Wednesday, December 30, 2009

Bandrunir In Icelandic Sagas

Bandrunir In Icelandic Sagas Cover

Book: Bandrunir In Icelandic Sagas by Mindy Macleod

The Sagas of Icelanders (Icelandic: Islendingasogur)—many of which are also known as family sagas—are prose histories mostly describing events that took place in Iceland in the 10th and early 11th centuries, during the so-called Saga Age. They are the best-known specimens of Icelandic literature. The Icelanders' sagas are a literary phenomenon of the thirteenth and fourteenth centuries. They are focused on history, especially genealogical and family history. They reflect the struggle and conflict that arose within the societies of the second and third generations of Icelandic settlers. The authors of these sagas are unknown. One, Egils saga, is believed by many modern scholars to have been written by Snorri Sturluson, a descendant of the saga's hero, but this remains uncertain. The standard modern edition of Icelandic Sagas is known as Islenzk Fornrit.

Runic echoes permeate saga literature; the runes of divine origin, runar reginkunnar, of the Sparlosa and Noleby stones recur in Havamal, while the evocative Swedish Skarpaker runestone (Jor > skal rifna ok upphiminn) or the Danish Ribe stick (Jor > bi > ek uar>a ok upphiminn) are strongly reminiscent of Germanic poetry (cf. Jansson 1987: 140f.). References to elves and trolls, and even Invocations to pagan deities occur in medieval runic inscriptions, attesting to a continuing appreciation of Norse legends (Liestol 1964: 37; Hagland 1994: 132), while runic poetry in the metres of drottkvaett, hrynhenda, ljpahattr and galdralag testify to the continuance of the scaldic and eddic literary tradition. There are several runic inscriptions reminiscent of poems known from the Edda or other Norse Literature (Liestol 1964: 29ff.) and, more significantly, fragments of identifiable Norse poetry recur among the medieval runic inscriptions. 1 The runic corroboration of saga verse is an important historical record of the survival of this literary tradition. From Trondheim comes a rune-stick (A 142) 1 These include B 249, containing part of a lausavIsa in drottkvaett, GamanvIsur

Download Mindy Macleod's eBook: Bandrunir In Icelandic Sagas

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Mindy Macleod - Bandrunir In Icelandic Sagas

Friday, December 18, 2009

Heathens And Heathen Faith Some Frequently Asked Questions

Heathens And Heathen Faith Some Frequently Asked Questions Cover

Book: Heathens And Heathen Faith Some Frequently Asked Questions by The Troth

Perhaps the best-known heathen god is Odin. He is the god of many things: inspiration, ecstasy, poetry, healing, and death; it was he who won knowledge of the Mysteries of the universe which we call the runes. Thor is the god whose great might we feel in thunderstorms. The lightning is his Hammer, the weapon with which he defends Midgard, the world of humans; the rain that he brings makes the fields fruitful. Tyr is the upholder of right order and justice, both among humans and in the entire universe. Frey is invoked for peace and plenty; he and Odin were also the founders and protectors of many dynasties of Heathen kings. His father Njordh watches over the sea, ships, sailors, wealth, and trade.

Our goddesses are no less holy and mighty than our gods. Frigga, whom we see as Odin’s wife, protects homes and families. Freya rules over magic, sexuality, and riches; she also takes half of those slain in battle. Idunna tends the golden apples that keep the gods young; she inspires new strength and joy to spring up in our hearts. Skadhi’s might is seen in the winter; Ostara is the bringer of spring. Earth herself is a mighty goddess, who gives food to all.

These deities were known by different names in different Germanic cultures—in Anglo-Saxon England, for example, Odin was Woden and Thor was Thunor. There are many other deities who were and are worshipped. Often, a Heathen will choose one of the gods or goddesses as a special patron and friend—or perhaps be chosen by a patron deity. However, Heathens honor all the Gods and goddesses of the North. Heathens believe in and honor spirits of the home and the land, who can be helpful in many ways if treated well, or disruptive if ignored. Heathens honor their own worthy ancestors as well. Check out the Troth resources, listed on the back of this pamphlet, to find out more about our gods and ways.

Download The Troth's eBook: Heathens And Heathen Faith Some Frequently Asked Questions

Books in PDF format to read:

John Fiske - Myths And Myth Makers Old Tales And Superstitions
The Troth - Introduction To The Runes Some Frequently Asked Questions
The Troth - Heathen Ethics And Values Some Frequently Asked Questions
The Troth - Heathen Gods And Rites Some Frequently Asked Questions
The Troth - Heathens And Heathen Faith Some Frequently Asked Questions

Wednesday, December 16, 2009

The Scale Of Asatru

The Scale Of Asatru Cover 1. Asatru is an open religion which anyone can join. There are, however, certain Things That must be done in certain ways, certain points of theology that must be strictly adhered to and certain beliefs that must be held. Anyone who doesn't agree with all of these points simply isn't Tru and can be deemed "traitors" to the Gods. One of these points that everyone must agree to is that Asatru is open to people of all races, and those who believe otherwise are not welcome and should be actively denounced so that there is no confusion of their beliefs with those of real Asatruar. I will only worship alongside those who follow the same beliefs.

