Tuesday, March 30, 2010

Hedgewitch Approach To Making Runes

Hedgewitch Approach To Making Runes Image
The runes come from the Norse traditions, they are symbols that can be etched into a material, for empowerment of an object, or for use as a divinatory tool. They are also easy to make ourselves, unlike the Tarot or Oracle decks, but possibly one of the harder tools to use when reading, as all we have in front of us are a whole heap of symbols.

Since I began using the runes, I tried to turn the symbols into little pictures. Learn what the runes mean, then look at the rune, feel the rune, what does it remind you of? What images and emotions does it evoke? What would the keywords belonging to the rune have meant to our ancestors all those centuries ago? Now you begin to build up your own picture, your own interpretation of the runes, your own bond.

There are some lovely sets of runes out there - etched into crystals - but they are expensive. The hedgewitch tends to go for the cheap and cheerful, but no less effective options. A rune set doesn't have to be expensive to be powerful, with practice and attunement, you can get some really good results from a plastic set that weren't really even intended for the "serious practitioner" (he he he, how little they knew ;) ). It's another example of not having to throw money away on expensive "witch endorsed" tools - hedgewitches, kitchen witches, we use what we can find and spend the money on something nice for the family instead.

Making runes couldn't be simpler, and there are all sorts of things you can use to make them out of. Traditionally they are made from wood, and you will see all sorts of opinions about "live wood" or "dead wood" out there on the Internet. Personally, I have no problem with using pre-cut wooden disks from a craft store or DIY outlet, or from cutting up a curtain pole, or something similar. We use our inventiveness, and in that we are already creating a bond to our runes.

I've seen it said that only a branch from a fruit bearing tree can be used, that it must be before the tree has fruited, as afterwards the branch is dead. I find this rather restrictive, and I don't like anything that cuts down my options for improvisation.

However, I've also seen Master Runemakers use just the fallen branches they find on forest walks. I like this option the best. The number of times I will go for a walk and be called to pick up a certain stick or rock. If you go out into the woods with the express purpose of finding a suitable fallen branch with which to cut rune disks, then you are bound to find just the one. Probably lying in the middle of the path seemingly shouting "Take Me!"

The runes can be carved into the wooden disks, or burned with a wood burning tool, they can be drawn or even painted (though these will definitely need varnishing). Again I've seen conflicting opinions about these methods too. Go with your gut instinct, as it will be giving you all the direction you need.

You can use anything as a rune. I have a set that were made from beach pebbles (they are in the photo above). Try to find ones that are of a similar size, and it's a personal choice as to whether their colours have to match or not. Then simply draw or paint the runes onto each stone, but make sure that you varnish them afterwards to protect the runes.

Another alternative is to make rune cards. These will be similar to Tarot cards, but it is entirely up to you as to how you present them. You can choose to keep them fairly blank, just have the individual rune on each one. Or you can decorate them with colours, pictures and symbols of what each rune means. In this way, you are creating something extremely personal, but which has more of a visual trigger to help you read their meaning.

Cleansing and consecrating methods are entirely personal. Do what you would do for any of your other magical tools. My personal favourite is to carry my runes (or whatever) around with me for a while, to touch, to play, feel them and to USE them. This way they become imbued with my own energies - or it strengthens the bond that we have already begun in their creation.

Blessed be, Blaidd

Labels: gods and goddesses images  greek gods and goddesses facts  gods and goddesses greek mythology  temple of thor  the celtic religion  mount olympus gods and goddesses  black magic charms  aleister crowley necronomicon  book of thelema  

Sunday, March 28, 2010

Difference Between Asatru And Wicca

Difference Between Asatru And Wicca Image
I've been researching Asatru for about 2 years now, and have been a practicing Wiccan for 10. Just to let you know where I'm coming from.

The first primary difference between Asatru and Wicca (or at least the way Wicca seems to be developing these days) is that Asatru is primarily polytheistic, and Wicca tends to be pantheistic. Also, the Wiccan Rede (a modern invention, by the way) has provisions against harm ("An harm ye none, do what ye Will"), where Asatru has no such provision, and to some degree possesses a warriorhood mystique. This does not usually seem to get overly melodramatic (as far as I have seen), but it does exist.

