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Just a note: this is an article I wrote a while ago that is being re-posted from other platforms that I used to be active on. As I will mention below, we don’t know an incredible amount about the historical place that seiðr held nor a whole lot of its uses, so this article will be quite a bit of examples of modern uses and UPG (so in other words, not a whole lot of reconstructive use). The role of a völva then is not what a lot of folks who call themselves a “völva” take on in today’s world.

My practice is no longer centered around heathenry (and by extension seiðr) as it had been for almost 15 years in the past, however I’m posting this at the request of someone on here who wanted more information about seiðr.

Seiðr (SAY-thur) is a complex magical practice. While there are mentions of its practice within the sagas, remnants of the magical yet sometimes extremely mundane tools used found within the graves of völvur (singular: völva), and other accounts of it mentioned within various texts, the bottom line is that there is no direct source that we can draw from that will explain exactly what the practices of seiðr fully entail.

With that being said, parts of this article will be discussing both seiðr as it was mentioned within texts and the other parts will be how I personally practice it based on my arduous journey with the gods and my ancestors. I will not be giving walkthroughs on these various practices but will instead simply be touching on the surface of a handful of practices. As with anything you read, take the time to research it on your own in order to appreciate the full scope of the topic. I will only be talking about so much and there is always much more to learn.

Terms

Old Norse (ON)

Icelandic (IS)

——

Seiðr (ON):

The origins of this word have been debated. The Proto-Germanic *saidaz, meaning magic or charm, coming from the Lithuanian saitas meaning sign or soothsaying, may be the origin of the word seiðr. Other possible derivatives of the word point to it meaning to seethe, to speak, to sing, and to even sit with spirits (in this case, the root word would mean sitting or seat), as well as cord, string, and snare suggested from the derivatives in Old High German and Old English. In general, the word is commonly seen as meaning “witchcraft”.

Vǫlva (ON) or völva (IS):

The root of the word comes from the ON vǫlr (staff/wand). The word itself means wand or staff carrier (or variations of). A völva typically knows various types of magic such as spá and galdr, and is not limited to just practicing seiðr. The word völva is usually reserved for female practitioners of magic. She is typically a proficient seeress. It is not a title to be used lightly. The plural of the word is vǫlur (ON) and völvur (IS).

Seiðkona (ON) and seiðmaðr (ON):

Seiðr + kona (woman) and Seiðr + maðr (man). Terms that refer to a woman or man who practice seiðr. While anyone can practice seiðr, one is often coupled with the word "ergi" when practicing seiðr as a male.

Spá (ON/IS):

Without going into grammar and the declension of the word when used as a vowel, the word comes from the Old Norse spá meaning “to foretell”. In Icelandic it can be a noun meaning “a prophecy” (when sticking only to magical meanings). As a verb it can also mean “to predict” or “to forecast”.

While the practice of spá-craft is its own separate form of Norse magic, it often intermingles with seiðr which is why it is being discussed here. While those talented in spá-craft can directly see their own fate or the fate of others, a practitioner of seiðr who isn’t a spákona or spámaðr may call upon the help of deities, ancestors, or others in order to access this information so they can then use it in their practice.

Galdr (ON):

Lifted from my other post, galdr essentially means “incantation”. It is a practice that uses the chants and songs of the runes. The use of galdr is commonly used in seiðr. However, the ultimate mastery of the runes takes what seems a lifetime to learn. When incorporating galdr or runic magic into your practice, much forethought must be put into it.

Distaff:

A tool in which wool or flax (or any fiber, really) can be held for spinning. It holds the unspun fibers thus giving the spinner more freedom to spin.

Argr/Ergi (ON):

Typically used as terms of insult, they essentially point to effeminate behavior. To put it broadly: argr, an adjective, means “unmanly” and ergi, a noun, means “unmanliness”. There is much more meaning to both of these words, but since these other connotations have nothing to do with this article I will not be touching on them.

