Author Archives: runeworker

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About runeworker

Rootworker , Reader, and Sorcerer

Rune of the Week and Day

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The rune for this week is Ýr reversed

Ýr is the letter Y. It resembles and upside down u, with a line or a tau inside connecting the sides.

The Anglo-Saxon Poem
The bow is a joy to princes and nobles
A reminder of worth looks well on a steed,
Quick in its course, fine equipment

Ýr translates as bow, or often yew bow, as bows for archery were often made from wood of the yew tree. The main quality that the poem indicates is the value of the bow, and how great and useful it is. The bow is of such value that is valued by “princes and nobles.” What I extract from this meaning is the use of tools and also of skill. An finely crafted tool is good to own, and will work well, but it is as only as good as the skill of the wielder ultimately. A finely crafted bow is made only be a very skilled artisan. To me, the esoteric meaning of this rune is in skill and ability. In the reversed form, it is the need for skill and ability, and opportunities to grow in skill and ability

The rune of the day is Laguz

Laguz is the letter L. It looks like half an arrow symbol.

The Anglo-Saxon Poem
Water to landsmen seems overly long
If they must go on the galloping ship
And the sea-waves scare them excessively
And the horse of the sea heeds not his bridle

Laguz translates as water, but also stream and sea. It is very related to water. The poem describes the dangerous journey over the ocean, as storms or rough waters could make travel by boat perilous and frightening. Having crossed the English Channel in a ship once myself, the surging sea waves, and the swaying of the vessel was very trying, and I was one of the few who managed to keep his stomach under control.

To me personally, the esoteric meaning of Laguz is about flow. Laguz shows where your life is moving or flowing. It indicates that his day will flow. Obstacles will be easily navigated, and rough spots will come and just as quickly pass through, as one continues to flow through their day. Any action you take will just move, and while the end may not be visible, ultimately you will reach it.

January 2, 2010

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The rune of the Day for January 2 is Kalk

Kalk is one of the Northumbrian Runes

It is the letter K. The version I use looks like an upside down eolhx rune, but with straight lines coming from the angled ends.

It’s name can mean several things, but the most commonly agreed to meaning is cup, chalice or grail.

There is no rune poem for Kalk.

Kalk, as the cup or grail, is the container that holds fluids that can be nourishing, intoxicating or poisonous. It can be the loving cup, a container that we pour or love and desires into, seeking their fulfillment as we then drink deep. It is bottomless, and can quench the thirst of the seeker.

It can be the cup that holds the mead of poetry and inspiration, drinking deep to bring ecstasy and enlightenment, as well as skill with words, song and persuasion.

It could be the sangreal as the Holy Grail, but also as the container of the royal blood, As the Holy Grail, it brings healing and rejuvenation. As the royal blood it raises up the power within, arousing the divine spark in humanity which makes miracles possible.

It can be all those things as the item of a quest, an goal or attainment, that as the focus of desire, helps to show how far along the path one has traveled, and also how far one has to go.

Runes of the day 365 Project

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This entry actually has 3 runes for it. There is a rune for the year, the month, and the day. The rune for the year will obviously hold for all of 2010. The rune of the month will change in February, and well, there will be two rune of the day entries today.

The Rune for 2010 is Gebo

Gebo or Gyfu is the Letter G. It looks like the latin X.

The Anglo Saxon Rune Poem (translation from Rune Games by M Osborne and S Longland) gives

Gifts, to men, is an ornament
Displaying worth – and to every outcast
Without any other is substance and honor.

Often times, a statement mentioned about this rune is the saying “A gift demands a gift”. The concept of giving in Northern Europe was a big deal. It was how lords kept the loyalty of their thanes, as all the wealth would be given to the king, and then redistributed to others. Often, metaphysically, it takes to the concept of offerings to spiritual entities, in exchange for their aid or blessings. Of course, that can also work backwards, that one makes offerings for aid and blessings already bestowed. In a practical sense it refers to contracts, oaths and agreements/commitments. In terms of a rune for a year, it shows that 2010 will be marked with many interactions with people and powers where exchanges, agreements and contracts are entered into and negotiated. Ultimately, anything can be gained, but there is a always a price. It may not be in gold or wealth, but is the cost worth the prize?

