Loyalty, like a circle springing from the center of oneself, rises in forms of mandala, wall, tower, or ring. Collectively, it grants strength and continuity to the Order, the Horde, or the Clan, while individually, it cements personal honor. This circularity, an emblem of fullness and wholeness, is embodied in the ring, which, when worn on the hand, unites the spirit with the creative action of man. The hand, with its five fingers, evokes the Hyperborean number five, the column of ER, and the four pillars of the world, anchoring the soul’s commitment in a living symbol. That ring, inseparable from the body, remains until death, like an indissoluble pact. When its bearer departs, it must be melted in the funeral pyre or removed, thus closing the cycle of their earthly existence and mission on this side of the light. It is Óðinn, lord of knots, who binds us through the knot of the ring, as a religio, bound by a divine plan.
Rings of wood, bone, iron, stone, and noble metals have historically symbolized the power of the will, transformed into commitment, faith, or devotion. The ring may be a minimalist or complex object, but it must always bear an inscription clearly defined in the mind of its wearer. Sometimes, these objects carry a defining sign: a group of runes, a family emblem, a gem of identity, an implicit motto, or a sign of power and protection.
However, there are rings of a very different nature, always baptized by fire and blood, emerging from the darkness of history to represent a path that diverges from all conventional paths. Their design, never sufficiently explained by an anonymous creator, suggests they lack an author in the traditional sense. They are, rather, the urgency of an incomplete time that demands a future for their ultimate realization. This makes the object and its design a mystery that unfolds over the years, despite its veiled origin.
I wish to speak of such a ring, the ring of inner will that prefigures a collective circle transcending individual will and temporality. This ring identifies what we have called with a German word of profound significance: Sohnschaft. This term, while alluding to a brotherhood by filiation, emphasizes a vertical relationship with the Alföðr, where we all share the essence of being his children. We shall call this ring the “Runic Ring of Loyalty” (Treuerunenring) or perhaps, the Sohnschaftsring. It was worn by the members of a warrior and mystical order that fought on battlefields to earn it and, ultimately, vanished with it. Today, as that same war continues and has transformed into an inner struggle of the absolute spirit —a daily combat— the ring, potentially charged with a magical formula, acquires total significance. It is understood from a perspective that goes beyond the merely historical, transcending what was insufficiently expressed by those two men who imagined it. The ᛋᛋ-Ehrenring, now profaned as a mere collector’s item, attains its ultimate meaning one hundred years after the founding of the Order of the Will to Power, in these strange and sinister days. This occurs while the synthetic myth of this century, that of Artificial Intelligence, attempts, as if by a spell, to confuse all that is natural and supernatural.
The ring was designed as a symbol of belonging to a natural elite of blood and soil, which, through an oath, formed a timeless warrior-spiritual brotherhood. Tradition holds that the Ariosophist, military man, and mystic Karl Maria Wiligut (1866–1946), born in the same Kingdom of Ostara as Guido von List and Adolf Josef Lanz, was the one who selected the ring’s runes. With them, he sought to encrypt an implicit message that, at the time, may have seemed simple and insufficient for a ceremonial emblem meant to contain an entire Weltanschauung.
No documentary source substantiates such authorship. The only certainty lies in an official document from Grand Master Heinrich, the Begleitschreiben, a standardized letter of conferment that briefly explains the ring’s meaning. This explanation, in very general terms, is eminently characteristic of a military ethic and a limited runic interpretation, leaving much unsaid. In this letter of conferment, it reads: ‘Hakenkreuz und Hagall-Rune sollen uns den nicht zu erschütternden Glauben an den Sieg unserer Weltanschauung vor Augen halten…’ (The Swastika and the Hagall rune shall keep before our eyes the unshakable faith in the victory of our worldview…). Similarly, referring to the SIEG runes on the ring, the document states: ‘Die beiden Sig-Runen verfinnbilden den Namen unserer Schutzstaffel’ (The two Sig runes symbolize the name of our Schutzstaffel).