Also, with only rare exceptions, Asatru groups tend to be very decentralized and do not have elevation systems as Wicca does. Leadership tends to be based on the local level, and I have never seen (so far) the sort of ego stroking common among Wicca with the Asatruar. One main reason for this is that they tend to have few qualms about telling each other to fuck off when they choose to, and still are able to go out for beers together. That kind of candid behavior has become frightfully rare (as far as I have experienced) among Wiccans, who seem to enjoy petty little squabbles and backstab gossipry.

Asatru rituals are much simpler than most Wiccan rituals. The primary rite, the blot, is basically little more than sharing a round of beer or mead while praising the Gods, although it can be made more elaborate if that is desired.

Asatru are rarely eclectic. They have a solid source of lore for their workings and magic (if any), and tend to be more likely to put effort into a new beermaking kit than memorizing the Lesser Banishing Ritual of the Pentagram.

Asatru tend to look down on "Norse Wicca," and with good reason, to a degree. Where Wicca is an occult system that has developed into a religion (and a largely mismashed quasi-Celtic, semi-New Age, dash o' ceremonial Crowley stuff), Asatru is a religion largely rekindled from historically-recorded accounts of specific peoples, with occult qualities a secondary (thought important) side. Wicca does not possess ancestral roots of its own (here I should clarify between "Wicca" and "witchcraft"), where Asatru does. Norse Wicca tends to be regarding by some (not all) Asatruar as uncommitted wannabes.

At the same time, however, I don't think any of them would stop to tell a Norse Wiccan that they thought he/she were a jerk/twit/etc. Asatruar tend to be somewhat libertarian, with something of a 'live and let live' attitude. Like any group, there are varying opinions on this matter. Many Asatru are concerned about this not so much becuase they're arrogant or whatnot, but they fear (I think) the watering-down of their faith, as the New Age has watered-down the Craft.

For myself, if you are strongly attached to the Wiccan framework and find closeness with the Teutonic Gods, then go for it. But I'd also suggest giving the Asatru method a try. You might be surprised with the results.

I'm currently teaching some Craft students who revere the Teutonic Gods (Oaktavia Grove in Boston). They are aware that what they are doing is considered borderline, and all I ask is that they respect that. You also may find that you can happily engage in both.

By the way, in case you want to read it, you might be interested to know that most Asatruar I know HATE Ed Fitch's *Rites of Odin*.

Feel free to email back. Hope I was of help.

Oh, you might be interested in writing a group I helped to develop: The Wyrd Network, which was designed to help answer the very question you asked me. It's not a recruitment thing or such, but may be of interest to you.

Labels: old norse  ancient greek gods and goddesses list  myths gods and goddesses  magick ritual  ancient scandinavian religion  black magic rituals  powerful free love spells  make magic spells  real spells and magic  

Tuesday, March 23, 2010

Viking Ancestors In England

Viking Ancestors In England Cover You betcha there are many British citizens who are etterkommere (descendants) of Norwegian vikinger (Vikings), although it is unknown how many and where from. Britiske forskere (British researchers) are conducting a study to chart Northern England’s Viking legacy. Professor Peter Harding at the University of Nottingham will be leading the study and working very closely with the project coordinator in Norway, Harald Lovvik. The mission is to discover where the descendants of the vikings slo seg ned (settled) and from what regioner (regions) in Norway the Vikings who eventually reproduced and/or settled in England kom fra (came from).

Harding and his fellow forskere had hoped prosjektet (the project) would have started in 2008, but was only recently Approved by norske myndigheter (Norwegian authorities). Prosjektet will be conducted as follows: Forskere will take mouth samples from 20 people from each of the following regioner: Sognefjorden, Ryfylkefjorden, Hardangerfjorden, Hedmark, Trondheim, Bergen, Gudbrandsdalen, Stavanger, and Namdalen (at first, the project was to only choose people from the cig cities in this list, but as you see, they have expanded out of the cities). Forskere will focus on the y-kromosomet (Y chromosome) since it is only passed from far til sonn (father to son). Each frivillig (volunteer) will be required to know his farslinje (paternal line) back 6 or 7 generasjoner (generations) in the same area. Since it may prove to be more difficult to locate and test people deep ute i landet (in the country), forskere will Supplement some of provene (the tests) with people from Oslo who come from those specific regioner.

