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 Armanism: Runes

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Lyssa
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Lyssa

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Armanism: Runes Empty
PostSubject: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:33 pm

Armanism deals with many things, but the aspect that Guido von List brought out most and I wish to highlight here is the Triadic way of thinking inherent to Aryo-Germanic/I.E. worldview.

In Armanism, every Word conceals or is capable of educing the three processes that rule the whole world:

Being

Arising

Passing Away

Every word at any instant, and every Armanen rune thus always "whispered" 3 aspects of itself, and thus the Aryan man or the Armanist held the world in a more wholesome "Panoramic" perspective, without doing away with the world-as-flux, or the fluid interactivity in the being-arising-passingaway of a Word, of a view, of a spirit, of man.

The germanic triple norns are traced back to the early I.E.s and the Greeks who symbolized this triad through the 3 Graces or the 3 fate goddesses - past, present, future.
In this regard, the book "The Well and the Tree" is a magnificent work and must read by Paul Bauschatz.

The 18 runes touch the pivotal aspects of an Aryan man's life; hope to look into a rune a month,, all that can be collected on it.

Following first is an introduction and how much heathen esoterism was unearthed post-Xtianization of the heathen-germans.
List's Armanism was intended as a pagan recovery from the Xt. remains, and what is retrieved easily "lends itself" to an Wotan as Aryan Christ kind of view, but only for those who want to see it that way.

I take whatever is salvageable to my clear pagan spirit.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:34 pm

Quote :
"That which concerns the essence of the Triad of Gods as such symbolizes the three stages: "coming into being -- becoming -- and passing away (toward new arising)," and this is expressed by all groups of names in all mythical triads. These always symbolize the same triad in various aspects, whether or not these begin with Wuotan as the first element, e.g. the Nornic triad: "Irda, Verdandi, Skuld." Urda means: That which has been there from the beginning, thus that which has come into being; Verdandi is that which is becoming; and Skuld is the effect and cause of becoming, in either the good or bad sense according to circumstances.

And likewise all other names in various triads speak in exactly the same symbolic way. For example, "Wuotan" = spirit-within, or spiritual action, the thinker, breath. "Wili" = uil-li = spiritual light = will; Hoenir [Haner] = han, an = knowing [ahnen], the knower; Donar = tun-ar = the highly or rightly doing-one; "Lodur" = primal fire; "Loki" = fire-mighty; "Freyr" = the destroyer; "Fricco" = ruler of death. So again in these triads we see arising, becoming and passing away toward new arising. Designations of certain abstract characteristics in Armanism merely become divine proper names in Wuotanism. As Har, Jafnhar and Thridi appear as the High-One, Equally-High and the Turner or Transformer (not Ender). All three are, however, One in the All-Father, the Creator of All. This also emerges from the name of the famous temple of the Triad of Gods: Wuotan, Donar, Fricco which was called "Upsalar" (see Uppsala in Sweden), and in the high secret interpretation up-sal, i.e. highest salvation, indicates the All-Father. Many other place-names spread all throughout Germany and throughout all of Europe and beyond, all one-time sanctuaries of those divine triads, could be named here, but a few examples should suffice for our purposes: Sol-are = Zuolare = Solre = Zollern = "Hohenzollern" = High Rulership of the Sun or High Solar Salvation. Triglav = threefold life or arising life (the name is proto-Aryo-Germanic and not Slavic). Trier = Triur = arising from the primeval state [Ur]. Gibraltar = gibor-altar = giver, generator of all, i.e. the providing All-Father. (This has nothing to do with Arabic gibel tarik). Gotterweig = Kotwig =God-hallowed [Gottgeweiht]. And still countless other names. [5]

A similar triad is that of the Norns (nor-stone, the fixed, foundational and non-born, originated), who indicate another revelation of the Second Logos, as in the Edda they are also called the unborn ones, i.e. the causeless cause, like the divine triad Wuotan-Wili-We. It has already been said that they indicate arising, becoming and passing away toward a new arising. However, this is not arbitrarily applied to the life of entities, but rather to their destiny. And this too relates to the name of the "Germans" in the most intimate way.

Garma is destiny gar = to ferment [gahren) to be transformed into one's self, to germinate; thus germ = the yeast (from hevan = to rise through fermentation), to weld [garben], to be refined [gar sein], etc. ma = more, make. Garma (Sanskrit karma) = "making one's self transform within one's self, by means of one's self," i.e. one's own commissions and omissions, as causes, generate from themselves and by means of themselves effects, and these effects constitute Garma (karma) or destiny. Since there is only one "causeless cause," i.e. God, this first causeless cause as it relates to Garma or destiny is the oldest Norn, Urda, who has been there [da] from the beginning [Ur]. The second Norm is evolving Garma (Verdandi) and the third Norn -- the dark (not black!) one is Skuld [Schuld = debt, guilt). If our deeds of commission and omission were good, and something which led to transformation then good credit accrues; if it was bad then debt accrues. But because this debt is only payable in the future, it is considered to be dark, or hidden, and only perceptive can lift the veil (Image of Saiis) and happy is he for whom conscience -- his own judge! -- lifts the veil of Skuld.

This knowledge-based faith, free of any doubt, in the self-created and self-creating Garma (destiny) which has human beings in its power, and which is no "blind fate," no "doom," was so firmly rooted in the convictions of our heathen forefathers that they referred to themselves as those with power over destiny, the "Garmanen," or "Germans." This was recognized as early as Johannes Aveneius (Thurmayr 1477-1534), who correctly derived the tribal name "Germanen" from germinare = to sprout forth," even if he did not interpret it quite correctly."

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:37 pm

Guido von List wrote:
"The old tripartite division of the Aryans, which doubtlessly has its origin in the intuitive recognition of the evolutionary laws of nature, and whose impetus is surely to be sought in the observation of evolution according to natural laws --
from the seed through the bloom to the fruit containing another seed -- became the essential imperative of the Aryans and of the Teutonic peoples who emerged from them, including the Germans. Therefore, we find in all institutions of the Aryan peoples, in their religions, mythologies, social levels (provider class, teacher class, soldier class) as well as in their language (the primal Aryan), this ideological classification, which, as already mentioned, actually distinguishes verbal concepts into three levels:

arising

being, doing, ruling, working, and,

passing away to new beginning

so that every kernel word, primal word, root word or stem word has a concept in each of these levels. But each individual level again breaks down into trilevel sublevels with the same tendency, and each of these do the same, and so forth, so that every root word and every stem word demonstrates at least three, but usually many more, conceptual values increasing in this threefold progression. Even modern High German is subject to this primal evolutionary law of the Aryan and Germanic languages, which came about before these was any grammar, and which therefore cannot be determined by grammatical rules -- although spelling rules endeavour to obscure these levels of meaning in order to prevent misunderstandings that could arise from the confusion of the concepts.


To give an example of this from New High German, refer to the word Rauh (raw) or Rauch (rough), which in its arising level means to be raw or rough in contrast to being smooth; through the figure of speech, to work something out of the raw or rough, it is attributed to the first level, for example, rough materials or raw materials, rough and ready, and so on.

In the second level, that of being or governing, it indicates law and justice as in rau grave (Rauch Graf), rau hen (Rauch Huhn), rau tenth (Rauch Zehnt), and so on.

In the third level of passing away to a new beginning, the word is characterised by the figure of speech to go up in smoke (Rauch); this means the smoke of fire, fog or frost as a sign of destruction. The newer rules of spelling now divide these three ideas by the way they are written:

Rauh (rough, raw)
Rau (rau)
Rauch (reek, smoke)

Other examples are the word Rad (wheel), that is similarly broken up in the orthography and indicates:

Rath (rede, council), as a title and description of activity as that which furthers things
Rad (wheel), the turning, rate, increase, and,
Ratte (rat), the destructive animal


The word hieroglyph appears in the old Aryan language, as already mentioned, as hiroglif or iroglif, and may be divided into three root words, ir, og, and lif, which are based on the three primal words ar, ag and laf. These root words have the following three levelled meaning:


1. Arising stage:
ir = beginning
og = to eye, see, regard
lif = to sleep; concealed life

2. Being stage:
ir = to contain an arc, in a circle, iris og = to profit, increase
lif = to live

3. Passing away stage:
ir = error, confusion
og = to separate (schneiden (orlog = war: as the decider (Entscheider)
lif = to conclude; certainty without doubt

Out of this, the three levels of interpretation for the word hiroglif result as follows:

First stage: the beginning is regarded in the concealed mind

Second stage: the (knowledge) contained (in the sign) increases the living (knowledge)

Third stage: confusion cuts off certainty, that is, whatever is fixed by writing can no longer be confused

The Greek interpretation from hiero = holy and glypht, glypho = cut into stone is insufficient. Even if hiero meaning holy is covered quite well by hiro having to do with the beginning, the second half is wrong, because hieroglyphs were far more often written or painted than carved into stone. But if one wanted to have glypho stand for spiritually deepened, and thereby recognise the sense of sacrally deepened, then such an interpretative speculation would come quite close to the old Aryan concept.

