URSAKYNGI_-2

TF

*

Within

Thursatru Tradition _{sorcery is referred to}

by its Old Norse name _{fj\lkyngi, (t'1a\_,much; kyng}

as in kun_

na, "to know", as in understanding), _{a word saved in} the

Old

Icelandic language

_.

_FjijltEngi

_is

_an

_art

which em_

bodies the practice of _{pre_Christian Norse and}

contemp-orary sorcery _{which enlinks your workings to the}

Thurs_ ian Powers, and _{thus strengthen your spiritual}

and magi_

cal

enlinkments. _Fjt;llcyngt

_is

_{eclectic sorcery}

which strives progressively _{towards evolution; adaption}

and

development is the key to its progress. _{There are many}

OId

_{Norse words}

_for

_sorcery,

e.g.

trolld6mr, seidr, fordaduskapr, gerningar, _{galdr, etc.,but they}

all have spe_

cific _{purposes while}

fii;rkyngi courd be _{seen as a term}

which

encloses

them

all.

_{Fji)l_, compared}

_to

_the

_OId

Norse word ]trrid-, is a typical adjective associated _with

giants

in

Old

Norse terminology, _as

_well

_{as powerful} weapons: _{itdenotes the powerfulness}

in the powers and

their

craft

_-

its

primordial _descent

_

_as

_in

_{the giant_}

names _{Fjcilvarr, Fjcilverkr, Fjcilvor, and Frudgelmir.;} and

the thurs Djazi rs ca_lr

kyngi

has

a

re;1-knowledge, as in :L-r-e

its true denotatio:. slemkunna, "to knono

word know. Both Cne

know

deive

_fro:::

--rvhich

in

its turn

_"le:

knowledge, as in e::-:i sorcerous/dir"ine lurc-,

_ij 1lkunnigr is srno

::r::

and sorceress, as _--:,-.r:

ble

in

sorcery''

_{, rtl:_;i}

wrthout a gender.

Worship is called b,. :-.

name for many

dte:e:

Old form of

rr-orsi::::

sacrifice _{and mosr}

_..:=

that stays

with

the

T:

important aspect L;

L:.

; rer-erred to by its

::

-lr

rrgl as in kun-r*-ord saved in the

an art rvhich

em-rrrse and contemp-f,nts to the

Thurs-rmrual

and

magi-lc

lorcery

which

o::;

adaption and

s- There are many

"

:,s!.ld6mr, seidr,

::hev all have

spe-le

leen as a term pared

to

the

Old r-e associated with

l.,eil as powerful m [he powers and

-

Li in

the

giant-i

brudeelmir; and

the thurs Fjazi is called a <<prildmddiga jdtun.>> Then

-kyngi

has

a

very

special

meaning

transmundane

knowledge, as in sorcerous or divine knowledge, which is

its true denotation. I(yng1 denves from the Old Norse

slemkunna., "to know", which is the same as the English word know. Both the Old Norse kunna and the English

know denve

from the Latin

word gnosco,

"to

know", rvhich

in

its turn

derives

from the

Greek wotd gnosis, knowledge, as

in

enlightenment and gnosis (received as

sorcerous/divine knowledge). The Old Norse adjective

.iiAlkunnigr is synonymous to the English words sorcerer and sorcere ss, as _Jii;lkunnigr means simply

"knowledgea-ble

in

sorc€rf"r which is an adjectival

form

of _fiallcyngi without a gender.

Worship is called by its Old Norse name bl6t (which is a

name for many different things, see Bl|tskaparb6k), this

Old form of

worshipping was especially connected to

sacrifice and most often craved

it;

and this is a tradition

that stays

with

the Thursatru Tradition, as

it

is a very important aspect in the practice of worshipping the sinis-ter and primordial powers.

Two

essential _{powers that must be upheld above all in}

line with Thursatru Tradition are your focused

Will

and rooted Faith,

in

Old

Norse called

_Vili

and

Tri:

as in <<trilar _{brunirr, "the fire of faith,', and in .rfreki vili>r, ,'the}

free will." These

two Old

Norse phrases testi$z also

of

their importance in _{the belief of the Norsemen.}

_Vili

_and

Tril

are your sword and _{your wand when you wander on}

the serpentine paths of the underworld and beyond, they

are your dragon wings when you dive into the abyss, and

they are your torch and compass _{when you are facing the} blackness of the Thursian pupils.

Within

Thursatru our

Will

and Faith are bound

to

our tradition, and tradition is nothing we can just adopt over a day

or

by reading this _{book. Tradition is something} you have to be accustomed to rather than intellectually understand; something you have to inure through disci_

pline. It's a _{phenomenon of virtues that you need to be_} come accustomed to. Without this process of accustom_

ing onesel{, you

will

_{most likely become blinded by the} will _{of instantaneous self-satisfaction, which will lead you}

away

from the

foundation

of

the

tradition instead

of

towards

it.

_{The more we act by tradition, the more we} become" integrated

_{with it,}

and

that

is what makes us

stronger in our Faith and

Will

_-

Honor and Allegiance.

,z

To

understand the cery and what corrr

in-depth understanr religion. Norv, bot

thereby

they

are

t

mythologyhas teer Old Norse giganto mocked equalir lor Old Norse religion cheerful anecdotes

em people. Thrs b;

ing looked upon as

been totaily forg'ru the extramundane i

the world(s) conti

the gods and

men-axis mundi.

Sorcery is

built

r4

understanding and very much enlinke

the

Thursian Por there is no real me*

rJ above _{all in} :::sed

_Will

_and

-ru l rU: aS ln

);,-,; _{r,i/irr, "the}

:<str,ty also

of

:nen.

l/l/i

and

c.: rr-ander on ,':er-ond, they :-:e abyss, and

ire _{ticing the}

:r-und

to

our s: adopt over :o something ::::ellectually

::cugh disci

;

:eed to be-r-: ;CCUStOm-L::Jed _{by the} :,,i1 lead you

l

rnstead

of

ita more we

:.:

makes us t-eqiance.

*

To understand the essence of pre-Christian Norse sor-cery and what corresponds to its elements you need an Ln-depth understanding of the Old Norse mlthology and

religion.

Now, both

have very

limited

references and

thereby

they

are very hard

to

decipher correctly, the

my,thology has been misinterpreted for centuries and the

Old Norse gigantology has been ignored, defamed and

mocked equally long; from being a crucial part

of

the Old Norse religion the mlthology became a collection

of

cheerful anecdotes by the arrogant and secularized

mod-ern people. This has resulted in the gigantology

becom-ing looked upon as dumb, slow, and funny; but what has

been totally forgotten is that the giants once represented

the extramundane and primordial power that threatened the world(s) continuously, and subsequently would

kill

the gods and men, and burn down the universe and its axis mundi.

