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In this essay I will describe how I have laid out the 33 Northumbrian Runes onto the 32 +1 paths on the Tree of Life. Using runes as symbols for the paths allows a Heathen Initiate access to some of the deeper levels of the Tree of Life, as well as illuminating the runes themselves in a new light. There are many ways this could be done, but this layout seems solid to me after many reworkings. That being said, this is still open, so if commenters have opinions, let them opine.

There are 32 paths on the Cabalistic Tree of Life, plus an invisible sphere, called "Da'ath", or "knowledge." The first 10 are the spheres themselves, the other paths link the spheres together. Firstly, I wanted this layout to work with the Heathen Golden Dawn system already in process, and specifically the main track (there are 3 tracks, Modern, Saxon and Norse, using the Elder Futharc, the OE Futhorc, and the Younger Futhark.) By the time the practitioner is ready to work with these paths, they will have already internalized one set of runes,  probably the Elder. Now they will start working with the Old English runes with the Northumbrian expansion. This is very helpful for anybody who speaks English, as you can use these runes for any Rune working in modern English. It's best to use the Elder to write out Proto-Germanic, and the Younger to write out Old Norse, or one of the offspring of Old Norse. The Northumbrian Futhorc also fits the 32 + 1 paths perfectly. The other Rune sets fit other symbolic systems very well too, which we'll get into later. I have used the world associations laid out by Thomas Karlsson in his book Nightside of the Runes which he lays out on pages 116-119. Though I find his association elegant, I have not used his runic associations, and don't agree with him on everything. I have used translations of the Old English Rune Poems from https://en.wikisource.org/wiki/Rune_poems

The 1st Path is the 1st Sphere, called "Kether" in the Hebrew Cabala, which means "crown." This is the sphere of unity. The World name in our system is 'Ginnungagap', the primal void. The divine name is ODIN, the one-eyed All Father. The rune placed here is Aesc, the Ash tree. The rune poem goes "The ash is exceedingly high and precious to men. / With its sturdy trunk it offers a stubborn resistance,/ though attacked by many a man." Here we have the high tree on which Odin hung himself. Ash wood is also mainly used to make spears, which is why it offers "stubborn resistance though attacked by many a man." The spear is Odin's instrument of war, with which he also sacrificed himself to himself. The Ash rune is the same form as the Elder Ansus, the rune of Odin, though in the OE Futhorc, Odin's rune is 'Os', 'God' or 'Mouth', which I have used for the 8th Sphere. But Aesc is also Odin's rune, and it's high and lofty nature fit it well to the first Sphere. The places associated with this sphere are Hlidskjalf and Gimle, the first being the high seat of Odin where he can see into all worlds, and the second being the highest heaven, untouched by the fires of Ragnarok.

The 2d Sphere is called "Chockmah" in the Hebrew Cabala, which means "Wisdom." This is the first stirrings, the movement that happens in the void, and is symbolized by the phallus. For us, this is the sphere of Muspelheim, primal fire, and of the god Ingui-Frea/Yngvi-Freyr, the divine name of FREYR or ING. The rune for this is naturally 'Ing', his rune. He is the god of fertility, is symbolized with a large, erect phallus, and connected with the reign of the mythical king Frodi, whose name means "Wise."

The 3rd Sphere is called "Binah" in the Hebrew Cabala, which means "Understanding." This is the first limits that the movement in the void runs into. If the first stirrings start moving, as Dion Fortune says in The Cosmic Doctrine, they eventually find themselves in a circle. This circle is the 3rd Sphere, the hard limits. For us, this world is Nifleheim, the world of ice and mist. The divine name associated with this Sphere is Freyr's sister, FREYA. Fortune says that this Sphere is associated with "Ama, the dark sterile Mother" and "Aima, the bright fertile Mother." There is an interesting connection here if one is to read the Lay of Hyndla where Freya and Hyndla, who Freya calls her "sister" vie over the fate of a devotee of Freya. In this poems, Freya is bright and shining, where Hyndla is dark and mean. They represent both sides of the 2d Sphere. The rune for this sphere is "Peorth" which has a rather misty meaning, but has associations with games of chance, and thus fate, as well as drinking, and thus can represent the primal Cup. Ann Sheffield, in Long Branches says that "the vessel represents the Well itself, the drink is its holy water, the words of the vow lay down the pattern that must be completed, and the act of drinking binds the speaker to realize the pattern in the physical world." (pg 212)

