Oley Freindschaft Guild of Braucherei Practitioners


This blog is written and maintained by members of the Oley Freindschaft Guild of Braucherei Practitioners, which is the oldest Braucherei lineage in North America and is the lineage to which Die Barrick Maria, known in English as Mountain Mary, belonged.

The Oley Freindschaft recognizes the totality of the practice of Braucherei, which includes the contexts of Christianity and of Urglaawe.

Wednesday, August 13, 2014

The First Book of Urglaawe Myths

After three years of engaging in interview, piecing together the notes from those interviews, and connecting dots in our folklore, we are pleased to present The First Book of Urglaawe Myths. There is, of course, a reason that it is called the "first" book; there are still more notes to pore through! Cryptozoological creatures, deity interactions, and ancestor interventions are all here!

This little booklet consists of eight myths, most of which have been published on the Deitsch Mythology blog in the past. 

All profits from the sale of this book go to Distelfink Sippschaft's operations, which include engaging with the community to find the myths, remnants of myths, and folklore that is critical to understanding the Heathen mindset in the Urglaawe context.

Wednesday, April 30, 2014

Sunday, April 6, 2014

Horse Protection Charm

This is an Urglaawe protection charm. It is a new construct taken from notes regarding various traditional Braucherei and Hexerei practices relating to the protection of a horse. It is the first charm to appeal to the twin gods, the Alhiz, for aid in protection.


Set Up:

Be near a fire.

Have on hand a glass or cup of water. Take a small sip of the water and let it seep onto your right hand.

Then say: 

Geischt un Wasser
Geischt un Wasser
Geischt un Wasser

[While intoning the Ehwaz rune 3x - sprinkle a bit of water on the horses muzzle or place your dampened hand onto the muzzle. If the horse has a "Bless," (a white spot on the forehead), sprinkle it there. Then place the right hand on the dampened spot]

[Elhaz rune 3x]

Alhiz Alhiz ruf ich eich
Hietet mei Gaul gegge yede Schtreich
Darrich mei Hend yetz sinn mir gleich
die en Deck baue, schtarrick un reich

Kelt un Hitz
Mei Deck beschitzt

[Ehwaz rune 3x]

Ich bau die Deck [repeat while running the right hand along the horse's body]

[Elhaz rune 3x]

Geischt un Wasser
Heeret mei Ruf zu Hiet
Mei Wadde yetz ich schmied

[Take another sip of the water and spit it into the fire]

Use your left hand to pat the muzzle of the horse dry.

Leave offerings to the Alhiz.


Set Up:

Be near a fire.

Have on hand a glass or cup of water. Take a small sip of the water and let it seep onto your right hand.

Then say: 

Spirit and Water
Spirit and Water
Spirit and Water

[While intoning the Ehwaz rune 3x - sprinkle a bit of water on the horses muzzle or place your dampened hand onto the muzzle. If the horse has a "Bless," (a white spot on the forehead), sprinkle it there. Then place the right hand on the dampened spot]

[Elhaz rune 3x]

Alhiz, Alhiz to ye I call
Heed my horse against every strike
Through my hands now are we alike
they build a cover strong and rich

Cold and Heat
My cover protects

[Ehwaz rune 3x]

I build the cover [repeat while running the right hand along the horse's body]

[Elhaz rune 3x]

Spirit and Water
Hear my call to Heed
My words now do I forge

[Take another sip of the water and spit it into the fire]

Use your left hand to pat the muzzle of the horse dry.

Leave offerings to the Alhiz.

Sunday, March 23, 2014

Hollerbeer Haven 21

The Winter 2014 issue of Hollerbeer Haven is now available as a free .PDF download

Featured in this issue is an article in which Jennifer Milby describes the Urglaawe perspective on Heathen virtues. Although the article is referring specifically to the seasonal focus during Yule, the consideration of the virtues is applicable throughout the year.

Thursday, January 30, 2014

Kannsege (adapted for use outside of Braucherei guilds)

Der Kannsege 

(Adapted for use outside of Braucherei guilds; there is no Verbot on any section of this rite.)