Truthenfuss (truh = turn, fuss = foot):
is the hieroglyph of revolving or turning generation, of rebirth -- one of the most important articles of faith in the Aryan religion. In its exoteric interpretation, this sign simply says: return, and was therefore a favourite sign used at hostels and inns, in order to convey the meaning: whoever is a guest here should come again.

Thus these hieroglyphs are easily carried over into the highest theosophical and metaphysical realms of ideal conception, all according to their functions and dispositions, for they exist in the sphere of everyday life in order to transfigure this life, in order to show that ideal striving and real struggle actually flow into one another as the great mystical biune bifidic dyad.

While the Aryan Indian Buddhist acknowledges only the spiritual and disdains the physical (and so by maintaining his ethnic individuality has lost his political freedom), and while, on the other hand, the Mediterranean Aryans (Greeks and Romans) acknowledged only the physical, thereby quickly attaining a high culture and status as world powers, but -- see note above -- through damage to their moral force lost the culture they had attained, and disappeared without a trace; the central European Aryans -- the Teutonic peoples, including the Germans -- by recognising the biune bifidic dyad cultivated the spiritual and physical as inseparable and coequal -- and so they preserved not only their ethnic individuality, but their national freedom as well. In possession of both of these, they were also able to hold on to their original Aryan Armanendom as a priestly class in contrast to all other peoples of the earth.

In the symbolism of German administration of justice, a great number of such holy signs, symbols, and hieroglyphs are once more found: however, in a much more lively variety of forms than in painting (heraldry) or in sculpture (architecture). This is because they served in matters of law as speaking attestations (as verbal and truthful signs), and as such were placed in opposition to the statements of witnesses and the living evidence. Therefore they were neither painted nor chiselled not symbolised in any other way, but appeared in their natural state and therefore attained a very noteworthy meaning in their symbolic hieroglyphic interpretations. In the administration of justice, too, the old Aryan tripartition is naturally found again as:

arising, or law (Cosmic Law)
the existing, ruling (justice), and,
the passing away to renewed arising (the court).

Because law and justice culminate in the decisive pronouncement of the court (and, consequently, as the third level, this provided the final result) the holy sign of the court was the ruoth cross, rod cross, or rowel (wheel) cross...

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*
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Lyssa
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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:40 pm

Guido von List wrote:
Therefore speaking attestations were -- as has been said -- opposed to the living witnesses, and both were therefore considered as equal in German law. They were consequently memorial marks or tokens for the recollection of an original act; they were therefore pictorial signs, and hence hieroglyphs.

Such living images include the coif and breast, dogs, roosters, chickens, geese, and so on; speaking images include eggs, cheese, oats, grains, and so on; while memorials (also thought of as speaking) such as stones, hills, graves, trees, straw, twigs, helmets, shields, lances, axes and spurs, memorial coins, gloves, and so on, are well known.

Mountains, hillocks, columns, rivers and brooks served as halls -- likewise speaking attestations -- and it is from these that we get hall mountains, rivers, forests, and fields. These halls are not only borders, but also holy, and consequently also the target, the final goal.

The straw pulled from the field and handed over to the new owner was the speaking attestation of transfer (renunciation) or a property. Hal is that which is hale and holy. The one leaving the land therefore gave over the property with all that was hale and holy still attached to it. In the drawing of straws, the longer straw decides the lot -- as the greater boon (Heil). Even today we say: He drew the shorter one, when one has bad luck.

Similarly, the staff (sta-fa, standing) of steady generation, that is, life continuously renewing itself, is a much used hieroglyph. In the hand of the judge it is the wise staff -- the guiding staff which guides the law -- and so it is therefore white in colour, because white (wit, wyd) as a colour means law. As a red staff -- in the criminal court -- it is the staff of justice (right staff), for red as a colour means justice (right, ruoth). It is for this reason that the executioner wears a red coat. For the condemned the staff is broken, that is, life is broken, just as he has broken the law, and is therefore called a lawbreaker.

The staff of the king is of gold. Gold as ore designates the descendants; the king preserves living justice for the future.

The royal staff is called the sceptre, which, as scipan or scepan, means the shaper of justice (therefore those who occupied the courts were called the scephan = Schöffen, magistrate, juryman, as shapers or creators of justice, and not something like the Schöpfer -- ladle, scooper -- as in dipping water from a well.

The bishop's staff, crosier, is called the crooked staff. However, being bent, crooked, or turned means an inverted life, that is, my kingdom is not of this earth; the bishop should, according to this hieroglyph, have no power in secular justice. In the investiture contest it was decided otherwise, however.

The hand is the sign of ownership, but also of personal freedom. The unfree man might neither give nor take by his own hand, but rather only by the hand of the magistrate; only the freedman had the power of his own hand. Only he, as a genuine property holder might take something away by his own hand.
From this idea come the expressions to promise by mouth and hand, and the magistrate shall manage the residents.

The bond (Handfeste, that is, something fixed by hand) is a document or letter ratified by a seal and signature.

The dead hand -- of the unfree man -- is one that can neither give nor take. The modern concept of dead hand, referring to clerics, is not relevant here.

The Vehmic magistrate disposed with his left hand. Again we are dealing with concealed sense or underground lore, for Ling (left) = head; he managed (behandelte) and he maintained (behauptete) the sentence that he shaped.
The imperial princes at the Imperial Diet disposed with the right hand.

Hand clapping was -- and is still today -- a sign of approval. The investiture of royal jurisdiction without a retinue upon a man was carried out by the one being invested kneeling while holding his flat right hand in the flat right hand of
the king. This was a ceremonial handshake.

To get to the upper hand means to go to a higher court.

A chopped off hand or an ax on places or on government buildings hieroglyphically indicates municipal jurisdiction or baronial jurisdiction.

The hand with a sword is the hieroglyphic sign of jurisdiction, designating the supreme censure or the highest jurisdiction, and also the seat of government (the National House in Vienna).

The gloved hand indicates the protective jurisdiction, the civil court. From this we get the hand token (Handmal) as the sign of the court at a border stead (Malstatt, be this now a stone, a pillar, or whatever kind of mark (Malzeichen).

A bloody hand takes no inheritance, that is, whoever sullied his hands with human blood would lose his inheritance. According to tribal law it fell to his next of kin. But also no judge who judges with a bloody hand, that is, who exerts capital punishment, may take (confiscate) the property of the condemned man from his heirs. Therefore: A life for a life, the property remains to the heirs, only the horse, harness, gear and coinage belongs to the magistrate, and whatever is above the belt to the bailiff and that below the belt to the hangman.

Much else could be said concerning the hand, handshake, and other hand signs, but this should suffice.


The hat was the hieroglyph of protection, and growing out of this, of the lord's justice. In obviously meant shelter (die Hut, shelter) and guardian (die Hütung, guarding). At the enfeoffment the liege and the vassal would grasp each other's hands inside a hat. This signified that the vassal was under the shelter (die Hut) and protection of the liege, but also that the vassal was ready to aid the liege if he needed it.

The hat on a pole (Gessler's hat) is a sign of sovereignty; the village mayor who came to the auction of a bankrupt farmer's property entered the barnyard and stuck his walking stick (staff = life) in the ground in the middle of the yard and clapped his hat over it. With this action he had taken possession of the farm, by right of his power.

Women swore by hair and breast: Ir rise das sol sin ir trouwe, that is, her hair (risan = that which grows), that is, her coif, shall be her troth (faithfulness). The breast is the sign of nourishment, of wet nursing, of mothering, of Minne (Minne, Menne, Männe, Manne, Moraminne, Miromanne, Meremenne, and the rest = the woman who nourishes, the wet nurse). Minne is memory. This is why hair and breast is in the saying: Remember the one who grows -- as a mother of future generations it is her duty to be mindful of, and to stand by, truth, justice, and Ar."


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[You must be registered and logged in to see this link.]

"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:43 pm

Guido von List wrote:
"Arising, being, passing away to renewed arising is the old Aryan Germanic primeval three; the fa rune opens and the ge rune  closes the futharkh, the rune row. Every exoteric system of religion, and so too the Wotanic exoteric Aryan religion, recognised human sacrifice as indispensible in appeasing the divinity. But these human sacrifices are based on cannibalism, which is still echoed -- even if it sounds mythical (exactly!) -- in all religions in the form of blood rituals.

