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    Karlsson Part 1

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    266 просмотров10 страниц

    Uthark - Nightside of The Runes by Thomas Karlsson - Part1

    Загружено:

    Alejandro Ferno
    Karlsson Part 1

    Авторское право:

    © All Rights Reserved
    Скачайте в формате PDF или читайте онлайн в Scribd
    Отметить как неприемлемый контент
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    SoM ecbuh rely ies aAbRhe Aiea is' oa vulscolcas 3 == = = ; ’ a | a hy Lis 3 ee 3 UTHARK Nightside of the Runes | : INTRODUCTION During nine days, the Nordic god Odin hangs in the world tree ‘Yagdrasil. He hangs there sacrificed by himself, to himself. Without {ood or water, deeply wounded by his own spear, he endures the long nights inthe tree. Odin’ sacrifice in the tre isnot an attempt to save man from his sins. He isnot sacrificing himself to redeem a sinful world. Odin hangs in the tree by his own free Will. The Nordic world picture does not include belief in an original sin from ‘which man and his world must be saved. The Nordic tradition does not emphasize any messiah. There are other reasons behind (Odin's sacrifice. He hangs there for his own sake. He hangs there to gain wisdom and power. Odin hangs in the world tree in his ‘quest for the outmost secrets of the universe, the secrets that he picks up from the depths in a scream of ecstasy. (Odin is not a messiah, He is in many ways a dask and demonic 4god, feared by most men, But he is a role model. Through his ‘uncompromizing search for knowledge and power we can learn the secrets known only by him. Odin can become our teacher and initiator. He will not save us from any sins. But the path of Odin ‘wil reveal a magical initiation of knowledge and power. He can ‘teach us to save ourselves from weakness and uncertainty. Odin ‘can teach us the secrets of the runes. ‘This book is an introduction to runosophy, the wisdom of the runes, and to practical rune magic. The runes are dynamical symbols that characterize hidden foree, The outer shapes ofthe runes have changed through history, but the principles that they symbolize are today almost the same as during old Norse times. This book docs not claim to include a historical description of runes or rune ‘magic. It is an introduction to a rune magic that is constructed around practical work with the runes ia modern time. The ambition, hhowever, has been that the runosophy in this book shall be deeply rooted in historical Nordic magie. Even if some of the ranosophical knowledge in this book can not be recognized from archeological findings, the aim has been to describe keys to the same hidden reality that unites modern man with our ancestors in the past. Time hhas passed, but man is the same now and then, Jus asthe hidden reality ‘To many people the spiritual quest is associated with heavenly spheres and a striving up towards the light. This reflects the great influence from religions like Christianity, Judaism and Islam. In these religions the divine world exists somewhere in a distant heaven and God is a masculine sky god of light. In the older Pagan traditions the divine could also be found on earth and inside it, in the underworld. There was not only a male god but also as powerful goddesses. Man sought not only the light. The wise also entered the dark in ther spiritual quest. The night sky with all is stars was as important asthe daylight sky. The underworld was as important to visit as the heavenly spheres. This is reflected in the old Norse tradition. In the Nordic tradition the darkness is a prerequisite of illumination. When Odin hangs in the world tree he gazes into the depth to find the runes. The secrets of existence are hidden in the underworld. ‘The runes consist of alight outer form and a dark inner dimen- son. Rune magicians during all mes have sought the inner secrets of the runes, striving with an ironwill like Odin to discover the hidden meanings of te runes, The runosophy of this book is based fon a dispated thought thatthe mune row is written in a cipher to hide its secret meaning from uninitites. The hidden and dark side of the rune row has been called the Uthark. This has been viewed as the inner esoteric rune row which is hidden behind the more common rune row, called the Futhark. When discussing this type ‘of occult thoughts there are no actual right oF wrong, true o false. ‘Many have doubted the historical anchorage of the Uthark and many deep and advanced magical books based on the Futhark hhave been writen, But the Uthark has revealed itself as a very ‘powerfal tool for entering the secrets of the runes and for exploring their nightside. cuAPTER | cuTER 2: ccuAPTER 3: CHAPTER 6: CHARTER &: cuAPTER 9: CONTENTS ‘Acknowledgements Introduction ‘The Secret Wisdom of the North ‘The Uthark and the Runes Runosophy. ‘Man and His Souls ‘Northern Sorcery and Practical Runemagic Rune Yoga Runic Divination Runosophy and Qabalah ‘The Uthark and the Nightside of Runes Postscript Bibliography B saean 108 mt m1 Chapter 