You are on page 1of 44

tur

qfl
hmm% *B &\$r#

iJ v Ekr::ir.:

-',}cc
{xaxaar ul r Lilleratmrt
*[ht\r +hh

.. &.* iu
%:F1fu,-eonkxfi
[a&c-'\n-irtr:
"U
&io[ur'mr.r

fu*Mrffi-
TP' A3f rL-, ,. rF :,:*,r.t"n*;q $,*:su^*.,1!

'lL;,.,
iiir;L : li::i,tr,: ;1.iri'lli15q1;i,1-1g1 ,'i.t:, i,ll,il:,ii:,; .rti
i;tial.i t'eir':irirl rl t tlt', e. i i "' i:i i-: r,,*.. :: rrir r:r l-i ; ., -..

1Ll.i:,lriiittri. rtll r':ais l!.., .)a i.,l Eii,rrtii


,1ii te..rir;,
!irrr edii-lsi-r 'i, ::.ll I -i i;l;L-:ri lr i- ),,-,.:r-rir i-ite.r:rtt;,rrt
iilragi:rl ,,r::lh lrtlpenls iilurii,,i.i1ili-i Lt iJ.;-,irul, C,l,:k it'"lrrlt')
iri,,, i r I gir: 1,--
I1
;. f.'.,' li ;:i i b;'' Cir'i l,{ ;: g " i- a l-ii,, e r

Aii rigirr:" i.,ser-i.*rJ. irru ir:iit rl:'tjlig it,r,.-.L ln:11 !i;: ili,rur1uce,,j i--r r,iii
lizrrl il an',, ill-:- ,.',:'iri,. er:1 ,'--..1,r, .ti ,,-[ - rt ; . , ,le;L.,1'lical, lrif]:1,';s1

l.he ra'rilten pennissi::n i,:otr: tlie authr:r;rnd ct-np!right ol,o,ner.


{61"-qc,,t+*f JfudQrp
'{t-*fo
6alvaf.ar.
': JrtDudrwt rt
': ! ah.h., ,,
Q, nola- m,SrZa:se- 6el,x1 t Sor;zr*of 2'
': &fil)aaa ,1..S-"*
Q, uolc- otr $o*cd6;1; z6
': Alo+fty4,:ldh.
'r.fiy{"*rat*f^ ,t
.: .dgoor{s -{o1".'
@salngnJB;h. 49
-tto- g*7sr- + -I*,*
.:
&sab;t 63
e*+a$16. -1;u,.
\tta,q"Jtat"r' 6S

86& $p*'tqr" 7o

ldD,ln,' 7t
dhnl@, @11
.: OorbDp;h. 79 El;&us t iln+LD..
%;^l 84 6+"fr
C>flUo',pfu 86 6li+
Vnrnocasc- 9o \r4rTllr+
\eoui4ryef Cblnt,
O.l;, OL 91
6lAq+

t.*,6aal, ga 96
iffaxtlo-u.,tt
,fu',V IOO
ifiaulboll' I d;15!,i"
\9a,,rtrtcru{gf i %,y,akexi*g rot *f"f'
.t"*1' Jfodlarn- ro6

-{t.*&g ro9

6alvat otn IIO

". ! ah.h.a nt rr3

2'
-: &Iilaaaa &b*, ,.z'
z6
.t 6WfAT4,$dt, r4,
,t
r47
49
-frc{grons -qdq
c{toesaf *op %qgalui ttz
61
6 rr;,u4lblfl,(104t" rr3

65
ala:w{6h,3nt rt1

7o c tpr.ln4*c.itt, %ugc.lwt*, B+a;'r4rl t4


7' rt6
dhr'^.fu,@,
79 El;flktx r, 6ili+l6D,l, rr7

84 $"8 rr9

86 ,61

9o \eayyf.[td+ I.6,

9' 164
]"
96 t66
$At4++eiffia
,.67
@rr,4lloolf", 6il,lltooll"
IOO

IO' ffif* ,.69


6116+ 171

ala+Uw1V 17,

6i1,;&oxt 174

17,
1ftLsrt, -fr,;l
U,A 6rasonal 8l;l s"la..,r' 0"* clD,ili^, 177

': Ovsa!6ot 18t

.t (filia*;h. 2r7

221
ifl{c'r}
$lon 2r2

Saqatnw 2r,

&Aa a3 a 3',y.otrottfr"t..lo- 214

aito-stalt
\ rN 2r7

-. a,r,abal{w ztt

ctt"asio,r ct;itAq r7 q.snao1,D"rn"o 2t2

ffip =Ztl
"rrrrraufa?,"*.r{+a
z6r

@g "o,r*sf.a,*+..{ \rta1"['
{" 26,

Itm{t 4*sf ,1ft-e""h19kf 266

'zfil*atry 27'

-,&frif*y+4
%boul @*b19"

This is the first part of a series of Thursian Grimoires


that will be published under the title Dursalcyngi' It will
be a series ofbooks regarding a chain ofsubjects related
to the Thursatru Tradition (or its true name f n[Lllll[\ )'

The first in the series is The Essence of Thursian Sorcery,


which is an outline for the foundation of the Thursatru
Tradition, its roots being in pre-Christian Norse tra-
ditions and certain Gnostic streamsl along with its estab-
iished customs and Praxis'

There will be numerous books in the series, e'g' Practical


Thursian Sorceryt which is a grimoire holding the reli-
gious and sorcerous practices within the existent Cult
of
the Thurses.

