Valúlfr: I started my journey into the realms of magic at an early age. When I was in grammar school, around 1970, I carved my name in Runes in my desk. I had checked out a book by Magnus Magnusson, and in the chapter on Runes, there was a piece on how to carve your name. From that point forward, certain tendencies were beginning to get set into motion, and little did I know what would come to pass some 23 years later.
It wasn't until 1976, when I was 16, which these tendencies began to take shape. In that year, I picked up a copy of The Satanic Rituals by Anton L., and had finished the Carlos Castenada collection that had been printed thus far.
That same year, I had left home to venture out into Middle-Earth as a Hobbit in search of Gandalf. That was actually my state of mind, as I had finished reading that series the summer before, and was setting out on my quest for knowledge, using any shamanic "tool" I could get my hands on. That journey took almost two years, from Florida to Alaska, and from a New Mexico desert to the deep woods of Michigan. But it was in New Mexico that the turning point came, the proof I had been looking for. A. Huxley's The Doors of Perception comes to mind.
In 1978, I went into the military, U.S. Special Forces to be exact. It was during this time, I began a more specialized study of European history, philosophy, comparative religious views, traditional and experimental forms of magic, and anything "dark" I could find. Three years later, I was a civilian. So, from 1976 to 1981 I was building the base from which the rest of the structure could be built.

Q#2: Regarding your closing statement to my first inquiry; this "structure" of which you refer appears, at this time, entirely Teutonic/Germanic while I understand you've had a variety of experiences to attain your present model. Have you ancestry in these aforementioned cultures? And do you feel this is an important part of your involvement and understanding magic?

Valúlfr: Answering the first question - No, my ancestry goes back to Europe, namely, Transylvanian "Gothic", Moldavian, Irish, Dutch, German, Norwegian, and French. None of which had any contextual "meaning" until the late 80's. Between 1981 and 1987, I was deeply involved in various magical systems such as, Golden Dawn, Enochian, LaVey, Kundalini yoga, Hinduism (Shiva), and pharmacologically based shamanism. Each step of the way was a highly disciplined exercise in understanding these forms of magic and religion, book knowledge is good, but nothing can replace practical experience. But it wasn't until 1987 that the Runes made an appearance in my journey once again.

Answering the second question - My Transylvanian / Moldavian ethnic background always provided a "dark" "gothic" overtone to most things in my life. As a child, my grandmother told me that we were descended from Vlad Dracul, and of course, later in life, I found this was not exactly true. It had its effects nonetheless, and I am sure in some ways it still does.

Q#3: There are a large number of pagans and heathens active or at least giving some lip-service to the Aesir and Vanir in America today, still many of them are solitary practitioners or members of small, desultory hearths. Yet there are others who are very organized and promote learning the lore and language of our ancestors- almost to the point of stoic academics without actually adhering to the virtues and truths of the heathen tradition. Where do you see the balance point? How can one live according to Forn Siðr and Forn Seð without being merely 'booksmart'; Erudite without being a Lore-head?

Valúlfr: A difficult task these days indeed. In many ways, we are seemingly so far removed from the paradigms of our Nordic / Germanic past, that we have no choice but to "dive in" to the academics. Once a sufficient amount of Lore has been digested however, one begins to see that much of the Old Ways (Forn Siðr) are still with us, making it somewhat easier to begin to live in a Tru way. And therein lies the key, living in a Tru way. If all one does is become a "Lore-head", they are missing the forest for the trees. But at the same time, once you begin the process of assimilating knowledge, it’s a "word leading to a word" concept. You can't just stop in midstream, and say you've got it. You have to put it to use, only then does it begin to evolve and grow. Things begin to resonate your life, and a process of re-activating dormant channels in the "hard-wiring" of your brain is off and running. You can't do that if your nose is stuck in a book all of the time.

Q#4: What is your take on the numerous heathen persons (most likely males) who claim to be Berserkr or Úlfheðinn?

