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Thread: Seidh Trance for Prophecy

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    Seidh Trance for Prophecy

    Seidh trance is primarily used to gain advice and/or prophecy uttered by spirits the practitioner is speaking to, sometimes via channeling or repeating the utterances of a nearby spirit, and sometimes faring forth to the realm of the dead, Hel, to find the spirit. Few elements of ancient techniques to induce the seidh trance have survived into the present day. The best picture of the ancient ritual is given in the Saga of Erik the Red. It specifies that the practitioner must sit on a raised seat, specifically with a cushion stuffed with hen feathers. The practitioner should wear a costume consisting of as many elements as possible of: a blue cloak ornamented with stones, a necklace of glass beads, a cap of black lambskin lined with white catskin, catskin gloves, and calfskin shoes. A belt supporting a skin pouch of magical paraphernalia and a walrus ivory handled knife, and a carven staff (with runes or other sacred signs) with a brass knob, also set with stones. It is interesting to note that much of the costume includes the skins of the cat, sacred to Freyja. That the practitioner should have a staff is mentioned also in the Lexdaela Saga.

    Appropriate runes to carve on the staff would be Perthro, Kensaz, Ansuz, Algiz, Odal, and Ehwaz. An appropriate symbol would be the heart symbol, which is supposed to have been Freya's in ancient times.

    Before the ritual the practitioner should walk around the ritual place and become familiar with it, and there should be, traditionally, an animal sacrifice, in which the querent(s), if any other than the practitioner, eat the sacrifice along with the practitioner. Specifically the practitioner should eat the heart of the animal. This likely is a method of eating the animal's power or soul, and using its strength to power the ritual. Even if eating the heart weren't possible, some of the meat must be consumed. Not all modern practitioners will be ultimately willing or able to carry out an animal sacrifice any more, and so it may work ritual to cosume crops such as grains or corn, and fruits, to at least consume the spirits or power of the plants. Christian records indicate that prayers, sacrifices, and requests for assistance must be offered to the gods. Odin, Heimdall, and Freya are the likely candidates.

    There should be a song sung, by a querent or assistant, according to Erik's Saga, but can be sung by the practitioner, though this may be more difficult. Just what this song was is no longer known. But goods words, such as those from the beginning of the Voluspa, can be put to music. (Or simply chanting them can work at need.) The beginning of the Voluspa reads:

    Hear me, all ye / hallowed beings,
    both high and low / of Heimdall's children:
    thou wilt, Valfadhir, / that I well set forth
    the fates of the wold / which as first I recall.

    I call to mind / the kin of etins
    which long ago / did give me life.
    Nine worlds I know, / the nine abodes
    of the glorious worldtree / the ground beneath.

    The reference to the kin of etins may be a reference to Odin, Vili, and Ve, who created the human race.

    Though it is not mentioned in surviving sources, drumming would be of enormous use as well. The querent(s) or assistants, if any, should do this. If necessary a solitary practitioner could use taped drumming.

    The drumming should slow just before the trance is entered into, and the practitioner should go through a relaxation ritual, which can be as simple as deliberately relaxing each part of the body in sequence. An often more effective one is to deliberately tense up the whole body and hold it that way while holding the breath for 20-60 seconds, and then suddenly relaxing. This might sometimes not be desirable, though. Some practitioners might find it to have the relaxation ritual guided by the words of an assistant, others might prefer to do it internally.

    After the meditational state is entered, by influence of the previous ritual, and the drumming and/or singing, the emotions of the seidh worker must be amplified, brought to a boil. (And this is what the name "seidh" refers to, which translates as "seethe".)

    At this point some choices must be made, depending on the individual preferences of the practioner. Some might prefer to seek out or call spirits that are relatively nearby, such as local landwights or ancestors. This type might do this simply be going into a deep meditative trance by following the relaxation with meditation and an utter and complete relaxing of the mind. (Note: the ability to so thoroughly relax the mind may take much practice.) Some may just passively wait and see what arises, or passes by, in the form of visions or impressions. Others might call something out, either the names of certain spirits, or types of spirits (such as "all wights of the land"), or just call out "who is there?" or "what is there?" Still others might prefer to use the spell from the Mound Sitting ritual:

    Far below, Hela's hall
    Holds the dear departed.

