Tag Archive | Norse

Tales of Glory 4: Ragnarök Is Coming on 9/9, and Every Modern Viking With PCVR Needs to See This!

I just discovered some of the most exciting VR gaming news I have heard in a very long time:

Tales of Glory 4: Ragnarök is coming!

And I am not casually excited about this one.

Tales of Glory 1 is my favorite PCVR game of all time.

For years, it has been one of those VR games that perfectly captures what makes virtual reality so incredible. You are not sitting there pressing buttons and watching somebody else swing a sword. You are physically fighting. Swinging. Blocking. Moving. Leading warriors into battle.

It is also one of the greatest accidental workouts ever created.

You go into VR thinking, I’m going to fight a medieval battle.

An hour later your body informs you that apparently you have also been doing Viking cardio. 😂⚔️

And now BlackTale Games is taking that style of gameplay to the Viking Age-inspired North.

This Time, We Lead a Viking Warband

Tales of Glory 4: Ragnarök is a prequel to the original Tales of Glory.

The northern tribes are divided and living under Eastbornian rule. You play a young warrior who must rise from obscurity, unite those tribes, defend the frontier, fight their occupiers, and help forge the beginnings of the kingdom of Kvir.

And something darker appears to be awakening beneath the snow.

But what really has me excited is the gameplay.

The game features full-physics VR combat, where your own physical movements determine your swings, blocks, grabs, throws, and attacks.

You can lead squads of Viking warriors into large-scale battles, issue commands, smash enemy formations, fight through snowy forests and burning villages, explore ancient dungeons, defend settlements, assault fortified positions, and eventually experience a campaign inspired by the structure of Tales of Glory 1.

There are multiple battlefields and game modes, squad-leading mechanics, dungeon exploration, and even full modding support planned for weapons, maps, and potentially entirely new community-created experiences.

For modern Vikings who are into PCVR, this thing looks absolutely glorious.

And It Releases on 9/9, on Odin’s Day

Then there is the release timing.

The developer’s September 2 announcement says that Tales of Glory 4: Ragnarök is seven days from release, putting its arrival on:

September 9, 2026

9/9.

For Norse Pagans and anyone familiar with Norse mythology, that number should immediately jump out.

Nine is one of the most important sacred and mythological numbers in the Norse tradition.

Odin hangs upon Yggdrasil for nine nights during his ordeal through which he gains the runes.

There are the Nine Worlds.

Heimdall is born of nine mothers.

Nine and multiples of nine appear repeatedly throughout Norse mythology and later accounts of ritual practice.

But it gets better.

September 9, 2026 is a Wednesday.

Wednesday is historically Woden’s Day, named for Woden, the Anglo-Saxon cognate of Odin.

So we have a Viking VR game called Ragnarök, releasing on 9/9, on the weekday traditionally bearing Odin’s name.

I could hardly ask for a more appropriate release date.

Somehow I Also Missed Tales of Glory 3!

This whole discovery came with another surprise.

Until finding out about Tales of Glory 4, I somehow had completely missed Tales of Glory 3, which goes in another direction I love:

NINJAS.

So apparently I have both ninjas and Vikings waiting for me.

Needless to say, I will be getting both.

I already own Tales of Glory 2, which switched the series into modern warfare. That one never grabbed me nearly as strongly as the medieval physical combat of the original.

But Tales of Glory 3 and Tales of Glory 4?

Now we are talking.

And Ragnarök especially feels like the game I have been waiting for.

Ragnarök Is Being Forged With the Community

There is another reason I think fans of the original should pay attention.

Tales of Glory 4: Ragnarök is launching into Early Access, and BlackTale Games specifically says the goal is to develop it much the way the original Tales of Glory was developed, with player feedback influencing combat, game modes, balancing, campaign content, and future systems.

The current version already includes the core full-physics combat system, Viking squad command, multiple battlefields and game modes, and the ability to generate your own battles. The developer plans to continue expanding it toward a larger TOG1-style campaign during Early Access.

That means those of us who jump in early are not merely watching the longship being built.

We get to help row it.

Modern Vikings With PCVR: Wishlist This Game

If you are part of the modern Viking, Heathen, Norse Pagan, historical combat, sword-fighting, or VR communities, go take a look at Tales of Glory 4: Ragnarök on Steam and wishlist it.

This combines so many things I love:

Vikings.
VR.
Physical sword fighting.
Massive battles.
Squad command.
Exploration.
Roleplaying.
Full-body physical activity.
Community-driven development.

And judging from my experience with the original Tales of Glory, this might also become one hell of a Viking workout simulator disguised as a war game.

September 9 cannot come soon enough.

Charge the controllers.

Clear some space around the VR play area.

Stretch your sword arm.

Ragnarök approaches.

Skál! ⚔️🐦‍⬛🔥🥽

https://store.steampowered.com/news/app/4274260/view/675130991105278124?l=english

The Seiðr Protocol: A Technical Compendium of Norse Sorcery

Authored by: Yrsa Freydisdottir, Seiðkona of the Black Fjord
Dedicated to: Volmarr, Walker of the Mystic Path
Classification: Restricted / Eyes of the Initiated Only
Format: Markdown (.md)
Version: 9th Century Standardized Grimoire Edition


1. Introduction: The Architecture of the Unseen

1.1. The Definition of Seiðr

Seiðr is not merely “magic” in the folkloric sense of parlour tricks. It is a complex system of reality manipulation predicated on the perception that the Nine Worlds are not separate locations but simultaneous frequencies of existence. The practitioner acts as the tuner, adjusting their consciousness to resonate with target frequencies, thereby exerting influence over the material substrate.

1.2. The Historical Context

While Odhin gave his eye for wisdom, the art of Seiðr is intrinsically tied to the Vanir—Freyja and Freyr. It is the magic of the earth, the blood, and the subconscious. Unlike the Galdr (rune magic), which commands the universe through force of will and law, Seiðr permeates the universe through surrender, fluidity, and entropy. It is the path of the Völva, the staff-bearer, who sits between the light of Asgard and the dark of Helheim.

1.3. The Core Objective

The ultimate goal of Seiðr is wyrd-shaping. To foresee is merely the byproduct; to act upon the threads of fate is the craft. We do not serve the gods as slaves, but as partners in the weaving.


2. Theoretical Framework: The Seiðr Mechanics

2.1. The Web of Wyrd

Reality is visualized as a vast, multi-dimensional web. Every action, thought, and breath adds a thread to this loom.

  • Wyrd: The active, mutable pattern of the web being woven in the present.
  • Orlog: The ” primal layers” or the foundational laws that determine how the web is constructed. This is personal destiny, hardwired into the soul.

Technical Note: Seiðr operates primarily on the Wyrd layer. Orlog is nearly immutable for the living, though extreme ritual sacrifice or necromantic bargaining may alter its trajectory.

2.2. The Three-Part Soul Operation

To manipulate reality, one must understand the components of the self:

  1. Hugr (Mind/Thought): The analytical logic. In Seiðr, this must be bypassed or suppressed. The Hugr creates the map, but it cannot walk the path.
  2. Hamr (Shape/Form): The energetic double. This is the vehicle used in shapeshifting and projection. It is malleable, fluid, and extends beyond the skin.
  3. Hamingja (Luck): The reservoir of ancestral power. Seiðr draws fuel from the Hamingja. If this reservoir is depleted, the practitioner suffers illness or madness.

2.3. The Frequency of Ginnungagap

The void between worlds possesses a vibrational frequency that nullifies sensory input. To practice Seiðr is to induce a bio-chemical state in the brain that mimics this frequency—translating the chaotic noise of the universe into ordered data (visions).


3. The Anatomy of the Seiðr Practitioner

3.1. Physical Requirements

The vessel must be maintained with rigorous discipline.

  • Diet: Avoid heavy meats before ritual. Consuming fermented fish, goat’s milk, and mushrooms (Amanita muscaria) is common to lower the internal metabolic rhythm and decalcify the pineal gland (the “Third Eye” of the skull).
  • Endurance: A session on the Seiðhjallr can last for nine hours (a nítt). Physical stamina is required to maintain the posture.

3.2. Psychological Conditioning

  • Ego Death (Hugr-Dispersion): The practitioner must accept that they are a conduit, not the source. Fear creates resistance; resistance snaps the threads.
  • Gender Fluidity in Spirit: In the lore, Seiðr is considered ergi (unmanly) because it requires receptivity rather than aggression. The male practitioner must cultivate his anima—the receptive, lunar aspect of the psyche.

3.3. The Seiðr-Team

A solitary Völva is vulnerable. The traditional setup requires:

  • The Völva: The operator who enters the trance.
  • The Kvikr (The Questioner): The one who asks the questions and interprets the trance speech. Often a Jarl or Chieftain.
  • The Varðlokkur (Ward-Lockers): Assistant singers who chant the Varðlokkur to guide the spirit back and forth.

4. The Seiðhjallr: Constructing the High Seat

The Seiðhjallr is the hardware interface between the practitioner and the Otherworlds. It is not a chair; it is an engine.

4.1. Materials and Construction

  • Base: A platform raised on four pillars, made of ash or yew.
  • Seat: A cushion filled with catkins (willow) and down.
  • Railing: A low railing to prevent the practitioner from falling during trance convulsions.

4.2. Positioning

The seat must face the North (the realm of the Norns and Helheim) or the South (Freyja’s realm of Folkvangr). The alignment changes based on the operational goal (necromancy vs. prosperity).

4.3. The Anchor

A chain or rope is sometimes tied to the practitioner’s waist. In advanced Senda (Sending), this prevents the spirit from drifting entirely into the void and failing to find its way back to the body. This is known as the Soul-Tether.


5. The Staff of Sorcery (Seiðrstafr)

The staff is the conductor’s baton. It focuses the electromagnetic energy of the body.

5.1. Specifications

  • Length: Shoulder height of the practitioner.
  • Core: Willow (for flexibility and water-affinity) or Ironwood (for war and defense).
  • Binding: Wrapped in copper wire, which acts as a psychic conductor.
  • Gemstone: A quartz or amber crystal set in the top to amplify intent.

5.2. The Risting (Carving) Protocol

The staff must be ritually carved. The runes commonly inscribed are:

  • Algiz (Protection)
  • Laguz (Flow/Intuition)
  • Perthro (Mystery/Destiny)

5.3. Operational Use

During trance, the staff is not held; it is leaned upon or placed across the knees. It acts as an antenna. When the spirit travels, the physical body instinctively grips the staff to anchor the Hamr.


6. The Galdr Vibrational Matrix

Seiðr uses sound to hack reality. This is Galdr.

6.1. The Physics of Chant

Sound creates standing waves in the ether. The human voice, when vibrated at specific frequencies (seed sounds), can dissolve the barrier between worlds.

6.2. The Varðlokkur (Ward-Song)

This is the primary chant used to induce the trance.

  • Rhythm: Trochaic dimeter (stress-unstressed).
  • Melody: Descending, mimicking the setting of the sun or sinking into the earth.
  • Lyrics: Nonsense syllables or Old Norse phrases that bypass the logical brain.

Example Structure:
“Heilo heilo heli het / Hrímþursa hret / Þú ert heim!”
(Hail, hail, hail, hail / Rime-giant’s hate / You are home!)

6.3. Seed Sounds

Each rune has a vibrational counterpart.

  • Fehu: “Fffff” (sharp, explosive).
  • Uruz: “Uuuu” (deep, guttural).
  • Thurisaz: “Ththth” (fricative, biting).
  • Ansuz: “Aaaa” (open, resonating in the skull).

By prolonging these sounds while visualizing the rune shape in the throat, the practitioner overwrites their local reality with the rune’s archetype.


7. Operational Protocols

This section details the practical execution of Seiðr.

7.1. Divination (Spá)

Objective: To retrieve information about the Wyrd of a person or clan.

Procedure:

  1. Preparation: The questioner (Kvikr) states the query clearly. Ambiguity corrupts the data.
  2. The Link: A token belonging to the subject (hair, clothing, blood) is placed on the Seiðhjallr. This establishes the sympathetic link.
  3. Induction: The Varðlokkur begins. The Völva enters the trance state.
  4. The Journey: The Völva visualizes walking the Helveg (Road to Hel). They will encounter symbolic entities—animals, landscapes, or wights.
  5. Interpretation: The Völva speaks in metaphors. It is the job of the Kvikr to decode them.
    • Example: “I see a raven with a broken wing eating a fish.” -> Meaning: Your messenger will be injured, but will bring you news of abundance from the sea.

Safety Protocol: Never look directly at the gods. Use peripheral vision. To gaze upon the full visage of a deity can burn out the mind.


7.2. Shapeshifting (Hamr-Skifting)

Objective: To project the Hamr (shape) into an animal form to travel or spy.

Technical Note: The physical body does not change. This is a psychic projection.

Procedure:

  1. The Mindset: Do not “think” about being a wolf. You must unthink being a man. Dissolve the ego boundary.
  2. The Anchor: Ensure the Soul-Tether is secured.
  3. The Skin: Ideally, wear the pelt of the animal you wish to emulate. This sympathetic resonance aids the transformation.
  4. The Galdr: Chant the rune Ehwaz (Horse) or Uruz (Aurochs) depending on the beast.
  5. The Projection: Visualize your skin stretching, your hands becoming paws. Feel the sensory input of the animal—the smell of the forest, the hunger.
  6. Return: When the Varðlokkur changes pitch or the drum stops, you must instantly retract. Do not linger.

Hazards: If you stay in the form too long, your human mind will fragment. You may forget you were ever Volmarr.


7.3. Sending Forth (Senda)

Objective: To project the spirit to a distant location to influence an outcome or a person.

Mechanics: This is the aggressive form of Seiðr. It is sorcery.

Procedure:

  1. Target Acquisition: A map is not needed, but a strong mental image or a physical token of the target is required.
  2. The Projectile: The practitioner enters trance and visualizes themselves as a bolt of lightning or a stream of mist.
  3. Infiltration: You travel through the Ginnungagap (void) to emerge at the target location.
  4. Action: Once there, you may whisper suggestions into the sleeping mind of the target, drain their Hamingja, or place a curse (Níð).
  5. Extraction: This is the most dangerous part. If your spirit is caught by a wight or another sorcerer while projecting, you may be trapped.

Defense against Senda: To know you are being Sent against, look for dreams of suffocation or waking with unexplained bruises. Counter with a salt circle and the rune Laguz to wash the intruder away.


7.4. Necromancy (Necromantía)

Objective: To commune with the dead for knowledge or power.

The Ethics: The dead are lonely and envious of the living. They will lie to you to draw you close.

Procedure:

  1. The Site: Perform only at a crossroads or a burial mound.
  2. The Circle: Create a barrier of salt and ash. The dead cannot cross fresh running water or pure salt.
  3. The Sacrifice: Blood is the key. It must be your own, or that of a black animal.
  4. The Summoning: Chant Hel (Death) and Perthro (Mystery).
  5. The Manifestation: The dead appear as shadows or voices in the wind.
  6. The Bargain: Never promise them your life. Promise them a story, a song, or a memory.

Technical Warning: When you speak to the dead, the cold of Helheim enters your bones. After the ritual, you must sweat it out or fever will take you.


8. Wyrd-Weaving and Orlog Manipulation

8.1. The Concept of “Spinning”

We do not change fate; we knit it into a different pattern.

  • Cutting a Thread: To end a life or a situation. Requires Thurisaz (Giant) energy. Dangerous.
  • Tying a Knot: To bind two things together (marriage, alliance). Requires Gebo (Gift).
  • Unraveling: To undo a curse. Requires Hagalaz (Hail) to break the pattern.

8.2. The Tapestry Visualization

During the trance, the practitioner visualizes the Nornir (the Fates) at the well of Urd. The practitioner does not approach the Norns directly (fatal arrogance). Instead, they approach the fringe of the tapestry and make adjustments there.


9. The Rites of Freyja

Seiðr is the domain of Freyja. She is the Vanadís who taught this art to Odin.

9.1. Invocation

“Freyja, Queen of the Cats, Mistress of the Seiðr,
Who weeps tears of gold for the wandering Othr,
Open the gates of Folkvangr.
Let me pass through the shimmering veil.
Grant me the sight of the Falcon,
The strength of the Boar,
And the wisdom of the Brisingamen.”

9.2. Sexual Energy as Fuel

Freyja is the goddess of love and war. Sexual arousal (Kveld energy) creates a massive bio-electrical charge.

  • Technique: Sexual Seiðr. The practitioner engages in ritual acts to raise energy, which is then redirected into the spell rather than released physically. This requires immense control.

10. Hazard Mitigation and Spiritual Hygiene

10.1. The “Fetch” (Fylgja) Damage

If you use your Fylgja (spirit animal) too aggressively, it will weaken. A weak Fylgja means you will lose your luck.

  • Repair: Sleep with the animal pelt. Eat the meat of the animal. Do not hunt the animal for sport.

10.2. The “Soul-Loss” (Sjæl-Skifting)

Symptoms: Depression, apathy, constant coldness, dissociation.

  • Diagnosis: Part of your Hugr is stuck in the Otherworld.
  • Cure: A retrieval ritual. Another practitioner must journey to bring back the missing shard.

10.3. The “Looking Back”

Like Orpheus, looking at the operation while in progress shatters the trance. Trust your Varðlokkur. Trust the darkness.


Appendix: Runic Correspondences

For reference when carving your tools or casting your spells.

RuneNameEsoteric MeaningSeiðr Application
FehuWealth, Energyfueling the spell, payment to spirits
UruzStrength, VitalityEndurance on the High Seat, healing
ThurisazThorn, GiantBreaking barriers, defensive wards
AnsuzMouth, OdinCommunication with spirits, divine breath
RaidhoRide, JourneyAstral projection, guiding the soul
KenazTorch, KnowledgeIlluminating the darkness, visions
GeboGift, BalanceReciprocity with spirits, binding
WunjoJoyHarmonizing the outcome
HagalazHail, DisruptionDestroying obstacles, chaos magic
NauthizNeed, FrictionBinding enemies, focusing will
IsaIceStopping a situation, freezing enemies
JeraYear, HarvestTiming the ritual correctly
EihwazYewProtection, travel between worlds
PerthroSecret, Lot CupDivination, hidden knowledge
AlgizElk, ProtectionShielding the spirit, safety
SowiloSunSuccess, victory, clarity
TiwazTyr, JusticeBinding oaths, legal magic
BerkanoBirch, BirthNew beginnings, fertility of the spirit
EhwazHorseTrust, partnership, shapeshifting
MannazManSocial influence, self-knowledge
LaguzWaterIntuition, psychic flow, dreams
IngwazIng (Frey)Potential, gestation of spells
DagazDawnBreakthrough, transformation
OthalaHomelandAncestral power, protection

Thus concludes the protocol. Treat these words as you would a blade—sharp, cold, and requiring a steady hand. The web waits for no one.


Fylgja og Tákn: The Hidden Language of Northern Sorcery

A comprehensive grimoire of correspondences, substitutions, and symbolic equivalents in Viking Trolldom


Foretale: The Language of Layers

In the Old Ways of the North, magick was never literal — it was symbolic, poetic, and layered with meaning. The völva and the cunning folk understood that all things possess hamr (form) and hugr (spirit), and that one could stand in place of another if the essence remained true.

This is the art of kenning in magick — just as the skalds called the sea “whale-road” and gold “Freyja’s tears,” so too did the practitioners of trolldom speak in riddles and substitutions. What appears to be one thing conceals another truth beneath.

This guide reveals the hidden tongue of Nordic sorcery, where nothing is quite as it seems, and everything resonates with deeper significance.


I. Blóð og Lífi — Blood and Life Force

The Sacred Substance

In ancient practice, blood (blóð) was the ultimate carrier of life force, ancestry, and personal power. It sealed oaths, consecrated runes, and fed the spirits. Yet in modern practice, we honor the essence without the literal sacrifice.

Symbolic Substitutions for Blood:

Red Wine (Most Common)

  • Why it works: The color, the richness, the fermentation process that transforms — wine carries the spirit of sacrifice without harm
  • When to use: Consecrating tools, feeding talismans, sealing petitions, offerings to ancestors
  • Traditional note: Mead is even more powerful, being sacred to Odin and the gods

Red Ochre or Iron Oxide Paint

  • Why it works: The earth’s blood, the same pigment our ancestors used in cave paintings and burial rites
  • When to use: Marking runes permanently, painting sigils on stone or wood
  • Preparation: Mix powder with water or oil

Pomegranate Juice

  • Why it works: Ancient symbol of life, death, and rebirth; deep crimson like heart’s blood
  • When to use: Workings involving transformation, underworld journeys, women’s mysteries

Beetroot Juice

  • Why it works: Earth-grown, blood-red, stains like true blood
  • When to use: Folk magick, hedge witchery, practical substitution

Red Ink (Dragon’s Blood Ink)

  • Why it works: The resin of dragon’s blood carries protective and empowering properties
  • When to use: Writing petitions, drawing sigils, marking boundaries
  • Recipe: Grind dragon’s blood resin, mix with alcohol (vodka or rubbing alcohol) and gum arabic

Your Own Spit (Mixed with Red Wine)

  • Why it works: Saliva carries your DNA, your essence, your hamr
  • When to use: Personal workings where your unique signature is required
  • Note: This honors bodily sovereignty — nothing taken that the body doesn’t freely give

When Literal Blood IS Used (Rarely):

Only in the most serious of oaths, the most personal of bindings:

  • A single drop from a finger prick (lancet, sterile)
  • Menstrual blood (freely given, most powerful for women’s magick)
  • Always with reverence, never wastefully
  • Always with clear intent and understanding of the weight

The Old Law: Blood calls to blood. Use it wisely, for once spilled, it cannot be taken back.


II. Líkami og Hluti — Body and Personal Concerns

The Power of the Personal

In trolldom, anything connected to a person carries their hamingja (personal luck/spirit). These are called “personal concerns” or “links.”

