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Laguz and the Quantum Energy Effects of Water

By guest writer Nicole Hunter

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The forest and water are so closely interconnected. If you remove the forest, you remove the water at the same time. If you destroy the forest you destroy the water because instead of flowing in coolness under the shade of trees which is the way nature ordains the water to flow, it flows out into the sunlight and loses its energy. Watercourses are shaped by winding curves and shaded banks to protect itself from direct sunlight and its low temperature and natural flow are the condition necessary for water to preserve its supportive and carrying strength.

Viktor Schauberger concluded that a natural watercourse allows for a natural buildup of energy. The trout uses this energy, which flows in the opposite direction of the water, when jumping high watercourses in the moonlight. When looking at a waterfall, you can distinguish this energy flow as a natural channel of light within the stream. This whirlpool of energy is instinctively sought out by the trout to suck them upwards and over. Schauberger witnessed this phenomenon repeatedly and came up with new ideas of motion:

“I did not trust my generally observant eyes anymore, when suddenly an almost head-sized stone begun to move in a circular path in the same way as a trout before leaping over a waterfall. The stone was egg-shaped. In the next instance the stone was on the surface of the water, around which a circle of ice quickly formed. It appeared to float on the water surface, lit by the full moon. Then a second, a third, followed by other stones in sequence went through the same movements. Eventually nearly all the stones of the same egg shape were on the surface. Other stones of irregular or angular shape remained below and did not move. At the time I naturally had no idea that it was a case of synchronicity of events, leading to a unique form of movement. This movement overcomes the force of gravity and allows the stones of regular shape to come to the surface of the water.”

He experimented with the concentric spiral movement in both water and air and showed that levitation is possible when the speed of the spiral is rather fast.

Fc = mv^2/r

A hyperbolic spiral is externally centripetal, and internally moves towards the center. We find it abundantly in nature, in water’s natural flow, as well as blood, and sap. We may observe the hyperbolic spiral in macrocosms in the forming of a galaxy, where the energy from the periphery rotates towards the more dense center, or in microcosms like DNA molecules that have a double spiral structure. Centrifugal force occurs in nature destructively, to dissolve energy and break up a medium. Nature uses this force to disintegrate that which has lost its vitality, or has in essence, died. Biotechnology using this sort of movement causes upheaval and poor results. Schauberger recognized this and sought to invent new technologies with hyperbolic concentric motion, which nature uses to build things up. The centripetal hyperbolic spiral movement causes falling temperatures, contraction, concentration, implosion and biological improvement, and in nature it switches back and forth continuously with centrifugal movements, rising temperatures, heat expansion, explosion and biological decomposition.

Helena Blavatsky wrote,

“In the Scandinavian Eddas, the honey dew, the fruit of the gods and of the creative busy Yggdrasill (bees), falls during the hours of night, when the atmosphere is impregnated with humidity; and in the Northern mythologies, as the passive principle of creation, it typifies the creation of the universe out of water: this dew is the astral light in one of its combinations, and possesses creative as well as destructive properties.”

But there can be no development, without growth.

To grow and build, there is a sequence of charging/discharging energies, and a balancing of these charges between the voltages of the atmosphere and the earth. To utilize this charge, there must be insulation between each varying polarities, otherwise you’ve essentially got a short circuit. Schauberger described it as “a skin that the earth must have around it.” This is why it is of utmost importance that the forest not be stripped bare; the covering of vegetation acts as that skin. It is also a key to the origin of our race. Just as the flowing water relies on the vegetative covering of the world, so too was it the case with the birth of the first modern Europeans, where during the times of the extreme cold of the Ice age by which our earliest ancestors evolved in Europe also relied, where through the arid glacial climate, the small patches of coniferous forests clung to the flowing water bodies in the river valleys and rock overhangs that acted as the roads for the fall reindeer migrations and grazing spots of mammoth and aurochs; places where our first forefathers set up winter camps for the local clans and conducted the mass seasonal hunts that our people relied on for survival. It is here along the flowing water of melted Ice between the vast stretches of tundra steppe where all life congregated for survival in the harshest condition of the last glacial maximum and where the terrain of the continent had the most powerful influence on the evolution of life.