    Dwelling there as well is one,
    Wise and strong, whose aid I seek.

    And frosty, frail, the Gioll bridge
    From here to there does run.

    How to call from out of howe
    Hero, shade, and ghost I know.

    Now I call, now I call
    AKOZER, the dead shall rise!

    Hear my call, harken well
    Head across the bridge to me.

    Sacrifice of strength I've made
    Sent to aid the journey here.

    Take it all, take it now
    Tell me what I want to hear.

    My word is binding, more binding than sleep, more binding than the promise of a hero!

    Some practitioners might prefer to speak this themselves, others might prefer to have assistants speak it.

    Variations can be made for other spirits than the dead, such as landwights:

    Sacred stones and holy trees
    Hold the folk of Huldra.

    Dwelling there as well is one,
    Wise and strong, whose aid I seek.

    And gold the pillars holding high
    The hall-roof of the alf-kin.

    How to call from out of howe
    Sprite, and alf, and landwight I know.

    Now I call, now I call
    AKOZER, the alfs shall rise!

    Hear my call, harken well
    Head across the land to me.

    Sacrifice of strength I've made
    Sent to aid the journey here.

    Take it all, take it now
    Tell me what I want to hear.

    My word is binding, more binding than sleep, more binding than the promise of a hero!

    Calls to gods can be made too, though these shouldbe in the form of prayers rather than commandings with rune words.

    Rune words that will help the practitioner channel the spirit would be:

    MUFASA, POKUSO, WAEMWU, WOTIMEi, ESMAUP.

    The first word indicates combination (and more, as do each of them), the second revelation, the third harmony, order, and perfection, the fourth combination again, and the fifth creation of a partnership through divination.

    Other seidh workers may prefer to fare forth, send their spirits out of their bodies and into Hel or the surrounding land to find the spirits. This can be done utilizing the following methods:

    The unitary state of faring forth is in essence a divinatory state of rare power and detail. It is, in essence, the whole of the universe in miniature, wherein every part of it is a divinatory vision of the corresponding portion of the "external" universe, formed by parallel Fermi processing greatly amplified by the unitary state of consciousness. It is experienced much like the "outer" world is experienced. There aren't simple flashes of visions; there is one great steady vision, giving the magician a solid impression of seeing with his or her normal eyes, and furthermore this vision is (generally) continuous, that is with no breaks or gaps. Hearing is usually weaker than vision in this state, but still quite strong. Sense of touch is usually absent in most practitioners, but is sometimes developed with experience. Taste and smell are often absent, though a sense of smell without taste impressions is not entirely uncommon.

    Before beginning faring forth practice, there is an exercise that should be mastered, a necessity for success. Most people have a sense of themselves as being located in their heads (having learned that the brain is the seat of thought and feeling). But this is not an actual sensation of location of the self. There is no location of the self. The self is an emergent feature of the complex chaotic dynamics of the brain and the body, a concept, an abstraction. There is no actual reason to feel it being "located" anywhere. The feeling of being "in" the head is an attachment, something that will hold the practitioner down. The practitioner should become able to shift the sense of where his or her self is, to the hand for instance, or a toe, or the heart, and to maintain this impression for at least a few minutes.

    There are several different methods of actually separating the soul from the body. (The preceding ritual is just to make the procedure possible, it is not the entire process itself.) The first of them makes use of a large mirror. In a deep meditative state, aware of the spirit worlds (the Outgarths), the practitioner should sit in front of the mirror in a comfortable fashion. Making use of the skill developed in the exercise of the previous paragraph the practitioner now must take it one step farther, and place his or her sense of self into the mirror image, and to see him- or her- self as looking out of the mirror and into the physical world. (This is accomplished by the strong visual similarity of the mirror image to the physical body being fixated upon while in an altered, easily confused state of consciousness, which the unitary state then makes feel real.) Once this has been done the magician is in the Outgarths, and should then get up and leave the room and go into the further reaches.

    A note here is appropriate on moving in this state. The practitioner can move along just fine as long as he or she is unaware of how exactly the motion is being accomplished, but the moment awareness sets in, there is usually a tendency for beginners to try to move their legs. But this will not actually provide motion while in spirit form. Worse than this, by attempting to make too much use of physical systems the practitioner will quickly attain too much physical awareness and be drawn back into his or her body (lose the unitary state). What should be done instead is to look at the place the practitioner wants to move to, gently will him- or her- self to be there, and hold a sense of expectation about getting there, without visualizing how it is done. Motion will ensue.