1 ‘THE SECRET WISDOM OF THE NORTH ‘The word rn ia itself might give us @ hint of what the runes really are, In the old Noree and Germanic languages, the word rune signifies "secret", "mystery" or "secret whisper". The runes were ‘not used in normal writing at first, but were magical symbols or signs to describe diferent forces and principles in the universe and Inman existence. These signs are not only the runes that we can recognize from the rune rows, In a deeper sense the runes are Jhidden forces that are illustrated with certain writing signs, but also ‘with galders, songs and other magical practices. The runes and songs that Odin received after his initiation in the world tree are ‘magical expressions of the hidden forces of the universe. Thus the runes can have many different meanings. In an outer aspect the ‘word “rune” denotes the old Norse writing sign, on a deeper level it denotes the forces of the universe and the complete occult spirituality. ‘The runes and the Norse spirituality are edified after a classification that indicates a high intellectual ability and a profound, understanding of existence. Today we ean only acquire a fraction ofthe knowledge possessed by the wise of ancient times, but through ‘whole-hearted studies we can hopefully achieve what is essential ofthe secrets of the runes. ‘Many modem scientists and scholars tend to underestimate the old cultures and are reducing their thoughts and religious beliefs to a plain and trivial level. One can easily get the impression that the main part ofthe old spirituality was concemed solely with harvest calts and burial ceremonies. The myths are interpreted as if they where naive and puerile descriptions of life, The majority of all “ uma archeological findings are alleged as being grave artefact. It seems here almost as ifthe interpretations are revealing more about the ‘world pictare ofthe scientists than about the ancient religion. This ‘posiivistic world picture that has deeply influenced modern science Claims that man bas progressed from simple and primitive levels to ‘more and more advanced and sophisticated ways of thinking. This fs a conception that logically arises through the meeting of the old ‘monotheistic world picture and the materialism of industrialism. It {san unconscious analogy to how one experience that the self is, progressing from a childstate to the more complex world of the adult, ‘There is no reason to believe that we are now on a higher intellectual or spiritual level than during ancient times. Ifan analogy is drawn to mankind, perhaps we are now as children and the peoples of ancient times where adults, but from the generation of a diferent cycle. Or we are now senile and confused elders! The ‘reason why old findings are described as graves can be the fact that they are connected tothe feeling ofthe past being dead and buried, ‘The absence of corpses in many ofthe so-alled graves is interesting In any case, we must be prepared to accept that the ancient man. ‘was more progressed than us, intellectually and spiritually. In fact, the industrial society and the post-industrial information society, faze the type of societies in which man has been forced to focus ‘most of his time on material work, and bas thus had less time to develop the spiritual and intellectual side. One can draw the conclusion that the materially most advanced societies might be in danger of producing the intellectually and spiritually weakest persons. In the old societies life was often very hard, but there ‘were also Tong periods where the inner work could take place; sophisticated religious practice, advanced philosophical views on ‘existence and rich traditions of myths and stories. Thanks to Snorre ‘Sturlasson and others, parts ofthis knowledge have been kept alive ‘until today. Our knowledge about the runes and the old Norse spirituality is derived from the Eddas and the Sagas, from archeological findings, from cave paintings, picture and rune stones and village names Besides the Eddas, a book by the Danish historian Saxo [NIGHTSIDE OF THE RUNES ry Grammaticus from the 18:th century alo presented views on the ld Norse world picture. We can also derive information from the Roman Tacitus (55-120) inhi Germania and from Adam of Bremens descriptions. For those who wish to explore the secrets ofthe runes itis of great importance to investigate these sources. But one should not get stick in archeological information. One must keep in mind that the runes and the old Norse tradition have gone through constant change. The knowledge have progresied and changed through the ages and with its practitioners. The runes and the myths are exoteri pictures of an esoteric reality that exists ouside time, ‘There isa profane time and there isa mythical me. We normally ‘exist in profane time and here history occurs through death and return. Here we ean reach knowledge through historical and archeological research. The mythical ime is archetypal and lies ‘beyond profane time and space. This isthe time desebed by the ‘myths. A shaman or magician can