Fylgja (ON):

An extension of yourself, usually taking on the form of an animal. This animal is not what you wish to be, but what you are at your core. You can send your fylgja out to aid in magical work or you can even “ride” your fylgja and take on its form while journeying. Do not assume your affinity for an animal means that it is your fylgja. Understanding and seeing your fylgja either requires journeying or an event in life where it reveals itself to you. The plural of the word is fylgjur.

Manipulation

The primary use of seiðr is to manipulate another. Sjónhverfing, deceiving of the sight, is an incredible example of manipulation magic. In Eyrbyggja Saga, a woman named Katla used various means to hide her son in plain sight from a group of men who were looking to kill him. First she sat with her distaff spinning, her son beside her unmoving, and the men were not able to see him. Next she brushed his hair, yet the men only saw her brushing her goat's hair. Finally, he lay in a pile of ashes yet the men only saw her boar laying there.

Along with illusions of the mind, one can manipulate the thoughts and actions of another. This can either be through sympathetic magic (such as the use of effigies) or directly through journeying.

Spinning

Within my practice I use a distaff and spindle. My distaff is a cage distaff and my spindle is just a simple drop spindle. I believe in the use of incorporating my önd, or my breath, into all that I wish to manifest. The same way I chanted, gave breath to my runes, and colored them with my blood – the same applies to anything else I wish to give life to or to manifest. Our breath is a vessel that can hold everything we wish to manifest that can be imbued into an object, or in the case of spinning, a cord.

While the act of spinning doesn’t qualify as a practice of seiðr, what becomes of it does. You can spin a cord with the intent of attracting something to you (even something as mundane as a job), to heal someone, or to even curse someone. The ritual and the intent is what makes the magic work, not the simple act of spinning. If you are spinning a cord that interferes with someone’s fate, be very careful. Tangling up in someone else’s fate (and thus tangling your own) is tricky to get out of.

There are many archaeological finds that show that there were many women buried with a distaff or hollow staves which were seen as being a magical wand. The distaffs that these women were buried with were often times too heavy to be used as a traditional distaff. Thus, one might draw the conclusion that the replication of a distaff used as a magical staff was to symbolize her connection to the spirit world through feminine magic: seiðr. These women were also buried with items that may have pointed to them being völvur. For example, in one grave excavated near Hobro, Denmark a small purse with henbane seeds, a hallucinogenic aid, were found.

Trance Work

When one speaks of seiðr, one might usually think of the “shamanic” aspect of the practice first such as trance work, journeying, channeling, and so on.

Journeying is the act of “faring forth” into the nine worlds. This practice can be tremendously useful for receiving visions, manipulating the outcome of an event, and even communing with the gods or your ancestors. One can even lay a potent curse on another during a trance.

The act of channeling a deity can be done during a trance as well, and is a practice that is incredibly draining. While deities don’t make themselves available to humans as often as some people make it seem, when they do, receiving their direct messages can be a life changing experience.

One may also intertwine spá-craft with trance work. If you are not a spákona or spámaðr, you can take this time during your trance state to call upon the help of spirits to aid you in oracular work and receive information regarding any fate based inquiry.

I will not be going into journeying or trance work as much, simply due to the fact that the information is both incredibly broad (typical journeying – it’s just a google search away) as well as being particularly complex (for example, the use of galdr, spirit work, and so on to aid in journeying). It is a very personal practice and everyone’s abilities will differ. While I am able to aid people with learning how to get into journey and trance work, I will not undertake that either in this article or with people I don’t know.

Healing

Spiritual healing may initially sound like a New Age concept (I’m looking at you Reiki, even though you were developed in the early 1900’s), but a seiðkona or seiðmaðr can be an adept healer both for physical wounds and spiritual ones.

The use of herbs, threads, and even stones were used to heal physical ailments and aid in other complications such as childbirth. Along with physical healing, one can heal with energy with their hands and even "feel" where one would be injured in battle before it even happened.

Of course, the use of journeying can aid in healing. One can "fare forth" to the person they are looking to heal and heal spiritual wounds that are being carried around.