    If the above ritual is unsatisfactory (most practitioners actually only respond well to one or two of these techniques) there are others. One such is to lie prone in a comfortable place, either naked or with loose comfortable clothing. (At first all possible distractions should be eliminated to make it as easy as possible. Later the practitioner should become stronger and learn to do it even in disadvantageous circumstances.) While aware of the Outgarths, put the awareness, the sense of self, in the solar plexus. Once this is done, project energy out from the solar plexus into the air immediately above the self. At first this energy will look (to the third eye or Second Sight - the physical eyes should be closed) like a vague, diffuse mist. But as the process continues, the practitioner will find his sense of self leaving his body with the energy and joining it hovering above the body. (This is because of the unitary state operating upon the mixed imagery of the self residing in the solar plexus and energy being projected out from the solar plexus.) Once a sufficient percentage of the conscious self is outside the body the haze of energy will shape itself to the form of the body (later the practitioner can learn to alter the shape of this, the hamr, into other forms). Once this is done the practitioner should leave the room he or she is in (at this point it is actually the astral double of the room) and go into the further reaches.

    Another method is to get into the usual "aware of the Outgarths" state and develop a strong visualization of a flight of stairs (the more "otherworldly" or "magical" the stairs look, the better). There should be a symbolically appropriate number of steps (like nine, perhaps, for rune magicians). Slowly, regularly, the practitioner should visualize ascending the steps to a door at the top. Once there the door should be opened. If enough strength has been put into the visualization then the Outgarths lie on the other side of the door, reached via unitary state association upon the imagery and symbolism of ascending the stairs.

    Yet another method is to hang a tapestry on a wall in front of which the practitioner is to sit. It should have thin, light designs upon a black or dark-blue background. The practitioner should focus on this background until it attains a three dimensionality. Once this is done he should project his sense of self into it. This is an entry point into Ginnungagap, from where anywhere else can easily be reached.

    Yet another method is to make a recording of harmonious ascending or descending (depending on the tastes of the magician) tones, and in a state aware of the Outgarths, developing a sense of rising up out of the self in accompaniment to the sounds, or sinking down out of the self.

    The practitioner should, especially, as a beginner, at all costs refrain from looking at his or her own body when first leaving it. This will inevitably pull the practitioner back into the body too rapidly to be prevented. An experienced practitioner of great strength can bear the sight without being pulled back in.

    Beginners should establish a place in the Outgarths from where they can easily get anywhere they want, such as Yggdrasil, Ginnungagap, an image of the Tree of Life, etc. Alternately some might prefer it to be a base, sanctuary, or home.

    It is possible to sometimes get lost in the Outgarths and become unable to find the way back to the body. But simply waiting calmly will always resolve the situation. Eventually the pull of the body will make itself felt, or the practitioner will fall asleep and wake up back in the physical world. Sometimes, though generally only for advanced practitioners, injuries received to the hamr become reflected in the body (though usually less seriously, mostly in the form of bruises, sometimes in the form of cuts or illnesses). It is interesting to note that in general the beginner in such practices is the safest, while increasing experience brings increasing danger.

    It is one thing to learn to fare forth. It is another thing entirely to remain in that state for any significant period of time. In this highly developed unitary state subconscious association is quite rapid indeed. This tends to cause diffusion in thought processes resulting in shifts and alterations in environment. (Much the way a candlestick in a dream might suddenly become a mushroom, for example.) Left undisturbed this is not a bad thing. The environment will maintain a high degree of integrity with changes that, while dream-like in nature, have their own internal logic, much like Alice's Wonderland. But if anything is focused on too strongly, fixated upon too much, then this association becomes very unbalanced very rapidly. The focus the mind has upon any one image or thought is inversely proportional to the control that mind has at that moment to define the direction the mind's thoughts are going in. So the higher the focus, the more probably the mind will suddenly skip off in a random direction. And this sort of sudden random shift as likely as not will be jarring enough to at the least completely alter the entire environment around the practitioner and at the worst end the unitary state. Similarly any time the focus grows too diffuse then the direction the thoughts are moving in grows too strongly defined, and becomes a torrent of energy that can sweep the practitioner helplessly along with it, taking him or her to undesired places, usually, or even out of the state. The thing to do is to tread lightly, and to maintain a balance between focusing on specific things within the environment and on being aware of the direction things around the practitioner are moving in. If something must be interacted with for an extended period of time then the following method is suggested:

    Look at it in a variety of different ways in rapid succession. Look first at one side, then another, then let the gaze slide naturally beyond it to the landscape it sits in, then perhaps see it out of the corner of the eye to get a general idea of what it is doing, then look suddenly at it square on, etc. The point is to stay constantly interacting with it, but never sticking for even a moment with interacting with any particular aspect of it. This builds up a gestaltic understanding of it, which is necessary for the sort of unitary state processing that goes on while faring forth, as it is very prone to Fermi processing.

    At first the beginner to faring forth should stick to the parts of the Outgarth nearest the physical world. The above-mentioned problems are less severe there. It is only with experience that the farther realms of the Outgarths should be traveled to, and only with even more experience that the worlds of the gods should be visited. These are powerful places, and the least imbalance can set up a force strong enough to be experienced as being caught in a whirlwind that can throw the practitioner out of the world of the gods and out of the unitary state entirely. It should also be noted that those worlds cannot be reached without the assistance (even if the mage is unaware of it) of an assistant spirit(s) such as his or her fetch.

    Rune words that might help the practice of faring forth are:

    POKUSO, EKRUKA, LOWEiFU, KOTARA.

    The first refers to inspired revelation, the second to journeying and revelation, the third is symbolic of the world-encircling ocean, in which Jormungandr the Midgard Serpent dwells (a metaphor for Ginnungagap), fourth implies inspired revelation through ordering and journeying.

    While faring forth there must be an ordered progression from the Outgarths near the place in Midgard the practitioner began all the way to Hel, or to the landwights. To this end the practitioner should familiarize him- or herself with the salient features of the road to Hel. They are:

    1) The near Outgarths, a near double of Midgard.

    2) The Gioll river, which flows somewhere through the lands of Midgard, and hence through the near Outgarths. It is found within deep valleys. This river should be followed.

    3) Through Svartalfheim. A large part of Svartalfheim is a complex of underground caverns, in which are to be found the dwarves. Some of these caverns are very worked and beautiful, others plain and natural. The river is still followed.

    4) The Gioll Bridge is approached. It is delicate and frail, and covered with glowing gold. Crossing it, it shakes and resounds loudly, like the practitioner were heavier than a host of the dead who normally cross it. This is because of the living nature of the practitioner. Care must be taken to hold the spirit calm and still while crossing it. It is guarded on the far side by the maiden Modgud, who may ask the practioner his or her name, and lineage, and reason for travel to Hel. She will point the road down into Hel, which lies downwards and to the north.

    5) Gnipa Cave is reached, a great cave inside which is Garm, a giant wolf, chained so that he faces the gate inside the cave, to prevent the dead from escaping. He may be frightening, but he should ignore the practitioner.

    6) Hel proper is entered. It is filled with mist. There are places for feasting, and repose, benches and tables for gatherings. Beer and food are provided. Hela is the goddess who rules it. Half of her face is young and beautiful, half is decayed and dead.

    Some practitioners will prefer that assistants guide the faring forth experience by describing the salient landmarks of the journey. Other practitioners prefer to simply travel through them with no such guidance other than from inside.

    Once the spirits have been consulted the practitioner will journey back to Midgard in the reverse order he or she journeyed out, and in either case the spirits who answered should be thanked and dismissed.

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    Seidh Work??

    Are there any here, who have done any Seidh work, or dabbled with it?
    I have seen it done a few times but I am not really sure it was "for real".
    THe books on it are sort of sketchy.
    I'm curious about it.

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    Generally speaking, Seidh is considered to be worked only by women, however...I do not necessarily go along with that, so in answer to your question...yes I have, with startling results.

    The question remains however, was it Seidh, in a strictly Northern sense or perhaps the power of the human mind over matter regardless of ethnic view?

    As far as I am concerned the jury is still out on that one, although I do like to think it was my Northern traits which accomplished what was done!


    hodekin
    Deep in the forest, shaded by the leaves of the Greenwood Tree.