Consequently, if Grand Master Heinrich limits himself to the obvious within the historical-ideological context, after the Reich’s defeat, it is the profound realm that lends meaning to the actions of the men who passed through history fulfilling a precise duty in a brief moment of time called the “Era of the Hero”. But it is necessary to clarify the fundamental aspect we must retain regarding a key figure in relation to the ring and other ceremonials of importance to the Order of the Will, such as the so-called sacraments of marriage, baptism, and funerals—I speak of Karl Maria Wiligut, the “madman.”
For those who have read and used the Halgarita-Sprüche(1), Wiligut’s work, it is immediately clear that, alongside the evident mantric content of those quasi-magical poem-spells, one encounters primordial chaos. It is something that escapes control and reason but drinks directly from the sources of the unconscious: from that formless, spontaneous, and intuitive depth. Only a madman—or a poet, though this is not Wiligut’s case—can bring this to the conscious mind, for one who operates beyond the limits of typical rationality is, in fact, more receptive to those raw, unfiltered expressions of that inner landscape.
Thus, we cannot view Wiligut in any interpretive way other than as the madman he was—not as a charlatan or a psychotic with “fits of madness,” but as a wise madman who, from the margins yet within an Ariosophical cultural context, perceived truths that elude the conventional mind. His small contributions was one more seed to glimpse a manifestation of the divine that crystallized in those years, transcending the visions of all those mystics gathered for the end of an Era. It is crucial to consider this condition of Wiligut, his fantastical and at times delirious thought, or that unbridled and reckless ancestral memory, for, as evident as his deterioration may have been by the end of his collaboration within the Order of the Will, his contributions to ceremonial, like his writings (once the “idle chatter” is discarded(2), retain a mysterious depth that converges with the complex framework of Ariosophy prior to Meister Serrano.
The Whisper of the Runes and the Bindrune
Assuming that Karl Maria Wiligoten was the encoder of the ring’s runic message, let us see how that selection of runes and their configuration within the silver circle possess a definitive reading, harmonizing with Meister Serrano’s Doctrine of A-mor, suggesting a profound projection for an object that would otherwise be merely a valuable museum jewel. Without this layer of meaning, the ring would have no possible continuation, for its significance would have melted with the fall of the Reich, and its use in these times would be profane, appropriative, and empty.
It is worth recalling here that Serranoist teachings posit a tantric root in ᛋᛋ initiation. However, this is not merely tantrism as imagined by the impoverished mindset of our era—that cosmic consciousness for the dissolution of the individual ego, certainly not. It refers essentially to the confluence of more archaic and non-dualistic Aryan doctrines, which can be traced, deduced, or intuited. These doctrines revolve around Shakti (the Lady), the primordial and divine energy recognized and integrated by Shiva (the Hero), the pure and transcendent consciousness, where the body becomes a field of action for electric, polar (feminine-masculine) forces and energies that can be recognized and harmonized, enabling the awakening of the divine potential inherent in the strong, autonomous, warrior, and aristocratic Aryan. The Hero must use his conscious will and personal power to awaken this inherent divine potential, for undoubtedly, tantric self-affirmation leads to a morality of lords, and this, ultimately, is what this return to the homeland beyond the ice and wind is about. In this modern and European vision —capable of uniting the chivalric spirit in combat against the forces of evil, courtly love, and veneration of the eternal feminine— alongside a Shiva defender of Dharma and destroyer of evil, with his inseparable and intrinsic Shakti, we find the transcendent keys to the runes that Wiligoten placed in the enchantment.
The ring seems to confront the world and one’s own life with the powerful symbol of transmutation, the skull and crossbones, the Totenkopf, which first points to the warrior’s path born into a caste whose ethos is total devotion, sacrifice, loyalty, courage, and camaraderie. But this skull, common to many European traditions, is the starting point of a path resolved by returning to the star of origin, VENERIS, a journey toward the lost divinity, symbolized in a runic triad where the Old German word GOT is read, seemingly waiting on the opposite side of the ring, opposite the skull, supported by three runes that say much about the distinctly Germanic conception of divinity. We will leave this analysis of the runes knotted in the Bindrune for the end.