Shapeshifting

Out of all the practices within seiðr, shapeshifting is the most versatile and interesting part when it comes to my personal work. When one thinks of shapeshifting, it is most likely in the sense of a physical shift. Although you cannot physically change parts of your body, you can take on aspects of an animal (usually your fylgja, but this is not always the case) when brought on by strong emotions if you have the natural ability to do so. In other words, like most other abilities, it isn’t something you can just train yourself to do. You either have it inside of you or you don’t.

The most common emotion to initiate a switch is rage. While most of us get angry in everyday life, this simply will not do. A true rage where you can see nothing but red will split the inside of you in half and allow yourself to “shift”. Depending on your fylgja, or even an animal you’ve become close to when regarding this feeling, you may experience an unnatural increase in strength as well as an animalistic mindset. When experiencing this, more often than not you will not be able to speak and will lack the typical forethought of consequences caused by your actions. The Berserkers, Úlfhéðnar, and even the Svinfylking boar warriors are all primary examples of this pseudo-shifting. While this is not technically seiðr, it is still worthy to bring up.

Another example of shapeshifting, one that is more aligned with seiðr, is projecting your energy or spirit into an animal. One example of this is told in Kormáks Saga:

"The two brothers had but left the roadstead, when close beside their ship, up rose a walrus. Kormák hurled at it a pole-staff, which struck the beast, so that it sank again: but the men aboard thought that they knew its eyes for the eyes of Þórveig the witch. That walrus came up no more, but of Þórveig it was heard that she lay sick to death; and indeed folk say that this was the end of her."

One can also send themselves out in the form of an animal in the physical world, into the dreams of others (either as something pleasant or a nightmare), to seek out a location, and to even protect or visit a person. While shapeshifting isn’t limited to your fylgja, it is a form you will almost always most naturally take.

While these are only a few examples of the uses of seiðr, the practice can get extremely complicated. As I’ve mentioned above, any fate based magic can become a mess if done improperly. The same goes for runic magic, which is incorporated within seiðr. Even as someone who has practiced seiðr for a long time, I still get hesitant about doing certain things. This hesitation can muddy up my sight, my intent, and my outcome. Know your limits, but continue to grow in your practice. Above all, make sure you research, research, research before doing any Norse magic (or any magic for that matter).

Further Reading:

Völva Stav Manual by Kari C. Tauring

Seiðr Magic by Ed Richardson

Seiðr as a Shamanistic Practice by Jenny Blain

Seidr: The Gate Is Open by Katie Gerrard

Seidways: Shaking, Swaying and Serpent Mysteries by Jan Fries

The terms “seiðr”, “spá”, and “galdr” are a few of the terms that get thrown around when discussing Norse magic. What do all of these words mean?

For starters, “seiðr”, “spá”, and “galdr” are not different words for the same type of practice. While these can all fit together, and usually those that do one often do the other, they each hold individual roles in Norse magic.

Seiðr

Seiðr, at its basic form, is trance induced magic that can be done while soul traveling the nine worlds. You can alter your destiny or even affect the destiny of others. If you are familiar with chaos magic, seiðr is like a school of shamanistic chaos magic (for example you can control your reality through actions done in trance work instead of through sigils). You can make use of energy work and heal yourself or others, alter someone’s opinion, thoughts, or actions concerning a certain situation, and even commune with the gods themselves and act as a channel for them to speak through. There is so much more concerning seiðr that can’t be covered in this paragraph, but will be expanded upon in future entries.

Spá

Spá or spá-craft is the art of seeing one’s fate. Just like the work of a seer, a spákona or spámaðr is able to tap into the threads of one’s fate, seeing what is to come or what they and their ancestors have experienced in the past.

Galdr

Galdr, meaning “incantation”, is the practice that uses the chants or songs of runes when practicing runic magic. Since you are working with focused vibrational energy, the practice of galdr can be extremely powerful when used properly.

Want to honor Freya? These are ways I personally honor Freya. Please add to the list if you have other ideas on how to honor Freya.

💕Offer Freya some rose water.

💕Make a love sigil for Freya.

💕Offer Freya your tears, Freya thrives on any intense emotion.

💕Make a moodboard in honor of Freya.