Only later did the representative animal sacrifice, and still later the representative bread sacrifice -- whether in the form of sacrificial cakes or the host is irrelevant -- take its place. Esoteric schools already recognised at an early time that the entire life span in a human body signifies a sort of sacrifice, but only very gradually could they cause the symbols to be transformed into bloodless ones, and to rescue from that faith the people who would have been sacrificed by substituting sacrificial cakes which were formed and named after the intended victims. Even today during the consecration the priest says: This is my true blood! This is my true flesh! He has to repeat this during each sacrificial operation in the most ceremonial manner in order to convince his faithful that the substitute sacrifice is the will of the Nordic God.

These substitute sacrifices were so called sacrificial cakes or sacrificial breads, and they symbolised the human body in whose stead they were brought to the Nordic Gods as sacrifice. Later other shapes also symbolised animal bodies, and still later even symbols or holy signs of the Nordic Gods themselves by which the sacrificer, who consumed the sacrificial food, thought to sanctify himself.

Here we already have the three basic designations: bread, cake, and loaf.

Bread (berod; ber = to bear, to generate; od = spirit, intellect, wit; therefore an artificial product generated by wit and intellect) is considered one of the first products of the human gift of innovation, and certainly the first artificially prepared food, which is already indicated in the name.

Cake (Kuchen; kok = to prepare; an = origin; therefore, mother cake, to which the idea of birth is attached = symbol of the feminine) was already the first representative sacrificial baked good substituted for a woman.

Loaf, which in some dialects is still called lab Brot, loaf bread (lab = life, body (Leib) of the human, life) is such a representation, which is indicated by the navellike impression in the middle of a typical German loaf of bread such as the Kaiser roll.

As a loaf, bread was designated as being suitable as a sacrifice. Now, however, there occurs in addition to these an absolutely incomprehensible quantity of bread and pastry forms, which appear to be explicable only according to what has been said above.

The Wecken (breakfast roll) is the male member as the awakener of procreation, symbolically designating the man in order to substitute for him as a sacrificial offering.

The Baunzerl represents femininity in exactly the same sense.

The Stangl (salted bread stick) is the staff (sta-fa; sta = standing, steady; fa = procreation; therefore: steady procreation) and designates continuous procreation, while the salt (sal = salvation, hale) strewn and baked on it makes this form of bread recognisable as a talking image of the constant salvation of procreation.

The Kipfel (cyphen = bowed, therefore also called Hörndel, croissant) is the mood horn, and it has already been shown above how the moon is associated with femininity. The crescent moon as the Wendehorn is, however, also the rune of Freya, who promotes childbirth. A skaldic circumlocution which explains the Kipfel and Hörndel as the golden horseshoes of Wotan's steed which the lucky find in the grass is merely concealed sense, and again relates to the childbearing principle. In the rough of life the lucky ones find the mother of their children, the one who prepares the future.

The Semmel (se = sun, spirit, soul; mel = meal, to mill or marry) is divided into five parts, and therefore represents the Femstar or Vehmstar or the witch's foot, the pentagram (see above), and symbolises rebirth. The maternal, physical binds (mills or marries) itself to the spiritual in continual return to rebirth.

The Bretze (pretzel) (bere = to bear; tze, tse, se = to make, and therefore conducive to birth) is in the form of the bar rune, and not, as is falsely interpreted, in the form of a wheel.

The pretzel, also called a Fastenbretze (fasting pretzel) (fas = generation; ten = to withhold), was therefore a symbolic, holy food, which proclaimed the warning to refrain from sexual intercourse during pregnancy. We may not regard such symbols in a limited way as divine coercion or as coercion exercised through religious proscriptions; they were much more a well thought out and effective means of educating a naïve folk spirit, and as such are the founding pillars of later hygienic proscriptions upon which our society still rests today.

The Kringel (little ring, cracknel) (kar = to enclose; ringel = ring; enclosed in the ring; or also from krink = circle, that is, the orbit) is the course of the sun, or life, of the eternal return.

The Krapfen, Kroppel, or Krapfel was the sacrificial pastry which was offered and consumed in the second half of the great festival of beginnings, which we call Yule, or Holy Nights. The first half of the festival, from the twenty fourth of December to the thirtieth of December, stood for the creation of the world and for the past; the thirty first of December was the cleft in time, which divided and bound past and future -- the now; while the second half, from the first of January to the sixth of January, was the celebration of the mystery of the creation of man (generation) and of the future. This then lined up with Fasching (fas = generating; ing = continuous, descended from something; see Ing-fo above). Furthermore, the Krapfen (crap = to tear out or to tear down; fen, fe, fa = generation) served as a symbol of the awakening of life and was therefore the food eaten as Fasching.

The Fladen (flat cake) (Osterfladen, Osterflecken) was the Easter pastry and the Easter sacrifice. Fladen means pure, and is still preserved in the woman's name Elsfleth. Ostern (Easter) (os = mouth, vagina; tar = generating) is the festival of the marriage of the Sun God with the Earth Goddess, the festival of the regeneration of natural life; the pure virginal Earth Goddess enters into the bonds of marriage with the Sun God -- this indicates the name and form of the Fladen.

The Stritzel or Heiligenstritzel (holy Stritzel) was the sacrificial bread of the great festival of the dead, that today we celebrate in Christian form as All Souls' or All Hallows'. It is braided together out of three long pieces of dough in a manner similar to braiding a person's hair. The name of this sacred bread (Struzzel, from striuza, stra, stoh = empty, to part with, to take away; and therefore straw, Stroh, as the empty stalk, from which we get the crown of straw as a sign of shame, the straw maid; but stro is also return, and therefore straw widower, grass widower -- so that here we have a picture of death and the coming rebirth) therefore hieroglyphically gave reassurance that we will se our dead loved ones again after rebirth. It is also for this reason that it has the symbolic tripartition of the tresslike form.

The Vierfussel (four footer), a favourite Yule pastry, that is even today frequently chosen as a Yule tree decoration, is in the shape of the swastika formed by two S shapes cross each other, and it indicates -- even if today it is unconscious, like almost every other pastry shape and name -- the ancient holy fyrfos.

The Beugel (bowed one) is a subordinate form and subordinate name of the Kipfel. The Mohnbeugel (poppy bread) as a Yuletide food points to the moon and man as well as to Minne = memory.

Now, we should also call to mind the Lebzelten (gingerbread tent) of the Lebkuchen (gingerbread cake) -- an old Germanic sacred pastry.

Leb comes from the root word laf, from which the word Laib (loaf) is also derived, and now means in the first, arising level: loving, generating, and so on;

in the second, being level or becoming level: life, body, liver, and so on;

in the third, the passing away toward new arising level: death, fermentation, curdling, and so on, from which we get the lee barrow = grave mound or mountains of the dead.

The gingerbread tent therefore also has three meanings, as can be recognised even today in the things to which it is dedicated. It is a symbol of love and of symbolic declarations of love in its forms as a child in swaddling, rider, cock rider, heart, and so on, the forms of which are, of course, hieroglyphs. As festival pastries, so to speak as pastries of life, it has the most various forms, such as fishes (good luck fishes), and so on, while it is recognised as a pastry for offerings to the dead in the shape of a round or rectangular (fyroge, see above) tent. This latter form refers to the symbolic journeys through birth, life, dying, death and rebirth (therefore fruit kernels and seeds are baked into the three corners, which so well symbolise the three great lights). The name tenting (Zelten (from tent, Zelt), that is, tel = generation, hence Telt = the generated, the earth, and Tellus, the Earth God), however, points to birth as well as to resurrection.

In addition to these, however, one pastry of mockery -- of which many existed and still exist -- may be mentioned, which to some extent falls outside the majority of gingerbread tentings. These are actually made in two colours. They are baked out of light yellow dough and are triangular in shape, bulging out like a pillow. They are filled with a dark brown mass of similar dough, which seems to well up out of the light dough through a slit in the covering. This package of very ancient usage is euphemistically called a wind bag, but its correct name is nun's fart.

The interpretation of the name must be more exhaustively treated: Nun (Nonne) means lonely, sterile, unfit, injurious; this is why some destructive insects are designated by this word. This word was already present when women's cloisters came into being, and so their inhabitants were designated by an already available word. The pastry and its name therefore have nothing to do with cloistered women. The modifying word is derived from the root word fas, and designates offspring. So the whole indicates something begotten by the unfit, something airy or hollow. The giving of such a pastry was an expression of scorn, usually directed toward old maids, or perhaps in another way that mocked some disability. Connected to this are numerous customs practised on Shrovetide Tuesdays to mock old maids; practices which, however, betray deep meaning.