It was chosen to become a series of books to leave open


the option of focusing on certain areas in each book'
which offers the opportunity of giving each area more
depth and room. A large amount of different subiects are
already written, as bursalcyngl was originally planned to
be just one book, but the more that was written the more
it was understood that this work would have to be in
volumes. This also opens the door for new discoveries,
corrections, developments, etc., to be supplemented.
3n6
The major topics in this book series will involve the in_
nards of the Thursatru Tradition such as spiritual work_
ings, rune mysteries and practical magic, Thursian sor_
cery and worship such as the Nifl- and Mrispell_
workings, interpretation and understandings of the
Norse mythology and gigantology, Hel-workings, syn_
thesis of pre-Christian Norse, Gnostic and Sinister LHp
perspectives, werewolfism and shape-shiftlng within the
Hamr-workings, etc.

Heill hinu hungrada t6mi, upphafi ok endi alk!

H e ill drkr t;ftum G innun ga gap s !

Heill lcyni pursa!

r4
:e-,r- discoyeries,

;Flerrented. }t y@ils$,oll f
-J n'oir-e the in-
us spintual work-
s- Thursian sor-
- .rd Mdspell-
an,lings of the
r-rn'oriings, syn-
:: S:;rister LHP
-tt:ii urthin the

',-
. L*,
i, -1 -t
!4lt-\.

rt
i ,.'-r,;,;-, ,:-i-: t: :--. a-:-

a: -, -
-.--ga---=: --;

--:: Ll: -::-la -:,*


The Cult of the Thurses has several names and ap_ --il= --'J:r!ll--
-. ;:.:
proaches, and one of them is Thursatru, the
branch ^ --: :-!:-i-
=:::---:
which Dursalcyngi will delve in. It could be defined as a --.,.
j'i:!---,. -j j-{.- -. Fr

magico-religious tradition developed from the L]11;;ag, g::


Old -
- :_;.: ,

Scandinavian belief in assiduous and primordial


powers
from Ginnungagap-Cha os called pursar (thurses),
hence
the tradition's name bursatril,Anglicized into Thursatru.
There is no direct evidence of such worship amongst
the
Norsemery but there was a well-established and
evolved

t There are of belief in


Ginnungagap and its alien
course
many examples of the pre- powers called the giants, pursar.\ It is
Christian belief in the from this the deep-ro otedbelief bursa_
thurses as an alien power-
ful giant-race inthe Eddas, trihas risen.
e.g. Vdluspti 8: <<uns prjdr
kudmu pursa meyjar It is also important to understand that
dmdttkar mjitk 6r li)tun-
bursatri is not a perverted outcome of
heimum.r, "... until the
three Thurs-maids come, the modern praxis called Asatro. The
very mighry from out'of ': -i,
names might be alike and therefore
Jotunheimr." _,{
l
deluding, but the Asatro belief has

t6
nothing to do with our religious praxis. The Cult of the
h
I Thurses seeks the divine truth; in knowledge and es-
1
sence, not form and the mundane.

Dursalcyngi is the collection of texts which should be used

as guidelines for the Thursatru Follower to help establish


the Cult of the Thurses. Together we are One, just like
rai names and ap- the Acosmic Light - from where our spirits originate.
Esatru, the branch The sinister essence of the grimoires within the Wolfish
ru.d 5e defined as a bursaAngwill aid the Fire-Born unto the path of
Jaws of
hi rrom the Old Ginnungagap-Chaos.
pn=ordial powers
;- :::xses), hence Only Thursian Powers are in harmony with this tra-
red :::o lhursatru. dition. A tradition evolved from modern resources to
unfold and develop the Old spirit - which results are
amongst the
"'rslp represented in this book as powerful burssidir, Thursatru
,.rsi:ei an,C evolved
Traditions. This tradition also has roots in Gnostic anti-
Ear a;:d its alien
cosmism, which has shed a brighter light upon the OId
Ia:::-. i:.r--s.tr.1 It is
Norse Thursian gigantosophy. By synthesizing these
n*::e; heiief bursa-
elements it makes it much easier to understand which
giants belong to the Thursian bloodline.
:o urierstand that
This first volume of bursalcyngi is meant to prepare the
re;rei outcome of
Thursatru Follower for the second volume subtitled
:a*-ei -\atro. The
Practical Thursian Sorcery which will deal with bl6t and
re an,l therefore
sorcerous praxis, while this volume will deal with the
Lq.i:.. belief has
essence of the sinister Gnostic Thursian belief:
Hleytismannsbdk ushers the apprentice to understand the plained and also rvhr- t-:= =
foundation of the tradition and the essence of the thurs- vance in our tradition. -\--: :
es.It is here that you will get an essential, substantial and of the way a gnostic P:::::--
functional definition of Thursatru. Numerous under- Norse belief; surrouni-:-. :.
lying questions will be answered concerning the Cult of mundane focuses a::
""'-:-i
the Thurses, and a concise model for the apprentice's Demiurges: Odinn, \-r-- -:
individual initiation. Drunkenness and -\rr'it= :. -:.i
and Salvation.
bursalcyngisb1k lllustrates the Thursian Current which
runs within the sorcerous workings of bursatril like the LakkumisasP-:--:-'
poisonous blood of the Ginnungagap-dragon Aurgelmir. manifested through ve rr: - I :

