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Galdor is an Old English word meaning to ‘enchant with voice / song’ (Galdorcræft Is the art of doing so)

Galdor can also be used in a variety of other ways, in meditation, pathworking, the naming of objects etc, and in stance work. Most pagan paths use sound in rituals and workings, in the Enochian tradition they use a system called Vowel song a system found across the world from the Middle East to Scandinavia – albeit under different names. Here is a basic form:

I : the head SPIRIT. High pitch sound, which varies based on the indervidual.

E ; Neck and throat. AIR phonetically sounds like the e in very or head

A ; Solar Plexus, the bodies central warming, heart, liver and spleen. FIRE phonetically sounds like the a in half or far.

O ; Lower abdomen, intestines, kidneys, bladder. WATER phonetically sounds like the o in not.

U ; base of the spine, genitals, perineum, anus ,legs EARTH sounds like hoow or do

Each vowel is sung or chanted in order although they can be sung as one single linked vowel “iiieeeaaaooouuu” to draw energy down from the sky or as “uuuoooaaaeeeiii” to draw energy from the earth.

Galdor Stancing incorporates vibration / sound with physical stances. A beginner will start with the following system.

Stand quietly facing north, breath deeply and focus.

An invocation is then made to Wodin or the Norns.

Runes used are Is, Ur, Eohl, Tiw,, Lagu, and Ger

Is –

Feet together, centered in yourself and to the ground, Extend arms straight up with palms facing take a full deep breath and sign out the name of the rune Is the ‘I’ is high pitched and the ‘s’ is a hiss fading to silence. Relax don’t force it repeat 3 times.

Ur –

Lower arms and bend at waist don’t stretch just relax visualize reaching gently down in to the depths. The U is deep and sonorous while the R is rolled or guttural repeat 3 times.

Eohl –

Stand up lifting arms up and out palms up the ‘e’ and ‘o’ are a described earlier the ‘l’ is rolled and the ‘h’ becomes a breathy exhalation repeat 3 times (this stance connects with Sky / Air energies)

Tiw –

Let the arms fall down, palms down. The ‘t’ is hard and the ‘i’ and ‘w’ are pronounced as ‘ooo’ (Tee-ooo). The sound descends tonally repeat 3 times ( this stance connect with earth energies)

Lagu –

Turn east raise both hands in front of you palms down. The ‘l’ is rolled, the ‘g’ is hard and ‘a’ and ‘e’ as previously described. Repeat 3 times this stance connects with ocean tides, rivers lakes and springs etc)

Ger –

Place hands on hips, elbows out to sides, the g is soft ‘e’ as described earlier and the r is rolled. Repeat 3 times.

If unsure of your positioning look at the shape of the rune you should look like a human rune symbol.

Once completed stand relax breath slowly and deeply and ground yourself.

It will normally take around 6 month practice with the basic system before going on to try other runes. In that period you should increase you repartitions from 3 to 9 slowly. You should also experiment indoors and out, sing loudly and signing softly or even internalizing the sound creating them in you head.

It will take many years of Galdor work before you can sing all 33 runes. And their are a number of runes that require more than one person to stance.

With runes that require more than one person to complete you will need to do this with another person who knows Galdor Stancing you cant get some just to stand in the position there are no short cuts

And with any practice ground Buy Acomplia Online yourself!!!

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Originally posted 2010-07-27 05:27:20. Republished by Blog Post Promoter

Probably one of the easiest forms of divination pendulums and dowsing rods have been used since the 15^th century and is said to have originated in Germany. And was listed as an act the broke the 1^st commandment by Martin Luther in 1518. Dowsing rods have been used to find hidden object whither that be water, metals or illness with great accuracy.

The basic principle of dowsing rods and pendulums is when the item one is searching for is close a reaction happens, dowsing rods cross or dip depending on type used while pendulums will swing up and down or left to right or even clockwise or anti clock wise depending on which crystal or substance is used as the weight.

Dowsing rods come in two basic forms a forked branch (y shaped) made from Hazel or willow, which will dip or twitch when near desired item (normally minerals or water) or L shaped metal rods which will cross when over the desired object.

While pendulums come in a range of styles shapes and made of many materials and have slightly wider uses than finding water or minerals. A pendulum is basically a weight at the end of a cord or chain and is used to gain answers to yes or no question. But they have so many uses from helping to choose which stocks and share to invest in to finding the compatibility between two people. Pendulums also use a form of sympathetic magick using like to find like these pendulums are made of the corresponding crystal, wood or metal or are hollow so substance can be added.

When you first get your pendulum you may be lucky to have instruction on use I would personal give the information a miss and focus on cleansing and naming the pendulum be for use. Once you’re ready to use sit somewhere so you can rest on your elbow and allow the pendulum to hang and come to rest, start by asking question you know the answer to so you can watch who it responds, start with “is my name ——?” and watch how the pendulum reacts which direction does it swing. Ask more questions until you know how your pendulum wants to communicate with you. Pendulums work by accessing your higher self so don’t ask question you don’t really want to know the answer to when you do the pendulum will swing either in a circle or figure 8.