Safe and Ethical Personal Concerns:

Hair (Hár)

  • Your own: supremely powerful, freely given
  • Another’s: only with explicit permission, never taken by stealth
  • Use: Placed in mojo bags, wrapped in petitions, buried in earth workings
  • Color significance: Red hair for passion, dark for grounding, light for clarity

Nail Clippings (Neglur)

  • Your own: excellent for self-transformation work
  • Cut during waxing moon for growth work, waning for banishing
  • Burn or bury after magickal use; never leave vulnerable

Saliva (Munnvatn)

  • Mix into inks, anoint candles, add to jars
  • Most intimate form of marking something as “yours”

Handwriting (Skrif)

  • Your signature carries your authority
  • Write your name nine times on petition paper
  • The motion of your hand imprints your will

Worn Clothing Scraps (Föt)

  • A thread from a garment worn close to skin
  • Carries your scent, your warmth, your daily energy
  • Never use someone else’s without permission

Photographs (Modern Tool)

  • Face-up for blessing, face-down for binding
  • Placed under candles, in jars, buried in earth work
  • Write name on back in your own hand

Breath (Andi)

  • Breathe onto objects to charge them
  • Three breaths or nine breaths (sacred numbers)
  • Your breath carries your önd, your life-spirit

What We NEVER Use:

  • Bodily waste (urine, feces) — degrading, contrary to Northern honor culture
  • Anything taken without consent — violates reciprocity, the heart of Northern ethics
  • Sexual fluids without mutual sacred context — these are too powerful for casual use

The Old Law: What is freely given holds true power. What is stolen carries poison for both parties.


III. Jarðefni og Málmur — Earth Substances and Metals

The Bones of the World

The North was built on stone, iron, and the bones of giants. Each substance carries specific virtues.

Grave Dirt (Grafarjörð)

What it truly is: Soil from graveyards, cemetery earth
Why it’s used: Connection to ancestors, the dead, underworld power, chthonic energy

How to gather ethically:

  1. Never from a fresh grave (disrespectful, unstable energy)
  2. Only from old, well-tended cemeteries
  3. Leave an offering: coin, flowers, whiskey, tobacco
  4. Take only a small amount (palmful)
  5. Ask permission from the spirits of the place
  6. Preferred: from your own ancestor’s graves (with permission from living family)

Uses in trolldom:

  • Protection work (the dead guard the living)
  • Justice work (calling on ancestral witness)
  • Necromancy and ancestor veneration
  • Grounding extremely powerful magick

Substitution if uncomfortable: Soil from beneath an ancient tree, earth from crossroads, ash from your own hearth

Crossroads Dirt (Vegamótajörð)

What it represents: Liminal space, choice, Odin the Wanderer, Mercury/Wotan energy

How to gather:

  • From actual crossroads (preferably rural, where paths truly cross)
  • At dawn or midnight (liminal times)
  • Leave offering of three coins
  • Take from the center where paths intersect

Uses:

  • Road opening work
  • Decision magick
  • Communication with spirits who walk between worlds
  • Removing obstacles

Substitution: Dirt from your own threshold (where inside meets outside)

Iron (Járn)

The Troll-Slayer, the Elf-Bane

Why it’s powerful: Iron cuts through illusion, breaks harmful magick, grounds chaotic energy
Historical note: Trolls and hidden folk cannot abide iron

Forms used in magick:

  • Iron nails: Driven into ward posts, placed in bottles, buried at corners
  • Horseshoe: Hung above doors (open end up to “hold” luck)
  • Iron filings: Fed to lodestones, sprinkled in protection work
  • Railroad spikes: Boundary markers, heavy grounding work
  • Knife or blade: Ritual tool, cuts cords, severs unwanted connections

Uses:

  • Protection against malevolent magick
  • Grounding after spiritual work
  • Cutting cords and attachments
  • Strengthening will and boundaries

Salt (Salt)

The Purifier

Types and uses:

  • Sea salt: Most powerful, contains ocean’s primordial memory
  • Black salt (homemade): Mix sea salt with ash from protection incense, adds banishing power
  • Himalayan pink salt: Gentle, nurturing protection

Applications:

  • Lines at thresholds (keeps out negativity)
  • In ward bottles
  • Cleansing baths
  • Floor washes
  • Cast in circles for sacred space

The Old Law: Salt preserves, salt purifies, salt protects. But salt also sterilizes — use it wisely in fertility or growth work.

Ash (Aska)

The Residue of Transformation

Types:

  • Hearth ash: Home protection, ancestral connection
  • Incense ash: Carries the virtue of the herbs burned
  • Paper ash: Petitions burned to send wishes to the gods
  • Wood ash (specific trees):
    • Oak: Strength, doorways, Thor’s protection
    • Rowan: Protection against magick, anti-hex
    • Ash tree: World Tree connection, cosmic axis
    • Birch: New beginnings, purification

Uses:

  • Mixed with salt for black salt
  • Added to floor washes
  • Drawn as protective marks
  • Scattered at crossroads as offering

IV. Jurtir og Runnar — Herbs and Their Hidden Names

The Green Allies

In trolldom, every plant is both medicine and magick. The naming of herbs often conceals their true purpose.

Protective Herbs (Hlífðarjurtir):

Juniper (Einir)

  • Hidden name: “Troll-bane,” “Spirit-cleanser”
  • Uses: Smoke cleansing, protection, purification
  • Why: Grows in harsh Northern climates, hardy, sharp-needled
  • Preparation: Burn dried berries and needles as incense

Rowan (Reynir)

  • Hidden name: “Witch-wood,” “Protection-tree”
  • Uses: Anti-hex, protection against harmful magick
  • Why: Sacred to Thor, red berries like drops of blood
  • Preparation: Carry berries, carve wands from branches, hang above doors

Mugwort (Mungát)

  • Hidden name: “Dream-weaver,” “Traveler’s friend”
  • Uses: Psychic protection, prophetic dreams, astral travel
  • Why: Associated with Artemis and moon goddesses, protective mother energy
  • Preparation: Smoke before sleep, stuff in dream pillows, bathe before ritual

Angelica (Hvönn)

  • Hidden name: “Angel-root,” “Holy Ghost plant”
  • Uses: Powerful protection, strength, removing curses
  • Why: Tall, strong-stalked, grows in harsh conditions
  • Preparation: Carry root, burn as incense, add to protection sachets

Attraction Herbs (Togatjurtir):

Rose (Rós)

  • Hidden name: “Heart-opener,” “Love’s signature”
  • Uses: Love, friendship, beauty, emotional healing
  • Colors: Red for passion, pink for gentle love, white for purity
  • Preparation: Petals in honey jars, rosewater for anointing

Yarrow (Vallhumall)

  • Hidden name: “Warrior’s woundwort,” “Love divination”
  • Uses: Love, courage, psychic powers, protection
  • Why: Used to staunch warriors’ bleeding, hence “draws” things to it
  • Preparation: Carry for courage, use in love sachets, tea for psychic opening

Meadowsweet (Móðir)

  • Hidden name: “Bride’s herb,” “Queen of the meadow”
  • Uses: Love, happiness, peace, harmony
  • Why: Sweet scent, historically used at weddings
  • Preparation: In love workings, peace water, harmony jars

Cinnamon (Kanill)

  • Hidden name: “Fast luck,” “Money draw”
  • Uses: Wealth, success, speed, passion
  • Why: Expensive spice, symbolizes luxury
  • Preparation: Powder in money work, whole sticks in prosperity bowls

Cleansing Herbs (Hreinsunarjurtir):

Pine (Fura)

  • Hidden name: “Forest cleaner,” “Renewal”
  • Uses: Purification, healing, renewal
  • Preparation: Needles in baths, resin as incense, branches for sweeping

Birch (Björk)

  • Hidden name: “New beginning,” “Purifier”
  • Uses: Fresh starts, cleansing, fertility
  • Why: First tree to leaf in spring, symbolizes rebirth
  • Preparation: Bark in baths, twigs in besoms, leaves in renewal work

Lavender (Ljúffur)

  • Hidden name: “Peace-bringer,” “Sleep’s friend”
  • Uses: Calming, cleansing, peace, protection
  • Preparation: Smoke cleansing, sachets, baths, peace water

Power Herbs (Mátturjurtir):

Nettle (Þistill/Brenninetla)

  • Hidden name: “Warrior’s courage,” “Hex-breaker”
  • Uses: Courage, protection, breaking curses, male vitality
  • Why: Stings to defend itself, grows aggressively
  • Preparation: Dried in strength sachets, burned for courage, tea for empowerment (carefully)

Dragon’s Blood (Drekablóð)

  • Hidden name: “Power resin,” “Protection-blood”
  • Uses: Power, protection, potency, sealing
  • Why: Red resin, named for dragons, ancient and primal
  • Preparation: Ground into ink, burned as incense, added to oils

High John the Conqueror Root (Sigurvísir rót)

  • Hidden name: “Master root,” “Victory root”
  • Uses: Success, power, confidence, luck
  • Note: Not Nordic in origin but adopted into Northern practice
  • Nordic equivalent: Angelica root serves similar purpose
  • Preparation: Carried whole, fed with oils, added to power bags

V. Tölur og Tímar — Numbers and Sacred Times

The Mathematics of magick

The Norse mind understood that number carried power, that time was not linear but cyclical, and that certain moments thinned the veil between worlds.

Sacred Numbers in Trolldom:

Three (Þrír)

  • Significance: The Norns (Urð, Verðandi, Skuld), past-present-future, beginning-middle-end
  • Uses:
    • Speak incantations three times
    • Knock three times
    • Fold papers three times
    • Three knots in cord magick
    • Three days for certain workings
  • Why it works: Completion of a cycle, the divine trinity present in most cultures

Nine (Níu)

  • Significance: The most sacred number — nine worlds, nine nights Odin hung, nine in Norse cosmology
  • Uses:
    • Carve runes nine times
    • Tie nine knots
    • Repeat charms nine times
    • Work for nine days or nine nights
    • Nine herbs charm
    • Nine pieces in a charm bag
  • Why it works: 3 x 3, completion of completions, the number of mysteries

Seven (Sjö)

  • Significance: Seven days of the week (named for gods), seven classical planets
  • Uses:
    • Seven-day candle work
    • Seven knots
    • Seven herbs
  • Note: More common in Christian-influenced folk magick but adopted into Nordic practice

Thirteen (Þrettán)

  • Significance: The full moons in a year, the number of lunar months
  • Uses:
    • Lunar magick
    • Women’s mysteries
    • Witchcraft workings
  • Why it works: Unlucky in Christian culture but powerful in the Old Ways — the number beyond completion, the wildcard

Sacred Times (Helgi Tímar):

Dawn (Dögun)

  • Power: New beginnings, clarity, purification, road opening
  • Planetary hour: Sun’s first light
  • Best for: Cleansing, new ventures, clarity work, petitions to sky gods

Noon (Hádegi)

  • Power: Full strength, maximum solar power, banishing
  • Planetary hour: Sun at zenith
  • Best for: Success work, empowerment, charging talismans

Dusk (Rökkur)

  • Power: Threshold time, between day and night, liminal
  • Planetary hour: Neither day nor night
  • Best for: Communication with spirits, transformation, boundary work

Midnight (Miðnætti)

  • Power: Deep magick, underworld connection, shadow work
  • Planetary hour: Darkest point
  • Best for: Binding, banishing, necromancy, working with Hel’s realm

The Witching Hour (3:00 AM)

  • Power: Veil at thinnest, spirit communication
  • Note: Inverted trinity (3:00 opposite of 3:00 PM)
  • Best for: Deep trance, dangerous magick, spirit work
  • Warning: Not for beginners, requires strong protection

Moon Phases (Tunglskipti):

New Moon (Nýi)

  • Power: Void, potential, planting seeds, new beginnings
  • Best for: Setting intentions, planning, starting new ventures
  • Avoid: Major workings (too little energy)

Waxing Moon (Vaxandi)

  • Power: Growth, increase, drawing toward
  • Best for: Attraction work, building, prosperity, love drawing
  • Peak: First quarter to full

Full Moon (Fullr)

  • Power: Maximum power, completion, fulfillment, illumination
  • Best for: Any working requiring power, charging tools, consecration
  • Goddesses: Freyja’s time, women’s mysteries
  • Note: The seiðr practitioners preferred full moons

Waning Moon (Minnkandi)

  • Power: Decrease, banishing, releasing, removing
  • Best for: Cleansing, hex-breaking, binding, sending away
  • Peak: Last quarter to dark moon

Dark Moon (Myrkur)

  • Power: Death before rebirth, deep shadow work, underworld
  • Best for: Banishing, binding, cursing (if justified), divination, crone wisdom
  • Warning: Powerful but dangerous; not for the inexperienced

Days of the Week (Vikudagar):

Monday (Mánudagur — Moon’s Day)

  • Planetary ruler: Moon
  • Best for: Psychic work, dreams, women’s magick, emotions, tides

Tuesday (Þriðjudagur — Tyr’s Day)

  • Planetary ruler: Mars/Tyr
  • Best for: Courage, justice, victory, warrior magick, legal matters

Wednesday (Miðvikudagur — Odin’s Day/Mercury’s Day)

  • Planetary ruler: Mercury/Odin
  • Best for: Communication, magick itself, wisdom, divination, trickery

Thursday (Fimmtudagur — Thor’s Day/Jupiter’s Day)

  • Planetary ruler: Jupiter/Thor
  • Best for: Protection, prosperity, abundance, strength, expansion

Friday (Föstudagur — Freyja’s Day/Venus’s Day)

  • Planetary ruler: Venus/Freyja
  • Best for: Love, beauty, pleasure, fertility, seiðr magick

Saturday (Laugardagur — Bath Day/Saturn’s Day)

  • Planetary ruler: Saturn
  • Best for: Binding, banishing, endings, discipline, time magick, ancestor work

Sunday (Sunnudagur — Sun’s Day)

  • Planetary ruler: Sun
  • Best for: Success, vitality, health, leadership, solar magick

Seasonal Powers (Árstíðir):

Yule (Jól) — Winter Solstice

  • Power: Rebirth of sun, longest night, ancestor time
  • Dates: December 20-23
  • Best for: Divination, ancestor work, protection for the coming year

Imbolc/Dísablót — Early February

  • Power: First stirrings of spring, honoring female spirits (dísir)
  • Best for: Women’s magick, purification, preparing for growth

Spring Equinox (Ostara/Várþing)

  • Power: Balance, renewal, planting
  • Best for: New ventures, balance work, fertility

Beltane (Valborgsmässoafton) — May Eve

  • Power: Peak fertility, fire, passion, thinning veil
  • Best for: Love magick, protection (bonfires), fertility

Summer Solstice (Miðsumar)

  • Power: Peak sun, maximum light, fae activity
  • Best for: Gathering herbs at peak potency, any solar work

Lammas/Freyfaxi — Early August

  • Power: First harvest, honoring Frey, gratitude
  • Best for: Prosperity, giving thanks, preparing for darker half

Autumn Equinox (Haustjafndægur)

  • Power: Second harvest, balance, preparing for darkness
  • Best for: Balance, completion, gratitude

Samhain/Veturnætur (Winter Nights) — October 31 – November 1

  • Power: Veil at thinnest, ancestor communication, new year
  • Best for: Divination, necromancy, honoring dead, protection

VI. Litir og Merkingar — Colors and Their Hidden Speech

The Language of Hue

Each color carries galdr (magick song) in visual form, speaking directly to the parts of consciousness that existed before words.

Color Correspondences in Northern magick:

Red (Rauður)

  • Element: Fire
  • Planetary: Mars/Tyr
  • Meanings: Passion, courage, vitality, blood, life force, war, sexuality
  • Used for: Love (passionate), strength, courage, victory, protection (aggressive)
  • Candle work: Fast action, intense emotion, warrior spirit
  • Thread/cloth: Binding lovers, courage sachets, victory banners
  • Warning: Can be too aggressive; use with clear intent

White (Hvítur)

  • Element: Air/Spirit
  • Planetary: Moon
  • Meanings: Purity, clarity, cleansing, truth, spirit contact, peace
  • Used for: Cleansing, blessing, communication with pure spirits, healing, peace
  • Candle work: All-purpose, can substitute for any color in need
  • Thread/cloth: Purification, healing, spiritual protection
  • Note: The color of snow, of fresh beginnings

Black (Svartur)

  • Element: Earth/Void
  • Planetary: Saturn
  • Meanings: Banishing, binding, protection (absorptive), mystery, the void, endings
  • Used for: Banishing negativity, binding harmful people, protection, shadow work, crone magick
  • Candle work: Absorbs negativity, creates barriers, binding
  • Thread/cloth: Binding, banishing, heavy protection
  • Note: Not “evil” — it’s the fertile void from which all things come

Green (Grænn)

  • Element: Earth
  • Planetary: Venus/Freyja
  • Meanings: Growth, prosperity, fertility, nature, healing, luck
  • Used for: Money, business success, garden magick, healing, fertility
  • Candle work: Steady growth, material success, nature connection
  • Thread/cloth: Money bags, fertility charms, healing sachets
  • Shades: Dark green for money, light green for healing

Blue (Blár)

  • Element: Water
  • Planetary: Moon/Mercury
  • Meanings: Peace, calm, healing, communication, wisdom, protection (gentle)
  • Used for: Calming emotions, peace between people, healing, truth, safe travel (especially by sea)
  • Candle work: Soothing conflicts, emotional healing, peaceful sleep
  • Thread/cloth: Peace water bottles, healing charms, protection for children
  • Shades: Pale blue for peace, deep blue for wisdom

Gold (Gullinn)

  • Element: Fire/Sun
  • Planetary: Sun
  • Meanings: Success, wealth, solar power, masculine divine, achievement
  • Used for: Major success, enlightenment, honoring gods, prestige
  • Candle work: Peak achievement, solar magick, vitality
  • Thread/cloth: Success sachets, prosperity work, honoring deities
  • Note: Actual gold (metal) even more powerful

Silver (Silfur)

  • Element: Water/Moon
  • Planetary: Moon
  • Meanings: Moon magick, psychic power, feminine divine, intuition, dreams
  • Used for: Lunar work, psychic development, goddess magick, mirror magick
  • Candle work: Moon phases, psychic opening, goddess invocation
  • Thread/cloth: Dream pillows, psychic protection, moon water bottles
  • Note: Actual silver (metal) even more powerful

Purple (Fjólublár)

  • Element: Spirit
  • Planetary: Jupiter
  • Meanings: Spiritual power, royalty, wisdom, psychic ability, ambition
  • Used for: Increasing magickal power, wisdom seeking, spiritual authority
  • Candle work: Deep spiritual work, power raising, wisdom
  • Thread/cloth: Power bags, spiritual authority, third eye work
  • Note: Historically expensive dye — carries energy of luxury

Brown (Brúnn)

  • Element: Earth
  • Planetary: Saturn/Earth
  • Meanings: Grounding, stability, animals, practical matters, home
  • Used for: Grounding after magick, stability, animal magick, home protection
  • Candle work: Practical matters, grounding, earth connection
  • Thread/cloth: Grounding stones, animal familiars, stability work

Orange (Appelsínugulur)

  • Element: Fire
  • Planetary: Sun/Mercury
  • Meanings: Success, creativity, attraction, joy, change
  • Used for: Quick success, creativity, adaptability, attraction
  • Candle work: Fast luck, creative projects, joy
  • Thread/cloth: Success charms, creative inspiration, attraction

Pink (Bleikur)

  • Element: Water
  • Planetary: Venus
  • Meanings: Gentle love, friendship, emotional healing, self-love, harmony
  • Used for: Romantic love (gentle), friendship, healing heart wounds, self-care
  • Candle work: Sweet love, friendship, emotional healing
  • Thread/cloth: Love sachets (gentle), friendship charms, self-love work
  • Note: Softer than red; for romance without aggression

Yellow (Gulur)

  • Element: Air
  • Planetary: Mercury/Sun
  • Meanings: Communication, intellect, joy, confidence, mental clarity
  • Used for: Study, communication, confidence, mental work, joy
  • Candle work: Clarity, communication, happiness, success in learning
  • Thread/cloth: Study charms, communication work, confidence

VII. Dýr og Tákn — Animals and Their Virtues

The Spirit Allies

In the North, every creature carried significance. To use animal parts in magick was to invoke the virtue of that animal’s spirit.

Animal Correspondences:

Raven (Hrafn)

  • Symbolism: Odin’s messengers (Huginn and Muninn — Thought and Memory), prophecy, war, death
  • Parts used: Feathers (if found, never killed for)
  • magick: Divination, communication with dead, wisdom, thought, memory
  • How to use: Place feather on altar, carry for mental clarity, use in divination

Wolf (Úlfur)

  • Symbolism: Loyalty, family, hunting, Odin’s companions (Geri and Freki), wildness
  • Parts used: Fur (if ethically sourced), teeth (same), images
  • magick: Loyalty, protection of family, hunting success, wildness, strength
  • How to use: Carry wolf imagery for courage, protection for pack/family

Bear (Björn)

  • Symbolism: Strength, warrior spirit (berserkers), healing, mother protection
  • Parts used: Claws (if legal and ethical), fur, images
  • magick: Immense strength, warrior courage, maternal protection, healing
  • How to use: Carry for physical strength, protection, courage in battle
  • Note: Sacred to Thor in some traditions

Stag/Deer (Hjörtur)

  • Symbolism: Fertility, gentleness, forest magick, swiftness, masculine vitality
  • Parts used: Antlers (naturally shed), images
  • magick: Male fertility, virility, gentle strength, forest connection
  • How to use: Antler pieces for masculine magick, fertility, connection to forest spirits

Horse (Hestur)

  • Symbolism: Travel, journey, Sleipnir (Odin’s eight-legged horse), status, power
  • Parts used: Horseshoe (shed), horsehair (given freely), images
  • magick: Safe travel, luck, power, journeying between worlds
  • How to use: Horseshoe above door for luck, horsehair in travel charms

Snake/Serpent (Ormur)

  • Symbolism: Transformation, healing, rebirth (shedding skin), wisdom, Jörmungandr
  • Parts used: Shed skin (if found), images
  • magick: Transformation, healing, rebirth, wisdom, underworld connection
  • How to use: Shed skin in transformation magick, healing, renewal work

Boar (Villisvin)

  • Symbolism: Fertility, abundance, Freyr’s golden boar Gullinbursti, courage
  • Parts used: Tusks (if ethically sourced), images
  • magick: Fertility, abundance, courage, ferocity, protection
  • How to use: Invoke for fertility, prosperity, fierce protection

Cat (Köttur)

  • Symbolism: Freyja’s companions (draw her chariot), independence, magick, psychic ability
  • Parts used: Shed whiskers (naturally fallen), fur (brushed off)
  • magick: Independence, psychic ability, feminine magick, attraction, mystery
  • How to use: Cat whisker in charm bags for psychic ability, independence

Owl (Ugla)

  • Symbolism: Wisdom, night vision, death omens, silent hunting
  • Parts used: Feathers (if found), images
  • magick: Wisdom, seeing through darkness, silent action, prophecy
  • How to use: Feathers for wisdom, seeing hidden things, night magick

Goat (Geit)

  • Symbolism: Thor’s goats (Tanngrisnir and Tanngnjóstr), vitality, stubbornness, climbing
  • Parts used: Horn (shed or ethically sourced), images
  • magick: Vitality, determination, overcoming obstacles, Thor connection
  • How to use: Goat horn for drinking vessels (ritual), determination magick

Ethical Considerations:

The Northern Way honors life. Animal parts used in magick must be:

  1. Naturally shed (feathers, antlers, snake skin, cat whiskers)
  2. Ethically sourced (from animals that died naturally or humanely for food)
  3. Never killed specifically for magick (this corrupts the working)
  4. Legal to possess (check local laws regarding feathers, bones, etc.)
  5. Treated with respect (thanked, honored, never wasted)

Modern substitution: In most cases, images, symbols, or carvings of animals work just as well as physical parts. The spirit recognizes the intent.


VIII. Steinar og Gimsteinar — Stones and Crystals

The Bones Beneath

Long before crystal healing became popularized, the Norse knew that stones held power — they were the bones of the earth, the remnants of Ymir’s body, silent witnesses to ages beyond memory.

Stone Correspondences in Trolldom:

Hematite (Blóðsteinn — Blood Stone)

  • Appearance: Metallic gray-black, leaves red streak
  • Element: Earth
  • Powers: Grounding, protection, strength, warrior energy, blood magick
  • Uses: Carry after deep trance work, protection against psychic attack, grounding scattered energy
  • Why it works: Iron content, heavy, literally pulls you down to earth
  • Placement: Root chakra area, in pockets during ritual, under pillows for grounded sleep

Clear Quartz (Bjartsteinn — Bright Stone)

  • Appearance: Clear, translucent, six-sided crystals
  • Element: Spirit/All elements
  • Powers: Amplification, clarity, programmability, all-purpose
  • Uses: Amplify other stones, program for any intention, scrying, clarity
  • Why it works: Piezoelectric properties, most common crystal, pure structure
  • Placement: Center of crystal grids, on altar, in charm bags, worn as jewelry
  • Note: The “all-purpose” stone — can substitute for nearly any other

Smoky Quartz (Reyksteinn — Smoke Stone)

  • Appearance: Brown to black translucent quartz
  • Element: Earth/Spirit
  • Powers: Grounding spiritual energy, protection, transmuting negativity, shadow work
  • Uses: After heavy spiritual work, processing shadow, dissolving negative energy
  • Why it works: Naturally irradiated quartz, bridges earth and spirit
  • Placement: Base of spine, in one hand during meditation, under bed

Black Tourmaline (Svartsteinn — Black Stone)

  • Appearance: Black, striated, often in rough chunks
  • Element: Earth
  • Powers: Protection (strongest), grounding, purification, shielding
  • Uses: Psychic protection, EMF protection, creating boundaries, repelling negativity
  • Why it works: Pyroelectric (generates charge when heated), strong structure
  • Placement: Four corners of home, on electronics, carried for protection, by front door

Rose Quartz (Áststeinn — Love Stone)

  • Appearance: Pale to deep pink, translucent
  • Element: Water
  • Powers: Love (all forms), emotional healing, self-love, peace, compassion
  • Uses: Attracting love, healing heartbreak, self-love work, soothing emotions
  • Why it works: Gentle pink color, soft energy, abundant
  • Placement: Bedroom (relationship corner), over heart, in bath water, love altar

Amethyst (Fjóluskýsteinn — Purple Sky Stone)

  • Appearance: Purple, translucent, crystalline points
  • Element: Spirit/Air
  • Powers: Psychic ability, spiritual connection, sobriety, peace, wisdom, dream work
  • Uses: Meditation, dream pillows, psychic opening, addiction work, spiritual development
  • Why it works: High vibrational, purple color (crown chakra), historically sacred
  • Placement: Under pillow, third eye during meditation, altar space, worn as jewelry

Carnelian (Eldsteinn — Fire Stone)

  • Appearance: Orange to red, translucent
  • Element: Fire
  • Powers: Courage, vitality, creativity, sexuality, motivation, confidence
  • Uses: Boosting confidence, sexual magick, creative projects, overcoming fear
  • Why it works: Vibrant color, stimulating energy, associated with life force
  • Placement: Sacral chakra area, carried in pocket, workspace for creativity

Citrine (Sólsteinn — Sun Stone)

  • Appearance: Yellow to golden, translucent (natural is pale, heat-treated is deeper)
  • Element: Fire
  • Powers: Prosperity, success, joy, abundance, manifestation, solar energy
  • Uses: Money magick, success work, joy, business prosperity, manifestation
  • Why it works: Golden color (wealth), sunny energy, doesn’t hold negativity
  • Placement: Cash register, wallet, prosperity altar, solar plexus
  • Note: Most “citrine” is heat-treated amethyst; natural is paler but equally powerful

Labradorite (Norðurljóssteinn — Northern Lights Stone)

  • Appearance: Gray with iridescent blue/green flash
  • Element: Air/Spirit
  • Powers: magick itself, psychic protection, transformation, seeing through illusion
  • Uses: Any magickal work, psychic shielding, shamanic journeying, transformation
  • Why it works: Found in Labrador (North), flash resembles aurora borealis, mysterious
  • Placement: Worn during magick work, third eye, carried by practitioners
  • Special note: “The sorcerer’s stone” — enhances all magick

Obsidian (Heljarsteinn — Hel’s Stone)

  • Appearance: Black, glassy, volcanic glass
  • Element: Fire/Earth
  • Powers: Shadow work, scrying, protection, cutting cords, truth, underworld journey
  • Uses: Deep shadow work, protection, divination (black mirror), cutting attachments
  • Why it works: Volcanic origin (primordial fire), sharp edges (cuts through illusion)
  • Placement: Shadow work altar, scrying, carried for protection, ritual blade
  • Warning: Intense; not for beginners; can bring up difficult truths

Moonstone (Tunglsteinn — Moon Stone)

  • Appearance: Pearly white/cream with blue or rainbow flash
  • Element: Water
  • Powers: Moon magick, feminine cycles, psychic ability, emotional balance, new beginnings
  • Uses: Moon phase work, women’s mysteries, emotional healing, psychic development
  • Why it works: Lunar appearance, flash like moon on water, cycles of clarity
  • Placement: Under pillow during full moon, worn as jewelry, moon water, divination

Tiger’s Eye (Tigrisdýrseygasteinn — Tiger Eye Stone)

  • Appearance: Golden brown with chatoyant (cat’s eye) effect
  • Element: Fire/Earth
  • Powers: Courage, confidence, grounding action, protection, prosperity, clear seeing
  • Uses: Courage work, grounded confidence, protection while taking action, discernment
  • Why it works: Cat’s eye effect (seeing), golden color (solar), grounding weight
  • Placement: Solar plexus, carried for courage, business ventures

Jet (Kolsteinn — Coal Stone)

  • Appearance: Deep black, lightweight, organic (fossilized wood)
  • Element: Earth/Spirit
  • Powers: Protection, mourning, grounding, ancestral connection, banishing
  • Uses: Grief work, ancestor connection, protection, banishing, traditional mourning jewelry
  • Why it works: Ancient organic matter, absorbs negativity, historically worn in mourning
  • Placement: Worn as jewelry, ancestor altar, protection, carried during grief
  • Traditional note: Victorian mourning jewelry, ancient protective amulets

Amber (Raf — Amber)

  • Appearance: Golden orange to brown, lightweight, organic (fossilized resin)
  • Element: Fire/Earth
  • Powers: Life force, vitality, healing, protection (especially for children), sun magick
  • Uses: Healing, vitality, protection, solar work, connection to ancient earth
  • Why it works: Fossilized tree resin, millions of years old, warm to touch, electrostatic
  • Placement: Worn as jewelry (especially by children), healing work, sun magick
  • Traditional note: Baltic amber especially prized, used in teething necklaces

Pyrite (Gullsteinn — Gold Stone / Fool’s Gold)

  • Appearance: Metallic gold, cubic crystals
  • Element: Fire/Earth
  • Powers: Prosperity, confidence, manifestation, protection, grounding abundance
  • Uses: Wealth magick, confidence, manifestation of material goals, shielding
  • Why it works: Resembles gold, creates sparks when struck (fire), metallic
  • Placement: Wealth altar, prosperity grids, workplace, carried for confidence
  • Note: “Fool’s gold” is misnomer — pyrite has its own power

Malachite (Grænsteinn — Green Stone)

  • Appearance: Deep green with banding patterns
  • Element: Earth/Water
  • Powers: Transformation, protection, heart healing, breaking patterns, absorption
  • Uses: Major life transformation, releasing old patterns, heart healing, protection
  • Why it works: Copper content, intense green (heart), swirling patterns (change)
  • Warning: Powerful transformer; can bring intense change; toxic if ingested (keep dry)
  • Placement: Heart area, transformation altar, protection (absorbs negativity)

Lapis Lazuli (Himinsteinn — Sky Stone)

  • Appearance: Deep blue with gold pyrite flecks
  • Element: Air/Spirit
  • Powers: Wisdom, truth, spiritual connection, psychic ability, communication with divine
  • Uses: Spiritual development, truth-speaking, connection to higher wisdom, royal magick
  • Why it works: Color of night sky with stars, historically sacred, expensive
  • Placement: Third eye, throat, communication with gods, wisdom work
  • Traditional note: Used in ancient Egyptian magick, ground for ultramarine pigment

IX. Kenningar og Falsorð — Kennings and Hidden Speech

The Poet’s Secret Code

The Norse skalds spoke in kenningar — metaphorical compounds that concealed meaning beneath beauty. This same art extended into magickal practice, where to name a thing directly was to give it power over you, but to speak in riddles was to command it.

magickal Kennings in Practice:

For Blood:

  • “Life-river” (lífá)
  • “Heart’s wine” (hjartavín)
  • “Battle-dew” (bardögg)
  • “Wound-drink” (sárdrykkur)

For Death:

  • “The long sleep” (langi svefninn)
  • “Hel’s embrace” (Heljar faðmlag)
  • “Journey to the mound” (ferð til haugsins)
  • “The last ship” (síðasta skipið)

For magick Itself:

  • “The hidden way” (dulda veginn)
  • “Thread-weaving” (þráðavefur)
  • “The crooked path” (bogna stiginn)
  • “Rune-song” (rúnasöngur)

For the Practitioner:

  • “Thread-weaver” (þráðavefari) — one who weaves fate
  • “Rune-master” (rúnameistari) — one who knows the runes
  • “Völva” — seeress, one who carries the staff
  • “Seiðmaður/Seiðkona” — male/female seiðr practitioner
  • “Trollkjerring” (Norwegian) — troll-woman, cunning woman

For Spirits:

  • “The hidden folk” (huldufolk)
  • “The good neighbors” (góðir grannar)
  • “Those who dwell beneath” (þeir sem búa fyrir neðan)
  • “The landvættir” — land spirits

For Sacred Herbs:

  • “Dream-herb” — mugwort
  • “Thunder-plant” — houseleek (protected from lightning by Thor)
  • “Elf-leaf” — various herbs believed touched by elves
  • “Snake-grass” — herbs used against poison

For magickal Tools:

  • “The bone of Yggdrasil” — wooden staff or wand (from the World Tree)
  • “Iron-biter” — knife or athame
  • “Stone-song” — rune stones or crystals
  • “The web-caster” — any tool used for binding or weaving spells

For the Gods (Respectful Distance):

  • “The All-Father” — Odin
  • “The Thunderer” — Thor
  • “The Shining One” — Balder
  • “Lady of the Vanir” — Freyja
  • “Lord of the Harvest” — Frey
  • “The Guardian” — Heimdall

For Moon Phases:

  • “Silver horn” — crescent moon
  • “Sky-shield” — full moon
  • “Odin’s eye” — moon (as he has one eye)
  • “Night’s lamp” — moon

For magickal Timing:

  • “Between dog and wolf” — twilight, liminal time
  • “When the veil is thin” — Samhain, solstices
  • “The still point” — midnight or noon
  • “The threshold hour” — dawn or dusk

Why This Matters:

In Northern magick, speaking directly can alert unwanted attention from spirits or break the spell’s potency. Speaking in kenning creates a protective layer of metaphor while still communicating truth to those who have the wit to understand.

When recording spells in a grimoire or speaking workings aloud, consider using kennings to:

  1. Protect your practice from prying eyes
  2. Elevate the poetry and beauty of your workings
  3. Honor the Old Ways of the skalds
  4. Create personal power words that only you fully understand

X. Galdrastafir og Bindrúnir — magickal Staves and Bind-Runes

The Written Will

Beyond the Elder Futhark runes themselves, the Northern practitioners developed complex magickal symbols called galdrastafir (magickal staves) and bindrúnir (bind-runes) — visual spells drawn, carved, or painted to manifest specific outcomes.

Galdrastafir (magickal Staves):

These are primarily Icelandic in origin but have spread throughout Northern practice.

Ægishjálmur (Helm of Awe)

     |
  --+--
     |
  • Appearance: Eight-armed radiant pattern (simplified above)
  • Purpose: Protection in battle, instilling fear in enemies, invincibility
  • How to use: Draw on forehead, carve on weapons, paint on shields
  • Modern use: Draw before confrontations, job interviews, legal matters
  • Material: Lead was traditional, but ink, charcoal, or visualization works

Vegvísir (Runic Compass)

  • Purpose: Never lose your way, guidance, safe travel, finding your path
  • How to use: Carry while traveling, draw before important decisions
  • Modern use: GPS of the spirit, finding life direction
  • Note: Not ancient Viking (appears in 1860s grimoire) but powerful nonetheless

Gapaldur and Ginfaxi (Wrestling Staves)

  • Purpose: Victory in wrestling/competition
  • Gapaldur: Worn under right heel (to cripple opponent)
  • Ginfaxi: Worn between brows (to instill fear)
  • Modern use: Competition, sports, debates, any contest

Lukkustafir (Lucky Stave)

  • Purpose: General good fortune, luck
  • How to use: Carve on wood or paper, carry as talisman
  • Materials: Oak or ash wood preferred

Draumstafir (Dream Stave)

  • Purpose: Good dreams, prophetic dreams, dream protection
  • How to use: Draw on paper and place under pillow
  • Herbs to combine: Mugwort, lavender

Þjófastafir (Thief Stave)

  • Purpose: Catch thieves, protect property, make stolen items return
  • How to use: Draw above doorway, in wallet, on valuable items
  • Ethics: For protection, not theft

Bindrúnir (Bind-Runes):

Bind-runes combine multiple runes into a single symbol, creating a custom sigil for specific intentions.

How to Create Bind-Runes:

  1. Determine your intention (be specific)
  2. Choose runes that align with your goal:
    • Fehu (ᚠ) — wealth, prosperity
    • Uruz (ᚢ) — strength, vitality
    • Thurisaz (ᚦ) — protection, defense
    • Ansuz (ᚨ) — communication, wisdom
    • Raido (ᚱ) — journey, travel
    • Kenaz (ᚲ) — knowledge, inspiration
    • Gebo (ᚷ) — gift, partnership
    • Wunjo (ᚹ) — joy, harmony
    • Hagalaz (ᚺ) — disruption, transformation
    • Nauthiz (ᚾ) — need, constraint, necessary action
    • Isa (ᛁ) — ice, stillness, binding
    • Jera (ᛃ) — harvest, cycles, reward
    • Eihwaz (ᛇ) — protection, connection to spirit
    • Pertho (ᛈ) — mystery, divination, hidden things
    • Algiz (ᛉ) — protection, higher self
    • Sowilo (ᛋ) — sun, success, victory
    • Tiwaz (ᛏ) — justice, honor, victory
    • Berkana (ᛒ) — birth, new beginnings, growth
    • Ehwaz (ᛖ) — movement, partnership, trust
    • Mannaz (ᛗ) — humanity, self, community
    • Laguz (ᛚ) — water, intuition, flow
    • Ingwaz (ᛜ) — fertility, internal growth
    • Dagaz (ᛞ) — dawn, breakthrough, transformation
    • Othala (ᛟ) — inheritance, home, ancestry
  3. Overlay the runes sharing common lines where possible
  4. Simplify if too complex (aesthetic matters)
  5. Charge the bind-rune:
    • Speak each rune’s name three times
    • State the overall intention
    • Breathe life into it (three breaths)
    • Anoint with oil or blood-substitute
    • Carry, wear, or place where needed

Example Bind-Runes:

For Protection:
  • Algiz + Thurisaz + Tiwaz
  • Combines defensive protection, boundary, and righteous justice
For Prosperity:
  • Fehu + Jera + Dagaz
  • Wealth + harvest reward + breakthrough/dawn of new prosperity
For Love:
  • Gebo + Wunjo + Kenaz
  • Partnership + joy + passion/fire
For Healing:
  • Uruz + Berkana + Sowilo
  • Strength + growth/renewal + solar vitality
For Safe Travel:
  • Raido + Algiz + Ehwaz
  • Journey + protection + horse/vehicle

Charging and Activating Staves:

  1. Draw or carve with intention
  2. Color with appropriate substance:
    • Red: Blood-substitute (wine, ochre) for power
    • Black: Ink, charcoal for binding/protection
    • Gold/Yellow: For solar/success work
    • Blue: For peace/healing
  3. Speak the galdr (incantation):
    • State what the stave is for
    • Repeat three or nine times
    • Use rhythmic, chant-like delivery
  4. Breathe life (önd) into it — three or nine breaths
  5. Offerings — give something in exchange (mead, herbs, coin)
  6. Placement or carrying as appropriate

Where to Place Staves:

  • Above doorways — protection, blessing
  • Under threshold — ward, barrier
  • In wallet — prosperity
  • Under pillow — dreams
  • On body (temporary) — personal power
  • On tools — empowering objects
  • In vehicles — safe travel
  • In grimoire — recording your work

XI. Öndvegissúlur og Helgidómur — Sacred Space and Altar

Creating the Temple

Even the most practical of Norse folk understood the importance of sacred space — the vé (holy place), the household altar, the high seat pillars that anchored a homestead to the gods and land spirits.

The Household Altar (Altari):

Location:

  • Ideal: Facing north (direction of mystery, Niflheim, the unknown)
  • Alternative: East (dawn, new beginnings, Ásgarðr)
  • Practical: Any quiet corner where you won’t be disturbed
  • Modern: A shelf, table, or dedicated space; size matters less than intention

Base Setup:

Cloth (Dúkur):
  • Color based on intention:
    • White — all-purpose, purity
    • Red — strength, passion, gods of action
    • Green — land spirits, growth, prosperity
    • Black — shadow work, Hel, ancestors
    • Blue — peace, water, seiðr work
Candles (Kerti):
  • At minimum: One white or beeswax candle
  • Traditional: Two candles (representing sun and moon, masculine and feminine)
  • Advanced: Colors for different gods/intentions
  • Always: Fire-safe setup, never leave burning unattended
Offering Bowl (Blótskál):
  • Wood, ceramic, or horn (avoid plastic)
  • For pouring offerings: mead, water, wine, milk
  • Empty and refresh regularly (never let offerings rot)
  • Pour offerings outside to earth or into living plant
Offering Plate (Diskur):
  • For solid offerings: bread, cakes, fruit, salt
  • Remove within 24 hours (let birds/animals eat, or bury)
Images or Symbols (Goðamyndir):
  • Statues, pictures, or symbols of deities you work with
  • Can be simple: a stone for each god, drawn symbols, printed images
  • Not required if you prefer an aniconic (symbol-based) practice
Representation of Elements:
  • Fire: Candle or oil lamp
  • Water: Bowl of fresh water (change daily)
  • Earth: Bowl of salt, soil, or stone
  • Air: Incense, feather, or opening window during ritual

Specialized Altar Tools:

Völva’s Staff (Seiðstafr):
  • Tall staff, traditionally with metal finial
  • Represents authority, connection between worlds
  • Used in seiðr trance work
  • Modern: Any tall branch or wooden staff that feels powerful
  • Decoration: Carve runes, wrap with wool, add bells or feathers
Hammer (Hamar — Thor’s Hammer):
  • Replica Mjölnir or actual small hammer
  • Used for blessing (hallowing)
  • Trace hammer sign over things to bless or protect
  • Represents Thor’s protection
Horn or Chalice (Horn/Bikar):
  • For ritual drinking (mead, ale, juice)
  • Drinking horns are traditional
  • Pass clockwise (sunwise) if sharing in group
  • Pour remainder as offering
Wand or Staff (Töfrasproti):
  • Smaller than völva’s staff
  • For directing energy, tracing runes
  • Wood from sacred trees: rowan, ash, oak, birch
  • Length: forearm or full cubit (elbow to fingertip)
Blade (Knífur/Seax):
  • For cutting cords, harvesting herbs, carving
  • Not for kitchen use (dedicated to magick)
  • Keep sharp and ritually clean
  • Traditional: Seax (single-edged knife)
Rune Set (Rúnasett):
  • For divination
  • Can be carved, painted, or store-bought
  • Keep in special bag (often red or white)
  • Don’t let others handle without permission
Distaff (Rokkstokkur):
  • Traditional women’s tool (spinning)
  • Represents fate-weaving
  • Völvas carried distaffs
  • Modern: Symbolic even if you don’t spin
Sacred Space Creation (Vé-Gerð):

Simple Method (Daily Practice):

  1. Light candle — “I kindle this flame in honor of the gods and spirits”
  2. Offer incense — juniper, pine, or mugwort
  3. Speak your intention — why you’re here
  4. Do your work — prayer, meditation, magick
  5. Give thanks — to gods, spirits, ancestors who aided
  6. Pour offering — even just water to the earth
  7. Extinguish candle — or let burn safely

Formal Method (Hammer Rite):

  1. Face north, raise right hand or hold hammer symbol
  2. Call to Thor — “Thor, hallow this space”
  3. Trace hammer in the air over head (or use actual hammer/Mjölnir)
  4. Turn to each direction, trace hammer at each quarter:
    • North — Niflheim, mystery, ice
    • East — Ásgarðr, gods, light
    • South — Muspelheim, fire, passion
    • West — Vanaheimr, sea, Vanir gods
  5. Above — sky, Ásgarðr
  6. Below — earth, roots, ancestors
  7. Center — Miðgarðr, your heart, here and now
  8. Declare — “This space is hallowed. No ill may enter here.”

