A Theory and Practice of Armanen Ritual

This essay was written between 6 and 25 July 2021. It is a record of my current thoughts and practice related to Armanen Rune Ritual. Besides documenting this theory, it is offered especially for the student beginning on the path of rune mastery. As I note in the body of the essay, this is but "a theory," and does not suggest to be "the theory" on how such ritual may or should be performed.

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In this essay, I set out to establish both a theory and a practice of ritual and ceremony that may be applied when performing magical work with the 18 Sacred Futhorkh Runes, better known as the Armanen Runes. Here I will largely use the term “ritual” but the theory that follows applies as well to Armanen ceremonies. Generally ritual refers to a set of fixed actions and words that are performed regularly or as part of some tradition. The ritual may be part of a ceremony. A ceremony is a set of formal acts also repeated according to a particular tradition or religion – and generally performed on important occasions. In his landmark, Liber ABA, Book 4, Aleister Crowley provides the objective of all magical ritual, “It is the uniting of the Microcosm with the Macrocosm.”[1]

To achieve such unification with the Macrocosm and to wield such Cosmological principles and energies, the Rune Magician should make sure that each element and tool utilized as part of the ritual has special significance and be “set aside” for a distinct purpose. To set aside or set apart for such purposes is ultimately the meaning of “sacred.” As such the entire organization of the ritual, regardless of its specific objective, should have both meaning and significance.

My structure may be said to follow the basic approach of Ceremonial Magick. In Ceremonial Magick all words, actions, tools, etc. have a specific meaning and must be carried out or used in a very specific way. Aelfric Avery has rightly pointed out that the Northern magician may perform his or her magick without such trappings.[2] While I believe him to be correct, such magical practice is best accomplished by the experienced magician or Rune Master. The beginner is best to utilize a set formulas not only as a method of personal learning but as a way of convincing oneself of the ability to cause change in the subjective and objective universes through the will.

As the Armanist, or budding Armanist, attempts to practice Rune Magick, organization and repetition of such rituals is critical. In my theory and example of such ritualistic organization, I borrow heavily from Karl Hans Welz, but expand upon specific areas that I found lacking in detail. During my own practice of the documented rituals of Armanism I found certain aspects to be incomplete or inconsistent or without clear explanation. Consistency is, I believe, a key to success especially for the beginner in such practices.

My method may be used to attain any specific objective that the Rune Magician may have in mind. To that end, it is critical to know from the start what the intent of the specific ritual is. My outline may be used to work with any such objective. I do not suggest that my approach is the only approach to working with the 18 Sacred Futhorkh Runes –hence the emphasis on “A theory” and not “The Theory” in my title. I recommend that all pursuing mastery of these runes consider and develop not only rituals but also approaches to such rituals that work effectively for themselves. I offer what follows as example for those traveling on this path.

The Armanen Ritual should be comprised of 9 steps. The number 9 is of great significance to the Armanist. Not only is the universe or multiverse made up of 9 worlds, but these 9 worlds comprise the Holy World Tree, Yggdrasil. Yggdrasil is not only a map of the cosmos or the outer universe on a macrocosmic level but also an internal map of each person who chooses to work with and understand the runes. Through Yggdrasil we indeed join the macrocosm to the microcosm. As we "arise into being" we encounter first HAGAL,[3] the ALL-Rune with its representation of Yggdrasil- three branches reaching up to the higher realms and three roots sinking down into the Earth zones. Nine is also significant as it is the number of days that Odin hangs upon Yggdrasil as a sacrifice to himself. In this act of sacrifice himself to himself, Odin serves as a model for those following the Armanen path. Such personal sacrifice is highlighted by TYR, which stands as the corresponding “book end” of the “being” runes (the second aett from HAGAL to TYR). The number 9 is also of mystical significance to the 18 Sacred Futhorkh Runes. From a numerological standpoint we have 18 (1+8) = 9 Runes. Nine then is a sacred number representative of the entire Futhorkh.

Step 1: Establish the Outer Rune Realm (ORR). The ORR is essential for setting aside a working space for the Rune Magician. It establishes an area of safety and protection for working with the runes and prevents unwanted or undesirable forces from distracting or disturbing the work of the magician. The ORR should be established by a creating a physical circle comprised of appropriate objects. I utilize a set of handmade cards with each rune drawn in red. The circle is then “drawn” by laying the cards down counter-clockwise beginning with FA in the North. Welz emphasizes that the counter-clockwise direction correlates the runes with the Zodiac.[4]

I follow Welz’s recommendation of creating the circle with the first 16 runes and placing the final two runes, EH to the West and GIBOR to the East within the circle. While placing the cards I recite Karl Spiesberger’s formula:

“In the name of Gibor-Arahari,
In the name of Tyr-Tyr,
In the name of Sig-Tyr, Sig-Tyr, Sig-Tyr,
I draw around me the magic circle,
To protect me form the forces of darkness,
From the evil demonic forces.”[5]

The use of the first 16 runes to establish the circle sets particular runes in each of the four cardinal directions with FA in the North, RIT in the West, IS in the South, and BAR to the East. FA then as the original primal cosmological fire stands in the polar opposite direction as IS. IS represents the original coldness and ice of Niflheim from the days before the collision of Fire and Ice resulted in life and energy springing from the Ginnungagap. To the West stands RIT representing the rita or proper cosmic order of the multiverse. Standing across from RIT we find BAR representing esoterically the principle of rebirth and the first of the aett to represent the principle of “passing away to a new arising.”

Welz states that EH and GIBOR should be placed inside the circle “since those Runes symbolize the marriage of opposites and the universe of the symbolism.”[6] Beyond that we must recall that EH brings integration and unity. Through that perfect internal union, based on universal love, we discover the mysteries of the runes. Likewise through GIBOR we arrive at the mystery of the runes themselves. Hence, it is very appropriate to place these two runes juxtaposed to each other in a special placement within the outer circle.

Step 2: Charging of the Elements and Tools. Within the ORR, the magician should have both an altar, small enough to fit within the space and to allow other steps including Rune Yoga to be performed, but also large enough to hold all of the required elements to perform the ritual. Also within the circle should be a chair that is important during the Meditation step (see Step 7). On the altar should be tools that represent each of the four elements (Fire, Air, Water, and Earth). Largely following Welz’s lead, I use a candle to represent the fire element, incense to represent the air element, a cup of water to represent the water element, and a knife to represent the earth element. I use a handmade knife made of deer antler and obsidian for this element. Welz suggests that a crystal, or bread may also serve as the earth element. An important fifth tool that should be placed on the altar is a Thor’s hammer or alternatively a handmade wand. These are representative of the will and the orgone or odic energy of the runes themselves. I also utilize a set of handmade runes on the altar. These represent an ORR on the altar itself and are essentially an ORR within the greater ORR that contains the altar, practitioner, chair, etc.

Around the edge of the altar I have arranged my runes in a circle beginning with FA in the North (and working counter-clockwise). I vary the placement of my tools from that recommend by S.A. Kummer in that each element is placed within the circle nearest to the rune that it is associated with. Therefore the candle is placed adjacent to FA in the North. Here the candle represents all potential. It helps achieve the desired outcome of the ritual. It represents the light and wisdom of the North and all of the potential of the Rune Magician. Directly opposite the candle, I place the cup of water to the South. It is placed adjacent to IS. IS represents ice and the will of the Magician. Like the mighty Bifröst, it connects our material existence with our spiritual existence and signifies our resolute will to make change. To the East, I place my censer (incense holder). This is placed beside BAR. BAR reminds us of the spiritual life of the Rune Magician and the “passing away to new arising.” BAR symbolizes Odin’s brother Vé and brings the sacredness of the ritual into account. I place my Earth element towards the West, adjacent to RIT. RIT represents the proper cosmic order. We are reminded that Ymir, the proto-being from whose corpse the Earth is created, was a frost-giant, a being of original magick. It was through Odin’s inspired act of creation that his order replaced chaos. Each of the elements then stands in perfect balance on the altar—our microcosmic representation of multiverse. Fire is positioned opposite water; air is positioned opposite earth. In the center of the altar I place my Thor’s hammer. The hammer is a representation of runic energy. It symbolizes Odic force of the runes and its ability to achieve our purpose. One can imagine Yggdrasil rising up from the center of the altar and on top of Mjolnir – Yggdrasil grows upon that place where the Ginnungagap once was – where the chaotic energies of the universe originated. These energies are those runic energies that we may well harness and utilize in our rune practice. There is no better representation of this powerful force than Thor’s hammer.

A specific runic formula may be used to charge each of the elements. As each Rune is called upon, utilize the associated mudra to draw the runic energy. While the balance of the words may simply be said or murmured, the rune name should be chanted.

[Light Candle]
“Original Fire of FA
Burning since the beginning of times
Give light to the seeker!”

[Light Incense]
“Power of MAN
Sung at the gates of dawn,
Lead me to a greater understanding of the universe and myself!”

[Take a small drink from the cup]
“Welling stream of LAF
Know you well the Gods and Elves
Enable me on my journey!”

[Touch the earth element]
“Healing power of UR
At the roots of all beings,
Increase my powers of healing!”

