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fu &u"brry31%e #
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
Within Thursatru Tradition sorcery
is referred to by its know deive fro::: --
Old Norse name
fj\lkyngi, (t'1a\_,much; kyng as in kun_ rvhich in its turn
na, "to know", as in understanding), "le:
a word saved in the knowledge, as in e::-:i
Old Icelandic language . FjijltEngi
is an art which em_ sorcerous/dir"ine lurc-,
bodies the practice of pre_Christian
Norse and contemp- _ij
1lkunnigr is srno ::r::
orary sorcery which enlinks
your workings to the Thurs_ and sorceress, as
ian Powers, and thus strengthen --:,-.r:
your spiritual and magi_ ble in sorcery'' , rtl:_;i
cal enlinkments. Fjt;llcyngt is eclectic
sorcery which wrthout a gender.
strives progressively towards
evolution; adaption and
development is the key to its Worship is called b,. :-.
progress. There are many
OId Norse words for sorcery, e.g. name for many dte:e:
trolld6mr, seidr,
fordaduskapr, gerningar, galdr, etc.,but they
all have spe_ Old form of rr-orsi::::
cific purposes while sacrifice and mosr ..:=
fii;rkyngi courd be seen as a term
which encloses them all. Fji)l_, that stays with the T:
compared to the OId
Norse word ]trrid-, is a typical important aspect L; L:.
adjective associated with
giants in Old Norse terminology, ter and primordial ;;-..-,
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 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

; rer-erred to by its know denve from the Latin word gnosco, "to know",
:: -lr rrgl as in kun- rvhich in its turn derives from the Greek wotd gnosis,

r*-ord saved in the knowledge, as in enlightenment and gnosis (received as

an art rvhich em- sorcerous/divine knowledge). The Old Norse adjective

is synonymous to the English words sorcerer
rrrse and contemp-
f,nts to the Thurs- and sorcere Jii;lkunnigr means simply
ss, as

rmrual and magi- ble in sorcrf"r which is an adjectival form of fiallcyngi

lc lorcery which without a gender.

o::; adaption and

Worship is called by its Old Norse name bl6t (which is a
s- There are many
name for many different things, see Bl|tskaparb6k), this
" :,s!.ld6mr, seidr,
Old form of worshipping was especially connected to
::hev all have spe-
sacrifice and most often craved it; and this is a tradition
le leen as a term
that stays with the Thursatru Tradition, as it is a very
pared to the Old important aspect in the practice of worshipping the sinis-
r-e associated with ter and primordial powers.
l.,eil as powerful
m [he powers and
- Li in the giant-
i brudeelmir; and
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 To understand the
<<trilar brunirr, "the fire of faith,', and in .rfreki vili>r, ,'the cery and what corrr
free will." These two Old Norse phrases testi$z also of in-depth understanr
their importance in the belief of the Norsemen. Vili and religion. Norv, bot
Tril your sword and your wand when you wander on
are thereby they are t
the serpentine paths of the underworld and beyond, they mythologyhas teer
are your dragon wings when you dive into the abyss, and Old Norse giganto
they are your torch and compass when you are facing the mocked equalir lor
blackness of the Thursian pupils. Old Norse religion
cheerful anecdotes
Within Thursatru our Will and Faith are bound to our em people. Thrs b;
tradition, and tradition is nothing we can just adopt over ing looked upon as
a day or by reading this book. Tradition is something been totaily forg'ru
you have to be accustomed to rather than intellectually the extramundane i

understand; something you have to inure through disci_ the world(s) conti
pline. It's a phenomenon of virtues that you need to be_ the gods and men-
come accustomed to. Without this process of accustom_ axis mundi.
ing onesel{, you will most likely become blinded by the
will of instantaneous self-satisfaction, which will lead you Sorcery is built r4
away from the foundation of the tradition instead of understanding and
towards it. The more we act by tradition, the more we very much enlinke
become" integrated with it, and that is what makes us the Thursian Por
stronger in our Faith and Will - Honor and Allegiance. there is no real me*

rJ above all in *
:::sed Will and
-ru l rU: aS ln To understand the essence of pre-Christian Norse sor-
);,-,; r,i/irr, "the cery and what corresponds to its elements you need an
:<str,ty also of Ln-depth understanding of the Old Norse mlthology and
:nen. l/l/i and religion. Now, both have very limited references and
c.: rr-ander on thereby they are very hard to decipher correctly, the

,':er-ond, they my,thology has been misinterpreted for centuries and the

:-:e abyss, and Old Norse gigantology has been ignored, defamed and
ire ticing the 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-
:r-und to our ern people. This has resulted in the gigantology becom-
s: adopt over ing looked upon as dumb, slow, and funny; but what has
:o something been totally forgotten is that the giants once represented
::::ellectually the extramundane and primordial power that threatened
::cugh disci the world(s) continuously, and subsequently would kill
; :eed to be- the gods and men, and burn down the universe and its
r-: ;CCUStOm- axis mundi.
L::Jed by the
:,,i1 lead you Sorcery is built upon the foundation of a sympathetic
l understanding and faith; pre-Christian Norse magic is
rnstead of
ita more we very much enlinked with its religion and without faith in

:.: makes us
the Thursian Powers of the underworld and beyond
t-eqiance. there is no real magic.

