Runic Orders

As with all sacred systems, the Futhark has its own order and inner logic. Its Runic order corresponds to the multilayered understanding of the nature of reality held by ancient erils.

This order can be considered from two perspectives: the ontological position — that is, the order corresponds to the logic of the world-process “in time,” in its unfolding — and the epistemological position — as reflected in consciousness. It is clear that these two perspectives correspond to two modes of development, two of its hypostases — the aspect of being and the aspect of consciousness, and these forms necessarily condition and reflect one another.

We have discussed in some detail the ontological order of the Runes, the correspondence of the Atts to the elements of the world-process as it unfolds.

However, a view of the Futhark from the standpoint of its unfolding in world consciousness is no less important.

If from the standpoint of being, the logic of the Futhark is linear, sequential, and procedural, and its cyclicity follows from the very dynamics of realization, then from the point of view of the levels of consciousness the Futhark appears more holistic, unfolding not merely as a flow of realization but as a system that reveals itself. The “order of realization” aligns the Runes with the phases of creation, while the “order of disclosure” aligns them with stages of awareness. From the point of view of mind, the unfolding of the Futhark proceeds not top-down, not bottom-up, but — from the center to the periphery. This view considers any system as composed of three constituents — a higher, “overseeing” one, a lower, “generative” one, and a middle, “actualizing” one; and in the order of influence the center is the field of potentials — the “lower world”, while on the periphery is the field of control — the “upper world”; between them, not merely as the result of their interaction but as an independent, active element, the manifested consciousness — the “middle world” — emerges. Therefore, if from the standpoint of realization Creation begins with the First Rune of the first Att — with Fehu’s primal impulse — then from the point of view of mind, the primary kernel of manifestation is the original creative activity, the Seed of worlds — Hagalaz. It follows that this primary activity has three manifestations: at its “source level”, in the world of Potentials, it is not yet formed — it is only a sperm seeking its way to the egg (this is precisely the symbolism of the City fertilizing the soil); in the Upper world it is already the primal fire of creation, the “earned income”, and in the middle world it is the Male as active realization (Tiwaz). The second component — attraction — is expressed in the Depths (the Att of Laws) as a call, pure attraction — “Need” — Nauthiz; in the Heights it manifests as potential, deep power — Uruz; and in the Manifested it is maternal care, carrying and protecting the fetus — Berkana. Thus the sperm fertilizes the egg, giving rise to the fetus. The fetus must establish itself as separate; the mind strives to find itself by opposing itself to the rest of the world, establishing its boundaries. Self-assertion, the establishment of Boundaries necessary to define an individual, is expressed as adolescent struggle, opposition — in the depths this is Isa — the insurmountable wall; in the Heights — the warring Thurisaz; and in the manifested sense — the steadfast steed Ehwaz. However, gradually the mind understands that mere resistance will not reveal it, and opens to external influences. The child replaces parental care with the “street” — instead of being under parental influence, they absorb outside influences of the “world”, of society, of friends, falling into the opposite extreme — dissolution in the streams of collective consciousness. At the level of the Depths this stage is symbolized by the turning of the year — Jera — which bears its fruits and reflects the cycle of time; at the level of the Heights, by the striving for self-expression, Ansuz; and at the level of realizations, by the socialization of Mannaz. Rejection of origins and the subsequent immersion in the mighty collective streams of mind are succeeded by the search for oneself, the “road to oneself.” The mind needs to find its way, its place in the whole system, which at the level of the Depths is expressed as a sense of universal interconnectedness and structure — Eihwaz. As the higher aspiration, this search is symbolized by the Way Raido; and as a concrete expression — the search becomes an attempt to draw from various sources in order to find one’s own — the learning of Laguz. The next direction — the striving to understand oneself and the world, born as a result of the search for the way — is expressed at the level of the Depths as the indeterminacy of Perthro; at the level of the Heights as the illuminating force Kenaz; and at the level of “waking mind” as the nurturing activity of Ingwaz. The mind gradually cracks the “nut of knowledge,” clarifying for itself and revealing potentials within itself and the regularities of the world’s ordering. This, in turn, gives rise to a sense that being is not alien to the world; it begins to understand its place, and the world is perceived no longer as a hostile environment to be fought but as a home to be cared for and put in order. At the level of the Depths this is expressed as the state of protection — Algiz; at the level of the Heights — by the law of exchange, Gebo; and at the level of realizations — by constructing one’s own “fief” — Othila. Finally, the mind, formed and self-aware, ready to move on to the next levels of development, understands at its level its place and the work ahead. At the level of the Depths this is reflected by the radiance of Sowilo; at the level of the Heights — by the joy of Wunjo; and at the level of realizations — by the enlightenment of Dagaz. Such a view of the Runes allows one to reveal new aspects of both the “internal” and the “external” Galdor, and to more accurately predict the results of directing the power of realization and the power of awareness by one sign or another. For example, by carving Hagalaz we not only destroy the old system but also create the seed of a new one, thereby activating both Fehu’s return and Tiwaz’s activity. Similarly, when using Algiz for protection, we must understand that by doing so we accept responsibility for what happens in our “home”, and must ourselves care for our “gifts”. The breadth of the Runic outlook, its inspiration, is a vital condition for the successful use of the Runes both in transforming the world and in transforming the practitioner’s mind; one is impossible without the other.