💕Sing a love song dedicated to Freya.

💕Every Friday make sure to honor her because Friday is Freya’s day.

💕Freya is fond of all metals specifically gold, offer metals to her.

💕Dedicate your gold jewelry to her. Freya loves material things especially if they’re gold.

💕Decorate your altar with cats, honey combs, horns, or bones.

💕Dedicate your outfit to her, dress in the colors red, gold, amber, silver, white, green, and/or black.

💕Practice self love, recognize ways you can practice self love in your everyday life.

💕Honey is sacred to Freya. Make a cup of tea with honey in honor of her.

💕Carry these crystals:

Amber

Rose quartz

Gold

Emerald

Labradorite

Copper

Ruby

Red agate

Fire agate

Tourmaline

Pink tourmaline

Hawkseye

Citrine

Red jasper

Jade

Malachite

Moonstone

Silver

You can even place these crystals on your altar in honor of her.

💕Dedicate a piece of jewelry to her in honor of her Brisingamen.

💕Place roses on your altar as an offering.

💕Drink floral teas like lavender, chamomile, rose, berryblossom, or jasmine.

💕Dedicate your sex magick spells to her.

💕Use the runes Fehu, Kaunaz, Jera, Tiwaz, and Uruz in your craft or altar.

💕Pray to her.

💕Plant alder, apple, birch, bramble, elder, vervain, rose, tansy, lavender, yarrow, belladona, cypress, feverfew, mint, mistletoe, mugwort, thyme, or valerian.

💕Dedicate an orgasm to her. She is the goddess of sex.

💕Take a bath in salts, roses, chamomile, jasmine, mint, or lavender.

💕Create artwork for her.

💕Enchant your make up to make you feel beautiful, confident, and strong.

💕Dedicate your gym session to her. Imagine your a war goddess just like her and fight your workout like a warrior.

💕Light incense or candles of rose, honey, jasmine, amber, strawberry, dragon’s blood, lavender, berryblossom, sandalwood, mint, all floral scents, cypress, myrtle, vervain, or musk.

💕Write a poem about her.

💕If you’re thinking of buying a cat, look for a cat at shelters and pounds first, rescue a little baby.

💕Donate money to animal shelters and pounds.

💕Pray to her for your loved ones in battles whether it’s oversees, a disease, or an abusive relationship.

💕Create an online shrine of her.

💕Leave her offerings of mead, weed, wine, red velvet cake, cider, fresh fruit, honey, bread, candy, or chocolate.

💕Set up an altar dedicated to her.

💕While getting dressed and doing your makeup light a gold candle in honor of her.

💕In order to beautify yourself for the day wear your own Brisingamen in honor of her.

💕Freya is the goddess of beauty, place rose quartz in your makeup bag to increase your beauty for the day.

💕Freya is the goddess of love, carry rose petals in your purse to attract all kinds of love.

To tell you that I’m going to share with you the old ways of seiðr would be a lie. We do not know the rituals of the original seiðkonur. Instead, I would love to share ways I’ve learned through personal study, gained by inspiration from Odin, and things that I have experienced and utilized in my practice that have had tangible results.

To preface all of this, I think it’s only fair to say the following. Seiðr is a practice championed by Odin and Freyja (there are others, so I’m being painfully simplistic here for the sake of the article). It would be silly for me to say that you have to honor these gods to practice seiðr because I think everyone can learn it. However, at the very least if you are to incorporate it into your work, at least meditate upon the place it came from, if even for a second. Nothing elaborate, just recognize the origins of the knowledge of this craft. It doesn’t hurt to learn a little about the gods if you don’t know much about them!

Getting Started

The most important part of seiðr is the ability to put yourself into a trance. For some people the simple mention of the word “meditation” is daunting because they just can’t quiet their minds enough to meditate, let alone go into a trance. For starters, let me clarify the definitions I use when using the words “meditation” and “trance”:

Meditation: quieting your mind

Trance: shutting off the world

The Concept

What’s the first piece of advice that pops into your mind when you think of meditation or trance work?

