D is for Dagaz

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Dagaz
In the Elder Futhark Dagaz is the typically either the last rune, or the second to last rune (some orderings switch it with Aethel). In the Anglo-Saxon Futhorc, it is only the last rune in the 3rd aettir, as a 4th aettir soon takes it’s place. The name means “day” as in the time period when the sun is passing across the sky, and it’s bright light covers that side of the Earth.
I personally find that this is a rune of light, and of Light. While other runes that indicate light are perhaps more personal (Cenaz) or the object which sheds light (Sowilo, Qweorth) Dagaz refers to that special quality of light, seemingly in abudance, surrounding, filling, maybe even penetrating. This is light is also benevolent generally. As in many folklores, when the sun rises is when all the unpleasant things that humans fear retreat back for a while. Life resumes it’s normal pace, and the whispers of harmful beings and unwanted influences fade away, at least for another time span of light.
While it’s nature is benevolent, the results of it’s actions working people, both yourselves and others, is not always. Humans are to a certain degree, hardwired to be blind. Things that don’t meet our sense of self are rejected, either casually and wantonly, or sometimes with anger and potential violence. It takes a lot of work to make yourself into someone who can accept everything, and even if you have done a lot of it, there is probably still something, hiding, secret, laying the darkness, that when it has the light of day shined upon it, the revelation will be challenging, if not outright unpleasant and undesirable. That is part of the human condition, but it doesn’t mean you have to be bound by it.

The revelation, the awakening, letting in the light, seeing things in the light, can be very difficult, and it only gets harder when we fight it. Better to let the light shine, and sit with our discomfort, or sensitivity, our pain, and let it shine through us. It is only trying to help us to shine brighter ourselves, or to be clearer so that our light can shine through, unobstructed.

Let the light shine.

D is for Dagaz

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Dagaz

In the Elder Futhark Dagaz is the typically either the last rune, or the second to last rune (some orderings switch it with Aethel). In the Anglo-Saxon Futhorc, it is only the last rune in the 3rd aettir, as a 4th aettir soon takes it’s place. The name means “day” as in the time period when the sun is passing across the sky, and it’s bright light covers that side of the Earth.
I personally find that this is a rune of light, and of Light. While other runes that indicate light are perhaps more personal (Cenaz) or the object which sheds light (Sowilo, Qweorth) Dagaz refers to that special quality of light, seemingly in abudance, surrounding, filling, maybe even penetrating. This is light is also benevolent generally. As in many folklores, when the sun rises is when all the unpleasant things that humans fear retreat back for a while. Life resumes it’s normal pace, and the whispers of harmful beings and unwanted influences fade away, at least for another time span of light.
While it’s nature is benevolent, the results of it’s actions working people, both yourselves and others, is not always. Humans are to a certain degree, hardwired to be blind. Things that don’t meet our sense of self are rejected, either casually and wantonly, or sometimes with anger and potential violence. It takes a lot of work to make yourself into someone who can accept everything, and even if you have done a lot of it, there is probably still something, hiding, secret, laying the darkness, that when it has the light of day shined upon it, the revelation will be challenging, if not outright unpleasant and undesirable. That is part of the human condition, but it doesn’t mean you have to be bound by it.

The revelation, the awakening, letting in the light, seeing things in the light, can be very difficult, and it only gets harder when we fight it. Better to let the light shine, and sit with our discomfort, or sensitivity, our pain, and let it shine through us. It is only trying to help us to shine brighter ourselves, or to be clearer so that our light can shine through, unobstructed.

Let the light shine.

Runic Categories

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In the mythic lore of the Runes, there are three main sources that people look to. The most often quoted is the Havamal “The Words of the High One” which is often seen as the sayings of Odhinn. The next popular one is Sigrdrifumal “The Words of Sigridrifa” which comes from the saying of the Valkyrie Sigrdrifa to Sigurd, the dragon slayer, where she educated him in runes and magic, so that he might win. The third source, although read by some, by seeming often over looked it the Grogaldr “The Spell of Groa” in which Svipdagr goes to the gates of Hel, to meet his mother Groa, who was a seeress, so that he might learn what magical aid he can get in wooing Mengloth, an etin-maid. In the course of these writings, the speakers (Odhinn, Sigridrifa, and Groa) describe various runes to their audience that they know, or should learn, or use to reach their goals. These runes have a variety of names, and they number listed has never really reached anything close to the length of the alphabets, or the types of runes mentioned, except by the intellectual reaching of authors on the subject.