The Rune for January is Ehwaz Reversed

Ehwaz is the vowel e, as the short sound like the word get. It looks like the latin M. As it is revered, it would be upside down.

Anglo Saxon Rune Poem

The Horse before peers is princely joy
Stepping out proudly when spoken of
By wealthy riders all around him
And to one who’s unquiet he is ever a comfort

Ehwaz is the horse. Often in discussion of this rune will come up talk about the cultic value of the horse. One great example from sags literature is when a nyth-stav is stood in the earth, cursing a king and queen from the country, and the stav is topped with the skull of horse. Part of the Horse cult was also a cult of Divine Twins that are recognized in Northern Europe, often seen as Frey and Freya. While horses can be seen as fertility bringers (for the obvious reason) they are also known for their speed, strength, the bond that can be formed between a horse and his rider, and of course their value, as horses were often only the property of wealthy or nobility. Of course, the symbolism of the Horse is also all connected to this rune. For me personally, it is the idea of speed. So, in the case of this rune coming up reversed, it shows either the need or the result of being slowed down or moving slowly. Take your time. Don’t rush. Stop, be aware and let things move at their own pace, instead of trying to rush.

The Rune for January 1, 2010 is Mannaz

Mannaz is the letter M. It looks like an M but with a x connecting the two sides.

Anglo Saxon Rune Poem

A man in his gladness is dear to his kinsmen
Yet each must fail the friend he loves
For the lord in his judgement will allot
That unfortunate flesh to the earth
\Mannaz means man. It refers to men, and humanity in general, as opposed to males only. The rune poem itself suggests the bonds of humanity, friendship, partnership and connection, but also humanities frailness, that we must die eventually. While the word Lord is suggestive of the Christian god, it was also word commonly used before as reference to any divine figure, particularly the concept of a distant creator or divine figure, as the word of its from the language (dryghten) I believe is actually a gender neutral word, meaning it is neither male nor female. The power of man is his mind. So while Mannaz also refers to humanity, it also connects to the power of the mind, and mental faculties. It also draws upon the whole man, not just our material manifestation, but our complete spiritual connection, all of our spiritual anatomy, whether that be chakras, three selves, or other maps of spiritual components. Mannaz helps to bring them together in partnership, and awakening the whole person to their real identity, and from there, the human can move forward an enter into healthy partnership with other humans, whether it be romantic, familial, spiritual or economics.

Trees and Runes

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In the Anglo-Saxon Futhorc there are a few trees mentioned, mainly in the names of various runes. The most clearly mentioned are as follows.

Thorn
Yew
Birch
Oak
Ash

In the poem itself, Birch is often understood to be a form of poplar tree found in British Isles, but for the sake of simplicity, lets just say Birch.

In a sense, all of these trees could be seen as a different aspect of Yggdrasil or the world tree, especially in the context of the runes and their qualities described. The quality that I perceive in these trees is as follow.

Thorn – I identity Thorn/Thurisaz with the challenging and destructive side of the World Tree. The main identification comes from the Rune Poem where it is described as “harmful” and “exceedingly cruel”. In some light studying of Thorn trees (of which the whole family has been named Hawthorn) one of their qualities is to grow a fruit. Most of the trees, the fruit is either bitter or very sour, and needs to be conditioned in someway to become more palatable to people. One entry even indicated that in most cases, it was the fruit eaten only during the winter, when most other food stores were low or gone. The rune Thurisaz is identified with the Thurse or Giants and particularly the oldest Giants i.e. the Frost Giants (winter). It also works nicely in understanding the nature of the Giants. You cannot just reach out and grab them. They need to be approached carefully; otherwise they can wound you, and are exceedingly dangerous.