“Find a quiet place where you won’t be disturbed”

“Make sure to set aside time in the morning or at night when everyone is quiet”

It’s just fine to find a quiet place to do your thing. However, I was taught to embrace noise in your meditative state to really learn how to shut out the world. If you only learn how to go into a trance when it’s quiet, how (truly) useful is that? Instead, I will teach you how to shut out the world even in the busiest of places so that you are able to do it anywhere, even more so when it’s quiet.

Your Homework

Go to a park, your backyard, your balcony – somewhere with continuous noise. If you feel self-conscious about meditating or going into a trance where people can see you, start somewhere private. Since you are just learning to do this you do not want to go to a place where there is an overwhelming amount of noise. While you will be able to eventually block out any kind of noise, it’s best to start simple. I started learning to do this in my backyard where there was a constant stream of traffic noise, birds, and kids playing along with other random noises that would pop up.

Close your eyes and take deep breaths. Breathe in and count to four, and as you exhale count to six. When you breathe in make sure your breaths are mindful and that the core of your stomach is pushing out as you breathe in and pushing in while you breathe out.

Don’t worry about clearing your mind. Instead, take notice of all of the sounds around you. What do you hear? Single them out and listen to them individually for a moment. Listen to the birds singing and try to imagine where they are spatially. Are the birds talking to each other or is it just one bird individually. Focus just on the birds. After a while focus on another noise. The humming of the engines of the cars that are driving by. Imagine where each person is going and how they have somewhere to be. Do this for each individual sound you hear and single them out while meditating on them. Take as long as you need on each sound.

Once you’ve heard each sound, it’s time to hear them all as one. Open your mind’s ear to focus on the birds, the cars, the kids, and every other noise you didn’t notice around you all at once. You are in the center of all of this. Your mind should be relaxed but your attention should be awake. You are now in control of what you hear. Let the noise become static around you. You’ve identified each noise, now let it melt into your mind. If you’re having trouble with this part, go back to each individual sound.

In the case that there is a sudden noise such as a car honking loudly (because sometimes it happens), don’t open your eyes and get upset. You will find that you can easily go right back into the state you were in prior to the noise happening. If you were absolutely pulled out of your calm yet aware state, simply do a quick version of listening to all the sounds again to get right back where you were.

You are on the very edge of being in a trance at this point. So what do you do once you’ve reached this state? Well, you travel. Soul traveling is what puts you into a trance as you block out the physical world for the spirit one. Next I will tell you about protection, learning to identify and ride your fylgja, and how to fare forth into the worlds beyond ours.

What I would suggest doing in the meantime is practicing what I’ve said above. You will soon find the more you do it the easier it is to get on the edge of a trance. You will eventually not have to single out each sound and instead will be able allow the noise around you become static in your mind by simply willing it. Try it out in busier places, try it out with the TV on, try it out anywhere. If you have trouble with this exercise, keep at it. It may not come as easily as you are hoping for it to be, but you will get there.

The gods had arranged a lavish feast with Ægir (“Sea”) and Ran (“Robber”), two gracious and hospitable giants who dwell beneath the sea, and who are two of the most mentioned giants in Norse mythology. Ægir and Ran offered to host the banquet, but only if the gods could provide them with a kettle big enough to brew mead for all of the invited guests. The gods knew that, of all the beings in the Nine Worlds, only the giant Hymir possessed a cauldron large enough for this purpose. Thor, the brawniest and bravest of the gods, as well as the one most accustomed to dealing with the giants — not all of whom are as friendly to the gods as are Ægir and Ran — volunteered to go get this cauldron from Hymir.

Upon the god’s arrival at his house, Hymir slaughtered three bulls for provisions for the two during Thor’s stay. The giant was shocked and dismayed, however, when Thor ate two of the bulls in one sitting to assuage his legendary hunger, just as Thrym was when Thor ate nearly all of the food at a wedding feast. “Because of this,” the angry giant declared, “we will need to go fishing in the morning for food for tomorrow.”