Sorcery is

built

upon the foundation

of

a sympathetic understanding and faith; pre-Christian Norse magic is very much enlinked with its religion and without faith in

the

Thursian Powers

of

the

underworld and beyond

there is no real magic.

The foundation

_of

_worship

_of

_the

Thurses

within

the

Thursatru

_Tradition

_is

_divided

into two

annual ritual

customs:

1 Heat and Brightness 2 Coldand Darkness

This is a _{derivation from the OId Norse beliefin}

the two Thursian homes

in

Chaos _{which transcend the cosmos}

with its

powerful _{and Wrathful}

Anti_Cosmic Current.

The

followers

_of

_the

_Thursatru

Tradition intend

to

evoke _{this current and conduct}

_it

in manifold ways. The

power

_from

_{Mrispellsheimr manifests}

itself as flaming jaws

_of

_{Chaos, allegorized as blazing thurses}

who

are riding upon worves

_{of Mrisper;}

_{Thursian worves}

with

flaming jaws and ember_claws, _{kin of Fenrir}

and sons

of

suttungr. _{Gylfaginning testifies: "Fenrir}

sharl rise with

gaping mouth, and his upper jaw _{shalr reach the heaven}

and _{the lower the earth. He would}

gape yet _{more if there}

were enough room; _{flames blaze from his eyes}

and nos, trils." The power _{from Niflheimr manifests itself}

as ice,

darkness, and death.

The

_{Nifl_powers are most often}

allegorized as Rime-Thurses

_in

_OId

_{Norse mythology} and were considered by the Norsemen

to

be the most horrible one3; _{wintry and icy giants}

who tried every year

to break _{through the barrier to}

the upper worlds as win_ ter and darkness, _{hence the cold and the}

sun,s absence.

The spring and

sun::

the Destructir-e

Ir:^::

of the flaming acos:r:

Destructive Impu-se the Norse Traditrr:,

M f spell s me gir. P :r:--

:-sefi- (Vijluspd

+-

_).

Destructive Impurse

;

very blazing and

r"ia

ogy as the l{uspeLss,,

megir, powers of

\1:.

tum of devouring ,..-:

if

with the immer:.:=

.

le-

(VAluspri

5l

-*-.=

tar sefi,,, which b--:.

structive Impuise ..:

\l

ever, is the Fire-Cui:=:

tru

Tradition

e..

i.

workings upon. T;:rc "

and Loki are mam:!s::

sttuctive Influence --:

rune

represents::.=

Mrispell-Impulse.

al:

:

Thursian Porter ..: --:-. Acosmic Essence o:

_-:

:-rrses

within

the :',1-.r _{annual ritual}

belief _{in the two}

;.nd

the cosmos -

rsmic

Current.

i:::on intend

to

:lcid

rvays. The

::s.rf _{as flaming} r:i:ses who are

,::

rrolves _with

:"::: _{and sons}

_of

srell

rise with

r".i

the heaven

::

:l-tore _{if there}

s _{;','es and}

nos-:-_. :rsell aS lce,

i:e nost

often

:se mlthology

;

be the most -- i : -.\: _{e\-ery year} -,';..:lds as win---l -- \.1OSence.

The spring and summer are dedicated to the worship

of

:he Destructive Impulse of Mrispellsheimr: Chief-rulers

of the flaming acosmic

world

are

Loki

and Surtr. The Destructive Impulse

of

Mrispellsheimr

is

called within

the Norse Tradition Mrispellssynir, Suttungssynir, and

,\Ifspellsmegir. Primary runes are F,

,

(t),

and <. _,,Surtar se.fi- (Valuspd 47), "Surtr's kinsman", is analogous to the Destructive Impulse of Mrispellsheimr, allegorized as its

very blazing and radiating flames;

in

Old Norse mythol-ogy as the Mrispellssynir, Sons of Mrispell, or Mrispells-megir, powers of Mrispell

_-

the force with the momen-tum of devouring wild-fire consuming the world-tree as

if

with

the immense and blazing jaws of Fenrir. ,<Suiga

le-

(VAluspd 52), "the switch bane", is referring to

<<Sur-tar sefrrr, which both are collective epithets of the De-structiye Impulse of Mrispellsheimr. This impulse,

how-ever, is the Fire-Current that the follower of the

Thursa-tru

Tradition

evokes

and

bases

his/her

Mrispell-workings upon. Through these flames Surtr, Suttungr,

and Loki are manifested. The

I

rune represents the De-structive Influence

of

the

Mirspell-Impulse and

the

<

rune

represents

the

Enlightening

Influence

of

the Mrispell-Impulse, and the

|

rune represents the Ultimate

Thursiin Power of the Impulse, which in itself holds the Acosmic Essence of Chaos.

The autumn and winter are dedicated to the worship

of

the _{fume-Thursian Impulse of Niflheimr: Chief-ruler}

_of

the acosmic world of ice, mists, and darkness is Hel. The Rime-Thursian Impulse of Niflheimr is called within the

Old Norse

Tradition;

NiJ7,

Hrim,

and Hrimpurs,

in

cer-tain

aspects even

Eitr

as

a

result

of

the

Rime_Well Hvergelmir. Primaryrunes are

f,l,

and N.

llhe

chief-ruler

of this world, its semi-rulers and powers, is as black in essence as the actual _{anti-cosmic impulse of this world} _ Niflheimr

_-

_{whlch strikes the creation with its iron-jaws}

of rime; relentlessly and unstoppably. The chief-ruler is

the

darkest and most

evil deity

of

Niflheimr;

She is

named after this hidden world of ice and darkness

_-

Her

name is Hel. She is also called the Black One,

in

Old Norse .<ln Svarta>r; _{the ancient feminine principle of the}

Rime-Essence and

the

Or-Darkness. She

is

the

chief-ruler of the underworldly realm called

Nifl

_-

the old ones call her

Nifl-Hel:

an epithet for "Hel, chief-ruler of Nifl.,,

The

Nifl-Powers

_or

_{Rime-Thurses, Hrimpursar, are}

primordial powers even in their alien world, and they are wise and _{powerful beyond cosmic comprehension. They} are the ones called

ilr

(\),

which is such an old

concep-tion that there is no qmon)ryn for it in modem English, rir could be explained

to

mean "the very uncontaminated origin of an essence", and this is what they are: primordi-al antecedents, fathers of great grandfathers and mothers

16

of

great grandmothers Aurgelmir

(Vmt),

the -L:

the proto-hrimPurs,I:

s

:

the Current of Ice

an; I

the

Thursatru Trair:.--:

workings upon.