The foundation of worship of
the Thurses within the
Thursatru Tradition is divided
The spring and sun::
into two annual ritual the Destructir-e Ir:^::
of the flaming acos:r:
1 Heat and Brightness Destructive Impu-se
2 Coldand Darkness the Norse Traditrr:,
M f spell s me gir. P :r:-- :-
This is a derivation from the
OId Norse beliefin the two sefi- (Vijluspd +-
Thursian homes in Chaos which
transcend the cosmos Destructive Impurse ;
with its powerful and Wrathful Anti_Cosmic
Current. very blazing and r"ia
The followers of the Thursatru Tradition
intend to ogy as the l{uspeLss,,
evoke this current and conduct
it in manifold ways. The megir, powers of \1:.
power from Mrispellsheimr manifests
itself as flaming tum of devouring ,..-:
jaws of Chaos, allegorized
as blazing thurses who are if with the immer:.:= .
riding upon worves of Mrisper;
Thursian worves with le-
flaming jaws and ember_claws,
(VAluspri 5l -*-.=

kin of Fenrir and sons of

tar sefi,,, which b--:.
suttungr. Gylfaginning testifies: "Fenrir
sharl rise with
gaping mouth, and his upper jaw
structive Impuise ..: \l
shalr reach the heaven
ever, is the Fire-Cui:=:
and the lower the earth. He would
gape yet more if there
were enough room; flames blaze
tru Tradition e.. i.
from his eyes and nos,
workings upon. T;:rc
trils." The power from Niflheimr "

manifests itself as ice,

and Loki are mam:!s::
darkness, and death. The Nifl_powers
are most often sttuctive Influence --:
allegorized as Rime-Thurses
in OId Norse mythology rune represents::.=
and were considered by the
Norsemen to be the most
horrible one3; wintry and icy
Mrispell-Impulse. al: :

giants who tried every year --:-.

Thursian Porter ..:
to break through the barrier to
the upper worlds as win_
ter and darkness, hence the cold
Acosmic Essence o: -:
and the sun,s absence.
:-rrses within the
The spring and summer are dedicated to the worship of
:',1-.r annual ritual :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
belief in the two (Valuspd 47), "Surtr's kinsman", is analogous to the
;.nd the cosmos Destructive Impulse of Mrispellsheimr, allegorized as its
- rsmic Current. very blazing and radiating flames; in Old Norse mythol-
i:::on intend to ogy as the Mrispellssynir, Sons of Mrispell, or Mrispells-
:lcid rvays. The megir, powers of Mrispell - the force with the momen-
::s.rf as flaming tum of devouring wild-fire consuming the world-tree as
r:i:ses who are if with the immense and blazing jaws of Fenrir. ,<Suiga
,:: rrolves with le- (VAluspd 52), "the switch bane", is referring to <<Sur-
:"::: and sons of tar sefrrr, which both are collective epithets of the De-
srell rise with
structiye Impulse of Mrispellsheimr. This impulse, how-
r".i the heaven ever, is the Fire-Current that the follower of the Thursa-
:: :l-tore if there tru Tradition evokes and bases his/her Mrispell-
s ;','es and nos-
workings upon. Through these flames Surtr, Suttungr,
:-_. :rsell aS lce,
and Loki are manifested. The I rune represents the De-
i:e nost often structive Influence of the Mirspell-Impulse and the <
:se mlthology rune represents the Enlightening Influence of the
; be the most Mrispell-Impulse, and the | rune represents the Ultimate
-.\: e\-ery year
Thursiin Power of the Impulse, which in itself holds the
as win- Acosmic Essence of Chaos.
--l \.1OSence.

The autumn and winter are dedicated to the worship of of great grandmothers
the fume-Thursian Impulse of Niflheimr: Chief-ruler of Aurgelmir (Vmt), the -L:
the acosmic world of ice, mists, and darkness is Hel. The the proto-hrimPurs,I: s :
Rime-Thursian Impulse of Niflheimr is called within the the Current of Ice an; I
Old Norse Tradition; NiJ7, Hrim, in cer-
and Hrimpurs, the Thursatru Trair:.--:
tain aspects even Eitr as a result of the Rime_Well workings upon. The :--

Hvergelmir. Primaryrunes are f,l, and N. llhe chief-ruler Influence of the Nitl -=:
of this world, its semi-rulers and powers, is as black in the Dynamic Force i: ---

essence as the actual anti-cosmic impulse of this world _ resents, as above, the -
Niflheimr - whlch strikes the creation with its iron-jaws Impulse, which ir :ti=:
of rime; relentlessly and unstoppably. The chief-ruler is Chaos.
the darkest and most evil deity of Niflheimr; She is
named after this hidden world of ice and darkness Her ikraftiPetrr'i r::
name is Hel. She is also called the Black One, in Old
Always remember t|-= ""
Norse .<ln Svarta>r; the ancient feminine principle of the
sorcerer walks perlt:-'
Rime-Essence and the Or-Darkness. She is the chief- and alteration: it i: :l -=
ruler of the underworldly realm called Nifl - the old ones
rejects stagnation cj-.i 1:

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

deeper enlightenme:: :

The Nifl-Powers or Rime-Thurses, Hrimpursar, are our workings.