Yew – Yew can be seen in two runes. The main one is Ihwaz/Eoh, The 2nd one is the wood of yew trees, worked into a tool, the bow. This rune is found at ýr. As that rune is more related to humanity, I will overlook it now. In the Rune Poem, the many virtues of yew is extolled, but in the last line, the author describes the “deep roots” of the yew tree. My own impression of Eoh is that it connects to the Underworld, but also connects all worlds. Most Trees have a root system that mirrors its branches. If you look at a picture of the yew, its branches are very twisting and bent, with a lot of complexities. The root system mirrors this. In my own revelations about this, it shows the twisting roads that exist and connect all of existence. They can also lead you down into the underworld, but sometimes the paths themselves are dark, deep and forgotten. They are secret paths that can lead you between worlds, and even between locations. Yet, at the same time, it is a mighty tree, a good fuel for fire, and a joy to the home. Those qualities suggest something about its protective nature, which is often mentioned by authors about the Runes

Birch – Birch (and Poplar) are often one of the first trees to come back to life after the cold of winter. In most information about the end of the Ice Age, the first trees to grow as the glaciers receded were Birch trees. It is known for its ability to quickly repopulate open areas of land, even after fires and other destruction of local flora. It was also used as a tool to write on in many countries, where the thinly peeled birch bark could be removed and written upon, and it would last for a long time, because of the high resinous oil content of birch bark. In Birch, I see the nurturing and regenerative aspect of the World Tree.

Oak – Oaks are some of the most recognized and celebrated trees in Western Culture. Often times they are noted for their Strength and Endurance, and this is a theme which is found in the rune poem, as well as a source of food, although not for people directly. Their endurance is also tested, as the oak is made into boats that men would use to travel across the sea and oceans. I see the Oak and the rune Ac (which is pronounced similarly) as relating to the Trunk of the World tree, and its connection to the Middle World or Midgard.

Ash – The most commonly held tree in Northern European native spirituality, Ash is most common held to be the World Tree itself. I also value that idea, but find that Ash itself has a particular connection to the top most branches of the World Tree. Up in the shining skies is what Ash and its rune Aesc relate to. The first man was said to be made from an Ash tree, and the ash itself has many folkloric uses, from repelling snakes, to curing warts and other diseases. While Oak and Birch also have uses as woods in musical instruments, Ash is generally considered to produce a brighter tone and a more sustaining quality to sound produced using Ash wood.
It is also these woods that figure best in creation runic talismans, to carve and redden the runes into them, and are often described in the Galdrabok as wood to be used, with Oak and Ash being mentioned the most.

shamanism and animal totems – a rant

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This week, with a email group to which I belong, I was presented with an idea that really bothered me. The idea is that shamanism always has animal totems. I, personally, don’t agree. Why? Well, if you look at the actual shamans (tribal peoples of sub artic lands in Siberia, that is where the word “shaman” comes from) Yes, they do have animal spirits that they work with. They also have spirits of the dead, and Gods, and a whole multitude of spiritual entities, both benevolent and malevolent to deal with, pacify, respect and command. But somewhere, along the line, as this particular cultures practices were spread and discussed, everything became reduced down to animals. Everyone has animal spirit guides. You belong to an animal tribe. You need to speak with your inner animal. Personally, I have decided from study and a wee bit of personal experience, that is utter bullshit. But yet, great multitudes go off and “become shamans” (which, if you are familiar with shamanic lore, also doesn’t really happen, shamans are chosen by spiritual entities, and forced to become shamans, not the other way around, most of the time) and they also seem to walk away with animal guides. A great number of them seem to have animals guides like Eagle, or Bear, or Wolf. I can only think that those spirits must be EXHAUSTED beyond belief, always being contacted by these people, mostly strangers who seem to think they are buddies, asking for who knows what. But yet, all these people have them. I find it to be a thoroughly strange phenomenon. I also find it curious that it is always, ALWAYS must be “wild” animals. You think there would be a dog or cat, but no, it’s usually wolf, or maybe Lion or Tiger. Why? Is man’s best friend not good enough for you?