The

:--Influence of the

Nitl

-=:

the Dynamic Force

i:

---resents, as above,

the

-Impulse, which

ir

:ti=:

Chaos.

ikraftiPetrr'i

r::

Always remember t|-=

""

sorcerer walks

perlt:-'

and alteration:

it i:

:l -=

rejects stagnation cj-.i 1:

deeper enlightenme:: :

led to the worship

_of

[eimr: Chief-ruler

_of

darkness is Hel. The

r

is called within the nd Hrimpurs.

_in

cer-r

o[

the

Rime-Well rd

\.

The chief-ruler

rn-ers, is as black in ruise _{of this world}

-ln

rrith

its iron-jaws

t.

The chief-ruler is

i \itlheimr;

_{She is}

end darkness

_-

_Her

Black One,

in

Old

une principle of the

"

She

is

the

chief-Nrrl

_-

the old ones

chret-ruler of Nifl.,,

,

Hnlmpursar, are rorld, and they are uprehension. _They rch an old

concep-nodem English,

_ilr

I

uncontaminated

hev are: primordi-ttrers and mothers

of

great grandmothers,

they

are

the

very children

of

Aurgelmir (Ymir), the Atrocious One; the first thurs and the proto-hrimpurs.It is this Impulse of Hrim and

Nifl

-the Current of Ice and Darkness

_-

that the follower

of

the

Thursatru

Tradition

evokes

and

bases

his

Nifl-workings upon. The

I

rune represents the Crystallizing Influence of the Nifl-Impulse, and the N rune represents the Dynamic Force of the Nifl-Impulse. The

|

rune

rep-resents, as above, the

tlltimate

Thursian Power

of

the Impulse, which

in

itself holds the Acosmic Essence

of

Chaos.

i

kraJti peirra er stallr reistr ok seidr sunginn.

Always remember the wise words of the tradition; a true sorcerer walks perpetually on the path of development and alteration:

it

is the path

of

strength. This wisdom rejects stagnation and tells us that the future

will

bring deeper enlightenment and constant improvements to

our workings.

1

_Gyfagtnning

34:

,'When they

(Fenrir, Jormungandr, and Hel) came

to

him

(Allfather-Odinn), straightway

_he

_cast

_the

_serpent into the deep sea, where he lies

about all the land; _{and this serpent} grew so gigantic that he lies in the midst of the ocean surrounding all

the land, and bites his own tail.,,

This is the only place in all

surriv-ing Old Norse literature where

it

says

that

_Jcirmungandr

encom-passes all land and bites his own

tail, and as Snorri repeatedly calls

Odinn "A11 father" this myth is

most

likely

borrowed

from

the Hebrew Bible,

_lob

_{41, where} the sea-monster _Leviathan

_is

_{thor_} oughly explained.

2 _{We refer}

to Jcirmungandr as "it,,

as we believe it is of a hermaphro-ditic nature.

all

into

an immaterialized Chaos. The Norse symbol

of the

serpent

Jrtr-mungandr

biting

its

own

tail

is a

synnbol

for

the

eternal

recurrence

par

excellence,l

that

is

_-hy

Jcirmungandr according to

the

Thursatru

Tradition has let go of its2 tail;

sym-bolizing

the

breaking

of

the

cosmic eternal

recur-rence.

The

gnostic perception is rooted in knowledge, as in

the

Greek

word

gnosis, a

divine

knowledge which

ness and ego. This is

er

tive to wake up your slun

state distinguish your a

self. Thus it is very imPo:

eclectic studies and L,a;

anti-cosmic _Powers to re fected by the cosmic reFl

Thursian invocation ar:r and

the

primordial a::: need to be as one r*riir :

calling from an Unknou spond

to

your \A'iil a-r;

feeling and power. As a

tion

you

have understl human shell and the >e

and within the cosmi; r"

by the demiurgrc Polr-el

able way wrong, anJ rr

:

spirit from this and u-r:t nity: Chaos. To do Cus powers, the Thurses" tc black

light

in

form

r:

standing

-

enlightenmt

mic gnosis. By means receive this

_-

if y'our

\fi

The

_{gnostic perspective comprehends}

_the

_{cosmos as}

being evil, and _{its demiurge or creator being a tyrant. It is}

determined that the anti-cosmic powers

will

end the

so-called cosmic eternal recurrence, and thereby re_invoke

brings understanding. This gnosis is seen to be the pure

light

emanating

_{from the}

_{acosmic divine; knowledge} which is only accessible to someone who is in touch with

his/her spirit, and has reached out of his/her conscious_

nls

the

cosmos as

r retnq a tyrant.

It

is

;ers

_rrill

_{end the}

so-:

t:ereby re-invoke

a:i

rmmaterialized

Ihe

Norse symbol

e

serpent

_{J,ir_}

ir

biting

its

own

a

s,,mbol

_for

_the recurTence par

.

that

is

_-hy

:l:ir

according to

'*:-.1:ru

_Tradition

tc

oi

itsr tail;

syrn-'ie

breaking

of

:-;

eternal

recur-i::;

perception is : _{n:r..,rrt-iedge, as in} :r: '.",'ord _gnosis, a ::i',",-led.,e which =r

io

be the pure

:-,::e,

knowledge

;

-s ln touchwith

.:! :er

ConSciOUs-ness and ego. This is explained from a gnostic persPec-tive to wake up your slumbering spirit and in a conscious

state distinguish your psychic apparatus

you

call your

self. Thus it is very important to gain knowledge through eclectic studies and become enlightened

by

the divine anti-cosmic powers to receive true understanding

_-

unaf-fected by the cosmic repression.

Thursian invocation aims for a connection between you

and

the

primordial anti-cosmic powers.

You

feel the

need to be as one with the Acosmic Chaos; you feel the calling from an Unknown Origin and Power, and to

re-spond

to

your

Will

and Calling

you

evoke that strong feeling and power. As a follower of the Thursatru

Tradi-tion

you

have understood

your

spirit's situation

in

a human shell and the severity of your location on earth

and within the cosmic walls. This physical prison reigned by the demiurgic powers is insanity and

in

every think-able way wrong, and it is your

onlyWill

to free your own spirit from this and unite with the glorious acosmic

eter-nity: Chaos. To do this you will need the anti-demiurgic powers, the Thurses, to usher you and to bring you the black

light

in

form

of

acosmic knowledge and under-standing

-

enlightenment from Chaos

itself

true

acos-mic

gnosis. By means

of

evoking the thurses you

will

receive this

_-

if

yourWill

and Faith are true.

The entirety of what is said above is an extremely com_

plex task and

it

takes an awful amount of

Will

and effort,

as you are fighting powers which created the universe;

but you do not fight offwater in an ocean to get across, you use a vessel

to

ride through

it,

hence the workings with Thursian sorcery and evoking of Thursian powers.