The 4th Sphere is called "Chesed" in the Hebrew Cabala, which means "Mercy." This sphere is all about expansion and love. The planet associated with it is Jupiter, and while Thor is associated with Jupiter, the divine name of this sphere in the Heathen GD system is "NJORD" who represents the qualities of the 2d Sphere much better. The world associated with this sphere is Vanaheim. The rune associated with this sphere is Ac, the Oak. The Rune Poem says: "The oak fattens the flesh of pigs for the children of men." Acorns, the corns (grain) of the  ac/oak, are generously dropped by the oak for our food to feed on. In these days where many folks are disconnected from their food, many might not understand the importance of this, but old timers used to let their pigs out into the oak forests to fatten up in the fall. Many cultures have also used acorns as a staple crop after leeching them of tannin. This generosity ties this rune in with the underlying pattern of the 2d sphere, as well as with the Vanir, the gods of Nature and Fertility, and, indeed, with Thor, as the Oak is Thor's tree, and Jupiter's tree!

The 5th Sphere is called "Geburah" in the Hebrew Cabala, which means "Severity." This is the sphere of the planet Mars, which is linked with the god Tyr/Tiw.  On page 173 of The Mystical Cabala, Fortune links this sphere with "Justice", "Fear", "Courage", and "the right arm." As Tyr is the god who lost his right hand in the jaws of Fenrir, the divine name of TYR or TIW for this sphere is apt. The rune, however, is not "Tiw" but "Nied." Nied is Necessity, and fits the underlying pattern of this sphere very well. Violence sometimes is necessary, and when it's necessary, it's honorable, but when it's not necessary, it's terrible and cruel. But sometimes we have to be severe. As the rune poem states: "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". The world associated with this sphere is Jotunheim. The place associated with this sphere is Vigrithr, where the battle between the Aesir and Surtr happens.

The 6th Sphere is called "Tiphareth" in the Hebrew Cabal, which means "Beauty." This sphere is associated with the Sun and with "a sacrificed god" (The Mystical Cabala, pg 188) Naturally, the divine name for us is BALDR, the beautiful god who was killed by his brother (and Loki)... the world associated with this sphere is Asgard, the realm of the Aesir. The rune associated with this sphere is Sigel, the rune of the Sun. The place associated with this sphere is Ithavoll, the field where the gods play in the sun, before and after Ragnarok.

The 7th Sphere is called "Netzach" in the Hebrew Cabala, which means "Victory." This is the sphere of the planet Venus, of love and emotions, what motivates all beings from a deep feeling level. The divine name associated with this sphere for us is FRIGGA, Odin's wife. Simek in Dictionary of Northern Mythology states that "Frigg may be understood to have been originally the goddess of women, of relationships and possibly of love." and that "Venus was so obviously identified as the Latin equivalent to Frigg that dies Veneris became... Friday". (pg 94) The rune for this sphere is Calc, the Northumbrian rune for "Chalice." This connects the 3rd Sphere and the 7th Sphere, both relating to cups. Cups often have a vaginal association, as well as an association with feelings and emotions. The world for this sphere is Svartalfheim, the realm of the Dark Elves. The hall is Fensalir, Frigga's moist hall.

The 8th Sphere is called "Hod" in the Hebrew Cabala, and has connotations of intellectual activity, language, poetry, ritual magic, and associations with the planet Mercury. The divine name associated with this sphere for us is BRAGI, the god of poetry and eloquence, considered by some to be a hypostasis of Odin. The rune for this sphere is Os, which is Odin's rune, and Odin is associated with the planet Mercury. "Os" means both "mouth" and "god", and the OE Rune Poem puns on this by stating: "Os is the source of all language, / a pillar of wisdom and a comfort to wise men, /  a blessing and a joy to every knight." Quite fitting! The world associated with this sphere is Ljusalfheim, the realm of the Light Elves, and the hall is Hnitborg, where Odin stole the Mead of Poetry from Suttung.
 

The 9th Sphere is called "Yesod" in the Hebrew Cabala, which means "Foundation." This sphere is associated with the Moon, with rainbows, etheric energy/the vital force, and reproduction. HEIMDALL is the obvious divine name, the god who guards the rainbow bridge and who fathered all human lines, as told in the Rigsthula. The rune associated with this sphere is Man, the rune of Humans, the children of Heimdall. The world associated with this rune is Helheim, the realm of the dead. This is the underworld as well as the heavens.