The Butzemann should already be constructed out of plant remnants from the prior season. If you use only one type of plant for the construction (e.g., corn), you may edit the calls to relate only to that specific plant. In my case, I use many different plant remnants, so the calls refer to "plants."

Before the Butzemann is completed (or sewn up, if applicable), I insert a heart (cut from paper or cardboard) and various prayer slips (with my own expressions of goodwill and prosperity) and rune slips (with any combination (or all) of Ingwaz, Jera, Othala, Fehu, Ansuz, Berkano, and Laguz).

A knowledge of runes is most helpful. Appropriate runes can be intoned or envisioned at any time throughout the rite. However, for the purposes of this adapted rite, I only am mentioning the runes that are central to the function of an Urglaawe Kannsege.

There is an element of otherworldly travel involved in this adapted rite.

---------- Incantation ----------

Daer Bau, Desi Luft
(This Earth, This Air)
Daer Bau, Desi Luft
Daer Bau, Desi Luft

Ich bitt vun de Ziewe die Erlaawing, fer die hallich Scheid neizuschteige. 
(I request of the deities the permission to step into the heavenly partition).

Ich schteh mit eem Fuus uff em Hatzholz un schteig mit zwettem in die Weschtbledder nei. 
(I stand with one foot in Hatzholz (Midgard) and step, with the second, into the West Leaves).

Ich ruf zu de mitleidiche Blanzeseele reizukumme, fer ihre Nochkummer auszuhelfe. 
(I call to the compassionate plant spirits [change if using only one plant, e.g., corn spirits] to come to the aid of their descendants).

Ich bin die Brick. 
(I am the bridge).
Ich bin die Brick.
Ich bin die Brick
[Repeat in multiples of three as often as you feel is needed]


At this point, you do not want to close out your connection to the West Leaves, but you can speak freely in Deitsch or English.

Here is where you can state in more detail to the spirits what your purpose is (for them to meld with the static spirits in order to awaken them within the plant material of the Butzemann, to give the breath of life to the Butzemann, etc).

Your promise is to name and to take care of the Butzemann, to honor his purpose, to make offerings to the spirits within him, to aid him in the care of his "children," etc.  This is an oath and you must abide by your words.

Most important: you must promise to relieve him of his duties at an appropriate time and to help the melded spirit within him to return to the otherworld. This is an oath. It must be kept. He must be burned between the autumn equinox (Erntfescht) and Allelieweziel (Halloween).

----------- Butzemannsege -----------

Ich geb zu dir der Ochdem. Loss dei Megge aufaerweckt sei.

(Breathe onto the "mouth" of the Butzemann),

Intone the "Ansuz" rune (known also as "Antwatt" in Deitsch) and draw the rune with your right thumb over where the mind's eye would be on the Butzemann. If skilled in otherworldly experience or in runes, do this repeatedly until you sense that you have received the rune back in response from the now-activated spirit.

Alternate: Intone the Ansuz, Berkano, and Laguz runes while drawing the runes upon the Butzemann. 

Now give a name to the Butzemann. There is a traditional naming convention. Please see http://tinyurl.com/crjohmm for more information. The only thing I would add is that a first-generation Butzemann would have the appellation of "der Nei" follow his name (if his name is Arnold, he'd be 'Arnold der Nei').

Be sure to keep a record of his name. You will need it when he is burned. In fact, consider calling him by his full name frequently. The naming serves as recognition of, and respect for, the plant spirits as beings.

Der Butzemannsege watt gschlosse.
The Butzemannsege is closed.

----------- Closing -----------

After the activation rite is completed, it is important to serve as a bridge back.

Ich bedank mich zu de Ziewe un de mitleidiche Blanzeseele. Ich schteh noch zwische em Hatzholz un de Weschtbledder, fer die zerickzuschteige. (I thank the deities and the compassionate plant spirits. I stand still between Midgard and the West Leaves for them to go back).