The expression old furniture (altes Möbel) for older, unmarried girls is not in the transferred sense borrowed from an old piece of domestic equipment, but rather directly: old moevel = meovel = unfit, infertile. The unmarried status for a girl was, in that era -- a time in which marriage was held in high esteem for ecological reasons -- no enviable one. Shrovetide Tuesday was the Shrovetide Thing Day, a day for holding court, which was originally held in bloody seriousness, and which only later assumed farcical characteristics in Christianised Germania. Numerous customs remind us of this pre Christian seriousness, among them also the very ancient Viennese folk custom in which the old maids have to rub the tower of saint Stephen's church on Shrovetide Tuesday.

This scene forms one element in the program of the different Shrovetide parades every year. This is again concealed sense or underground lore, and is solved according to the code words: old maids rubbing Stephen's tower, alte Jungfer Stephansturm reiben, as follows: mona stafa thurn ri ban, that is, unfruitful steady generation wend wax death or ban; which means: from the infertile, who do not live up to their procreative responsibilities, grows death or curses. The contemptuous insult in German: das Mensch (slut) may have such a curse to thank for its origin. The unfortunate one who escaped death was cursed and forced to do menial tasks of servitude; deprived of her former human value, she was now only an object -- das Mensch.

With these examples about runes, holy signs, symbols, hieroglyphs, and so on, neither these themselves nor even the areas in which they occur, have been exhausted -- just think of the thousands of pre Christian sayings. But certainly enough has been shown to indicate that an uncommonly large hoard of such otherwise unperceived mystical signs is present whose meanings are relatively easy to find. But it would have to be the subject and task of a great systematically arranged work to collect all of those signs in their many interrelations, to refer to all the areas in which they might be discovered, to ascertain their exact interpretations, and only on this confirmation to reproduce the old Aryan Germanic picture writing completely -- so that all the scattered pictographic works can be deciphered with complete certainty to everyone's satisfaction.

...This study was therefore devoted exclusively to this one direction, that is, to the old Aryan worldview as a foundation of the Aryan Germanic philosophy, and to the ethics and esotericism that results from this philosophy.
From this main point of understanding, the following points of knowledge may be deduced:

the biune bifidic dyad (spirit and body);

the triune trfidic triad (the Primeval, the All, the Primeval; past, present, future; arising, being, passing away to new arising);

the multifidic multiune multiplicity (the ego in the All as All)..."

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:49 pm

Guido von List wrote:
From this main point of understanding, the following points of knowledge may be deduced:

the biune bifidic dyad (spirit and body);

the triune trfidic triad (the Primeval, the All, the Primeval; past, present, future; arising, being, passing away to new arising);

the multifidic multiune multiplicity (the ego in the All as All)..."


So, at any given point, circumstance, the Aryan Man or the Armanist is Conscious of three Splittings,, three broad pathos;

1. The Dyad: The agon of Self as Spirit and Body

2. The Triad: The agon of Self in its being, becoming, and passing away

3. The Multiplicity: The agon of Self in the whole chain of interconnections till the farthest past since the beginningless-beginning of the Universe...

The Armanist is he who holds this triple pathos, or experiences his Self in this triple plane simultaneously. He IS War.




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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Feb 03, 2014 12:53 pm

Although List starts with the Fa/fe rune, I'll start with the Ur rune since in keeping with this forum, it whispers "Know Thyself"...

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Guido von List wrote:
The basis of all manifestation is the Primeval. Whoever is able to recognise the cause of an event, to him the phenomenon itself does not seem to be an insoluble puzzle -- be this fortunate or unfortunate -- and therefore he is able to banish misfortune or increase luck, but also to recognise false evil and false luck as such. Therefore: Know yourself, then you will know all!"

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyTue Feb 04, 2014 12:20 pm

Quote :
Names - URUZ - the auroch, URAZ - the auroch, UR - ox, bison, UR - drizzle, rain, AURUZ - Primal force, strength.

The shape of this rune is said to symbolize the auroch which was a wild ox, very large and very fierce, resembling the Longhorn of the western Americas which stands in conformation (much like the lines of the rune itself) taller at the shoulders than at the hindquarter, so what you should be able to visualize when you see the staves of this rune is the body of a very large, very strong beast.

Since this is a pictogram of only one beast, many see Audhumla, the great primal cow, who literally "licked the whole world into shape" out of the dripping rhime resulting from the primal match of fire against ice. She was the "shaping force" and was the source of sustenance for this cosmic giant "Ymir".

Uruz is therefore associated with primal spiritual and creative forces, (primal meaning first or original)

Phonetically, this rune represents the sound "ur" as in the beginning of the word "urge". Now does this mean that "urge" is derived from the rune "ur"?, maybe... maybe not. Some would certainly argue that this is indeed so, and if nothing else, thinking of urges when you think of Ur won't lead you very far astray from the core meaning of this rune, particularly when considering strong or irresistable urges.

This rune represents dynamic force always straining to be free of containment. It can also be associated with protective forces, similar to the auroch, particularly in defense of one's territory or children.

This primal strength is demonstrated in tales of mothers endowed with superhuman abilities when their children are threatened, just as it is also demonstrated in any heroic tale of rescue that finds people tapping primal strengths they didn't even know they possessed.

Magically this rune is a formative or protective force, unmanifested in and of itself, but which can shape things to come. The Runemaster or Vitki may, with practice, learn to direct this force much the same way a lion-tamer learns to direct the fierce beasts in the ring, with the knowledge that it can be dangerous and though controlled, it is never domesticated.

It is the rune of independence, asserting oneself and one’s territory.

Life’s persistence and its endless resourcefulness in the task of survival are all implicit within the rune meaning of Uruz, thus it is a rune of manifestation, regeneration and endurance. The organic patterning energy of Uruz laces up the skin, sustains the ego and can be used to protect the psyche from trauma. Self-healing is the energy which pulls a diseased or ill form back toward its ‘primal blueprint’: the original, invisible shape intended by nature’s design.

Uruz is the rune of the inner-King and inner-Queen. We can assert our right to exist and be free in the very same primal authority that the aurochs did theirs. It is the will to live passionate and free.



Quote :
Uruz means aurochs, the European wild ox that became extinct in 1627. Uruz encompasses physical strength, endurance, courage, and the raw, wild power of freedom. It includes emotional and spiritual strength, male sexual potency, and good health. It can also imply a challenge leading to a major life change.


Quote :
Phonetically, the sound [I]. Initially, it linked with the great wild bull, quite widespread in Europe in the millennium, I n. E. The Slavs called this round of the bull. And Old (Urs, uruz) and Latin (Bos primigenus) his name means "wild ox". Despite the fact that in ancient times, these populations in the Northern and Central Europe have been very numerous, since the onset of the Middle Ages tour began disappearing species, and by the end of it, and even whether to cut off.

terrible round horns raised high;
                horned fury warrior, that defies the powerful
                hoofs of heathy land cover --
                intimidating creature! --

Old shows runic poem.

Ur Rune embodies unrestrained, wild-round pristine force, the forces of wild nature, not allowing either to tame themselves, nor curb. And in this Ur in sharp contrast with all that it symbolizes Feoh, the first rune Atta, concentrated in the hands of the individual and the control of power of the community property (Feoh) against the impersonal power of uncontrolled (Ur).

At the mystical level of Ur is the embodiment of boundless energy universe inspires awe unlimited capacity, which may be as imaginative, creative or destructive.


Quote :
The aurochs was a ferocious native species of wild ox which is now extinct. The energy behind this rune is the life force of the masculine polarity, the unconscious drive for manifestation. While the energy of Fehu is the active element in creation, the fire of Muspelheim, the fire of Fehu interacts with the energy of Uruz, which is the element of ice, and life is generated.
Uruz contains a primal Earth energy - the inextinguishable impulse to be, the energy behind the forms of nature which survives all attempts at destruction, re-forming itself in new patterns when the old ones are outworn. So the energy of Uruz is indestructible, raw, primitive and unbelievably strong. Uruz symbolizes strength, persistence, durability and adaptability to environmental changes. On a higher plane, Uruz represents healing energy-a strong, restorative recuperative physical process. This  is the energy which manifests itself along ley-Iines. Fehu and Uruz are closely interlinked, both relating to cattle. They are a pair, and operate together in a process of creating and sustaining the life-forms on this plane.