Set in this silver band, from death —the insignificance of the here and now— action is imposed, the combat against those dissolving forces, the journey, the quest for the Golden Fleece, the ascent of Mount Elbrus, the climb to the Venusberg. To achieve such realization, two SIEG runes [ᛋᛋ] appear, one on each side, marking a right and a left path, both runes inscribed within an ascending equilateral triangle. Placed within the triangle (the sacrum, “the sacred bone” offered in sacrifice to the Gods, the sacrality of our individual existence, Swadhisthana Chakra), they represent the Self that condenses the same forces of the UR-Mensch through the triad of body, mind, and blood. These two SIEG runes point to the polarity of forces, the duality to be overcome, two Wills that are one, He and She, Shiva and Shakti, consciousness and energy acting in the natural and visible world. The ray, the Elektron Sieg, is the manifestation of a Will, just as Zeus’s will is expressed in the ray; the superior man’s will takes the form of a SIEG rune. Thus, this Will, which is consciousness, is ultimately a “Self,” and these two SIEG runes represent Him and Her on the journey, whether in meditation or combat. Then, it is the HAGALL rune [ᚼ] that provides the ultimate meaning to this circle for the Doctrine of A-mor, standing as a reminder of the constant of Love, the fundamental line of that creation of the European soul that is Love in the virile sense of the Courts of Love and the legends of the Gral—a love-minne that implies action, loyalty, purity, and spiritual quest.
It's necessary to state here that Meister Serrano's vision is not that of a runologist, but a Runenlauteren, who connects with the runes to protect them from deviant or profane use, perceiving them through the Voice of the Blood according to how they approach the poietic mind, through their whispers, forms, and genesis. The Maestro notes that HAGALL derives from or is the origin of two other runes, MAN [ᛘ] and ÝR [ᛦ], representing the polar energies of he and she, the human, as identical and opposite signs forming a perfect unity, a rune that appears on the ring circumscribed by a hexagon, a remembrance of the AllRaune(3), which, to represent triumph, must mutate into a circle, for the circle suggests perfection, totality, and the return to unity or the culmination of the cycle. It is likely there representing what the Maestro designates as the path of the left hand, which we associate with individual development, the transgression of social norms for self-knowledge, and essentially the search for divinity within oneself —internal integration and transmutation— in contrast to the path of the right hand, which follows an external, stoic, and solitary discipline. The right path of the ring leads to the same but in the form of the two SIEG runes, masculine [ᛋ] and feminine [ᛋ], fused in the inner fire of a Black Sun ⚫ , our hidden spiritual Center, the source of primordial light and transcendence, namely, the Hakenkreuz 卐. Beyond its known symbolism as the union of opposites and matrix of dynamic dual forces, I wish to emphasize that the Swastika is the Serranoist NOS that Óðinn himself has knotted. In that sacred knot, the masculine and feminine principles merge, configuring the Swastika not only as the path and process toward resurrection but as the ultimate realization itself.
Since we are in a non-dualistic mental field, both paths are the same; in both cases, they are signs of reunion, symbols of binding, of Hierosgamos, of Coniunctio. Paraphrasing Meister Serrano, we can say that the heroes destined to triumph possess only the power of their will to achieve it, mentally uniting the masculine and the feminine to form the HAGALL rune [ᚼ], the Androgyne but now envisioned as El-Ella, ultimately represented in the VENERIS rune [✳], the Star of Origin, the Total Man and Total Woman, the ultimate telos.