Within

the

Thursatru Tradition,

fire

represents active

knowledge; gnosis set

in

motion and sent to the recep_

tive

followers

as

Black

Light:

Chaos

Gnosis. The knowledge comes as flaming emanations _{from the world}

of Mrispellsheimr. Here Surtr rules and Surtr can be as_

sociated

mlthologically

_and

_in

_essence

_with

_{Satan_} Lucifer; bringer of the anti-cosmic Black Light. Before time, Surtr's massiye power separated off a part of itself

and that flaming power which once was a part of Surtr turned into the thurs Loki, a _{mighty Thursian giant} was born

with

the most important task

of

all:

to

bring the

acosmic _{knowledge of the Unknown God to the Chaotic}

remains within the _{worlds (heimar) of the cosmos. The} spiritual Chaotic remains of the once absolute acosmic

nameless God dwell

within

powers and spirits

in

the cosmos

in

the form

of

anti-cosmic sympathetic sparks.

They

are called sparks as

they glow

like

embers

of

Mrispellsheimr and once came from its flames. Gylfagin_

ning

4lets

us know that Mrispellsheimr

is

an acosmic

world where no outstder

well called sympatheu; L

up from the Demiurie s

the worlds) they rri11 be I emanations of Acosmr: '

its turn will give them

**

slumbering omnipotenct

sory has an important ru'i

sorcerous workings arJ guide your drunken

s:r-of

a werewolf. Fenn: s -,

will

attract

your

anI'-i"

come awerewoh-; a co:l

Will, become one of Fe: condition and slay \-o^; i

be free

from the

dem:; working belonging

tt'

t:

"e _:5

an ertremely

com-r:'rt

of

\\riil

and effort,

i

;:eated the universe; Ejr 0c€d.n to get across,

j:

:ence _{the workings} i u-i

l

hursian powers.

::=

represents _active --..r :ent to the

recep-,J::os

_{Gnosis. The}

i.:t::ts hom the world

-- i

{-:

:.*

)UFtf Can be aS_

=:i<rc€

with

Satan_

:

5.ack Light. Before

:=:

_rr

a part of itself

.

-,r-f _{s a}

part of Surtr

'.

_{l-.rursian giant was}

r

,.:

J:

to

bring the

:

_{Gcd to the Chaotic} --: :he cosmos. _The

;:

:.:solute acosmic

s

i::J

spirits

_in

_the

:-.:rtathetic _sparks. -.',r'

iile

embers

_of

.:s:lames. Gylfagin_

e:r:

is an acosmic

..torld where no outsider can travel. The remains are as

,''ell called spnpathetic because when and

if

they wake

:p

from the Demiurge's drunkenness

(by

the noise

of

:he worlds) they will be re-imbued with the omnipotent emanations of Acosmic Gnosis _{from without, which in} rts turn will give them freedom; thus our spirits possess a

slumbering omnipotence.

This

is where Fenrir, Loki's

son, has an important role in the Thursatru practitioner's sorcerous _{workings and worship. Fenrir}

_is

_{evoked to}

quide _{your drunken spirit to become a wolf in the shape}

of

a werewolf. Fenrir's wrath and irrepressible essence rvill attract

your

anti-cosmic syrnpathetic spark

to

be-come a werewolf; a conscious state where you, by free

\VilI, become one of Fenrir's kin and tear off the human condition and slay your own ego. This is the only way to be free

from the

demiurgic prison. This

is

a complex rvorking belonging

to the

Hamr-workings,

Old

Scandi-navian shape-shifting and werewolfism.

TF

(

4te-

Pf*.ot

&o

fi,u,si*,

f**l

Heyri jiitnar Heyri hrimpursar Synir Suttungs Griminismdl34

The quote above is one _{of the textual verifications of the}

three distinctive and essential races of giants in the Old Norse belief: jr)tunn, Niflpurs, and Milspellspurs.t Cleasby r _{cf. similar classifica-}

and

Vigfusson

say

in

An

lcelandic-tion of the three

giant

Englkh Dictionary under the definition

racesinAluissmdl34'

Hrimpursar:"'Rime-gianfs;' the Titans

of

the _{Scandin. ml.thology were so called, as opposed to}

and _{older than the common J<itnar (Giants).,, The dis_} tinction between the races is obscure and problematic in

the Norse literature

(tolley

2009

I:

232), soyou need to

look for classifications _like

from

the Eddic quote above,

bloodline or

Eecue

other thing that

n;

sagas call all races :

term purs for thu:s.

ample,

in

Hr";;i

mgerdarmdltn;

l:

hundviss

jbtw;,.

' 16tunn."

In

this Book o: :-:e

Cosmos we

rri

:-:" power.

fn*"tSahant

Out

of the

trai;';:l

dragon was, iir-:Ler Originating

tro:: r.

antecedent shai.r",,;

of the Black

O:.

s

stimulated Lus ai-,-. awakening. He ;:c,, mo5phosis

rrrt::i

*

because the torese:.

see what

u-ouli

:u. thered the draE.-:- s

F

,'l

blood-line

or

frequent sinister traits

in

each giant.

An-other thing that makes

it

problematic is that the Norse sagas call all races of giants _{j6tunn, while only using the}

term purs

for

thurses (and later even

for

troll).

For

ex-ample,

in

Helgakvida

Hji)ruardssonar

(med

Hri-mgerdarmdlum)

ZS

it

says: ,<sd

blr

i

Dolleyju purs, hundviss ji)tunn>r,

"in

Folley lives a purs,

_a

very wise

jdtunn."

In

this Book

of

the _{Primordial powers Antedating the}

Cosmos we

will

elaborate our perspective

on

the

burs-power.

\n*"tf

A{wn

Out

of the tranquility of the great grandfather Abyss a dragon was, limitless

in

power and lawless

in

wisdom. Originating from out of the Yawning Void as a colossal

antecedent shadow of ice, he first met the blinding rays

of the Black One's world; a light so violently piercing

it

stimulated his adverse spirit

to

transform

into

an alien awakening. He chose to go through a tumultuous meta-molphosis within _{the nothingness of the yawning Void,} becatxe the foreseeing ones in his essence had made him see what would come. This inherent prophery had

fa-thered the dragon's _{wrath. The primordial knowledge}

_of

wtfow.uf

Lrr _-i-+

ren-frcations of the

t

gants in the Old

rptiispurs.l Cleasby

in

-\n

lcelandic-der the definition rnf-tr'the Titans

_of

rd, as _{opposed to}

5:.rrrfs)." The

dis-nd problematic _in

I

t. so you need _to

ddi; quote above,

il

i

what to become within the infinite abyss had turned him into an adversary, from being all. This antagonistic evo_

lution had forced him to take form, but as his omnipo-tent spirit ascends from formlessness, his giant form was

naturally deformed.