Quote :
The auroch was a huge wild, very fierce ox, much like the Longhorn cattle of modern times. The horns of these creatures were worn on the Viking helmets, engraved with the UR rune to transfer by associative magic the strength of the auroch to warriors. The last aurochs roamed the plains of Northern Europe about 1627.
The Norse and Icelandic Rune poems talk of poem talks of hardship for the herdsman and refinement by suffering using the images of iron and also drizzle and os create an image of hardships and objects to be overcome by strength and endurance. Throughout the Rune poems of the North are reminders of the cold, bleak world in which the Vikings lived and explains why so many of the runes use symbolism of the extremes of ice and fire, rough seas, mist and darkness.

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyWed Feb 05, 2014 12:57 pm

Quote :
Aurochs were reputed to have had horns as long as six feet and were highly prized by people as drinking horns. Paintings of aurochs have been found in Neolithic caves. It was believed that the hunting of the aurochs had a significance as a ‘rite of passage’ for boys entering manhood. Uruz is the rune of the ‘god of the Sacred hunt’ and his shaman or priest.
The ancient people of the Norse saw the horn of the auroch as a symbol of strength. It was used to swear oaths upon, make firm friendships by and to clinch deals.

Uruz is the rune of ‘will and enforcement’. It represents the physical movement of things in our world, as well as ideas and notions.On the physical side, this rune represents age, gravity and rain; rain because it starts on earth, goes up into the sky and returns to the earth; it is the drawn formula for gravity :
‘what goes up, must come down’.
As for age, Uruz is a ‘roadmap of life’ – we are born, we live, we die. We have the physical ability to control what happens in the material world around us as we live, but we have no control over birth or death.
On the mental side, Uruz is a perfect example of ‘thought’. An idea starts within our subconscious, then comes into our active mind, then into our physical world.
Uruz is a formative or protective force which is un-manifested, but which can shape things to come.
Uruz represents an awareness of death and of our own mortality. Within the ‘rites of passage’, the boy who has killed the auroch has entered manhood and has therefore been initiated into the first level of the mysteries - the awareness that the source of all life, is death. This rune also often represents ‘terminations and new beginnings.’


Quote :
Although I have found no traditional connection, for me, this rune also has strong lunar qualities (Jan Fries also makes this connection in Helrunar: A Manual of Rune Magick).  This may be because of associations in the Western magical tradition between the moon, horns and the bull but I think it goes deeper than that.  Like Uruz, the moon speaks of purity, of peace and solitude, but also of power and of the deep currents that govern life on Earth.
The Uruz rune is also a useful reminder to ground – its shape is solid and stable, resting upon the earth.  
Uruz is the result of a series of transformations that take place in the liminal space where opposites meet.  From the chaos of creation, order emerges, personified by the Divine Cow, but it is an order that depends on the tension of opposites.  Uruz is energy and sustenance that has to be fought for, and it provides the energy to defend and preserve one’s community.  However, in a natural society there is a cooperative and religious relationship between hunter and prey; each takes risks for survival, and the hunt is a transformative experience for both.  When the uplifted horns of the wild ox sink earthward, the wild energy is changed into available resources, and there is food for both body and soul.  This is also the energy that is used in healing, a powerful flow that revitalizes the patient by strengthening the will to live.


Quote :
When we divine the Uruz Rune, we are usually dealing with Roots, especially our Ancestral Roots...

"The instincts of merry England lingered on here with exceptional vitality, and the symbolic customs which tradition has attached to each season of the year were yet a reality on Egdon. Indeed, the impulses of all such outlandish hamlets are pagan still: in these spots homage to nature, self-adoration, frantic gaieties, fragments of Teutonic rites to divinities whose names are forgotten, seem in some way or other to have survived mediaeval doctrine."  [Thomas Hardy]

“… acquaintance with the first principles of spiritual science shows that every feeling of true devotion harbored in the soul develops a power which may, sooner or later, lead further on the path of knowledge.” [Rudolf Steiner]

If the Uruz Rune is Augmented unfavorably then it is Time to eliminate Destructive Myths that are not from your Roots. Hollywood is the new Church that generates false Roots, false Cultures and false Myths.

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptySun Feb 09, 2014 2:06 pm

Quote :
Uruz represents the deep roots of our psyche. The animal drives and "primitive" urges hard-wired into our brain are the base on which our "civilized" ego and superego rest. We cannot understand our humanity without engaging with our animal selves: we cannot be tamed until we address that which is wild within us. For those who spend a great deal of time "up in their heads" or who suffer from dissociative disorders, Uruz can be a powerful grounding and centering rune. By meditating on Uruz, you can come home to your body and recognize your place in the material world.

Uruz is not a rune which communicates in words or even in elaborate images. You understand Uruz in your gut, not in your mind. You can experience it by stripping away all the illusions and all the pretty lies you tell yourself. It is the force which drives all animal life, the basic responses to hunger and danger. When you get to the core of your being, when you realize what you will do to survive and to protect your herd - that is when you are in touch with Uruz. This is a rune which must be felt rather than explained.

Some have called Uruz a rune of initiation. For me, this initiation would be like the initiation of the Abramelin ritual or the Greater Arcana card The Chariot. Coming to an understanding with one's animal self is an important part of magical or mystical development. Many modern spiritual practices seek to tame or kill the inner beast: as Anton LaVey wisely said, this animal needs to be exercised rather than exorcised. Learning when you can let Uruz run free and when you must call on a more controlled and controllable rune will teach you when you can rely on passion and that which underpins passion and when you must call on forethought and forebrain functions.

This is a powerful rune for both offensive and defensive magic. Uruz can charge with an unstoppable fury and gore the stoutest opponents. It can also form a near-unbreakable circle around you like a ring of wild bulls protecting their calves. Uruz can also help you to establish a kinship between man and beast: instead of Disneyfied anthropomorphism, it can help you to find common ground between yourself and your animal companion. It is not a sentimental rune - sentimentalism is a vice which animals can ill afford - but neither is it savage or bloodthirsty. Uruz accepts the world as it is and responds appropriately to food or threat without dithering or moralizing. By calling on it you can learn to do the same.

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"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptySun Feb 09, 2014 2:07 pm

Quote :
"If we are able to compare the Minoan bull-leaping spectacle to both later Mediterranean bullfights in which the bull is most definitely killed, and the much earlier Neolithic fresco which Hodder describes, then it is reasonable to suggest that the bull-leaping is part of a long tradition of animal fights in which a transcendental element prevails, stretching from early Neolithic Anatolia to present-day Spain, with perhaps its finest expression some four millennia ago at Knossos.

The act of the Minoan taurokathapsia may thus have been an energetic prelude to an act of violence which qualified or engendered a transcendental experience, either in the minds of the spectators or for the participants. As we shall see later, transcendental aspects of ritual life formed an important centre in Minoan culture, and may have been the driving idea behind many of the later memories encoded into Classical myths of the labyrinth and of life at Knossos.

In particular, the comment that the vitality gained from transcendental experience often came from outside entities (here intended to refer to the stag in the Neolithic fresco) will have considerable impact when we come to examine the labyrinth, so long as we do not limit those entities to the animal kingdom, but include vegetal and fungal organisms too.

The bull-leaping participants, ushered into an energetic state by the acts of athleticism and violence, may have entered into some kind of ritual death, either through the animal’s demise or metaphorically using some other method, that brought them this new vitality from transcendence. The nature of that vitality and its evidence in surviving myths and archaeology are discussed throughout chapters seven and eight.

On a mythological level, however, there is a clear symbolic meaning here which has relevance to the current aspect of our mandala. In the context of Minos-Asterion, we see a statement of the athlete either triumphing over death (Minos in his underworld aspect) or as playing the part of the goddess in riding the bull across the seas (Asterion in his fatherly aspect), grasping the bull horns and subjugating the wild power of the bull. Here we see death tamed in the most public of spectacles and whether it was a seasonal occurrence as part of a particular festival or a more generic sport cannot be determined.

The central aspect of this play, of death transcended or of wildness tamed – there needn’t be mutual exclusivity here – and life affirmed is clear in the bull-leap.

Since Classical times, the image of the Minotaur inside the labyrinth has fascinated and wondered, and most commentators up until the 1900s had assumed it was a kind of maze. When Arthur Evans uncovered the palace of Knossos, he discovered not only that the palace itself had an extremely complex, even labyrinthine, structure, but also that it was everywhere decorated with the ritual double-axe symbol in stone, fresco and wooden form.

Since the ancient Lydian word for a double-headed axe similar to the one portrayed throughout Knossos was labrys, Evans reasoned that the palace itself had been the labyrinth, and that Classical authors has misremembered, instead constructing an elaborate mazelike fantasy around the palace and the word.

Whilst such a situation is possible, it fails in one important point: the Indo-European Lydians were unlikely to have been related to the Cretans, and thus the (Anatolian) Lydian word labrys is not particularly applicable to a Cretan object. In addition, it has been recorded that the original Minoan (or perhaps later Eteocretan) word was wao71, which can hardly be related phonetically to labyrinthos at all. Nor does the Greek word for the double axe, πελεκυς, provide any answer.