Our bodies are mostly made up of water, and that same water that replenishes us will again be returned to the earth. Our energy is the same, because energy cannot be created out of nothing. There is an eternal recycle of energies. Consciousness is, therefore, given to us temporarily by the permanence of the ether of the cosmos. Water is a psychically chargeable medium, as is any vital liquid, like blood. Fluids carry the life force and act as a bonding medium for spiritual conceptions. Representing the Well of Wyrd, Laguz holds all the secrets of the unconscious and the collective or universal knowledge. It is the astral ether, a fluid existing beyond the range of human senses, a flowing current, an ocean of the cosmos full of charged, powerful particles. Laguz is the universal ocean, of past, present and future. The human unconscious lingers beneath its surface, and we must dive deep to bring it to the surface of our conscious mind.

When a river is forced by its natural terrain to flow through narrow sections, the velocity is much higher through the narrowest points. You can do this by artificially narrowing a river’s bed, or introducing a longitudinal vortex. Water naturally tends to form vortices, especially with the influence of gravity accelerating its flow. The axis of the spinning motion coincides with the way the water flows. Not only do they increase velocity, but they decrease temperature, and increase density. As the vortex develops, the water cools, shifts and grinds sediment, thereby becoming infused with trace elements and nutrients, while at the same time building up its internal charge of pure energy. As the vortex approaches the ford, the flow decreases, the water warms slightly and begins to deposit its store of trace elements and nutrients and at the same time, prior to beginning its vortical rotation in the opposite direction, radiates its accumulated charge of pure, life enhancing energy into the environment along a plane perpendicular to the direction of flow. Schauberger called it the “Energy Cannon.” However, if the life energy of the riverwater has been badly degraded due to faulty methods of river regulation, then instead of longitudinal vortices, vertical vortices develop, which radiate life-destroying energies laterally into the surroundings along a horizontal plane. We can observe natural vortices in a water faucet. As the water picks up speed, it will form a funnel shaped vortex.

Under a microscope we can see that the implosion vortex has a cleansing effect, and that the water is more homogenous than it is before passing through the vortex. This means it will have a better biological effect on all living organisms: plants, animals and human beings. It is important that we work with what nature has so clearly shown us. Chlorination and other chemical and artificial processes need to be eliminated from our drinking, bathing and agricultural water. When having water flow through pipes we must utilize a proper form. Schauberger found that the shape of the kudu antelope’s horns, another example of double spiral structures provided by nature, was the correct form for water transmission.

The secret of life is dipolarity. Without opposite poles in nature there is no attraction and repulsion. Without attraction and repulsion, there is no movement; without movement, there is no life. It is thus, that Laguz is the ebb and flow of life, our dark and light currents. The most important fact about all of Schauberger’s theories, is that we must work with the building processes nature has already provided us with. The central stave of Laguz is Isa, and we can easily see this as the melting of ice, the result being the flow of water, the natural bending of the life-energy. When Laguz is revealed to us it means thus: that only by attuning to creation will your life

truly flow as it is meant to. Emotional balance comes from harmony with creation around you, just how we must work with water’s natural centripetal movement, spiraling inward, to build and grow. It is exactly why a merkstave Laguz means you have corrosive and destructive elements in your life, as centrifugal forces, spiraling outward, work to dissolve and dissipate that which is dead. We must remember not to view merkstave as negative, but as a reminder to connect with the energies around us and use the flow to our advantage.

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The importance of Cooking in Nature

Did you know that the writer and director Guy Ritchie invented and sells his own custom BBQ grill? He calls it ‘The Gentleman’, and it sells for between £2500 and £50,000 depending on how many seats you want.  

Allegedly, there is nothing that makes Ritchie happier than hosting, cooking, and making people comfortable around a fire. Isn’t that strange? 

No, not at all… obviously. 