He

now was

the

stx-headed purs, Frudgelmil dragon-born and all-wise.

To manifest the essence _{of the creation in short, the way} Thursatru sees

the

mythological origin

of

the powers after having been _{studying the Old Norse mythology and}

gigantology over a decade, is that before the riss-race and

the

cosmic worlds were created, Ginnungagap-Chaos was and held

the

acosmic Durs-power. Mrispellsheimr, the Flaming World, was on one side of the gaping void

and on the other the World of Ice and Darkness known

as Niflheimr.

Within

the Flaming

World

a power ema-nated as

a

burs-power

which

came

to

be

known

as

Milspell, and

within

the

World of

Ice and Darkness a

Durs-power emanated and was called Nifl. These powers came to be _{known by the northern Germanic people as}

the giant

race

pursar;

hrtmpursar

in

Niflheimr,

and Suttungs _{synir or} Surts synir in _{Mrispellsheimr. From out} of a rebellious desire, alien to the boundless powers

with-in

the

,bys

tf

Ginnungagap-Chaos, a much younger giant race emerged, which came to be known as j6tunn,

66

which by the course of a

even younger race called

Just like people

in

all b. powers we worship rr-ld

other people can un,iers why so many divine a-spe

gion

to

another.

\\'e

h,a

extramundane porr-ers in comprehend the sublime would be pointless rr-ith n

So, for the purs-poruer.

ti

e4plain

it in

the rvar the

symbolism and quahues as well as how far our l"a

said,

it

does not mean

6

thology, but rather conb-E tology into the light; conr

started. Who knorvs Ln rn

at and how exactly ther p

it

does not matter to us" t form is not as importa-nt

in

the s;une essence Eurl

nates, we believe in the s

!'rss had turned him -ri intagonistic

evo-bur as his

omnipo-, rrs giant form was

:e

sir-headed purs,

::

:n short, the way

r;:

oi

the powers :rse mlthology and

rre rhe riss-race and

:il:ungagap-Chaos

::

\luspellsheimr,

t

f

the gaping void

:

!arkless

known

c:ld

a power

ema-:

to

be known

as

:t

and Darkness a

\:i

These powers

,e=-ranic people as

.::

\illheimr,

and

Ls:ermr. From out :iless powers

with-,

.i

much younger e k:rorrn as j6tunn,

which by the course of a turbulent evolution formed an even younger race called riss.

Just like people

in

all times, we have

to

embellish the powers we worship

with

syrnbolism and qualities that other people can understand; universal qualities, that is why so many divine aspects are analogous from one

reli-gion

to

another.

We

have

to put

human qualities on extramundane powers in mythology for us to be able to comprehend the sublimeness of the divine. Otherwise,

it

would be pointless with mlthology and the alike.

So, for the purs-power, the Cult of the Thurses needs to explain

it in

the way the powers come

to

us, using the symbolism and qualities as we receive and define them, as well as how far our language can take us.

With

that

said,

it

does not mean that we are inventing a new my-thology, but rather continue to bring the Thursian

gigan-tology into the light; continue what our forefathers once started. Who knows in what direction they were aiming

at and how exactly they picture d the purs-power? _In fact,

it

does not matter to us, because we stand by the motto: form is not as important as the essence. And we believe

in

the same essence from

which

the purs-power

origi-,"t"rl -e

believe in the same Thursian Power, and that should rather be emphatic.

People tend to impulsively react with annoyance on the fact that you actually believe in things which are not

lit-erally stated in the Norse sagas, as if the remnants of the old poesy were the ultimate reality of what the northern Germanic people lived by. This perspective is madness;

it

suggests that we should live by a book rather than

re-alitF. Mythology is manmade and organic, founded on

the essence of the dMne and spiritual peoples' experi-ences. Thursatru prefers to adhere to the actual existing

powers, not old books.

Nevertheless,

it

does

not

mean that we do

not

respect

the Norse mythology and literature, because we do, ex-ceedingly. The point is to not stagnate in the past and in

the fragments that are left of the Norse mythology. We

are an evolving power that keeps the Thursian gigantol-ogy alive, instead of treating

it

as

if

dead. Our devotion, belief and cult are founded in the burs-power our

ances-tors once sang of.

*

We believe that the Durs-power is the primordial power emanating from an acosmic and limitless super-world or super-versq called Ginnungagap

or

Chaos which

ante-date the cosmos

by

far. When the universe was created by the rtsir, fragments of the Durs-Power indwelt in it and

transformed from an a all-wise, and antagoni: riss-power had created

against Ginnungagap Thursatru's

world

per found in the chaptei r;a

As we need

to

use rrtr

qualities

to try to

q

dane, we call the Purs. antedating the cosmor

wisdom are infinite\- L

oldest giants deforme<

alien

to

form

and lar

the

transformation extracosmic boundler

into

cosmic form rr-as

lenging.l

Another

ke

intelpretation of the r

giants is the appearanc

serpentine dragon; a

versal manifestation

primordial

pou'er. mundane wisdom, th elements,

protean

_f

h annoyance on the gs rrhich are not

lit-the remnants of lit-the rt rr{eat the northern

ryrective is madness;

rook rather than re-rrganic, founded on ual peoples'experi-o the actual existing

: u'e do not respect because we do, ex-te rn the past and in rrse rnlthology. We t Thursian

gigantol-lead. Our devotion, r.s-Po1fer our

ances-e primordial powances-er dess super-world or Chaos which ante-nil-erse was created

rer iridrvelt in it and

transformed from an _{acosmic Power} into an anti-cosmic,

all-wise, and antagonistic power, as the universe and its

riss-power had created their own world and started a war against Ginnungagap

or

Chaos.

For

further insight in

Thursatru's

world

perspective see

the

deeper analysis

found in the chapter called Sambandsb6k.

As we need

to

use universal symbolism and mundane qualities

to try to

explain

the

acosmic and

transmun-dane, we call

the

burs-power a primordial race of giants

antedating the cosmos

_-

giants because their power and

wisdom are infinitely large.