Moreover, the Linear B tablets written during Mycenaean rule at Knossos after 1450BC record several mentions of a place or phenomenon by the name of da-pu-ri-to-jo72 (reconstructed as daburinthoios or laburinthoios - and if Beekes' pre-Greek reconstructive method is followed, the original word would have been daburintya), which is highly suggestive indeed. The full text runs as follows:

‘to all the gods: honey’
‘to the mistress of the labyrinth: honey’

As Kerényi notes in his discussion to this text: “After both lines the amount of honey is indicated with a picture of a vessel. The quantity is the same for ‘all the gods’ as for the ‘mistress of the labyrinth’. She must have been a Great Goddess.”

Certainly for one personage or deity to receive as much honey as ‘all the gods’ put together notes her as one of high rank. We also find the mistress of the labyrinth connected to offerings in cave sanctuaries: here perhaps we can see suggested the presence of the Minos-Asterion bull of the underworld connected with the labyrinth, but perhaps the Minotaur story remembers something a little more public.

That the labyrinthoios was not a generic Mycenaean cultural form is clear from the fact that the term is only found among the Linear B archives at Knossos, and never elsewhere on the island or on mainland Greece where numerous other Linear B libraries have been recovered. This was a Cretan institution – better yet, perhaps a Knossos institution – and it at least survived the first wave of invaders from mainland Greece in the form of the Indo-European-speaking Mycenaeans. The later Dorian Greeks were not so tolerant, as the introductory story to this essay demonstrates.

What was the nature of this institution, to the mistress of which was owed so much honey? Archaeological investigations have uncovered no trace of a literal mazelike construction at Knossos Palace or the surrounding town, and we have seen that Evans’ explanation is not entirely well-founded. Homer’s quote, mentioned in chapter 4 with regard to plazas and threshing floors is here worth repeating:

“Daedalus in Knossos once contrived
A dancing-floor for fair haired Ariadne”77

Here Homer seems to supply us with the answer: a dancing ground in the heart of Knossos. Robert Graves additionally mentions in reference to this passage that Roman author Lucian read of popular Cretan dances connected to Ariadne and the labyrinth that took place long before his time78. We recall that harvest dances on the public plazas or threshing floors was an important ritual from Neolithic times onwards, particularly as most Cretan sites had such open spaces despite the cramped nature of the rest of the urban environment.

A reasonable hypothesis thus seems to be a dance, or a dancing ground, which took place within the city or palace of Knossos itself, and presided over by a mistress to whom vast offerings were made. A lost tragedy of Sophocles (which survives in fragmentary quotes) describes the labyrinth as αχανης, translated most commonly as ‘roofless’...“which may have something to do with the fact that at Knossos a roofless dancing ground was spoken of as a labyrinth.’

Ariadne’s name appears to mean ‘utterly pure’, from an earlier Greek form αριαγνη, which would be an appropriate epithet for one who led a sacred dance, Powell connects her with the Minoan Snake Deity statuettes found in Knossos. If this is a reasonable hypothesis, then we have a mandala of a Most Pure Goddess associated with both snakes and dancing.

The labyrinth itself was, throughout Classical art, always depicted as a spiral form, a meander with a single path winding its way from the edge to the centre, where the Minotaur was often depicted, and this form evolved into the Troy-Town spirals along which the penitent would progress on his knees in much later Medieval cathedrals in much of Western Europe.

Kerényi, however, notes the profusion of spirals throughout Minoan art on ceramics, and in particular associated with clay ossuaries in which they feature strongly in the form of octopus tentacles. Numerous examples of such spiral artforms can be seen throughout the museums of Crete, on artefacts dating from the Pre-Palace Period onwards. However, it is the appearance of richly decorated spiral frescoes which leads him to expound at length on what the nature of the labyrinth dance may have been:

”A corridor on the ground floor  of the palace of Knossos was adorned with a fresco… and reconstructed [into] a complex meander pattern that ran not only in one direction. The lines were dark red on a pale yellow background, and they were broken after the innermost turn, in contrast to the running and much interwoven spirals adorning other walls…

“In the meander pattern of this lower corridor fresco the path was represented not by the lines but by the broad intervals. One who follows the direction of the intervals… will not be diverted from the path… but, as his eye moves onward, will proceed through more and more meander patterns.”

The labyrinth has long been associated with death, and there are numerous traditions across Europe – which may or may not be survivals from ancient times into the historical period – that closely bring together the spiral and the mystery of death and the immortal into the same mandala: the most obvious of these is the Celtic tradition. In Britain, as in Crete, we find spirals, and particularly triple spirals, decorating a wide range of artefacts from Neolithic times into the Roman period, from grand monuments such as Newgrange Burial Mound to personal adornments in the Iron Age Celtic period. The spiral even survives today in Cornwall as the triskelion.

We find, additionally, in Welsh mythology references to an Underworld which is called Annwfn in Welsh, but also has a number of epithets, the most common of which is Caer Sidi, which has been translated as ‘Turning Fortress’84. And there are further suggestions the spiral dance may have been anciently current elsewhere in Europe in addition to Crete. Robert Graves notes that in spiral tombs from Bronze Age Ireland could often be found serpent oracles – the same serpents that St. Patrick metaphorically removed – and repeats a description of the Delphic Oracle of the Pythoness with its spiral pathways and construction85: here we see an explicit association between serpents and spirals which may have led Powell86 to his conclusions, mentioned in passing above, regarding Ariadne and the Minoan Serpent Bearer statuettes.

It is worth noting in this regard the nature of the Pythoness, or Pythia, the oracular priestess of the Delphi oracle, in her use of a cauldron of water from the Kassotis stream to stare into as a method of divination, and the similarity of this historically documented practice with the possible practices of Athena Potnia in the ‘Throne Room’ of the palace of Knossos. It is also worth noting that this Throne Room is just off the main plaza of the site, and there exists the intriguing possibility that Ariadne, the Mistress of the Dance, entered the room after the festivities and became Athena, prophetess and Mistress of Libations. But this is a digression.

We have thus the form of a mandala of a Mistress of the Dance, a dance upon a threshing floor that later developed into an intricate spiral dance, and an association of this dance, or the Mistress, with a serpent oracle. The connotations of death, and of sacrifice, that the spiral often indicates are here also present with the sense of life-in-death transcendence that is a perennial archetype associated with the serpent. But it is in the person of Ariadne, named above by Homer, that we find a strong candidate for the Mistress along with an entry point into perhaps the deepest part of the mystery of Minoan religious life.

There remains a question: if the Minotaur can be said to represent an aspect of the Underworld mystery, hidden within a spiral dance presided over by Mistress Ariadne, then what is the nature of that mystery? We note the Mistress of the Labyrinth was donated a large amount of honey, but for what purpose? Our myth demonstrates that Ariadne had an easy familiarity with the heart of the labyrinth, both the dance and death aspect, so what was it she was able to unfold and re-conceal with her red threads before the eyes of the dancers?

Ariadne

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And you will call me Mistress,
Lady of the Dance,
Winder and unwinder
Of the labyrinthine thread
Upon the plaza:

My words of instruction
That you hear
Will draw you inwards
Into the darkness
Where you might fear to tread

My serpentine dance
That you follow
Will cause your attention
To slip away sleekly
As the night draws in…

As great as the array
Of earthly gods am I,
Offered in libations,
All honey comes to me,
The Most Pure:

That I might protect
The eternal boundary,
Watching for ritual death
With an owl’s bright eyes,
Waiting to pluck you away

That I might immortalise
The eternal earth-child
With blue-grey fire and honey
And return him to life
With the serpent’s herb…

So you will call me Mistress,
Lady of the Epiphany,
The keeper of the portal
Into the labyrinthine thread
Beneath your eyes.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyTue Feb 25, 2014 4:53 pm

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyFri Aug 08, 2014 9:40 pm

The 3 Wunjo Runes.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptySat Aug 16, 2014 7:58 am

Lyssa wrote:
The 3 Wunjo Runes.

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This reads like a ode to Ragnar Redbeard. Imbalanced, emotionally charged and too selective.

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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyFri May 15, 2015 4:53 pm

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Quote :
"Isa or the Ice Rune.

Standstill, or a time to turn inward and wait for what is to come, or to seek clarity. This rune reinforces runes around it. Blindness, Treachery, illusion, deceit, betrayal, guile, stealth, ambush, plots."

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Quote :
"In some interpretations of the story of Odin's wooing of Rind, ice is regarded as the power he used to bind his enchanted bride-to-be. If this is the case, then one virtue of this rune might be to reinforce the strength of a rune-spell."