Ich bin die Brick. 
(I am the bridge)
Ich bin die Brick.
Ich bin die Brick.

Der Kannsege watt gschlosse.
The Ceremony of the Corn is closed.

Copyright 2014
Robert L. Schreiwer
Published by Deitscherei.com
Bristol, PA

Sunday, November 24, 2013

Hollerbeer Haven Issues

The Summer and Fall 2013 issues of Hollerbeer Haven are now available in the Files section. We're currently working on the Winter 2014 issue.

Sunday, October 6, 2013

An Example of Heilreiwing

This is a topic that seldom, if ever, has appeared in writing before. This aspect of Braucherei has been almost thoroughly eliminated due to legal complications and licensing... and perhaps due to the complications of the esoteric aspects of this seemingly physical practice. I present this in the context of use within the parameters of the law. Per the ethics of Braucherei, no money is ever to be charged for the practice of Braucherei.

Disclaimer: This information is for educational and discussion purposes only. Nothing in these posts is intended to constitute, or should be considered, medical advice or to serve as a substitute for the advice of a physician or other qualified health care provider or licensed massage therapist. The aerial parts of Solomon's Seal can  be toxic when consumed internally. Please consult with a licensed medical professional.

Heilreiwing translates roughly to Therapeutic Massage. It may be the massage of the whole body or of one particular part of the body. This form of Braucherei adds physical contact to the Energetic Healing (Meggeheilkunscht) or Sympathetic Healing (Aafehlheilkunscht) aspects of the practice.

I chose to present this example today because I had just finished describing on the Blanzeheilkunscht site the use of Siggelwatzel (Solomon's Seal) for healing connective tissue. After completing that article, I realized that, while I described the application of the salve to my own elbow, I did not describe how that salve could be used in conjunction with Heilreiwing to help another to heal.

It is very difficult for one to use many aspects of Braucherei on oneself. Some incantations, runes, and certainly herbal remedies may be applied, yes, but the transmission of healing energy from one to oneself is more difficult. Similarly, it is difficult for a person to give him- or herself a massage with the same effectiveness as if one receives a massage from another person. The transmission of energy does make a difference.

The Deitsch term for "massage" is "Reiwing," which literally translates to "rubbing." A Reiwing would be a typical massage that one thinks of when going to a massage therapist or when a loved one helps to ease the pain of a sore muscle.

A "Heilreiwing" involves more. It can include other aspects of Braucherei, particularly the energetic or sympathetic healing forms. The example below takes place in the Urglaawe context and includes the use of elemental runes. This is how I practice Heilreiwing, and, so far as I know, I am one of only four Brauchers who know or use this practice currently.


The client is a male in his mid-forties. He complains of dull aches in his left elbow and left pinky with a seemingly related dull ache in his neck. He works in a physically demanding job that includes repetitive motion.

The first thing that came to his mind was carpal tunnel syndrome due to the repetitive motion of his job. This is indeed a possibility, and I advised him to see a medical professional to check out that possibility.

The client requested help via the Heilreiwing, and I stated the appropriate disclaimers necessary. He requested that the Heilreiwing be conducted in the traditional manner of Braucherei in the Urglaawe context.

Die Effning (The Opening)

For a physical session such as Heilreiwing, I typically switch up the Effning from the usual Fire or Water runes to the proactive Spirit rune, Hagalaz. While most any rune would work to do the opening in a Heilreiwing, I find that the spirit of Hagalaz strikes a balance with the physical body. Additionally, in the case of the limited Heilreiwing in this practice, the spirit of the Hagalaz rune opening can direct me towards the thymus gland if there is an emotional or spiritual issue at the root of the physically manifested problem.

The opening with Spirit most frequently utilizes the left hand drawing the Hagalaz rune over the pineal gland. I make a fist with the left hand, leaving only the thumb standing upright (like a "thumbs up!" sign). The form of the Hagalaz rune used for this purpose is that of the Elder Futhark.