InDursab6k, the Book of the Primordial Powers Antedat- Galdrar ok SYnir i: a - - -=--
---
ing the Cosmos, we will elaborate our perspective on the which mirrors and in', --:.:i
Durs-power. As well as the origin and the symbolism of in Thursatru, such a::.---':-'
the Power, the association of the thurses with the color cred places of the Pri.:-:e --

black will be elaborated, as they were often within the sfal/r, Thursian b/ots<';: ;- :.
pre-Christian Norse religion associated with the dark- wand, a mantic Hel l.:r;:. ::
ness of Niflheimr, the soot of Mrispellsheimr, disease cosmic magus, a bi.':':--"': :'
and the dead. It is also discussed why and how the esir cred chest of woltish :-. -- :': - '
are not born with the knowledge of everything or the
abillty to prophesy about the future, but their Thursian Bl6tskaparbrjk is a ter': :r i

antecedents are. Norse literature ai^ j :: - --


brings uP and clar:r=. ::-.
The chapter Sambandsb6k explains the Gnostic Nexus to
m1'thological bodl
the Thursatru belief and gigantology. The conception of Thursian worshiP ;:
the particular stream of left handed Gnosticism is ex-
:f .: :o understand the
plained and also why the gnostic perspective has rele-
elrilce ofthe thurs_ r-ance in our tradition. Along with a comparative analysis
s.e:::i substantial and of the way a gnostic perspective can be applied to the
:- \-:rerous under- Norse belief; surrounding relevant spiritual and trans-
.-:--:=ing the Cult of mundane focuses as: Worlds; Otherworld; Universe;
r- i:: :re apprentice's
Demiurges: Odinry Vili, and V6; Spirit, Soul, and Ego;
Drunkenness and Awakening; Knowledge; The Calling;
and Salvation.
r:s:.;: Current which
:s rj I'r."-;,tfrl like the L a k k u m is a spiritual journey and transformation
tr - i:a g"-, n Aurgelmir. manifested through years of setur and visions.

r:: ;' :Lr\rers Antedat-


Galdrar ok Slnir is a collection of images and words
"-r::e:spective on the rvhich mirrors and invokes the tradition and praxis with-
--.: :l-.= .imbolism of in Thursatru, such as photography which illustrates sa-
:[:].s .,*rth the color
cred places of the practice of setur and seidr, a Thursian
'e:e -.:ten rr'rthin the
st allr, Thw sian bl 6 t skap a.r as a black s erpentin e Thursian
li:".: -,'rth the dark-
rvand, a mantic Hel fetich, the Mrispell-blade of the anti-
l-.: =--s:ermr, disease
cosmic magus, a bl6thorn dedicated to Loki, and the sa-
L'. :::i hoiv the fsir cred chest of wolfish bl|tspenir.
; j r'"::-.thLng or the
: :-: :-1err Thursian Bl6tskaparbdk is a text, to some extent inspired by Old
Norse literature and archaeological findings, which
brings up and clarifies the importance of Aurgelmir's
t':. ti:Jstic Nexus to
mlthological body, and the magical tools belonging to
" l:e ;onception of
Thursian worship and sorcery. Not only practical tools
- L-lr-SItCtSIT] lS x-
such as seidstafr, a wand, atd bl6t, idol or talisman, but
^{nd in the aPPeni:r , :::
also the use of places of worship such as a blfitlundr, the
T'tbles o.f Correst :':'i^ :-" :i
importance of sacrificial blood, hlaut, the Old Norse
sponding sorCert-u. r-jt.
altar, stallr, the significance of roc\ stein,withinthe Cult
losrcal elements :,' -:---
of the Thurses, and much more.
his r her rr.orkirss.

Sverdblk is a chapter on the importance of the sword,s


sgnbolism in Thursian gigantology and bl6t. The text is
divided into three parts: Substance, Essence, and Origin The purpose trt-jt .'i'-.';
of the Power. The Substance is an overyiew of the signifi_ :re-Chnstian \i:'= :=...
cance of the sword for man, mlth and magic. The Essence our o1d heiJt',.''. :::' ::
holds an analysis of the mythical sword within the Norse beLieve thatit is le:-, -::-:
gigantology, its formation and purpose. The Origin oJ the to not stagnate .I: :l-. :i
Power is a text whlch offers a synthesis of conceptions instead supple::.:::'*-.
of
the Norse Thursian gigantology: The sword alone is knorvledge rr-.:i. :. . ::
a
perfect symbolic representation of the Thursian powers, sources and ce', . - --:::
anti-cosmic purpose, as well as ours. Drir..rzklrrgi is, :a::.t: : : -' -

oi u-orkrnqs i:L . ;.-


The last chapter, Heljarb6k, is a necrosophic text about derstandLnqS,:cr-ir- :
the workings with the Worlds of the Dead, the Under_ and rrorshtp ci 'i: 1-'
world and beyond. Its innards might be viewed as a sort Pou ers. Thus. Th:r:s :.::-"
of Norse necromancy, but more accurately it is a Cult of be rei'erred Ia t: :
the Dead calling and embracing the energies and powers reiiglous prote:.-. -':' '--
of Helheimr, Niflhel and Hel. Chnstian Nr.rs: ''... j"":

Ginnungaeap-1r-r- i:r-r r
l: l:c. or talisman, but
And in the appendi4 Vidbatir, you will find the Thursian
s":;: :.! a lrl|tlundr, the
Tables of Correspondence which hold a variety of corre-
l:.-;:.: the Old Norse
sponding sorcerous fundamentals, herbs, and mytho-
k- .':::":. rrithin the Cult logical elements to usher the Thursatru Follower in
his/her workings.