It

is also common to give the oldest giants deformed forms, as their infinite spirit was

alien

to

form

and law and

the

transformation

from

"X[;:-.:t,'{:i":H.:ffi:(,":3;

extracosmic

boundlessness

likely a descendant of Niflheimr as

into

cosmic form was

chal-

_{lrgJ;lil^;r:;:tr:,';;}j;il:}

lenging.l

Another

frequent

hundred heads (hafda hundrud niu),

intelpretation

of

the

oldest

:T.ffiili":1ftffJ,'Ili',ftT-:

giants is the appearance of

a

rnismdl3l had three heads (med pursi

selpentine dragon;

a uni-

prihbJdudum),

in

VaJpridnismdl 33

versal

manifestation

ot

-

Aurselmir has his six-headed son

^

@ita7aalan son) Frudgelmir

(an-primordial

power,

trans-

other Niflheimr descendant), and mundane wisdom,

the

five

9l.t'p"ltl roki's sorS has eight legs erements,

protean

persis-

QittaJetr)inHeidrelcsgdtur35'

tence, might, strength, etc.; a shape and trait understood 69

1 _{E.g. Vi;luspri 66 speaks} of .<Nidhdggr, _inn dimmi dreki,,,

"the dragon of darkness", and the giant serpent (ormr)

1Ar-mungandr

in

stanza 50. Grt-mnismdl 34 talks about many

more giant serpents which are

akin

to

Nidhijggr down below the roots

of

the world tree: ,<Ormar _{Jleiri liggja und} aski Yggdrasils, en pat of hyggi hverr 1suidra apa: G6inn ok M6inn, peir ro Grajvitnis synir, Grdbakr ok Grajviilludr, Ofnir ok SutiJnir,

hygg

,b

at e slqli meids kuistu

md.>>

z _Cf.

SuarthiiJdt in Tolley 2009 I:

420ff.

and given to _{mighty Thurses by the northern Germanic}

people of Old Scandinavia.l

$rt

'Svqrfqri

Old Norse mythology associated thurses with the color black

_-

Black as the Absence

of

False

Light

_-

as they were often enlinked with the darkness of Niflheimr, the

soot

of

Mrispellsheimr, disease

and the dead.2 Black was a sym-bol of death to illustrate the dis-solution

of

bodies, putrefaction

and the

blackening

of

matter such as

in

<<svdrt verda s6lskinrr,

"the

sunlight

went

black", and ,r.s6l tdr sortna>>, "the sun turns black",

in

Vdluspd as the worlds

and its inhabitants are dissolving.

Black

also corresponds

to

the

night and is a natural symbol

of

the

underworld and

hlpotheti

cally so also

of

resurrection.

In

fact, the Old Norse term purs is

literature to be r:si,ni

31 and Gylfaginr:,:;

,<Nidhiiggr, inn i'.,.'.,

The ruler of trIusre. Black One" and

i;

"the Black Heaciec

{

spondingly, Alsr-ai: Aurgelmir, Aurgr-r::

Hei, Hrimgerdr i:

mnir, Hrimpurs.

i:

Leikn,

Mlrkrida

S6mr,

Suttungr

S

and Sokmimir are :

and giantesses

::-::

black.

In

addition

:.-calls

a

giantess

"Svivor

the

blac.-

;

parmdl I 1, Gri"i.;

_'

,,-'

a

steed

of the

l=

colored horse' ,

_C-.;

see under

Gricl'

--road", is connecle;:.

The

Icelandic

r',--:i

word niger, as

th.

1; the Latin word

.;::-

.

in

literature most often associated

with

the

World

of

Darkness which

is

named

Niflheimr;

hr{m-

is

directly

rl,

ille r:olcr

r .

=;,rs _the"y ,.:l,1li:l*r;:, the

- rii.

_"lise;,se

. ;i dS ;i SVjII

-,.

.i:r

i,iie dis-.,.r:i i:i.action

-

.-.ir tratt'er .t ) r, \JI5A/fi >', : i.ir.k", and

r

ilril

iurns ..rr- _wcrlds

.

.irrsoiving. -,,::,

to

the ::r lt-iir<ii

_of

. , r ,u otlL eti, -':,-t:i-rli. {n - : ri: fiill"s is

.

t \'otrLrl o{

r:

,"iirectly -,r. in i{orse

firerarure _{to be r.ising irom Nitlhe,,nr}

iVa{prfidnisrti.lZg_

;1 ;rnd Gvl.faginning _{_\):'lroh*pd d6 ca.lls rhe Nifl_dr:agon} ..hj id h a {gr, inn di.nirt

i

tlreki rr,,,the _{dragr_,s Erf cl;rrkness.,,}

'ihe

ruler c.[Mfspeilsiieimr _{Sur:tl, his uar:re mreans} ,,the Biack tJne" and he is also poteutialiy called Svartirof-di,

tlre Blaci< F{eaded (Jne,,, _{in Voluspri in sktt.wuttas.} Corre_

sp,rrclingl.v, Alsrrartr,

Ama,

_{Amgerd4 Ami:, Aurbodr-,}

Au rgeimi _{r, Ar-rr:glirrrn ir:, Ail rn lr, 1ll ain n,} i1*1, {

Iriinaeri}r, Flrimurimni,i

.l1ri-

:-.', *r:]b"'g .:r'gr;r:r; ir,

.'nni1 iirirr:1rurs, ir-ngerdr,

[mi,

im'",

,,,]r;ri'",r,1,,,,',,',.,0'', Lsitrr-n, &,4yrknd;:,

_i\oit,

_{ljiirnerrrJill,}

t3ii{r, p. ;9-.i +9.i

lr;

5;lru1r,

_{liuttungrt, Svaitaflrs, S,artl}

i1:ri1r.. r\r-rltunllt l.lit,i':

atie,i

S,kr*irnir

are ali rianres cif

gianr..,

]:Jil:":i1;: ::;;

anirr grantesses r:,.,1ating

t": iire

_cr-llor

Srrlt.r ':rr.-l t.ii;ri irrr:

biack.

in

aclclitio* _{to tiie} al-,urve,

Snorrl

;::il:j, ':,;

_,,.,1;

c;r1ls

I

giatltess <<iri

_{stittt; Sttit'br>r,}

.,tn,,r".,--, SrittLtir'{r' inil; 'Svi,,,nr

_the

_{black ,,iie,',}

_in

,skcildsi;a- i;i;},..,,

't"'.t'

:.c

pu.rnr.i! L]-. {,-ridL;r

sjfj

is a:-r epit}ret for

a

steeci

of'tlre

gi;ultess,

the woif;

,sJrl rneans ,,a sorjt_ cr:iil,,:ed _{horse" (f,lleasby-Visfussol I}

E 24; l,gilssr:n

i93l

;

il:e 11y,jgr {-;{iir'}

_,:lrd

_it

_{Graga.ltlt.i3 .}Ji#r,,rg.r,.} ,,roiif1_

road", is coi:nerctertr _to "r.:ight", ,<titt.,>

The

l,:eiandic r,vor"ri sl]nrfrt i:laclE represernts

_the

l_atin

warrl niger, as the trceianriic _ward

_bilkkr

_{co.rrespronds rcr}

blakkr). Blakkr is e.g. an epithet for wolves in Norse

po-etry

(ibid.)

and links this word

with

the giants and the underworld. Analogous

to

the color black are

the

Old

Icelandic words

hrim

and hrimugr, meaning soot and

sooty black (iUia.). This could literally suggest an Old

Norse

conception

that

hrimpursar were perceived as

black or of darkness. Another example is when the rbsir bound and imprisoned Fenrir on an island called Lyrgui

far out in an ocean called Amsvartnir, dmr meaning dark

and suartr black (ibid.). A lesser substantial instance, but still worth mentioning is found

in the

saga llymiskuida where D6rr visits the very wise (hunduiss) giant Hymir, whose halls lay east of Eliv6gar in the underworld' This together with that stanza 10 where Hymir has icicles in

his beard suggests a Nifl-descent.