I envision the Hagalaz rune -- vibrant and in motion -- in my mind's eye.  Beginning about three inches above the client's head with the hands together, I chant the Hagalaz rune aloud, and then I open my hands and follow the outline of the client's head. I then return the hands to the starting position. This is done three times, and then the main Braucherei chants begin.

Die Suchung (The Seeking)

Due to the nature of his complaints, the decision was to focus on the left hand, arm, neck, and shoulder, unless the Suchung led to needs in other parts of the body.

The Suchung is used in Meggeheilkunscht (Energetic Healing) is similar to the Suchung used in Heilreiwing. The Suchung in Energetic Healing makes use of the overall circuit of passing the hands over the body to identify where problem areas are. In the Urglaawe context, this also includes seeking out any elements that are out of balance and are interfering with the normal flow of physical and ethereal constituents.

Now this is where the practice gets a little more difficult and where the advantages of physical contact reveal themselves. On a normal human hand, the four fingers each have three digits, thus for a total of twelve. Each of those digits becomes a signifier for the presence of one of the elements. 

The assignment of elements to the digits does not matter, but consistency does. The  element assignment on a given digit on the right hand (proactive ) must match that of the element on the left hand (reactive). In my case, the upper digit on my right index finger seeks Venom using the proactive rune Eihwaz. Therefore, the upper digit on my left index finger seeks Venom using the reactive rune Thurisaz.

The lower digit on each thumb is neutral, which is a discussion for a future article.

It takes some time, effort, and practice to be able to coordinate the flow of the digits over the body while remaining in the meditative state. It also takes some time to be able to determine whether you're feeling an imbalance in a particular digit. 

I take each hand and skim the surface of the skin in the targeted area. I follow energy lines that emanate from the pineal gland outward through the body, and utilize each digit through this seeking process. After an initial skimming pass, I will pass twice more with increased pressure.

Then I will take note of what it was that I encountered in the client.


In the case of this example, I came across some physical knots in the deltoid muscles as well as a snarl of reactive Yeast energy in the tendons at the top of the left arm and in the left elbow. The element in opposition to Yeast is Light, so I envisioned the proactive Light rune (Raidho) in my minds eye and applied that energy to the site with my right hand while alternating my focus onto the proactive Yeast rune (Wunjo) to pull the snarl out with my left hand. 

I continued this for three passes from the neck to the fingertips on the client, and then switched to a general physical massage (still following the energy lines from the pineal gland outward). I conducted the physical massage of the site for three passes, and then I moved onto the next phase.

The next phase, since I had identified a physical knot on the client and also had taken his complaints into consideration, was to include the herbal remedy of Siggelwatzel (Solomon's Seal) from Blanzeheilkunscht.

I applied the salve to my fingers (and a bit on his shoulder and elbow), and I resumed the physical massage at a medium pressure. I began the normal Braucherei incantation (which cannot be published) and then added a charm to Siggelwatzel:

Siggelwatzel, Siggelwatzel
Die Brick iss schwach
Bau sie schtarricker
iwwer 'm Bach

Weh Weh
Weck am Geh

It's a fairly simple charm, but the expression states that the bridge (Brick) is weak and needs to be built stronger above the brook (Bach; veins and arteries).

I make three, six, or nine passes with this charm, and then do three more massage passes with the runic applications.

When the session is over, I conduct the closing.

Der Schluss

The closing is the opposite of the Effning. Since the session was opened with Hagalaz using the left thumb, then the session is sealed with Hagalaz using the right thumb.

While this process may seem relatively simple, there is a lot of massage activity that takes place, particularly if the full body is the target. Also, a Braucherei treatment usually encompasses multiple visits, so the Heilreiwing can be a major endeavor. 

As time goes on, we will see more of this information emerge, and, hopefully, the instruction of my apprentices will allow for the Heilreiwing to thrive.

If citing this information, please use the following:

Schreiwer, Robert Lusch. An example of heilreiwing. www.braucherei.org, October 6, 2013. Bristol, PA: Deitscherei, 2013.