Valúlfr: I think for the most part you have folks with the Martial spirit looking for a Traditional Tru means to express that spirit. The problem is in defining the two terms, and applying that knowledge. For instance, the symptoms associated with the "Berserkr rage", very closely resembles the symptoms of Bi-polarism. Imagine giving someone a martial outlet, with no constraints, which has a chemically altering mental condition. Not a pretty sight indeed. It has even been argued that this "rage" might have been induce by the use of a mushroom (Fly-Agaric), but this has been largely dismissed because the effects of the mushroom do not reflect the state of being of a Berserk as described in the old sources.
The Úlfheðinn are a different, much more archaic, animal altogether. There seems to be a growing trend to the Úlfhe›inn, and I believe we, the Wolfbund, are on the cutting edge of this re-emergence.

Q#5: It seems that the Úlfheðinn are more group-oriented, whereas the Berserkr were either solitary or in small groups (3, 9, and 12 being common). Do you feel that the Úlfheðinn are as 'elite' as the Berserkr or, that it is a matter of evolution > from one to the eventual other?

Valúlfr: I think the answer lies in the evolution of function. Obviously, from the record of the old texts, the Berserkr held center stage as opposed to the Úlfheðinn, but this was not always the case in the larger Indo-European culture complex. If we look at the records from the various IE sub-groups, it seems that the Wolf-warrior is mentioned far more often than Bear-warriors. We also know from the archeological record, the Wolf-warrior was known in Germania as well.

Q#6: Moving away from the Úlfheðinn and Berserkr. How do you feel about Seið or those who claim to practice it? It seems to me that there is a lot of confusion between the aforementioned and Spae-craft. Many claim to practice Seið when in fact they are performing Spae-craft. Is the latter a branch of Seið, or are they separate magic practices altogether?

Valúlfr: No matter how this question is answered, there are going to be those that will disagree. It seems the subject of Seið is perhaps the most complex of our Norse traditions, however I will offer a few ideas here to possibly bridge the gap nonetheless.
There are a number of folks who claim to be authorities on this subject, and that they are practicing Seiðr. When you listen to the descriptions of what they do, it often sounds like Spae-craft, or the art of foretelling the future. This is an art that is common to both disciplines, the difference being, how the craft is employed. Seiðr, it seems, is broader in its scope, sometimes bringing death, or sickness, something not associated with Spae-craft. And in terms of what methods are employed by Seiðkona, some of the answer there, may lie in the Finnish culture, after all, several Seiðkona are mentioned as being Finnish. In fact Finnish magic, fjolkinngi, is mentioned in quite a few of the old Sagas in relationship to Seið.
So, no one knows for sure what these techniques consisted of, but again, I think that some of the answers lie with the Finns, the Sami specifically.

Q#7: Keeping on the subject of 'northern' or Teutonic magic- There is an obvious difference between the practices of a person who follows Ásatrú and one who really practices the magic of our ancestors. Can you elaborate on these differences for people who may think that 'worship' is the only way to communicate with the gods/goddesses?
And a further elaboration on the difference betwixt a "blot" and a magical ritual? (Th.i. the differences of a Goði and a Vitki.)

Valúlfr: Answering the first part, modern Ásatrú as practiced today is a far cry from how our ancestors practiced their "religion". For one, we can't perform the human sacrifice any longer without obvious legal repercussions. The ritual sacrifice of animals or prisoners to the gods is a practice whose art is no longer known to us. The closest you could come today, in terms of someone who could "sacrifice" an animal properly, is the country farmer. But alas, the knife has given way to the gun. And as far as the prisoner, he is "sacrificed" to the jötnar (the State).
This is not to say that Ásatrú is not a productive and necessary expression of the modern Northern Heathen, on the contrary, without it, the connection to our past would begin to diminish. Today, we do the best we can with what we "know" and within the legal limits of the law of the land.

Answering the latter part of the question, the Goði is the spiritual guide, or Priest, within the Ásatrú Religious community. His / Her function is like that of any Priest, the spiritual guidance of his/her Folk. The Vitki is a rune-magician, a wizard, a solitary entity unto himself/herself. The Goði acts on behalf of the Folk during Ritual observances to bring about an atmosphere for the desired mode of "communication" with the god(s), thereby hopefully affecting the outcome in a positive manner. The Vitki, on the other hand, acts of his own volition. Rather than invoke a deity to effect outcome, the Vitki effects outcome by carving runes charged with his own blood. In this way, the Vitki becomes solely responsible for the outcome and effect upon reality, for he / she has now acted in the stead of the god.