Now, whatever your stance on the man or his films, this enjoyment of hosting is not something that should be at all foreign to you. It is an enjoyment reserved in praxis for those who have ‘enough to go around’. It is a social practice wherein one’s wealth and power serve as conductors in the further generation of connectivity and stability within a collective or group.

When I say ‘enough to go around’ I intentionally divert away from two extreme opposites. The first camp I exclude are those who give, but have not enough. When the generous ‘don’t have enough’ or simply a surplus, the receiving party cannot deem them magnanimous nor stable enough to be considered for a role of ‘provider’. This isn’t a bad thing to any degree, infact generous people are equally given loyalty by those who are blessed with their good deeds, I simply mean to differentiate between those who have enough for several good deeds, and those who simply wish to share what little they have with those they choose. 

The second camp being those who give, with the intention of garnering loyalty or favor, yet have not the resources to do so. These parties often have very selfish intentions and aim to show more wealth and abundance than they truly have. 

It is clear that protection and comfort are driving factors of the human spirit. No matter the circumstance, we constantly strive for that which would satisfy our human urge to care for those we deem as our tribe. This cannot be accomplished in one deed but rather through the culmination of several. It is the ultimate goal of man to not just survive but thrive. In order to reach this pinacle, those of its following must create strong walls, provide resources of value and eliminate threats wherever they may arise. Those that do not feel this urge are in themselves, not entirely whole. Suffering both personal and spiritual displeasure, these individuals ultimately plague their own lives with formulated and false struggles.

Do you know why we progress in all fields and constantly grow?


It is because since the very beginning there has been no greater position for a man than that of the provider. It fills us with pride, and drives our every move in this life, and possibly the next.

The fire represents the gathering, and the display of one’s provisions and comfort. The hearth, the hall, the feast, the fire. These are subconscious symbols that our brian enjoys metabolizing whether we know why or not. Symbols are so very deeply rooted in our psyches as organisms, and some things and ways we act go so far back that they even supersede many components that make us feel like us.

Remember to always scoff at those who say ‘I’m a lone wolf’ with some sort of false pride. It is so factually untrue that the amount of mental summersaults that damaged person must have undergone would put them right at home in the Cirque du Soleil. 

Together around a fire with other men who yearn for responsibility is one of life’s highest glories. Where we might stand cold together in the night — no matter the weather — and to create an ancient friend through the sacrifice of the forest’s debris, this is the highest of all things. The ‘need fire’ (Nauthiz). 

To build a great hall or home around that fire, and host gatherings of many there, and to feed their hunter as well as their families; to fill their ears with song and stories. This is the thing that keeps us getting up as we are constantly beaten back by the waves and death throes of lesser experiences. 

Yet, even those demons and shortcomings that we thought kept us small for so long, did no such thing. They built us higher than any man who felt anything short of their gnaw. 

Even those beasts and sorrows have a home in the halls of great men who still have tongues, and now drape themselves in the finest of garnets. From fine seats at the end of firelit halls do those stormborn sons of the Allfather wag their tongues for tales long gone. 

And all those who love us and need us will listen with intent. With ears, eyes, mouths full. They will yearn for the cold as they sit amidst your warmth. And there is nothing greater than this. To have fulfilled your duty as a man of industry, and to inspire those of youth to become as cold, or even colder in the search for their own halls.

For us and our people, we gather weekly in the woods and share the various foods, drinks, stories and songs we have attained so far on our journey towards the hall. And as our numbers grow, so too does the warmth around that place we built so long ago.

To keep healthy discourse, competition, food and flavor is to keep a healthy group of growing souls as they care for one another amidst nature, our oldest ally and foe.

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The Man-Myth Protocol

Jenny Nyström’s depiction of the Germanic hero Sigurd

Traditional accounts of early medieval England, including the Anglian Chronicle and even the writings of the Christian monk Bede, posit that several early rulers of the seven Anglo-Saxon kingdoms ultimately descend, quite literally, from the gods. Likewise too are many of the men who rose to rule the first incarnations of the Scandinavian nations said to trace their ancestry to the god Odin. This is a motif that, though particularly common amongst Germanic cultures, can be seen in historical accounts in many traditional cultures the world over: the Japanese imperial house of Yamato traces their lineage to the deified sun, Amaterasu-Ōmikami (天照大御神); the Sumerian King List, first scribed on clay tablets around the year 2000 B.C. describes “kingship” as having been “lowered from heaven”. 

