The Guilds of Practitioners

This blog is written and maintained by members of the Oley Freindschaft Guild of Braucherei Practitioners and of the Guild of Urglaawe Braucherei and Hexerei Practitioners.


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

The Guild of Urglaawe Braucherei and Hexerei Practitioners is dedicated to the advancement of these traditions within the Urglaawe context.

Runic Associations




Element

Postive (Proacttive)

Negative (Reactive)

Spirit

Hagalaz/Haagal

Algiz (Elhaz)/Schild

Time

Jera/Yaahr

Perthro/(Unknown)

Air

Ansuz/Antwatt

Gebo/Gewwe

Light

Raidho/Reit

Sowilo/Sunne

Water

Ehwaz

Laguz/Loch

Yeast

Wunjo/Winsch

Ingwaz/Engel

Earth

Tiwaz/Ziu

Berkano/Baerke

Venom

Eihwaz

Thurisaz/Dunner or Dorn

Metal

Kenaz/Fackel

Mannaz/Mann

Salt

Uruz/(Unknown)

Othala/Odem or Ochdem

Fire

Fehu/Vieh

Dagaz/Daag

Ice Isa/Eis Naudhiz/Not

Note: The rune "Geil" in Deitsch may be the equivalent for either Eihwaz or Ehwaz. This has yet to be determined.

"Postive" Energy vs. "Negative" Energy

In the case of Braucherei, particularly in the Urglaawe context, one must suspend the association of "postive energy = good" and "negative energy = bad." The terms in English that I will use for this description are "beneficial" and "detrimental," but positive energy can be either beneficial or detrimental. Likewise, negative energy can be either beneficial or detrimental. This differentiation is important in the use of runes as carriers of healing or removers of harm, so it is particularly important in the practice of Braucherei in the Urglaawe context.

While some of the rune associations or magical uses of runes have been known to Brauchers and Braucherins over the centuries, I am indebted to Ulf Asgardson (YYggssbok, pp. 81-82. Bloomington, IN: Author House, 2007) for his succinct descriptions of the 24 runes of the Elder Futhark with his 12 "elements" of Teutonic magic. I frequently include these element associations with Braucherei principles and circuit functions when activating the practice in the Urglaawe context.

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