About the story of our website and project
Rasgæl Hræfenwulf
Juan Manuel Espinoza Guzmán is a lawyer and martial artist, initiated into the Hermetischer Orden der Schreiber von Thoth and the Sacra Orden del Corpus Hermeticum Internacional. He is recognized as a member of the A:.A:., the Crimson Guild, and upholds solitary practices through systems such as Scott Cunningham’s, Picta-Wita by Aidan Breac, and Doreen Valiente’s Liber Umbrarum.
In the Seax-Wica Tradition, Juan Manuel performed his Self-Dedication Rite on November 1, 2001. He was later initiated on May 1, 2002, in Lima, Peru, by Sophie Lauber, a Saxon Witch from New York. Lauber was initiated in 1993 by another Witch in New York and was trained through a Seax-Wica course written and acquired from Michael Butler Smith, also known as Michael Crow. Smith founded the Crow Haven Coven in New York and served as Stiweard of Seax-Wica from 1993 to 2001. A long-time supporter of Raymond Buckland since 1975, Smith also illustrated the Seax Wica Voys (the Seax-Wica Seminary correspondence course, 1975–1981) and the songbook Songs of Saxon Witchcraft.
From November 2011 until Buckland's passing in September 2017, Juan Manuel worked closely with him, supporting the growth of Seax-Wica. During this period, they co-developed the Guidelines of the Seax-Wica, a document that provides clear basis for those following the path. The knowledge Juan Manuel shares is directly rooted in Buckland's teachings, ensuring that his contributions to the tradition remain authentic and true to its original spirit.
Meomerswiell Seax Coven - Perú
Founded in November 1999 by the Circle of Au - Hermetischer Orden der Schreiber von Thoth, our community has been known as the "Seax Wica Peru Coven" since 2005. In 2011, we embraced a new chapter and rebranded ourselves as the Meomerswiell Seax Coven, reflecting our growth and deepening commitment to the Seax-Wica tradition.
Palingenesis
The concept of palingenesis refers to rebirth or re-creation and is used in various contexts, including philosophy, theology, politics, and biology. The term originates from the Greek palin, meaning "again," and genesis, meaning "birth." In Seax-Wica, some Gesiths undergo this profound experience of death and rebirth, reflected symbolically through the changing of their names. This transformation begins during initiation when we adopt our Seax-Wica name in place of our legal name, signifying a new spiritual identity. Examples of this sacred transition include:
| Raymond Buckland | In Gardnerian Wicca was Robat and in Seax-Wica was Ravenwolf |
|---|---|
| Juan Espinoza | Duan Manael, Ariel Phoenice, Nimrod, Rasgæl Hræfenwulf |
| Sean Gibbs-Percival | Ursus, Wulfeage |
| Freddy Obregon | Reydan, Iarnvid Frey |
| Jean Guzman | Xean le Faun, Faunir |
| Luis Lopez | Freyjoy, Forseti |
| Adriana Ruiz | Aubrey, Eostre Æfer |
Gods of the Seax-Wica
It is essential to understand that Seax-Wica does not represent a continuation of Saxon culture, nor does it aim to be a mere recreation or reconstruction of it. Instead, it is rooted in these ancestral principles to channel our thoughts, feelings, and projections through the worship of the Saxon gods, thereby establishing a connection with what is known as the "Creative Force." In this way, Seax-Wica emerges as a New Religion, characterized by three elements that distinguish it as such: Credo (the Saxon gods), Cult (the practice of Wica), and Code (a code of conduct manifested in the principle of Retribution).
In this context, Seax-Wica not only seeks to honor ancestral deities, but it also develops an egregor: a collective spiritual entity that strengthens through the devotion and practice of its followers.
Creative Force
This sacred connection with the Creative Force resonates for us in the concept of the Ódic Force, which enables practitioners of Seax-Wica to channel their energy in a space of spiritual resonance where modern mysticism intertwines with Saxon tradition, forging a unique and enriching path for those seeking to deepen their connection with the divine.