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    I would be interested in book recommendations on that matter, with serious work (many books one strumbles over seem to be much new age nonsense...).

    Thanks for any tips
    Ein Leben ist nichts, deine Sprosse sind alles
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    Quote Originally Posted by hodekin View Post
    Generally speaking, Seidh is considered to be worked only by women, however...I do not necessarily go along with that, so in answer to your question...yes I have, with startling results.
    Seidh was indeed mainly practiced by women, however that is not too strict. Allfather Odin himself was taught the skills of Seidh, to call him effeminate would be a little far-fetched.

    Certainly, if human practice was to be restricted to women, then this need not mean that something akin to Seidh cannot be practiced by men. It is not the only type of "shamanism"/"prophecy" used by our ancestors, and not even the only one mentioned in the Lore (Spá, another mainly female craft, comes to mind amongst others).

    I generally label, for the lack of a better term, my own experiences as "shamanic experiences" because that does not restrict it to any given form mentioned by the Lore, and allows for experimentation. Naming of one's "otherworldly experiences" is irrelevant, in fact even what you see is largely irrelevant (I find that much of it is a little "unclear"), it's what you learn from it that is relevant.

    Quote Originally Posted by velvet View Post
    I would be interested in book recommendations on that matter, with serious work (many books one strumbles over seem to be much new age nonsense...).
    Generally, I found Seidways by Jan Fries to be a useful companion. Jan Fries is otherwise renowned to be a bit New-Ageish, that particular work of his however stays surprisingly relatively clear of decided "Wiccatru" New-Ageism and indeed states many ethnologically relevant things (those though not restricted to Germanics); and whilst not everything should be taken for bare coin, it was a useful and excellent work to say the least, also because he mentions in detail both amateur and expert methods and everyone can decide for themselves how far down the path they wish to tread.

    It goes however to say that any "shamanic" (again in quotation marks for lack of a better word) work performed can only be aided by techniques and considerations mentioned in books, for instance the generally landmark work Odinism in the Modern World by Wulfstan OR mentions ideal settings and how to reminisce and thus meditational work in some detail including some basic methods (Ch. 4: Personal Development within Odinism, pp. 60-66) but I wouldn't exactly speak of a "manual", which I also considered good, as it leaves much room for personal interpretation beyond the basic frame. If I find some time, I could perhaps type it up for you.

    The point about books on any type of "otherworldly" experiences is that you should basically use them as guidance, but much of experimenting around with it is on personal experience, and one should never go further than one knows to be safe; it's a process of gradual learning and there's a few things that I'm not confident of doing properly at this stage; some methods recommended by all types of authors and even some methods discovered oneself shouldn't be engaged in regularly by anyone except the absolute expert if one wishes to escape the delirium sanely.

    I'm not going to mention herbal help at this point, whilst it has been stated to be useful and enlightening, by personal experience I find that I can attain strong experiences without the help of herbs, and at any case any handling of what would be colloquially considered as "natural drugs" requires expert handling and is not something to be meddled with by the amateur, potentially dire consequences of taking for instance Henbane or indeed Deadly Nightshade for "expanding one's mind" should be dead obvious, and aren't something to be joked with, thus better stayed clear of unless your name is Christian Rätsch and you have decades of experience in ethnobotany.
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    -Auch ich verspüre Demut / Vor dem alten Geiste der Ahnen / Wird es mir vergönnt sein / Gen Walhalla aufzufahren?-

    (Heimdalls Wacht, In kalte Schatten versunken, stanzas 4-6)

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    Quote Originally Posted by hodekin View Post
    Generally speaking, Seidh is considered to be worked only by women, however...I do not necessarily go along with that, so in answer to your question...yes I have, with startling results.

    The question remains however, was it Seidh, in a strictly Northern sense or perhaps the power of the human mind over matter regardless of ethnic view?

    As far as I am concerned the jury is still out on that one, although I do like to think it was my Northern traits which accomplished what was done!


    hodekin
    Seid is a tradition of northern witchcraft meant only for girls, and practicing what was considered girlish witchcraft in the old days was considered ergei for males practicing it. I wouldn't know much about Seid other skimming over pages about a few meditation and sex based Seid's in a book I have. Since I'm not a girl and I don't do witchcraft I wouldn't know about any real Norse witchcraft to describe or elaborate on.