Once you feel comfortable that you know your pendulum will answer you can move on to harder questions and include maps or calendars to help you divine the answer.

Here are a few examples of questions you could ask :-

• Is this a kind, caring and loving person?
• Are we compatible mentally / emotionally / spiritually / physically?
• Will I meet the right person for me soon?
• Is this person genuine and sincere?
• Does this person like me/love me?
• Is this food fresh?
• Are there additives or preservatives in this food?
• Are there chemicals or pesticides in this food?
• Has this food been genetically altered or modified?
• Is this food truly healthy?
• Do I have any allergies?
• Would this be a good time to ask for a raise?
• Is my boss happy with my work?
• Will this project be successful?
• Is this business trip really necessary?
• Will this course of action meet my objectives?
• Is this proposal good enough to be accepted?
• Is this the best plan of action?
• Is this the best career for me?
• Is it in the house?
• Can I find it?
• Will my pet come back?
• Did I leave it somewhere?
• Was it stolen?
• Is this a good time to take a trip?
• Is this the best place for me to travel at this time?
• Is this a good price?
• Do I have everything I need?

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As with all things practice will make perfect.

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Originally posted 2010-12-25 14:34:44. Republished by Blog Post Promoter

This is an effective colour divination technique. You will need 12 objects of different colour such as felt tips, ribbon or cord, bits of wool or buttons you can use crystals but I suggest that you avoid them as they may effect your reading. You will also need a bag to hold the objects.

With out looking remove an object repeat this 2 more time so you have a total of 3 colours.

The first object relates to subject of the reading, the second relates to resistance internally or externally which is the cause of subject or what prevents you breaking out of it, and the final object relates to approach you need to escape the situation.

Use the table below for colours to use and meanings :-

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Within the Oslac path, Healing (hælan – to make whole) isn’t just about the body, but is a complete, holistic process. An individual takes responsibility for himself or herself by taking an active role concerning their well-being. This is in direct contrast to the moden attitude of abusing our bodies, then rushing off to a doctor for some ‘magic’ pill.

The 6 underlying aspects of health, as seen by the Oslac healer are as follows.

Strǔtian (to exert oneself) – exercise. Cardio-vascular, resistance and flexibility training should be a part of everyday life, as well as Rune Stancing and Wigráden (these are similar to martial arts)

Æt (food) – a healthy eating plan low in fats and refined sugars, high in carbs and moderate protein and ensure to drink 2-3 liters of water a day.

Geondđencan (contemplate) – Meditation is as important as the other two aspects. In Oslac meditation is a part of everyday life.

Hlinian (rest) – Sounds obvious, but enough rest is vital, sleep is necessary for mind and body. Meditation is o use in resting but sleep, however, is vital, Most people need around 6 to 8 hours a night.

Gedœlan (‘share) –Having someone to share the ups and downs of your life with is a preciouse gift. The expression ‘No man is an island’ is a valid one. The isolation of self can lead to all sorts of emotional problems. Love and laughter are powerful.

Gesundgedigan (healthy benefit) – i.e. Therapies, massage, acupressure, dancing, chanting and drumming, Galdor Stancing etc, are all-therapeutic they allow human expression, emotive interactions and relaxation.

There is a time and a place for everything, a balance to find and perpetuate, that promotes health and well being.

There is a time to feast and a time to fast. A time for companionship and a time to explore the pleasures of solitude. We need life to be full and active, but we also need rest and relaxation.

One example of this cycle of balance is the Lunar Cycle, Since the moon as an effect on us creating changes in our moods and feeling as the moon has an effect on the tides it also has an effect on us.

New Moon:- time of renewal , good time fast and detox

Waxing Moon:- the body strengthens and builds, weight gain can occur

Full Moon:- emothional time, bleeding may also take longer to stop.

Waning Moon:- Fast detox can be more effective,.

For more on Oslac healing click here

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Originally posted 2011-04-18 16:40:18. Republished by Blog Post Promoter

Another way of using Galdor is Galdor Taufe, the naming of an object (a poppet, amulets etc). The term Galdor Taufe means “To baptise using voice / song”.

The object to be names should first be purified and cleansed in a simple rite of the elements.(this takes the form of whatever the individual feels appropriate).

The object is then wrapped in dark cloth or placed in a pouch. This is then held at your solar plexus and the name is sung 3 times. Then it is held at the forehead and the name is again sung 3 times. It is then place at the genitals and the name is sung for the final 3 times.

You now unwrap or remove from pouch symbolising the birth of the name object. You then hold it to the sky and announce the name to the gods and give a blessing.

Anything empowered this way should be considered a living being – and treated accordingly. Taufe means baptised and, as such, the object is born and named and blessed by your desires, Remain mindful of the energies you have contained.

New Runes are each, individually; named using Galdor Taufe once they are made.

Ritual objects e.g. Chalice / drinking horn, Athame etc are also named in this way.

Some types of amulets / talismans can also be named, when these have served their purpose the MUST be destroyed. To do this you ‘un-name’ the object by un-singing the name (singing it backwards) and performing the naming rite in reverse. This will release the energies you contained, rendering them mere matter, the object is then destroyed.

NEVER destroy a name object unless you have un-named it. To destroy an object without un-naming is a form of murder.

Do Not Abuse What You Are Responsible For!!

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Originally posted 2011-03-05 20:38:22. Republished by Blog Post Promoter

Trees have always played a great part in the lives of human beings, and in magic’s they represent the symbol of life regeneration and rebirth and to some said to contain sacred knowledge. Trees are used, from everything from a source to creating shelters heat and tools.

The wood from the trees has been also used as a sign of authority. Many kings and queens priests and priestesses would carry a staff of rowan , oak, Birch or beach. These trees were considered to be incarnations of the gods, and by carrying the staff would show others of their authority, and that their power was directed from the gods themselves.

The image of trees in the pagan in a neopagan faith has always been considered to be magical and the symbol of the tree is used to connect the three rounds (roots), the underworld, (trunk of tree). The earthly realm, and (the branches) the heavens and the worlds beyond.

It is even said that the phrase “ as above, so below” comes from trees, due to the fact that way trees grow their branches and roots seem to be of similar shape and size, the as above, refers to this almost identical shaping of roots and branches, whilst the so below, refers to the idea that whatever is created in the heavens manifests itself in the one of the major principles behind all kinds of magic.

The trees are also appeared in folklore and mythology as places where gods have sacrificed themselves or have been used to imprison or track, evil spirits. Trees are also said to be the homes of nature spirits, including those of Sylphs, fairies and Gnomes.

Trees have always been considered sacred in one form or another, although much of this is credited to Druids and the Celts; the Druids have gone on to develop tree magics most particularly in healing practices, and the art of divination. The ancient Celtic Ogham alphabets and the Celtic calendar has been standardised by Druids by allocating the 13 new moons four seasons and the winter solstice to 13 sacred trees. The Beth-luis-Nion calendar, which was reconstructed by Robert Graves (author of the book. The white) is a contemporary version of the ancient calendar and alphabet and was reconstructed from an ancient poem called the song of Amergin.

Starting at the winter solstice, the Beth-luis-Nion calendar has 13 lunar months, which starts and ends with a new moon with one extra day being added to the calendar for the winter solstice. Below is the Beth-luis-Nion three calendar.

Solar Trees: are the trees, that marks the seasons of the year and the winter solstice

It is impossible to check the authenticity of the Beth-luis-Nion calendar due to the fact that Druids. Do not write down information, and only ever passed information on already, although if Canada is a contemporary version it dance remained in line with modern Pagan practices and festivals. In the Beth-luis-Nion calendar. There are 12 trees and one plants below is a list of the correspondences.

Birch, known as the moon of beginnings or inception this tree relates to purification and protection of children and corresponds with the dates. December 24 through to January 20.

Rowan, known as the astral travel Moon on the visions and with the Sabbat Imbolc and relates to healing and empowerment and corresponds with the dates January 21 through to February 17.

Ash, known as the moon of waters. This tree relates to prosperity protection and healing and corresponds to the dates. February 18 through to March 17.

Alder, known as the moon of self-guidance moon of utility or the moon of Efficacy and the Sabbat Ostara, spring Equinox and relates to completeness and spirituality and corresponds to the dates. March 18 through to April 14.

Willow, known as the moon of balance or the witches  moon and with the Sabbat Beltane and relates to love, healing, protection and fertility and the corresponding days. April 15 through to May 12.

Hawthorn, known as the moon of hindrance or resistance and relates to property ,fertility peace and prosperity and corresponds to the days in May 13th through to June 9th.

Oak known as the moon of strength or security and with the Sabbat Litha (summer solstice) and relates to all things have a positive purpose and corresponds to the dates. June 10th through to July 7th.

Holly, known as the moon of encirclement or the moon of polarity and with the Sabbat Lughnasadh and relates to protection of prophecy, and all magicks Full got animals and corresponds to the dates. July 8th through to August 4th.

Hazel, known as the crone moon or the moon of the wise. It relates to manifestation protection and fertility and corresponds to the dates. August 5th through to September 1st

Vine known as the new celebration, and with the Sabbat Mabon (autumn Equinox) and relates to prosperity protection and healing inspiration and spirituality and corresponds with the days. September 2nd through to September 29th.

Ivy, known as the moon of resilience or buoyancy and relates to easily in protection cooperation and exorcism and corresponds with today’s September 30th through to October 27th.

Reed, known as the moon of truth. The afternoon on moon of houses and with the Sabbat samhain and relates to fertility love and protection and corresponds with the days. October 28th through to November 24th.

Elder known as the moon are completeness, and with Sabbat Yule and relates to prosperity healing banishing and exorcism and corresponds with the dates November 25th through to December 22nd.

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Originally posted 2011-04-18 17:38:17. Republished by Blog Post Promoter

I love this easy fire reading format and it does not require a big fire to be lit all you need is a white candle and holder, a table and a chair.

You need to insure that you get the right size candle and holder so spend the time finding right candle size and holder. Once you have done this you will not need to do again.

To work out position and size of candle and holder sit at the table and place elbow on the edge of the table and palms flat on table in a relax position and holder and candle should be place between your two hands in the centre. The height of the candle and holder should be such that it the wick is at eye level.

When your ready to start, do a simple invocation and light the candle.

Gently gaze at the flame (do not stare at it).

Allow you gaze past and through the flame.

Your gaze will become focused on the wick and the light and colour being produced from the flame.

Once you have past through the flame close your eyes and allow the images to flow if nothing comes then try again. If nothing still does not come stop and try another day

Remember to write up any thoughts feelings and or images

Keep note on day times and moon phases.

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Originally posted 2011-04-17 16:38:51. Republished by Blog Post Promoter

(Feoh) byþ frofur fira gehwylcum.

Sceal ðeah manna gehwylc miclun hyt dælan

gif he wile for drihtne domes hleotan.

(Feoh) Wealth is a comfort to every man,

Although each should share it freely,

To gain the approval of the Lord.

(Ur) byþ anmod and oferhyrned,

felafrecne deor, feohteþ mid hornum,

mære morstapa; þæt is modig wuht.

(Ur) Aurochs is a courageous beast, having huge horns,

A savage beast, it fights with its horns,

A noble stalker of the moors, it is a fierce beast!

(Thorn) byþ ðearle scearp; ðegna gehwylcum

anfeng ys yfyl, ungemetun reþe

manna gehwylcun ðe him mid resteð.

(Thorn) Thorn is extremely sharp,

Painful to any thane that grasps it,

Immeasurably fierce to any man,

That rests among them.

(Os) byþ ordfruma ælcre spræce,

wisdomes wraþu and witena frofur,

and eorla gehwam eadnys and tohiht.

(Os) Mouth is the source of every statement,

Wisdom’s support and a comfort to the wise,

And the joy and delight of the nobleman.1

(Rad) byþ on recyde rinca gehwylcum

sefte, and swiþhwæt ðam ðe sitteþ on ufan

meare mægenheardum ofer milpaþas.

(Rad) Riding is to the warrior in the hall easy,

But very strenuous for one who sits on top,

Of a powerful horse over the long miles.2

(Cen) byþ cwicera gehwam cuþ on fyre,

blac and beorhtlic, byrneþ oftust

ðær hi æþelingas inne restaþ.

(Cen) Torch is to the living, known by its fire,

Shining and bright, most often it burns inside,

Where princes sit at ease. 3

(Gifu) gumena byþ gleng and herenys,

wraþu and wyrþscype, and wræcna gehwam

ar and ætwist ðe byþ oþra leas.

(Gifu) Generosity is a mark of distinction and praise for men,

A prop to their honor and for the wretched ,

A benefit and a means of survival, when there is no other.

(Wen) ne bruceþ ðe can weana lyt,

sares and sorge, and him sylfa hæfþ

blæd and blysse and eac byrga geniht.

(Wen) He has Joy, who knows little of the woes of pain or sorrow,

And has for himself, prosperity and happiness,

And also the contentment of a fortified town. 4

(Haegl) byþ hwitust corna; hwyrft hit of heofones lyfte,

wealcaþ hit windes scuras, weorþeþ hit to wætere syððan.

(Haegl) Hail is the whitest of grains,

whirling from heaven’s height,

Gusts of wind toss it about,

and then it becomes water.

(Nyd) byþ nearu on breostan, weorþeþ hi ðeah oft niþa bearnum

to helpe and to hæle gehwæþre, gif hi his hlystaþ æror.

(Nyd) Need oppresses the heart,

Yet often it becomes for the sons of men,

A source of help and salvation,

If they heed it in time.

(Is) byþ oferceald, ungemetum slidor,

glisnaþ glæshluttur, gimmum gelicust,

flor forste geworuht, fæger ansyne.

(Is) Ice is very cold, and immeasurably slippery,

It glitters, clear as glass, very like jewels,

A floor, wrought by frost, fair to behold.

(ger) byþ gumena hiht, ðon god læteþ,

halig heofones cyning, hrusan syllan

beorhte bleda beornum and ðearfum.

(Ger) Harvest is a joy to men, when God, heaven’s holy king,

Causes the earth to produce bright fruits,

For both the rich and the poor.

(Eoh) byþ utan unsmeþe treow,

heard, hrusan fæst, hyrde fyres,

wyrtrumun underwreþyd, wyn on eþle.

(Eoh) Yew is a tree, rough on the outside,

Hard and firm in the earth, guardian of fires,

Supported by roots, a joy on the estate.

(Peorth) byþ symble plega and hlehter

wlancum ðar wigan sittaþ

on beorsele bliþe ætsomne.

(Peorth) Lot-cup is recreation and laughter to the high spirited …

For the warriors gathered happily together in the mead hall.5

(Eolhx) secg eard hæfþ oftust on fenne,

wexeð on wature, wundaþ grimme,

blode breneð beorna gehwylcne

ðe him ænigne onfeng gedeð.

(Eolhx) Elk-sedge is usually found in the fens,

Growing on the water, Grimly wounding,

Staining with blood, any man who grasps it.

(Sigel) semannum symble biþ on hihte,

ðonn hi hine feriaþ ofer fisces beþ,

oþ hi brimhengest bringeþ to lande.

(Sigel) Sun is always hope for seamen,

When they row the sea-stead over the fishes bath,

Until it brings them to land.

(Tir) biþ tacna sum, healdeð trywa wel

wiþ æþelingas, a biþ on færylde,

ofer nihta genipu næfre swiceþ.

(Tir) Tir is one of the guiding signs,

It keeps faith well with noblemen,

Ever it holds on course, through cloudy night

And never fails.

(Beorc) byþ bleda leas, bereþ efne swa ðeah

tanas butan tudder, biþ on telgum wlitig,

heah on helme hrysted fægere,

geloden leafum, lyfte getenge.

(Beorc) Birch is void of fruit,

Nevertheless it bears shoots without seed,

It is beautiful by its branches,

High of crown, fairly adorned,

Tall and leafy, touching the heights.

(Eh) byþ for eorlum æþelinga wyn,

hors hofum wlanc, ðær him hæleþ ymbe,

welege on wicgum, wrixlaþ spræce,

and biþ unstyllum æfre frofur.

(Eh) Horse is a joy for princes among the noble,

A steed proud in its hooves, when warriors

Prosperous on horseback exchange speech concerning it,

And it is always a comfort to the restless. 6

(Man) byþ on myrgþe his magan leof;

sceal þeah anra gehwylc oðrum swican,

for ðam dryhten wyle dome sine

þæt earme flæsc eorþan betæcan.

(Man) Man rejoicing in life is beloved by his kinsmen

Yet everyone shall betray another,

Because the Lord wills it by his judgement,

To commit that wretched flesh to the earth.7

(Lagu) byþ leodum langsum geþuht,

gif hi sculun neþan on nacan tealtum,

and hi sæyþa swyþe bregaþ,

and se brimhengest bridles ne gymeð.

(Lagu) Water seems to be unending to men,

If they are obliged to venture out on a tossing ship,

And the sea waves terrify them exceedingly,

And the sea-steed8 does not heed the bridle.

(Ing) wæs ærest mid Eastdenum

gesewen secgun, oþ he siððan eft

ofer wæg gewat, wæn æfter ran;

ðus heardingas ðone hæle nemdun.

(Ing) Ing was first among the East Danes,

Beheld by men, until afterwards to the east,

He went over the waves, (his) chariot ran after,

Then the warriors named the hero thusly. 9

(Ethel) byþ oferleof æghwylcum men,

gif he mot ðær rihtes and gerysena on

brucan on bolde bleadum oftast.

(Ethel) The ancestral estate is very dear to every man,

If he may there in his house enjoy most often in prosperity,

That which is right and fitting.

(Daeg) byþ drihtnes sond, deore mannum,

mære metodes leoht, myrgþ and tohiht

eadgum and earmum, eallum brice.

(Daeg) Day is sent by the Lord, beloved of man,

Glorious light of the Creator, joy and hope,

To those who have and have not, of benefit to all.

(Ac) byþ on eorþan elda bearnum

flæsces fodor, fereþ gelome

ofer ganotes bæþ; garsecg fandaþ

hwæþer ac hæbbe æþele treowe.

(Ac) Oak is the nourishment of meat on the earth ,10

For the children of men; often it travels,

Over the gannet’s bath11 – the spear-sea tests,

Whether the oak keeps faith nobly.

(Aesc) biþ oferheah, eldum dyre,

stiþ on staþule, stede rihte hylt,

ðeah him feohtan on firas monige.

(Aesc) The ash is very tall, dear to mankind,

Strong in its position, it holds its ground rightly,

Though many men attack it.13

(Yr) byþ æþelinga and eorla gehwæs

wyn and wyrþmynd, byþ on wicge fæger,

fæstlic on færelde, fyrdgeatewa sum.

(Yr) Yew is a joy and honor to all princes and nobles,

And is fair on a mount, reliable on a journey,

A type of army gear. 14

(Iar) byþ eafix, and ðeah a bruceþ

fodres on foldan, hafaþ fægerne eard,

wætre beworpen, ðær he wynnum leofaþ.

(Iar) Eel is a river fish, and yet it takes its food on land,

It has a beautiful dwelling place, surrounded by water,

There it lives in delight.

(Ear) byþ egle eorla gehwylcun,

ðonn fæstlice flæsc onginneþ,

hraw colian, hrusan ceosan

blac to gebeddan; bleda gedreosaþ,

wynna gewitaþ, wera geswicaþ.

(Ear) Earth is loathsome to every nobleman.

When irresistibly the flesh,

The dead body, begins to grow cold,

The livid one chooses the earth for a bedmate,

Fruits fail, joys vanish, covenants are broken.

Notes:

1. Who speaks only noble things?

2. That is: it is easier to boast of riding (or any difficult task) than to

actually do it.

3. This is often translated as “burns in the hall” but the literal Old English

merely means “inside” and thus can refer to some sort of spiritual quality or

virtue which like a fire burns brightly within the nobleman.

4. The use of the word for a fortified town here (OE byrga) suggests that Joy

lies in the security of knowing that one’s contentment will last…

5. This is thought to be a table game of some sort, but is no longer known for

certain. The lot-cup, that is a gambling or dice cup is suggested

orthographically by the Elder Futhark form of this rune.

6. Perhaps it allays restlessness because it is always a ready topic for idle

conversation…

7. This is an interesting concept: that we betray our kinsmen by dying on them!

8. A ship.

9. Fro Ing is a deity, corresponding to the Vanic Freyr. The verse may be an

aetiological one that explains the “meaning” of his name, but it is no longer

clear…

10. Acorns are primary food of wild pigs…

11. The sea. Oak is used to make ships and is tested afterwards by the sea.

12. Meaning the stormy sea.

13. Ash is often used as a synecdoche for spear and here by extension the

connection is turned around so that the spear through the Ash is likened to a

warrior who stands his ground against an onslaught of foemen.

14. Note the riddle-like usage here. This rune stands for the Yew which is the

wood used to make a bow. Thus the verse is about a bow.

Translation by Tom Wulf

Originally posted 2011-07-14 12:11:49. Republished by Blog Post Promoter

One of the activities that are common during Samhain is the Mute Supper. The mute supper is a meal held in silence followed by a session of divination.

The Mute Supper is held on the eve of Samhain and is done to honour your ancestors. The Mute supper can be held by yourself or with a group (friends and family or even with your coven). If holding the Mute Supper with a group it a fun idea to make it pot luck (everyone attending brings a dish).

Traditionally you should set a seat for each of your ancestors although this can make a very big table for groups although I have found that if you create an Altar to honour ancestors decorated with pictures and memorabilia and place this behind one of the chair you set at the table. Insure that this chair like the goddess chair is well decorated.

It is traditional when setting the table to use black tablecloths and black plates; the head of the table should be set for the Goddess (and or God) and a place at the table should be set for your ancestors. The host of the Mute supper should sit at the foot of the table facing the seat set for the deity.

There are rules for the Mute Supper ritual-

• The supper should take place in Sacred Space.
• All dinnerware and the tablecloth should be black.
• No one may speak during the course of the supper
• Candlelight or lamplight should be used.
• All must bring a written prayer for each ancestor honoured.
• Each living guest should bring a divination tool.

Before the ritual, place a black votive candle at the seats of all deceased family members and a white votive candle at the head of the table. Cast a circle, call quarters or ritually clean the area as you see fit.

Place your hands on the shrouded chair at the head and invite the Spirit to your feast. Walk around the table touching the ancestor’s place, while explaining that the feast is in their honour.

If doing this with a group the guests should enter the room in silence, they then should place their prayers for each of their ancestors under the ancestor’s plate. All living guests should then join hands and pray silently for the blessing of the meal and those present, both living and dead. Afterwards, the host or hostess serves the Goddess then the ancestors, then the living guests from oldest to youngest.

Since no one can speak during the course of the meal, the host or hostess must attend to the needs of the guests by passing food around the table. (Food could be placed at both ends of the table to make serving easier).

When the meal is over, the living again join hands and ask for the Blessing of the Spirit on the living and the dead. They then leave the room in silence. When the guests are gone, the host or hostess closes the circle and/or the quarters, after which the guests may return to assist in cleanup. At this time, guests may discuss any impressions they received during the feast.

When the table is cleared, the guests break out their divination tools. They may pair off or do a group reading. Allow the candles to burn until the last guest has gone home, then snuff each candle.

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Originally posted 2011-01-31 13:38:34. Republished by Blog Post Promoter

‘I have been a word among letters.’

–The Book of Taliesyn, VIII

What’s in a word?  Or a name?  What special power resides in a word, connecting it so intimately to the very thing it symbolizes?

Does each word or name have its own  ‘vibration’, as is generally believed by those of us who follow the Western occult tradition?  And if so, how do we begin to unravel its meaning?  Just what, exactly, is in a word?  Well, LETTERS are in a word.  In fact, letters COMPRISE the word.  Which is why Taliesyn’s remark had always puzzled me.  Why didn’t he say he had been a ‘letter among words’?  That, at least, would seem to make more logical sense than saying he had been a ‘word among letters’, which seems backwards.  Unless…

Unless he was trying to tell us that the word is NOT the important thing — the critical thing is the LETTERS that make up a word!  The Welsh bard Taliesyn was, after all, a pretty gifted fellow.   He certainly put all the other bards at Maelgwyn’s court to shame.  And over the years, I’ve learned never to take his statements lightly — even his most enigmatic statements.  Perhaps he was really suggesting that, in order to understand the true meaning of a word or name, one   must first analyse the letters that comprise it.   Of course, this is certainly not a new theory.  Any student of arcane lore would at once recognize this concept as belonging in the opening remarks of any standard text on numerology.   But to read the same meaning behind a line of poetry penned by a 6th century Welsh bard may be a bit surprising.  Is it possible that the Celts had their own system of numerology?

Let us begin the quest by asking ourselves what we know about numerology in general.  Most of our modern knowledge of numerology has been gleaned from ancient Hebrew tradition, which states that the true essence of anything is enshrined in its name.  But there are so many names and words in any given language that it becomes necessary to reduce each word to one of a small number of ‘types’  — in this case, numerological types from 1 to 9  (plus any master numbers of 11, 22,etc.).  This is easily accomplished by assigning a numerical value to each letter of the alphabet, i.e. A=1, B=2, C=3, and so on.  Thus, to obtain the numerical value of any word, one simply has to add up the numerical values of all the letters, which comprise the word.  If the sum is a two-digit number, the two digits are then added to each other  (except in the case of 11, 22, etc.) to obtain the single digit numerical value of the entire word, which may then be analysed by traditional Pythagorean standards.

The problem has always been how to be sure of the numerical value

Of each letter.  Why SHOULD A equal 1, or B equal 2, or Q equal 8?

Where did these values come from?   Who assigned them?   Fortunately, the answer to this is quite simple in most cases.   Many ancient languages used letters of the alphabet to stand for numbers (Roman numerals being the most familiar example).  Ancient Hebrew, for instance, had no purely numerical symbols — like our 1, 2, 3, etc. — so their letters of the alphabet had to do double duty as numbers as well.   One had to discern from the context whether the symbol was meant as letter or number.  This was true of classical Latin, as well. Thus, in languages such as these, it is easy to see how a number became associated with a letter:  the letter WAS the number.

It is a bit more difficult to see how the associations in ‘modern’   numerology came into being.   The modern numerological table consists of the numbers 1 through 9, under which the alphabet from A through Z is written in standard order:

This arrangement seems somewhat arbitrary, at best.  At the very least, it is difficult to sense any ‘intrinsically meaningful’   relationship between a letter and its numerical value.  After all, our modern alphabetical symbols and our modern numerical symbols (Arabic) come from two completely different sources and cultures.

For this reason, many contemporary numerologists prefer the ancient Hebrew system because, at least here, there is a known connection between letter and number.   However, when we attempt to adapt this system to the English language, a whole new set of problems crops up.   For one, the entire alphabet is arranged in a different order and some of our modern letters have NO Hebrew equivalents.    Thus, based on the Hebrew alphabet, the only letters for which we have numerical values are the following:

Obviously, a modern numerologist wouldn’t get very far with this table.   In order to compensate for the missing letters in the Hebrew   system, most modern textbooks on numerology  ‘fill in’ the missing   letters by ‘borrowing’ numerical values from the Greek alphabet, thus   mixing cultural symbols in an eclectic approach that is not entirely convincing.

Another problem is the exclusion of the number 9 from the table — which modern textbooks often ‘explain’ by saying that the Hebrews did   not use the number 9, since it was a ‘sacred’ and ‘mystical’ number. The real truth, however, is far less esoteric.   The fact is, the Hebrew alphabet DID have letters with the numerical value of 9 — the   letters Teth and Sade.    But, since Teth and Sade do not have equivalents in our modern English alphabet, the 9 value must be left out.

And finally, it is once again difficult to see any INTRINSIC relationship between a Hebrew letter and the number it represents. Why should one symbol stand for 1, or another for 2, or yet another for 3, and so on?  The whole superstructure seems somewhat shaky.

But let us now turn our attention to a Celtic alphabetic system called the  ‘Ogham’.  This alphabet is written by making a number of short strokes (from 1 to 5) below, above, or through a ‘base line’  (which in practice tended to be the edge of a standing stone).  Thus, A, O, U, E, and I would be written, respectively:

—/—-//—-///—-////—-/////—

Of course, in this system it is easy to see how a letter becomes associated with a number, since the numerical value of each letter is implicit. Thus, A=1, O=2, U=3, E=4, and I=5.   (It is true there is much disagreement and confusion among modern scholars as to how the   Ogham alphabet should be rendered.   Further, a number of different Oghams seem to have been employed at various times by different Celtic cultures.  But this confusion usually centres on whether the strokes should be above, below, or through the base line — NOT on the number of strokes used.  On that point, there is general agreement. And though orientation to the base line is important, it is not essential to our discussion of numerology, since we need only concern ourselves with the NUMBER of strokes used.)

Thus, based on the work of such scholars as P.C. Power, S.Ferguson, D. Diringer, I. Williams, L. Spence, and D.  Conway, I have synthesized the following table of Celtic numerology:

Using this table, the student of Celtic numerology would then proceed to analyse any word in the generally accepted manner.  One should not be concerned that the numbers 6, 7, 8, and 9 do not appear in this system, as the Ogham alphabet had NO letters with these values (as opposed to the Hebrew alphabet which DID have letters with the missing 9 value, as mentioned earlier).   Another consideration is that the Ogham alphabet is just that — an alphabet.  It never represented   any particular language, and historically many different languages have employed it.  Again by contrast, the Hebrew alphabet was structured for a particular language  — Hebrew — and many problems   arise when we attempt to adapt it to a language for which it is not suited.

Although the Ogham alphabet only has letter values from 1 through 5, all of the numbers from 1 through 9 (plus any master numbers of 11, 22, etc.) will be used in the final analysis (just as in the Hebrew system).   To understand how this works, let us try an example.  We will use the name of the Welsh goddess Rhiannon:

R + H + I + A + N + N + O + N

5 + 1 + 5 + 1 + 5 + 5 + 2 + 5 = 29

2 + 9 = 11

Most numerologists will agree that 11 is a ‘master number’ or ‘power number’ and therefore it is not further reduced by adding the two digits (although, if one does this, 1 + 1 = 2, and 2 is considered the first even and feminine number in   the numerical sequence, certainly appropriate for a Welsh Mother   Goddess).  Viewed as an 11, the analysis is usually that of someone who is on a ‘higher plane of existence’ (certainly appropriate for a goddess), someone who brings ‘mystical revelation’.  Often this is someone who feels slightly distant from the people surrounding him or her, and who has trouble feeling any real empathy for them  (which seems to fit a faery queen who has come to live in the land of   mortals).  Also, this is sometimes the number of the martyr, or of someone unjustly accused (which is certainly true of Rhiannon’s story as told in the ‘Mabinogi’, in which she is falsely accused of   destroying her own son).

By way of contrast, the ‘modern’ system would have Rhiannon be a 3, a somewhat inappropriate masculine number (not that all feminine names should always yield a feminine number — but one would at least expect it to do so in the case of an archetypal mother goddess).   The Hebrew system would yield an even more inappropriate 4, that being the number of the material world and all things physical  (and since Rhiannon hails from faery, she is definitely not of this material plane.)

By now, some of my more thoughtful readers may think they see some inconsistency in my approach.  Why have I gone to so much trouble to   point up the flaws in traditional systems of numerology (even going so far as to suggest an entirely new system), only to fall back on   interpretations of the numbers that are strictly traditional?   The reason is this: all of my objections thus far have been limited to METHODOLOGY.    When it comes to interpreting the meaning of the   numbers, I have no quarrel with the traditional approach, since here we enter the field of universal symbolism.  All systems of numerology, be they Hebrew, modern, Oriental, or whatever, tend to attach the same interpretive meaning to the numbers.   When Three Dog Night sings, ‘One is the loneliest number that you’ll ever know…’ it is a statement, which is immediately understood and agreed upon by   people from widely diverse cultures.  And the same holds true for all other numbers, for we are here dealing with archetypal symbols.

It is worth repeating that, although I believe this system to have a firm theoretical basis, it is still in an embryonic state – highly tentative, highly speculative.   To the best of my knowledge, it is also an original contribution to the field of numerology.  While some writers (notably Robert Graves in ‘The White Goddess’) have dealt with the numerical values of Ogham letters, I believe this article is the first instance of employing it specifically as a system of numerology. I have spent many long hours working with Celtic numerology — putting abstract theory to use in practical application  — but much work    remains to be done.  For this reason, I would be happy to hear from readers who are interested in the subject and who would like to share their own experiences and thoughts.

By Mike Nichols

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Originally posted 2011-03-03 08:13:39. Republished by Blog Post Promoter