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

led to the worship of of great grandmothers, they are the very children of
[eimr: Chief-ruler of Aurgelmir (Ymir), the Atrocious One; the first thurs and
darkness is Hel. The
the proto-hrimpurs.It is this Impulse of Hrim and Nifl -
r is called within the
the Current of Ice and Darkness - that the follower of
nd Hrimpurs. in cer-
the Thursatru Tradition evokes and bases his Nifl-
r o[ the Rime-Well workings upon. The I rune represents the Crystallizing
rd \. The chief-ruler Influence of the Nifl-Impulse, and the N rune represents
rn-ers, is as black in the Dynamic Force of the Nifl-Impulse. The | rune rep-
ruise of this world
- resents, as above, thetlltimate Thursian Power of the
ln rrith its iron-jaws Impulse, which in itself holds the Acosmic Essence of
t. The chief-ruler is Chaos.
i \itlheimr; She is
end darkness i kraJti peirra er stallr reistr ok seidr sunginn.
- Her
Black One, in Old
Always remember the wise words of the tradition; a true
une principle of the
sorcerer walks perpetually on the path of development
" She is the chief-
and alteration: it is the path of strength. This wisdom
Nrrl - the old ones
rejects stagnation and tells us that the future will bring
chret-ruler of Nifl.,,
deeper enlightenment and constant improvements to
, Hnlmpursar, are
our workings.
rorld, and they are
uprehension. They
rch an old concep-
nodem English, ilr
I uncontaminated
hev are: primordi-
ttrers and mothers

The gnostic perspective comprehends the cosmos as ness and ego. This is er
being evil, and its demiurge or creator being a tyrant. It is tive to wake up your slun
determined that the anti-cosmic powers will end the so- state distinguish your a
called cosmic eternal recurrence, and thereby re_invoke self. Thus it is very imPo:
1 Gyfagtnning 34: ,'When they all into an immaterialized eclectic studies and L,a;
(Fenrir, Jormungandr, and Hel) Chaos. The Norse symbol anti-cosmic Powers to re
came to him (Allfather-Odinn),
straightway he cast the serpent
of the serpent Jrtr- fected by the cosmic reFl
into the deep sea, where he lies mungandr biting its own
about all the land; and this serpent tail is a synnbol for the Thursian invocation ar:r
grew so gigantic that he lies in the
eternal recurrence par and the primordial a:::
midst of the ocean surrounding all
need to be as one r*riir :
the land, and bites his own tail.,, excellence,l that is -hy
This is the only place in all surriv- calling from an Unknou
Jcirmungandr according to
ing Old Norse literature where it spond to your \A'iil a-r;
says that Jcirmungandr encom-
the Thursatru Tradition
feeling and power. As a
passes all land and bites his own has let go of its2 tail; sym-
tail, and as Snorri repeatedly calls tion you have understl
bolizing the breaking of
Odinn "A11 father" this myth is human shell and the >e
the cosmic eternal recur-
most likely borrowed from the and within the cosmi; r"
Hebrew Bible, lob 41, where the rence.
by the demiurgrc Polr-el
sea-monster Leviathan is thor_
oughly explained. The gnostic perception is able way wrong, anJ rr :
We refer to Jcirmungandr as "it,, rooted in knowledge, as in spirit from this and u-r:t
as we believe it is of a hermaphro- the Greek word gnosis, a nity: Chaos. To do Cus
ditic nature. powers, the Thurses" tc
divine knowledge which
brings understanding. This gnosis is seen to be the pure black light in form r:
light emanating from the acosmic divine; knowledge standing - enlightenmt
which is only accessible to someone who is in touch with mic gnosis. By means
his/her spirit, and has reached out of his/her conscious_ receive this - if y'our \fi

nls the cosmos as ness and ego. This is explained from a gnostic persPec-
r retnq a tyrant. It is tive to wake up your slumbering spirit and in a conscious
;ers rrill end the so- state distinguish your psychic apparatus you call your
: t:ereby re-invoke self. Thus it is very important to gain knowledge through
a:i rmmaterialized eclectic studies and become enlightened by the divine
Ihe Norse symbol anti-cosmic powers to receive true understanding - unaf-
e serpent J,ir_ fected by the cosmic repression.
ir biting its own
a s,,mbol for the Thursian invocation aims for a connection between you

recurTence par and the primordial anti-cosmic powers. You feel the
. that is -hy need to be as one with the Acosmic Chaos; you feel the
calling from an Unknown Origin and Power, and to re-
:l:ir according to
'*:-.1:ru Tradition spond to your Will and Calling you evoke that strong
feeling and power. As a follower of the Thursatru Tradi-
tc oi itsr tail; syrn-
'ie breaking of tion you have understood your spirit's situation in a

human shell and the severity of your location on earth

:-; eternal recur-
and within the cosmic walls. This physical prison reigned
by the demiurgic powers is insanity and in every think-
i::; perception is able way wrong, and it is your onlyWill to free your own
: n:r..,rrt-iedge, as in spirit from this and unite with the glorious acosmic eter-
:r: '.",'ord gnosis, a nity: Chaos. To do this you will need the anti-demiurgic
::i',",-led.,e which powers, the Thurses, to usher you and to bring you the

=r io be the pure black light in form of acosmic knowledge and under-

:-,::e, knowledge standing - enlightenment from Chaos itself true acos-
; -s ln touchwith mic gnosis. By means of evoking the thurses you will
.:! :er ConSciOUs- receive this - if yourWill and Faith are true.