    However I did read up on a ritual called the Runner's Seid(even though it actually isn't witchcraft or Seid but sports magick), it basically starts with putting your mind in a slightly mediative state(like mostly all of them require) and then calling on the Gnomes and the Sprites of the wooded area your in to weave or work the physical energy you exert. The energy itself is supposed to be weaved into the task or project that your focusing on and meditating on during the jogging/exercise you part take in to work the ritual.

    I've used this same sort of sports magick two or three times with mixed results. I'd also like to read up on more info about sports magick rituals and study and practice this sort of thing more throughly, especially since spring is coming up. If anyone has any info on sports magick to share with me here that would be great.
    "What is done out of love always takes place beyond good and evil." Friedrich Nietzche

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    Quote Originally Posted by Sigurd
    Generally, I found Seidways by Jan Fries to be a useful companion. Jan Fries is otherwise renowned to be a bit New-Ageish, that particular work of his however stays surprisingly relatively clear of decided "Wiccatru" New-Ageism and indeed states many ethnologically relevant things (those though not restricted to Germanics); and whilst not everything should be taken for bare coin, it was a useful and excellent work to say the least, also because he mentions in detail both amateur and expert methods and everyone can decide for themselves how far down the path they wish to tread.

    It goes however to say that any "shamanic" (again in quotation marks for lack of a better word) work performed can only be aided by techniques and considerations mentioned in books, for instance the generally landmark work Odinism in the Modern World by Wulfstan OR mentions ideal settings and how to reminisce and thus meditational work in some detail including some basic methods (Ch. 4: Personal Development within Odinism, pp. 60-66) but I wouldn't exactly speak of a "manual", which I also considered good, as it leaves much room for personal interpretation beyond the basic frame. If I find some time, I could perhaps type it up for you.

    The point about books on any type of "otherworldly" experiences is that you should basically use them as guidance, but much of experimenting around with it is on personal experience, and one should never go further than one knows to be safe; it's a process of gradual learning and there's a few things that I'm not confident of doing properly at this stage; some methods recommended by all types of authors and even some methods discovered oneself shouldn't be engaged in regularly by anyone except the absolute expert if one wishes to escape the delirium sanely.

    I'm not going to mention herbal help at this point, whilst it has been stated to be useful and enlightening, by personal experience I find that I can attain strong experiences without the help of herbs, and at any case any handling of what would be colloquially considered as "natural drugs" requires expert handling and is not something to be meddled with by the amateur, potentially dire consequences of taking for instance Henbane or indeed Deadly Nightshade for "expanding one's mind" should be dead obvious, and aren't something to be joked with, thus better stayed clear of unless your name is Christian Rätsch and you have decades of experience in ethnobotany.
    LOL, dead(ly) obvious indeed

    Well, I'm aware that books only can aid the path, while I have to go myself. I've found the books by E. Thorsson on runes very helpful to find a "way in", while leaving the decision how to walk to me, which I find more useful than a step by step explanation, after all this is not an Ikea cupboard
    So indeed I have a bit of experience with meditating meanwhile, on which I can develop further. And indeed it is important to know one's limitations, but since I have experience with Tarot working for like twenty years or so, and remember the development from a novice to a more advanced user, where my feelings and intuition always guided me safe along my path and kept me back when necessary (and still do today), I think I can deal with that too. Though of course, Seiðr is magic, where Tarot is not (though there are also ways to work magic with tarot), Seiðr is an active force, where Tarot (or Runes for that matter, when used in divination f.e.) is passive which only helps to perceive forces outside and around. Well, however, I'm not at all new to "otherworldly experiences"


    Thanks for the recommendations, noted on my ever growing list with books to buy
    Ein Leben ist nichts, deine Sprosse sind alles
    Aller Sturm nimmt nichts, weil dein Wurzelgriff zu stark ist
    und endet meine Frist, weiss ich dass du noch da bist
    Gefürchtet von der Zeit, mein Baum, mein Stamm in Ewigkeit

    my signature

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    A good part of my experience regarding the beyond is derived through approaches that could be labled Seiðr, especially because I am a great admirer of Freyja, though i do not yet dare to call me an Adept or the like.