Q#8: Some people of the heathen / pagan tradition are often quick to label a spiritual pursuit as "right hand path" or "left hand path". Can you give a brief description of RHP and LHP in general? More importantly, do you feel this labeling is necessary? Why or why not?

Valúlfr: Speaking from the Northern perspective, this dichotomy is necessary only in respect of defining such terms as Goði and Vitki, as the Goði reflects a RHP approach, the Vitki reflects the LHP. The philosophical concepts behind these two terms are quite revealing, and neither is more important or effective than the other; it's a matter of personal wyrd and temperament.
The best analogy I can offer in this forum to contrast the difference between the RHP ("Right-hand-path") and the LHP ("Left-hand-path") is the following: Those who follow a RHP approach, spend their lives trying to determine the "Will" or "Laws" of the "Objective" universe, adjusting their lives according to that "Will", and, if all goes right, acceptance by that "Will" upon death. Like the drop of water falling into the sea, it becomes indistinguishable from the greater whole. This is basically the objective of "religion", and a necessary evolutionary process.
The LHP, in contrast, seeks "non-union" with the "Will" of the "Objective" universe. Those who follow a LHP approach are not seeking the greater "ocean" in which to merge. They are in a process of transforming the "drop" of water into its "crystalline" form, a "separate-isolate-intelligence", a virtual "free-radical" on a cosmic scale, complete with its own Will, Self-determination, and Creative ability.

Q#9: Many folks stay away from the LHP concepts because they fear the practices are "evil" or too self (Self?) serving. Can you offer any thoughts in this regard? Is this not primarily an overflow from kristjan influence that permeates most lives (at least in the early stages)?

Valúlfr: This largely due to the associations with "white" and "black" magic. White magic promotes the objective of "surrendering" one's personal will, to the Will of the deity, again, this also reflects the general approach of religion as well, Heathen or otherwise. Whereas black magic is a "Self-serving" expression of personal Will upon the Objective universe. This is reflected in our Tradition as the "Rune-Master" or "Erulian", who alters the fabric of reality, by acting on his/her own authority through the agency of Rune-craft. These folks were known as Black magicians in kristjan times, today, they are called Odians.

Q#10: What can you offer regarding the contention between those who are intended Ásatrú and those how follow the path of Óðinn (th.i. Odian/Odinian). This appears due the involvement of children, intermingling of mythologies, i.e. raising a horn to the triple-goddess, for example- to name some causes.

Valúlfr: The issue of children participation is relatively an easy one for me. It's hard enough being a child in today's society, and we should just let them be children. There is also the issue of "raising" them in a Heathen environment, for the most part, there is nothing wrong with this, but the danger lies in rejection. This occurred with most pre-heathen christian folks, they rejected there religious environment only to turn to some form of paganism. Just be who and what you are, if the children are truly interested, they will approach you when the time is right. The last thing we want is for our little ones to reject us in favor of a Middle Eastern religion.
In terms of the mixing of mythologies, I assume you're referring to the "eclectic" approach to Heathenism. This is a big problem for traditional cultural forms of magic, but its what sells to the uninformed masses. What people don't realize, is that each expression of the Indo-European culture complex, i.e. Latin, Greek, Celtic, Germanic, Indic, asf., have a distinct religio-magical tradition. Granted, each are a piece of the original IE model, and more is known of some than others, but I feel that to truly understand what cultural tradition you follow, you need to almost put the "blinders" on for a period, so that which is culturally yours, can be truly absorbed. Only then, should the "cross-cultural" comparison begin, and used only as a point of contrast and not all mixed up as if one were playing a name game, calling upon deities from all corners of the globe.

Q#11: What are your thoughts of the 'homogenization' that occurs with groups who follow or practice the Northern traditions? Borrowing from all Germanic cultures (Icelandic/Norse/German/Danish/Swedish, etc) is fairly accepted, yet do you feel this can still create confusion? (Most all of them have a "worship" or following of Wotan, Woden, Odin etc) Why or why not do you feel this way?

Valúlfr: The "homogenization" that you are referring to is in large part to be expected, even anticipated by those who found such groups, ours is no exception. In the course of various souls finding their way back to the gods of their folk, you will have various expressions and areas of interest, particular to each. This is normal and should be promoted, but, at the same time, kept in context in relation to the general paradigm of the group to which they are a member.
In terms of creating confusion, that occurs when there is not a set standard. Once you set the communication standard, all others can, and should, be used as points of comparison. For example, in our group, we use the Old Norse as a standard for communication. So when we speak of something, and use the term Vé, all who hear, or read know what is being said. In this way, you reduce confusion, and promote education.

Q#12: What direction would you give someone who is looking to learn more about Northern Germanic/Teutonic magic? Reading suggestions?

Valúlfr: Personally, I read as many scholarly works as I could get my hands on. They are the foundation on which the Heathen movement built it's Hall. Names like Polome, de Vries, Davidson, Petre, Hofler, Eliade, the various translators of the Eddas and Sagas, and many more. I stayed away from as many "new age" interpretations as possible, reading them only for contrast.

Q#13: Since there seems to oftentimes be an air of tension against those who DO follow the path of Odin and other Aesir- how do you personally respond to accusations of being [negatively] racist?

Valúlfr: Actually, I never have. On the whole, the best defense against such accusations is education. That is, of course, unless one actually is a “political racist”, in which case, they are on his or her own. I am a "racist" only in the sense of being proud of my race, and would defend it unto the death, as any member of any race should. The problem we face as Northern magicians is not only the use of some of the imagery, swastika's asf, but also the fact that there are a number of "political racists" who venerate the same deities as any other Northern Heathen. These are the folks that the media love to get their hands on; unfortunately, they paint with a broad brush.

Q#14: Turning the subject matter to a completely different angle... There are many viewpoints regarding the relationship and interaction of women Teutonic/Germanic setting. Some feel they were equal to men while others vehemently adhere to women as possession/property of men, chiefly their fathers, brothers, husband, etc. Most organizations today idealize the feminine involvement, claiming they were equal to men but some would say that this is drawing more upon the mythological aspects rather than the realistic attitude AND that said organizations are merely trying to placate a contemporary "girl-power" philosophy. Still others knowingly work toward the mythological Ideal rather than the less popular reality of women in Teutonic society. I guess my question is this: Do you feel there is any way [of seeing] which is more appropriate, and how important do you think it is that persons involved in northern spiritual/magical practices are aware of this dichotomy?

Valúlfr: As the Úlfadróttinn of the Wolfbund, my opinion is this; the goal of Hero or Valkyrie has always been wrapped up in the mythological Ideal. The Wolfbund strives toward this Ideal. When the Ladies of the Order of Brynhilde are asked to serve the Mead to those gathered Knights of the Order of Gungnir, it is not done to place the Ladies in a role of subservience, it is to enact an Ideal, indeed a Formula, as expressed in the Lore. Most involved in the Northern Tradition are not aware of the choices they have at their disposal, most are like the “re-enactor” who tries to live like a “Viking”, or a viking’s wife, and realizes one day the compromises he/she has had to make because things have changed in the past 1200 years. Fortunately, the Runes and the magic required to use them, remain timeless and beyond the politically correct.

Q#15: Some people working in a ‘magical’ setting frown upon anything reminiscent of “period” attire while others prefer it. What is your opinion of this? How important is one’s ritual dress while performing a blót? What about galdr or seiðr? And, how do you (and the Wolfbund) feel about people mixing modern and traditional attire?

Valúlfr: Good question. The answer to this exists on the psychological level. It is interesting to consider the fact that our heathen ancestors didn’t go about dressing in an earlier “romantic” era fashion, at least to the best of our knowledge. They seem to have dressed in the clothes of the day, whether conducting a religious rite or not. Of course there are always exceptions to the rule, in fact Tacitus alludes to this when relating the visible appearance of the “priests of Nerthus”. But back to the question, my opinion is this: Ever since the conversion of the heathen peoples of Europe, various “movements”, Orders, and organizations began to spring up. One of the hallmarks in these various venues has been the adoption of “Ritual Attire”. This seems to have been instituted as a powerful psychological tool to “overcome” the yoke of drabness, and additionally drawing a distinction between the profane and the sacred.
I think that it is appropriate to have alternative attire when performing sacred work of any kind. And, as with any serious minded group/Order, our focus is cultural, it is narrowed to the Norse/Germanic paradigm, and is not limited to any one time period, or bound by the temperament of political correctness. As far as mixing attire, a persons psychology and understanding of what is sacred, is to some degree revealed by what they have put together. Does one project an “elite rune-warrior” attitude, or do they wear elements of what they wore to work that day, rock-star t-shirt and all. I think the answer is clear.

Q#16: In the past, recent members have been shocked ("freaked out") about the content and carrying out of our rituals and magical workings due to intense emulation with ancient IE practices. What would you say to someone who might approach you with their concerns in a more level-headed manner?

Valúlfr: It’s a simple matter of education. The one thing that Folks need to remember, despite what they think they are seeing, the Wolfbund is a non-political entity. The Wolfbund is in a unique position in that we don’t answer to the established organizations that are out there, we are on our own. Therefore we can explore, without impunity, many of the things that most folks in the heathen community would find questionable. Our Banners for example, are red, black, and white, have generated some comments from time to time. The manner in which we conduct ourselves in Ritual is a very Ordered approach reflecting the Knightly Orders of our past, which reflects yet an older pattern and so on. The political parties of the past did not invent the trappings that so effected the mass psychology of a nation; they simply packaged existing symbols, motifs, colors, and architecture asf. The symbols themselves are not tainted, only the men who used them wrongly.

Q#17: Switching gears again-- There is often a lot of 'book-work' involved in the study of Teutonic magic. Some feel there is too much focus on the academic and there should be more focus on the "doing" of it rather than the "studying" of it. Assuming there is to be a balance; How would you communicate the importance of the academic? Where do you think the 'balance' point lies?

Valúlfr: That is correct, too much reading about it means one is not Doing it. The balance is in the amount of time spent in each venue. We are actually fortunate to have the amount of both ancient and contemporary works from which to varify what it is that is enacted when in the process of Doing.

Q #18: On the subject of Teutonic magic and religion; Having foundations in an oral tradition– How is this maintained in present day when persons may be scattered world-wide.

Valúlfr: Ideally on the "grass-roots" level. The paradigm of the "old way" was from mouth to ear, this is still possible through the agency of the Outer Hall. However, in todays world, this is not always possible, fortunately though we have the internet, shifting things to the keyboard and eye. The downside, Honor and Integrity can become tenuous.

Q#19: It is clear to see that the “Bund” uses much terminology that is based in Teutonic or Germanic military activities and ideals. How does this play a role in the activities and practices of the Wolfbund?

Valúlfr: A “bund” by definition is a military “platoon” if you will. The Wolfbund is a retinue of “wolf warriors” and the female counterpart “valkyrie”. Our “activity” is to fight against the forces that oppose the evolutionary progress of our people, and ourselves. The force that we apply is runic force, the physical image we apply is Germanic. In other words, we are not religionists who are generally “inactive observers”, like civilians caught in the crossfire between the “armies” of evolution and involution. We are “active agents”, magical warriors and valkyries, who use a specialized knowledge to engage the enemy.

Q#20: Does the use of said expressions connote any political opinions or agendas?

Valúlfr: No, insofar as we are not aligned with any political group. There are however, elements within the physical appearance of the “elite echelon” of the Wolfbund that symbolize some of the imagery of days gone by. These symbols were and are powerful “triggers” to the Germanic mind and soul. They are used today to denote a certain level of achievement and at the same time further bolster that which is ours on all levels.

Q #21: Can you explain or expand upon the use of various symbols, like the swastika (hakenkreuz/fylfot), in the Bund? Shouldn’t there be some caution exercised in order to avoid being branded a ‘racist’ group? Why use it at all if there is the threat of this?

Valúlfr: Symbols such as the swastika, valknutr, trifot, runes, interlocking drinking horns, etc, are the symbols that our ancient ancestors venerated. They are sacred in every sense of the word, they are ours, and they are worth fighting for. Currently, our sacred symbols are listed among various “hate” symbols, and this of course is due to the political events of the 1930’s and 40’s, events that were largely driven by Etinic forces. The mere fact that we use runes at all places us under the microscope of religious and political correctness by those of etinic mind who seek to wipe out our past. As an Odinic magician/warrior, I for one will give no quarter.
As far as why use it at all, the answer to this question should be clear – we in the Wolfbund have embarked upon a journey of getting to the essence of what it meant to be an Odinic wolf-warrior. And in due course, the very “symbols” that aided in the successes of their magic then have once again taken their place in the magic of what we do now.