The entirety of what is said above is an extremely com_ world where no outstder
plex task and it takes an awful amount of Will and effort, well called sympatheu; L

as you are fighting powers which created the universe; up from the Demiurie s

but you do not fight offwater in an ocean to get across, the worlds) they rri11 be I
you use a vessel to ride through it, hence the workings emanations of Acosmr: '

with Thursian sorcery and evoking of Thursian powers. its turn will give them **
slumbering omnipotenct
Within the Thursatru Tradition, fire represents active
sory has an important ru'i
knowledge; gnosis set in motion and sent to the recep_
sorcerous workings arJ
tive followers as Black Light: Chaos Gnosis. The
guide your drunken s:r-
knowledge comes as flaming emanations from the world
of a werewolf. Fenn: s -,

of Mrispellsheimr. Here Surtr rules and Surtr can be as_

will attract your anI'-i"
sociated mlthologically and in essence with Satan_
come awerewoh-; a co:l
Lucifer; bringer of the anti-cosmic Black Light. Before
Will, become one of Fe:
time, Surtr's massiye power separated off a part of itself
condition and slay \-o^; i
and that flaming power which once was a part of Surtr
be free from the dem:;
turned into the thurs Loki, a mighty Thursian giant was
working belonging tt' t:
born with the most important task of all: to bring the
navian shape-sh,rft in : a::,
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
"e :5 an ertremely com- ..torld where
no outsider can travel. The remains are as
r:'rt of \\riil and effort, ,''ell called spnpathetic because when and if they wake
i ;:eated the universe; :p from the Demiurge's drunkenness (by the noise of
Ejr 0cd.n to get across, :he worlds) they will be re-imbued with the omnipotent
j: :ence the workings
emanations of Acosmic Gnosis from without, which in
i u-i l hursian powers.
rts turn will give them freedom; thus our spirits possess a

::= slumbering omnipotence. This is where Fenrir, Loki's

represents active
son, has an important role in the Thursatru practitioner's
--..r :ent to the recep-
,J::os Gnosis. The sorcerous workings and worship. Fenrir is evoked to
quide your drunken spirit to become a wolf in the shape
i.:t::ts hom the world
: :.*
-- i {- of a werewolf. Fenrir's wrath and irrepressible essence
)UFtf Can be aS_
rvill attract your anti-cosmic syrnpathetic spark to be-
=:i<rc with Satan_
: 5.ack Light. Before come a werewolf; a conscious state where you, by free

:=: rr a part of itself \VilI, become one of Fenrir's kin and tear off the human

. -,r-f condition and slay your own ego. This is the only way to
s a part of Surtr
'. l-.rursian giant was be free from the demiurgic prison. This is a complex

r ,.: J: to bring the rvorking belonging to the Hamr-workings, Old Scandi-

: Gcd to the Chaotic navian shape-shifting and werewolfism.

--: :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

}} @sabot, f
bloodline or Eecue
other thing that n;
sagas call all races :

term purs for thu:s.

ample, in Hr";;i
mgerdarmdltn; l:
hundviss jbtw;,. '

4te- Pf*.ot &o fi,u,si*,

f**l 16tunn."

In this Book o: :-:e

Heyri jiitnar
Cosmos we rri :-:"
Heyri hrimpursar
Synir Suttungs
Griminismdl34 fn*"tSahant
The quote above is one of the textual verifications of the Out of the trai;';:l
three distinctive and essential races of giants in the Old dragon was, iir-:Ler
Norse belief: jr)tunn, Niflpurs, and Milspellspurs.t Cleasby Originating tro:: r.
antecedent shai.r",,;
r cf. similar classifica- and Vigfusson say in An lcelandic-
tion of the three giant Englkh Dictionary under the definition of the Black O:. s

racesinAluissmdl34' stimulated Lus ai-,-.

Hrimpursar:"'Rime-gianfs;' the Titans of
awakening. He ;:c,,
the Scandin. ml.thology were so called, as opposed to
and older than the common J<itnar (Giants).,, The dis_ mo5phosis rrrt::i *
because the torese:.
tinction between the races is obscure and problematic in
see what u-ouli :u.
the Norse literature (tolley 2009 I: 232), soyou need to
thered the draE.-:- s
look for classifications like from the Eddic quote above,
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 evenfor 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
wtfow.uf jdtunn."

In this Book of the Primordial powers Antedating the

Cosmos we will elaborate our perspective on the burs-

Lrr -i-+
\n*"tf A{wn
ren-frcations of the Out of the tranquility of the great grandfather Abyss a
t gants in the Old dragon was, limitless in power and lawless in wisdom.
rptiispurs.l Cleasby Originating from out of the Yawning Void as a colossal
in -\n lcelandic- antecedent shadow of ice, he first met the blinding rays
der the definition of the Black One's world; a light so violently piercing it
rnf-tr'the Titans of il
stimulated his adverse spirit to transform into an alien

rd, as opposed to awakening. He chose to go through a tumultuous meta-

5:.rrrfs)." The dis- molphosis within the nothingness of the yawning Void,

nd problematic in becatxe the foreseeing ones in his essence had made him

I t. so see what would come. This inherent prophery had fa-

you need to
ddi; quote above, thered the dragon's wrath. The primordial knowledge of