In other books, you come across various names of runes, signs, and staves for other purposes as well. Some seem to be inspired by the mythic lore, some from sagas, and others existing in Icelandic galdrboks that have been preserved. I made it a point to compile a little list of some of these types of runes, just to give the readers a look at what is present. I have to apologize for lack of accent marks; I just don’t know how to make that happen.

Malrunar- speech runes

Blodhgar runar – bloody runes or blood runes

Leo-runa – song rune (also used to refer to witches, sorcerers and such)

Brimrunar – sea runes (typically for calming the sea)

Bjargrunar – birth runes (for helping in childbirth)

Wyrdstaef – Staff of Wyrd or Urd

Likn-stafir – health stave

Gaman runa – Joy runes

Audh-stafir – Staves of Riches

Sig-Runar – Victory Runes

Myrkirstafir “Murk staves” or “Murk” Runes
Myrkrunar (a lot of writers have used this term to refer to the inverted meanings of runes in a reading, I personally think it refers to runes that deal with visibility

Bol-stafir – Evil staves

Beadu-run – conflict rune

Flaerdh stafir – Deception stave

Valrunar – death runes

Nidhstang – ok, this doesn’t really refer only to runes, but to a certain type of curse spell, where a pole, carved with certain runes, and mounted with the head of animal (typically a horse) is the anchor for a curse spell, used in saga lore to drive a king and queen from the land. I have also seen this spell nydstand or nythstang, which often connected the curse to the rune Nyth or Nauthiz ( Need or Necessity is often how it is translated). It is or was a popular thing for many European northern traditionalists to have on their websites, cursing neo fascist groups who use runes.

Svartrunar – Black runes

Olrunar or alrunar – ale runes

Limrunar – limb runes often considered runes that heal sickness or that bring healing

Hugrunar – mind runes

Helliruna – Hell or Hel runes (helrunar is one of the names that are translated “witch”)

Burgrunan – guarantee runners (used to refer to supernatural beings, especially feminine ones)

Galdrastafir – spell stave

Heidrunar – bright runes

Ginnrunar – cosmic runes

Draumstafir – dream staves (for having prophetic dreams)

Svefnthorn – sleep thorn (a type of magical symbol that causes people to sleep, and not wake until it is removed, or in the case of Sigridrifa, until certain events occur) Interestingly enough, in German folklore that has survived, thorns are a means of delivering curses, by leaving them where people will step on them, the thorn can send a curse to the victim.

Lukkustafir – Luck staves

Thjofastafir – thief’s stave (for catching thieves)

Aegishjalmur – Helm of Awe (or terror)

As you can see, there are a lot of different types of runes, staves, signs, and marks within the body of possible rune focused magic. None of these are mentioned all together, and some come from different historical periods, or are named in the Eddas and sagas. Interestingly enough, only Odhinn ever mentions magic that can be used to draw love or lust. However, if you peruse that list, the one thing I can see in a generic way, is that a lot of what people sought to do with magic is still what is sought in this day in age. Health, Wealth, healing, power, magic, victory, respect, all possibilities are present, even the suggestion of harmful magic, made to cause conflict, to deceive, and conceal, and even working with spirits of the dead (helrunar, and often svartrunar are added to this category). Not much as changed in terms of what people want, or seek, or try to understand or do, with the strange, only once mentioned, exception of love magic. Although love magic does figure quite well into galdrboks, so it is not lost, and the sage of Egill perhaps mention some love magic gone awry (although it seems as though it could have also been healing magic also gone awry, my readings on it seem mixed).

Unlike other authors, it is my contention that all of these various names are probably more likely to be more like bindrunes, combinations of runes worked to various ends. Even in the Eddas, those runes described by the High One, by Sigridrifa, and Groa are separate spells that are formed by the coming together of runes. They might be staves or signs, which would also be empowered by a galdr that is sung or spoken over them. What those are, I don’t know. But I intend to find out. I intend to ask the runes, and to go seek audience with those who gave them, and ask them directly just what it is.

As for the other types, I will be mainly working with the runes to create the stafir. I have started working with one method, rather then intellectually using runes; I do a reading, asking for runes that I should use to create the bindrunes. I have done this a few times before, and I was very satisfied with the results. From an intellectual perspective, it is surprising what runes will come to work various magics, but when you look at it from what you are intending, what they give makes perfect sense.