Advanced Method (Full Blót Setup):

Reserved for major rituals, season celebrations, oaths.
(This would require its own extensive section)

Maintaining the Sacred:

Daily (if possible):

  • Light a candle, even briefly
  • Refresh water
  • Speak to your spirits

Weekly:

  • Clean altar thoroughly
  • Burn cleansing incense
  • Give offering

Monthly:

  • Deep clean
  • Rearrange if called to
  • Honor full moon with special offering

Seasonally:

  • Major cleaning and renewal
  • Update altar for season
  • Replace altar cloth if needed

Disposal of Altar Items:

  • Never trash sacred objects
  • Bury, burn (if safe), or return to nature
  • Thank the object before disposing
  • Or place in river/sea if appropriate

XII. Seiðr og Galdr — Two Paths of Power

The Twin Arts

Northern magick bifurcates into two primary streams, each with its own flavor, methods, and social implications.

Seiðr (SAY-thur) — Trance magick, Shamanic Practice:

  • Nature: Ecstatic, trance-based, shapeshifting, soul-journeying
  • Associated with: Freyja (taught to Odin), völvas, women’s mysteries
  • Methods: Drumming, chanting, útiseta (sitting out), spirit journeys
  • Social view: Powerful but ergi (considered unmanly for men in Viking Age)
  • Modern: Trance work, shamanic journeying, spirit communication
  • Energy: Fluid, transformative, receptive, internal

Galdr (GALL-der) — Incantation, Rune magick:

  • Nature: Spoken, chanted, carved, direct will
  • Associated with: Odin (master of runes), skalds, male practitioners
  • Methods: Chanting runes, carving staves, speaking spells, breath work
  • Social view: Acceptable, masculine, poetic, powerful
  • Modern: Rune work, chanting, verbal spells, written magick
  • Energy: Directed, active, projective, external

Modern Practice Honors Both:

Today’s practitioners need not choose one path exclusively. Many combine:

  • Galdr for directed spellwork (candles, carved runes, spoken intention)
  • Seiðr for divination, spirit communication, and deeper trance states
  • Both as complementary — the active and receptive, projective and transformative

XIII. Fórnir og Gjafir — Offerings and Exchange

The Law of Reciprocity

“A gift demands a gift.” — Hávamál

In Northern cosmology, nothing is free. All magick, all divine aid, all spirit help operates on gebo (gift-exchange). To receive, you must give.

Types of Offerings (Blót):

To the Gods (Goðablót):

Odin (Óðinn — All-Father, god of magick, wisdom, war):
  • Mead (especially poetry mead)
  • Wine (red, symbolizing blood)
  • Poetry, well-crafted words
  • Whiskey or strong spirits
  • Ravens imagery
  • Knowledge gained and shared
  • Hanging a written offering on a tree (mimicking his sacrifice)
Thor (Þórr — Thunderer, protector, friend of humankind):
  • Ale or beer (he’s a drinking god)
  • Bread and hearty food
  • Oak leaves or acorns
  • Hammer symbols
  • Goat imagery
  • Acts of protection for others
  • Standing up for the weak
Freyja (Freyja — Lady of the Vanir, love, fertility, magick, war):
  • Mead or honey
  • Flowers (especially roses)
  • Amber
  • Gold or beautiful jewelry
  • Chocolate or sweets
  • Poetry of love or beauty
  • Cat imagery
  • Acts of self-love or defending boundaries
Frey (Freyr — Lord of the harvest, fertility, prosperity):
  • Grain, bread, ale
  • Coins (prosperity)
  • Apples or harvest fruits
  • Boar imagery
  • Acts of generosity
  • Seeds planted
  • Blessing fields or gardens
Frigg (Frigg — All-Mother, household, marriage, motherhood):
  • Flax or wool
  • Household goods
  • White or blue cloth
  • Keys
  • Milk or cream
  • Acts of household blessing
  • Tending family bonds
Hel (Hel — Goddess of death, underworld):
  • Dark offerings (black coffee, dark chocolate)
  • Coins for the dead
  • White flowers
  • Silence and respect
  • Remembering the dead
  • Speaking names of ancestors
  • Tending graves
Loki (Loki — Trickster, change-bringer, complex figure):
  • Spicy food, strong liquor
  • Candy (he likes sweet things)
  • Wine (red)
  • Candles (he’s a fire giant)
  • Laughter, jokes, chaos
  • Acknowledging life’s absurdity
  • Note: Controversial in modern practice; some honor, others don’t
To the Land Spirits (Landvættir):
  • Milk or cream poured on earth
  • Bread crumbs scattered
  • Shiny objects (coins, crystals)
  • Birdseed
  • Garden tending
  • Cleaning litter from land
  • Respectful treatment of nature
To the Ancestors (Ættir/Forfeður):
  • Food they loved in life
  • Coffee, tea, alcohol they preferred
  • Family recipes prepared with love
  • Photographs displayed
  • Speaking their names
  • Telling their stories
  • Continuing family traditions
  • Tending graves
To House Spirits (Tomte/Nisse):
  • Porridge (traditional: rice porridge with butter)
  • Milk
  • Honey
  • Small cakes
  • Keeping home clean
  • Leaving small gifts
  • Respecting their space
  • Not bragging about them (they dislike this)

How to Give Offerings:

Physical Offerings:
  1. Present on altar first (if indoors)
  2. Speak your intention — “I give this to [name] in thanks/in request for…”
  3. Leave for a time — overnight or 24 hours
  4. Dispose properly:
    • Liquids: Pour on earth, into living plant, or at base of tree
    • Food: Leave for animals, bury, or compost (never trash)
    • Objects: Keep on altar, bury in special place, or give to flowing water
Non-Physical Offerings:
  • Deeds done in their name
  • Poetry composed
  • Art created
  • Acts of kindness
  • Standing for values they represent
  • Passing knowledge forward
  • Living honorably

The Exchange Principle:

When Asking for Aid:
  1. Give first (establishes relationship)
  2. State your need clearly
  3. Offer exchange: “If you aid me, I will…”
  4. Follow through (ALWAYS — breaking oath is grave)
When Giving Thanks:
  • After successful magick
  • At festivals and holy days
  • When receiving unexpected blessings
  • Regularly, even without specific reason
What NOT to Offer:
  • Anything illegal
  • Anything that would harm another being without cause
  • Offerings you cannot afford (the gods don’t want you to starve)
  • Empty promises (better to offer nothing than to lie)
  • Anything you’re not willing to give freely
  • Rotten or spoiled food (disrespectful)

The Oath-Bond (Eiðr):

When you speak an oath to the gods, ancestors, or spirits, you bind yourself by wyrd itself. This is not metaphor — the Northern worldview understood oaths as tangible threads in the web of fate.

Oath Structure:

  1. Witness — name who hears your oath (god, ancestor, spirits)
  2. State clearly — “I swear by [witness] that I will…”
  3. Consequence — “If I fail, may [consequence]…” (optional but powerful)
  4. Seal — pour offering, touch hammer/holy object, mark with blood-substitute

Breaking Oaths:

The most serious transgression in Northern or ancient Germanic culture. An oath-breaker (eiðsvikr) loses honor, luck (hamingja), power, status, and the trust of the unseen world. Oath-breaking should generally never be done by anyone practicing any form of the Norse or Germanic system. Always make sure any oath is one you can and are fully willing to fulfill before making any oaths.

If you must break an oath:

  1. Acknowledge the breaking to the witness
  2. Explain why (only do this for grave reason)
  3. Offer substantial compensation (greater than original)
  4. Accept consequences with dignity
  5. Rebuild trust slowly through consistent action

Better practice: Do not oath lightly. Only swear what you can fulfill.


XIV. Vǫlva og Útiseta — Seeress Work and Sitting Out

The Practice of Deep Seeing

The völva (seeress) held honored position in Northern society — she who could see the threads of wyrd, speak with the dead, and journey between worlds. Her practices form the core of Northern trance magick.

Útiseta (Sitting Out):

An ancient practice of sitting outdoors, often at liminal places, to receive visions and commune with spirits.

Traditional Method:

Location:
  • Crossroads (where worlds meet)
  • Gravemounds (to speak with ancestors)
  • Boundaries (edge of property, shore, tree line)
  • Sacred natural sites (springs, groves, unusual rock formations)
  • High places (to see far)
Timing:
  • Night (especially midnight or between midnight and dawn)
  • Dawn or dusk (threshold times)
  • Full moon or dark moon
  • Holy days (Samhain/Winter Nights especially)
Preparation:
  1. Ritual bath — cleanse physically and spiritually
  2. Dress warmly — you’ll be still for long periods
  3. Bring offerings — mead, bread, silver
  4. Protective items — iron, salt, protective runes
  5. Staff or wand — völva’s staff if you have one
  6. Covering — cloak or blanket
Practice:
  1. Arrive at location — ideally at sunset if sitting through night
  2. Create boundary — trace protective circle or hammer-sign
  3. Pour offering — to land spirits, asking permission
  4. Sit facing north (or toward what you seek to know)
  5. Cover head (traditional — helps induce trance)
  6. Chant or be silent — galdr, rune-songs, or receptive silence
  7. Open to visions — remain still, observe what comes
  8. Record upon return — visions fade quickly
What May Come:
  • Visions (images, symbols, scenes)
  • Voices (spirits, gods, ancestors speaking)
  • Knowledge (sudden understanding)
  • Prophetic dreams (if you fall asleep)
  • Animal messengers (pay attention to what appears)
  • Nothing (sometimes the message is patience)
Safety Concerns:
  • Physical: Weather, wildlife, human danger
    • Tell someone where you’ll be
    • Bring warm clothes, water
    • Know the area beforehand
  • Spiritual: Unwanted entities, tricksters
    • Set protections firmly
    • Know your banishing techniques
    • Trust your intuition — if it feels wrong, leave
    • Ground thoroughly after
Modern Adaptation:
  • Backyard or balcony (privacy matters more than wilderness)
  • Shorter durations (even 20 minutes can be powerful)
  • Daytime practice for beginners
  • Indoor “sitting out” in dark room facing north
  • Regular practice more important than perfect location
Seiðr Trance Work:

Deeper than útiseta, full trance seiðr involves shapeshifting, soul-flight, and deep communion with the unseen.

Warning: Advanced practice. Not for beginners. Requires training and understanding of trance states.

Basic Framework (Educational Only):
Setting:
  • Sacred space well-protected
  • Trusted companions or complete solitude
  • High-seat (traditional) or comfortable seat
  • Low lighting, candles
  • Incense (mugwort, wormwood — caution: some are toxic)
Induction:
  • Drumming (steady rhythm)
  • Chanting (varðlokkur — ward-songs)
  • Rocking or swaying
  • Focused breathing
  • Visualization of descent or journey
Journey:
  • Soul-flight to other realms
  • Shapeshifting into animal forms (hamramr)
  • Speaking with spirits, gods, dead
  • Seeing past/future threads (spá — prophecy)
  • Retrieving lost soul-parts (healing work)
Return:
  • Gradual, never sudden
  • Grounding (food, touch earth)
  • Recording journey immediately
  • Rest and integration
Modern Safety:
  • Never practice impaired (alcohol/drugs)
  • Always have grounding plan
  • Start with guided meditations
  • Learn from experienced practitioners
  • Respect that this can be psychologically intense

XV. Fordæða og Vörður — Curses and Their Counters

The Shadow Side

To speak only of healing and light would dishonor the fullness of Northern tradition. The sagas tell of curses (fordæða), of níð (insult curses), of magick used to harm. We do not recommend such work lightly, but knowledge of it serves protection.

Understanding Harmful magick:

Types:

Níð (Insult Curse):
  • Public shaming through magick
  • Níðstöng — curse-pole carved with runes and insults
  • Accused person of ergi (unmanliness) or other shames
  • So serious it justified killing the curse-maker in law
Sending (Sendinagar):
  • Creating a spirit to harm another
  • Often in animal form (gandreid — riding the fetch)
  • Sent to cause illness, madness, or death
  • Extremely dark work, heavy wyrd consequences
Binding (Bindingar):
  • Restricting another’s actions
  • Can be defensive (binding from harm) or offensive (binding will)
  • Knotwork, cord magick, freeze spells
Hexing (Illgærð):
  • General harm-working
  • Using personal concerns to cause misfortune
  • Doll-magick, image-magick

The Ethics of the Shadow:

Northern ethics are not Christian “turn the other cheek.” They are reciprocal: honor for honor, insult for insult, harm for harm. BUT:

Just Cause:
  • Self-defense or defense of others
  • Justice when legal systems fail
  • Proportional response
  • Last resort after other methods
Unjust Curse:
  • Jealousy, pettiness, spite
  • Disproportionate response
  • First strike without provocation
  • Harming innocents
The Law of Return:

Not “threefold” (that’s Wiccan), but wyrd ensures that what you send out affects your own threads of fate. Curse-workers become known to hostile spirits. Your hamingja (luck) can be corrupted.

Protection and Counter-magick:

Prevention (Better Than Cure):

Personal Protections:
  • Iron carried (small nail in pocket)
  • Salt in shoes or pockets
  • Protective runes carved on jewelry
  • Regular cleansing
  • Strong personal boundaries
  • Not giving out personal concerns (hair, name variants, photos)
Home Protections:
  • Iron nails in doorframe
  • Salt lines at thresholds
  • Protective staves above doors
  • Regular smoke cleansing
  • Ward bottles buried at corners
  • Rowan branches above entry

Detection (Is Someone Working Against You?):

Signs:
  • Sudden string of bad luck
  • Unexplained illness
  • Nightmares featuring specific person
  • Finding strange objects (dolls, packages, powders)
  • Animals acting strangely around you
  • Feeling “watched” or oppressed
  • Electronics malfunctioning around you
Divination:
  • Rune reading asking directly
  • Dream interpretation
  • Pendulum work
  • Scrying

Breaking Curses/Hexes:

Level 1: Basic Cleansing

(For most situations — often what seems like a curse is just negative energy)

  1. Smoke cleanse thoroughly — juniper, pine, mugwort
  2. Salt bath — sea salt, spoken intent to remove all ill
  3. Cut cords visualization — see all negative attachments severed
  4. Egg cleansing — roll over body, crack into toilet, flush
  5. Dispose of all suspicious objects — bury at crossroads or burn
Level 2: Reversal

(Sending it back to sender — use cautiously)

  1. Black candle — carve “All harm returns to sender” in runes
  2. Mirror — place behind candle to reflect back
  3. Petition — write “I return all harm sent to me” fold away from you
  4. Burn petition in candle flame
  5. Bury ashes at crossroads — “As I will it, harm returns”
  6. State clearly — “I send back only what was sent, no more”
Level 3: Breaking and Binding

(For serious, ongoing attack)

  1. Ice spell — write sender’s name, freeze in water with black pepper, keep frozen
  2. Cord cutting ritual — physically cut cords in ritual space
  3. Protection bottle — nails, thorns, salt, urine (yes, traditional), mirror shards — bury or hide
  4. Seek help — sometimes a practiced worker is needed
  5. Legal/mundane — if physical person, restraining order, distance, blocking
Level 4: Professional Help

(When it’s beyond your skill)

Some workings require experienced practitioners:

  • Deep possession or entity attachment
  • Multi-generational curses
  • Complex magickal attacks
  • When you’re too afraid to work
  • When previous attempts failed

Seek reputable magickal practitioners, not scammers promising instant fixes for huge fees.

After Breaking:
  1. Protect heavily — don’t leave yourself open again
  2. Strengthen personal power — curse found weakness
  3. Regular maintenance — cleanse weekly for a time
  4. Build allies — cultivate relationships with protective spirits
  5. Learn the lesson — why were you vulnerable?

XVI. Draumar og Spá — Dreams and Prophecy

The Sight Beyond Sight

In Northern tradition, dreams were not mere psychological phenomenon but true visions — the soul traveling, the Norns speaking, the dead visiting.

Types of Prophetic Dreams:

Warning Dreams (Varúðardraumar):

  • Show coming danger
  • Often symbolic rather than literal
  • Recurring dreams especially significant
  • Common symbols: drowning (overwhelming), falling (loss of control), being chased (avoidance)

Ancestral Visitations (Föðurdaumsókn):

  • Dead relatives appearing with messages
  • Usually clear, direct communication
  • Often at liminal times (dawn dreams)
  • Leave feeling of presence upon waking

Divine Messages (Goðasendingar):

  • Gods or spirits appearing
  • Symbolic and poetic
  • May require interpretation
  • Often life-changing

Soul Journeys (Hamfarir):

  • Dreaming you’re an animal or in another form
  • Traveling to places you’ve never been
  • Extremely vivid, “more real than real”
  • Remember every detail

Dream Incubation (Seeking Specific Dreams):

Preparation:

  1. Cleanse — bathe, sage, prepare sacred space
  2. Set intention — write question clearly
  3. Under pillow:
    • Mugwort (prophetic dreams)
    • Lavender (peaceful dreams)
    • Amethyst (spiritual dreams)
    • Written petition (specific question)
  4. Before sleep — meditate on question, speak it aloud
  5. Dream journal ready — write immediately upon waking

Best Timing:

  • Full moon (maximum power)
  • Dark moon (underworld/shadow questions)
  • Winter Nights (Samhain — veil is thin)
  • Personal power days (birthday, initiation anniversary)

Dream Interpretation:

Northern Symbolic Framework:

Animals:
  • Wolf — family, loyalty, or threat to same
  • Bear — strength needed or present, mother energy
  • Raven — message from Odin, death omen, transformation
  • Horse — journey, status, power
  • Snake — transformation, hidden enemy, healing
  • Boar — courage, fertility, aggression
  • Eagle — higher perspective, spiritual message
  • Stag — masculine power, hunt, forest spirits
Elements:
  • Fire — passion, destruction, purification, transformation
  • Water — emotions, subconscious, flow or drowning
  • Earth — grounding, stability, or being trapped
  • Air — thoughts, communication, freedom or disconnection
Locations:
  • Forest — unknown, subconscious, land spirits
  • Mountains — obstacles, achievement, gods (high places)
  • Sea — emotions, journey, danger, vastness
  • Cave — womb, underworld, hidden knowledge
  • Crossroads — decision, liminal space, Odin’s realm
  • Bridge — transition, danger, between-worlds
Actions:
  • Flying — soul-flight, freedom, seiðr work, escape
  • Falling — loss of control, fear, spiritual descent
  • Drowning — overwhelming emotion, loss of self
  • Fighting — internal or external conflict, need for courage
  • Running — avoidance, or necessary escape
Northern Specific:
  • Seeing Yggdrasil — connection to cosmos, major life point
  • Meeting specific god — take literally; they’re calling
  • Dead speaking — honor them, they have message
  • Runes appearing — note which ones, divine meaning
  • Ships — journey, often death (ship burial tradition)
  • Mead hall — community, celebration, or need for same

Recording Dreams:

Immediate Upon Waking:

  1. Don’t move — stay in position
  2. Recall before opening eyes fully
  3. Reach for journal (keep bedside)
  4. Write everything:
    • Date and moon phase
    • Emotions felt
    • Colors (significant in interpretation)
    • Symbols and beings
    • Words spoken (often most important)
    • Feeling upon waking

Later Analysis:

  • Read after some time has passed
  • Note patterns across dreams
  • Cross-reference with life events
  • Some dreams reveal meaning only after time

Working With Dream Messages:

If Prophetic:

  • Take action if warning
  • Don’t panic — knowledge gives power to change
  • Prophetic doesn’t mean inevitable
  • Make offerings to receive clearer guidance

If From Dead:

  • Honor the message
  • Pour offering to ancestor
  • Do what they ask (if reasonable)
  • Speak their name aloud

If From Gods:

  • Take seriously
  • Research the deity if unfamiliar
  • Begin relationship through offerings
  • Don’t demand immediate clarity

XVII. Lok-Orð — Closing Words and Living Practice

The Path Forward

This grimoire has revealed the hidden language of Northern sorcery — the substitutions, symbols, and sacred correspondences that allow modern practitioners to walk the Old Ways with honor and effectiveness.

Core Principles to Remember:

1. Intent Over Ingredient

The wine is not blood because it is red — it is blood because you declare it so with conviction. The power lies not in perfect historical accuracy but in the authentic connection between your will and the symbol you employ.

2. Reciprocity Above All

Every working is an exchange. Give offerings freely. Keep your oaths absolutely. Honor the spirits, gods, and ancestors who walk with you. The Northern way is a relationship, not a transaction.

3. Personal Sovereignty

Your body is your own. Your magick is your own. Use substitutions that honor your boundaries. No true Northern magick requires violation of self or others. Those who demand otherwise misunderstand the tradition.

4. The Web of Wyrd

All actions ripple outward through fate’s web. Work with clear conscience, justified cause, and awareness that what you send out shapes what returns. Even shadow work should be done with wisdom, not spite.

5. Honor and Reputation

In Northern culture, your drengskapur (honor/integrity) matters more than anything. Be known as one whose word holds, whose magick is true, whose dealings are fair. Reputation once lost is nearly impossible to regain.

Building Your Practice:

Start Simply:

  • One altar, however small
  • One deity or ancestor relationship
  • One daily practice (even just lighting a candle)
  • One divination method (runes or another)
  • One protective working for your home

Grow Steadily:

  • Add practices as you master current ones
  • Deepen relationships before seeking new ones
  • Record everything in a grimoire (physical or digital)
  • Learn from mistakes without shame
  • Celebrate successes with offerings

Study Continuously:

  • Read the Eddas and sagas (primary sources)
  • Study folklore and folk magick
  • Learn about archaeology and history
  • Connect with reputable practitioners
  • Discern wisely (not all teaching is true)

Live the Values:

  • Courage (drengskap)
  • Truth (sannindi)
  • Honor (heiður)
  • Hospitality (gestrisni)
  • Self-reliance (sjálfsbjörg)
  • Loyalty to kin and companions (tryggð)

The Practical Grimoire:

Keep your own book of workings. Record:

  • What you used (ingredients, timing, moon phase)
  • What you said (exact words when possible)
  • What you felt (energy, emotions, sensations)
  • What resulted (both immediate and long-term)
  • What you’d change (always improve)

This personal record becomes more valuable than any published book, for it charts your relationship with the powers, your language with the spirits, your unique thread in wyrd’s weaving.

When to Substitute and When to Be Exact:

Substitutions Welcome:

  • Colors (if you understand the energy)
  • Herbs (if correspondences align)
  • Timing (with adjustment of expectation)
  • Tools (the will matters more)
  • Language (speak in tongue you think in)

Maintain Precisely:

  • Ritual structure (opening and closing)
  • Protections (never skip)
  • Offerings (never stingy or false)
  • Oaths (sacred beyond all)
  • Ethics (the line between justice and cruelty)

A Warning on Appropriation:

If you approach this path:

  • Learn the culture, not just the magickk
  • Respect that this is a living tradition
  • Acknowledge sources and teachers
  • Don’t claim expertise you lack
  • Honor the lands and peoples of origin
  • Understand historical context
  • Don’t mix carelessly with incompatible systems
  • Let the practice transform you, not just serve you

The Final Kenning:

magick itself is a kenning — one thing standing for another, symbol opening to deeper truth, word becoming reality. As you walk this crooked path, remember:

The wine is blood when you will it so.
The stone is bone when you see it thus.
The thread is wyrd when you weave with intent.
The self is sacred when you honor your sovereignty.

May your workings be true, your word be trusted, your magick be powerful, and your wyrd be woven with wisdom. May the gods and ancestors walk with you, the land spirits bless your footsteps, and may you become a worthy bearer of the Old Ways into new times.

Heil ok sæl — whole and blessed may you be.


This grimoire is offered in the spirit of knowledge-sharing, that the Old Ways might live in new forms, adapted yet authentic, practical yet powerful. Take what resonates, leave what doesn’t, and always — always — trust your own wyrd-thread above any written word.

The path is walked alone, but we walk it together.

Sköl!


Appendix: Quick Reference

Substitution Chart:

TraditionalSafe SubstitutePurpose
BloodRed wine, pomegranate juice, red inkLife force, consecration
Graveyard dirtAsh from hearth, crossroads dirtUnderworld connection
Body fluidsSaliva, breath, handwritingPersonal link
Bat wingBay leaf (shaped similar)Flight, night vision
Snake skinShed naturally or paper with scales drawnTransformation
BoneStone, wood carved into bone shapeAncestral connection

Sacred Numbers:

  • 3 — Beginning, middle, end
  • 9 — Most sacred (Odin’s number)
  • 7 — Planetary, weekly
  • 13 — Lunar, transformative

Best Days:

  • Monday — Moon, emotions, psychic
  • Tuesday — Mars, courage, justice
  • Wednesday — Odin, magick, wisdom
  • Thursday — Thor, protection, prosperity
  • Friday — Freyja, love, seiðr
  • Saturday — Binding, banishing
  • Sunday — Success, vitality

Emergency Protection:

  • Iron (pocket knife, nail)
  • Salt (sprinkle threshold)
  • Hammer-sign (trace in air)
  • “I claim Thor’s protection” (speak aloud)
  • Ground immediately (touch earth)

Record in Your Own Hand:

Every worker should keep their personal grimoire. This guide is merely the beginning. Your practice, your relationships with the powers, your lived experience — this becomes your true book of magick.

Go forth and weave well.

🜃 Rúnir rísta skal — Runes you should carve

The Nine Noble Virtues: Reflecting Christian Puritan Values More Than Authentic Ancient Viking Norse Pagan Values

Introduction

The Nine Noble Virtues (NNV) have become a cornerstone of modern Heathenry and Norse Paganism, often presented as a distillation of ancient Viking and Norse values. However, a closer examination reveals that these virtues are more reflective of Christian Puritan values than they are of the authentic ancient Viking and Norse Pagan values. This essay explores the origins and nature of the Nine Noble Virtues, comparing them to the ethical and moral principles found in both ancient Norse literature and Christian Puritanism.

Origins of the Nine Noble Virtues

The Nine Noble Virtues were first formalized by the Odinic Rite, a modern pagan organization, in the 20th century. They were developed as a way to articulate values drawn from the Old Norse sagas, Eddas, and other historical texts. The virtues include:

  1. Courage
  2. Truth
  3. Honor
  4. Fidelity
  5. Discipline
  6. Hospitality
  7. Industriousness
  8. Self-Reliance
  9. Perseverance

While these virtues are inspired by themes found in ancient Norse literature, they are not historical in origin. Instead, they reflect a modern interpretation of ancient texts, often influenced by contemporary ethical frameworks.

Ancient Norse Values

The ethical and moral principles of ancient Norse society were deeply intertwined with their cosmology, mythology, and daily practices. Key values included:

  1. Reciprocity: The belief in maintaining balanced relationships with the gods, spirits, and other humans through rituals and offerings.
  2. Honor and Reputation: Personal integrity and reputation were highly valued, impacting one’s standing within the community.
  3. Hospitality: Welcoming guests and strangers with generosity and kindness was a sacred duty, essential for communal harmony.
  4. Courage and Valor: Facing challenges with bravery and determination was a central theme in Norse mythology.
  5. Respect for Nature: Reverence for the natural world and its spirits was integral to Norse Paganism.
  6. Community and Frith: Maintaining peace and harmony within the community was essential.
  7. Wisdom and Knowledge: The pursuit of wisdom, as exemplified by Odin’s quests for knowledge, was highly valued.
  8. Resilience and Perseverance: Overcoming adversity through determination was a common theme in Norse sagas.

Comparison with Christian Puritan Values

Christian Puritanism, which emerged in the 16th and 17th centuries, emphasized a strict moral code aimed at achieving personal and societal purity. Key Puritan values included:

  1. Discipline: Strict self-control and adherence to moral and religious principles.
  2. Industriousness: Hard work and productivity as a means of achieving prosperity and fulfilling one’s duties.
  3. Self-Reliance: Independence and self-sufficiency, minimizing reliance on others.
  4. Truth and Honesty: Integrity and honesty in all dealings.
  5. Perseverance: Endurance and persistence in the face of challenges.

Analysis

The Nine Noble Virtues share significant overlap with Christian Puritan values, particularly in their emphasis on discipline, industriousness, self-reliance, truth, and perseverance. These values reflect a modern ethical framework that aligns more closely with Puritan ideals than with the authentic ancient Norse values.

For instance, the ancient Norse placed a high value on communal bonds and mutual aid, as seen in their emphasis on hospitality and frith. In contrast, the Nine Noble Virtues emphasize individual self-reliance, which is more reflective of Puritan ideals. Similarly, the ancient Norse valued wisdom and knowledge as means of achieving personal and communal harmony, while the Nine Noble Virtues focus more on individual perseverance and industriousness.

Conclusion

The Nine Noble Virtues, while inspired by themes from ancient Norse literature, are more reflective of Christian Puritan values than they are of authentic ancient Viking and Norse Pagan values. The emphasis on discipline, industriousness, self-reliance, and perseverance aligns more closely with Puritan ethics than with the communal, reciprocal, and nature-oriented values of ancient Norse society. This modern interpretation of ancient values offers a unique perspective on Norse Paganism but should be understood within its historical and cultural context.

Concise Summary of the Key Stories From the Poetic Edda

Below is a concise summary of the key stories from the Poetic Edda, focusing on the main themes and events. The Poetic Edda is a collection of Old Norse poems dealing with mythology and heroics, divided into mythological and heroic lays.


Mythological Poems

  1. Völuspá (The Prophecy of the Seeress)
    • A seeress narrates the creation of the world, the rise of the gods, and their eventual doom at Ragnarök.
    • Key events: Ymir’s death, the creation of Midgard, the rise of humans, and the foretold destruction and rebirth of the world.
  2. Hávamál (Sayings of the High One)
    • Odin shares wisdom, advice, and rules for living.
    • Contains teachings on hospitality, friendship, love, and self-control.
    • Includes the story of how Odin sacrificed himself to gain knowledge of the runes.
  3. Vafþrúðnismál (The Lay of Vafthrudnir)
    • Odin competes in a wisdom contest with the giant Vafthrudnir.
    • Odin wins by asking a question only he knows the answer to: what he whispered to Baldr before his death.
  4. Grímnismál (The Lay of Grímnir)
    • Odin, disguised as Grímnir, reveals cosmic knowledge to young Agnarr while being tortured by King Geirröðr.
    • Describes the worlds of Yggdrasil and the halls of the gods.
  5. Skírnismál (The Lay of Skírnir)
    • Freyr sends his servant Skírnir to woo the giantess Gerðr on his behalf.
    • Skírnir uses threats and magical coercion to secure Gerðr’s hand in marriage.
  6. Hárbarðsljóð (The Lay of Hárbarðr)
    • Thor and a ferryman (disguised Odin) exchange insults as Thor tries to cross a river.
    • The poem highlights their contrasting personalities.
  7. Hymiskviða (The Lay of Hymir)
    • Thor and Tyr go on a quest to retrieve a giant cauldron from Hymir for brewing mead.
    • Thor impresses by fishing the serpent Jörmungandr.
  8. Lokasenna (The Flyting of Loki)
    • Loki insults the gods at a feast, revealing their flaws and past misdeeds.
    • Ends with Loki fleeing but eventually being bound as punishment.
  9. Þrymskviða (The Lay of Thrym)
    • Thor’s hammer Mjölnir is stolen by the giant Thrym, who demands Freyja as a bride.
    • Thor, disguised as Freyja, retrieves his hammer by attending the wedding and slaying Thrym.
  10. Alvíssmál (The Lay of Alvís)
  • Thor tricks the dwarf Alvíss, who wants to marry his daughter, by asking endless questions until sunrise, turning the dwarf to stone.

Heroic Poems

  1. Völundarkviða (The Lay of Völundr)
    • The smith Völundr is captured by a king but takes revenge by killing the king’s sons and escaping after impregnating the king’s daughter.
  2. Helgakviða Hundingsbana I & II (The Lays of Helgi, Slayer of Hunding)
    • The hero Helgi defeats Hunding and his kin, wins the love of the Valkyrie Sigrún, and faces tragedy as her family seeks revenge.
  3. Fáfnismál (The Lay of Fáfnir)
    • Sigurd slays the dragon Fáfnir and gains wisdom by tasting its blood.
    • Includes a conversation between Sigurd and the dying Fáfnir about life and fate.
  4. Reginsmál (The Lay of Regin)
    • Regin, Fáfnir’s brother, manipulates Sigurd into killing Fáfnir to gain the dragon’s hoard.
    • Sigurd later kills Regin upon realizing his treachery.
  5. Grípisspá (The Prophecy of Grípir)
    • Sigurd consults his uncle Grípir, who foretells his heroic deeds and eventual betrayal by Brynhild.
  6. Sigrdrífumál (The Lay of Sigrdrífa)
    • Sigurd awakens the Valkyrie Sigrdrífa (Brynhild) from a magical sleep, and she teaches him runes and wisdom.
  7. Atlakviða (The Lay of Atli)
    • Gunnar and Högni are betrayed by Atli (Brynhild’s brother) and killed.
    • Guðrún, Atli’s wife, takes revenge by killing their sons and serving them to Atli before killing him.
  8. Guðrúnarkviða I-III (The Lays of Guðrún)
    • Guðrún mourns Sigurd’s death and faces trials in her life, including forced marriages and familial betrayal.
    • The poems explore themes of grief, vengeance, and resilience.
  9. Oddrúnargrátr (The Lament of Oddrún)
    • Oddrún, a lover of Gunnar, laments his tragic fate and her unfulfilled love for him.
  10. Hamðismál (The Lay of Hamðir)
    • Guðrún’s sons avenge their sister Svanhild’s death by attacking King Jörmunrekkr but die in the attempt.

Themes of the Poetic Edda

  • Cosmic Order & Fate: Stories often emphasize the inevitability of fate and the cyclical nature of time.
  • Heroism & Tragedy: Heroes achieve greatness but face inevitable downfall due to their flaws or fate.
  • Wisdom & Deception: Knowledge and cunning (often associated with Odin) play key roles in survival and power struggles.
  • Vengeance & Loyalty: Family loyalty and revenge are recurring motives in the heroic lays.

This overview captures the essence of the Poetic Edda while providing a high-level understanding of its stories.

Volmarr’s Heathen Winter Nights (Anytime from Oct-15 to Nov-1) Ritual Version 2 Outline 2013

With additions by Amarina

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles (purple)
• incense (any mystical scent is ideal)
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• Any representation of Odin
• Any representation of ancestors
• Any representation of any one is now dead that you admire, in particular those you admire for their wisdom.
• Halloween type decorations and anything related to death and the dead
• Any symbols for wisdom or knowledge
• Any symbols for the after-life

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

Few silent deep breaths.

Light the purple candle. From this candle, light the incense.

“This is the time of year that the veil between worlds is at it’s thinnest. In this time, we can travel more easily between the worlds of the living and the dead. This candle represents the world of the living, the incense’s smoke the veil, and the darkness beyond the world of the dead. It is in this state that our rite must take place, where Odin himself has traveled many times to seek knowledge and wisdom of those who have passed on.”

Circle the ritual space with the incense three times creating a “veil” with the smoke. Take a few silent deep breaths.

“Hail Odin! Husband of Frigg. All-father. Father of battle. One-eyed god. Many-shaped. Wanderer. Hanged god. Raven god. Spear-thruster. Wish-bringer. Galdr-father. Graybeard. Deep hood. Thief of Odhroerir. Kinsman of Mimir. Lord of the Wild Hunt. Yule rider. Finder of the Runes. God of the Gautar. Ruler of Valhalla!”

“Hail Hel! Keeper of the dead. Hostess of Baldr and Hodr. Half-living one. Garm’s mistress. Dweller in Eljudnir!”

“Hail to my ancestors, both known and unknown. Those of my line going all the way back to the beginning, on up to most recent of times. Both men and women, alfar and disir, whom previously had a human form. Those whom I know, as well as those I do not. Those also whom are the ancestors of all humans living now. All humans that have made the journey of life before my time, and now reside in the realm beyond the living. Hail to the ancestors of all! Hail also to the ancestors of my family line! Hail to the ones that guide me. Hail also to the ones that protect me.”

Few silent deep breaths.

“Now is a time in which the rhythms of life turn inward, towards contemplation and trying to understand the deeper mysteries of life and towards the gathering of and seeking out of knowledge. It is through the ancestors and those humans that have come before us that we have all the knowledge which we have in human society. Those who have gone before us are the ones that have created the traditions and knowledge which we as humans rely upon to meet all of our needs, such as how to grow and create food, how to build protective shelters for living in, how to make clothing so that our human bodies are protected from the elements, how to survive the seasonal cycles in all different areas of the planet, what dangers to avoid and how to avoid them, and how to keep our human society functioning and going. We humans are the only animal that can not survive without knowledge. Our very lives depends on knowledge of how to do so many things. Over hundreds of thousands of years humans have increased their knowledge to the point that we live with the current advantages which we have now.”

“It is due to the experience and wisdom of our ancestors, both those within our own family line, and the ancestors of all human beings, that we can live as well as we do in the modern times. Those that have gone before us have recorded their wisdom for us in language, in stories, in poetry, in tools, in fashion, in objects of art, in oral knowledge, in traditions, in music and song, in mathematics, in schools of learning, in books, in the recording of historical events, in objects from the past, in plays, in movies, in TV shows, in videos, in blue-prints, in engineering plans, in computer programs, and even in the bones of the dead. All these things are the sum total of human heritage and the source of our knowledge that allows us to survive and thrive as a species. By turning to the past and studying the wisdom of our ancestors we tap into that knowledge. We must honor the dead and those who have gone before us for all that they have given to us. As well it is important that knowledge is passed to others freely, for otherwise the work of so many becomes lost. It has taken us so long to get to the point we are at now as a species, it is important we not be greedy with our knowledge or hoard it away from others, for this impedes human survival and progress.”

“Odin as god of wisdom is often traveling to the the realm of the dead to seek out the wisdom of the dead. We too must be like Odin and seek out the knowledge of our ancestors, the wisdom of the dead. At this time the focus of the seasons turns more towards this task of looking inward and to the past. Now is the time to look at all which you have done this season and look at what has worked for you and what has not. It is a time to ponder all lessons that are to be gained from what has been done this year, so that you may know better for next season how to increase the abundance of your life harvest. It may be a good time to record some notes regarding this, safely putting them away some place where they shall not be lost. Also this is a time when the veils between the realm of the living and the dead are at their thinnest, and thus a time in which the knowledge of the dead is more accessible. It is a good time to seek out the wise counsel of the ancestors and those that are now passed beyond the realm of the living. This is a good time to spend time reading books, and studying new things, and pursuing the gaining of knowledge in any form.”

“At this time ponder on what you have learned this year.”

Few silent deep breaths while pondering on this.
“Now consider what things you would like to do differently the next cycle”

Few silent deep breaths while pondering on this.

“Now think about those who have have passed into the after life. Now is the time to think about anyone you may know who has died”

Few silent deep breaths while you think about those who have passed on.

“Now think about any wisdom or knowledge they may have for you.”

Few silent deep breaths while you think about this.

“Now is the time to give thanks for all that our ancestors have given to us and to honor the wisdom of the dead.”

(Fill drinking horn with mead and hold it up)

“Hail to all humans that have come before me. Hail to those of my family line, as well as all people of the past of all human family lines. I make this offering to you in thanks for the wisdom you have given us by the lives you have lived in the past. May your knowledge continue and enhance the life of both myself and all other humans alive now and all humans to come for all of eternity! Hail to the ancestors of all people!”

(Drink half the mead and pour out the rest as an offering to the ancestors of all humans.)

“Now is the time to honor Odin, the god of knowledge. Odin tirelessly seeks out the knowledge which all humans have worked to create for all of time. He is the god that seeks to gain and preserve knowledge and give it to others for the benefit of human society and human progress. He is the god who labors tirelessly to establish things in such a way that humans can continue and survive even after the end of this current cycle when Ragnarok comes and all begins again anew. He is the god that has discovered the runes through a difficult process of spiritual initiation so that they may be of benefit for gods and humans alike. He is the god that has made so many sacrifices for the sake of gaining of knowledge. We owe him much for all these things!”

(Fill drinking horn and hold it up)

“Hail Odin, god of the runes. God of knowledge and wisdom. You Odin are the one that frequently travels the worlds seeking to know more. Please guide me Odin in learning more and in applying knowledge in ways that are helpful to me. Please Odin help me to gain a deeper level of connection with all people of the past so that my knowledge my increase. Hail Odin!”

(Drink half the mead and pour out the rest to Odin.)

“Also this is the time that we should remember the one that has been tasked with keeping the souls of the dead. The goddess that is both living and dead. Though she isn’t truly goddess, she has become in being tasked with the lands of the dead by Odin.”

(Fill drinking horn and hold it up)

“Hail Hel, daughter of Loki. She who holds the halls in Helheim and shares what she has with those who have passed on to her lands. Hel is mistress of the lands of the dead and keeps those that have died of old age or illness. Thus her lands are where most of our ancestors will reside. We honor her today as well in hopes that she allows those we love to rest in peace well beyond Ragnarok. She who is most beautiful and frightful in one visage being both dead and alive. We owe her much gratitude and respect in her tireless and thankless duty in tending those cold halls. Thank you, Hel for taking the task given and caring for the souls you’ve been tasked in keeping. May we all share in a feast again one day. Hail Hel!”

(Drink half the mead and pour out the rest to Hel.)

(Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.)

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”


Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Download this as a OpenOffice Doc – Volmarrs-heathen-winter-nights-2-oct-ritual-oct-2013

Volmarr’s Heathen Freysblot Harvest Ritual August-2-2013

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• Green candle
• Any symbol for Freyr. Phallic symbols. Horse symbols.
• Baked goods, nuts, berries, and sweet fruit such as strawberries, grapes, cherries, blueberries. Freyr does prefer organic and natural foods if your budget allows.
• A list of all the spiritual seed tasks you had planted at Ostara (as many of them as you can remember). You can add items to the list that were not seed goals at Ostara but are goals anyways which you have been working on or have a shot of accomplishing within the next few months.