In Buckland´s Complete Book of Witchcraft, specifically in Lesson Thirteen: Healing, he mentions the Ódic Force as part of the emanation of the aura. This odic energy, also referred to as odic force or force od, is an intriguing subject that Buckland discussed in a brief conversation with Juan Espinoza. This concept was introduced by the German scientist Karl von Reichenbach in the mid-19th century. Coined in 1845, the term derives from the name of the Norse god Odin. During his research on how various substances influence the human nervous system, Reichenbach proposed the existence of a new form of energy related to electricity, magnetism, and heat—an energy capable of being emitted by most substances and affecting individuals according to their sensitivity. This vital energy was termed the Ódic Force, which is posited to permeate all forms of life, including plants, animals, and humans.
In his work titled Investigations of Magnetism, Electricity, Heat, and Light in Relation to Vital Forces, published in the respected scientific journal Annalen der Chemie und Physik, Reichenbach articulated the following observations regarding the Ódic Force:
a) The Ódic Force exhibits both positive and negative flows, as well as a duality between a dark side and a luminous side.
b) Individuals have the capacity to emit this force, particularly through their hands, mouths, and foreheads.
c) The Ódic Force has numerous potential applications.
This concept played a pivotal role in the understanding of hypnosis, and in Great Britain and Ireland, this new approach generated significant interest, culminating in the English translation of Reichenbach’s research by a chemistry professor at the University of Edinburgh. His studies sought to demonstrate that many of the ódic phenomena were of a similar nature to those previously described by figures such as Franz Mesmer and, even earlier, by Emanuel Swedenborg.
INTRODUCTION TO THE SEAX RELIGION
The history of Seax-Wica traces back to the proposal of Gerald Gardner, who designed his practical system of worship, initially known as “The Craft of the Wica” or “The Craft of the Wise.” This system was founded on a series of ritual practices common to Western European cults, referred to as the Traditional Pattern of Rites. Over time, following Gardner’s passing in 1964, this system became popularly known as “Wicca” among its practitioners and initiates, who adopted the identity of “Gardnerian Wicca” or “Gardnerian Witchcraft.” Today, “Wicca” is the term used by those who identify with or are immersed in the system of worship and practice proposed by Gardner.
In this context, Raymond Buckland, a Gardnerian Wicca initiated in 1963 in the presence of Gardner and his High Priestess, Lady Owen – Monique Wilson, in Perth, Scotland, founded the first coven on the American continent in Long Island, New York. Buckland was actively involved in the dissemination and practice of this cult. Nine years later, having served as Gerald Gardner’s spokesperson in the 1960s and being familiar with his teachings, he decided to reform this system, resulting in what we now consider the refinement of Gardner’s work: Seax-Wica, a religious-magical cult based on Saxon foundations. This mystical-spiritual proposal represents a reconciliation of the eternal dichotomy between magic and religion.
The historical basis of Seax-Wica dates back to the early generations of pagan Saxons who invaded England until the year 975 CE. These ancient peoples honored four principal gods: Woden, Thunor, Tiw, and Frig. These deities were the most revered, as evidenced by the place names that still bear their names and the days of the week: Tiw (Tiwsdag/Tuesday), Woden (Wodensdag/Wednesday), Thunor (Thunorsdag/Thursday), and Frig (Frigsdag/Friday). Additionally, they also honored other deities such as Sunne (Sunnesdag/Sunday), Mona (Monasdag/Monday), and Satur (Satursdag/Saturday).
If I allow my imagination to roam regarding the order of the days, I would begin with Tiw (Tyr), who represents Tuisto and, in my view, is equivalent to Buri in Norse mythology. Following Tiw, we have Mannus (Borr), who, together with Bestla, begets three sons, including Woden (Odin). Next comes Thunor (Thor), son of Woden, and then the union of Woden with Frig (Frigga), the Seeress. Finally, we find Satur (Sutur), who culminates this era with Ragnarök, after which Sunne (Sune), the daughter of the sun, is reborn, followed by the return of Mona (Mani), the brother of the sun.