These royal characters share a pedigree that supersedes normal earthly reality and instead forces a distinction between them and common people, even those of noble birth, that cannot simply be attributed to their political station. Even the emperors of traditional Japan, once literally considered to be personifications of the sun by their subjects, are not really divine in the sense that beings of myth or orthodox religion are in a cross-cultural sense, as Emperor Hirohito himself proclaimed plainly at the end of the Second World War in his Ningen-sengen (人間宣言), or Humanity Declaration.

But what about those individuals whose lofty deeds furnish the folklore of so many cultures, whose divine ancestry is more direct, more recent? Those that the Roman poet Ovid termed semideī – demigods? Those characters endowed with abilities whose mysterious ancestry included more recent connections to the world of the supernatural, such as Hercules-son-of-Jupiter, the Finnish Gandalf-equivalent Väinämöinen, or the Irish hero Cú Chulainn, the progeny of the god Lugh? More intriguing still are those that Greeks such as Homer or Hesiod called hemitheoi (cognate with semideī), who were so considered not due to traceable divine ancestry, but rather due to their exemplary behaviour that mimicked the heroic powers of heaven so acutely that other mortals had no logical course of action but to consider them as existing in the image of gods.

At Halithaz we freely admit that spirituality from around the world, particularly Indo-European traditional beliefs – specifically those of the Germanic cultures – inform our perspective on all things. Perennialism, that is, the notion that genuinely Traditional spiritual customs from all cultures stem from a common source of divine inspiration, that universal monomyth motifs can be found that underlie parables much greater than the sum of any of the systems they stem from, is one of the core values that colour the Halithaz worldview. However, in certain instances, it must be acknowledged that there is an intersection between the common man, and that of the heroic one: a veil that, once crossed, can act as the impetus to catapult an individual of seemingly ordinary material substance into the realm of the divine, onto the hero’s journey. This is the same bridge over which Achilles and Hector travelled, that does not require the lineage enjoyed by Swedish kings or Japanese emperors, or the recent divine ancestry of Hercules or Cú Chulainn in order to be traversed. 

Among these men is the greatest and most inspiring substance of myth. Some – through factors beyond their own control – find themselves endowed with divine power that sets them apart from mortals, while so many others are pressed by the duress of necessity and the daring that compels men of mettle to inject themselves into the trials that go beyond that of an ordinary life. Who can look upon the substance of these true demigods and deny their destiny as being anything but equal in mythic status to those whose lineage stems from the gods? The Italian Perennialist philosopher Julius Evola speaks extensively on the contrast between the chaotic, illusory state of becoming versus the predestined, autotelic and eternal state of simply being, and there is no greater example of the latter than in the mortal hero whose path could never have been anything less than finding himself a peer of the likes of Hercules. What makes such men, these hemitheoi, pass from ordinary reality into legend, and legend into myth, wherein they find themselves among peers of celestial origin? What makes a hero, a true demigod whose origins lie in the dirt of the earth rather than the dust of the stars, yet still ultimately of internal substance that vastly exceeds his phoenix origins in the ashes?

While the great monomyth, the hero’s journey, has been studied extensively and its process described in rigorous detail by philosophers, writers in the field of comparative mythology, and pundits of psychology like Lord Raglan, Otto Rank, Carl Jung, and most recently Joseph Campbell, one must also examine what traits these mortal demigods had in common, the substance of the internal alchemy that they underwent as they rode the whirling wheel that separates wheat from chaff, and turns ordinary men into beings fit to sit amidst the gods:

Courage – the spiritual fortitude to rise against adversity, to embrace the process of being in an Evolian sense, as if on a predetermined track, as opposed to the intentional state of becoming, of making some conscious attempt at waxing into something greater that the hands of fate clearly have not allotted oneself.