[-1ai]!e oi the sword's *


:. =:.i :lot. The text is
e E.serce, and Origin The purpose with Dursalcyngi is not to investigate the
: -""i
:-"r :h' of the signifi- pre-Christian Norse religion and magical praxis within
u:: :::{ic. The Essence our old heidinn sldr, "heathen tradition"' (because we
*".':i i,,-ithin the Norse believe that it is very important , It is very little known by proof

:;:: Ihe Origin of the but


to not stagnate in the past, about any authentic Viking era
sorcerous and religious practice
;=s:. .-
j conceptions of instead supplement the old
and no authentic trqdition has
l:= sru'ord alone knowledge with modern re- survived that era. \Arhat the
is a
:::. f:ursian Powers'
sources and developments); modern Asatru-followers are
Dursalcyngiis rather a collection calling
"old Norse" and "vi-
i

of workings, philosophies,
- un-
king" magic and traditions are
,i-"pty modern reconstructions
: --:.- , ..:hic text about derstandings, sorcerous praxis from mythological and archeo-
.-. l::i, the Under- and worship of the Thursian logical remnants interweaved in
-.ttrr'ed as belief and persPec-
--t t: a SOrt powers. Thus, Thursatru courd :11 "y"
tives. Many Asatru-followers
--'::t=.'. rt is a Cult of be referred to as a new- arrogantly act like they are prac-
: :.:i:es and powers religious progeny of the pre- ticing an authentic religion from
the viking age' but thelr are not'
Christian Norse heidinn sidr,
Ginnungagap-worship, and Thursian gigantology.
It is as well the purpose vnth bursakyngl to empower the
% xolo.-on S/n"-sc-
Cult of the Thurses and to honor the Thursian powers.
This book is an offering and dedication to the primordial
powers which originate from beyond the universe. May People are col:;tt-- :-,

the Acosmic Flames of Surtr empower the essence of iom. Here ites a ::::
this
book and may the Poisonous Blood of Aurgelmir redden :rmes blocked tr:: S-

its ink. Heilir Dursmegir! t'r the Norse rella-- ..'


Jrr eractlv rrh:.: :-..
-,rrth the po\re:s -.'. .-.
- -

The pre-Chis:r.: l. : ::
and ceremofllS tt: ,:11
:her-are deer::: .. - -.
::rspiration. aL- :: I l.-:
:rohahlr'fl\'rr : -. ..
like Snon-i tr:ei :: ::.
ir-stenrati. j\' *: : i --: '
;l0lll.:,(5 r.
.!Tir :o empower the
% noto- on fl17go- &llr,e1 t 6ourr"of
:e Thursian Powers.
tcln rLr the primordial
People are commonly influenced by conventional wis-
d'j:e universe. May
dom. Here lies a problem; newbeams of light are some-
er :.1e essence of this
times blocked out. So instead of trying to find all answers
c: -{;rqelmir redden
to the Norse religious belief in modern books you should
do exactly what the Nordic people did: communicate
rvith the powers which surround you.

ry
The pre-Christian Norse polltheistic religion, its rites
and ceremonies are termed Pagan just for the fact that
they are deemed non-Christian (or rather abrahamic) in
inspiration, and as Price puts it: "Viking'paganism'was
probably never a consistent orthodoxy such as writers
Like Snorri triedto present, and may never have been
systematically understood by those who practiced it",
(zooz, ss).

Old Norse mythology has become the foundation of


modern Norse religion; the sagas are looked uPon as
canons, something which makes no sense and is funda-
mentally wrong. Myths are organic, not static, they are
told and retold, elements are added and remove4 etc'
During the Iron Age myths and sagas were not written
down and they were not even considered being m1'th-

2'
ology: which was a belief - a reality. Mythology is not
religion; faith and its practice are. lll
:

*
Concerning the references of Old Norse sources such as,
e.g., Icelandic sagas and Old Norwegian laws; it is prob-
lematic to use these texts because of the strong Christian
influences, Greco-Roman cultural and mlthological
impacts, and the political upheaval in the times when the
texts were documented. Most of the written sources that
have suryived the Christianization of Nordic countries
are inked dorvn by people influenced by the fresh waves
of foreign religiory politics and benefits.

How much of the sagas has been embellished by Christ_


ian and political hands is impossible to know, so we all
have to be extremely cautious in interpreting the essence
ofthe sagas.

The recorded remnants of the pre-Christian Norse wor_


ship and sorcery might not be analogous to authentic
Iron Age praxis, but it is the only documented evidence
we have today. We have no other choice than to com_
pare the recorded remnants to the archaeological find_
ings and try to make our own understandings from that.

24
a-.r:r. \Irthology is not But the main focus should not stagnate by staring into
:he past; we, the Cult of the Thurses, use what we got
and move on as an evolving power. Thursatru is not
about practicing an authentic Viking-religion; but rather
\c:se sources such as, the result and praxis of its Thursian Awakening.

^-ii::: larr-s; it is prob-


c j:l"re strong Christian

:, a::d mlthological
, -:: ::e trmes when the

1r ".r:'1i1gn sources that


:l :: \ordic countries
:eC br the fresh waves
-:_ -
C::-:.

=.:=..r.hed by Christ-
'-: :; -.nOrr,, SO We all
:.=:.::ng the essence

L-h:rs:ran Norse wor-


;*r to authentic
g-11-is

.:;;rented evidence
;-i.-:;e than to com-
::.:aeLrloscal find-
i:.1}-is rrom that.
%nola-^*oc{A:fu
Thursatru in itself is a collection of Traditions,
and not a
structured Order or Temple. The Thursatru
Tradition is
something called burssidir whlch is
a body of traditions
and shared belief by the followers of
the Cult of the
Thurses. What makes it a tradition, besides
what just
was
told, is the spiritual and religious association:
we walk on
the same path from different locations _
sharing the
same belief and goal. Brotherhood
and sisterhood is
understood as a spiritual bond, not a
mundane one.