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Quote :
"Isa is the rune of ice and stillness. But, it is also the rune of concentrated energy. When we draw Isa, it may mean that we are not "flowing" toward the Self as we should. There is a reason why a creek flows free in summer and freezes in winter. It is a law of nature that living things, in all realms, function in cycles. Plants don’t always bloom. Animals don’t remain young, strong adults. People are not always close to the Self. Even the earth herself, has living cycles. Cycles so long that man has not lived long enough to record them.
What Isa may be telling us, is to stop running like the frantic molecules of boiling water. We need to slow to a
stop and contract our forces and energy. To stop the body, still the mind, and concentrate on the Self."

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Quote :
"Isa encompasses all of these ideas, but primarily represents a period of rest before activity, and itself forms the material from which life can be created. It is matter, inert by itself, but transformed into the stuff of stars when wedded with energy. It is the immovable form acted upon the irresistible force."

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Quote :
""Ice," freezing, treachery, standstill, coldness, blockage, unseen danger.
Ice is not a fifth element, but is sometimes "Water trying to act like Earth."
The suspension caused by Isa can be used to buy time. Isa can stop bleeding in an emergency, until medical help can be obtained."

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Quote :
"The principal of preservation and resistance to change. The counter-force to evolution, slowing down change. Represents the force used in the pursuit of materialism. The rune of self preservation, the ability to survive against all odds.
It is connected to Verdandi, the Norn who rules the present, Ice represents 'all that is'.
Controal the realm of Jotunheim - the realm of ice giants. These are personifications of the destructive aspect of the winter weather.
There is no immediate possibility for change. It can be used to cancel disruptive or aggressive forces.
Ice - a freezing of activities. A cooling trend in a relationship, business or emotional. There will most often be a breach of loyalty on the part of another.
As well as being ststic, ice can move as in a glacier. When it does so it does with irresistable force. As with an iceberg, onl a small proportion of the whole is above water, so flowing ice is deceptive. Although results may seem small scale, they will contain unsuspected depths.
Ice always melts in the end, the water is simply held safely until spring.
View as a necessary wiating time."

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Quote :
"Stasis constraint slow expansion massive force gradual integration delay
Isa is an elemental rune whose basic form that of a straight line running from north to south is found in nearly all of the other runes. Isa means ice and symbolizes static energy. It is the rune that stops all activity Ice forms because of the loss of  energy that turns a liquid into a solid. Although ice is static it can move en masse When Isa does move it is with tremendous force like glacial ice that moves with a strength that knows no bounds tearing valleys into the Earth. In this respect the element of water as ice in this I rune is stronger than steel. Static energy in the form of ice is slow moving in relation to a fast moving environment. Depending on circumstances Isa energy can provide a strong structure in a hostile world or it can be a millstone around your neck when you need to make a quick change.
It is a stillness and lack of vibration a concept as primal as the concept of spirit.
Works with concentration and intention. Looks at the form of patterns. Slows down energy without stopping it. Balances and integrates your ego. Understands the polarities of energy and what they can do. Increases your awareness of synchronicity. Helps you understand potential dangers.
Isa symbolizes the force of attraction gravity inertia and entropy in Oneness. Because of this centralizing and concentrating effect it represents the individual ego,  the energy that holds the ego and self together during stressful times. It is the place where the past and the future come together molding the present into form. It foremostly stands for a period of rest preceding activity and the basic material out of which life is possible to emerge. It is the material inherently inert possible to be reshaped even into stars if sufficient quantity of energy is granted. It is the immovable shape hiding in itself the strength impossible to bridle.
Isa features no separate upright or reversed positions. Ice is the symbol of movement held up halted."

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Guido von List wrote:
"is, ire, iron [Eisen].

A ninth I grasp, when for me need arises
to protect my ship on the ocean:
then I will still the storm on the rising sea
and calm the swell of the waves.

Through the "doubt-less consciousness of personal spiritual power" the waves are bound - "made to freeze" - they stiffen as if ice. But not only the waves [Wellen] (symbolic of the will [Wille]), all of life is obedient to the compelling will. Countless examples of the "ag-is-shield" of Wuotan, such as the "Gorgon's Head" of the Athenians, the "Ag-is-helm", all the way down to the hunting lore and practice of causing an animal to "freeze", and modern hypnosis, are all based on the hypnotic power of the forceful will of the spirit symbolized by this ninth rune. Therefore: "Win power over yourself and you will have power over everything in the spiritual and physical worlds that strives against you."
[The Secret of the Runes]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyFri May 15, 2015 4:54 pm





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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyFri May 15, 2015 4:56 pm

Isa in Reverse.

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyTue Oct 13, 2015 5:00 pm

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Life has a twisted sense of humour, doesn't it. . . .

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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyWed Dec 30, 2015 1:22 pm

J.-Xts. have always tried to adopt and adapt foreign wisdom to their own logic. This does not make the Runes themselves as some alien infection.

It is upto those who have germanic/anglo-saxon/icelandic/scandinavian inclinations to learn, gather, enrich and uphold their own tradition.
The Runes are our Heritage.

They are wisdom codified on observations of natural laws, that no "priest" has the final say. Like the Delphic Maxims, one interprets them with mind And spirit.

In the movie The Revenant, for example, Leo is able to "draw" wisdom from the fact of con-centr-ating on the stable bark of the tree that is rooted, than the weak breaking branches, in the face of a wild storm. Man is a continuation of (organized) nature and he gathers strength like roots of a tree, from such "magical laws" of phenomenal nature, which is essentially what the Runes are.
To what extent, one is able to interpret them is to his own capacity.

The Germanic genius for technology [which is the consequence of such 'magic'], the Greek genius for a rational philosophy, the Indic genius for law and medicine [that grew into such a comprehensive religion of elementals], the Roman genius for a politics-Aeternitas, the Celtic genius for natural metaphorical poetry, etc. - each attest to their own 'organ-hierarchies' and approach of engaging with reality. Superior and Inferior are not fixed but dynamic, changing and shifting centres of power, of self-organizing with respect to adjustments of long-term goals and short-term needs.
Point being, love of wisdom in the grand sense has many forms… and magic or priest is not automatically a dirty word.
The runes themselves speak of both wisdom And danger, of advantage And caution.

Meanwhile, I think its pertinent to note some history.

Like with other sacred texts, the Runes too are not absolutely pure and have been influenced by J-Xt. movements. [You must be registered and logged in to see this link.] is a prominent name for Storgoticism - the mixing of Runes with Kabala.

No matter how corrupt the source is, there are always unblemished facts that can be separated from perverse interpretations of those facts. I tend not to throw the whole baby with the bathwater.

Folk traditions are as natural as it can get, where wisdom was once allied with laws of nature and codified into little sayings or maxims…
The Runic movements during WWII, including Armanism had heavy doses of "White" Xt., but upon old folk sayings, which is my only interest. With deeper study, one learns to separate the chaff from the wheat.


Edred Thorsson wrote:
"The combination of the intellectual freedom granted to the Swedish intelligentsia (but certainly not to the folk) by the Reformation and the growing nationalism led to the canonization of an ideology known as storgoticism (rnegleogothicism). This ideology is probably rooted in concepts that reach all the way back to ancient times, and it first raised its head in the late 12005, within a century afterthe "Christianization" of the Swedes. Storgoticism is wrapped up with the almost mythic proportions attained by the people called Goths. This has continued in many ways as the word and concept Goth or Gothic have taken on many different meanings. The first documented reference to this latter-day "Gothic mythology" in Middle Ages occurs in the records of a Church Council held in Basel in 1434, where the Spanish claimed precedence in a matter over the English because they (the Spanish) were identical with the Goths and therefore the elder nation. To this the Swedish replied that in such case Sweden held precedence because they were the original Gothic people and the main stem of that nation.

Storgoticism was eventually codified by Johannes Magnus, who was the last Catholic Archbishop of Uppsala, in his book Historia de omnibus gothorum sveonumque regibus (1554). As Johannes Magnus formulated it, storgoticism was firmly bound to Hebraic mythology. It was thought that Sweden was the first land to be settled after the Deluge by the descendants of Japhet, This type of mythology was common in Great Britain at the same time. Essentially, Magnus's mythic history was a preconditioned fantasy in which, for purposes of prestige, he connected the Swedes to the Hebrews and claimed that all ofthe wisdom of ancient times (such as that possessed by the Greeks) was actually taught to the world by the Swedes. Also, it was believed that the runic "alphabet" was the oldest script in the world (with the possible exception of Hebrew).