The 10th Sphere is "Malkuth", "the Kingdom" in the Hebrew Cabala, and to us it is Midgard. This is the physical world, and the middle world. It is at the bottom of the tree from one perspective, but from the bottom you go back up, so it is actually in the middle. The divine name of this sphere is IDUN, the goddess who keeps the golden apples of eternal youth. The rune associated with this sphere is Beorc, the birch or poplar tree which " bears no fruit; yet without seed it brings forth suckers, / for it is generated from its leaves. / Splendid are its branches and gloriously adorned" - green green growth, but somehow sterile. Both poplars and birches actually do produce fruit, though poplars do have quite a suckering habit... maybe there is a hidden meaning here. As Fortune says, "Binah has its culmination in Malkuth." (The Mystical Qabalah, pg 285)  Earth is the realm of life, but also of death.






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I am still offering free weekly rune readings. This helps me learn how to divine better, so all the payment I ask is an update on how the reading fit in with your reality!  I usually do a 3 stave reading, but have a 4 stave reading for some specific questions, and may experiment with other readings styles too.

Thank you!
gullindagan: (Default)
I am still offering free weekly rune readings. This helps me learn how to divine better, so all the payment I ask is an update on how the reading fit in with your reality!  I usually do a 3 stave reading, but have a 4 stave reading for some specific questions, and may experiment with other readings styles too.

Thank you!
gullindagan: (Default)
I'd like to up my runic divination game, so I am now offering free weekly divinations! So far I've mostly just divined for myself, and just use a simple 3 rune reading. I've been doing it for a number of years now, and reading for other people seems like the natural next step. As I'm just starting this, the only payment that I'll ask is for a report of how the reading corresponded to the real life situations.






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A reader, (shoutout to JP!) asked that I write " a post where you discuss in more depth your preferred sources for magic and religion, especially the Germanic ones." so, here goes.

Firstly, I'd like to state that I am at least as much of an "occultist" as I am a "heathen", though I will write a future post on what "heathenry" means to me. I am also a bit idiosyncratic in general.  I have tried multiple paths over my years seeking Beauty, Power, Wisdom, and Truth, and have learned from each of them. This mixture of heathenry and Golden Dawn magic that I am currently working on seems to finally fit just right, at least for now (though I am fully committed to mastering this system before I move onto anything else anyway.)

In regards to magic in general, John Michael Greer is my main go to. I've read a lot of his books, and many of the other books on magic that I've read have been recommended by him. Dion Fortune is big for me, I've read almost all of her books (maybe 75%). I've also read a wide variety of other authors, including folks like Israel Regardie, Mark Stavish, Christopher Warnock, Gordon White, R.J. Stewart, Jason Miller, Franz Hartmann, Mouni Sadhu, as well as classics like Levi, Ficino, Picatrix, Agrippa, etc and many more, but JMG and Dion Fortune have been the ones I've dived the furthest into. I've also listened in depth to many podcasts, including Glitch Bottle, Rune Soup, The Secret History of Western Esotericism, Plant Cunning Podcast, and many others.

As with most things, my style of learning is to take in a wide swath, going deep into what interests me the most, and synthesizing up my own mind by taking into account all the information, weighed against my own experience and ideas.

With Germanic religion and magic, this is essential. There really isn't that much known about it, so there are a lot of opinions. I have read a lot of Edred Thorsson/Stephen Flowers, as well as books by Maria Kvilhaug, Nigel Pennick, Thomas Karlssson,  Alaric Albertson, Diana Paxson, Stephen Pollington, Galina Krasskova and Raven Kaldera. I've also watched a lot of Jackson Crawford's youtube videos and have a translation of his. Now this is just a fraction of the authors who have written on the subject, and if there are books that any of you dear readers have found especially useful, please let me know!

The main thing though, is to read the primary sources. I like to read multiple translations of the eddas and look at the actual old Norse and see what the words are signifying. Reading and meditating on the eddas is essential to understanding them, and to getting the mythic framework deep into the subconscious. Same thing with the runes. Meditating on the runes and learning the rune poems is essential. The sagas, Tacitus, etc, are also important to read, as well as a general reading of history, especially the time period from the fall of the western Roman empire til the high middle ages. In this regard, Pagan Europe by Nigel Pennick and Prudence Jones is good, so is The Barbarian Conversion by Richard Fletcher, as well as The Last Apocalypse: Europe at the year 1000 A.D. by James Reston.