Even though the tradition,s name holds


the word thurs,
and Dursakyngr emphasi zes on pursar,
it does not rule out
the workings with other beings connected
with the same
Thursian or anti-cosmic essence. Thursatru
involves the
study of, belief in and workings with troll, dvergar,
j drnv i dj ur, ur, etc.
fylgj

z6
tt

: -': i:aditions, and not a


'.= l *:.atru Tradition is
: :: : oody of traditions
r,';;; .r; the Cult of the
. . - ;.tJe s rr-hat was just

r '....;lation: we walk on
.-_::-':. _ sharing
r.
the
: : - ::J sisterhood is

+
.-: : :: -rdane one.

. "-.:.js the word thurs,


-:i-i- : irres not
rule out
: :__-. e;:ed rr.ith the same
l.- *:_.atru involves the
ii ',.r::r troll, dvergar,
First came the great grandfather Aurgelmir as the Invad_
ing Giant; carrying the Thursian Sinister powers. :-- i.
: :- - - -

By the ancient Ginnunga-prophecies of the new world


He first released a man and woman; a serpentine twin_
power that would burn the new world,s spirits with fire
and imbue poison within its essence. The acosmic flame
from the viper's breath materialized into Loki and the ice
from its dripping venom into Gullveig.
,-- nd i
Thereafter the mighry giant released a second Thursian
Power, the multi-headed acosmic light which shone like - --- : ;.i
-
-
darkness upon the new false creation. He was known as
_. 1- _ _ _ --r_\ I

Frudgelmir; the excelling Ginnunga-power that bel_


--1..:*
lowed mighty baneful curses upon the new creatiory but : --L i --
:-----

- -- . -:.-: -.:. !
acosmic wisdom of salvation to those of its kin. ---:----:-:- -- --

And a third Ginnunga-Power was released, the Father of ':


r'i -t
Thurses; in[\lf nIht+1. He was Bergelmir, the son of the
terrible; the son of the son of /l; the dragon born Gin_
nunga-Power predestined to father and rule the Thurs_
ian Bloodline and races.

It is the Acosmic and Invading Emanations of the Omni_


potent Power and Thursian Wisdom of Salvation that we
worship and feel true devotion towards !

z8
-t::ie-nir as the Invad- l: is the Thursian Influence of its cause and purpose that
S;:.::r Poners, ',ie adore and give worthy offerings to !

-ri! rrf the new world It is the Acosmic Ginnunga-Power that we are akin to !
:-. a serpentine twin-
'^'"':.i s spirits with fire \\-e hail Ginnungagap!

n:= The acosmic flame 0|l


\\'e hailAurgelmir, great grandfather!
e i -::.. Loki and the ice
;;-;: I \\Ie hail Loki, the brave and mighty flame and father of
enlightenment! <{<
is:i : .econd Thursian
: -ll:r: ,"r'Lrich shone like \\'e hail Gullveig the unyielding mother and wielder of
:,.:" He rvas known as Thursian monsters and bringer of sorcery! lt I

r';-:j-Power that bel-


\Ve hail Frudgelmir, primordial dragon and singer of
: -L:. fe\r creation, but
Ginnungagaldrar! [ I\ hf l' I I Yl [\
.:;= -.f its kin.

Father of
\Ve hail Bergelmir! Thursian ki'g and father!

ihr\!tnt\ht+t
son of the
born Gin-
the Thurs-

r::::::!rns of the Omni-


: ::. : : S r-lr-ation that we
r-ij:'r.

?9
I
(,,
HeillFrudgelmi!
{L.s f i\i!.,,

Heill Bergelmi!
*

***
dtt..s f lf Rhtf tttl pc-ttnca|rra ftc- orsttteo
\

q all|9x+ q'lu:*&; bo't'

,1
1 ,f,1

(Ur\-b
r'?- .90
\/Yx ie+ /"Y.\-r.
NK'
}} ,fryt**""*y^ f
It is imperative to get things right from the beginning. So

here is the foundation of the belief of the Thursatru Tra-


dition and explanations why it is so; simply to give the
serious practitioner the same basis as the founders of
burssidir received from other devotees, adequate books
and the generous Will of the Thursian Powers.

The Thursatru Tradition is based on the pre-Christian


Norse religious belief, mlthology and sorcerous praxis.
But the cosmic gods and life (risir, vanir, dlfar, disir and
verdir) are not worshiped; instead, the sinister giants
(pursar) of the underworld and beyond are. Thursatru Ihursatru :s ::.
ihurs-por*'e:s ::
Followers use the gnostic umbrella-term anti-cosmic for '
this tlpe of Adversarial Thursian Giants or Powers, as
: :"J;r-] and l:-e r
their heritage and essence originates from beyond the :art of the c;.:--
cosmos and not from within it. This religious gnostic --ur enemies.

perspective will be illustrated concisely below and tho-


t he gnr.sirc :::
roughly in S amb qndsb 6k.
l;ndamenta- ::-

76
Ihursatru's substantial definition: a practical religio-
F lulrcerous worship of the adversarial and sinister giants
/, :et-erred to as thurs es (pursar). Thursatru is a new-
:ehgous progeny of the pre-Christian Norse religion,
nrthology, and Thursian gigantologyr with a connection
:o anti-cosmic Satanism and certain streams of Gnostic
Left Hand Path.
::::: :he beginning. So
..: ::"e Thursatru Tra- Thursatru's functional definition: a spiritual endeavor,
.r' :::rp11r to give the rv practical sorcery and communication with the Thur-
:s :.s :he founders of sian Powers, to release the spirit from the mundane body
:e'r. adequate books and soul, and spiritually traverse to the acosmic realm
;: l,:',t'ers. beyond the cosmos and the reign of the Demiurge, re-
terred to as Chaos. To be able to do this, the Thursatru
-r: :r. pre-Christian
practitioner must receive divine acosmic knowledge
;:j so:cerous praxis.
rrhich will usher the spirit out of the cosmic shackles of
, -;,'".. .,littr, d{sir and
the Demiurge.
j :.r. sinister giants
--:.i are. Thursatru Thursatru is only in harmony with the anti-cosmic
'-,-
-:=::. rnti-cosmic for Thurs-powers: the gods (cbsir, also uanir, dlfar, disir and

