meaning 'complete, ripe, ready'. The similarity with Garman/German is striking. The conventional interpretation genuine from the Latin germanus, meaning 'genuine' or 'spear man' (Gar-man) but the German being a deendant of the Aryan is also the farmer and cultivator. This is brought out in the fact that one of the meanings of Ar is the 'plough'. The development of agriculture is also bound up with the creation of cities-civilisation. Indeed the Younger Futhark and Armanen Futhark version of the Ar rune as opposed to the Jera/Ger rune is a glyph of the plough.

Monday, 11 May 2015

An Esoteric Interpretation of Das Blitzbündel



As mentioned on  http://celto-germanic.blogspot.co.uk/2015/03/thundermark-found-on-ancient-germanic.html Runebinder recently discussed onhttp://volkisch-runes.blogspot.co.uk/2015/03/this-is-one-of-many-cheap-rings.html the appearance of an ancient symbol on modern runic jewellery. This symbol is considered by some scholars to be a Tamga, a clannic symbol of authority which can be traced back to the Aryan Sarmatian and Iranian tribes. It features on a number of ancient Germanic spears discovered in Germany, Denmark and eastern Europe, namely the Dahmsdorf and Vimose (Denmark) spearheads. The above image is of the Dahmsdorf spear.

J.T. Sibley in her The Divine Thunderbolt. Missile of the Gods (2009) considers this symbol to be a form of Keraunoi which are thunderbolt symbols found amongst various Indo-European cultures. The presence of this symbol in connection with swastikas and runes on Germanic spears strengthens this interpretation further. My own view is that this symbol is both a Keraunos and a Tamga.

I recently encountered this enigmatic symbol in Walther Blachetta's Das Buch der Deutschen Sinnzeichen, a 1940s book republished in 2010 and defined as a Blitzbündel :

"Das Blitzbündel des Müncheberger Speerblattes ist das Zeichen-der siegreichen Kraft des Kämpfers über Leben und Tod hinaus-. Auch das Speerblatt von Kowel zeigt dieses Zeichen, das in der Spatenforschung den Namen 'Blitzbündel' bekommen hat. Der Sinninhalt des Blitzzeichens-der Sig-Rune (Klärung, Lösung, Befreiung, Leben, aber auch Teilung, Auflösung, Zersprennung und Tod)-zeigt schon enge Verwandtschaft auf. Und zum Widdergehörn (zwischen Tod und Geburt strebt die Kraft der Zeugung), zur Wiege (der das Leben behütende und vor dem Tod bewahrende Mutterschoss), zur Stütze (Schöpferische Kraft) und zum Doppelpfeil (Geburt und Tod sind eins) bestehen ebenfalls recht enge Beziehungen."

My translation:

"The lightningsheaf of the Munich spearblade is the sign-of the victorious strength of the warrior over life and death. Also the spearblade of Kowel shows this sign, which in archaeological research has received the name 'lightningsheaf'. The symbolical meaning of the lightning sign-of the Sig rune (purification, resolution, liberation, life, however also division, dissolution, dispersal and death)-demonstrates a really close relationship. And for the ram's horns (between death and birth strives the force of generation), the cradle (of the life protecting and from death preserving womb), for support (creative strength) and the double arrow (birth and death are one) there exists likewise really close connections."

This is Blachetta's esoteric interpretation of this sign which as a thunder sign (and thus sacred to Donar) has a clear protecting purpose. The Blitzbündel also represents a pair of Perthro runes. Perthro visually resmbles the womb and symbolises not only birth but rebirth (Geburt und Tod sind eins). It is thus clearly a symbol which represents the returning Einheriar whose mission cannot be accomplished in a mere single earthly lifetime.

Sunday, 3 May 2015

New Book by Wulf Ingessunu: Ar-Kan Rune-Lag: The Aryan Secret Way

The latest book by Wulf Ingessunu, Ar-Kan Rune-Lag: The Aryan Secret Way has now been published by Troy Southgate of Black Front Press and is currently available on Amazon. My readers are advised to snap up a copy straight away as his previous book sold out within a day or two!

Wulf as many of you know is the founder of the Woden's Folk Religion here in England and the national Folk Warder of Woden's Folk. (See relevant links at the side of this blog).  His researches into runology, particularly involving the much ignored Anglo-Saxon or more accurately, the Northumbrian Futhorc are at the cutting edge of runic research.

Sunday, 1 March 2015

Thunor's Hammer-a Sign of Protection




The Hammer of Thunor is one of the most powerful symbols that we have in our spiritual arsenal. Naturally it can be worn as an amulet in order to display our faith to others and also as a magical charm. The axe is closely related to it and indeed of greater antiquity and may be worn as an alternative. See my article : http://celto-germanic.blogspot.co.uk/2013/07/thunors-fiery-axe.html

What is lesser known except to those of us who are involved in esoteric practices is that the Hammer of Thunor may be visualised and used as a spiritual weapon of either defence or offence. To those who are new to the practice of visualisation you may wish to start by carefully drawing a hammer with a red felt tip pen on a piece of stiff white card. Ensure that the hammer is between 6 to 8 inches in height. The hammer should be coloured in, again with a red felt tip pen. Place the card approimately 6 ft away from you as you sit crossed legged on the floor. I find that it helps if this is carried out in the dark with one or two candles for illumination. Try to stare at the hammer for at least 5 minutes with only minimal blinking. The use of a stopwatch will help to determine the passing of time. Then after 5 minutes close your eyes and try to visualise the hammer as accurately as you can. You will find that the image of the hammer is imprinted at the back of the eye. The difficult part is maintaining that image and this is an activity in which you must engage the will, ignoring any kind of external or internal distraction. Attempt to visualise the hammer for at least 5 minutes initially. As you become more accustomed to this practice increase the visualisation time gradually to 10 minutes. After doing this everyday for at least 2 weeks you should then dispense with the card and start to visualise the hammer without any aid or introductory exercises.

I always visualise symbols whether they be the hammer, fylfot or runes in red light, the colour of blood. Essentially we are replicating blood astrally. The colour stands out better than any other when practicing in a darkened room. The visualisation of the hammer will help when setting off to engage in any activity which may have an element of danger. It will also help on a daily basis to increase your self confidence for by doing so you are utilising the power of the Thunder God Himself. Armed with your hammer/axe amulet and your spiritual weapon of visualisation it will help you to face any and all situations.

Sunday, 8 February 2015

The Tripartite Aryan Caste and Initiatory System Reflected in the Elder Futhark




D. Jason Cooper in his Esoteric Rune Magic theorises a link between the 3 aettir of the Elder Futhark and the tripartite Aryan caste system:

"In its simplest form, the theory is as follows. When the Aryan tribes swept from the steppes, they brought with them a society already divided into three groupings, which might be called protocastes."

He refers to the first Aett, Freyja's Aett as being the aett of the nurturer, the second aett, Heimdall's Aett as being the aett of the warrior and the third aett, Tir's Aett as being the aett of the priest/king.

In addition to being representative of the Aryan caste system Mr Cooper also proposes that they represent a three-fold system of initiation. The ancient Germanic system of magical initiation has 3 degrees of Apprentice, Fellow and Master. The Rune Gild is one organisation which follows this system. Universities continue to organise their academic degrees in a three-fold system, although Master is the second rather than the third degree. Mr Cooper makes reference to both the tripartite caste system and initiatory degrees in his book:

"The aettir not only imply an initiatory structure, each aett being one degree in a three-degree system, but they seem to reflect the age-old division of Aryan tribal societies, by the way, is not an occult theory, but an academic one associated most closely with G. Dumezil."

By working with the runes we engage in a magical process of initiation. We remember that they are the gift of the High Lord and Rune Master Woden Himself and it is He who initiates us.

Sunday, 18 January 2015

Thunor's Hammer on the Runic Dover Grave Slab.




Whilst reading Nigel Pennick's The Book of Primal Signs, 2007 recently I encountered a drawing of the runic grave slab found in St Peter's Church, Dover in 1810 and is now housed in Dover Museum. The slab bears the following runic inscription: Gyfu or Nyd, Ior, Is, Sigel, Lagu, Haegl, Ear, Rad, Daeg.

Professor R.I. Page interprets this inscription as a personal name; Gislheard. Clearly he interprets the first rune as Gyfu rather than Nyd but it is ambiguously inscribed. I completely disagree with his interpretation that the second rune is "the ambiguous rune 'i' with its early value of a high front vowel." (An Introduction to English Runes, 1973). The second rune which is shown very clearly in the drawing from Pennick's book, is Ior. The third rune he draws as Eoh but it is clear from Pennick's drawing to be a badly inscribed Is rune. However the end result of either interpretation is the same, the man's name Gislheard.

What is of additional interest is the engraving of a hammer like symbol along the full length of the slab:

"An Anglo-Saxon runestone found at Dover has an image that may represent the hammer of Thunor, the Anglo-Saxon version of Thor, though in outline shape it resembles some form of brooch of the same period, demonstrating the mutability of forms and their interpretation." (The Book of Primal Signs)

Pennick also states that "this glyph is called Ul by Herman Wirth, who likens it with rock carvings a thousand years earlier". The Ul rune is a mediaeval rune and does not belong to a traditional Aett although Nigel Pennick does suggest that they could be incorporated as a fifth Aett added to the Northumbrian Futhorc (see Secrets of the Runes, 1995). Ul is sacred to the Frisian God Waldh.

Professor Page however does not interpret the image on the slab as a hammer though:

"The stone is large roughly oval slab some 190 cm (75 inches) long. In relief is a cross on whose arms the name appears, cut upside-down with respect to the design. The stone is well weathered and probably came from a churchyard. It is fairly clear that this is a slab to cover a grave."

What does not appear to have occured to Professor Page is that a supposed xtian cross which is "upside-down" is not a xtian cross at all. I bring to mind the controversy regarding the Icelandic Wolf Hammer which appears superficially to be an invereted cross. Stylistically and graphically it is a hammer resembling a judge's gavel and indeed the same type of hammer is portrayed in the hands of Thor in the Eyraraland Thor bronze scupture which is contemporary with the Foss Wolf Hammer.

Also the reader will notice that the bottom of the hammer engraving is rounded. This is a typical feature of Anglo-Saxon Thunor's Hammer depictions.

Sunday, 4 January 2015

The Original Magical and Divinatory Use of the Runes

I read the most incredulous thing in a book recently in which the author(s) derided the use of the runes for purposes of divinination, stating instead that they were a way of life , went on to make some disparaging remarks about magic and chicken bones and damned those that taught otherwise! Well this may surprise the aforementioned author(s) but the pre-xtian Germanic peoples did in fact practice magic and moreover the use of the Runes were a primary tool in accessing advice from the preternatural realm. The first clear reference to what appear to be Runes is contained in Germania 10:1:

"They attend to auspices and lots like no one else. Their practice with lots is straightforward. Cutting a branch from a fruit tree, they chop it into slips and, after marking these out with certain signs, cast them completely at random over a white cloth. Then a civic priest, if the consulation is official, or the head of the family, if private, prays to the gods and, gazing up at the heavens, draws three separate slips: these he interprets by the previously inscribed mark. If the lots are opposed, consultation on that matter is over for that day; but if they allow, the confirmation of the auspices is still required." (Rives translation)

"For omens and the casting of lots they have the highest regard. Their procedure in casting lots is always the same. They cut off a branch of a nut-bearing tree and slice it into strips; these they mark with different signs and throw them completely at random onto a white cloth. Then the priest of the state, if the consultation is a public one, or the father of the family if it is private, offers a prayer to the gods, and looking up at the sky picks up three strips, one at a time, and reads their meaning from the signs previously scored on them. If the lots forbid an enterprise, there is no deliberation that day on the matter in question; if they allow it, confirmation by the taking of auspices is required."(Mattingley/Handford translation)

The priest or the rune reader confirms the reading via other means such as the calls and flights of birds and the interpretation of the neighs and snorts of sacred horses. So it is clear from Tacitus that the ancient Teutons relied heavily on these magical and divinatory practices. That however does not make them unique but it does demonstrate that the runes originally had a magical character and origin which was confirmed a millenium later in mediaeval Iceland in the Eddas and Icelandic Sagas.
Of course Tacitus does not use the term runes as this most likely was unknown to him. The term Tactitus uses is notae (signs). Whether these notae resembled the Common Germanic or Elder Futhark runes no one can say but Dr Stephen Edred Flowers in his Runes and Magic points out that the Meldorf brooch (ca. 50 CE, Schleswig) does contain "inscriptions of probable runic character". The brooch thus dates 48 years prior to the publication of Germania.

Another thing that strikes me as interesting about the Germania reference is the fact that the runes could be read and were read not just by priests but by the head of the household. This being the case it would suggest that runic knowledge was far more widespread than is currently appreciated. Also it causes us to question how this fits in with the notion of the more specialised Rune Master.

The method of reading the runes referred to in Germania is in my opinion one of the simplest and yet most effective. There is a danger that by introducing too much complexity into our systems that we move away from the numionous to the human realm; something we must avoid doing.