In regards to my opinions of the Germanic magicians that I've listed, none of them do I agree with 100%. But then again, there aren't many people who I agree with that much. Reading all of them as foils against each other, getting rid of the dross and keeping the gold has been a good strategy. That being said, Thorsson/Flowers is a very competent, well educated, and successful mage in any regard, let alone in the Germanic/Heathen milieu. His book Futhark was my first introduction to the world of Heathenry and Germanic magic, and it was a good intro. His book ALU: An Advanced Guide to Operative Runology is likewise a very solid advanced book. Some of his others are hit or miss, and he has some obvious problems (I'm just not into satanism,setianism, the Left Hand Path or Traditionalism... very meh to me) but he's the standard that I compare other Germanic occultists to. I also really liked Maria Kvilaug's Seed of Yggdrasil. It's big, sprawling, large, not well edited, and it kinda seems like she wrote half of it on mushrooms, but I really did love it and it gives a very interesting perspective on the myths from somebody who was raised with them and studied them at an advanced academic level.

In regards to religion, books, blogs and videos by Galina Krasskova and Raven Kaldera have been very helpful, but again, I take each of them with several grains of salt.

Also, Jackson Crawford is about the furthest thing from an occultist that you can get, but that's kinda nice, and it's nice to compare things to his perspective.

All in all, I'm basically using a framework that I developed by reading Greer, Fortune, bits from Thorsson, and then going directly to the myths and other primary material.


Hope that helps, and if anybody has any other books they think would be useful for me to read, please let me know! And of course I'm down to continue this conversation in the comments and in future blog posts if you want clarification or there's a fun tangent to explore.



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So far in our exploration of magic we have looked at power, and wisdom. The addition of beauty turns this tense binary into a much more pleasant ternary. For without beauty, what's the point of power and wisdom? Beauty is elegance, poise, feeling... it is the 'art' in the "art and science of causing change in accordance with will." You can make a ritual using words of power and the naked  reason of the intellect, but beauty is what gives the ritual it's real power; there is a world of difference between reciting a ritual by rote, and performing it with feeling. As Ross Nichols says "ritual is poetry in the world of acts."  To me, poetry is what happens when words are put together in a beautiful, condensed way so that meaning is multiplied on many levels. To Wordsworth, "poetry is the spontaneous overflow of powerful feelings" - this is the ritual that finally has power because the magician has finally tapped into the sphere of Netzach. Poetry is elegant language. Language where form and function are unified in pleasing sounds. A ritual makes use of sound, imagery, movement and emotion, and when these all interrelate in elegance, the ritual reverberates through space, time, and the psyche in the same way that a word of power reverberates through a living body when vibrated correctly.

So what is beauty again? Wikipedia says "Beauty is commonly described as a feature of objects that makes these objects pleasurable to perceive." Oxford "a combination of qualities, such as shape, color, or form, that pleases the aesthetic senses, especially the sight." So, images that elicit pleasure...

Beauty is, of course, subjective, but to me it is that feeling of admiration, of pleasure induced by the form of an object of consciousness. Order has a relationship with beauty, symmetry has a relationship with beauty, but there is also beauty in the "wabi-sabi" of something just off, or of a wild mountain blooming in springtime. Since beauty is subjective, of course it is affected by each individual's programming, but it seems that there are also many things that humans of all cultures find beautiful. Who doesn't love a sunset full of pinks, purples, oranges and yellows?  Maybe beauty has something to do with feeling connected to something larger, of being part of a greater whole, despite the transitory nature of experience?

What is essential to the experience of beauty is the feeling that is generated. That feeling of pleasure connects one to a higher sphere. In the cabala, Netzach is the sphere of emotion, but Tiphareth is the sphere of Beauty. By feeling that beauty, we connect through the realm of images (Yesod) to the realm of feeling (Netzach), to Tiphareth (and maybe just maybe, from Tiphareth, straight to Kether.)

In magic, images are of utmost importance, and the beauty of the image is what allows us the channel to the divine power. Look at John Dee's Monas Hieroglyphica... there's just something supremely pleasurable about it to me. I bet when Dee did all the intellectual work of putting the symbols together, and then he actually looked at the image, he was stunned by the sight. Of course, we'll never know, but I certainly was when I first laid eyes upon it. One could say the same about the hexafoil, or many bind runes, staves, or sigils.