2. Anyone who wants to become Asatru can, regardless of racial or cultural history. Individuals have the freedom to choose any religion to follow, and I will defend and uphold that right. All are welcome to my Kindred and I will worship alongside any Tru man or woman.

3. As the ties to the Aesir and Vanir are often ties to our ancestors (racial, cultural or ethnic), it is more unusual for those of non-Northern European heritage to be Asatru, but it is not impossible. I accept that the Gods and goddesses will call to them whomever they choose and will worship alongside any Tru man or woman.

4. Only those of Northern European background can truly follow the path of Asatru. This does not imply that people of other races are in any way "less" than those of Teutonic heritage, only that they are different. All races and ethnic groups are equal in freedom to make a life of worth, and the theologies and pantheons that are connected to a non-Northern European heritage are every bit as valid and important as Asatru. By the same token, all non-Teutonic ethnic paths are just as closed to me as Asatru is to others. I feel it is of greatest value to follow the path of the your cultural and ethnic background, as these forces have had a great impact on who you are. Because I acknowledge and respect the validity of the various paths, however, I am willing worship with those who respect our Gods but are not of our path or ethnic group, and will certainly worship with any Tru man or woman.

5. Only those of Northern European heritage can be Asatru, and Northern European races should separate from all other races. This does not imply that people of other races are in any way "less" than those of Teutonic heritage, only that they are different and that we have an obligation to keep the Northern European blood pure in honor of our Gods. There may even be merit in allying With Other races who also value the separation of racial and ethnic groups and religious paths. I will only worship alongside those who are also of Teutonic heritage.

6. Only those of Northern European heritage can be Asatru and the European races and ethnic groups are superior to all other races and ethnic groups. Aryans are the only true humans, and as such have an obligation to keep the racial and ethnic blood pure. If the only way to achieve this is to rid the world of the lesser races, then so be it. Only true Aryans can worship the Aesir and Vanir.

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Friday, December 11, 2009

Eihwaz Rune

Eihwaz Rune Cover Eihwaz means yew. It's a sacred tree in Runic Magical Tradition and its wood was used to make arrows. It's connected to the God of hunt Ull, whose sacred weapon was the bow. Yew was used to make poison that arrow-heads were tipped in, seeing how this tree's sap is poisonous. However, yew was also used in shamanic practices. Namely, during the summer, the great heat would cause the trees to exude a psychoactive substance. Practitioners would then meditate under that tree and use those natural fumes for shamanic journeys. Naturally, this practice was not recommended if the shaman who practised it was not completely prepared and trained. Eihwaz also signifies Yggdrasil as the tree Odin sacrificed Himself to Himself. This event manifests itself on the mental plain as a symbolic death of the adept, that is his old Self. However we consider Eihwaz, it will carry in itself death and Transformation from one state into another. This is the Rune of facing oneself, the symbolic descent into the underground kingdom of Hel.


Positive meaning: transformation in a positive way, facing onself, change.

Negative meaning: weakness, destruction, inability to overcome oneself.

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Wednesday, December 9, 2009

The Sumbel And The Blot

The Sumbel And The Blot Cover Key among the ritual structures developed by McNallen and Stine are the Sumbel (alternately spelled as symbel) and the Blot, drawn from Old Norse–Icelandic literary sources such as the Eddas and Sagas and other Germanic texts and traditions. The Sumbel is a drinking ritual, typically performed indoors, that may take place at any time or occasion agreed on by participants. In this ritual, as a drinking horn full of mead or other alcoholic beverage is passed and poured into individual drinking vessels or drunk from directly, a series of toasts are made, offering verbal tribute first to the Norse gods and supernatural beings, then to heroes and ancestors, and then to others. Oaths may also be made during a Sumbel, as well as “boasts,” or promises of future actions that participants intend to perform. Such oaths and boasts are considered solemn and binding on the speakers, which underlines the significance of the Sumbel as something much more than a mere drinking party. The words spoken in the Sumbel are considered consecrated and powerful and are visualized as entering the Well of Wyrd, the matrix of time and fate in Norse mythology, to become part of the individual and collective destiny of those assembled on the occasion.

The Blot begins with invocations of the gods, similar to those pronounced in the Sumbel. Mead is once more involved, but whereas this is drunk from a horn passed around to the participants in the Sumbel, mead is contained in a sacred bowl in the Blot and not drunk but sprinkled onto the participants and onto altars and images of the gods by the priest or priestess, who performs this action with a sprig or branch of an evergreen tree dipped into the mead. At the conclusion of the rite, the mead is poured into the ground or into the fire as a final offering to the gods or ancestral spirits. A series of publications by McNallen (1986) offers suggestions about Blots for particular deities and occasions.

In past Nordic tradition, the Blot originally involved a ritual of animal sacrifice. Blood, the literal meaning of the word Blot, was caught from the slit throat of the slain animal in a sacred bowl and sprinkled onto participants and then poured or smeared onto images of the gods positioned on altars. Most modern Nordic Pagans have chosen to substitute mead for blood, while believing that they are preserving the same meaning of a distribution of life force between the participants and their gods. The ancient ritual would end with the participants feasting on the slain animal, cooked after its sacrifice. Modern Nordic Pagans likewise conclude their Blots with a feast.

Though the Sumbel and the Blot are the most well-known and widely shared forms of ritual in the overall Nordic Pagan community, there are others as well. These include Seid or Seith (Icelandic Sei?r), a Shamanistic practice involving trancelike, oracular states used for contacting gods and spirits (Blain 2002) and life cycle rites for births, comings of age, weddings, and funerals (McNallen 1986).

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Friday, December 4, 2009

Were You Born With Psychic Abilities

Were You Born With Psychic Abilities Image
Are some people born with psychic abilities.? The quickest answer is yes, however all of us have traits to some extent, we just do not see it.. In this post i wanted to focus on how to deal with these traits. To many being born with psychic abilities sounds fun, however in reality it can be quite frightening to those that are really having them and not sure what they are.

So let's begin, like anyone being born with a gift, some people are gifted with music, some with singing and some with whatever you can throw out there.. The same goes with psychic traits.


Some people have the psychic trait thrown at them, they may see ghosts, they may be able to hear voices, they also may be able to predict the future or know where lost items are and many more.. These are just some to name.. However did they choose this ability, did they want to hear voices or see ghosts or what ever it is? Was it a choice or decision already made.

"The truth is some have to open doors over time to the psychic world, while some already have them open."

The first thing one wants to do in this circumstance is try not to fear it, first off. This will not help, it will just make you more upset each experience you have. Secondly work out your main psychic trait. And thirdly and lastly see another psychic in that area of ability to help better understand your condition. You may be lost with what you have, however many others would have been where you are now and can help you with your condition.


1. ) Do not fear, fear is not constructive and can even make you contact negative forces.

2. ) Work out your main Psychic Trait in question.

3. ) See another well known psychic with the same traits for better understanding of your condition for using or controlling..

"Being Psychic is not like X-men or the Movies, it is more like an extra sense.. It is an experience inside that has changed many peoples lives across the world. "


The last one is so important for those trying to control the experience in particular for those that may think they are crazy when in reality they are not. In particular with seeing ghosts, so many people have in there minds seeing has to be a hallucination so they may see many doctors, get tests done to no avail..

This is not saying, to not see doctors to check if it is not some medical condition, this is just saying that once that is ruled (all medical cleared) out then that's when you can evaluate the psychic option. And I can tell you, there are plenty of psychics out there, ranging from mediums to healers to future tellers etc.. All of them had to go through a transition of sorts to trust there own psychic abilities and to understand themselves.


So in conclusion if you were born with a Psychic ability try not to see it like a weakness, instead try to see it like it is you. Your view on this amazing world. This is what makes you, you. Excepting and understanding can go a long way.

Tuesday, December 1, 2009

Nazis And Odinism

Nazis And Odinism Cover “Many individuals who were involved in the rise of Hitler’s Third Reich were known to have been Odinists” (Baysinger). Although the extent to which Hitler and Nazis were involved in Odinism or its modern revival is controversial, there is ample evidence of a connection between Nazism and Odinism.

Neo-Nazis are not like the Nazis of World War II. Although they maintain the same practice of recruiting young, the reject many “traditional” Nazi ideas—for instance, while the Nazis of WWII Germany were proud to have discovered the “ultimate solution,” Nazis of today deny the Holocaust even happened. Nazism is becoming more linked with mysticism as well as Odinism as time goes on.

The biggest thing connecting Odinism with Nazism is the fact that Nazism is shedding its nationalist focus in favor of a racial one. While Hitler spoke of the German People, Nazis employing Odinism today speak of the White Race or Norse People—attributes that can span countries, even continents. With the ultimate goal of a transcontinental white only country, this is an important move to make.

Odinism and Nazism are clearly not mutually exclusive, and have a developing relationship that will have an important impact on the direction that the white supremacy movement takes over the next decade

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