The most recent bindrune I did was for a galdrastafir, which can be a term used generically for all of them, can also be used to refer to specifically magical acts that relate to magic, and not results. In this case, it was a for a general empowerment stave, that will aid me in charging my magical tools (like candles, wood pieces for charms, to more ritual tools) and the runes I was given were Eihwaz, Ethil, and Iar ( I use the Anglo-saxon runes, with the additional runes that do not have stanzas.) From a purely intellectual viewpoint in dealing with the runes, this may not make sense. If you consider the runes being used, Eihwaz (the yew tree, tied to Yggdrasil as it connects the worlds and realms together) it shows the reach of all the types of energy I could work with, and be connected to them. Ethil (the ancestral homeland) it has to do with marking it with my energy, setting it aside from other items, and focusing it into power for me. Iar (the river fish, considered by some to be tied to Jormungand, the world serpent) deals with binding the energy to the items, and securing it to the object. So, really, the runes know quite well how to aid you with your goal, if you just ask them.

Light affirmation

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Deep in the center of my being is an infinite well of light. I now allow this light to rise to the surface. It fills my heart, my body, my mind, my soul, my consciousness, my very being. The light radiates out from me in all directions and returns to me multiplied. The more light I use and give, the more I have to give; the supply is endless.

Notes:
Some visualization and suggestion for further practice, based upon recent information.

Say:
Deep in the center of my being is an infinite well of light

Chant:
AH

Visualize:
Visualize at the center of your torso, a shining brilliant point of light, like a tiny star, shining with a pure clear light. As this light, now perceived, shines, it draws the attention of all the gods and spirits that you have worked with, now work with, and will work within, even your own essential being, which turn and look upon you.

Say:
I now allow this light to rise to the surface of my being. It fills my heart, my body, my mind, my soul, my consciousness, my very being

Say:
AH

Visualize:
See that point of pure, clear light shine brighter and brighter, starting to fill you, and expand. At the same time the gods and spirits points of light, even your very essence, also shine, and their light flows towards you as well, filling you. The combined lights purify and cleanse you of all unwanted and harmful influences

Say:
The light radiates out from in in all directions and returns to me multiplied. The more light I use and give, the more I have to give. The supply is endless.

Chant:
AH

Visualize:
Now together with your gods and spirits, the pure, clear light radiates out from all of you, and shines out into the vastness of space and time, filling it with that light, sharing with it with all beings, even the very essence of being. At the same time, all beings responded back with pure, clear light, even the very essence of being, and all shines with pure clear light.

C is for Conjure

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IMG_0003
Part of my magical education is in conjure/rootwork/hoodoo/witchcraft (a combination of terms that I take from a series with that title compiled of internviews collected by Harry S Hyatt). I can honestly say I originally came to it back in the early 90’s, mostly in the forms of dollar books about magic, like Marie Laveau’s Black and White Magic and other similar texts. It was also about that time that I first discovered Lucky Mojo and their archives of spells and information, things which amazed me and enchanted me, and also pointed out things like working with Psalms and the bible for magic. Being raised in a thoroughly unusual sect of Christianity that is quite mystical in my opinion, the idea was right on, and I full embraced it.
Later on, much later on, I would find Lucky Mojo again, and memories of it’s first discovery came rushing back to me, and I went to friends that I shared the interest in magic with and I told them “I am going to sign up for Catherine Yronwode’s Correspondence Course” and they said “Oh awesome, we just did, how cool we can work on it together” and I said “WHAT??? You knew about this and you didn’t tell me?!?!?!” and the next day I signed up and everything was awesome. And we would talk about what we read, and what were doing, and where to finds baths, and herbs and everything. It really became the new drink I couldn’t put down, and really still haven’t to this day. It really opened my eyes to a much greater world of magic, of folklore, of herbs then other books, and study had done before.

It also opened my eyes to African American people and culture, and it really made me re-evaluate some of my actions and inner behaviors, that are really just taught across the melting pot of culture in the United States. It set the spark to my flame that wants to know things, to understand things, and see how and where people are coming from, because I just really like to know. I have this thing where I value knowledge for it’s own sake and nothing else. With that in mind, I read other books. I sought out folktales of Southern African Americans, and more of their poetry, both older and perhaps famous, but also contemporary. I read academic publications of people who have researched the interesting and unique combination of folk magic practitioners of African Americans. I set foot in botanicas that are scattered about the Greater Los Angeles area, and became familiar with parts of the African diaspora, so I could learn to identify the difference between a conjure man, and member of an Afro-Caribbean religion, and Mexican folk magic practitioner. I went looking for older pamphlets about spiritual work that are still in print today, because they are regularly popular. During it all I sat down, and I burned candles, and worked with oils, and made incenses and powders and baths from minerals and herbs, and I went to crossroads and gathered graveyard dirt with a dime and bottle of whiskey and I learned to listen to spirits and Spirit.