reach mythical time through ‘extraordinary ates of consciousness. The mythical ine is, however, more easily accessed through knowledge on the profane level ‘Theory will enable practice, but one should not be too overly focused on archeological or historical details. The power that the runes are denoting isthe same today as during the Viking age. There are many theories regarding the origin of the runes. The four main theories are called the Latin theory, the Greek theory, the Etruscan theory and the Nordic theory. The Latin theory is ‘most common today in academic circles. tis based on facts derived fiom findings and the similarities between certain runes and Latin letters. The Greek theory points out similarities between Greek leters and runes, like omega ( 2) and Odal (). The Etruscan theory is based on the fact that certain findings of Ezruscan origin ‘were written with Etruscan letters but in old Norse language. The Nordic theory claims that the letters have ther origin in the north and has influenced the other alphabets. There are also theories describing the runes as the eters used in Adantis. 6 THAR ‘The Renaissance of the Runes Rane magi swe nowt ody, derived rom vo main sures. One's rom those who are eeaching ld materi and evitalnng theo tation, We can eal fem the revalsts The ober souee is fom thove wo have kept pattems of ancent knowledge, We tan eal hem the preocrvere The fit category fen ne fs ase Scademie erdes The others more commonly foundin the oounty Sid. Among the revivals the theores are ofen revolving on & Tevel of inlccual and piowophicl patter. The magic of the preserves onthe other hand, is more dw to earth and med Mit conceptions dat have aien through the year, for example Cerin apecs of Cristy cca be fous inthe scaled "Black rs" books that were writen inthe Nordic counties, ike the Tenlanic "a lind Srartkonsbokfran 100 ale The revivals Can be divided int three epochs or generations, The Sed, te Gennaa and the Anglo Saxon, ‘The ein of Noi spcualty begun dorng he "ret power” epoch of Sweden (11-8) ad the preesding decades Dering tRee umes many grandiowe books were writer, for example the "Allnts” by Olof Radbec thet desrbes Sweden's eonnecions to Alanis The interest inthe ocala the old Norse raion ‘was growing. The storgoticism (megiec 1} was a current that Conca Svedenvilh the Gots and explored idden and occ tspects ina atonal romantic way. Jobannes Bares (1568-1652, a oday underestimated wrier, was pat of this creat and waste fis great rie eval. He collected svat mantel boot runs tnd une stones He meant thatthe rues had an oct side hat tras sina tothe letter mgs and numerology af the Qabalh Fe ealled ths sysem of hidden runes "Adsrune” ace rine). ‘The next generation of revivalists can be found in Germany between the Romanticism and the Second World War. During the Romanticism and the following epochs the interest for ancient Nordic and Germanic religion was great. The Grimm brothers collected folltales and the Nordic mythological operas of Richard ‘Wagner were popula all over the world. In nationalistic circles, NIGHTSIDE OF THE RUNES w the runes and Germanic spirituality was explored, The rune mas- ter ofthese circles was Guido von List (1848-1019). After period of blindness caused by a surgical operation, he claimed to have been. initiated into the mysteries of the runes. He wrote the very influential book "Das Geheimnis der Runen”. List aimed, ike Bureus, that there are hidden meanings in the runes. He deseribes the triple levels ofthe runes called "kala", The fist level isthe onterexoterie level. The second is the inner esoteric and the third is the most secret "Armanen” level. The Armanen was according to List the secret initiated rune priests. Thote who had been initiated by Odin. Guido von List created his own runic row called the "Armanen- Futhark” and it consists of eighteen runes which represent the cighteon ranes or songs that Odin receives in the Havamal. List ‘wanted to reestablish the old Germanie spirituality and the ealt of Odin in an Odinistic (Wotanistic) movement. List had many followers and a Guido von List society and an Armanen society ‘were created. The Edda society led by Rudolf Gorsleben and the Germanen order founded by Hermann Pobl were inspired by List. “Many ofthese socities became increasingly politcal and were partly involved in the creation of the Nazi party NSDAP. The swastika and the use of the two Sieg runes in the SS are derived from List. Another follower of List, Siegfied Adolf Kummer included rune- ‘yoga, rune-yodling, rune-mudras and magical circles connected to ‘the Zodiac. He was forced to excape from Germany when the Nazis reached power. Friedrich Marby (1882-1966) was « rane magician ‘who was more independent in his relation to List. He developed a runic gymnastics that might have inspired the rune-yoga of ‘Kummer. Marby connected the runes to cosmic energies that could bbe channeled through the body. He was of Swedish origin and traveled to Sweden in 1928 to find the roots ofthe runes. In Germany ‘he was imprisoned by the