I, for one, don’t have animal guides. I have had people tell me they see animal spirits near me, but they aren’t guides, and I don’t belong to their tribes. I was trained in core shamanism (although it’s not a method that I work with, it just doesn’t resonate to me. I would rather get up and dance to the drum, then lay there. I just can’t open up that way, it seems). On the first core shamanic journey, we were told to go find out spirit guides, probably animals (which is what the instructor said) and while most people reported an animal of some kind ( I believe two had Eagle, of course) I sat there, with a thoroughly puzzled look on my face, because of what I saw. When the instructor asked me, What happened for me, I said I floated around in the dark, just kinda hanging there, and then I said “Hello, I am looking for a guide?” Part of the darkness cleared and came into focus and it was Sri Ganapate aka Lord Ganesh, holding a scroll in one hand and a large dip pen in the other (which turns out is a classic image of Ganesh, as he is the inventor of writing, the dip pen being his tusk that he broke off, because his first pen couldn’t withstand the speed and fervor of his writing). I felt really weird, but was told that it was perfectly fine, and actually a good sign. This continued for the whole month of Sunday training. When asked to go to a world besides the middle one, I went to the upper world, and ended up speaking with an angel looking being ( I don’t think it was an angel, it just looked like modern images of one, although with a sword in hand, and no, it wasn’t Michael). Once, to retrieve some power animal for another, I came back with chrysophase (a semi-precious stone) while the other guy had to force Badger to work with me (which was not a pleasant week following, and I think Badger left after that). So, maybe I am not an animal person. Which isn’t totally true, cause I love animals. But spiritually, no. No animals for me, at least not as guides. Lesser helpful spirits perhaps, but not guides.

Also, in perusing information about tribal spirit workers, animals also don’t seem to be the bread and butter of them either. Oh, sure, they might have an ally who is an animal, and maybe they can project their spiritual body and it will take on an animal shape, but that isn’t quite the same thing. I mean, if you needed to travel through some tough terrain, wouldn’t it be easier if you were in the form of an animal native to that terrain. I think so. It might also be beneficial to have a positive relationship with the main animal of your tribes diet. Keep the food coming along. But then, you could also have that relationship with plants as well, if your people grow food of some kind, or if a specific plant makes a good medicine for a common ailment. Yet, it seems while some modern people do consider plants as spiritual allies, it is not nearly as often as animals. Yet tribal spirit workers often do, and have more then just plants and animals.

So, why is there this difference between core shamanism, and culturally specific tribal spirit workers? Why do people in places that have never seen a Wolf, an Eagle or a Bear, get those as totems, when there is a multitude of native and local animals that could probably benefit them greater? Maybe, just maybe, they aren’t really communicating with the spirits of animals. Maybe, just maybe, they are speaking with sock puppets that look like animals in their heads. Which, isn’t necessarily a bad thing, after all, they can become a better person if they straighten their head out first, but, does that really make them a “shaman” or spirit worker?

First step into a new aettir

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This week I have been working on the fourth aettir of the Anglo-saxon runes. It’s just the beginning, and it already seems hard. I might need to take more time, or increase my efforts. As these are new runes to me, it’s taking some working to really feel their nature kick in when I sing their names, or write their image the first times. The first twenty four runes I have been working with for a long time, and they are pretty familiar to me, and I have long been intimate with them. These last nine represent a unique challenge, in that what I have been doing needs a bit more effort to connect with these runes. I don’t have them tattooed on my body (although now, I want to, any tattoo artists in the So Cal area, please contact me). I have only recently started reading with them, and the information on these runes just is not as ever present as the Elder Futhark is, as the popular focus embraced the Elder Futhark, and so most runes focus on those, although most of their meanings an interpretation are taken from the Anglo-saxon rune poems, and the Norwegian and Icelandic rune poems. Thus, these runes pose a challenge for any dedicated runemal, as entering into their mysteries is a personal challenge, that has very limited resources to work from, and so they require more mystical work to open. Not even the works of Marby go into much detail about all the Anglo-Frisian runes.
Suffice to say, I am up for a challenge, and I will overcome the obstacles as I encounter them, as they are mainly obstacles coming from my own sense of identity. I might choose to focus more time on each one, giving a longer duration and more time to concentrate, sense, and connect with the symbolism, energy, spirit and magic of these last nine runes.

Webby goodness

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So, I have to say, one my favorite sites to look at and peruse and try to stay curent with is Elhaz Ablaze.

http://www.elhazablaze.com/

They recently did a website update, which has a good clean look, but it also excites me a little bit. There are some good articles that three contributors give in thier blogs, written from their personal experience in practice with runes, heathenism and magical spirituality.