Historically, it is known that in a document regarding the Christian baptism for pagan Saxons (Baptismus Saxonum by Bonifacio – s.VIII), they were required to explicitly reject the following gods in their oath: Thunor, Woden, and Saxnot.This conversion process took place under the patronage of Charles Martel and, later, his grandson Charlemagne, who ruled from 768 to 814 A.D. Charlemagne was instrumental in the unification and Christianization of the Germanic territories.
Regarding Seaxneat, little is known; it is asserted that he is the son of Woden, and the Saxons claimed that their “lineage” begins with him, regarding themselves as descendants of Woden.
Currently, Seax-Wica practitioners honor Woden and Frig, as clarified in the new introduction of 2005 in Buckland’s Book of Saxon Witchcraft.
THE MAIN GODS
{God WODEN}
Woden is known by various names:
- Wodanaz (Proto-Germanic)
- Wodan, Wotan (German)
- Woden, Wôden (Saxon)
- Godan, Wotan (Lombard)
- Mercury / Bodano (Roman)
- Odin, Odinn, Othin, Othinn (Norse)
For additional names in Norse and Germanic languages, you can refer to this link.
Another name for Woden is Grim, which appears in several place names across the UK, such as Wansdyke, Woden’s Plain, Woden’s Valley, Wednesbury, Grimsby, Grimley, and Grimsdyke.
Woden serves as our connection to the spiritual realm. He is the God of the Sky, the Wind, Blizzards, and Storms—a deity embodying weather and climate. His name derives from the Proto-Indo-European word Wodenaz, which has its roots in the Sanskrit word Vata, meaning “wind” (as noted by George Dumezil).
English literature often portrays Woden as a magical being, a wizard or sorcerer who masters Galdorcræftig and extends his powers to healing. He intervenes in battles through Herfjöturr, and is frequently depicted with his two famous horns, accompanied by his two wolves.
However, despite the similarities to Odin from Norse mythology, the Saxon view does not romanticize military organizations or victories achieved through the death of enemies.
For this reason, Buckland’s Seax criteria suggest that we interpret the Nordic narrative of Ragnarok as a reflection of our current state: we find ourselves in a post-Ragnarok world, liberated from the demands of struggle and the quest for a Valhalla that, following the gods’ twilight, lies in ruins—symbolized by Mjölnir. This serves as a reminder that if danger resurfaces, it will rise again, and the hammer will once more echo.
{Goddess FRIG}
The goddess Frig, known as Frige among the Teutons, Frigga in Norse, and Frau Holle in Germanic traditions, is Woden’s wife. Her name means “beloved,” according to its Indo-European etymology. She is the goddess of Wisdom, Destiny, Vision, Conjugal Love, Home, Birth, Sewing, and Medicine. Her gifts bring blessings to those who undertake new ventures.
Frig has always been a wise counselor, so much so that Woden would consult her arts before making decisions.
What we refer to as the Orion Belt is known to the Anglo-Saxons as Frig’s Spindle. This symbolism suggests that Frig possesses a connection to fate, akin to a Disir, as the spindle serves to spin and weave destiny (wyrd).
Frig is accompanied by her entourage: Eir, Hlin, Gná, and Fulla.
Like all theogonies, Norse mythology mentions that Frig’s “father” is Fjörgynn, whose name etymologically means “Earth.” Rudolf Simek, in his research, proposes that another name for the giantess Jord is Fjorgyn, which could be associated with Audr (meaning “prosperity”), though he speculates that Snorri might have invented the name Audr. Hilda Ellis Davidson believes that the deities related to nature were endogamous, having children with siblings, as seen with Saeter (Njord) and Eartha (Nerthus), who are thought to be the parents of Ingvi Frea (Frey) and Freo (Freya). This could also apply to Fjorgynn (Audr—parents: Nott and Naglfari) and Jord (Fjorgyn—parents: Nott and Annar, a dwarf). Nott is described as a dark-haired woman, the “goddess of Night, Dreams, and Darkness,” leading us to speculate she could be a giantess from Muspelheim (where the name Sutur is associated with “the Black”). Her father is Narvi, Norfi, or Norr, who may belong to the race of the Disir, the Norns.