what to become within the infinite abyss had turned him
which by the course of a
into an adversary, from being all. This antagonistic evo_
even younger race called
lution had forced him to take form, but as his omnipo-
tent spirit ascends from formlessness, his giant form was Just like people in all b.
naturally deformed. He now was the stx-headed purs, powers we worship rr-ld
Frudgelmil dragon-born and all-wise. other people can un,iers
why so many divine a-spe
To manifest the essence of the creation in short, the way
gion to another. \\'e h,a
Thursatru sees the mythological origin of the powers
extramundane porr-ers in
after having been studying the Old Norse mythology and
comprehend the sublime
gigantology over a decade, is that before the riss-race and
would be pointless rr-ith n
the cosmic worlds were created, Ginnungagap-Chaos
was and held the acosmic Durs-power. Mrispellsheimr, So, for the purs-poruer. ti
the Flaming World, was on one side of the gaping void e4plain it in the rvar the
and on the other the World of Ice and Darkness known symbolism and quahues
asNiflheimr. Within the Flaming World a power ema- as well as how far our l"a

nated as a burs-power which came to be known as said, it does not mean 6

Milspell, and within the World of Ice and Darkness thology, but rather conb-E
Durs-power emanated and was called Nifl. These powers tology into the light; conr

came to be known by the northern Germanic people started. Who knorvs Ln rn

the giant at and how exactly ther p
race pursar; hrtmpursar in Niflheimr, and
Suttungs synir or Surts synir
it does not matter to us" t
in Mrispellsheimr. From out
form is not as importa-nt
of a rebellious desire, alien to the boundless powers with-
in the s;une essence Eurl
in the ,bys tf Ginnungagap-Chaos, a much younger
giant race emerged, which came to be known nates, we believe in the s
as j6tunn,
should rather be emphatri

!'rss had turned him which by the course of a turbulent evolution formed an
-ri intagonistic evo- even younger race called riss.
bur as his omnipo-
, rrs giant form was Just like people in all times, we have to embellish the
:e sir-headed purs, 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-
:: :n short, the way gion to another. We have to put human qualities on
r;: oi the powers extramundane powers in mythology for us to be able to
:rse mlthology and comprehend the sublimeness of the divine. Otherwise, it
rre rhe riss-race and would be pointless with mlthology and the alike.
:: \luspellsheimr, So, for the purs-power, the Cult of the Thurses needs to

t f the gaping void explain it in the way the powers come to us, using the
: !arkless known symbolism and qualities as we receive and define them,

c:ld a power ema- as well as how far our language can take us. With that
: to be known as said, it does not mean that we are inventing a new my-

:t and Darkness a thology, but rather continue to bring the Thursian gigan-
tology into the light; continue what our forefathers once
\:i These powers
started. Who knows in what direction they were aiming
,e=-ranic people as
at and how exactly they picture d the purs-power? In fact,
.:: \illheimr, and
it does not matter to us, because we stand by the motto:
Ls:ermr. From out
form is not as important as the essence. And we believe
:iless powers with-
in the same essence from which the purs-power origi-
, .i much younger
,"t"rl -e believe in the same Thursian Power, and that
e k:rorrn as j6tunn,
should rather be emphatic.
People tend to impulsively react with annoyance on the transformed from an a
fact that you actually believe in things which are not lit- all-wise, and antagoni:
erally stated in the Norse sagas, as if the remnants of the riss-power had created
old poesy were the ultimate reality of what the northern against Ginnungagap
Germanic people lived by. This perspective is madness; Thursatru's world per
it suggests that we should live by a book rather than re- found in the chaptei r;a

alitF. Mythology is manmade and organic, founded on

the essence of the dMne and spiritual peoples' experi- As we need to use rrtr

ences. Thursatru prefers to adhere to the actual existing qualities to try to q

powers, not old books. dane, we call the Purs.
antedating the cosmor
Nevertheless, it does not mean that we do not respect wisdom are infinite\- L

the Norse mythology and literature, because we do, ex- oldest giants deforme<
ceedingly. The point is to not stagnate in the past and in alien to form and lar
the fragments that are left of the Norse mythology. We the transformation
are an evolving power that keeps the Thursian gigantol- extracosmic boundler
ogy alive, instead of treating it as if dead. Our devotion, into cosmic form rr-as
belief and cult are founded in the burs-power our ances- lenging.l Another ke
tors once sang of. intelpretation of the r

giants is the appearanc

serpentine dragon; a

We believe that the Durs-power is the primordial power versal manifestation

emanating from an acosmic and limitless super-world or primordial pou'er.