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

“Hail Freyr! Son of Njord. Brother of Freyja. Husband of Gerd. Trusted friend of Skirnir. Descendant of the Vanir. Harvest god and wealth-giver. King of Alfheim. Blot-god of the Swedes. Possessor of Skidbladnir, and the boar known as Gullinbursti. Beli’s slayer. Enemy of Surtr. Wielder of the stag-horn. Fruitful one. Sure giver. Father of the Yngling line. Lord of the Volsi!”

“Hail Freyr!”

“Now is the start of the harvest season. This is a time to work hard to bring forth all those things which you have been lending energies towards all this season. This is a time to honor Freyr, god of wealth and the harvest, so that your personal life harvest can be the fruitful one. Since most of us in the modern world are not farmers, harvest means for us the task of working on manifesting wishes and desires. Compared to other holidays this one is very straightforward. At this time we work on the tangible outward aspect of energies, working on manifesting and bringing into being that which started as inner energies in the spring.”

“Look at the list of all the wishes which you planted as seeds at Ostara. Now is the time to make those things happen, at least for those things in your life which have not already happened by now. You are to keep this list of tasks, at this time, some place where you will see it often in your day, so that you remain aware and focused towards the things you are working on manifesting.”

“At this time of the harvest I am working on:” (read your list of tasks)

“You have from now till the middle of October to work on your wishes for this season. Any of those wishes that have not manifested by then should be mulched as spiritual weeds. You can then try again for next season for any things that have not manifested by then. After that it is time to make things more simple in your life to focus on the inward turning energies of winter.”

“Freyr please help keep me focused on working on the things which I am trying to manifest in my life this season. Please Freyr lend me your potent energies for this purpose so that my life harvest this season may be a fruitful one.”

“Also please Freyr help to me keep away any distracting energies which may interfere with me accomplishing my harvest goals. Please help me to know what things may need to be extracted from my situation if there is anything which is acting to divert my harvest focus.”

“Hail Freyr!”

“Freyr now is the time to year to have a feast in your honor to give thanks for your fruitful energies.”

“This feast is for you Freyr! Hail Freyr!”

(Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.)

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”


Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Volmarr’s Heathen Midsummer Ritual June-21-2013 Vanatru Version

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• One yellow or gold candle
• One white candle
• Any symbols of Summer, solar symbols.

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

“Hail to the Vanir! Hail to the Aesir! Hail to the gods and goddesses of the north! I call upon you all in frith at this time so I may honor the connection we have with one another.”

(Light the white candle.)

“Hail the Vanir! Hail the Aesir!”

“Hail Sunna! Daughter of Glen. Bright rider in the heavens by day. Driver of Alsvin and Arvak. Wearer of Svalin. Day-star. Ever-glow. All-bright. Wolf-chased. Fair-wheel. Grace-shine. Ensnarer of Trolls!”

(Light the yellow candle.)

“Hail Sunna!”

“Now is the time of Midsummer. This is a time for adventure and seeking conquest and victory within our life. Midsummer is also a time to honor the important alliances that you hold with others.”

“Late Spring and early Summer are the Norse times to fight battles and go raiding. Most of us in the modern world won’t be going into literal combat situations or going literally raiding, as happened during the Viking age. But we modern people have our own just as difficult battles we have to fight in our day to day life. Common modern forms of battle are: battles against your own negative traits or bad habits, battles to effect greater spiritual growth and awareness, battles to improve our lives in any way, battles against people in our lives who abuse us or cause us harm, battles to stand up for some cause we believe in, battles to improve the lives and well-being of those close to us, battles to achieve success in our careers, fighting for a better world, etc. All these types of battles are equally as worthy as the battles and raids which the Vikings fought, and are just as filled with their own forms of danger and peril. All forms of worthy battle which we fight are a way in which the gods/goddesses test us to see our measure of spiritual strength and bravery. By fighting whatever worthy battles we must in our lives without backing down and doing the best we can in them, we increase our spiritual might and personal luck. Most forms of modern battles are more so what can be considered forms of psychic or spiritual battles. Being a spiritual warrior is just as impressive to the gods/goddesses as being a literal one. If your life has been filled with strife and challenge lately during the late spring and early summer know that this is part of being in tune with the seasonal cycles and this time shall eventually pass. When fighting a lot of battles our energies can after awhile become drained and run down. Try to call upon the power of the sun, the goddess Sunna, as a source to recharge your psychic and emotional batteries after many long fought battles.”

(Hold drinking how and fill it with drink)

“Hail to Sunna! Goddess of the sun! Goddess of the energies which charge all of life with vitality! Through your vital strength, we gain the power to achieve victory! Please oh bright shinning goddess charge my energies with your might and power! Hail Sunna!”

(Picture in your mind’s eye energy from the sun coming down to you and filling your aura, making it stronger and more powerful.)

(Chant and trace sowilo in the air three times:)

“SOWILO… SOWILO… SOWILO”

SowiloSowiloSowilo

(Drink half, pour out rest to offering bowl or ground)

“Anger is a useful and important emotion since it is related to defending against attack, and is an emotion needed for self protection. Anger only gets bad when it is used in a personal way. Personalized anger is anger against a certain person, which is very negative. Anger used in a impersonal sense, as controlled anger where you use the anger feelings to empower your ability to defend your rights and to protect yourself and others, is the proper positive use of anger. ”

“In modern day times there aren’t many outlets for anger. In older times of course there were plenty of outlets for it since men had to fight to protect. Since men are the protectors they do tend to more directly feel their anger emotions. Women often but not always tend to feel their anger in more indirect ways. Or more commonly, many women have trouble directly acknowledging when they are angry. The strongest emotion for men is anger. The strongest emotion for women is love. Men are the warriors so they need to have anger as a strong emotion for to strengthen this role for them. In Pagan societies such as the Vikings, the society was structured in a way to help keep anger more as the impersonal healthy kind and such societies were even structured in ways to give men healthy outlets for anger.”

“One of the most positive ways to release anger and act upon the warrior spirit in modern society is through sports. Summer is the best time for doing sports. Sports help to create frith since they help people feel more positive and release tension and anger. Group sports can be a powerful tool of troth-making.”

“Another way to release or vent anger is through sex. Sex is a very powerful way to turn anger onto frith and love. It is very sacred to have sex at the Midsummer bonfire.”

“Women as the nurturers and pleasure and care givers have love as their strongest emotion. Since the strongest emotion for women is love, women are the frith-makers and they hold a sacred duty in northern culture as guardians of the frith. Frith is the glue that holds together those who hold troth for each other. Without frith there can be no troth. Keeping troth with those you cannot have any frith with is both dishonorable and dishonest. In order for there to be frith with someone you must hold feelings of respect and trust. No social organization, whether it be one related to Heathenism or anything at all, can survive if it does not strictly enforce members keeping frith between each other. The foundation of troth is frith. Troth is the very basis of Heathenism. Any Heathen that has not learned to be respectful of other people is one that is not able to honor frith and thus shall fail completely at holding troth with others. Since the basis of Heathenism is troth, such a Heathen shall fail as a Heathen. The gods and goddesses only welcome those to their hall that would be able to hold frith with all those who reside in their hall. The whole point of being Heathen is to hold troth for one or more of the northern gods or goddesses and work towards being welcomed to their hall in the after-life, thus learning how to respect others and honor frith is one of the greatest lessons any Heathen can learn.”

“Now at this time of the season, Midsummer, is the time to acknowledge all bonds of troth which we hold. Troth is the very point of Heathenism. Heathenism is simply put the practice of holding troth for one or more of the northern gods/goddesses. In all things we do in our life we must act in ways that honor this troth we hold. By taking troth with any god or goddess we are agreeing to hold their ways holy and honor what they stand for. Take some moments now to ponder on all the gods and goddesses which you hold troth with and all the things which are sacred to them.”

(Feel free to change this next part as needed)

“I _______ (state your name) hold troth with the Vanir and Aesir, with the ways of the Vanir coming first for me. _______ (patron deity name) is my patron and thus I hold the greatest troth of all for him/her. I agree to hold sacred all the things which are holy to the Vanir and Aesir and most of all that which is sacred to my patron ________ (patron deity name).”

(This next section is optional. If you prefer you can change this to whatever other values you happen to follow. In no way are the Vanic Virtues, or the Nine Noble Virtues, or any other codified system of values, a requirement to be followed to be Heathen. It is up to the individual Heathen to determine what values system they shall follow, so long as they uphold the basics such as honesty, troth, and always keeping oaths to the best of their ability. But once an individual has chosen a value system to follow they must follow it faithfully to the best of their ability. What matters most is to never agree to follow any value system you don’t deeply feel in your heart is right for you. Part of troth is being true to yourself and your true will.)

“To honor the troth I hold, these are the values I have agreed to uphold in my life to the best of my ability.:”

“The Vanic Virtues ”

“Beauty ”
“The pursuit of beauty and elegance in thought, form and speech. ”

“Courage/Passion ”
“Zeal, vigor; the strength and courage that comes from a life worth living. ”

“Land-rightness ”
“The recognition of nature and the environment as worthy of respect, care and reverence. ”

“Even-mood ”
“Harmonious and balanced thought and action; tranquility, calm, serenity.”

“Openness ”
“The quality of being receptive to the world around one, non-judgmental and open. ”

“Wildness/Ecstasy ”
“Music and dance; the nurturing of inner wildness and childlike being, being like the “fey” ”

“Love”
“The all-encompassing force; love for family, for kin, for humanity, for all beings.”

“Frith ”
“The peace and goodwill between people bound together; loyalty and the keeping of one’s word. ”

“Faith/Piety ”
“The trust that the Gods exist and are worthy of our worship, and Their ways worth following. ”

“Giving ”
“The binding of two parties into one common bond, generosity and hospitality. ”

“Joy ”
“Wonder and innocence, the recognition that life is worth living, and worth living well. ”

“Brotherhood ”
“The recognition that we – humans, animals, plants, spirits – are all part of the grander scheme of life, and we share a common heritage, as children of the Earth.”

(This part is not optional)

(Hold drinking how and fill it with drink)

“Hail to the Vanir! Hail to the Aesir! Hail to _______ (patron deity name), I make this toast to you in honor of the troth I hold for you all! Hail!”

(Drink half, pour out rest to offering bowl or ground)

Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”


Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Volmarr’s Heathen Midsummer Ritual June-21-2013 Asatru Version

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• One yellow or gold candle
• One white candle
• Any symbols of Summer, solar symbols.

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

“Hail to the Aesir! Hail to the Vanir! Hail to the gods and goddesses of the north! I call upon you all in frith at this time so I may honor the connection we have with one another.”

(Light the white candle.)

“Hail the Aesir! Hail the Vanir!”

“Hail Sunna! Daughter of Glen. Bright rider in the heavens by day. Driver of Alsvin and Arvak. Wearer of Svalin. Day-star. Ever-glow. All-bright. Wolf-chased. Fair-wheel. Grace-shine. Ensnarer of Trolls!”

(Light the yellow candle.)

“Hail Sunna!”

“Now is the time of Midsummer. This is a time for adventure and seeking conquest and victory within our life. Midsummer is also a time to honor the important alliances that you hold with others.”

“Late Spring and early Summer are the Norse times to fight battles and go raiding. Most of us in the modern world won’t be going into literal combat situations or going literally raiding, as happened during the Viking age. But we modern people have our own just as difficult battles we have to fight in our day to day life. Common modern forms of battle are: battles against your own negative traits or bad habits, battles to effect greater spiritual growth and awareness, battles to improve our lives in any way, battles against people in our lives who abuse us or cause us harm, battles to stand up for some cause we believe in, battles to improve the lives and well-being of those close to us, battles to achieve success in our careers, fighting for a better world, etc. All these types of battles are equally as worthy as the battles and raids which the Vikings fought, and are just as filled with their own forms of danger and peril. All forms of worthy battle which we fight are a way in which the gods/goddesses test us to see our measure of spiritual strength and bravery. By fighting whatever worthy battles we must in our lives without backing down and doing the best we can in them, we increase our spiritual might and personal luck. Most forms of modern battles are more so what can be considered forms of psychic or spiritual battles. Being a spiritual warrior is just as impressive to the gods/goddesses as being a literal one. If your life has been filled with strife and challenge lately during the late spring and early summer know that this is part of being in tune with the seasonal cycles and this time shall eventually pass. When fighting a lot of battles our energies can after awhile become drained and run down. Try to call upon the power of the sun, the goddess Sunna, as a source to recharge your psychic and emotional batteries after many long fought battles.”

(Hold drinking how and fill it with drink)

“Hail to Sunna! Goddess of the sun! Goddess of the energies which charge all of life with vitality! Through your vital strength, we gain the power to achieve victory! Please oh bright shinning goddess charge my energies with your might and power! Hail Sunna!”

(Picture in your mind’s eye energy from the sun coming down to you and filling your aura, making it stronger and more powerful.)

(Chant and trace sowilo in the air three times:)

“SOWILO… SOWILO… SOWILO”

SowiloSowiloSowilo

(Drink half, pour out rest to offering bowl or ground)

“Anger is a useful and important emotion since it is related to defending against attack, and is an emotion needed for self protection. Anger only gets bad when it is used in a personal way. Personalized anger is anger against a certain person, which is very negative. Anger used in a impersonal sense, as controlled anger where you use the anger feelings to empower your ability to defend your rights and to protect yourself and others, is the proper positive use of anger. ”

“In modern day times there aren’t many outlets for anger. In older times of course there were plenty of outlets for it since men had to fight to protect. Since men are the protectors they do tend to more directly feel their anger emotions. Women often but not always tend to feel their anger in more indirect ways. Or more commonly, many women have trouble directly acknowledging when they are angry. The strongest emotion for men is anger. The strongest emotion for women is love. Men are the warriors so they need to have anger as a strong emotion for to strengthen this role for them. In Pagan societies such as the Vikings, the society was structured in a way to help keep anger more as the impersonal healthy kind and such societies were even structured in ways to give men healthy outlets for anger.”

“One of the most positive ways to release anger and act upon the warrior spirit in modern society is through sports. Summer is the best time for doing sports. Sports help to create frith since they help people feel more positive and release tension and anger. Group sports can be a powerful tool of troth-making.”

“Another way to release or vent anger is through sex. Sex is a very powerful way to turn anger onto frith and love. It is very sacred to have sex at the Midsummer bonfire.”

“Women as the nurturers and pleasure and care givers have love as their strongest emotion. Since the strongest emotion for women is love, women are the frith-makers and they hold a sacred duty in northern culture as guardians of the frith. Frith is the glue that holds together those who hold troth for each other. Without frith there can be no troth. Keeping troth with those you cannot have any frith with is both dishonorable and dishonest. In order for there to be frith with someone you must hold feelings of respect and trust. No social organization, whether it be one related to Heathenism or anything at all, can survive if it does not strictly enforce members keeping frith between each other. The foundation of troth is frith. Troth is the very basis of Heathenism. Any Heathen that has not learned to be respectful of other people is one that is not able to honor frith and thus shall fail completely at holding troth with others. Since the basis of Heathenism is troth, such a Heathen shall fail as a Heathen. The gods and goddesses only welcome those to their hall that would be able to hold frith with all those who reside in their hall. The whole point of being Heathen is to hold troth for one or more of the northern gods or goddesses and work towards being welcomed to their hall in the after-life, thus learning how to respect others and honor frith is one of the greatest lessons any Heathen can learn.”

“Now at this time of the season, Midsummer, is the time to acknowledge all bonds of troth which we hold. Troth is the very point of Heathenism. Heathenism is simply put the practice of holding troth for one or more of the northern gods/goddesses. In all things we do in our life we must act in ways that honor this troth we hold. By taking troth with any god or goddess we are agreeing to hold their ways holy and honor what they stand for. Take some moments now to ponder on all the gods and goddesses which you hold troth with and all the things which are sacred to them.”

(Feel free to change this next part as needed)

“I _______ (state your name) hold troth with the Aesir and Vanir. _______ (patron deity name) is my patron and thus I hold the greatest troth of all for him/her. I agree to hold sacred all the things which are holy to the Aesir and Vanir and most of all that which is sacred to my patron ________ (patron deity name).”

(This next section is optional. If you prefer you can change these to suit your version of the Nine Noble Virtues or change them to whatever other values you happen to follow. In no way are the Nine Noble Virtues in any particular form or at all a requirement to be followed to be Asatru or Heathen. It is up to the individual Heathen to determine what values system they shall follow, so long as they uphold the basics such as honesty, troth, and always keeping oaths to the best of their ability. But once an individual has chosen a value system to follow they must follow it faithfully to the best of their ability. What matters most is to never agree to follow any value system you don’t deeply feel in your heart is right for you. Part of troth is being true to yourself and your true will.)

“To honor the troth I hold, these are the values I have agreed to uphold in my life to the best of my ability.:”

“Courage ”

“Truth ”

“Honor ”

“Troth”

“Discipline ”

“Friendliness ”

“Industriousness”

“Self-Reliance ”

“Perseverance”

(This part is not optional)

(Hold drinking how and fill it with drink)

“Hail to the Aesir! Hail to the Vanir! Hail to _______ (patron deity name), I make this toast to you in honor of the troth I hold for you all! Hail!”

(Drink half, pour out rest to offering bowl or ground)

Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”


Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Volmarr’s Heathen Midsummer Ritual June-21-2013 General Heathen Version

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• One yellow or gold candle
• One white candle
• Any symbols of Summer, solar symbols.

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

“Hail to the Aesir! Hail to the Vanir! Hail to the gods and goddesses of the north! I call upon you all in frith at this time so I may honor the connection we have with one another.”

(Light the white candle.)

“Hail the Vanir! Hail the Aesir!”

“Hail Sunna! Daughter of Glen. Bright rider in the heavens by day. Driver of Alsvin and Arvak. Wearer of Svalin. Day-star. Ever-glow. All-bright. Wolf-chased. Fair-wheel. Grace-shine. Ensnarer of Trolls!”

(Light the yellow candle.)

“Hail Sunna!”

“Now is the time of Midsummer. This is a time for adventure and seeking conquest and victory within our life. Midsummer is also a time to honor the important alliances that you hold with others.”

“Late Spring and early Summer are the Norse times to fight battles and go raiding. Most of us in the modern world won’t be going into literal combat situations or going literally raiding, as happened during the Viking age. But we modern people have our own just as difficult battles we have to fight in our day to day life. Common modern forms of battle are: battles against your own negative traits or bad habits, battles to effect greater spiritual growth and awareness, battles to improve our lives in any way, battles against people in our lives who abuse us or cause us harm, battles to stand up for some cause we believe in, battles to improve the lives and well-being of those close to us, battles to achieve success in our careers, fighting for a better world, etc. All these types of battles are equally as worthy as the battles and raids which the Vikings fought, and are just as filled with their own forms of danger and peril. All forms of worthy battle which we fight are a way in which the gods/goddesses test us to see our measure of spiritual strength and bravery. By fighting whatever worthy battles we must in our lives without backing down and doing the best we can in them, we increase our spiritual might and personal luck. Most forms of modern battles are more so what can be considered forms of psychic or spiritual battles. Being a spiritual warrior is just as impressive to the gods/goddesses as being a literal one. If your life has been filled with strife and challenge lately during the late spring and early summer know that this is part of being in tune with the seasonal cycles, and this time shall eventually pass. When fighting a lot of battles our energies can after awhile become drained and run down. Try to call upon the power of the sun, the goddess Sunna, as a source to recharge your psychic and emotional batteries after many long fought battles.”

(Hold drinking how and fill it with drink.)

“Hail to Sunna! Goddess of the sun! Goddess of the energies which charge all of life with vitality! Through your vital strength, we gain the power to achieve victory! Please oh bright shinning goddess charge my energies with your might and power! Hail Sunna!”

(Picture in your mind’s eye energy from the sun coming down to you and filling your aura, making it stronger and more powerful.)

(Chant and trace sowilo in the air three times.:)

“SOWILO… SOWILO… SOWILO”

SowiloSowiloSowilo

(Drink half, pour out rest to offering bowl or ground.)

“Anger is a useful and important emotion since it is related to defending against attack, and is an emotion needed for self protection. Anger only gets bad when it is used in a personal way. Personalized anger is anger against a certain person, which is very negative. Anger used in a impersonal sense, as controlled anger where you use the anger feelings to empower your ability to defend your rights and to protect yourself and others, is the proper positive use of anger.”

“In modern day times there aren’t many outlets for anger. In older times of course there were plenty of outlets for it since men had to fight to protect. Since men are the protectors they do tend to more directly feel their anger emotions. Women often but not always tend to feel their anger in more indirect ways. Or more commonly, many women have trouble directly acknowledging when they are angry. The strongest emotion for men is anger. The strongest emotion for women is love. Men are the warriors so they need to have anger as a strong emotion for to strengthen this role for them. In Pagan societies such as the Vikings, the society was structured in a way to help keep anger more as the impersonal healthy kind and such societies were even structured in ways to give men healthy outlets for anger.”

“One of the most positive ways to release anger and act upon the warrior spirit in modern society is through sports. Summer is the best time for doing sports. Sports help to create frith since they help people feel more positive and release tension and anger. Group sports can be a powerful tool of troth-making.”

“Another way to release or vent anger is through sex. Sex is a very powerful way to turn anger onto frith and love. It is very sacred to have sex at the Midsummer bonfire.”

“Women as the nurturers and pleasure and care givers have love as their strongest emotion. Since the strongest emotion for women is love, women are the frith-makers and they hold a sacred duty in northern culture as guardians of the frith. Frith is the glue that holds together those who hold troth for each other. Without frith there can be no troth. Keeping troth with those you cannot have any frith with is both dishonorable and dishonest. In order for there to be frith with someone you must hold feelings of respect and trust. No social organization, whether it be one related to Heathenism or anything at all, can survive if it does not strictly enforce members keeping frith between each other. The foundation of troth is frith. Troth is the very basis of Heathenism. Any Heathen that has not learned to be respectful of other people is one that is not able to honor frith and thus shall fail completely at holding troth with others. Since the basis of Heathenism is troth, such a Heathen shall fail as a Heathen. The gods and goddesses only welcome those to their hall that would be able to hold frith with all those who reside in their hall. The whole point of being Heathen is to hold troth for one or more of the northern gods or goddesses and work towards being welcomed to their hall in the after-life, thus learning how to respect others and honor frith is one of the greatest lessons any Heathen can learn.”

“Now at this time of the season, Midsummer, is the time to acknowledge all bonds of troth which we hold. Troth is the very point of Heathenism. Heathenism is simply put the practice of holding troth for one or more of the northern gods/goddesses. In all things we do in our life we must act in ways that honor this troth we hold. By taking troth with any god or goddess we are agreeing to hold their ways holy and honor what they stand for. Take some moments now to ponder on all the gods and goddesses which you hold troth with and all the things which are sacred to them.”

(Feel free to change this next part as needed.)

(Place your hand on the ritual Thor’s Hammer, an oath ring, or some other sacred symbol of the Northern faith.)

“I _______ (state your name) hold troth with the Vanir and Aesir. _______ (patron deity name) is my patron and thus I hold the greatest troth of all for him/her. I agree to hold sacred all the things which are holy to the Aesir and Vanir and most of all that which is sacred to my patron ________ (patron deity name).”

(This next section is optional. If you prefer you can change this to whatever other values you happen to follow. In no way are the Nine Noble Virtues, the Vanic Virtues, or the, or any other codified system of values, a requirement to be followed to be Heathen. It is up to the individual Heathen to determine what values system they shall follow, so long as they uphold the basics such as honesty, troth, and always keeping oaths to the best of their ability. But once an individual has chosen a value system to follow they must follow it faithfully to the best of their ability. What matters most is to never agree to follow any value system you don’t deeply feel in your heart is right for you. Part of troth is being true to yourself and your true will.)

(Here state what values you uphold and swear to follow in your life.)

(This part is not optional.)

(Hold drinking how and fill it with drink.)

“Hail to the Vanir! Hail to the Aesir! Hail to _______ (patron deity name), I make this toast to you in honor of the troth I hold for you all! Hail!”

(Drink half, pour out rest to offering bowl or ground.)

Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”


Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Heathen Spiritual Warrior

Late Spring and early Summer are the Norse times to fight battles and go raiding. Most of us in the modern world won’t be going into literal combat situations or going literally raiding, as happened during the Viking age. But we modern people have our own just as difficult battles we have to fight in our day to day life. Common modern forms of battle are battles against your own negative traits or bad habits, battles to effect greater spiritual growth and awareness, battles to improve our lives in any way, battles against people in our lives who abuse us or cause us harm, battles to stand up for some cause we believe in, battles to improve the lives and well-being of those close to us, battles to achieve success in our careers, fighting for a better world, etc. All these types of battles are equally as worthy as the battles and raids which the Vikings fought, and are just as filled with their own forms of danger and peril. All forms of worthy battle which we fight are a way in which the gods/goddesses test us to see our measure of spiritual strength and bravery. By fighting whatever worthy battles we must in our lives without backing down and doing the best we can in them, we increase our spiritual might and personal luck. Most forms of modern battles are more so what can be considered forms of psychic or spiritual battles. Being a spiritual warrior is just as impressive to the gods/goddesses as being a literal one. If your life has been filled with strife and challenge lately during the late spring and early summer know that this is part of being in tune with the seasonal cycles and this time shall eventually pass. When fighting a lot of battles our energies can after awhile become drained and run down. Try to call upon the power of the sun, the goddess Sunna as a source to recharge your psychic and emotional batteries after many long fought battles.

The Indo-European Trinity and How it Relates to Heathenism

I got into a really interesting conversation with Allen Alderman over in the Asatru and Heathen community in Google+. We discussed the Indo-European trinity. This is a really important metaphysical concept that seems to weave it’s way through all Indo-European based spiritual traditions, including Heathenism. I already covered one aspect of this concept in a previous post:

Allen Alderman: I read your post on the trinity in Heathenism. I would also enjoy discussing your views on Dumézil’s trifunctional hypothesis – which I, personally, think he just nabbed from much older thinkers – but I should probably save that for a comment on the post itself.

Volmarr Wyrd: *laughs*. Yes already had the discusion with someone who brought up Dumezil. I of course believe that most things end up dividing into 3 but the nature of what each part of that 3 is differs in each circumstance, it is rarely the same set of 3 things. Though I have not studied Dumezil, my understanding is he reduces all 3-fold divisions to the same one, but that is where I disagree with him. Three is metaphysically a natural division for most things in the universe, but there is not a fixed nature of everything being the same 3 things everywhere.

Allen Alderman: I was pointing more in the direction of the theory of guna in Samkhya philosophy. Perhaps you’ve heard of it? If you haven’t give it a good mulling over before discarding it prematurely (i.e. don’t just read Wikipedia’s treatment). There is a wealth of very old insight stored in that particular theory. You might find parts of it interesting, particularly in connection with what remains of Germanic lore.

Volmarr Wyrd: Yes the tattvas from Hinduism as you pointed out. In astrology they have this same concept with the cardinals, fixed, and mutable signs. In Hinduism there is Brahma, Vishnu, and Shiva. In Christianity there is Father, Son, and Holy-Spirit. It is the idea that all things have a creation, solidifying, and releasing aspect. In some ways many thrinities do fall into this division but it seems not all. But I agree with what you wrote elsewhere that studying other things, in particular Hindu stuff since it is an intact older Indo-European spiritual system gains one a much greater understanding of Heathenism. I studied Hinduism a lot as a matter of fact for many years.

Volmarr Wyrd: Even in alchemy is sulfur, salt, and mercury.

Volmarr Wyrd: Also Theosophy, that last 19th century and early 20th century spiritual movement which is the foundation of the modern New Age movement gets into this trinity a lot in their writings.

Volmarr Wyrd: Those Theosophists were heavy into Hinduism. They mixed Hindu Jnana Yoga with with western Spiritualist tradition ideas to come up with the tradition basically.

Allen Alderman: You might already know this – I’m not sure – but the theory of guna reaches a lot deeper than the trinity of Brahma, Vishnu and Shiva – which is a comparatively late development. The part of the theory which interests me most is their function in metaphysics and the theories which that idea later inspired in Hindu practical disciplines – especially medicine. But, essentially, it has to do with the Harmonic, Dynamic and Static principles in nature. I’ve always considered it a nice way to explain the relationship between the Vanir, the Aesir and the Jöttnar. That is to say, whenever someone contrasts the Vanir and the Aesir, there’s a voice in my head which says “You know, the Jöttnar actually belong to that particular trinity.” I usually bit my lip, however. :)

Volmarr Wyrd: I should look deeper into the gunas! Got any books to recommend? So which of the three races of divine beings do you relate to each of these principles?

Allen Alderman: Good books are always hard to find. My introduction to Samkhya philosophy was Nandalal Sinha’s Samkhya Philosophy (1915). Short but generally accurate treatments can be found in the shorter introductions, like M. Hiriyanna’s Essentials of Indian Philosophy (1948). A slightly more materialistic presentation, but valuable nonetheless, can be found in S. Dasgupta’s History of Indian Philosophy (1922). (The latter work, which can be found online at archive.org, is quite good at giving a broad but detailed overview of Hindu philosophy, Vol. I particularly, despite its typically late 19th century, “ancient philosophy can be harmonized with modern science” approach. It’s helpful to view Samkhya in its context, as that allows the reader to smooth over the personal preconceptions of the author.) Other than that, it has taken me years of reading in a variety of sources to recognize how all-pervasive this theory was and continues to be in weird and wonderful ways – several of which you mentioned in your comments above.

As for your second question: Well, it’s actually slightly more complex. None of the gunas are found in their pure state in anything manifest. Everything has all three in varying proportion. Thus, all three races are Dynamic, for example, but in varying degrees. For me, the Vanir are, by and large, the prime embodiments of the Harmonic principle, the Aesir embody the Dynamic principle, and the Jöttnar embody the Static principle. “Static” can be a bit misleading, as the original tamas (literally “darkness”) actually refers to a kind of “drawing down” or “drawing away” of energy, a destructive, sometimes lethargic tendency.

Just so you know, I’m not an “archetypal” Heathen, either. I consider myself as close to “hard” polytheism as a rational person can get.

Also, it might help to compare what you read on the gunaswith their analogy in Vedic medicine, the three doshas: vata, pitta and kapha. These were directly inspired by the theory of guna, and if you are versed in alchemical tradition, you might find that interesting, as well.

Volmarr Wyrd: Nice! My guess for the 3 races of spiritual beings was the same you mentioned. So static in that sense is like the primordial dark womb of creation? Kabbalah has these three as well. The pillar of mercy is dynamic. The pillar of severity is static. The middle is harmonic. Also we can see this in the creation story. Fire is dynamic. Ice is static. Where they meet in the middle and life is created is harmonic.

Allen Alderman: Exactly. Glad to have found someone on the same wavelength. ;)

Volmarr Wyrd: Indeed is nice! Yimir was very static and sort of taking up a lot of space in the middle of existence and thus is why Odin and his brothers needed to kill him. The material from that which is static is that which is needed to make stuff, thus his body became the Earth. Ever since there is an ongoing cold-war between the dynamic and static forces. The only ones somewhat outside of that tension is the harmonic forces. Notice how in the story of Ragnarok Njord withdraws his forces from the battle before it really begins. By the way the Kabbalah is 3×3+1. That 1 is the result of energies moving through all of the 3×3 in order from most abstract to most formed. I am also as well very much a hard polytheist. I strive to get to know the gods and goddesses of the Vanir and Aesir on as personal of terms as I can, with my biggest focus tending towards the Vanir.

Time/Space Consciousness

The gods and goddesses live in a state of consciousness that is outside of our concept of time. Our own consciousness can move between the everyday conventional Midgard Earth human state of consciousness and a more divine god/goddess level state of consciousness. Trance states are states in which our consciousness level moves up into a more spiritual state of awareness. The further we move up in the trance state the more our awareness moves further out of the limits of time/space during the duration of the trance state. Since we have physical bodies through we eventually have to ground and return to a conventional time/space bound consciousness. When we return to regular consciousness we can sometimes take back some measure of the experience we had while in a trance state, though our thinking once more is limited by our concept of time/space while in a regular state of consciousness. While in a trance our thinking processes can move very far out of time/space concepts. There is different levels of trance state. In theory it is possible to trance all the way to a state of unity with all of existence and some people do experience such trances in moments. When we do divination such as runic readings or oracular seidr we are moving our consciousness outside of the constraints of time/space through some measure of trance, as much so as our skills allow us to.

Also it seems that it is popular (in old times) to raise the dead to gain knowledge from them since the dead have no living body and thus the consciousness of the dead exists outside of the bounds of time/space. Thus the dead have access to a greater level of knowledge than us living do.

Book review of Sea Sky Soil

For those interested in learning some very interesting theories about the hidden aspects of the Vanir I recommend the book Sea Sky Soil. This book is based on the Vanir Theory. It basically deconstructs the theoretical hidden Vanir deities on an archetypal level using the theories expressed by the Vanir theory. This book is like looking at the bones of what makes up northern European Paganism, but outside the level of particular names or traditions. It’s spiritual dissection of the essence of things.

From my own personal work with the Vanir the ideas expressed in this book totally make sense and are important for understanding about the greater whole of the Vanir which the lore does not describe. In the least it does offer up potential avenues to pursue in pathworking attempts at contacting these other hidden Vanir.

Waincraft is a tradition the authors of the book and others have made based on these archetypes they have derived from their work. I see Waincraft as more of a loose theoretical framework that is useful for people practicing Heathenism or Norse-Paganism. People could if they wanted practice Waincraft on it’s own as a religious tradition, but by itself it is very barebones and abstract in nature, very dispersonal. It’s true value comes out when used as a way to gain a deeper understanding of northern European Heathenism/Paganism (that has more of a Vanic like slant to it).

The section of the book that talks about spirit animals from a Northern European slant is amazing and perhaps the best writing anyone has made in making them clear to understand and have a deeper sense of meaning. When comparing the ideas there to the common Native American based concepts of the various spirit animals I can see some similar aspects for some animals but some totally different aspects for other animals. Of course it has animals listed with are not common or important for Native American traditions but are of importance for Heathenism or Norse-Paganism.

For anyone following any shamanic oriented northern European Heathen or Pagan practices this book would be totally invaluable since it provides a complete and detailed and I feel very accurate cosmology. There is no practices here though, it is merely like a catalog of concepts, but a very well done one.

Anyone that is looking to more deeply understand the nature of northern Heathenism or Paganism should get this book. It is ideas which are brilliant and totally ahead of their time. To make use of this book you need to be practicing some path of Northern European Paganism/Heathenism or be someone that prefer something that is very abstract, but the concepts here will vastly enhance your understanding of any northern form of Paganism/Heathenism you may be following.

The Vanir Theory…

The Vanir Theory, this is something I very strongly believe in. I am someone that as a Heathen has a primary focus towards the Vanir, and I too have experienced from my own personal spiritual experiences that what this article is saying is accurate, and extremely important for understanding the Vanir.: http://waincraft.org/world-view/the-vanir-theory/

The trinity of Heathenism, the two distinct sides of Asatru and the part of Heathenism that differs from Asatru

Most people nowadays, when they thinking about what Asatru is, (for this post I am using the word Asatru to mean that side of Heathenism that focuses on the Aesir and their values as distinct from the more broad aspects of Heathenism that encompasses both the Aesir and Vanir and other beings) they think in terms what is considered the values that are represented by Odin, more the stereotypical Viking warrior related values. But this approach to what Asatru and the Aesir represent, the Odinic one, is really only one of two differing forms of Asatru, or the ways of the Aesir.

In truth in the Viking age Thor was the most popular god, not Odin. Thor was more popular with farmers and common people. Odin was more popular with the wealthy and those who held power. Only a very small percentage of the Norse were actually Vikings, most were farmers that mostly lived peaceful lives.

What we in modern times have more knowledge of is the perspective of more of the Odin followers since more of them were the Vikings and thus the ones that more so lived heroic lives that were more interesting to craft stories about. The wealthy had the money to get poets to immortalize their exploits. Talking about milking cows certainly does not make for interesting poetry or the type of stories people tend to remember.

The most famous Norse temple was the temple in Uppsala. Accounts of this temple say that it had statues of three gods, Odin, Thor, and Freyr. Really the values of Heathenism can be divided into three to reflect each of these three deities. There are two very different sides of the Aesir, and the third side to Heathenism is the distinct ways of the Vanir (1, 2, 3 – disclaimer: I don’t agree with everything those last two links state).

The ways of Odin revolve around power and the quest to hold onto power. Odin is a god who quests after knowledge, but his seeking of knowledge has an agenda; that agenda is to increase his ability to hold onto power and authority. Those that tended to follow him in the Viking age were those who held power and thus they too held similar values to Odin. Odin is a god that enjoys stirring up strife and war for the sake of it. Though his reasons for doing this are not madness or some mean streak, he does this for the purpose of trying to hold onto power. Odin receives half of all warriors fallen in battle and thus the more war and strife, the more warriors he gains. He collects these warriors in an attempt to hold onto as much power as possible for to continue his order of things after the time of Ragnarok. The warriors he collects shall fight for him at Ragnarok. Because Odin is a collector of warriors, Odin often is known for arranging to even have his own followers killed in battle so that he may more quickly gather them to him. This is something all followers of Odin must be careful about since Odin operates with an agenda that tends not to take into consideration most people’s wish to not die young or soon. It is Odin’s wife, Frigga, that tends to be the only one that can talk some sense into Odin in regard to this; it is smart for any who have Odin as their personal patron to also have Frigga as their patron if they value the idea of having a long life at all. As you can see, Odin is a god of power and authority who tends to take extremes to achieve his goals. Odin as a warrior is more the professional military side of things, the type of warrior that lives for the sake of doing battle and enjoying the adventure of conquest and even seeks to continue to live this same way in the afterlife. Vikings as raiders and military adventure seekers are this exact sort of warrior. Odin is also a god of death and the need to accept the inevitability of eventual death. Killing is often the most powerful way to hold onto and gain power. Odin values the concept that you shall eventually die, so why not die doing something important like fighting in battle.

Thor is the god of the every-man. He is friendly and outgoing and has a big appetite to enjoy food, drink, and parties. He tends to love to travel and go on adventures, not for the sake of planned military conquest like Odin, but just to enjoy all the various things the Nine Worlds have to offer. He is clever when he needs to be, but not in a pretentious or showy way. Thor is basically very down to Earth, extremely so for a god and he tends to just accept others at face value and not judge anyone until or unless those beings prove by their actions they have hostile intentions. At that time, Thor very suddenly and without feeling the need to be constrained by any red-tape, takes action to defend against and destroy the transgressors. Thor is a powerful and intensely strong warrior, but more in the sense of a militia solider. Militia tend to be everyday citizens with common jobs in society that when the need is there for military defense, answer the call to arms. Most the time Thor is in peace mode, except when his warrior role is needed to do away with beings that threaten the peace and prosperity of the gods and humans. Thor’s normal day to day occupation is that of farmer. His sacred weapon, the Thor’s Hammer, is also a peace time magickal tool used to bless and used to plow the soil so the might and strength of Thor’s abundant vitality can bless the fields. His wife is considered a goddess related to the grain. Thor is a protector and called upon for this purpose. He tends to be a god that is liked by all. Thor’s Hammer has the power to heal and to restore things to a state of wholeness, and to bestow blessings. He is a defender of the rights of all beings that are living in peace and harmony with the cycles of nature to maintain their peaceful lifestyle. Thor only shows malice toward those who threaten the natural order of things. At the end of winter, he helps to stave off the forces of cold so that the spring may come. In some places Thor is associated with thunder and lightning, lightning being an agent needed to make some of the chemicals needed for early forms of life to form. The rains that come with lighting are needed for the crops to grow. As all this shows the values that Thor represents are life, the enjoyment of life, living life to the fullest, healing life, blessing life, and the defense and protection of life. Thor’s great strength comes from his strong life energies. Thor is the son of the Earth goddess, and the Earth is the very cradle of life.

That Odin and Thor would hold very differing values is just obvious considering one is a god of death and the other a god of life. We must be careful not to look at this in a black and white sense, as that is very contrary to Heathen values. Without death you can have no life. Without life you can have no death, and thus no spiritual growth. Through the cycle of birth and then eventual death and again birth once more in a new form, all of life grows and evolves and improves itself. Without death, life would stagnate and not grow in awareness and spiritual evolution would not be possible. Heathenism is a form of Paganism and Paganism sees the sacredness of the constant cycles within nature of life and death every single year. It is interesting that Thor is the son of Odin; life is born from death. This conflict of differing values between Odin and Thor is seen in the Hárbarðsljóð (1, 2, 3), in which Odin in disguise makes fun of Thor.

The third set of values contained in Heathenism is that of the Vanir. Their values, as we saw by the statues of the gods at the temple of Uppsala are represented by Freyr. It has already been mentioned about the yearly cycle of the seasons, how this is a needed force for everything to grow and evolve. Without the seasons, nature could not exist. All life needs a time to wither and withdraw and to pull inward, the winter time. When it is time, life moves outward again and we enjoy the summer aspect of life. Winter is a time to plan, learn, study, ponder, attend to small details, increase psychic and spiritual strength. Summer is a time to do, act, fight any needed battles, increase wealth and resources, connect with new people, exchange ideas, conduct trade, explore, increase physical strength. That which one connects to with the inner mind is all that is connected to that murky realm of death. While living we connect to the realm of the spiritual through the inner mind, through our awareness of death. That which one connects to outwardly through ones senses is all that which is connected to life. A healthy person finds a balance of both inner and outer; honors both life and death in equal measure. When someone becomes too fixed on only the spiritual they become unhealthy. When someone becomes too fixed on only life they become unhealthy. The Vanic way, and that which Freyr and all the Vanic deities hold as values is the honor of the proper balance of both life and death. This is done in Heathenism in the most outward sense in the honoring of the yearly cycle and in the practicing of the seasonal rituals. The Vanir love sex. Sex the single most powerful act any beings can do to unite these two forces of both life and death together as one. It is through sex that it is possible to pull a being from the world of death into the world of the living; something that is a true miracle of nature. Harvest time is the time when plants that have been grown for food must be struck down, harvested. Through this harvest we humans receive the food abundance we need to continue to live. This in itself shows how life is dependent upon death and how life and death support each other as one whole. Freyr is god of the harvest and abundance. Freyr is also god of sexual potency as his cock is always hard and ready for sex. The Vanic deities are deities that live within this middle ground between life and death. They are both life and death at once, but in the proper seasonal cycle. Freyr is god of frith. Frith means peace and harmony and abundance and the joys that abundance bring to a community. Frith can only happen when people honor and respect the Earth and the cycles of the seasons. When there is a lack of resources this is when war and strife happen. A lack of food and resources happen when people live out of harmony with nature and the natural cycles. A lack of material resources happen when people live out of harmony for the need for a balance between a material and spiritual focus. To be healthy, a society and its people need a spiritual life that holds deep respect for nature. When people embrace either atheism or types of religion that encourage people to conquer the Earth then people start to hoard resources and destroy the resources we all should be freely sharing with each other. When people live in harmony with nature and embrace their spiritual nature there is plenty of resources for everyone and then it is natural for there to be peace and harmony, frith. The Vanic way is the way of living in harmony with the cycles and honoring both the forces of life and death at their proper moments. The Vanic way is about spirituality being focused both on giving thanks for what nature and the gods/goddesses give us, and on the journey of personal spiritual growth, since spiritual growth is a natural part of the cycle of birth and death. Death is that which is hidden. Life is that which is seen. The Vanir as a group of beings have both sides to them. There is the Vanir we know of from the lore, Freyja, Freyr, Njord, and a few others. Then there is also the Vanir which are hidden. The lore does not tell us the names of these hidden Vanir, but they are there too and they are as much a part of the Vanir as the known ones. Not only is there the gods and goddesses of the Vanir, but Freyr is king of the Alfar and so we could also consider many of elves to be part of the Vanir as well.

I make this post as an offering to Saga, goddess of expressed and shared knowledge.

Volmarr’s Heathen Wulpurgis Night Ritual April-30-2013

Need:
• drinking horn
• mead (or beer or wine or even can use juice)
• spring water in small bowl
• fresh pine twig
• offering bowl
• candles
• wand (if you don’t have one you can use your fingers instead)
• Thor’s Ritual Hammer (optional, can use it for the Hammer Hallowings)
• red candle
• white candle
• any symbols of spring
• any symbols of witches and magick
• a representation of Freyja
• small or medium size May-pole
• cauldron big enough to have a pillar candle in it
• small pillar candle along with a glass holder for it

This ritual, as are all Heathen or northern rituals, is done while facing north, except where otherwise noted. The altar should be such that it is in front of you when you face north.

If you don’t know how to pronounce the runes see my webpage on how to pronounce them here.

Put spring water in small bowl. Trace 3 Laguz runes over it.:

Laguz

“LAGUZ… LAGUZ… LAGUZ”

“From the Well of Wyrd does this water flow, and to the Well of Wyrd does it return”

Make Hammer Sign at item and then splash each ritual item with blessed water using the pine twig and for each item say:

“I bless this ______ with the waters of the Well of Wyrd”

Now trace Hammer Sign at person being blessed and/or self and splash them with water using twig.

“I bless ______ with the waters of the Well of Wyrd”

Use twig to splash ritual space with water.

“I bless this space with the waters of the Well of Wyrd”

Few silent deep breaths.

All stand in Elhaz position.

Elhaz Position 1

“Bi-Frost’s rainbow light shine down upon this space and myself so that I may form a portal between the worlds of Asgard and Midgard”

Few silent deep breaths.

All face north and trace the Hammer Sign while chanting:

“Hammer in the north hallow and ward this stead”

All turn east and trace the Hammer Sign while chanting:

“Hammer in the east hallow and ward this stead”

All turn south and trace the Hammer Sign while chanting:

“Hammer in the south hallow and ward this stead”

All turn west trace the Hammer Sign while chanting:

“Hammer in the west hallow and ward this stead”

All return to north and look up and trace Hammer sign while chanting:

“Hammer above hallow and ward this stead”

All look below and trace Hammer sign while chanting:

“Hammer below hallow and ward this stead”

Return to facing north and all stand in the Elhaz position and chant:

“Around me and within me Asgard and Midgard”

Dagaz Position 1

and move into the Dagaz position in the end.

Few silent deep breaths.

(Highly recommended optional casting of the rune ring)

(face north and trace the rune shape in the air before you using your wand and loudly chant: “FEHU!”)

Fehu

(face north-east and trace the rune shape and loudly chant: “URUZ”)

Uruz

(face east and trace the rune shape and loudly chant: “THURISAZ”)

Thurisaz

(face south-east and trace the rune shape and loudly chant: “ANSUZ”)

Ansuz

(face south and trace the rune shape and loudly chant: “RAIDHO”)

Raidho

(face south-west and trace the rune shape and loudly chant: “KENAZ”)

Kenaz

(face west and trace the rune shape and loudly chant: “GEBO”)

Gebo

(face north-west and trace the rune shape and loudly chant: “WUNJO”)

Wunjo

(face north and trace the rune shape and loudly chant: “HAGALAZ”)

Hagalaz

(face north-east and trace the rune shape and loudly chant: “NAUDHIZ”)

Nauthiz

(face east and trace the rune shape and loudly chant: “ISA”)

Isa

(face south-east and trace the rune shape and loudly chant: “JERA”)

Jera

(face south and trace the rune shape and loudly chant: “EIHWAZ”)

Eihwaz

(face south-west and trace the rune shape and loudly chant: “PERTHRO”)

Perthro

(face west and trace the rune shape and loudly chant: “ELHAZ”)

Elhaz

(face north-west and trace the rune shape and loudly chant: “SOWILO”)

Sowilo

(face north and trace the rune shape and loudly chant: “TIWAZ”)

Tiwaz

(face north-east and trace the rune shape and loudly chant: “BERKANO”)

Berkano

(face east and trace the rune shape and loudly chant: “EHWAZ”)

Ehwaz

(face south-east and trace the rune shape and loudly chant: “MANNAZ”)

Mannaz

(face south and trace the rune shape and loudly chant: “LAGUZ”)

Laguz

(face south-west and trace the rune shape and loudly chant: “INGWAZ”)

Ingwaz

(face west and trace the rune shape and loudly chant: “DAGAZ”)

Dagaz

(face north-west and trace the rune shape and loudly chant: “OTHALA”)

Othala

(Few silent deep breaths)

Hold up the bottle of mead:

“I now brew the holy mead of inspiration. Won by high Odin long ago!”

Chant into the bottle of mead:

“Odhroerir! Son! Bodhn!”

“Now I hallow this drink with staves of light!”

Chant and trace these runes over the bottle:

“Othala”

Othala

“Dagaz”

Dagaz

“Raidho”

Raidho

“Ansuz”

Ansuz

“Raidho”

Raidho

“Isa”

Isa

“Elhaz!”

Elhaz

All say:

“Hail Odhroerir!”

Few silent deep breaths.

“Hail Freyja! Daughter of Njord. Sister of Freyr. Descendant of the Vanir. Possessor of Brisingamen. Od’s wife. Vanir-bride. Teacher of seidh. Love goddess. Gold-thirsty one. Queen of witches!”

“Hail also the unnamed disir of the Vanir, goddesses ancient and powerful. Please be here at this ritual of spring-time transformation.”

Few silent deep breaths.

“The Norse divide the seasons into two, winter and summer. Now is a shifting of energies, the unstable energies of change. It isn’t winter anymore now, but it isn’t yet summer. This is a border state time, a time between a time.”

“This time of year is traditionally associated with witches since witches, and wizards too, are people that live with a focus on those border states, as their focus is effecting change and transformation.”

“Seidh is a form of magick related to Norse witchcraft. Seidh and many forms of magick are done by going into a trance state. Trance means altered state of conscious. People are often in trance state when in any border state, time between sleep and waking, meditation, magick rituals, intense pain states, near death state, etc.”

“Battle trance is a state in which one struggles with life or death through physical combat. During battle is a powerful time to do spells due to this. Fight or flight is an altered state of consciousness. Spiritual rituals too are a border event. Also physical workouts too can be border states.”

“Sex is a border state. Sex is one possible tool to use to do seidh and other forms of magick. Being sexually aroused is a border state. Freyja is always sexually aroused, thus she is a goddess always in the border state.”

“Border state is fire. This is why Freyja is associated with fire. Fire is the energy of change. Conventional consciousness state for mortal humans is ice. Ice is the energy that keeps things as they are. Life force energy is fire though, because living beings can and do constantly change their environment.”

“Gods and goddesses have more life force than mortal humans, thus they have more magick. Deities can cause more, bigger amounts of change. By becoming attuned and one with the natural cycle of the seasons we increase our own life-force and fire and become more powerful. When we do devotional rituals to gods and goddesses we slowly move our own energies closer to the divine and become progressively more than just human. This is how we add divinity to our soul. By becoming more divine like this we increase our abilities to effect magick and create positive change for ourselves and others.”

“The more we become divine the higher our personal consciousness frequency is and the more we are able to access a greater amount of knowledge, wisdom, awareness, and the stronger access we have to life force. This also causes our spiritual luck to improve. Rising one’s consciousness frequency is the key to making spiritual progress. By rising our consciousness frequency then we can become closer to the gods and goddesses as we are then like one of them.”

“Negativity, limited thinking, negative energy, bad energies, unhealthy food, unhealthy habits such as smoking, being around negative people and lack of faith in the gods/goddesses, all serve to drag down our energies and pull us away from the spiritual. Drinking in a way in which we don’t have any self control over is very destructive and pulls down our energies. Drinking alcohol is not bad, it actually is a strong part of the Heathen path, what is bad is drinking to an extreme and not being a responsible drinker. These things suck the spiritual life force out of us and reduce our fire. It is very important on the spiritual path to learn how to shield your energies against negativity and limit any interactions with negative people.”

“The greatest tool for keeping energies consistently at a more positive spiritual level is regular daily spiritual practices. Enlightenment is not something that happens once and then you are cured for the rest of your life, it is an ongoing quest, even after achieving some measure of spiritual success all that has been gained can be lost if efforts are not kept up to keep things going. Magick is a tool to use to transform the self so that you can stay more often in a higher enlightened consciousness state that is closer to the level of the gods and goddesses. By maintaining a higher state of consciousness and a greater level of awareness and personal power we attract the interest of the gods and goddesses. By building a devotional practice towards a patron deity, matched by working on yourself using magick for self transformation directed towards a greater and greater spiritual self awareness, we move ourselves closer to achieving final rest from incarnation in the physical world, and moving on to reside in the hall of our patron deity at the time of our death. Working on the self to the point that we are ready to join our patron after we cross over from this world of the living to the next world is the main point for any more advanced level Heathen.”

“Now is the time during these changing energies to look for opportunities to bring positive changes in our lives, a powerful time to effect improvements in our lives. Now with the increase in physical activity in the rhythm of nature, is a excellent time to focus on getting into better physical shape by doing a regular fitness routine, if we don’t already do so. It is a good time to look at ways we can work on improving our health, both mentally and physically. This time of year is a good time to consider getting books about helpful methods of self improvement. It is a good time to brush up on any spiritual or occult knowledge areas we may already possess and perhaps looking too at ways we can expand such areas of knowledge. All these things which involve self improvement are connected with transformation and is oriented towards the type of energies of witches and wizards and of this general time of year. We are moving away from the inward focused energies of winter to the outward flowing energies of summer. The energies are shifting outward now towards vitality and renewal.”

“At this time of year the sexual energies of nature are at their strongest point. Now is the time to enjoy any opportunities that are presented to express those sexual currents with others. Sex is a good way of celebrating the current natural cycle. It is a way to make offerings of joy and pleasure to the spirits of nature. Sexual expression is a way to honor all goddesses associated with this time of year, both hidden and known.”

“The Vanir are the Norse deities associated with the border time energies of the seasons, both with the spring when nature’s vitality increases, and in the fall when that which has grown is harvested. Vanic deities are strongly connected with the sexual currents of nature. Spring is the season for the goddesses and fall the season to enjoy the blessings of the Vanic gods. Spring is female, and fall male. Spring and fall are not seasons proper for the Norse, but times of transition between winter and summer. Freyja as goddess of sexuality and witchcraft is a goddess of the spring whose energies reflect this time of year. There are also hidden goddesses of the Vanir who help to bring forth the energies of this time of year of the cycle and we must honor them too.”

(If there is any magick spells you wish to do for the purpose to better yourself in some way, now is a powerful time to do them. You may either do them at this point in the ritual or in a later ritual.)

(Light red candle.)

(Fill drinking horn with mead and hold filled horn up.)

“Freyja please present to me opportunities to take part in the increased sexual energies of this current time of year. Also please oh lovely goddess show me any ways that I may improve myself, and help me with opportunities to do so. Please oh pretty goddess help me to flow with the changing energies of this time of year. You who are a helpful seidh-witch, and lover to all, help me to bend the life currents to my advantage. Thank you radiant Freyja.”

(Drink some of the mead and pour out rest to offering bowl for Freyja.)

(Light white candle.)

(Fill drinking horn with mead and hold it up.)

“Hidden spring-time goddesses of the Vanir may your energies be strong so that this season may be a wonderful one filled with positive vitality for all lifeforms. I thank you oh lovely hidden goddesses for all you do for us who take part in the seasons. Hail all hidden life-force goddesses of the Vanir!”

(Drink some of the mead and pour out the rest into offering bowl for the hidden spring-time goddesses of the Vanir.)

(Be sure the pillar candle in the glass holder is in the cauldron.)

“I now light the bonfire of the lust-fires of the union of the hidden Vanic God of Spring, and the hidden Vanic Goddess of Spring. I light this fire within the cauldron of the Goddess’s vagina to send these energies to the Goddess so she may use them to revitalize the energies of nature.”

(Light the candle in the cauldron.)

“May the flames of passion and sexual union between the God and Goddess be strong and bright. May the energies of nature be revitalized! This fire burns away the last remaining vestiges of the winter half of the year. The summer half of the year is upon us now!”

(Jump over the candle in the cauldron.)

“By jumping over this lust-fire, I revitalize my own energies, and step into the summer half of the year!”

(Be sure the May-pole is set up in the middle of the ritual space.)

“Now is a time to celebrate the newly arrived energies of summer, and to get in touch with all the joy that is to come during this brighter, warmer, half of the year.”

(Play some festive Pagan May-day music, and dance around the May-pole to the music. Take some time to really enjoy the music. Do this for as long as you want. This is a time to party and enjoy the vital sexual life-force that is strong at this time.)

Use the pine twig to splash a bit of the liquid in the offering bowl on yourself, on any others in the ritual with you, on your altar, on the ritual space, and in all general areas of your dwelling as well. Does not need to be much splashed around, just a little is fine. This helps to imbue more of the energies of the ritual on you, and others who may also in the ritual with you, and to your place.

“Now my rite has ended. May all gathered here fare well on their return to their home places. And may the bonds of frith between us grow, gods, wights, and humans alike. Until we meet again.”

Pour out the offerings from the offering bowl outside:

“A gift for a gift”

Trace gebo at spot offerings were given to.

“GEBO!”

Gebo

Pour out remaining blessed water outside.

“I pour the sacred water back to the Earth so it may find it’s way back to the Well of Wyrd”

Now at this point it is very important to ground your energies. This should always be done after every ritual. Not doing so can lead to problems in the long-run. Grounding is like shifting gears in a car, except it is the process of shifting brain states. During rituals you create a trance like brain state, which is desired for during rituals or for during any spiritual practices. But trance states are not good for doing everyday mundane things. You need to return your mind back to the normal state of consciousness after the ritual is finished. That is what grounding is.

The most simple and common method to ground is to visualize yourself as a tree and see roots growing into the ground from the base of your spine and going down into the earth. Sometimes rituals require industrial strength grounding as they can really create some intense energy. In that case you can try the following triple grounding method.:

First visualize your chakras. You picture in your mind closing first the top one and then seeing a sort of lid closing over it, then proceed with the net lower chakra and so on. You want to leave the bottom most chakra, the root chakra fully open as this is your connection to grounding. Don’t be concerned about having the others closed, the normal proper function of them is that they open and close as needed. Problems with being ungrounded happen when one of more of them are stuck open. Only the bottom one is to be left open at all times.

Next step is to picture a ball of pure white light above your head. Now let this white light slowly descent downward into your body and slowly move lower. As it descends it takes with it any unneeded, old, and negative energies. It is sort of sweeping downward through your energies taking all you no longer need with it. Once it reaches your feet let it move lower till it passes down through the floor. If you are on an upper close let it pass all the way to the ground. Let the earth take this energy to recycle it.

Now final step is to do the traditional grounding. Picture yourself as a tree. Visualize roots coming out of the base of your spine and going down into the Earth. Feel the calmness of a tree, the rooted solidness.

If after these three things you still feel hyper or spaced out you can either eat some food, or put a small amount of salt on your tongue. Another thing you can do is prostrate down to the ground, placing your head on the ground and stay like this for a few moments.

Feel free to copy and use this ritual so long as you acknowledge the source.

Magick, trance states, and rising ones divinity on the path towards enlightenment and the need for daily practice

Seidh (and many forms of) magick is done by going into a trance state. Trance means altered state of conscious. People are often in trance state when in any border state, time between sleep and waking, meditation, magick rituals, intense pain states, near death state, etc. Border state is the secret of the dagaz rune. Dagaz represents the power of transformation or the magick potential fringe or border states have.

Particular aspects of trance states like near death state trance or battle trance too is the eihwaz rune. Battle trance is a state in which one struggles with life or death through physical combat. During battle is a powerful time to do spells due to this. Fight or flight is an altered state of consciousness. Spiritual rituals too are a border event. Also physical workouts too can be border states.

Sex is a border state. Sex is one possible tool to use to do seidh magick (and magickally generally). Being sexually aroused is a border state also, and Freyja is always sexually aroused. Freyja is a goddess always in the border state.

Border state is fire. Fire is the energy of change. Normal consciousness state for mortal humans is ice. Ice is the energy that keeps things as they are. Life force energy is fire though, because living beings can and do constantly change their environment.

Gods/goddesses have more of that life force than mortal humans, thus they have more magick, they can cause more bigger amounts of change. By becoming attuned and one with the natural cycle of the seasons we increase our own life-force and fire and become too more powerful.

Odin’s wod is an extreme form of altered state. Wod is like a combination of inspired, insane, crazed, and intensely focused. It is basically the embodiment of altered states of consciousness. Odin is always in a state of Wod as that is his energies. it’s also why Odin tends to go to extremes and not always consider the normal everyday life impact of things. He can be over harsh on his devotees (sometimes bringing them to an early violent death) for this reason, without any intended malicious towards them. He is sort of stuck in an intense altered state of consciousness. It’s probably why he only eats mead or wine and not food. But he is a god of magick. Is also why he often times talks only in poetry. What any artist experiences when they make art is wod. Berserkers are warriors in an intense state of wod. Warriors devoted to Odin often enter an intense wod trance state when in battle. Odin’s warriors when in that state have only one urge; to kill, and injury does not slow then down so long as their body is still able to function, as they are in such a deep trance that they don’t feel pain, and are unconcerned about their own self preservation.

When we do devotional rituals to gods and goddesses we slowly move our own energies closer and closer to the divine and become slowly more than just human, adding divinity to our souls this way.

The more we become divine the higher our personal consciousness vibration frequency is and the more we are able to access a greater amount of knowledge, wisdom, awareness, and the greater access we have to the life force and the more spiritual luck we tend to have also. Rising ones consciousness frequency is the key to making spiritual progress. By rising out consciousness frequency then we can become closer to the gods/goddesses as we are then more attuned to them.

Negativity, limited thinking, negative energy, bad energies, unhealthy food, unhealthy habits such as smoking or not having any self control over the amount of alcohol that you drink (drinking alcohol is not bad, it actually is a strong part of the Heathen path, what is bad is drinking to an extreme and not being a responsible drinker), being around negative people and lack of faith in the gods/goddesses, all serve to drag down our energies and pull us away from. These things suck the spiritual life force out of us and reduce our fire. It is very a very important part of the spiritual path to learn how to shield your energies against negativity and limit your interactions with negative people.

The greatest tool in keeping energies consistently at a more positive spiritual level is regular daily spiritual practices. Enlightenment is not something that happens once and then you are cured for the rest of your life, it is an ongoing quest and even after achieving some measure of spiritual success all that has been gained can be lost if efforts are not kept up to keep things going.

The gods/goddesses want people to join them in their halls whom have worked enough on their-selves to be able to exist in frith (peace harmony, working in cooperation with the standards of a place) in their halls, harmoniously with the others who live with them there. It is the ultimate goal of any Heathen to develop themselves enough spiritually to join the god or goddess whom they have devoted themselves to at the time of their death. But for this to happen the devotee must work on themselves spiritually to be worthy of such an honorable place, as well as strive daily to maintain a strong relationship with their deity, through acts of devotion such as making offerings and other daily ritual and devotional practices.

Personal relationships with gods/goddesses and labels for them..

I think there is as many styles of types of relationships with gods/goddesses as there is people with relationships with them. Some may choose to put a label to their form of devotion and use a similar label to someone else, but in the end any relationship between a god/goddess is a personal thing between devotee and deity. The problem with labeling it is some then start to compare how they connect with the deity with how they are or one may feel a desire to judge others ways of connecting with their deity, this is seriously bad as it removes the point from the relationship, which is one that is about connecting with the deity. It should be that each person listens to their heart or their deity for to know what is the way to connect with them. Labels can interfere with listening to the heart, or even with listening to the deity.

The only judgements that should be made about any relationship with a deity should be, is this making me a better person, is this making me more happy and more filled with a sense of connection to the spiritual and is it giving me added spiritual strength to deal with the challenges of my physical life.

When we have a relationship to any deity we should put the connection to them first and leave aside labels that may get in the way. We must listen carefully to what the deity may be telling us that the relationship is, and not feel in a hurry to interject our own labels. A god or goddess we have a connection with will tell us what they wish from us in our relationship with them given enough time. Simple labels like devotee may be better since this is more broad. In the Viking times they would call them something like “the special friend of (deity)”.

Never in any way should we use any label that is more about pumping up our own ego than about honoring what the deity truly wants the relationship to be. From my experience also the deity does not give us all information right away, but it takes time for our own level of understanding to increase before we can understand more and that the deity feels we are ready to know more. Mostly they like us to figure stuff out and then talk to them about it.

In the end what matters the most is the personal connection you have with your god/goddess, not what labels you tell others defines this. Also never judge someone elses personal connection with their god/goddess, this is a very sacred and personal thing and in no way can you understand what depth this connection may have and all that might go on in this relationship. Ultimately this is what all followers of the Norse gods/goddesses should strive for, finding the god or goddess which is their special friend and then building this relationship with them so that the devotee can one day directly serve their god/goddess in the afterlife once they move from the world of the living.