It is important to note that when the primordial Ymir (Aurgelmir) emerged from the drops of Eitr (which is why “giant” in Anglo-Saxon is Eoten, and in Norse is Jotunn), he “sweated” Eitr and conceived two humanoid giants, one male and one female, and from his legs emerged a six-headed giant, Thrudgelmir.
Within this context, we can speculate that Borr’s wife, known as Bestla, is the daughter of Bolthorn, who may be one of the humanoid giants. From Thrudgelmir, his son is Bergelmir, who survives alongside his wife during the flood from Niflheim after his grandfather Aurgelmir’s death. Reflecting on various authors and their ideas, we can consider that the race of giants that joined Borr survives as the Wen and the Ese. It is also worth noting that Meomer (Mimir) is the brother of Bestla.
The Other Saxon Gods
Following the logic of Norse mythology, which comprises 12 ruling gods and 12 goddesses, these include:
- God Woden (Odin)
- Goddess Frig (Frigga)
- God Thunor (Thor)
- Goddess Sibbe (Sif)
- God Baldag (Balder)
- Goddess Nothe (Nana)
- Goddess God Bragi
- Goddess Edunne (Idunn)
- God Wod (Odr)
- Goddess Freo (Freyja)
- God Ingvi Frea (Frey)
- Goddess Geard (Gerdr)
- God Saeter (Njord)
- Goddess Eartha (Nerthus)
- God Hama (Heimdall)
- Goddess Vár (Goddess of Oaths)
- God Wuldor (Ullr)
- Goddess Full (Fulla)
- God Tiw (Tyr)
- Goddess Hrede (Goddess of Victory)
- God Wade (God of the Sea)
- Goddess Oestre (Goddess of Fertility / Spring)
- God Fositi (Forseti)
- Goddess Eir
The supporting deities include:
- Seaxneat (Woden’s youngest son, meaning “Sword Companion,” speculated to be Vidar the Silent, who killed Fenrir by thrusting his sword through its throat to its heart)
- Hengest and Horsa (brother gods ruling over horses)
- Mann (Borr/Father of Woden)
- Bestla (Mother of Woden)
- Loddur (Loddr/Vé, Woden’s brother)
- Hana (Hoenir/Vili, Woden’s brother)
- Snotra (Goddess of Clarity)
- Sága (Goddess of feasts and drinks)
- Hlín (Goddess of Protection and Refuge)
- Sjofn (Goddess of Love)
- Vor (Goddess of Caution and Warning)
- Gna (Messenger Goddess)
- Wayland the Smith (Son of Wade, the God of Metallurgy)
Above the gods are the Dísir, including the Norns such as Skuld, Wyrd (Urd), and Verdandi. Each race has its own Norns that bring good or bad fortune, intervening between gods and mortals, like the Waelcyrge (Valkyries—who choose those who die in battle). Among them are Hildr, Gondul, Hlok, Mist, Herja, Hlokk, Geiravor, Goll, Hjorthrimul, Gudr, Herfjotra, Geironul, Skeggord, Geirdriful, Randgridr, Thrudr (daughter of Thunor), Reginleif, Sveid, Thogn, Hjalmthrimul, Thrima, Skalmold, Skogul, Hrund, Eir, Hrist, Gunnr, Róta, and Skuld, led by Freo (Freyja). In Old English, the manuscript Sermo Lupi ad Anglos written by Wulfstan II describes the term Waelcyre as “sorceress.” The Fylgjur are female spirits that guide the souls of the deceased, protecting them on their journey to Dreün.