    Freyja
    and Wouden (who through the Lady learned Seiðr and who is in generall the paragon of wisdom and magic) are my highest Gods.


    I think you, Velvet, as a passionate Woman will fit good into the ways of Freyja, because that is what she is about.
    Passion, desire, love, wisdom and also life and death.

    I myself learned yet the most about life and death, the cycle, but to go more into detail is too personal, however the genuinely interested or even better - persons who themselves are seekers of wisdom and magic are herewith invited to contact me via PM to share the arcane.

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    I read the books from Wolf Dieter Storl. He is a cultural Anthropologist who went 'native'. He learned about plants from native americans but then turned to germanic and celtic customs and plantknowledge. He certainly works with the plant spirits and brings you into connection with them. He lives now in the Alps on a secluded ancient farm but occasionally helds classes. He is not New Age but he works with people who are. I personally learned a lot from him.

    I have taken shamanism classes with Harner. What he teaches is rock solid shamanism freed of any cultural forms. He calls it core shamanism. There you can learn certain techniques and get into contact with helpful spirits. One can employ this spirits and ask for help in whatever you deem interesting and what 'they' agree upon too. I did call upon Odin a few times and the presence of something was tangible. I also worked with 'Land Vaettirs'.

    Currently I take classes from Inka shamanism (the four winds society). That works pretty well. The shamanism is still practiced in remote areas of Peru and claims to have a long line of Inka shamans as helping spirits. That is the best I could find so far.

    The transition to germanic shamanism has to be made at one point. But as it doesn't exist in its original tradition I decided I learn from others and then see how I can use it and connect to germanic traditions, albeit it will be a reconstructed one as well.

    I heard that in Iceland there is a government department which works with landvaettirs when new roads are build or any big construction is going on. They negotiate relocation of those land vaettirs or if not possible develope alternative plans for different locations. It might be good to explore how they work. Maybe one of our icelandic friends can give some input.

    Modern shamanism which calls itself germanic works with the socalled middle world. that part for shamanism is a dangerous area. If you meddle with it you better have a good teacher. (or some sort of back up who can get you out of the mess). It is safer to work with the lower world (vastly beneficial spirits, and the upper world where former living shamans reside. There you also can find help if you need.)

    If you work with shamanism you have to make yourself more sensitive. I started with finding places which have power. Places which are strong. You will feel 'the energy', is it peaceful or not. Watch the vegetation at those places, how it grows there, is it harmonic or chaotic, is there destruction, bad growth etc (then you better run, don't stay at those places) or is it quite and serene?

    A lot of shamanism has to do with 'intention'. You have to keep up intention and make it strong. The world responds to it. If you spend a lot of time in nature and make yourself open to it, there will be an energizing and a connection you can use later.

    Your wish to learn more has to become strong then the world will answer to it. Simply be open to what is coming.
    weel nich will dieken dej mot wieken

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    As with Ocko, in order to get closer to Germanic Ancestral belief, I too have studied ‘Core Shamanism’.

    Due to the fact that there does not appear to be a modern direct and unbroken link to Germanic Shamanism, I decided to study certain native Shamanic beliefs in the hope that the core basics might be very similar to the original Germanic version with only the flora, fauna and certain methodologies being different. I looked into Siberian and Native American Shamanism, and what I learned there I have tried to reconstruct into a more Germanic/Celtic outlook.

    I did many years ago find a book titled ‘Celtic Shamanism’ by John Mathews, I think it was really a rehash of Native American techniques re written for a Celtic audience, but I wanted to go deeper than just adopting a foreign view and supplanting a superficial ‘name change’ upon it. As with anything you are attempting to reconstruct, there will always be snippets of clear native reality behind the fog of foreign confusion, I suppose it is all down to a matter of choice on how it is interpreted and applied.

    As to how Shamanism dovetails into Seidh is anyone’s guess and I would not care to argue one way or the other. But I can’t help feeling that Germanic Heathenry (however we view it today) must have had a base beginning in a form of a native European Shamanism which eventually developed into the stuff that the Germanic Myths and Sagas now portray for us.

    All of this of course is sheer guesswork, but I feel that it has helped me to move closer to that which has been slumbering and patiently awaiting a re awakening.


    hodekin
    Deep in the forest, shaded by the leaves of the Greenwood Tree.

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