Hymir

lets F6rr take one of his black oxen (alsuartr uxi), and a story similar to detail and wording is found in brymskvida 23 where the

thurs by the name Frymr brags about his black oxen (iixn

alsvartir). Bear

in

mind that the adjective svartr is only mentioned eleven times in all of the Semundar Edda.

The night was associated with sorcery and thurses by the Norsernen. The giant

Norr (Norfi

and Narfi by Snorri in Gylfaginning 10) was father to the giantess

N6tt

("night")

according

to

Vaftrildnismdl25 and Alufssmdl29. Snorui

72

in

Gylfaginning LO e

N6tt

was black (syt her kin, which rnust first husband n'as c

with the dead. N6u

Audr, a name lt'hich word audr, meaninl

sons

to

death and t

Loki's sons, Nari an a thurs

it

makes )ir

Audr

of

thurs-des, husband, father to

I

underworldly apoc:

Loki

and the hordr Ragna

Rok

Naglf

s1).

Blackness and darl

ciated

with

death

Gylfaglnning

49,

1,

nine

nights

on

Helvegr

through

and deep vallels or Compellingly, her linksJotunheimr (t

rolves in Norse

po-r the grants and the : black are the Old

meaning soot and

rl\-

suggest an Old $'ere perceived as

ile is rvhen the risir

island called Lyrgui

', _{;inrr meaning dark}

ta-ntial instance, but

he saga Hymiskuida

uCur.-s) giant Hymir, e underworld. This

Iunir

has icicles in

fmr

lets F6rr take

n,J a story similar to

rh:Jc

23 where the

his black oxen(6xn ective suarfr is only brnundar Edda.

p and thurses by the

d

Narfi by Snorri in ntess

N6tt

("night")

Ah*smdl29. Snorri

in

Gylfaginning lO explains their giant descent and that

N6tt

was black (svartr) and dark (dokkr), so was all

of

her kin, which must have included her father

Norr'

Her first husband was called Naglfari, which connects him

with the dead.

N6tt

and Naglfari's sons were all named Audr, a name which could derive from the Old Icelandic word audr, meaning fate or destiny, and would

link

the

sons

to

death and the dead. Norr-Norfi-Narfi is one

of

Loki's sons, Nari and Narfi, in Gyfaginning33'As Loki is

a thurs

it

makes

Norr,

his daughter

N6tt

and her sons

Audr

of

thurs-descent. Correspondingly,

N6tt's

first

husband, father to her sons, shares the same name as the underworldly apocalyptic ship of the dead which brings

Loki

and the hordes of thurses

to

the gigantomachy at

Ragna

Rok:

Naglfar (Valuspti 50-51, Gylfaginning 43' s1).

Blackness and darkness was by the Nordic people

asso-ciated

with

death and decay.

In

1 _{There is an actual place in}

Gyfaginning

4e,

Hermodr

rode

il;ffJ#:ii;"Tl:S:i

nine

nights

on his

horse

on

desolate

and

inhospitable

Helvegr

through black

(dAkkr)

place

of

tall mountains' It

and deep valleys on his

*ryto

u"l

3[:i]"Tj*:":i}j.:ti];

Ccnnpellingly,

here Snorri

inter-

the J<itunheimr from their links Jotunheimr (the world of

the

sagas'

giants)l, the horse, the number 9, the night,

the

color

black, the underworld, the world of the dead and Hel in one sentence.

Old

Icelandic ,<bldr>,, _{"dark blue,}

_blac(

_livid",

_is

con-nected to death and the underworld as

in

Old Icelandic expressions .rbldr sem Helrr, "black as

Hel"

(Cleasby-Vigfirsson 1874), Helbldr, "black as death"

(ibid.);

most likely after Hel was seen as a black hue in the Old Norse

mlthology (iUia.).

In

Gyfaginning34 she is explained to be <<Hiln er bld

hdf

en hdlf med hrjrundar lit>r, " she is half black and

half

flesh-colored." Also, Aurgelmir's name

Bl6inn from Vdluspd _{9, "the black one", connects}

black-ness with the Thursian race.

The

Old

Icelandic ,rmyrkrrr, "darkness", is,

not

so

sur-prisingly, bound

to

the

giants and

the

underworld as

well. E.g. <<myrkrida>>, _{"troll women who ride in the air at} night" in _{Hdrbardslj6d Z0 (Egilsson 1931) and} "witches

were supposed

to

ride

on wolves

by night"

(Cleasby-Vigfusson

B7a);

<<myrkuidr>r, "forest

of

darkness", in Lokasenna 42 where

it

says: "when the sons of Mirspell come

riding

over

the

forest

of

darkness", and

in

Vti-lundarkuida where

troll

women flew from the east over

the fordst of darkness, _{,rmyrkvidrrr, later longing back to}

the forest as

if

they lived there. The darkness over the

lands of the thurse name of the rush:

ldDaa

If

you are farruia: that the esir are:.. thing or the marr::;

Thursian ante;ei. Hdvamdl,

Odiru::

a fragment oi th= , 28 and Gyl.f,ig:,:,:,' offering

to

get

:. knowledge

(\fun::

even takes couis"-self and his hos: :.: from the u,ori,l

_"'i

present and the

:;:

lnVaJpridnisn;.

-giant

Vaftrudr::

primordial

lisi;:

mikla kved ek ,,'.;' j6tun.>>

_In

Sk;'"::-.* dmdttki jdttutt',

--

'' is said about t:::=; 74

:, ar:d Fdel in i,.i - 15 e{-.}i.}.-I _{--i i!-*]aedia} ri r

_

, ,_

reaS5y-,

r:,1.J; t].losL

-

,--.lr'i _ldorse ,..:1,i;irred tc l13 is.naii ,'ril-':i i.lame -rr, i:l l;iaci.-l-',lr :ltJ

SUI:-l.'r'irrld

;rS iri lh+ air at

.

-r '',.r,itciles i.

i

leasby-'..r.klless", in .

,.i

hdrispell . 'jl il1 1/o-. i .-iSt tl\reE

:

,:q b,acir to

:'::

ilVef'the

irnds of the thurses rn Skirnismdl 10 and

_$trkfara

rs lhe l;uxc, of the night (lbid.) (manifested as a b].ack giant).

if

vou are familiar

with

the Norse Xiterature you knon, ihat the resir arc nct born with the knowiedge,:f

every-thing or the mantic ability to foresee the future; but their

fhursian

antecedents are.

For

exafilpleJ

it

is told

in

Iftit,r.trniil, Odinn iras to sacrifice himsetrf severeiy 16r gain

r

fraEment of the giant-r' primor<lial wisciom,

in

Vdhspd

1.8 and Gylfaginning 15 he gives one of his eyes as

al

,-.ffering

to

get

a

drink

from

fofimir's

weli o{

infinite lirrorvleelge (futrfunlr is a giant of the i\ttuut race), Odinn :r,en takes counsei of lv{imir's decapitated head fbr

him-:;elf anC his host ar ii-agna Rcik"

in

lrijlttspd 46, and a vrjl,-ii

Eom the w-orl<1 of the giants prophesizes abe'rut the past, present anC the future intioluspti.

l.n Vafpri"dnisrndl

I

Odinn says before going to visit the giant Vafprridnir;

"I

am very eager

to

learn about tl-re prin-rordial r,r,isdoin

frorr the

all-wise giant", nfaruitrti

mikla kved ek

rnir

a _{_{ornu"'*t} st6{utn vid fuann inn alsuinna jbtun>> trn Skirnisvndl

l0

the thurs G,vmir is called

..lr:r

iwttittki j6tunnr,, "the r.ery rniahty giant""

In

lzoluspri

I

it is sai<i atrout ttr-rree t1-lurs:-mai<1s: " _{".. until} the three

maids come, _{very mighty, from out ofJcitunheim r',, ,runs}

prjdr

kvdmu pursa _{meyjar dmdttkar mj6k 6r}

littunhei_

mum.>>

In

Grimnismdl

ll

bjazi

is

called very mighty:

"Dryrmheimr is it called, _{where Djazi the very mighty giant}

dwells", <<brymheimr heitir inn s6tti, er

bjazi

bj6, sd inn

dmdttki jdtunn>> and in Helgakuida Hj\rvardssonar (med

Hrimgerdarmdlum) 25 "in bolley lives a purs, avery wise

j6tunn", ,<sd

_blr

i Dolleyju purs, hunduiss jotunn>>, _to men_ tion a few. _{Throughout the Old Norse sagas, the risir are}

always looking to gain knowledge from the wise giants,

so why is it that the giants have an inborn all-wisdom and

the mantic ability to prophesy about the future, but the

gods have not?

It

has to do with the fact that the giants

i

_{over and again, a[ kinds}

_of

are much older

than the

gods

giants

in

the Edda are

called

and

the

thurs

race

is a

direct either <<inn aldni jdtunn>>,

"the

_bloodline

_from

Ginnungagap_ old giant", or something

syn-onymous.

'

Chaos, meaning their essence is

Ginnungagap-Chaos.t

_This

is why the Cult of the Thurses uses the adjectives acosmic

and

anti-cosmic together

with

the

Thursian power. Acosmic refers

to

the

Thursian power outside

of

the cosmos and anti-cosmic

is the

Thursian power when penetrating the cosmos, _{the antagonistic power which is}

working on defeating the gods and all of their worlds at Ragna Rcik: Garn"r::-lllC =--: \l ---ir :-, 3,:

Within the Thu;s. venom,

and

;;;'

:

flowing

as

a

t,,c;

the

spirits

of

:::t

well

as

the

p,--:s,: the primordia.

,;

ginating from

:-.

of

Ginnungaq:p-, whole idea

ol

:

:

from the

mrllo-;,

(vaJprildnis,,,.i'.

l

Gylfaginning

5

':.:

the furious fla;r,=.

creation. The

l;r

:

dom got actir-a:ei l

emanated

into

-,';:-giant

well

Hle::=" acosmic

origln

:c

so when the u:::','=:

accordingly po:s --:

Garmr barks greatly in front of Gnipahellir

The fetters will burst, Fenrir will be free Wisdom I know, further afar I see

Over the mightY Ragna Rok' (Vdluspd a4)

Within the Thursatru Tradition we use terms as poison,

venom, and

eitr

to

illustrate

the

anti-cosmic essence

flowing

as

a

bloodline

within

lltisactuallyexactlywhattheall-the

spirits

of

the

thurses,l

as

wise giant trt Vaftridnismtil 3l

well

as

the

poison

r"pr"r"r,tr'f))'or\;rr,*o,ion';':::rr*f:u

the

primordial knowledge

ori-

j6tunn; par eru 6rar ettir komnar ginating from the very essenc

"

:lr*,,::*::,!"'

J';i:^:::

',',

of

Ginnungagap-Chaos.

The

splashed poisonous drops, it

whole idea

of

a

poison

stems

grew into a giant; it is where all

from the mythological

allegory

_{:#iffir-";:.lif,"T:"]'}

*o

(vaJprtdnxmal

29,

31,

and

Gylfaginning

5)

that the poisonous ice of Niflheimr met the furious flames of Mfspellsheimr in times before the creation. The ice melted as _{the tranquil Power} and wis-dom got activated by the radiation of Mrispellsheimr and

emanated

into

what

would

come

to

be known as the giant well Hvergelmir. The water

in

this

well is

of

an acosmic origin, not meant to be fruitful for the cosmos,

scj when the universe was created, this acosmic water was

accordingly poisonous for any cosmic inhabitant'

But as we see it within _{the Thursatru Tradition, this} poi-sonous _{water is only poisonous}

_if

_{you are}

an ally to the gods and their domain, because the poison is killing the

world _{tree from inside, as its roots are}

drinking from its water

in

the underworld (Gr{mnismdl

_3t).

_{The poison}

also wakes _{up the slumbering anti_cosmic spirits inside}

the universe and reminds them of the true and hidden Ginnungagap-Chaos. _{So the ones who drink of this}

poi-sonous water will wake up _{from the cosmic slumber and} remember _{the true god and world. So why would}

the gods want

to

drink

of

this poisonous water? Because

they are ignorantly looking

for

limitless wisdom of the past, present and future, and they all hunger

for

divine

immortality (Gylfaginning

_4,

_{15,39), so they can domi_}

nate all, even what lies _{beyond their worlds.}

&