With all that in mind, I then looked to what seemed to be missing from European stuff (being of European descent) and I found bits and pieces. Reading about hexerei and braucherie, and picking up the Long Lost Friend, and I got into grimories from Europe and made myself read a full translation of the Three Books of Occult Philosophy from cover to cover, reading the footnotes, and looking up terms, and noticing patterns and elements that appeared in the USA among folk magic practitioners, and where they got it, well, they seemed to get it from early merchants of the 20th century whose African American and southern customers who wanted secret symbols, magic squares, blessed salt and john the conqueror roots. I noticed that a lot of herbal folklore was living in Conjure. But yet, it was handled in a unique way. I noticed that in contemporary American alternative spirituality the tools of conjure play and important role, a role that was quickly adopted in the 60’s and 70’s with magic oils, incenses, bathes, washes and colognes with names like “Bend Over” and “Kiss me” but with the neo pagans making their own like “Saturn” and “Goddess” because those neo pagans were hungry for magic and sorcery and witchcraft, and the unique, and the curious, and occult. I think this is a hunger that continues today, which is why people are always finding new ways of doing old things, but also the old ways of doing things, and making all their distinctions, and separate groupings, and traditional crafts, and conure this and hoodoo that because they are curious and hungry for magic. For conjure.

C is for Cenaz

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Lewes_Bonfire,_discarded_torch

The rune I like to attribute for the letter C is Cenaz, or just Cen. The symbolism associated with Cenaz is the torch, a piece of wood or metal, that often has some kind of extra fuel source attached to one end, with that fuel source is often some kind of textile that has been soaked in some kind of accelerant or flammable chemical. This allows the torch to be carried around to shed firelight in dark places, either inside buildings that didn’t have windows (and thus no natural light) or in caverns.

As indicated by the symbolism of a torch, this rune is about fire, and light, and things being revealed. In this case though, this is the fire that has been tamed by humanity (unlike qweorth), the light that is wielded by humanity (unlike sowilo), and what is revealed is what is sought by humanity. This colors my interpretation of Cenaz as being the light and fire of humanity, our inspiration, our drive, our passions, that which makes us burn, ignite and shine. While a common symbol for learning, knowledge and education is the lit oil lamp, a symbol that is very Mediterranean, the northern European equivalent would be the torch. You could also extend it to the forge as well, as that is the fire that is harnessed and controlled to create and make things for use by humanity, from basic metal tools to weapons. But that flame is also metaphorical, the flame of passion, the fires of creativity, that spark of an inspiration that sets people on the path to making, making anything from prose to computers.

As I’m writing this, I’m alternating with videos on YouTube, and it occurred to me that these things, music videos, lectures, comedic gags, are that spark of Cenaz at work. Someone had that idea of creating something that would be filmed and made into a video, to express something, or share information that is important to them, or even just to create a laugh, a moment of joyous catharsis. The flame of Cenaz is shining there, revealing something from the creator, but also revealing something to the audience.

My own experience of the spirit of Cenaz was that he was a slim figure, with bright red hair and pale skin, with features like fantasy elves. He was elegant, but crafty and clever and quick with words.

A ritual for Cenaz

what you’ll need
-a red candle
-a candle holder
-any kind of oil that is scented with cinnamon
-a small slip of paper
-red pen

take the slip of paper, and with the red pen, draw the Cenaz rune on it. Then take the red candle, and with a metal implement (pin, needle, nail) carve a Cenaz rune also into it. Anoint the candle with the chosen oil. Some options could be Fast Luck, or Abramelin oil, or a personally made oil that uses cinnamon. Place the candle in the holder, and set the holder on top of the paper. Light the candle, and as it burns chant to your self the name of the rune Cenaz (the C is a hard “k” sound) 9 times. Imagine the flame of the candle beaming it’s light into your eyes and our third eye, and that light sparks a flame inside you. That flame reveals things inside you, revealing your passions, revealing ideas and thoughts for things to do and make, revealing artistic pursuits of all kinds, to forgotten knowledge, events or memories that could be of a benefit to you know. Do this for about 15 minutes. Then snuff the candle with your fingers or a candle snuffer. Repeat this for 7 days in 15 minute increments, until the last day when you should let the candle burn out completely, although before you do so, take the paper form underneath, and burn it in the flame, putting into a fire safe container to burn until it is consumed. Dispose of the ashes by the entrance to your home or building of residence.