mundane wisdom, th
super-versq called Ginnungagap or Chaos which ante-
date the cosmos by far. When the universe was created elements, protean f
tence, might, strength,
by the rtsir, fragments of the Durs-Power indwelt in it and
h annoyance on the transformed from an acosmic Power into an anti-cosmic,
gs rrhich are not lit- all-wise, and antagonistic power, as the universe and its
the remnants of the riss-power had created their own world and started a war
rt rr{eat the northern against Ginnungagap or Chaos. For further insight in
ryrective is madness; Thursatru's world perspective see the deeper analysis
rook rather than re- found in the chapter called Sambandsb6k.
rrganic, founded on
ual peoples'experi- As we need to use universal symbolism and mundane

o the actual existing 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
: u'e do not respect wisdom are infinitely large. It is also common to give the
because we do, ex- oldest giants deformed forms, as their infinite spirit was
te rn the past and in alien to form and law and
rrse rnlthology. We the transformation from
t Thursian gigantol- "X[;:-.:t,'{:i":H.:ffi:(,":3;
extracosmic boundlessness likely a descendant of Niflheimr as
lead. Our devotion, into cosmic form was chal- lrgJ;lil^;r:;:tr:,';;}j;il:
r.s-Po1fer our ances- lenging.l Another frequent hundred heads (hafda hundrud niu),

intelpretation of the oldest :T.ffiili":1ftffJ,'Ili',ftT-:

giants is the appearance of rnismdl3l had three heads (med pursi
selpentine dragon; a uni- prihbJdudum), in VaJpridnismdl 33
versal manifestationot
Aurselmir has his six-headed son
e primordial power ^ @ita7aalan son) Frudgelmir (an-
dess super-world or
primordial power, trans- other Niflheimr descendant), and
mundane wisdom, the five roki's sorS has eight legs
Chaos which ante- 9l.t'p"ltl
nil-erse was created erements, protean persis-

rer iridrvelt in it and tence, might, strength, etc.; a shape and trait understood

and given to mighty Thurses by the northern Germanic literature to be r:si,ni
people of Old Scandinavia.l
31 and Gylfaginr:,:;
,<Nidhiiggr, inn i'.,.'.,
$rt 'Svqrfqri The ruler of trIusre.

Old Norse mythology associated thurses with the color Black One" and i;
black - Black as the Absence of False Light - as they "the Black Heaciec {
were often enlinked with the darkness of Niflheimr, the spondingly, Alsr-ai:

soot of Mrispellsheimr, Aurgelmir, Aurgr-r::

1 E.g. Vi;luspri 66 speaks
of Hei, Hrimgerdr i:
.<Nidhdggr, inn dimmi dreki,,,
and the dead.2 Black was a sym-
"the dragon of darkness", and bol of death to illustrate the dis- mnir, Hrimpurs. i:
the giant serpent (ormr) 1Ar- solution of bodies, putrefaction Leikn, Mlrkrida
mungandr in stanza 50. Grt-
and the blackening of matter S6mr, Suttungr S
mnismdl 34 talks about many
more giant serpents which are such as in <<svdrt verda s6lskinrr, and Sokmimir are :

akin to Nidhijggr down below and giantesses ::-::

"the sunlight went black", and
the roots of the world tree:
black. In addition :.-
,<Ormar Jleiri liggja und aski ,r.s6l tdr sortna>>, "the sun turns
pat of hyggi hverr
Yggdrasils, en
black", in Vdluspd as the worlds
calls a giantess
1suidra apa: G6inn ok M6inn, "Svivor the blac.- ;
peir ro Grajvitnis synir, Grdbakr and its inhabitants are dissolving.
ok Grajviilludr, Ofnir ok SutiJnir, parmdl I 1, Gri"i.; ' ,,-'
Black also corresponds to the
hygg ,b at e slqli meids kuistu a steed of the l=
night and is a natural symbol of
the underworld and hlpotheti colored horse' , C-.;
Cf. SuarthiiJdt in Tolley 2009 I: cally so also of resurrection. In see under Gricl' --
fact, the Old Norse term purs is road", is connecle;:.

in literature most often with the World of

The Icelandic r',--:i
Darkness which is named Niflheimr; hr{m- is directly
word niger, as th. 1;
associated vrrth hrimpurs, the giant race defined in Norse
the Latin word .;::- .
firerarure to be r.ising irom Nitlhe,,nr
;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.,,
ruler c.[Mfspeilsiieimr Sur:tl, his uar:re mreans ,,the
rl, ille r:olcr Biack tJne" and he is also poteutialiy called
r . =;,rs the"y tlre Blaci< F{eaded (Jne,,, in Voluspri in sktt.wuttas.
,.:l,1li:l*r;:, the sp,rrclingl.v, Alsrrartr, Ama, Amgerd4 Ami:,
- rii. "lise;,se Au rgeimi r, Ar-rr:glirrrn ir:, Ail rn lr, 1ll ain n,

. ;i dS ;i SVjII - i1*1, { Iriinaeri}r, Flrimurimni,i .l1ri- *r:]b"'g .:r'gr;r:r; ir,

,. .i:r i,iie dis- .'nni1 iirirr:1rurs, ir-ngerdr, [mi, im'", ,,,]r;ri'",r,1,,,,',,',.,0'',
.,.r:i i:i.action 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':
- tratt'er
.t )
r, \JI5A/fi >', atie,i S,kr*irnir are ali rianres cif gianr.., ]:Jil:":i1;: ::;;
anirr grantesses r:,.,1ating Srrlt.r ':rr.-l t.ii;ri
:", and t": iire cr-llor irrr:

r ilril iurns biack. in aclclitio* to tiie al-,urve, Snorrl ;::il:j, ':,; ,,.,1;