Free eBooks (Can Be Downloaded):

Genevieve Petty - Tantric Influences On Thelema
Stephen Mitchell - Learning Magic In The Sagas
Rabbi Michael Laitman - Basic Concepts In Kabbalah
Garfield Tourney - The Physician And Witchcraft In Restoration England
Julia Phillips - History Of Wicca In England

Monday, March 22, 2010

God Vali

God Vali Image
Vali is the God of vengeance and retribution. As Odin’s son, he sought vengeance for the death of his brother, Balder, by killing Hodr. He is renowned for his courage and his accuracy with the bow. On the other hand, he is recognized for being a life and light bringer and in olden times the month of February was dedicated to him.

Saturday, March 20, 2010

Tyr As Father Protector And Provider

Tyr As Father Protector And Provider Cover TYR has often been misunderstood and even more often misrepresented. The Romans simplistically equated him with their god of war, mars. Consequently Tiw, as the Anglo-Saxons called him, has the honour of giving his name to Tuesday, but is otherwise neglected by many as being embarrassingly militaristic.

Tyr is the father-god, as his name suggests, the god of fatherhood, the father figure amongst gods. Too much importance has been attached to the question of who is the chief god. As polytheists we are entitled to have differing views in this matter. Odin was acknowledged as Allfather and supreme god because the values which he epitomised became most highly honoured, not by all, but by most, or at least most of the rulers and skalds in the Northern world.

Regardless of his title, Allfather, Odin's numinous, ecstatic, mystic, Mysterious, poetic, runic and inspirational qualities do not characterise him as a fatherly archetype. Typically the father is not a poet but a provider, not a magician but a protector, a caring figure not a shaman. Odin gave up his eye for wisdom; Tyr sacrificed his hand to protect the others from a danger. It is Tyr who acts the father.

The masses turn to the father-god in times of need. It is a basic human instinct, instilled in childhood. In a patriarchal society, such as the early Germans', the father is head of the family, a ruler of that microcosm of society, laying down the law. His is the duty of instructing children in the knowledge of right and wrong and distinguishing praiseworthy behaviour from the punishable.

Thus Tyr is the god of personal and public ethics and governs whatever applies to the ethical code. Hence the inscription 'Mars Thingsus' (i.e., of the Thing), for the Thing is the parliament which makes laws and the court which enforces them. Tyr is the fatherly god who implements justice in order to protect us and preserve our social order. He is a caring and noble god, teaching us that order is better than chaos.

Tyr, god of war and victory, was no soldiers' and generals' god. He was no mere 'crude deity of slaughter', as Ellis Davidson says. Quite the contrary! Certainly, soldiers in the thick of battle would turn to him for protection. But who had greater need of defence than the defenceless? Who would sacrifice more fervently than the non-warfaring folk, the women and children, the farmers and fishermen, the thralls and churls? Who, following defeat at the hands of land-hungry tribes, would be raped, slaughtered, driven from their farmlands into starvation? Who, if unlucky, would be enslaved, but they?

War was no contest of justice, as Ellis Davidson argues, but a struggle for survival. The god of war and victory, Sigtyr, like a father to his people, his children, would guard them from the horror of defeat. The good father may be stern but never cruel. He is the protector of the family and the tribe.

One reason why scholars underrate Tyr is that he is little mentioned in the Eddas and little worshipped in Iceland (where the Eddas came from) or in Norway (where the Icelanders came from). Elsewhere, as many place names attest, he was much venerated by the masses.

Odin and Tyr are contrasting gods. Their cults may well not appeal to some people. The importance attached by society to the attributes they each represent has varied throughout history. But to claim that one has supplanted the other is to ignore the great differences between their two characters and to ignore the durability of fundamental archetypes.

As polytheists we should Understand the necessity for the many different paths to the truth and then choose the way which suits us best.