In the morning, Hymir sent Thor to go get bait for their hooks. Thor went to Hymir’s pastures and slaughtered the biggest of the giant’s remaining legendary bulls, intending to use the head as bait. Hymir was now more irritated than ever at the rash youngster, but he hoped Thor’s strength and daring would be of help on their deep-sea fishing trip.

The two got into the boat, with Thor in the stern. The god rowed them out to Hymir’s usual fishing grounds, where the giant, to his delight, caught two whales. But then, Thor began to row the boat further out from land. His companion grew fearful and demanded that they row back at once, “because,” he reminded Thor, “Jormungand lurks below these wild waves.” Thor, the age-old enemy of that monstrous sea serpent, refused to listen to Hymir’s reason.

At last, Thor dropped the oars and cast his line into the water. After an ominous silence and calm, Thor felt a mighty tug on his line. As he reeled it in, a violent rumbling shook the boat and whipped the waves. The giant grew pale with terror, but Thor persisted. His feet were planted so firmly in the bottom of the boat that the planks gave way and water began pouring in.

When the serpent’s head, with the hook in his venom-dripping mouth, at last came up above the water, Thor reached for his hammer. At this moment, Hymir panicked and cut the line. The howling snake slunk back down into the ocean. Thor, enraged at having missed this opportunity to end his greatest foe, heaved Hymir overboard.

Thor, with the two whales slung over his shoulders, waded back to land, picked up Hymir’s cauldron, and returned home to Asgard to prepare for the feast.

[Part 8/10]

NOTE: There are various theories about the origins of the names of some of the minor/less known gods/goddesses of the Norse Mythology. Some names on this list may belong to the god/goddess referred to or may be just another name for another god/goddess. Due to the many gods and goddesses in Norse Mythology, this list may not be complete! Some of the minor gods and goddesses have only a few references to their names and not much is known about them. I hope you can find this list to be helpful in some way! The gods and goddesses of Norse Mythology are divided into three groups. The Æsir and the Ásynjur clan, the Vanir clan and the other minor gods and goddesses. The Æsir is the clan of the most powerful dods and goddesses of the Norse Mythology. The goddess are called the Ásynjur. They were thought of as being the powers that hold the cosmos together, the animating personalities of the ‘forces of nature’. Gods of Nature. Gods of war and of justice. They were known for their strength as well as for their wisdom. Their home is Ásgarðr, where Óðinn, the All Father, and his wife Frigg are the rulers. The Vanir are masters of sorcery and magic. Gods and goddesses of love and peace. They are also widely recognized for their talent to predict the future. When the war between the Æsir and the Vanir ended, some of the Vanir, including Njord and his children Freya and Freyr, joined the Æsir in Ásgarðr. Their home is Vanaheim, one of the Nine Worlds held within the branches of the world-tree Yggdrasil. Some suggest that the Vanir may be associated with the Elves (Alfar).

So I was inspired to further @tricksterinthehedges​‘s post. I hope to slowly work my way through as I spend time working with the gods, researching, and meditating. There’s not really any order outside of who strikes inspiration when.

Sometimes she can be found in various male dominant jobs. A cop. A lawyer. A soldier. A social justice worker. A body guard. The latter is her favorite. Bars and strip clubs are her domain and she will fight to protect it and those inside.

To loyal, respectful patrons and the newcomers who are shy, unsure, and worried, she is considerate and makes sure they enjoy their time. To those who work for her, especially the girls, she demands respect for. There are rules to keep them safe, and all will follow them. She loves her girls. She validates their work. She fights to empower them and let them set their limits and define what their work is and means to them, and she makes sure everyone respects their boundaries. She’s known to give the best bonuses to struggling single-moms, and has put more than one kid’s through college.

Before opening, she can be found in the back helping workers with their make-up, wiping the bar down, doing inventory, and making sure the lighting and sound system are set up just right. The ambiance alone is magic; and she prides herself in the design.

Everyone knows the last dance is reserved for Freyja.

Sex workers know to keep around her. She gives them protection. She helps keep them safe from the scorn of those who spew vitriolic insults their way and those who’ve hired them who don’t understand boundaries and what’s acceptable.

