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Kali is a wrathful emanation of the great Mother Durga and the consort of Lord Shiva.
Kali is destruction and time. She is representative of the cycles of samsara, specifically birth, death, and rebirth. Despite this association, she is also a symbol of moksha (liberation), as she encourages effort (shakti) and action in one’s life to overcome obstacles and suffering.
Kali is nature and matter, everything that changes in existence. She is that which primordial, unchanging consciousness (Shiva) is thrust into. This duality is the core of what we see in the famous image of Kali dancing on Shiva, as she is the play (dance) of nature and he rests motionless beneath her as the foundation of reality (consciousness/space).
Although Kali seems fearsome, this aspect of the goddess has immense motherly love for her devotees. She gladly removes tribulations and gives boons to her followers as long as they remain strong and diligent. Negative thoughts and emotions are offered to Kali who purifies them instantly. The mantra “Om Krim Kalikaye Namah” is an invocation and homage of the glorious goddess Kali Ma, who chooses carefully her disciples according to their endurance and diligence.
May all negativity and misery be abolished!
Jai Maa Kali!
Image link: https://www.clevelandart.org/art/1968.44
“The powerful black Hindu goddess Kali effortlessly slays an eight-armed spotted green demon with an impossibly long trident. His chariot horses and two minions lie incapacitated below. Kali’s tongue lolls out, indicating her ability to catch blood before it touches the ground: one of her demonic enemies has blood that generates another demon every time one drop comes in contact with the earth. The demon is a metaphor for wicked thoughts that give rise to more evil thoughts; Kali aids her followers in eradicating them all.”
Isa is among the most powerful of runes, although, easily overlooked due to its simple form. On the outside, this rune represents ice and the powers inherent within “frozen” states of being; nearly removed from the degradation of time. When looking for etymological clues during the research of this rune, I was unable to break free from the “ice,” so to speak. No matter where I searched, there wasn’t much material stretching this rune out. So, most of what we can say about Isa is largely subjective, although, some basic core concepts have been generally accepted as interpretations, such as focus, patience, and stillness. These ideas we will explore more as we dive further into this mysterious rune.
Isa is a word that hasn’t changed much since its’ theoretical use in Iron Age Germania. We still see it quite clearly in the English word ice and German eis, even loaning itself to Japanese in the form of aisu. At the root of Isa is the Proto-Indo-European h₁eyH- meaning “ice, hoarfrost, rime,” most likely referring to the icy residue left upon sprawling steppe landscape in cold months. Later, this would evolve into the Old Norse íss, which also means “ice.” This word, likewise, is used as a kenning or poetic reference to a sword, which clearly resembles the long, sharp icicles that hang from roofs and rafters in the winter.
The “Old English Rune Poem” gives us a beautiful description of this rune, stating:
“Ice is extra cold and immensely slick,
It glistens clear as glass, most gemlike,
A frost-wrought floor, fair to behold.”
The first line seems to have a precautionary feeling to it, expressing the obvious physical qualities of the rune. The second line starts to unfold the more metaphysical associations that the Anglo-Saxons attached to it, as ice can have a “mesmerizing” effect on the observer; clear like glass and mimicking the beauty of a fine gemstone. The final line shows that the ice was held in reverence by our ancestors, as the force held in Isa is one of beauty, radiance, and power. It is in this sense that we can attribute qualities like focus, stillness, and even a sense of “peace” to Isa.
Isa represents meditation, concentration, and patience. Isa is still and quiet, as one who is meditating. Isa is concentrated matter; power focused inward. Isa is a force of patience, taking long periods of “human time” to affect its surroundings. We can attribute a great energy and power to Isa, the same force inherent in continents of ice and gargantuan glaciers that carve the face of the Earth. This is an unseen and long-lasting power, extremely “dense” and focused; opposite to the quick and clearly observable power of fire which consumes all. It is with this evidence that we can grant this rune half of the powers fundamental in the Norse creation myth.
With Isa, we can invoke the now familiar concept of “Odin’s 9,” being a rune that is unchanged whether right side up or inverted. In relation to Odin, it is said that he is the offspring of the ice giant Bestla and the primordial being Borr, connecting him and the giants/jötunns directly to this rune. This evidence enforces theories about Isa regarding the past and its’ association with memory. Ice freezes and “locks” matter within it, encasing things and moments in a space beyond time. Essentially, ice holds the memories of the past within it. This has been further reinforced in modern science, as it has been proven that water can actually carry information within it. Isa slows and halts the forces of change.
This brings up the god/giant Mímir. Mímir translates to “memory” and further connects to Proto-Indo-European (s)mer- which means “to fall into thinking, remember, care for,” or essentially, meditation. This applies connection to Isa and to Odin, as meditation and the unlocking of “memories” is one of Odin’s most sought-after goals, consulting often the head of Mimir for advice and counsel. It is with this evidence that, I would argue, Isa is synonymous with the traditional symbol of the “crystal ball” that magicians, wizards, and various occultists have been said to consult throughout history. Mimir’s head could very well be associated with a large, clear gemstone or crystal, one which Odin uses for prophecy, wisdom, and focus.
Within Isa we also have a key to creation, as this rune represents a building block of design; the ancient and primordial ice that met with the all-encompassing “heat” or furious fire in the middle expanse of Ginnungagap (yawning abyss). With Isa we can see the ancient concept of Germanic “duality.” Not as one dealing necessarily with good and evil, but with “fire and ice”; chaos and order, change and stillness.
The ”Old Norwegian Rune Rhyme” gives us two rather obscure lines regarding Isa, stating :
“Ice we call a broad bridge;
A blind man needs to be led.”
Surely the Norwegians experienced a difference in form and force of ice than their ancestors from the steppe, as the first line alludes to massive and expansive “bridges” of ice. The second line seems to me to indicate that if one is “blind” or inexperienced that he will need to be led safely over these “bridges of ice.” Here we can see this rune is able to be applied to many circumstances in life where one is potentially “blind,” making this rune a more practically applicable concept.
Lastly, we will refer to the “Old Icelandic Rune Poem,” where it is said:
“Ice is the rind on a river, and a wave’s roof,
And a danger for doomed men.”
Here we have a more objective picture of this rune. We see its form as the “rind” or crust/peel of the river, referring to the layer of ice upon the top of bodies of water. We also have a reference to oceanic ice as the “wave’s roof,” something the Icelanders would have had an intimate relationship with. Lastly, the obvious is stated as a warning, that this rune is danger for men who are “doomed.” On land or sea, if you are unprepared for ice, indeed you will likely be doomed.
To conclude, it is without a doubt evident that Isa holds immeasurable power within it. Although it is arguably the “quietest” of all the runes, I think as with people, this is a sign of a different type of power; one that is slow, focused, precise, calm, and internalized. Cunningness as opposed to a purely aggressive, outward force. Isa is mastery over the forces within, a “silence” that is akin to serenity. With Isa we can associate deep and focused acts of meditation, a Shiva-like “stillness” that deeply reverberates within, radiating a crystal brilliance internally. This is the clear awareness of Odin; clear, bright, and entirely concentrated.
-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes
May Day marks the true climax of Spring and transition into Summer in the Northern regions. During this month, lots of plants and herbs begin to emerge after the long winter, bringing a plethora of flora and fauna to the land. On May Day, many Pagans resurrect (uncover) their idols of fertility and parade them through the towns and fields, blessing them for the upcoming agricultural year. In the past, this idol would have been housed in a cart or wagon and was presided over by specific individuals. Sometimes, these exclusive ritual participants were killed after laying eyes on the goddess in the wagon.
Jones & Pennick refer to this in “A History of Pagan Europe,” stating:
“The tribes around the mouth of the Elbe and in the south of modern Denmark are the ones who, as is now well known, worshiped Nerthus, Mother Earth. They saw her as intervening in human affairs and riding among her people in a wagon drawn by cows. The priest of Nerthus would sense when she was ready to leave her island shrine, and then with deep reverence would follow the wagon on its tour through the lands of her people, which would be the occasion for a general holiday, the only time when these warlike people put down their arms. At the end of the perambulation, the wagon and its contents would be washed in a lake by slaves who were then drowned. Noone was allowed to see the goddess on pain of death.”
In many cases, this idol was a goddess, and in others, a god would have taken its place, most notably Freyr. The idol that represented the god/goddess/spirit would be housed in the wagon, other times, a living person was chosen to embody the specific deity. Everyone would treat the person as if he/she was the actual deity themselves, dressing them in flowers and other pleasant things, parading them around in reverence.
Bonfires are customary during this time. Many people perform purification rituals using smoke and various other substances to cleanse themselves for the new year. Birch wood was most commonly used for these purposes and the smoke created would thus be walked through or “bathed” in. This was done to cleanse oneself and family of evil, sickness, and bad luck. Not only people, but livestock were said to be paraded through a pair of fires, ensuring a prosperous year, good health, and good harvests.
In “Celtic Mythology and Religion”, Macbain refers to the writings of Cormac:
“Most authorities hold, with Cormac, that there were two fires, between which and through which they passed their cattle and even their children. Criminals were made to stand between the two fires, and hence the proverb, in regard to a person in extreme danger, as the Rev. D Macqueen gives it, “He is betwixt two Beltein fires.”
Beltane bonfires are also referenced in “A History of Pagan Europe” by Jones & Pennick, where it says:
“The second great festival of the year was Beltane or Cétshamhain (1 May, May Day). This was the beginning of the summer half of the year, also a pastoralist festival. As at Samhain, the lighting of bonfires was an important rite. Cattle were driven through the smoke to protect them in the coming season. Beltane may be connected with the Austrian deity Belenos, who was particularly associated with pastoralism, or it may simply take its name from the bright (bel) fires which were part of its celebration. Beltane is the only festival recorded in the ninth-century Welsh tales, a time when the Otherworld communicates with the world of humans, either through portents such as the dragon fight in the tale of Lludd and Llevelys, or through apparitions such as the hero Pwyll’s sighting of the goddess Rhiannon.”
Later, around the 12th century, “May Baskets” became common practice in Germanic culture, which involved hanging flowers on strangers’ doorknobs or delivering flowers to friends, family, and the local community. This is still done today in many parts of the world, where people will anonymously leave flowers on people’s doorsteps in honor of the season. Essentially, May Day revolves around life, youth, and the beauty of the natural world around us. Through the blessing and beauty of the May Queen, we are propelled into the new farming season with inspiration and vigor.
As we can see from these various historical accounts, this particular event was of significant importance to not only Germanic and Celtic Pagans, but a pan-European celebration centered around a specific goddess, ritual cleansing, and Sun worship. Plenty of other cultures outside of Europe celebrate this occasion as well, such as some Native Americans, Persians, and Hindus. This renewal of life has been central to human experience for most of its history, promising us the glory of Summer and the proliferation of life.
In “Sorcery and Religion in Ancient Scandinavia,” Vikernes writes:
“On White Queen Monday they travelled the land to collect bacon, flour, eggs and other white food items for the large bride’s race. Dressed in white and wearing ribbons and wreaths of flowers they danced and sang all the way, from farm to farm, women and men, girls and boys, led by the king (alias the May King) and the queen (alias the May Queen), whether they were sorcerers or deities. The king and queen sat in a carriage, drawn by horses or the others in the procession. The queen did all the talking and the ladies and girls sang “Bride, bride, most beautiful bride”, to invite to the race all the women who believed they stood a chance at winning the bride’s race. The females in the procession wore men’s clothes on their upper bodies, and the men wore dresses, because they represented the hermaphroditic spirits. This custom remained even after the belief in spirits was supplemented with a belief in deities.”
On our homestead, May Day generally consists of uncovering our Freyr idol and walking him through the gardens and fields, either in a small mock-wagon or by hand. Once we have visited all the necessary areas, we return the idol to his altar and leave generous offerings for his blessings and fortune. Two fires are built in front of the altar and each ritual participant walks between them, purifying themselves of yearly baggage and giving personal thanks to the great Yngvi-Freyr. By doing this, each person can shed negative, dark, detrimental energies; inspiring wellbeing, clarity, and positive development.
The Younger Futhark (Futhorc) emerged around the 8th century C.E. in Scandinavia and is comprised of 16 runes. These runes were developed from the older 24 rune system we now call the Elder Futhark. Because of this reduction in symbols, some runes inevitably absorbed others in the process, making the system more cryptic. This also made reading and writing more complicated, as now some runes could supply a wider array of sounds. We see this for instance in the Tyr (ᛏ) rune, which indicates the “t” sound, now symbolizing the “d” sound as well, or in the Bjarkan (ᛒ) rune, which represents the “b” sound, now including the “p” sound as well. However, the rune with the most sounds is the Ur (ᚢ) rune, which includes over 5 different phonetic values such as U/W/V/Y/O.
This galdr track includes 16 repetitions of the Younger Futhorc, intended to help with meditation, memorization, and focus.
May it be of use to practitioners and anyone wanting to learn the runes.
Hailaz
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One of our weekend practices is a full recitation of the Bellows translation of the Völuspá/Voluspo.
The Völuspá is one of the most well-known poems that emerged from the Pagan North during the Middle Ages. The title translates to “Prophecy of the Seeress” or “The Wise-Woman’s Prophecy,” consisting of various tales regarding the creation, destruction, and rebirth of the world. This is told from the perspective of a dead Volva (Witch/Seeress) to the god Odin who has temporarily brought her back to life in order to gain wisdom of the past, present, and future.
Although heavily criticized by some Pagans for containing seemingly Christian influences, we can see through the comparative study of other Indo-European religions that most of the primary subject matter inherent in the poem is authentic and does in fact give us insight into pre-Christian Pagan thought. A few themes of the poem that are echoed in other Indo-European myths are the being Ymir, the primordial bovine Auðumbla, and the battle between the serpent (Jörmungandr) and the thunder god (Thor). If anything, any added “Christian” elements are fairly subtle.
We hope this will be useful to your practice.
Hailaz
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This process is something that is done differently by almost everyone, as there has never existed a pan-Pagan dogma regarding this type of activity. However, most would agree that when constructing an altar in the Germanic fashion, there are 4 main pieces to consider. These 4 pieces we will cover here along with other ideas for what one can add to their setup. Having an altar dedicated to spiritual activity is important, as it gives one a place to conduct work that is vital to the human experience.
First, one must find a location that one is drawn to, perhaps isolated in the forest at the foot of a particularly powerful tree, a secret natural site, or inside one’s home in a secluded area. Second, it is recommended that an organic “table” be present in the location to conduct exchanges and make offerings, such as a stump or flat stone. If there is not, one should build something for this purpose. This can be a simple platform, or it can be an entire temple, this all depends on the person’s means and dedication. Third, the deity with which one wishes to communicate (in this case Odin) needs a home or place to inhabit on the altar. This can take the form of a special tree, stone, idol, statue, image, or in some cases, the skull of an animal or human. Generally, the deity is thought to reside in this location indefinitely, although, some will argue that they are only meant as temporary dwellings for the gods and spirits to reside in while the operant conducts their business. The fourth piece, especially important in the case of Odin (but also relevant to any Pagan altar), would be the drinking vessel in which we offer libations.
Once one has completed these 4 tasks, the altar is ready to be blessed and put into immediate use. Blessings include fumigation, galdr, and various invocations to protect the space. Some other things to consider placing on the altar are offering bowls, incense vessels, candles, a set of runes, and a place to leave meat or gifts intended for Odin’s ravens and wolves. Aside from these things, it is up to one’s discretion what they choose to exchange with the High One. When it comes to maintaining this space, one must keep things fairly organized and clean. This shows respect to the deity and helps one stay disciplined.
Strive to replace the rune set every year, if made of wood. If the runes are made of stone, they should be washed, cleansed and re-consecrated through galdr and one’s own blood. Last, libations should be made according to your means, but it is recommended to refresh the drinking vessel either every 3 days, 9 days, 45 days, and/or on full Moons. When throwing out the old libation, it should be offered to a tree or local spirit, never put into the drain or trash.
May this be of use to new and current practitioners.
Hailaz!
The Chanterelle is an edible mushroom with medicinal perks.
You can find this golden treasure living in symbiosis with pine, spruce, oak and hornbeam.
They will reappear in the same places year after year so long as the mycelium in the soil is not disturbed. One patch can produce fungi for generations.
Some of the benefits of Chanterelles include:
• Rich source of several vitamins and minerals including vitamin D which supports bone health
• Known to help reduce inflammation
• Great immunity boosters
We like to pickle our excess Chanterelles for later use.
Let us know if you have any favorite Chanterelle recipes or other uses!