--.:--:r Lrr POwefS, aS rcrdir) and the giant kind known as jotuns (iAtnar) are all
:=! :.-ilt beyond the part of the cosmic pantheon and are all considered to be
:*r ::.iqious gnostic our enemies.
:r=-',- :elort' and tho-
The gnostic perspective of the worldview is essential and
fundamental in the Thursatru worship and spiritual en-

f7
deavors. The LHP aims to journey beyond the laws and
boundaries of the Demiurge and its cosmic worlds.

Thursatru is a belief in the acosmic otherworld known as


Ginnungagap-Chaos; in its powers as allies to the practi-
tioner's Will to be spiritually freed from cosmic impris-
onment. Through Thursian worship and sorcery the
Thursatru Followers devotedly believe in spiritually
crossing over unto Chaos.

Thursatru is a tradition evolved upon the process of


fusing together Norse inventions and modern innova-
tions. The Thursatru Followers believe in eclectic and
syncretic methods in the religious and sorcerous en-
deavors. The Thursatru Followers are inspired by the
thurses' anti-cosmic lawlessness and formlessness.

Thursatru is a spiritual undertaking where the flesh is


only looked upon as a cosmic bond which imprisons the
spirit, in which matters of the flesh are insignificant'
Hence, the Thursatru Followers care not of racism and
nationalism.

Any belieJ that conflicts with the above principles cannot be

deJined as Thursatru.

The Thursatru Tradition has a gnostic perspective on


life, death and beyond; which means that the demiurgic
r8
ber'..nd the laws and qod, ruler of the universe (who is analogue to 6dinn,
clsrnic rvorlds. Zeus, Yahweh, God and Allah), is a tyrant who uses his
powers to enslave and imprison man. The gnostic script-
-"--:.ertorld known as
ures let us know that the cosmos and its rulers are op-
r. ' ies to the practi-
pressors and enslavers, and earth is placed in the deepest
i:r:i cosmic impris-
abyss of the cosmos to hold our spirits imprisoned and
:--: :.r'ld sorcery the
unknowing. On the other hand, beyond the cosmos, that
r*.'"'e in spiritually
rs outside of the cosmos, dwells a world which we refer
to as GinnungagaP or Chaos - a world which existed

before the cosmos and its tyrant, the Demiurge - which


;:r:. the process of
;::i :-rodern innova- rs ruled by thetrue and hidden god and savior. The Old

,.':',. rn eclectic and Norse concept of Ginnungagap is believed to be the

*i J-J sorcerous en- portal onto the world of Chaos, and within it dwells Nifl-
heimr and Mirspellsheimr. Our spirits once belonged to
-. urspired by the
i:r::::-essness. Chaos: they are sparks of the flames of Mrispellsheimr
and the powers of Chaos are calling us back. So the mis-
ii i,,:ere the flesh is sion of a Thursatru Follower is to use the means of the
',u:-;h Lmprisons the Thursian Powers to free himself/herseHfrom the micro-
3i: jie insignificant. cosmic and macrocosmic mundane world and return to
i: :-ri of racism and Chaos. This is believed by the Thursatru Follower to be
done through worshiping the Thurses to gain divine
Gnosis, following the religious traditions (Purssidir) to
: : -:,:.-:!les cannot be
maintain a strong nexus to the Thursian Powers in all
aspects., and sorcery to gain comprehensive enlighten-

i,- !:t - PersPective on ment which will help free the spirit.

is :jr:.: the demiurgic


,9
Itis important within the Thursatru Tradition to re-
search and understand the Old lore of the Norse re-
ligion, mythology and Thursian gigantology as much as
the gnostic and anti-cosmic Left Hand path. It is as im-
portant to traditionally and continuously ritually invoke
the Thursian Giants and their ultimate powers to be-
come transformed, an ally, and enlightened by the black
light. By doing this the Thursatru Follower reaches anti-
cosmic and acosmic enlightenment which will free his or
her spirit from the cosmic imprisonment. This should be
a priority in life, before mundane distractions, which are
all illusive cosmic tricks to drunken, blind and imprison
our spirits, Will, and freedom.

You should have simple Sefur (sorts of Norse medita-


tion) to call and learn from the Thurses themselves; use
the night and Fire to call for Thursian powers linked to
Mrispell, and use the night, Darkness, Snow and Ice to
call for Thursian Powers linked to Nifl. Evolve your Setur
by time with ritual items and traditional sacrifices. Ex-
periment and innovate, become eclectic and syncretic in
your sorcerous practice, as long
as you keep to elements
which correspond to the Thursian powers. As a begin-
ner, just follow these basic and traditional principles (we
take herbs, plants and trees for examples): Herbs, plants
and trees for Nifl-workings should correspond to the
::-r Tradition to re- :"risonous icy waters of Hvergelmir and the moon, e.g.
:. ,Ji the Norse re- ':-et' (Taxus
baccata), Belladonna (Atropa belladonna),
a:ri.r]rrgl'as mUCh aS
:{emlock (Conium maculatum), Myrh (Commiphora
ur; Path. It is as im-
',,.,'rrha), Mistletoe (Viscum album), etc. Herbs, plants,
c ::s-,.' ntually invoke
:.rd trees for Mrispell-workings should correspond to
r:.a:. porvers to be_
:ery essences, Sun and Mars, e.g. Juniper (luniperus
t.::=red by the black
:-lmmunis), Blackthorn (prunus spinosa), Cinnamon
:,-.-",,.'er reaches anti-
Cinnamomum uerum), Dragon's Blood (Daemonorops
.-:::;i rrill free his or
.i,,tco), Rue (Rura graveolens), etc. The more under-
:=::. This should be
standing you gain, the more innovative you will become.
::a-:ions, which are
:-:::l and imprison llere are some suggested basic altar items which will
:romote and stimulate your workings: a stallr, altar, as a