The Concept of Gott and Its Importance in Germanic Spirituality
As we have said, it is from the Totenkopf, that is, from the corpse we are, according to the tantric tradition —a vision shared by medieval poetry that also emphasized the desolate condition of the knight-warrior without his Lady by his side— that the Hero and his beloved Heroine begin the journey to the divinity encoded in the GOT concept of the Bindrune. Here, it is crucial to examine the root of the Germanic term Gott. While this word progressively became associated with the monotheistic Supreme Being of the Abrahamic concept of God, its origin in the Indo-European context pointed to a non-monolithic divinity, a force immanent establishing a reciprocal relationship with the human being. From the Proto-Germanic *gudą(4), neuter gender (“that which is poured/invoked”), derived from the Proto-Germanic verb *geutaną, meaning “to pour,” we have two potential etymological approaches for the noun Gott, from the Proto-Indo-European root *ǵʰew-, which also means “to pour” or “to libate,” or from a branch of the same root *ǵʰew- (or a very similar one, sometimes reconstructed as *ǵʰau(ə)-), accessing the second meaning, “to call” or “to invoke” (as in Sanskrit hūta, meaning “invoked”), opening a field to penetrate the mystery of Germanic divinity.
From this tracing, we can assert that divinity among the Germanic tribes was understood more as a “higher good” or a “gift” that could be invoked. This force or power manifested through natural phenomena as well as human will. It was a gift that, through invocation —whether as word or music— could act among men.
The connection with Indo-European roots suggests that interaction with the divine centered on the human action of offering and calling. The Gods were not distant entities but were perceived as inherent forces manifesting through their gifts or “pourings.” Here we encounter a fundamental idea: the celestial sacred, properly Aryan, was seen as a “pouring” that the human being reproduces from the terrestrial sacred through ritual, libation, always as a reciprocal action: “What I am is through you, but what you are is through me”(5).
This man-god relationship differs markedly from that found in traditions centered on submission, typical of the desert tribes of slaves. For the Germanic tribes, their ruling caste, both warrior and priestly, could neither doubt nor fear those from whom they descended. Germanic polytheism responds, in essence, to an authentic cult of ancestors. Each of the Gods and Goddesses acted in a specific sphere as “root forces,” pouring their sap, understood as maguz: divine power.
This divine power, originating from the Proto-Indo-European root *meh₂gʰ- or *magh- (“to have power”), directly links to human magic. Returning to Nietzsche, we could even evoke the concept of der Wille zur Macht (the will to power) to understand this dynamic. It is likely that, following these lines, the ideas surrounding the will to power and true magic are linked, for magic is something that is or is actualized through a powerful will aligned with those divine “root forces.” It is a magic emanating from maguz, from ancestral and divine power, aligned with the will to power, conceived as an affirmation of existence and potentiality. In short, it is magic as an extension of being and connection with the “root forces.”
In other words, the extracosmic Self, as the boundless source, is the root of the microcosmic Self, representing the crucifixion and dispersion of the former. In this sense, the “invocation” and “pouring” of that potency onto the earth —whether as the power runes poured by Óðinn in his crucifixion, or as light, lightning, or water— configured Germanic divinity. For them, divinity is a descent of Will and Power, an entry into this world that begets the various Aryan tribes. The depth of their culture and worldview stems from this conception.
The Mystery of the Runes in the Ring
It is impossible to address the breadth of meanings that runes hold for us in our time without the visions that Guido von List (1848–1919) left as a spiritual revival and a path of mystical exploration for runic scholars, far from the academic realm. While we cannot speak of runes without mentioning the wise Gothar, precursor of runic studies and practice, Johan Bure (1568–1652), it was List who recovered a world of distinctly Germanic beliefs that demonstrated their permanence and vitality, despite centuries of prohibitions, persecutions, and death driven by Abrahamism.
It was List who also provided the conceptual foundation for the inspired visions that Meister Serrano expounded in his books on runes and the path of A-mor, because both shared that alchemical vision of spiritual contents extending its mantle from the runes to all that is visible. In List’s words, die Vereinigung der Gegensätze (the union of opposites), which touches each rune but especially the GIBUR rune, is pivotal for the analysis of the GOT Bindrune of the ring.
GIBUR, ꖦ the Hero’s Rune
For List, this “union of opposites” (coniunctio oppositorum) represents the reconciliation of complementary forces, such as masculine and feminine, light and darkness, motion and stillness. In the case of GIBUR or Gibor [ꖦ / ᚷ], the first rune of the Bindrune triad, this union materializes in the Fylfot or Swastika, combining the dynamism of the solar wheel with an immovable center, as well as the masculine vertical line with the feminine horizontal line fused in the immovable center, for in that center resides what List calls the „ewige Feuer der Wandlung“ (eternal fire of transformation), a process that elevates the Hero toward the Urzustand (primordial state), that is, the El-Ella, as we have been stating. The GIBUR rune itself is an incomplete, veiled Swastika, List tells us. GIBUR is the Hero’s rune, Meister Serrano tells us, which, to be completed, requires two IS runes [ᛁ], IsIs, Shakti, the Beloved. It is Óðinn himself in his sacrifice to obtain runic wisdom. GIBUR is associated with the divine gift converging in the Gott concept already described, representing the idea of giving and receiving, whether as blessing or sacrifice. As already expounded, in the Germanic conception, from immanence in the natural world, respected as part of the sacred, from the Shakti of the world, one accesses a transcendence with a sense of return, of fullness.
ÓSS, ᚫ the Rune of the Word
The second rune of the triad is ÓSS [ᚩ/ᚫ], the rune directly associated with Óðinn(6). According to Guido von List, it is fundamentally the rune of the word. The Norwegian Runic Poem defines it as: ‘Óss er aldingautr, ok Ásgarðs jöfurr, ok Valhallar vísi’ (Óss is the ancient god, prince of Ásgarð, and lord of Valhalla), underscoring its profound link with Óðinn. Etymologically, Old Norse Óss (and its variant Áss) referred to the Æsir, stemming from Proto-Germanic *Ansuz. This ancestral term relates to concepts such as ‘god,’ ‘spirit,’ or ‘divinity,’ derived from the Proto-Indo-European root *h₂ens-, encompassing ideas of ‘divinity’ and ‘breath.’ It is through this connection that Óss can mean both ‘god’ (referring to the Æsir pantheon) and ‘breath,’ and by extension, ‘mouth,’ alluding to the power of the word. The Latin inspiratio, understood as ‘divine breath,’ finds an echo in this duality of meanings.
This progression of meanings, rooted in written tradition, is evident in the verse of the Anglo-Saxon Runic Poem dedicated to Ós: ‘Ōs byþ ordfruma ǣlcre sprǣce’ (The mouth is the source of all speech). Thus, the very nature of the gods is expressed through vocalization in the visible world, directly linking Germanic divinity with sound, song, and the vibration of root-words, which have the power to guide the soul of navigators in a reverse sense, toward return. If Óss means both ‘god’ and ‘mouth,’ it implies that the divine manifests through the action of the word, as through the oratory of the god capable of moving and inspiring his tribe (As Har did).
Since Óðinn is the god of poetry, eloquence, and inspiration, the Aletheia of the word can only come from him. And as the runes are whispered by Óðinn—his own whispers—they were manifested through the mouth of the ‘crucified’ god, Hangatýr. This shows how the runes converge with a sacred and magical phonetics, implicit in their mantric-syllabic nature as divine whispers.
TYR, ᛏ the Rune of the Celestial Ancestor
The Bindrune closes with the warrior form and strength of the TYR rune [ᛏ]. This closure brings us back to the complexity of Germanic divinity, revealed in words and mythology, operating on multiple levels with deities that can merge or share attributes, as Meister Serrano has noted.