Books in PDF format to read:

Aleister Crowley - The Star And The Garter
Sepharial - Astrology And Marriage
William Wynn Westcott - Numbers Their Occult Power And Mystic Virtues
Ragner Storyteller - How To Invoke Freya Valkries For Protection And Defence

Sunday, March 14, 2010

What Were The Vikings Beliefs About The Afterlife

What Were The Vikings Beliefs About The Afterlife Cover Much like the ancient Greeks, the Vikings had neither a positive or negative view of the afterlife. They believed for the most part, the dead, if they had lived an unexceptional life, would travel to a place called "Hel" (which is where the modern word "hell" comes from) which lies far to the north and under ground. It was a thought of as being a cold and damp place where the spirits of the dead continued in a dreamlike form of existence. It was not particularly happy, but it was not torturous and was viewed as a long sleep. There were other ideas of an afterlife that were believed as well. There was another realm beneath Hel, where people who had lived bad lives were gnawed upon by a serpent called "Nidhoggr". They slept in a hall that was made of snakes and dripped poison. This place, called "Nastrond", was located on the shore of an ice cold subterranean sea. Those who lived exceptional lives in a positive way could expect to travel to "Asgard", the home of the Gods. They would spend the afterlife in happiness. The exact dwelling that was given to these people depended upon their lives. For example: hero's who died in battle would go to "Vahalla" the "Hall of the slain", and live with Odin the king of the Gods. Here they spent all day fighting each other, only to rise from the battlefield in the evening healed of their wounds and then spent the rest of the night feasting. The main theme of the afterlife seems to have been repetition. It was not however, believed to be eternal. They believed that the world of both the living and dead, gods and monsters would one day be destroyed and the universe would begin anew.

Books in PDF format to read:

Howard Phillips Lovecraft - Through The Gates Of The Silver Key
John Dee - A Letter Containing A Most Brief Discourse Apologetical
Aleister Crowley - Liber 046 The Key Of The Mysteries

Thursday, March 4, 2010

Using A Teleportation Rune

Using A Teleportation Rune Image
First thing to do is to setup the teleport rune. And if you don't have your teleportation rune set up, just look at the full-page diagram; let us go through how to use it. First, you need to set up your pathway, or tunnel, to the place you want to go. Do this by extending the outer ring of energy (from your destination) upwards to the desired location- through dimensions; so the tunnel is actually quite short and just splices into where you want to go.

It is time to connect the tunnel to your means of going through it. Cause the five elemental energies to course through the straight lines of the rune, blending together and tying the center ring to the tunnel. Double check this step to make sure you have a strong connection.

At this point, you are essentially ready to teleport, but before you do this, there is another step. You need to make a clone of your now-ready teleportation circle and place it at your destination; right where the tunnel connects. Do this by simply willing another prepared circle to appear over the tunnel connection.

The final step is the teleportation itself. Your tunnel is ready to receive you. Remember the large mass of energy, right under your feet? Cause it to surge upwards; and will it as hard as you can to push you through the tunnel, to your destination. Remember that this requires an immense amount of energy and will.

Congratulations! Hopefully, you have just accomplished your first teleportation! If not, however, just go back and keep trying. This takes a lot of practice.

using a



"Alternate methods"

Just as you can push yourself through a dimensional tunnel; you can also pull yourself through a dimensional tunnel. This can be done if a teleportation circle already exists at the place you want to go. Repeat the basic method, but this time make the tunnel extend towards you. When you have done this, bring the beam of propulsion energy (found in the center ring) to you, make sure it has a firm holding on the rune, and simply have the energy pull you along and to the location.

Don't have enough room to draw out the whole rune? This problem is easily solved. Just draw the rune on a sheet of paper, and place it on the floor in front of you. Proceed to place the energies in their required places on the rune, and begin to connect the tunnel. When this is done, all you have to do is stretch the tunnel itself (not the paper representation) outwards until it has reached the desired size, and step into it. You now have your appropriately sized teleportation circle.


"Credits and resources"

Written by Vaughan Nelson-Lee on 8/1/08.

Thanks to SpellHawk for the idea of a teleportation rune; and to the rest of the Casa Umbrae crowd (Caroline, Jordan, Nikola, Ben, Kio, and a few more) for advice and getting me into magic.

For more information on this sort of thing; register on http://casaumbrae.proboards53.com Or check out Spell Hawk's comprehensive magic and language sites: