Runelore A Handbook Of Esoteric Runology

Book: Runelore A Handbook Of Esoteric Runology by Edred Thorsson

A discussion of hidden lore, inner lore, rune worlds, runic numerology, runic psychology, runelore of the Gods, esoteric theology and more. Covers elder and Viking runes, and leads us to the contemporary runic revival.

This book is intended to supplement the practical material found in my Futhark: A Handbook of Rune Magic published by Samuel Weiser, Inc. In these pages the more intellectual aspects of the runes-their history aud development and their esoteric lore-will be investigated. It is hoped that through this work I can begin to dispel most of the miscouceptions fostered by recent books that purport to explore the runic tradition. Runelore incorporates into a system of living philosophy and practice the latest and best scieutific scholarship of runologists from allover the world. The method used in the present book is essentially one of intuition firmly based on hard scientific data. This is a method that I hope will continue to find wide acceptance. As it stands, Runelore is the basic textbook for members of the Rune-Gild, but I trust it will strike a responsive cord in all who seek to unravel the riddle of the runes.

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The Odinist Fellowship In Usa

In 1971, shortly after the death of her husband Alex, Else Christensen (1913-2005) formed the Odinist Fellowship from her caravan in Florida. Later Christensen would move her trailer north to Vancouver, her first stop in North America after fleeing post war Europe from Denmark. Amongst the Christensen’s circle of friends was James Warner a leading organisor in The American Nazi Party, who was a follower of the Writings of Francis Yockley. Warner, himself an ordained minister and Grand Dragon of The KKK, had the idea of Starting a church by the same name, but failed in his attempts, and he passed the baton to his close friends (including a veritable library of Material he had gathered). Unquestionably Else Christensens initial interest in racial radicalism via Odinism, came as a result her of interactions with Warner and her & her husbands enamoration with Mills works. Christensen’s (also called ‘Folk Mother’ by her followers) brand of Odinism involved communal, socialist communities all operating independently and a North America minus big-business and heavy-industry. Else saw prisons as a great source of membership, creating her own Odinist prison ‘outreach’ programme, the effectiveness she got to test personally, after she received a 35 month stretch for drug trafficking – at age 79!

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What Is Rune Sorcery

Rune sorcery is nothing but invoking the energy from Nature that surrounds us and manipulating it to a sorcerer's desired effect. It is the science of magic, using the human mind. It differs from spiritual magic in that, spiritual magic deals with the unnatural knowledge of the Spirit world. It varies from divine magic as the latter focuses on the powers drawn form gods/goddesses.

A sorcerer aiming to employ rune sorcery may do so in two ways. The first is by using the knowledge of the runes to create sentences called castings. Casts are usually flexible, thus powerful. This may be difficult to master and takes a lot of time. The second way is by formulating a spell that can be used only for one intended purpose. Its inflexibility renders its less powerful. But this is easy to master. Learning spells can be comparatively easier than casting a new sentence. Due to this spells can be learnt from someone who is familiar with them or from books too.

A rune spell is cast by using the elements of the runes, based on which the power of creation exists. Without using at least one of the elements of the runes, rune sorcery cannot be carried forth.

Rune sorcery is an ancient form of sorcery that has evolved from the Norse deities of Ancient North. But it also incorporates the preceding forms of sorcery and is based on the 'younger futhork of the 18 Runes.' It was created by the Nordic masters. It now exists in the quantum ocean and is open to all who wish to learn it.

As much as the history of the runes is important, the ways of incorporating rune energy into our everyday lives is equally important. This is so because rune powers affects the creative energy found around us, and it can create an impact on the health, wealth and emotions of people, and change it for the better.

Rune sorcery is very similar to rune magic as both these help to empower the personality. The 'younger futhork of the 18 runes' is known to be the most powerful rune. So how does one go about exploring this kind of sorcery? The answer is quite simple. Simply combine the wisdom of the runes with the present laws of quantum physics and you will find the desired result. A profound experience with rune sorcery may also create a connection with the Norse gods.

Runes may be invoked in many different ways. Some of them include speech (in any or many languages), song (the most common way; instruments may of may not be used), writing (on special parchment or in dirt or in the air by using enchanted wands), gesture, dance, pictograms, manipulation of rune-marked stones, etc.

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Sacrifices In Ancient Scandinavia

The actual sacrifice consisted in the killing of various animals, usually oxen, horses, sheep, or swine, but on special occasions even human beings were offered to the gods. At the great Upsala festival, according to Adam's account, nine male animals of each kind were offered, as well as men; and a Christian eye-witness reported having seen seventy-two carcases of slaughtered men and beasts (dogs and horses) suspended together from the trees of the sacred grove adjoining the temple. Whether this custom of hanging up the bodies of the offerings was practised elsewhere in Scandinavia is unknown, but the connection between Odin and death by hanging makes it probable that it was more widely known than appears. In Denmark also human victims were offered along with animals; according to Thietmar's chronicle the great gathering in this country took place at Lejre (near Roskilde in Sj?lland) every nine years, in the month of January. The sacrifice here consisted of ninety-nine men and as many horses, dogs, and cocks (the latter being offered in place of hawks). How the victims were selected or obtained is not stated; but it is probable that they were usually captives taken in war, criminals or thralls. In Sweden, indeed, strangers appear to have run some risk of being selected as victims; in 997 the Icelandic poet Hallfred nearly met with this fate. In early times, however, the Swedes were credited with having burned one of their kings in his own house as an offering to Odin, in order to dispel a famine which they believed was due to his slackness in maintaining the sacrifices. One of the early kings was also reported to have offered up nine of his sons in succession to Odin, to obtain long life for himself. In an account of the heathen period in the isle of Gotland, which is given in Guta Saga, it is said that 'they sacrificed their sons and daughters and their cattle. All the land had its highest sacrifices with folk (=human beings), as also had each third (of the country) by itself; but the smaller districts had lesser sacrifices with cattle.'

In Norway and Iceland human sacrifices appear to have been more exceptional, and only resorted to in extreme cases. The usual nature of the victims is clearly indicated by the words assigned to King Olaf Tryggvason in 998, when he found his subjects obstinate in their determination to hold the midsummer blot. He then threatened 'to make it the greatest kind of sacrifice that is inuse, and offer up men; and I will not choose thralls or criminals, but will select the most distinguished men to give to the gods.' At the very crisis of the conflict between paganism and Christianity in Iceland, in the year 1000, the adherents of the old religion resolved to sacrifice two men out of each quarter, and 'called upon the heathen gods not to let Christianity overrun the country.' Then Hjalti and Gizur held a meeting of the Christians, and said that they wold also make an offering of as many men. 'The heathens,' they said, 'sacrifice the worst men, and cast them over rocks or cliffs; but we shall choose the best men, and call it a gift for victory to our Lord Jesus Christ.' Various methods appear to have been in use besides that mentioned here; at Thorsness, in the west of Iceland, tradition long pointed out the 'doom-ring,' in which men had been adjudged for sacrifice, and the stone within it---called Thor's stone---on which they were killed by being broken, ' and the stain of blood is still to be seen on it.' Another source seaks of human victims as having been sunk in a fen close to the temple on Kjalarness, which is supported by Adam of Bremen's statement that near the temple of Upsala was a fountain in which 'a living man' was immersed. A 'sacrificial pit' is also mentioned in Vatnsd?la Saga, where one Thorolf was believed to sacrifice both men and cattle. That in exceptional cases the victim may have been of higher standing than the thrall or criminal is possible enough; as late as 985 Earl Hakon in Norway is credited with having given his young son as an offering to Thorgerd, when he prayed to her for victory over the vikings of Jomsborg. In other cases, such as that of Hallstein, who 'gave his son to Thor' in order that the god might send him pillars for his house, the language is ambiguous, and may imply dedication rather than sacrifice. When the sacrifice consisted of animals which might be used for human food, it was apparently only the blood which was regarded as belonging to the gods. To this was given the name of hlaut, and it has already been stated (p. 41) that special bowls were kept to receive it in. It was then smeared or sprinkled by means of twigs, not only upon the altars and the walls of the temples (both outside and in), but also upon the assembled people. The flesh was then boiled in large pots over the fires which burned in the middle of the temple, and was eaten by the worshippers, after being consecrated by the chief man present. A prominent feature, at least of the more important festivals, was the use of horse-flesh for this purpose---a practice so intimately associated with heathenism that its abandonment was strictly prescribed to those who accepted Christianity. This appears in the strongest light in the case of Hakon the Good, who was finally forced to appease his heathen subjects by eating some pieces of horse-liver. In Iceland, however, it was permitted for a few years after the new faith was publicly adopted.

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Goddess Sif

Sif is Thor’s wife, and her golden hair is as beautiful as the wind-blown silk of ripening corn or a golden sea of grain. She is a harvest Goddess who can be called on for blessings of abundance. Sif is Goddess of the crops. She was said to have beautiful hair, which Loki is said to have cut off. But cutting off a woman's hair was a Norse punishment for adultery, and many scholars agree that this was a gentler way Christian scribes recorded the myth. They say it is quite likely Loki slept with Sif, and Thor found out, and things were not right again until Loki got the dwarfs to make her a new head of hair. This would likely be a yearly cycle, where Sif is Thor's wife in the summer, and her hair is the plant life of the world. In the winter she becomes Loki's lover, and is shorn of her hair, and the plants of the world die.

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The Gods At Play

The Gods resumed their wonted occupations, and were soon casting their golden disks on the green plain of Ida, which was called Idavold, the playground of the Gods. At last, wearying of this pastime, and knowing that no harm could come to their beloved Balder, they invented a new game and began to use him as a target, throwing all manner of weapons and missiles at him, certain that no matter how cleverly they tried, and how accurately they aimed, the objects, having sworn not to injure him, would either glance aside or fall short. This new amusement was so fascinating that soon all the Gods were assembled around Balder, at whom they threw every available thing, greeting each new failure with prolonged shouts of laughter. These bursts of merriment soon excited the curiosity of Frigga, who sat spinning in Fensalir; and seeing an old woman pass by her dwelling, she bade her pause and tell what the Gods were doing to provoke such great hilarity. The old woman, who was Loki in disguise, immediately stopped at this appeal, and told Frigga that all the gods were throwing stones and blunt and sharp instruments at Balder, who stood smiling and unharmed in their midst, daring them to touch him.

The Goddess smiled, and resumed her work, saying that it was quite natural that nothing should harm Balder, as all things loved the light, of which he was the emblem, and had solemnly sworn not to injure him. Loki, the personification of fire, was greatly disappointed upon hearing this, for he was jealous of Balder, the sun, who so entirely eclipsed him and was generally beloved, while he was feared and avoided as much as possible; but he cleverly concealed his chagrin, and inquired of Frigga whether she were quite sure that all objects had joined the league.

Frigga proudly answered that she had received the solemn oath of all things, except of a harmless little parasite, the mistletoe, which grew on the oak near Valhalla’s gate, and was too small and weak to be feared. Having obtained the desired information, Loki toddled off; but as soon as he was safely out of sight, he resumed his wonted form, hastened to Valhalla, found the oak and mistletoe indicated by Frigga, and by magic arts compelled the parasite to assume a growth and hardness hitherto unknown.

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The God Frey Or Fricco

The god here called Fricco was known to the Scandinavians themselves by the name of Frey (Freyr), and that the triad thus specified by Adam were in fact the chief deities worshipped in the later stages of Scandinavian religion is abundantly proved by the native evidence. The identification of Odin with Mars in place of Mercury is also in full accordance with the later beliefs: in other words, Odin has taken the place of Ty as the chief war-god. Whether this was the main reason for the admission of Frey as third member of the supreme triad is uncertain, the earlier position of this god being altogether unknown. Thor, it will be noticed, still retains his place as the counterpart of the Roman Jupiter, and stands between the other two gods, as being the Most Powerful. The precise Relationship, however, between Thor and Odin is not by any means so simple as this statement would suggest, and forms indeed one of the most difficult questions Connected With the subject. This will be most clearly brought out by a detailed account of the relative place assigned to each of them in religious practice on the one hand, and in mythological accounts on the other; and the most correct impression of the facts will probably be obtained by dealing first with Thor.

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