Nazis and sent to a concentration camp during the war, ‘The third generation of revivalists ean be focused to the Anglo- Saxon and American parts of the world. From the seventies until today there has been a great activity in publishing books and stax- ting societies. Some Odinistc societies are foctsing on a race- ‘mystical neo-Paganism, while others are purely occult groups. ® UTHARK ‘The NordicWorld Picture If the magical language of the runes isto be understood one must have a basic knowledge about the Nordic myths. We will not enter into these now, but one should stady the Eddas, the Havamal and the Voluspa. "Gods and Myths of Northem Europe” by HR. Davidsson is a basic introduction to Nordic mythology. The te mmo important pipe in i Note wo fiona whee ola es fay deseo Rene mynoy oe cag tigen nts thee Thine daa! or Chay Tule Jem eke Satan, gost ay Aromgdi oy Stas tpn Sins eect mig ex a many belie ee ovules in eb ator wigeas Tae bso bucd en he nono tn werd Sie lees abebe a! thee go who atl he wold Us teginng neThen ie mares on ata syed te Argel afr vache agen leach prt, Ps Songs cunt Lect alae hy te cote rele Juin Chetan nd I oe Pa sigs te tein orien The Node wed pe b baton Sete ak Woe Sued eal deep non ake syle ef mr: the vod os ot ceed by 8 goa Sine one els mening oss SL Taga eigen tne went ly a Go bu ed and gos Ties tess annuour pole fovea hn word Se fem, The Now yh of eenton dete he oagh he feovmain poral pasa Nichi and apelin he seni of eae old. These eh ro rel pe of he niveau was very moran dng ie Roms, Gnas adopted then nr ae works of Sea nal ‘Muspelheim - fie, heat, expansion, convex. Nifetheim - ice, cold, the astringent, concave [NIGHTSIDE OF THE RUNES 9 ‘The World-Existence arises from the great nothingness - Ginnun- ‘gap - through a balance between these two primal opposites. ‘The first being formed is Ymer, the primeval giant, whose name ‘means “bwin”. He has atin nature and is deseribed as twin headed and/or « hermaphrodite. The twin sexed/headed primeval being ‘an be found in many occult traditions ‘There are two main races or kinds of higher beings in old Norse mythology. The giants or the thurses are the oldest beings and belong to an ancient giant race. The gods are younger and created the world by slaying Ymer. The younger gods fighting against the ‘older gods/giants of chaos is a common mythological theme. In ‘Nordic mythology there isa struggle between the giants and the gods, but itis not obvious who are in fact the good ones. Unlike the monotheistic religions the Nordic tradition did not use terms like good or evil. The universe was viewed as a struggle, but also 1s a co-operation between different powers. The giants are in possession of the greatest wisdom. Odin guins wisdom through the lant Mimer and hie is taught the secrets of the runes by the giant Boltom. The giants are dark powers or chaotic forces in possesion, of ancient hidden wisdom and power. ‘Time is connected to destiny and it is woven by the three dark ‘Nordic goddesses called the Norns: Urd, Verdandl and Skuld. They ‘epresent the past (Urd), the present (Verdandi) and the future (Skuld). Urd means "fate or *peimeval” (Un), Verdandi *being” and Skuld "result” . Skuld is connected to the idea of a karmic ‘energy which can be used or gained. The web ofthe Norns connects the universe. The runes are the different powers or aspects of the ‘web. Through the runes the magician can influence the web of destiny. Odin's dark blood brother Loke is also called Locke, the spider weaving a web. He invented the net. Loke isthe "trickster" ‘or eulture hero” who attaches the newly created universe and forms the web that existence is built on. From Loke, both humans and gods learn how to use nets, These nets are the ability to control ‘ones destiny. Loke can be compared to Prometheus, a figure who reveals secret and forbidden knowledge. In the Nordic world picture, space is created when Voden', Vile ‘oxen A. “The iad of ring uD VERDANT The iad of tag He 2 "Te ad of destruction or ping ay to Hew ang ‘The ne tind mere wa whole, NIGHTSIDE OF THE RUNES Py and Ve slay Ymer and create the world from his body. From chaos, ‘order is created through the triad of gods. Space is held up by the four cardinal dwarves Nordre, Sade, Ostee and Vistre. ‘Time is created through the female triad of Und, Verdandi and ‘Skuld when they are weaving the thread of destiny. ‘There isalso a dak triad of demonic beings who have important roles in th end ofthe world in dhe great transformation of Ragna- 18k This trad represents the disintegrating and destructive forces, ‘which enable ebith and change. Its Lake's tree children with the giantess Angesboda; Hel, Jormundgand: (The Serpent of Midgard) and The Fenriz Wo ‘Thus there are three triads: Voden, Vile and Ve: the creating tiad which creates space ‘Urd, Verdana and Skuld: the triad of being and time. Hel, Jormundgande and The Feariz Wolf: the tiad of destruc: tion andl departure. The four dwarfs represent the four directions, the four cardinal

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