This mythology influenced the next generation of storgoticists, which was contemporary with the Reformation in Sweden and the development of that nation into a world power. The great reformer of storgoticism was Johannes Bureus or Johan Bure (1568-1652), who was a tutor and advisor of King Gustavus Adolphus. Storgoticism had become a virtual religion by that time, and the historical aspects had been refined by Johannes Messenius in his Scandia Illustrata. But our main interest is with Bureus.

Bureus was the first great runic revivalist. His scholarship was con- siderable, and one of his most important tasks was the collection and recording of runic inscriptions from all over Sweden. By the end of his life he lI3dtransliterated about one-fourth of the then known inscriptions. Bureus 101lS made Antiquary Royal in 1630, after having had the chair in history at !be University in Uppsala. In 1620 it was declared that all future holders of thischair were bound to learn "runic" (i.e., the old language that the runes "'ere used to represent) and how to interpret the signs. Between 1599 and i6ll Bureus wrote three books on runes, including a small illustrated edition \)f inscriptions, his Runarafst, and a runic primer. Although Bureus's scrientific work was considerable, it was largely superseded in his own lifetime by the Dane Ole Worm. But this scholarly work was only part of the Importance of the runes for Bureus.

Soon after 1600 Bureus began to develop a system of what he called -adulrunes." In this system he began to use the runes for mysto-magical purposes. Although it is said that he originally learned of the runes from the peasants of remote Dalarna, Bureus evidently was not content with building (J(] the folk tradition, and he began to apply runelore to the magical teachings ..ith which he was already familiar-"Christian Kabbalism." The adulrune system was simply developed by analogy with the Hebrew lore of the Seper Yetziran (which we know he read). It is still unclear how much the in- digenous Germanic traditions (such as runelore) influenced the shape of "mainstream" medieval magic, but in any case by this time there was a basic tbeoretical framework that must be described as Christian and that was to a large extent distinct from the folk traditions. Bureus's main sources were Paracelsus and pseudo-Paracelsian writings (e.g., the Liber Azoth and the Arbately, early Rosicrucianism, and the works of Agrippa von Nettesheim. His principal runic technique was a variation of temura (a Kabbalistic procedure involving the permutations of letters in a word to give anew, "revealed" meaning). Bureus believed that all knowledge had originally been one, and since the lore of the Goths represented by the runes was the oldest of all lore, he could gain access to inner knowledge by acquiring the ability to grasp the adulrunes. Bureus did not, however, consider himself to re a neo-pagan. Quite to the contrary, he considered himself a "true" Christian, and he believed that the worship of God and the mastery of the power of prayer were essential to success in his system.

In 1613 Bureus became more deeply engrossed in the esoteric aspects of his studies and was especially enthralled by apocalyptic speculations. By the early 1620s the local church authorities began to look askance at Bureus's heretical theories, but his royal connections protected him from any prosecution by the Church. He believed in the approaching Judgment Day so strongly that he divided all of his property among the poor in Bureus's work is important in two areas: (1) it was the beginning of scientific runology, and (2) it again used runes in sophisticated magical and philosophical work. But the predictable and unfortunate shortcomings of his efforts in the latter field are obvious.

The whole storgoticism movement had far-reaching political ramifica- tions. On its tide of nationalism Gustavus Adolphus broke with the Catholics and began his nationalistic programs justified by the ideas of storgoticism.In the area of religion there seems to have been an elite gathered in high circles for whom the Reformation was a cover for the development of a "Gothic Faith." The office of the Antiquary Royal was the center ofthis new national religion, headed by Bureus and supported by the king.

The runes played an important role in the inner workings of this system, but they also were being touted for more practical reasons. Bureus developed a cursive runic script with which he hoped to replace the Latin. During the Thirty Years War a Swedish general, Jacob de la Gardie, wrote communications to his field commanders in runes as a kind of code.

As the power of Sweden waned and the Age of Enlightenment began, the doctrines of storgoticism and the theories of men such as Bureus lost favor with the establishment, and they again slumbered in darker and more remote corners.

The next breakthrough of runic investigation began in the European Romantic period, which began about one hundred years later, in the late eighteenth and early nineteenth centuries. Again its strongest representative, as far as genuine revivalism was concerned, was Sweden. There, in 1811, the Gotiska Forbundet (Gothic League) was formed by the poets and social reformers Erik Gustave Geijer and Per Henrik Ling. Their movement was essentially grounded in literature, although it was a serious attempt to quicken the ancient spirit.

On the other side of the coin, there was the continuing folk survival of runelore throughout Gennania and her colonies. This was especially vigorous in Scandinavia, where runes and runic writing continued to be used for both everyday affairs as well as magical spells.

In Scandinavia and the North Atlantic isles, the runic alphabet survived as a writing system well into the twentieth century. This is especially true in remote regions such as Dalarna, Sweden, and Iceland. The runic alphabet remained purely runic until the middle of the eighteenth century, when Latin letters began replacing staves and it became a mixed script. Besides this writing system, the runes also were used in the construction of prim-staves J rim-stocks. These are perpetual calendars introduced into Scandinavia in !be Middle Ages and were always carved into wood or bone. These calen- .iars were a common form of time reckoning in the North well into the llineteenth century.

Knowledge of the runes was kept vigorous by folk traditions, and the lore and craft of the runes was preserved along with their more mundane zscs. In more remote parts of the Scandinavian peninsula there were rune-singers who could perform magical acts through galdr, and in Iceland magical practice involving runes and galdrastajir (often runelike magical Sgns) continued at least into the seventeenth century. At this folk level, as 5ell as at the scholarly level, as we have just seen, elements of "establishment magic" (i.e., Judeo-Christian) quickly spread throughout the system md was happily syncretized into it. But those who have studied the sixteenth-century Galdrabok (which was used and added to in the sevenenth century as well) will know that the underlying methods remained vmually the same as in the native tradition." [Rune Lore]

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"ἐδιζησάμην ἐμεωυτόν." [Heraclitus]

"All that exists is just and unjust and equally justified in both." [Aeschylus, Prometheus]

"The history of everyday is constituted by our habits. ... How have you lived today?" [N.]

*Become clean, my friends.*


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PostSubject: Re: Armanism: Runes Armanism: Runes EmptyWed Dec 30, 2015 3:05 pm

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Ægishjálmur  - The Helm of Awe.

Ægishjálmur (pronounced aye-yiss-hchyawl-mer) etymologically means the Helm of Ægir. Ægir is an Old Norse word meaning terror. It is also the name of a destructive giant associated with the sea. It is now usually defined as Helm of Awe and reference to it occurs often in the Poetic Edda, a part of the Icelandic medieval Codex Regius (Royal Manuscript).

The power of an Ægishjálmur could be invoked through the use of a special kind of magic called Seiðr (a Nordic Wizardry practiced well before the advent of Vikings). Seiðr could be used to affect the mind with forgetfulness, delusion, illusion, or fear. The Ægishjálmur is a special subset of Seiðr Magic called Sjónhverfing, the magical delusion or deceiving of the sight where the Seið-Witch affects the minds of others so that they cannot see things as they truly are.

Some suggest the center circle most likely represents one’s Self surrounded by protective Energy. Crowfoot describes all Ægishjálmar as having three zones: an outer ring (for the subjective Universe), a middle range (the objective Universe) and a centre region (the Inner Being). They all represent the basic cosmological blueprint of the Yggdrasil with nine Worlds. This is especially true of the eight-spoke wheel sigils. Each spoke is one of the eight worlds that lie to the north, south, east, west and upper and lower worlds. The ninth world is in the center where all the spokes come together (Midgard).

Quote :
Wayfarer's Mark   21 uur geleden  
+OhFortunae Many runic scholars start with the rune poems from the sagas, and build on those meanings with their own interpretations. You can find many of the rune poems (and prose, too) in Icelandic, German, and even Old English - well worth reading! They are great places to start, but don't be afraid to seek out modern interpretations as well!

Meanings of runes
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1. "Youth, oh, youth! | of whom then, youth, art thou born?
Say whose son thou art,
Who in Fafnir's blood | thy bright blade reddened,
And struck thy sword to my heart."


2. "The Noble Hart | my name, and I go
A motherless man abroad;
Father I had not, | as others have,
And lonely ever I live."
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Armanism: Runes Empty
PostSubject: Re: Armanism: Runes Armanism: Runes EmptyMon Mar 14, 2016 5:56 am

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1. "Youth, oh, youth! | of whom then, youth, art thou born?
Say whose son thou art,
Who in Fafnir's blood | thy bright blade reddened,
And struck thy sword to my heart."


2. "The Noble Hart | my name, and I go
A motherless man abroad;
Father I had not, | as others have,
And lonely ever I live."
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