The Odin Brotherhood

Book: The Odin Brotherhood by Mark Mirabello

The Odin Brotherhood's was first exposed to the general public in 1992 with the publication of the book The Odin Brotherhood by Dr. Mark Mirabello, who is a professor of European history at Shawnee State University.

First contact was made when Mirabello encountered a silver-haired man in a bookshop in Leith, in the United Kingdom. At the time, Mirabello was conducting historical reseach as a doctoral student in Scotland's University of Glasgow.

The gentleman, who called himself Lodur's Friend (in honor of the mysterious god in the Eddaic Verses), was holding a peculiar cane adorned with the images of the serpent and the ass, the two animals that speak in the bible. Both were examining occult books. The gentleman noticed that Mirabello was studying a book called the The Brotherhood of the Rosy Cross by Arthur Edward Waite. During this encounter the gentleman pointed out that "The rose symbolizes secrecy" while pointing to an engraving in Mirabello's book on the Rosy Cross. The gentleman went on to say that "Since we speak sub rosa or 'under the rose', our discussion must remain forever secret."

The two men became friends, and "Lodur's Friend" introduced Mirabello to a "circle of fascinating individuals." The group met for unusual feasts, normally in Edinburgh or London, always at night, and always during the time of the new moon.

The feasts were referred to as "conventicles," and they were by invitation only. Those who "feared" or "hated" authority were excluded, but those who "laughed at" authority were welcome.

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Peter Prevos Discusses The Concept Of Magic Blueprints

Alvo Stockman has reinvented the mystical diagrams of the ancients into modern flowcharts, via his Magic Modeling Language. Peter Prevos discusses the concept of magic blueprints, but first explores how magicians have both used and avoided written language through the centuries:

The history of magic and the history of language go hand in hand. Language started with verbal communication, supported by dance, painting and rituals. Ancient shamans passed their craft on to the next generation in this very same way, initiating their apprentices step by step through one-on-one instruction via words, dance, painting and ritual.

Writing as we know it first developed about 6,000 years ago in present day Iraq. From then on, people wrote about every aspect of their lives, including magic. But, no writing about how to perform magic has ever been found in ancient documents. It seems that the pact of secrecy between magicians prevented them from committing their knowledge in permanent form. It is interesting to note in this respect that magicians have always been at the forefront of technology when it comes to creating the illusion of magic. When it comes to explaining secrets, however, magicians are a lot more conservative. The first magic book was published more than five millennia after the invention of writing! Since then, writing has been used prolifically by magicians to teach each other about their secrets and initiate new magicians.Continue reading Prevos' discussion here.

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Anglo Saxon Runes The Futhorc

The Futhorc runes, descended from the Elder Futhark, are what was used as a written language in pre-christian England. It shares the runes of the Elder Futhark, but has extra to cover the new phonetic sounds on the Old English spoken language. In total there are 33 Futhorc runes. The runes came to Britain around the third century AD.

The Runes were seen as having the ability to impart magickal properties, using the runes in the correct order was to create a spell...which is why the act to spell, putting letters in the right order for words, shares the same word as spell in a magickal sense.

The Anglo-Saxon, Futhorc runes, are described in the Rune Poem, each verse dealing with each individual rune, in order. The verses give a small insight into the meaning of the rune, which along with it's name, will give the diviner its true meaning. In the poem, each rune is taken in order, and has three lines describing it's power. Taking those line, and the translated name of the rune, enables you to build up the full meaning of that rune, calling up the knowledge from the depths of your subconscious.

One method of using these runes with a magickal intent is to create a bind rune - the overlaying of two or three runes to create a new sigil. These can be practical bindrunes, with a specific intent, or personal, using the maker's initials to increase personal power.

A charm can be created by taking the phonetic sounds of each rune and recreating a word or sentence. This would be the art of Galdor, and each charm could be chanted.

They were also used in a practical form, simply as a way of making a mark. It's not unknown for a runestone to be inscribed with the equivalent of "I woz ere".