Will – that “thoroughbred quality” that, like the guards frozen at their posts in the ash of Pompeii that Oswald Spengler wrote about in his Man and Technics, is related to but far greater than the similar but inferior trait of duty, as it stems from an internal condition rather than an intentional adherence to an external norm or obligation. 

Honour – the code of value-adherence, mutual and self-respect that led to such acts as the carving of one passage from the Swedish Sjörup Runestone, detailing in commemoration that one hero called Ásbjörn “[…] did not flee at Uppsala, but slaughtered as long as he had a weapon”.

Selflessness – the embrace of the destiny, and the acknowledgment that the spoils of war, the fruit of the other values, the glory and the ascendance to a level of notoriety and spiritual, heroic substance that supplants the status of ‘virtuous, competent man’ is simply a consequence of the process of being, and a supplementary balm to the frank act of embodying one’s heroic destiny.

When all of these exemplary traits are allowed to exist in the Uranian and static condition of simply being, similar in its quietude to the state of transcendental detachment that Buddhists of the Japanese Zen school might call Kenshō, or divine insight, those who look with speculation at the titans of the past will judge one’s life accordingly. No man of mettle, no hemitheoi of earthly body and aristocratic soul, ever asked for his lot, ever fought for the express purpose of becoming a fellow of those whose blood roils with the mercury of heaven, but rather found himself in the grip of the scales that measures renown and individual mythopoeism against the traits discussed above. The hero, the man destined to become myth with not a drop of material god-substance inside of him, does not look outward. Heroism was never truly the goal, and never should be. There was never an Achilles that killed Hector for spoils, that laid waste to Troy for the glory of doing so, but rather found himself compelled by his adherence to simply embodying the condition of his soul. 

Those who cannot rise, those who mythify, venerate, and may eventually come to deify and to worship the cleverest shoots of this earthly loam, are those who, quite retroactively, decide who has won the right to join the rank of the divine. Through deeds and traits, through the ghastly and beautiful substance of heroism that drips like blood from the wounds of Christ, the wheels that make heroes from men simply being are greased and made to turn. There is no choice, there is no recourse, one must only answer the call of their own blood, and find that within the annals of genealogy, descent from the gods does not matter – so long as the seed of heroism rests inside the mortal body. Who can say that there is not some sense of parity between those like Hercules and those like Sigurd? When they sit next to each other, the blood of both teaming with the same celestial nature, potentiality or origin is no longer in question. There is only the fulfilment of the heroic soul’s destiny. . 

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Praesentia Regia

One of the most interesting feelings I can think of is when I walk into a room full of people I don’t know for the first time. Maybe you got invited to a gathering of sorts, or maybe you’re giving a performance or lecture of some kind. You walk in and when everyone’s eyes lock upon you, you can feel the immediate thoughts of others. You can sense the minor emotions that seeing your presence for the first time invokes, or doesn’t. 

Subsequently, let’s say you are part of that same crowd. A person you are unfamiliar with walks in. What do you immediately think upon seeing them? Does the way they present themselves whether in appearance or character generate a feeling within you? Maybe you’re impressed by them. Something about their overall persona or their physical appearance makes an impact on you before a single word is spoken. On the flip side, perhaps, it’s like they never even walked into the room at all. 

The difference lies in presence. The first thing people feel when their path crosses yours. Many people are extremely intelligent, and extremely skilled. Perhaps they’ve had great success through hard work, or have led a life of adventure and ardour. Perhaps they have certain motivations which align with your own which could lead to a friendship, or something even bigger down the line. 

But if you never felt so compelled to converse with them to begin with, then you may have never discovered those desirable traits, rendering them, to yourself anyway, moot. If the first immediate interaction didn’t spark that childish sense of wonder and intrigue within you, then they might just blend right into the wallpaper. 

Being present, and being a presence are not one and the same. 