Rune Wights and Spirit Work

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Recently, I have been reading Secrets of the Magical Grimoires by Aaron Leitch. It was a book I acquired a while ago, and read it through once cover to cover. It’s fairly dense, and the author covers a lot of ground. This re-read had me thinking about Runes, and about the galdrbok, which shows how Northern European magic style became infused with Southern European magic style, as exemplified by the grimoires, and the medieval Christianity cosmology and philosophy. The main point of interest for me is that in relation to theurgy, which is divine magic based upon the working relationship of the sorcerer with the Angels. From this book, the author indicates and argues strongly for his case that it was through the relationship of the Angels, whose aid is gained by mankind’s relationship to God, that other lesser spirits are controlled, compelled and made obedient to the practitioner. The Angels themselves are never compelled, but are more of worked with, and have deals made, and in some cases (like the Abramelin procedure) a special angel is connected with, and in the process these angels instruct you in the procedures and methods and tools of communicating with other angels, and commanding the earthbound and infernal spirits.
This led me to wondering, as the Runes as spirits, represent fairly powerful spiritual entities. Powerful enough that they cannot be compelled or controlled, but not so powerful that they can demand service, like a deity can. In a certain sense, the Rune Wights and the Angels of the grimoires have a lot in common. While their natures are radically different, they could be worked with to the same ends, namely calling up the rune wights, after working with them and entering into a relationship with them, so that they can aid you in mastering lesser spirits and wights. It is, after all, the lesser spirits that can be commanded to fulfill the desires of the practitioner, and put to work.
It is part of Aaron Leitch’s work that explores the “shamanic” nature of the grimoires, with some of their ‘un-Christian” actions (some suggest animal sacrifice). From a spirit-worker stand point, offerings and sacrifices is what is needed to feed the spirits, to draw them, gain their aid, or end their hostilities, such as the kind brought by spirits of disease. In the grimoires, that is often what is sought from the earthbound spirits, gaining their aid, or possibly ending their hostilities (as most of the grimoires were probably penned by lay clergy, who were most likely exorcists, and so it became common practice for them to command spirits, not only to help people, but also to help themselves). The spirit-worker, who works with the runes, would also be able to get their aid in controlling lesser spirits, and also gaining the knowledge needed to draw spirits, gain other spirits aids, and also end hostility brought on by other spirits. It encourages me to search for means of how to do that. From the saga lore, there is already the implication of methods, or that such knowledge was gained. A clear example of the indication of runes being used to control land spirits, is of course the nyth-stav, used to curse a king and queen out of Denmark.
Possible images that could work, in terms of further symbolic pattern, is the Aegishjalmur, mentioned in the galdrbok. Other continental books of magic show increasing complex symbols, while other symbols seem to be more inspired, derived from ecstatic states of mind from a practitioner that have been handed down, or created whole cloth by the writer of the text. You could also adopt more southern methods, including geometrical shapes derived from Pythagorean traditions, like the triangle, or circle, although circles are fairly ubiquitous in most common western pagan practice. In another book a description of a necromantic rite is given, where the practitioner lit a fire, which he surrounded with a square, with the corners of the square pointing in the four directions. On each side of the square, he drew 9 smaller squares on the edges of the large square, and then sat in the larger square before the fire. After a while, the dead appeared, mainly to reveal the cause of death through their appearance, which proved the sole survivors deception (who had killed the other two survivors, to keep the rest of the spoils they had rescued from the floundering ship).
From lore surrounded practitioners of seidh, there is the 9-square platform. From one example I read, a platform would be built on the top of the seidh practitioner’s house. This platform would be made of nine squares, arranged in a square. The practitioners would sit up there, often in the center, practice their art from there. Already there seems to be two examples of nine squares being used, although in two fairly different layouts, but with fairly similar goals (as seidh was often a way of communicating with spiritual entities). As most northern European spiritual types know, nine is one of the more common numbers that are often figured in the sagas, and the cosmology, and is seen as one of the spiritually significant numbers.