And, of course, there's the divinatory aspect. Unlike today, divination wasn't the main use of the runes for the Anglo-Saxons. Though there are desciptions of the runes being used in this way.

Anglo-Saxon Rune Poem

"Feoh"

Wealth is a comfort to all men;

yet must every man bestow it freely,

if he wish to gain honour in the sight of the Lord.

"Ur"

The aurochs is proud and has great horns;

it is a very savage beast and fights with its horns;

a great ranger of the moors, it is a creature of mettle.

"Thorn"

The thorn is exceedingly sharp,

an evil thing for any knight to touch,

uncommonly severe on all who sit among them.

"Os"

The mouth is the source of all language,

a pillar of wisdom and a comfort to wise men,

a blessing and a joy to every knight.

"Rad"

Riding seems easy to every warrior while he is indoors

and very courageous to him who traverses the high-roads

on the back of a stout horse.

"Cen"

The torch is known to every living man by its pale, bright flame;

it always burns where princes sit within.

"Gyfu"

Generosity brings credit and honour, which support one's dignity;

it furnishes help and subsistence

to all broken men who are devoid of aught else.

"Wynn"

Bliss he enjoys who knows not suffering, sorrow nor anxiety,

and has prosperity and happiness and a good enough house.

"Haegl"

Hail is the whitest of grain;

it is whirled from the vault of heaven

and is tossed about by gusts of wind

and then it melts into water.

"Nyd"

Trouble is oppressive to the heart;

yet often it proves a source of help and salvation

to the children of men, to everyone who heeds it betimes.

"Is"

Ice is very cold and immeasurably slippery;

it glistens as clear as glass and most like to gems;

it is a floor wrought by the frost, fair to look upon.

"Ger"

Summer is a joy to men, when God, the holy King of Heaven,

suffers the earth to bring forth shining fruits

for rich and poor alike.

"Eoh"

The yew is a tree with rough bark,

hard and fast in the earth, supported by its roots,

a guardian of flame and a joy upon an estate.

"Peordh"

Peorth is a source of recreation and amusement to the great,

where warriors sit blithely together in the banqueting-hall.

"Eolh"

The Eolh-sedge is mostly to be found in a marsh;

it grows in the water and makes a ghastly wound,

covering with blood every warrior who touches it.

"Sigel"

The sun is ever a joy in the hopes of seafarers

when they journey away over the fishes' bath,

until the courser of the deep bears them to land.

"Tir"

Tiw is a guiding star; well does it keep faith with princes;

it is ever on its course over the mists of night and never fails.

"Beorc"

The poplar bears no fruit; yet without seed it brings forth suckers,

for it is generated from its leaves.

Splendid are its branches and gloriously adorned

its lofty crown which reaches to the skies.

"Eh"

The horse is a joy to princes in the presence of warriors.

A steed in the pride of its hoofs,

when rich men on horseback bandy words about it;

and it is ever a source of comfort to the restless.

"Mann"

The joyous man is dear to his kinsmen;

yet every man is doomed to fail his fellow,

since the Lord by his decree will commit the vile carrion to the earth.

"Lagu"

The ocean seems interminable to men,

if they venture on the rolling bark

and the waves of the sea terrify them

and the courser of the deep heed not its bridle.

"Ing"

Ing was first seen by men among the East-Danes,

till, followed by his chariot,

he departed eastwards over the waves.

So the Heardingas named the hero.

"Ethel"

An estate is very dear to every man,

if he can enjoy there in his house

whatever is right and proper in constant prosperity.

"Daeg"

Day, the glorious light of the Creator, is sent by the Lord;

it is beloved of men, a source of hope and happiness to rich and poor,

and of service to all.

"Ac"

The oak fattens the flesh of pigs for the children of men.

Often it traverses the gannet's bath,

and the ocean proves whether the oak keeps faith

in honourable fashion.

"AEsc"

The ash is exceedingly high and precious to men.

With its sturdy trunk it offers a stubborn resistance,

though attacked by many a man.

"Yr"

Yr is a source of joy and honour to every prince and knight;

it looks well on a horse and is a reliable equipment for a journey.

"Ior"

Iar is a river fish and yet it always feeds on land;

it has a fair abode encompassed by water, where it lives in happiness.

"Ear"

The grave is horrible to every knight,

when the corpse quickly begins to cool

and is laid in the bosom of the dark earth.

Prosperity declines, happiness passes away

and covenants are broken.

Love and hugs

Blaidd

Picture: from 7th century Franks Casket, depicting the Germanic legend of Weyland Smith and containing a riddle in Anglo-Saxon runes. Wikipedia.

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Criticism Of Religion

The debate about religion will perhaps never end. There will always be people who will oppose it as there will be those who will support it. The world is thus divided into two opposite camps - and perhaps there is no other issue over which opinion is so sharply divided.

Religion represent a human trait which is as old as the species itself. The debate about religion continues becaues it talks about things not susceptible to objective tests. For instance, God, Soul and Heaven.

But the point is not exactly that. RELIGION JUSTIFIES ITESELF BY THE RESULTS IT PRODUCES. IT MAY NOT BE ABLE TO EXPLAIN GOD, SOUL OR HEAVEN BUT IT CERTAIN CAN CHANGE A SINNER INTO A SAINT.

But how does it do so? Through the urge for progress that is innate in man. Religion will carry him further till he reaches a state where he feels he has no further to go. It is an impatience, restless, that is never to be satisfied short of the hightest and the best.

Excerpts from Practical Spirituality by Swami Lokeswarananda.

Tag: Spirituality, Religion, God, Atheist.[+] Please visit MysticSaint.Info For full multimedia experience and enjoy special music.

Blessings,
Sadiq

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English Old Norse Dictionary

Book: English Old Norse Dictionary by Ross Arthur

You could, of course, print it and then consult it just as you would consult any other Dictionary It might be more useful to you, however, to keep it as an electronic Reference tool For one thing, you'll find that it serves also as an Old Norse to English Dictionary.

If you are now viewing this document within your Browser, I’d advise you to save it and examine it later. If it’s now saved on your computer, try using Acrobat’s Find feature, with the “Match Case” option turned off. I’ve created a special font to make it simpler to search for Old Norse

- To search for a vowel with an accent, just type that vowel and then a slash /
- To search for a hooked o (o,) just type o and then a comma
- To search for ae type a and then e.
- To search for oe type o and then e.
- To search for T type th.
- To search for D type dh.

Download Ross Arthur's eBook: English Old Norse Dictionary

Books in PDF format to read:

Robert Ellwood - The Encyclopedia Of World Religions
Max Heindel - Teachings Of An Initiate
Aleister Crowley - Songs For Italy
Anonymous - Witchcraft Dictionary
Ross Arthur - English Old Norse Dictionary

Yule Celebrations In Norway

Yule or Yule-tide is a winter festival that was initially celebrated by the Historical Germanic Peoples as a pagan religious festival, though it was later absorbed into, and equated with, the Christian festival of Christmas. The festival was originally celebrated from late December to early January on a date determined by the lunar Germanic calendar. The festival was placed on December 25 when the Christian calendar (Julian calendar) was adopted. Some historians claim that the celebration is connected to the Wild Hunt or was influenced by Saturnalia, the Roman winter festival.

Terms with an etymological equivalent to “Yule” are still used in the Nordic Countries for the Christian Christmas, but also for other religious holidays of the season. In modern times this has gradually led to a more secular Tradition under the same name as Christmas. Yule is also used to a lesser extent in English-speaking countries to refer to Christmas. Customs such as the Yule log, Yule goat, Yule boar, Yule singing, and others stem from Yule. In modern times, Yule is observed as a cultural festival and also with religious rites by some Christians and by some Neopagans.

Although Yule proper starts with the chiming of the church-bells in the afternoon of julaften (“Yule Eve” or “Christmas Eve”) on December 24, the previous day lillejulaften (little Christmas Eve), when the tree is put up and decorated, is increasingly the actual start date for the 13 day long Yule celebration in Norway.

Julaften remains the main event, with a traditional lunch, dinner and the exchange of gifts. Traditional dishes vary by region, but ribbe (pork ribs), and pinnekjott, some places also codfish are eaten. As a continuation of older beliefs, a bowl of porridge is sometimes left outside for nisse that evening.

Throughout December many gather for a julebord, Christmas parties sponsored by companies and institutions for their employees and associates to eat and drink traditional dishes.

The time period between Christmas Eve and New Year’s Eve, is called romjul. Occasionally children dress up in costumes and visit neighbours, where they sing Yuletide carols and receive treats like candy, nuts and clementines. This tradition is called julebukk.

In the old days in certain areas, primarily Setesdalen, adults commonly went from house to house drinking, an event called Toftirus, during the 13 days surrounding Christmas eve. Although increasingly rare and localized, this tradition had developed into today’s Drammebukk, where adults visit neighbors in the evening.

For some it is a tradition to watch television shows on Yule Eve. The popular shows are “Tre Notter Til Askepott” (Three Nuts for Cinderella), a Czech-German fairy-tale, and “Reisen til Julestjernen”, a Norwegian film.
Shetland Islands

In the Shetland Islands of Scotland the Yules are considered to last a month beginning on December 18 and ending January 18. The main Yules celebration occurs on December 31. The rest of Scotland eventually adopted “Hogmanay” (the name of the New Years presents) as the name for the festival.

Free e-books (can be downloaded):

Devi Spring - The Emerging Indo Pagans
Tommie Eriksson - Tree Cults In Northern Magic
Solomonic Grimoires - Lemegeton V Ars Nova

The Galdrabok An Icelandic Grimoire

Book: The Galdrabok An Icelandic Grimoire by Stephen Flowers

The so-called Galdrabok,' or "Book of Magic," is the single most important document for understanding the practice of magic in late medieval Iceland. It is especially important in that it give, a unique insight into the various religio-magical elements that went into a synthetic national magical tradition in Iceland all the time of its compilation. No other document of comparable age gives so many details of the preservation of the archaic Germanic gods, cosmology, and magical practices as does this little manuscript. Here we are not dependent on folktales or indirect reports through confessions exacted by the tortures of the Inquistion or other churchly authorities to reconstruct the magicoreligious views of the galdramenn (magicians) of the day; instead, we have direct evidence of actual practices written by the magicians' own hands. In many ways the Galdrabok is to the Icelandic folktales of magic' what the runic inscriptions are to the accounts of magic recorded in the sagas. They provide factual corroboration of what otherwise might have been considered, form of fantasy.

In this volume the reader will find not only an annotated translation of the complete Galdrabok but also a similar treatment of selections from other written sources of Germanic magical practice from all of the Germanic peoples. However, in no region did the old ways and the old Gods and goddesses survive so well as in Iceland. And because we are focusing on these texts for what is uniquely Germanic about them, leaving as secondary what is common to every European tradition, we will concentrate mainly on Icelandic sources in this study. Our two principal areas of interest will be the preservation of the Old Gods and the preservation of the unique forms of Germanic magical practice inherited from the heathen age.

In preparing this work for modern publication, I've made every effort to remain true to the original text of the Gaklrabok. Irregularities in capitalization and spelling are left as in the original as they may have special meaning or significance.

Buy Stephen Flowers's book: The Galdrabok An Icelandic Grimoire

Free eBooks (Can Be Downloaded):

Kaatryn Macmorgan Douglas - All One Wicca Book 2 A Grimoire
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Austin Osman Spare - The Zoetic Grimoire Of Zos
Stephen Flowers - The Galdrabok An Icelandic Grimoire