So, when practicing the art and science of magic, do not neglect beauty. It is wise to make rituals and images elegantly, so that they are efficient and beautiful. It also makes the workings that much more powerful. I am the type that is much motivated by beauty. It, in many ways, is the impetus, the form, and the outcome of magic. But when I search inwardly for the feeling that beauty evokes, it is at once tragic and transcendent. More could be said, but maybe not yet. What do you find beautiful? What does beauty mean in your experience?Monas Hieroglyphica


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In order to become a Magician, one must at least try to understand what "magic" is. We are not making up "magic" out of whole cloth, but are given a tapestry woven by those Weird Sisters with which we might decipher, and learn, what "magic" means. "Meaning" itself is a tapestry, and is part of the tapestry; nothing means anything outside of it's relationship to everything else, at least, nothing meaningful . So we look to what has come before to understand the present and the future, and pull at golden threads till the treasure is revealed. Let's look at some definitions.

John Michael Greer often recites the definition given by Dion Fortune when asked what magic is. "Magic is the art and science of causing change in consciousness in accordance with the will." This is a riff on the definition of magic given by her elder contemporary, Aleister Crowley: " Magick is the Science and Art of causing Change to occur in conformity with Will"... as you can plainly see, Fortune altered her definition to emphasize that part about it changing "consciousness" in accordance with will. This makes it a little more specific than Crowley's definition, but it also makes it more accessible to a modern, materialistic, post-Freudian society while also keeping the back door open to Mystery. Yes, the mass psychological spells of advertising and propaganda are magic. So is psychotherapy! And New Thought! Since your subjective experience of the world is malleable, by changing your consciousness, you can literally change your life!

But, if everything is Consciousness, as many sages say, then what can't magic do?

Edred Thorsson/Stephen Flowers, in his book ALU: An Advanced Guide to Operative Runology defines magic as "a technique by which the human being is able, by the power of volition expressed through symbols, to influence events in subjective and/or objective reality." Now Thorsson/Flowers is known mainly for his work with Runes, which is a magical language; they are symbols used to express the will of the Magician, thus affecting the change. So he's a bit focused on the symbolic side. Isn't there more to magic than manipulating symbols? 

Let's look at the main toolkit of the Golden Dawn magician: rituals. These also are constructed from symbols. The pentagrams, the divine names, the movements, all of these have meaning and that's the point. By repeating these rituals, you empower them with meaning, and you start affecting consciousness. Here it might be useful to remember a famous phrase from the psychoanalyst Jacque Lacan "The unconscious is structured like a language" Hmmm...

This still, seems rather limiting. Isn't there anything outside of language/symbols/meaning? Sure, lots. But how can you make sense of or describe "it"? In one way, this is what I see as the goal of the true Magician. To master their own consciousness, and to transcend it, or as JMG might say, to build the Mental body. The Spiritual realm is higher than the Mind realm though, and by connecting with the Divine, through symbols, one can connect to currents of power that are much farther beyond the human ken.

Most of the time, magic is about changing things in the world, look at all the folk magic traditions. Getting a lover, getting a job, healing illness, etc... In common terms, magic is about power. This is why the powerless look to magic, and why the powerful have their own kind to keep them in power. But power is worse than useless without wisdom. Without wisdom, power can actually be quite dangerous. Magic can rebound in unanticipated ways, can send the magician into spirals of malaise, can lead the one who wants to become more powerful into becoming a slave; to malicious spirits, to their own  fears and desires, or to ignorance and senility. Good thing that
because magic is an art and science that takes discipline to master it can be rather hard to wield magic effectively without wisdom. You must master "concentration, visualization, and memorization" as Thorsson/Flowers writes in his book Icelandic Magic: Practical Secrets of the Northern Grimoires.  There are those though with inborn gifts, but I have heard as many stories of these souls burning out as becoming great Magicians.

This is why initiation is essential. Initiation aligns the magician with the divine forces of order in the universe, and helps the aspirant become more divine themselves.  As Thorsson/Flowers says in Icelandic Magic, "Most of magical effort should be spent in gaining knowledge, wisdom and self-transformation. Most of your woes will be healed when this process is successful." This is something that I have found to be very true. Often times, just by focusing on my own transformation, the problems I have in the world take care of themselves. This is different than the "spiritual bypassing" that one sees so often in spiritual circles, where people escape the problems in their lives by chanting mantras or practicing mind-numbing kinds of meditation, or doing lots and lots of ayahuasca. In self-transformation you must confront your problems head on as part of your process of initiation. Often this can happen by such mundane pursuits as journaling, inquiring into your motivations, intentions, and trauma, or just feeling the feelings that come up and acknowledging them. This can also take the form of spiritual retreats, theurgic ritual, meditation, and scrying. But by developing these skills: of discipline, concentration, visualization, and self-knowledge, the problems of the world become much easier to deal with.

Of course, there may be still things that require magical action to affect. And by using that power, initiation is also furthered.

What does magic mean to you?


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