..rr- wcrlds c;r1ls I giatltess <<iri stittt; Sttit'br>r, .,tn,,r".,--, SrittLtir'{r' inil;
'Svi,,,nr the black ,,iie,', :.c
. .irrsoiving. in ,skcildsi;a- i;i;},..,, 't"'.t'
-,,::, to the pu.rnr.i! L]-. {,-ridL;r sjfj is a:-r epit}ret for
::r lt-iir<ii of a steeci of'tlre gi;ultess, the woif; ,sJrl rneans ,,a sorjt_
r otlL eti, cr:iil,,:ed horse" (f,lleasby-Visfussol I E 24; l,gilssr:n
. , ,u
i93l ;

-':,-t:i-rli. {n il:e 11y,jgr {-;{iir'} ,:lrd it

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

- : ri: fiill"s is road", is coi:nerctertr to "r.:ight", ,<titt.,>

. t \'otrLrl o{
The l,:eiandic r,vor"ri sl]nrfrt i:laclE represernts the l_atin
r: ,"iirectly
warrl niger, as the trceianriic ward bilkkr co.rrespronds
-,r. in i{orse rcr
tlre Latin ',,oictrd e.ter, de;rct. dusk_v,.rr.lriach (ibicJ; seu: under
blakkr). Blakkr is e.g. an epithet for wolves in Norse po- in Gylfaginning LO e

etry (ibid.) and links this word with the giants and the N6tt was black (syt
underworld. Analogous to the color black are the Old her kin, which rnust
Icelandic words hrim and hrimugr, meaning soot and first husband n'as c
sooty black (iUia.). This could literally suggest an Old with the dead. N6u
Norse conception that hrimpursar were perceived as Audr, a name lt'hich
black or of darkness. Another example is when the rbsir word audr, meaninl
bound and imprisoned Fenrir on an island called Lyrgui sons to death and t
far out in an ocean called Amsvartnir, dmr meaning dark Loki's sons, Nari an
and suartr black (ibid.). A lesser substantial instance, but a thurs it makes )ir

still worth mentioning is found in the saga llymiskuida Audr of thurs-des,

where D6rr visits the very wise (hunduiss) giant Hymir, husband, father to I
underworldly apoc:
whose halls lay east of Eliv6gar in the underworld' This
together with that stanza 10 where Hymir has icicles in
Loki and the hordr
Ragna Rok Naglf
his beard suggests a Nifl-descent. Hymir lets F6rr take
one of his black oxen (alsuartr uxi), and a story similar to s1).

detail and wording is found in brymskvida 23 where the

Blackness and darl
thurs by the name Frymr brags about his black oxen (iixn ciated with death
alsvartir). Bear in mind that the adjective svartr is only Gylfaglnning 49, 1,

mentioned eleven times in all of the Semundar Edda. nine nights on

Helvegr through
The night was associated with sorcery and thurses by the
and deep vallels or
Norsernen. The giant Norr (Norfi and Narfi by Snorri in
Compellingly, her
Gylfaginning 10) was father to the giantess N6tt ("night")
linksJotunheimr (t
according to Vaftrildnismdl25 and Alufssmdl29. Snorui
giants)1, the horsc

rolves in Norse po- in Gylfaginning lO explains their giant descent and that
r the grants and the N6tt was black (svartr) and dark (dokkr), so was all of
: black are the Old her kin, which must have included her father Norr' Her
meaning soot and first husband was called Naglfari, which connects him
rl\- suggest an Old with the dead. N6tt and Naglfari's sons were all named
$'ere perceived as Audr, which could derive from the Old Icelandic
a name

ile is rvhen the risir word audr, meaning fate or destiny, and would link the
island called Lyrgui sons to death and the dead. Norr-Norfi-Narfi is one of
', ;inrr meaning dark Loki's sons, Nari and Narfi, in Gyfaginning33'As Loki is
ta-ntial instance, but a thurs it makes Norr, his daughter N6tt and her sons
he saga Hymiskuida Audr of thurs-descent. Correspondingly, N6tt's first
uCur.-s) giant Hymir, husband, father to her sons, shares the same name as the

e underworld. This underworldly apocalyptic ship of the dead which brings

Iunir has icicles in Loki and the hordes of thurses to the gigantomachy at
Ragna Rok: Naglfar (Valuspti 50-51, Gylfaginning 43'
fmr lets F6rr take
n,J a story similar to s1).
rh:Jc 23 where the
Blackness and darkness was by the Nordic people asso-
his black oxen(6xn
ciated with death and decay. In 1
There is an actual place in
ective suarfr is only
Gyfaginning 4e, Hermodr rode
brnundar Edda.
nine nights on his horse on desolate and inhospitable
mountains' It
Helvegr through black (dAkkr) place of tall
p and thurses by the
d Narfi by Snorri in and deep valleys on his *ryto u"l 3[:i]"Tj*:":i}j.:ti];
from their
ntess N6tt ("night")
Ccnnpellingly, here Snorri inter- the J<itunheimr
links Jotunheimr (the world of the
Ah*smdl29. Snorri
giants)l, the horse, the number 9, the night, the color

black, the underworld, the world of the dead and Hel in lands of the thurse
one sentence. name of the rush:

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- If you are farruia:
Vigfirsson 1874), Helbldr, "black as death" (ibid.); most that the esir are:..
likely after Hel was seen as a black hue in the Old Norse thing or the marr::;
mlthology (iUia.). In Gyfaginning34 she is explained to Thursian ante;ei.
be <<Hiln er bld hdf en hdlf med hrjrundar lit>r, " she is half Hdvamdl, Odiru::
black and half flesh-colored." Also, Aurgelmir's name a fragment oi th= ,