[Pick up the Thor’s Hammer]
“O Mighty Mjolnir
Hand-crafted by the dwarves,
May your cosmic energies radiate responsibly.”

With the Thor’s Hammer make the sign of HAGAL (draw the rune form with the hammer) in the North and chant HAGAL. HAGAL is the first rune of “being” and representative of the Outer Rune Realm. This HAGAL Hallowing connects the four elements to the ORR and creates a sphere around the space empowering and connecting all the elements in a crystalline form.

Proceed by making the sign of HAGAL in the West, South, and East. Then make the sign of HAGAL overhead, and beneath. Finally make the sign of HAGAL central to the space, over the altar and at chest level.

“HAGAL,
Hallow this space
All around me and throughout the nine worlds.”

Step 3: Establishing the Inner Rune Realm (IRR). Sit in the chair facing the altar. Your chair is representative of Odin’s chair or high seat, Hliðskjálf. It is from this vantage point that Odin is able to see into all the nine worlds. Look out across your altar and close your eyes. Develop an image of the rune NOD. Focus on it and create a clear picture of it. NOD is a rune of the IRR. It connects us with the Norns and an infinite set of actions from the primal past through the present and beyond to the infinite future. Next it is necessary to relax your body and mind. Welz recommends autogenic relaxation. I find that focusing first on my feet and working my way up my body so that I mentally focus on and relax each part of my body until I reach the top of my head works very effectively. You should be able to feel each part of your body as you concentrate on it. If I don’t feel properly relaxed, I start the process over again from the feet, moving more rapidly through each limb, torso, etc. until I have achieved a tingling sense of relaxation and energy streaming through my body. Next I imagine being in a place appropriate of the IRR. Welz writes, “This place may be a peaceful clearing in the woods, perhaps with a brook running through it. It may be on a quiet beach, on to of a mountain, in an old temple, or anything else that suits you. This place is your place of power and you are the ruler of this your universe.”[7] Your personal sacred image that you have established as the location of your Inner Rune Realm should be imagined with as much clarity as possible. Here rhythmic breathing also becomes very important. The Rune Magician should practice full and deep breathing. Kummer recommends that the practitioner with mouth closed “breathes deeply through his nose, internally counting to 7, then he breathes out slowly through his nose for the duration of a count to 7. The student does this exercise three times.”[8] While many different breathing patterns and techniques are recommended by various Masters, I find that Kummer’s is quite effective. I recommend holding one’s breath for a count of 3 after the initial act of breathing in.

Step 4: The Reading. Here some planning must be done prior to conducting the ritual. The Rune Magician should determine the purpose of the ritual and have a reading prepared in advance that will support the objective. Ideally the reading has been hand-transcribed into the magician’s Book of Ceremonials.[9] Such readings may be appropriate passages from the lore, for example Rúnatáls-þáttr-Óðins “Odins Rune Song” from the Poetic Edda. Rune Masters such as Karl Hans Welz have written Rune Songs for each rune. If the focus of the particular working involves a single rune, such a reading would be very appropriate. It is best if the practitioner murmurs the reading. Such murmuring is best done out loud but in a soft voice.

Step 5: The Rede. Following the Reading comes the Rede. The Rede links the Reading to the purpose of the ritual. The Rune Magician may write something that connects or describes the planned outcome. This may also be accomplished through use of an image. Bind runes or Sigils serve this purpose well. The point of the Rede is to identify the target and the structural link to the target. The target may for example be a friend who is in need of healing from some injury or condition. You may choose to have a photo of that person on your altar, or you may simply establish an image in your mind. Next we need a link to the desired result. As we work with Runes, we may simply identify the rune that is associated with what we are attempting to achieve. For example, if we are seeking the healing of a friend, we might have an image of UR, a candle with UR inscribed on it, or even form the rune both in our minds (visualization) joined with either a mudra or Rune Yoga position (asana). If you have created a circle of runes on your altar, you may move the relevant rune from its normal position and place it directly on top of your Thor’s hammer.

Step 6: Directing Rune Energy. Once we have clearly identified the desired outcome, psychic energy or runic energy is added to the equation. This is done in several ways but most commonly through chant or galdr of the rune along with forming the Rune Yoga position or mudra. The Magician proceeds to chant for as long as seems reasonable to achieve the objective. During this work the Magician will keep the target of the ritual in mind as well as objective. It may also be that the objective is simply personal vitality, creativity, or general well being. In such cases, the target of the work is the Magician himself. That is fine. The process remains the same. The focus is both on the power of the rune that is part of the working and the desired outcome in the Rune Magician themself. I find that most rituals are exactly of this kind –especially if the practitioner performs such workings often.