i iocal point, we recommend that you have one close for


--: \orse medita-
''reekly devotion, and another outside in a remote area;
..s ::emselyesi USe
a
bowl with inscribed sorcerous runes and bind-runes for
: :.-'!\-ers linked to
oferings and hlaut-blood; a bl6t-knrfe, it needs to be
. S:..u- and Ice to
: !',',...r'" your Setur sharp and functional; a charcoal-carrier to burn herbs,
resin and incense, a clay plate filled with sand and in-
,-::i- .acrifices. Ex-
scribed runes will do fine; two black candles by tradition
:*: :::,i sprcretic in
- .::.p to elements - hand-made with corresponding herbs in the wax is
ideal; various talismans and fetishes should be worked
.-,.,..:!. As a begin-
on as soon as you have the abllity to construct them. All
;1-. :nnciples (we
of the aboye needs to be cleansed and consecrated be-
"rs , I{erbs, plants
tore used.
;---:spond to the

4t
Find corresponding elements and materials in the Old
Norse literature for your altar, talismans, etc., e.g. crow
parts and a symbolical icy heart for Gullveig; human
bones and skulls, horse and raven parts for Hel.; volcanic
matter and a sword for Surtr; wolf and snake parts and
flames for Loki.

Within the Thursatru Tradition the pre-Christian Norse


rituals are very important, but instead of using those
exactly as they were used back in an rbsir-worshiping
societywe use some of its practical forms, but change the
essence. Most likely what a crone did at that period of
time. As it is stated above, it is "a tradition evolved upon
the process of fusing together Norse inventions and
modern innovations." We are not afraid of mixing new
innovations with the Old traditions, under a Thursian
understanding; we are opposers to cosmic law and form,
just like the Thursian Powers we worship. To not evolve
_---to..
,; -_.__- (*

means to stagnate and live in ignorance: our two spiritual


---Crl!cu --,.
enemies. We believe devotedly that eclectic thinking -+

:-llLr-,1, r--.!
invokes power. --
----rl-?,1i - E; _J
- | !!.u!

* - --, :-!a r - - ---

Do you need to be from a certain geographical area or


blood-line to be a true Thursatru Follower? Absolutely IJ. -- :- -L-
I:,Lli ------
<!:,<--!

not, yiur spirit only has a geographic dwelling while :si i:o -\\ -:_--
a
- -- --
!l
'\f
ii

42 I
I
I
Lmprisoned in a human body (in a microcosmic mun-
dane world we call earth), and the spirit is the only part
of you who belongs to the acosmic Chaos and can be
tieed (the body (Gr. soma), ego (Gr. ego) and soul (Gr.
psukhe) are the mundane shackles whlch imprison your
anti-cosmic spirit (Gr. pneuma)). Chaos is not calling
spirits from the Nordic countries alone; Chaos calls for
:::-Christian Norse
all anti-cosmic spiritual fragments throughout the entire
i:=:.j oi using those
cosmos, which consequently means that anlthing cos-
: .: ..-;rr-rgorshiping
:-':::--.. mic must be destroyed.
hut change the
j:: :: that period of The pre-Christian Norsemen had a very original belief
!a-:-.\:r evolved upon about how the soul was shaped. Religious and spiritual
;:]: inventions and beliefs were locally different, but this is what the written
l:i:i r-rf mixing new sources have left us. Your being was a constellation of
.s -:Jer a Thursian many different and independent entities. Neil Price has
;:!:r:. Iarv and form, helped ensemble them and their functio ns (2002,59 ff.).
):):r-:. To nOt evOlve
:.:. r -rJr trvo spiritual Hamr is your shape or fluid body which could be
:.:.: ;;-ectic thinking changed through sorcerous practice such as shape-
shifting, an art many sorcerers mastered, linked to the
lycanthropic behefs in werewolves, etc. Hamr is an outer
physical form; the shell which contains all of your as-
pects.
ieci:aphical area or
"
:
: :',,,'erl Absolutely Hugr is the essence of what you really are; probably clos-
:.-".,- irrelling while It is not clear in the
est to what we call the spirit. sagas

4'
whether it is your essence (spirit) or mind, or even both Throughout Fur
perceived as one. reiiqrous and s,ctl

See Book rr'


Hamingja is our luck personified; an individual inde-
knou-ledge L:: :ui
pendent spirit of good fortune which can leave you. The
at'out the runes
hamingja could be inherited.
and pract.-ll{ t
guidance n &e
Fylgla is a follower or fetch; a female being (even of
Guilveig ani her
men) that always follows you. She appears to you in
You urll nlrl ieae
dreams and trances when called upon to help you and
give advices, warnings, etc. Fylglur are some kind of
-
rea'1ing booiis
*l'is is ciei.
guardian spirits which are believed to be passed down in
knouledqe, r-oc
the same familyline. -irnor*-ledEe
:eaFr