Bl6inn from Vdluspd 9, "the black one", connects black- 28 and Gyl.f,ig:,:,:,'
ness with the Thursian race. offering to get :.

knowledge (\fun::
The Old Icelandic ,rmyrkrrr, "darkness", is, not so sur-
even takes couis"-
prisingly, bound to the giants and the underworld as
self and his hos: :.:
well. E.g. <<myrkrida>>, "troll women who ride in the air at
from the u,ori,l "'i
night" in Hdrbardslj6d Z0 (Egilsson 1931) and "witches
present and the :;:
were supposed to ride on wolves by night" (Cleasby-
Vigfusson B7a); <<myrkuidr>r, "forest of darkness", in lnVaJpridnisn;. -

Lokasenna 42 where it says: "when the sons of Mirspell giant Vaftrudr::

come riding over the forest of darkness", and in Vti- primordial lisi;:
lundarkuida where troll women flew from the east over mikla kved ek ,,'.;'
the fordst of darkness, ,rmyrkvidrrr, later longing back to j6tun.>> In Sk;'"::-.*

the forest as if they lived there. The darkness over the dmdttki jdttutt', -- ''

is said about t:::=;

:, ar:d Fdel in irnds of the thurses rn Skirnismdl 10 and $trkfara rs lhe

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

i,.i - 15 e{-.}i.}.-

I --i i!-*]aedia
_ , ,_ reaS5y- ri r
if vou are familiar with the Norse Xiterature you knon,

, r:,1.J; t].losL ihat the resir arc nct born with the knowiedge,:f every-

- ,'i ldorse thing or the mantic ability to foresee the future; but their
,..:1,i;irred tc fhursian antecedents are. For exafilpleJ it is told in
l13 is.naii Iftit,r.trniil, Odinn iras to sacrifice himsetrf severeiy 16r gain

,'ril-':i i.lame r fraEment of the giant-r' primor<lial wisciom, in Vdhspd

-rr, i:l l;iaci.- 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
l-',lr :ltJ SUI:-
:r,en takes counsei of lv{imir's decapitated head fbr him-
l.'r'irrld ;rS
:;elf anC his host ar ii-agna Rcik" in lrijlttspd 46, and a vrjl,-ii
iri lh+ air at
Eom the w-orl<1 of the giants prophesizes abe'rut the past,
. -r '',.r,itciles
present anC the future intioluspti.
i. i leasby-
'..r.klless", in l.n Vafpri"dnisrndl I Odinn says before going to visit the
. ,.i hdrispell giant Vafprridnir; "I am very eager to learn about tl-re
. 'jl il1 1/o- prin-rordial r,r,isdoin frorr the all-wise giant", nfaruitrti

. i .-iSt tl\reE mikla kved ek rnir a _{ornu"'*t st6{utn vid fuann inn alsuinna

: ,:q b,acir to jbtun>> trn Skirnisvndl l0 the thurs G,vmir is called

:':: ilVef'the iwttittki j6tunnr,, "the r.ery rniahty giant"" In lzoluspri I it

is sai<i atrout ttr-rree t1-lurs:-mai<1s: " ".. until the three Thurs-

maids come, very mighty, from out ofJcitunheim r',, ,runs Garn"r::-
prjdr kvdmu pursa meyjar dmdttkar mj6k 6r lllC =--:
littunhei_ \l ---
ir :-,
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
Within the Thu;s.

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

venom, and ;;;' :

j6tunn", ,<sd blr i Dolleyju purs, hunduiss jotunn>>, to men_

flowing as a t,,c;
the spirits of :::t
tion a few. Throughout the Old Norse sagas, the risir are
well as the p,--:s,:
always looking to gain knowledge from the wise giants,
the primordia. ,;
so why isit that the giants have an inborn all-wisdom and
ginating from :-.
the mantic ability to prophesy about the future, but the
of Ginnungaq:p-,
gods have not? It has to do with the fact that the giants
whole idea ol : :
i over are much older than the gods
and again, a[ kinds of from the mrllo-;,
giants in the Edda are called and the thurs race is a direct
either <<inn aldni jdtunn>>,
(vaJprildnis,,,.i'. l
bloodline from Ginnungagap_
old giant", or something syn- Gylfaginning 5 ':.:
onymous. ' Chaos, meaning their essence is
the furious fla;r,=.
Ginnungagap-Chaos.t This is
creation. The l;r :
why the Cult of the Thurses uses the adjectives acosmic
dom got actir-a:ei l
and anti-cosmic together with the Thursian power.
emanated into -,';:-
Acosmic refers to the Thursian power outside of the
giant well Hle::="
cosmos and anti-cosmic is the Thursian power when
acosmic origln :c
penetrating the cosmos, the antagonistic power which is
so when the u:::','=:
working on defeating the gods and all of their worlds at
accordingly po:s --:
Ragna Rcik:

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-
Vaftridnismtil 3l
the spirits of the thurses,l as wise giant trt
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:"]'
(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

accordingly poisonous for any cosmic inhabitant'

But 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
also wakes up the slumbering anti_cosmic
spirits inside
the universe and reminds them of the true and
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
gods want to drink of this poisonous water?
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
nate all, even what lies beyond their worlds.