B is for Blood

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Hot Blood Wallpapers

 

The inspiration I am having right now seems to be a very potentially a difficult and challenging topic, but, nothing is else is coming to mind, so here I go.

 

Blood.  It makes quite a few people very squeamish.  I know I dread getting shots or giving blood, but sometimes it needs to be done.  But blood also was a part of more then a few ancient traditions, and often in different ways.

 

The most significant and seemingly enduring symbolism of blood is life.  Because when a human being, or an animal is cut or pierced, they bleed and this red fluid comes out, and if enough red fluid comes out, that person or animal dies.  And so, anything that has a red fluid, or could be used to produce a red fluid like substance, became symbolic of this red fluid that seemed to be the vital fluid and liquid of life.  Thus trees that produce red sap, minerals that could produce red pigments, plants that would produce red dyes, and everything else that would produce red. Because of the primal, atavistic recognition of the importance of blood, red is probably one of the three most long lasting and widely used colors, the others being white and black.

 

Over time, the importance and value of blood and it’s life power became recognized in various cultures.  In ancient burials, people’s bones would be rubbed or dusted with red ochre, perhaps as sign or significance of their blood returning to the earth, or with the thought that they might rise up again, perhaps has a spirit, or being reborn. The word “bless” actually comes from a root word meaning blood, as the method of blessing things in some culture was to sprinkle the blood of sacrificed animals upon them, either items or people.  In modern Northern European paganism, they celebrate “blots” which originally referred to the offerings of blood that were involved in such events.

 

Because of the  significance of blood, who had control of it’s spilling, and also its source, became very important and controlled especially when it came to humans.  Many ancient cultures probably had laws governing menstrual blood.  While there are still continuining examples today, such as Orthodox Judaism, Islam, and Hinduism, although some of the countries where these religions operate have deemed those laws to be unfair and unequal to women (which they are) some people still follow them out of tradition.  Thus women become set aside during their menstrual period.  I suspect this was widespread through the ancient west, as Agrippa makes note in the 3 books of Occult Philosophy that menstrual blood, and even the shadow of menstruating woman was deemed to be very hazardous and even dangerous to everyone around them, as it might blight crops, stop cows from milking, kill lesser animals, and bring infertility to other women and impotency to men.  A very different viewpoint from most modern paganism, which has been strongly influenced by feminism and the movement to bring justice and equality to women.
The other image of blood, supported by the movie industry, is of course one of human or animal sacrifice, usually portrayed as horrific act involving torture and barbarous methods of butchery for the target involved.  While in most things I have read, it seems less and less likely that ancient mediterranean cultures did practice human sacrifice, there is still documentation of it occuring in other parts of the world, although usually in very special and specific cases.  While in most of the Western World, animal sacrifice is also gone to a certain degree (outside of Kosher and Halal traditions) in Africa, and the african diaspora, Animal sacrifice plays a role, and blood is often the key part of the sacrifice.  As blood is considered the vital essence, it is that which is usually offered to the gods and spirits, whereas the muscle maybe kept and cooked and distributed to the community to eat and feast.  Unlike in horror movies, the sacrifice is usually done respectfully , with very little suffering, and is more like a ritualized method of butchering the animal then the horror movie shocker of torture, mutilation and waste.
An example of offering blood from ancient Sparta  was in a ritual to Artemis.  One of her priestess would hold her image, while men would take a whip and beat the new young men, until the blood flowed freely down their backs.  If the image grew heavy, the priestess would say so, as that was a sign that the man was holding back, as he favored the young man and wished to lessen the harm.  This was a ritual to propitiate Artemis’ wrath for the grave insult that was done to her by the Spartans.  Originally they thought she wanted them to kill one of the young men, but realized that only their blood was needed, so the scourgings began instead.  After being scourged, the young man was officially a man, and no longer a boy or youth.

 

There is some people who given blood in modern practices.  Some of them are reconstructionists, trying to recreate the pagan past as honestly and correctly as they can. Others might be unallied to any particular group, but following intuition and inspiration, will give their own blood, or perhaps blood collected from butchers.  The easiest way to give your own blood is with diabetic needles, as they are often sold sterilized, and really all you need is just a drop.
Another way you can give blood though is more metaphorical.  The phrase “blood, sweat and tears” as a sign of hard work and effort put into a project would be a fitting offering to the Gods and spirits that you seek a relationship with.  This “blood” is often just as acceptable, or even more so then physical blood in this day age.