* :he \orse ;{tu:


ijrlagen- rirltc t
As you have decided that Thursatru is your spiritual path phere relatei te
you need to understand its foundation in the Old Norse :ral-., sources ?;
mythology, Thursian gigantology and belief. We rec- pltir:g tlat r,'!ru

ommend that you start out by reading both Eddas to rrere arala-r,e b
have a basein the original sagas. With the help of the lrise to knl',n- r*:

Thursian book Gullueigarbdk you will be guided in a develop lrr-r=::..


truthful way through the sagas to understand the signifi- cluomed;ar:Je
cance of the Thursian giants, their locations and nexus. the Eroce:-,- stoi
Of course, this is only the beginning for you and you people Xrt uP &,e
should from here on find your own Thursian path to \or'-se a-ltar an
receive gnosis and the left handed path of Chaos. atrnosphere for
r mmd, or eyen both fhroughout Dursakyngl good boola on mythological,
religious and sorcerous studies will be recommended'
See Books oJ lnterest. Secondly, you need basic
in Lndir.idual inde-
knowledge in rune lore' We mean for you to truly learn
I ;er leave you. The about the runes, this is only done by studying the runes
and practicing rune magic, which involves receiving

na-e being (even of


quidance in the runes by invoked thurses such as
Gullveig and,her jdrnvidjur (giantesses of the Ironwood)'
3 attears to you in
You will not receive true knowledge of the runes by only
rtrn :o help you and
r reading books - this is essential for you to understand;
a:e some kind of
b;
this is called pseudo-knowledge or secondhand
u- passed down in
knowledge: you cannot bet your life on that this
knowledge really is true. Thirdly, you should get to know
the Norse culture to enrich your symPathetic magic and
imagery linked to your workings: to construct an atmos-
is ,.'.'rr.11 spiritual path phere related to a pre-Christian Norse one' What mate-
u-:l :n the Old Norse rials, sources, plants were available, etc.? We are not im-
'beLef.
nl We rec- plyrng that you can only use things and knowledge that
e:i L,oth Eddas to rvere available back then; we are merely sayrng that it is
f-:r: :he help of the wise to know the Old culture to adapt their ways and
-re
',.i -quided in a develop from it. For example, instead of having a bought
ie:s:and the signifi- chromed candle-holder and a bought stearin candle from
sr,illt]nS and nexus. the grocery store, maybe you should learn how Nordic
:i :o: r-ou and you people lit up their working areas and stallr (pre-Christian
: Thursian path to Norse altar) and imitate the Old way to form an Old
ti c: Chaos. atmosphere for your Norse sorcerous workings' See, you
want to connect this life with the ancient memories in heimr. Hel is th= i."
the depths of your spirit, and only a multitude of mixed nected with 3, as s:
accurate elements will be able to invoke these concealed Gullveig with tne i:::
memories. can be invokeC -,',
-::-
sent the *.ir
third :

The Thursian Powers are sinister forces which in a


number 3 and ir.t '
wrathful way counteract the cosmos and work unsleep-
rune to Nrflher;rr T
ing on its collapse. Only when your Will and Faith are
gnosis you shourJ ;:..
true shall you call for these powers, because they will
Hel and Nit.lhe:::: ;
devour your existence like hungry flames if not. As an ',,,-.:
nights can go b.,'
apprentice it is very hard to part the will of your cosmic
should considei i'-- *:
soul and ego from theWill and Faith of your anti-cosmic
lenge, for both r:::'
spirit. The cosmic soul and ego could be seen as an
the Cult of the C.i '
entitywhich makes you lose contact with your origin and
taken lightl,v.
go blind to the actual imprisonment of your spirit, which
makes you unknowing of your condemned situation on In your ol\rr spe:: --

earth; Old Gnostics called this state "drunkenness." your evoking sundn- .l--::
soul and ego are probably telling you right now that this experimentinq ir----:- :

sounds unlikely and exaggerated, hence the nature of thls sian Runes ani -:. :
apparatus. Your consciousness is an illusion, and if you invocations, gras::::
strive to become an anti-cosmic sorcerer or witch your
first working is to ove{power the cosmic illusion; to re-
ceive gnosis.

A good wayJo begin the initiation to the Thursatru Tra-


dition is to learn about the thurses. Gullveig and Hel are
two Thursian giantesses which both originate from Nifl-
crent memories in heimr. Hel is the daughter of Gullveig and she is con-
nulrrrude of mixed nected with 3, as she is the third child of the thrice born
re these concealed Gullveig with the bringer of the Black Light; Loki. Hel
can be invoked with the runes XXXNllllll which repre-
sent the third gift (XXX) from Niflheimr (lll). Both the
orces rvhich in a
number 3 and the X rune are sacred to Gullveig and I

mul reork unsleep-


rune to Niflheimr. To call for your origin and receive
{ill and Faith are
gnosis you should sacrifice worthy offerings to Gullveig
hecause they will
Hel and Niflheimr and ask for their guidance. Many
rnes ii not. As an
nights can go by without any result, it is natural. You
rII of vour cosmic
should consider your first year as being a period of chal-
Irour anti-cosmic
lenge, for both parts (you and the giants). Initiation into
['i be seen as an
the Cult of the Old Ones takes time and should not be
h v".ur origin and
taken lightly.
vour spirit, whlch
t-ned sifuation on In your own speed and progress you should advance in
uCtemess." Your evoking sundry Thursian Powers for specific purposes,
g*rt nort that this experimenting with talismanic sorcery, mastering Thur-
the nature of this sian Runes and its magic, compile your own powerful
rJ.srr-rn, and if you invocations, grasping herbs, etc.
'er L'rr ltitch your
ic rilusion; to re-

e Thursatru Tra-
reiq and Hel are
unate from Nifl-

47