Step 7: Meditation. Following the direction of Rune energy, the Magician may feel physically tired if not exhausted. It is best then to return to one’s chair, one’s Hliðskjálf, for a period of meditation. As in Step 3, I begin by shutting my eyes and re-establishing or confirming my IRR. I also re-establish the relaxation of my body beginning at my feet and moving up to the top of my head. I roll my eyes upward to a 45-degree angle. I maintain a state where I am actively looking with my eyes even though my eyelids are closed. In this position and with this focus, after a brief time I am able to typically begin to see various colors and shapes take form. Most commonly, I “see” an image or shape of an eye. The “eye” is typically cast in a very vivid color of indigo, deep blue, or purple. This eye-shape will often pulsate. At times other colors or shapes, generally pulsating will take form during my meditation. The great advantage of this result is that I become an observer literally watching the images and patterns form and pulsate rather than being drawn into the distractions of one’s mind. Early in my meditation work, I often found my mind wandering and returning to a wide range of thoughts- happenings of the day, recent memories, or even older memories and thoughts. Limiting such mental distractions is key for successful meditation. One friend has suggested a technique of counting backwards to attain a proper trance-state. For the beginner this technique may require beginning at 100 and counting down. Over time, the count may be reduced to 50, to 10, or even be eliminated altogether.[10] After whatever feels like an appropriate time for meditation, one may alert oneself that you are about to open your eyes. Three long cleansing breaths of 7 seconds inhale, hold for 3 seconds, and exhale for 7 seconds is very effective prior to reopening one’s eyes.

Step 8: Grounding of Rune Energy and Release of the Elements. All Rune Magicians recommend a grounding of Rune Energy at the conclusion of your work. This is done to banish any negative energies or spirits and to neutralize even the positive energies before returning to normal activities. Rise from your chair and form the IS Rune posture with arms down. Say:

“Power of the Runes, I thank you for this experience. Flow back to the Realms of Creation to return when it my will.”

Chanting the galdr of IS three times while in the Rune posture should follow. Chant IS beginning with a high pitch tone and modulate your voice to a lower pitch.

Step 9: Removal of the Outer Rune Realm. The Rune Magician completes the ritual by again reversing the steps originally performed to begin the work by picking up the cards or objects that comprise the ORR. Here begin with the final rune GIBOR and work clockwise around the circle picking up each rune until you reach FA in the north. I pick up the runes comprising the circle either in reverent silence or while repeating the mantra, “So shall it be.”

In conclusion it is important to note that ritual gains power through repetition. Through repetition it becomes tradition and through tradition it gains significance. It is strongly recommended that the beginning Rune Magician find a ritual, whether what I have just presented or otherwise –and practice it without variation. While performing the ritual, consider always the significance of each step and each element. The repetition then establishes a proper state of being for the Rune Magician each time that he or she performs such a working. In such a state, the Magician is best able to direct the Runic energies positively and for the intended objective of one’s will.

Notes:

1. Aleister Crowley, Magick: Liber ABA, Book 4 (San Francisco: Weiser Books, 2008), 144. 

2. See especially Aelfric Avery, Armanen Runes and the Black Sun in Modern Heathenry Vol. III (Vavenby, CA: Woodharrow Gild Press, 2018). 

3. HAGAL is the seventh rune and therefore importantly the first rune of the second aett (each aett being comprised of six runes). Applying Guido Von List’s three-fold principle of arising/being/passing away to new arising to the Futhorkh, the second aett of “being” runes would begin with HAGAL. 

4. Astrologers use the phrase zodiacal order to refer to the standard counter-clockwise order in which the twelve signs of the zodiac are counted, as well as the usual order in which the planets move through the signs. See: http://theastrologydictionary.com/z/zodiacal-order/ 

5. Karl Spiesberger, Runenmagie: Handbuch der Runenkunde (Basel, CH: Esoterischer Verlag, 2020), 103. 

6. Karl Hans Welz, Letter of Instructions # 5, The Rune RIT. https://knightsofrunes.com/rune_magic05.html 

7. Karl Hans Welz, Letter of Instructions # 1, The Rune FA. https://knightsofrunes.com/rune_magic01.html 

8. Siegfried Adolf Kummer, Holy Rune Might, trans. Aelfric Avery, (Vavenby, CA: Woodharrow Bund Press, 2019), 40. 

9. Karl Hans Welz describes the Book of Ceremonials in Letter of Instructions #2, The Rune UR. https://knightsofrunes.com/rune_magic02.html 

10. Robert Blumetti, Hel: Book One of the Yggdrasil Training Program of Balder Rising (Balder Rising Publishing, 2006), 65.