Etymologically, Tyr points to the reconstructed Proto-Germanic *Tīwaz (or *Teiwaz), immediately resonating with other Indo-European languages. This root relates to Latin terms like deus and divus (“god” and “divinity”), and Celtic divos, all derived from the Proto-Indo-European root *deywós, meaning “bright celestial being” or “brilliance.” A slight nuance separates *deywós from the root *dyeus-, which gives rise to the names of the main celestial gods of other Aryan tribes: Zeus (Greek), Diēspiter (Latin), and Dyaus Pitar (Sanskrit). All are the “Father Gods” of the sky or daylight, “bright” beings with a light from another world, “Sky Fathers” and Fathers of Origin. The Proto-Germanic *Tīwaz has equivalents in other Germanic languages, including Tiw, Tiu, and Ziu in Old High German—with a clear link to the Greek Zeus. In essence, *Tīwaz not only names the ‘god’ or ‘deity’ in a broader sense, characterized as the transparent light of celestial brilliance, but also transcends the later designation of a God of war, justice, oaths, and sacrifice under the name Tyr. Those qualities naturally, though belatedly, transferred to the rune we are observing. From the poietic and mythological perspective permeating these pages, we must assume this multifaceted nature of Germanic divinity, which, by its essence, transcends linear etymologies or simplistic views.
To delve into the keys that will provide the final stretch of this ring’s circle, it is necessary to turn to a documentary source much older than all written Germanic sources. For this, we must consider the interpretatio romana of Publius Cornelius Tacitus (c. 55–c. 120), who, in his ethnographic work De origine et situ Germanorum, describes a mysterious Germanic divinity with a direct relation to this rune and root. Tuisto (or Tiusko) is mentioned by Tacitus as a primordial divinity, a true Alföðr, father of all Germanic tribes: ‘Celebrant carminibus antiquis, quod unum apud illos memoriae et annalium genus est, Tuistonem deum terra editum. Ei filium Mannum, originem gentis conditoremque…’ (In their ancient songs—the only form of memory and annals they have—they celebrate Tuisto, a god born of the earth. To him they attribute a son, Mannus, the origin and founder of their race…).
However, there may be a nuance of the interpretatio romana that obscures the original legend. The oral tradition might have sung: ‘In terram cecidit’ (‘fallen to the earth’) or, better yet, ‘De stellā in terram cecidit’ (‘fallen from a star to the earth’). This possibility arises because this Tuisto, as *Tīwaz, is Tyr, directly connecting with the rune and the celestial divinity. If we listen to the ‘mouth of Óðinn,’ the inspired word in the Anglo-Saxon poet of the 9th-century runic poem, this song provides a symbolic opening that completes the meaning of the *TYR* rune in the ring, under our 21st-century reading: ‘Tir is a star, it holds a fixed path; it remains steady above the clouds, always shining over the night…’.
The name of this first ancestor, Tuisto-Tiusko, has commonly been interpreted as derived from the Proto-Germanic root *twai- (‘two’) and its cognates like Gothic *twis- (‘duplicated’ or ‘separated’) or Old High German zwisk (‘double’) (7). This has often led to interpreting Tuisto simply as the ‘twin,’ but the twin of whom? It is more likely that, in pre-Tacitus oral traditions, Tuisto was a divinity with a more archetypal function of greater scope, a more ancient and fundamental manifestation of the ancestral divinity, perhaps the deepest root from which the ‘children of the father,’ Gods and Heroes, later emerge. Tuisto is, without doubt, ‘double,’ but not in the sense of twins lacking generative power, but as a double star containing the masculine and feminine fused in the primordial Androgyne spoken of in Vedic, Orphic, and Avestan(8) traditions. It is the El-Ella of Meister Serrano, the UR-Mensch from which Aryan humanity proceeds, to which we must return to recover that lost divinity.
Thus, Tyr resides in Óðinn as one of his epithets, being the Hangatýr (‘The Hung God"’). Óðinn subsumes and reinterprets many of those primordial divine attributes of Tuisto, as Alföðr. As Meister Serrano would say, the Tīwaz-Tuisto Androgyne had to divide into Gods and Goddesses, and into the tribes of those gods made men and women, to enter this world. Hence, Tir reveals itself as an eight-pointed star shining in the morning and evening, heralding the path of return: that of resurrection through A-mor, which will make possible the final victory and the eternal dialogue of lovers. Thus, we have the keys to the three runes knotted at the end of the ring, with the depth provided by the GOT concept in the conception of Germanic divinity. They offer us a final glimpse of the ring we carry, which only lacks the redemption brought by the VENERIS rune, which from the heavens reminds us of the radiant nature of the victory of A-mor.