Euhemerism is a theory from the works of the Greek mythographer, Euhemerus. This was in the sense a theory of apotheosis. The deification of mortals into the echelons of divinity. Euhemerus proposed that the gods were in fact a product of real human beings; of real human achievements. Royalty and conquerors alike, who through time, legend and tales ascended to godhood. 

Early Christians however embraced, and began using this theory as a means of discrediting polytheistic pagan faiths. Even in more modern times, oftentimes Euhemerism is a way for atheistic views to try and justify their beliefs. That the gods our ancestors worshipped are little more than exaggerations of the undertakings of men. 

I’ll leave it up to you to draw your own opinions from that last section, but I truly like the core idea Euhemerus was getting at. 

The idea that through individual pursuits we can become something relatable to that of a god. The demigod, an individual of flesh and bone which carries with him an aura of something bigger. 

Imagine the immense presence folks of this calibre would need to exude. From ancient heroes, to Kings, Emperors and Jarls alike. The respect they would have commanded from their people. The fear they would instil in those who opposed them. Wherever their feet would tread soon others would know their name. Know of what they accomplished. Their names resonate throughout the history books and mythological tales. 

Ancient Egyptian Pharaohs were believed by their people to continue their rule long after their own death. That they would reign onwards within the afterlife. Their very graves were a sight to behold. Lined with riches and relics to ensure a life of lavishness even beyond this plane. 

 Look at the Apotheosis of Washington, a painting within the United States Capitol building, which depicts George Washington among the heavens, seemingly becoming a god in his own right. The first president of a nation now sitting alongside the divine.

That is what I call having a fucking presence. 

Many men are content with merely being present. They have their group of buddies they go to the bar with on the weekends and think that’s enough. I mean they are included in the group after all, right? They may have a sub-average yet comforting love life, and decide that’s good enough. They think that merely having a bland exchange with newcomers to their life is a fine introduction. That it’s all just “good enough”. That’s all going to reflect in their outward persona everyone else sees. 

This kind of guy may approach a woman at the bar on a night out, and after stumbling over his words to order a drink for her, she ends up accepting it. But after some flaccid conversation it stops there. But meanwhile you have a man with something much grander about him, to the point where she’s fidgeting in her seat after the first words alone. That’s having a presence. 

I pity the man who says “I wish I was as cool as that guy”. Well, what’s stopping you? 

This sounds like a copout to my ears. Yearning to be like somebody you automatically assume you have no chance of measuring up to. That’s just shooting yourself in the foot. You’re comfortable with walking into the room I mentioned earlier and having nobody notice. You’re fine with some casual small talk about nothing and people forgetting your name once they’ve all gone home. 

Everywhere you go in the online world now, you see guys calling each other “Kings”. On the one hand I like this. It’s good to see men giving each other encouragement, picking each other up and providing constructive criticisms. I hope that kind of positive reinforcement continues. However we should not forget the sheer weight that a word like King carries. Many do, and that’s why it’s thrown around so unjustly in some instances. Traditionally speaking to act as a king requires image as well as leadership. They are the face of their people, and therefore should show the mettle of their people through their own aura. They had skills of leadership, and often many achievements under their belts, but the best kings carried those on themselves as magnificent uniforms. 

Because a strong presence is a necessary component to regality. You have proven to people you’re worthy of being called a king. Otherwise it’s simply a masquerade. A shallow attempt by a lesser man wearing a transparent crown. 

The world may have changed from the historical periods of old but maintaining a strong, powerful presence wherever you go is eternal. Many try to mimic those who have this kind of energy but why would you undermine yourself like that? Why quash your own potential and automatically assume that some people are just inherently better? You’ve likely got that chad you wish to be within you, he just needs to shake off the dust and wake up.

Cultivating a powerful, striking presence wherever you go takes some cultivating, and no matter how good you think your outward persona is, chances are it could always be improved. Doing so requires effort, genuine courtesy, and above all honesty. Honesty with yourself. Let your own inner king grow and wear it as a badge of honour. Won’t take long before people begin to appreciate your presence rather than the fact you were simply present. This is your Praesentia Regia.