Perhaps, then, we can agree with the author of the conferment letter: the ring itself, with its persistence and transcendence, also represents ‘the unshakable faith in the final victory of our Weltanschauung’.
Frater Odal
Reyno de Chile, April 4, 2025
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(1) During the 1920s, Wiligut wrote 38 verses known as the Halgarita-Sprüche. These texts are highly cryptic, often incoherent and fragmentary, and Wiligut claimed to have memorized them from his father's teachings. Written in his own runic alphabet, derived from the Armanen Runes, and using an idiosyncratic German (characteristic of the "Wiligoten", with archaisms and neologisms), the verses contain references to a primordial cosmology. They allude to an ancient sun, Santur or Ur-sol, a unique runic wisdom, and to rituals and ritual formulas. In essence, the Halgarita-Sprüche represent the semi-conscious way in which Wiligut attempted to interpret the emergence of a Weltanschauung that he himself could not and did not fully comprehend. See: Stephen Flowers and Michael Moynihan, 'The Secret King: Karl Maria Wiligut, Himmler's Lord of the Runes', 2001.
(2) His tombstone is inscribed with a very apt epitaph: 'Unser Leben geht dahin wie ein Geschwätz' ('Our life passes like idle chatter'); absolutely true for those who do not connect with the legend, for whom a potentially inherent archetype remains unheeded.
(3) According to the wise Ariosophist Rudolf John Gorsleben (1883-1930), the AllRaune —visible in the form of the Hagall rune circumscribed within a hexagon— is the root of the world-tree, an opening to all the treasures the runes contain; it is totality itself. It's probable that this recovered totality is none other than the transparency of an entirely runic body containing both him and her. Yet the Summa Omnium was a step further: in the fullness achieved by transcending the Golden Sun, represented in the Rune Veneris of Serranoism.
(4) The asterisk (*) indicates a reconstructed form from Proto-Indo-European, a language not directly attested. The laryngeals (h₁, h₂, h₃) represent specific phonetic sounds that are reconstructed for Proto-Indo-European and influenced the evolution of vowels in Indo-European languages.
(5) Words spoken by the Har, at some point during the brief “Age of the Hero”.
(6) The Odal rune, Othala or Ēðel ᛟ, is also Óðinn's rune, though not as directly as Óss. Odal, from ProtoGermanic *ōþalan, means "that which is inherited," "inheritance," and ultimately, "inherited land." Its connection with Óðinn is logical, as all that is inherited proceeds from him as the Allfǫðr. As the father of the runes—those sacred forms of protection and wisdom that are his best legacy—he is the inheritance himself. And, as "children of," we are the sole inheritors of this sacred heritage: Odal.
(7) I must mention Ernst Ludwig Krause (1839-1903), a German biologist and popularizer of Darwinism, who revived the figure of Tuisto. Krause went further than what's presented here by postulating Tuisto as the divine ancestor of all Aryan tribes, identifying the primordial homeland of the Aryans as Tuisko-Land, in close etymological proximity to Teutschland (Deutschland). In this context, Krause stated: «In Tuisko-Land, dem mythischen Ursprung der arischen Stämme, finden wir die Wurzeln der Verehrung von Tuisto als göttlichem Stammvater.» («In Tuisko-Land, the mythical origin of the Aryan tribes, we find the roots of the veneration of Tuisto as divine ancestral father.»). It's important to note that Krause's ideas, though rooted in the philology and mythology of his time, made a valuable contribution to later studies on the origin and role of the Aryan peoples in the 1930s.
(8) In certain later branches of Zoroastrianism, such as Zurvanism, Zurvan (Boundless Time) is postulated as the primordial androgynous deity who existed before Ahura Mazda and Angra Mainyu (the twin spirits of good and evil). Zurvan would be the father of both, analogous to Tuisto, father of Mannus, from whom descend Ing, Irmin, Istvaev, and from them, all Germanic tribes.