She demands that expressions of female sexuality centers on empowering them first. 

She’s also known to keep the creeps away from women in the gym.

Any free time she gets is devoted to Planned Parenthood and women’s health - whether that health requires a mammogram, a pap-smear, or HRT - she demands for it to be affordable and for it to be available and for it to be quality.

Freyja’s not always the best at handling nay-sayers and protesters, though. Her tactics tend to fall back on hollering and intimidating. Her passion and fury both inspire, make change, and create setbacks. Each time she finds herself staring at the ceiling of a holding cell because she got taken in for excessive force and disturbing the peace, she swears that next time she will keep a calm head. Next time she will destroy her opponents with words: well-crafted arguments and facts that leave no room for her opponent to take ground.

She gets a bit further next time, but the senator had it coming.

Occasionally you can find her and Freyr at Drag Shows, helping with make-up and keeping the crowd safe and respectable. She fiercely battles and dons on war paint every Pride as she walks alongside her brother.

The local animal shelter and hospital frequently receive donations: toys, money, and food. They never know who it’s from; it’s always anonymous. Some of the younger girls who volunteer are pretty sure it’s the badass warrior woman they secretly believe to be either a spy or superhero is the one behind it. She comes every Friday at 3 to stroll through the shelter before spending an hour with the cats, being sure to play with each one. Everyone is amazed when she manages to calm even the oldest and grouchiest of cats. The scarred and ragged 12 year old cat who has been determined feral and has been through more abuse than any animal deserves and refuses the touch or help of anyone. She manages to get him purring and walks away having adopted him. He is a fighter for respect; what’s not given is demanded. They see that quality in each other.

Perhaps most unfamiliar is battle wearied Freyja. Wrinkles crinkle her skin. Her hair has frosted streaks. On another they may give a weak appearance; on her they signal strength and endurance. She retreats to the coast to visit with her father. His warmth and guidance much needed and hard sought. She curls her toes in the sand and feels the salty air scrape her skin. Every now and then Freyr joins her. They lay together, hands clasped, watching the dawning of stars as they try to make sense and find reprieve in the never ending toss and tumble. This is their time for whispered secrets of doubt and insecurities. They find strength in each other’s pulse and their father’s rough hand gently combing through their hair.

She then retreats to her house: a modest place with a thriving garden compliments of her brother and her own nurturing hand. She curls up on her sofa; her fellow fighter worming his way onto her lap, purring words of comfort and assurance. The other, a young calico with enough energy to power the sun, recognizes it’s time to be quiet now and stands vigil during his Lady’s show of vulnerability.

Tomorrow she will begin again. Fighting for equality. Fighting for women. Fighting for all to see their self-worth. Fight for healthcare, comprehensive sex-ed, contraceptives, respect for sex workers and freedom of choice.

Fighting.

A post breakdown prayer

Velkomin(n), vinur minn!(Welcome, my friend!)

There are indeed many sources that speak of sacrifices to Odin. In fact, I would argue that his sacrifices are the most famous, at least among the Norse gods. I will tell you what I know, but do feel free to explore any of the sources that I cite as well.

The most important sacrifice involved with Odin is his own, when he hung upon Yggdrasil and pierced himself with a spear in order to gain wisdom; a sacrifice of himself to himself. This is not only important symbolically, but also in its impact on the sacrifice rituals that surrounded him.(1) So although this may not be the kind of sacrifice you came to me for, I would still like to share it as a lead-in to actual ritual practice. It comes from Hávamál, stanzas 138–141:(2)

“I know that I hung on a windswept treenine long nights,wounded with a spear, dedicated to Odin,myself to myself,on that tree of which no man knowsfrom where its roots run.

“With no bread did they refresh me nor a drink from a horn,downward I peered;I took up the runes, screaming I took them,then I fell back from there.

“Nine mighty spells I learnt from the famous son,of Bolthor, Bestla’s father,and I got a drink of the precious mead,I, soaked from Odrerir.

“Then I began to quicken and be wise,and to grow and to prosper;one word from another word found a word for me,one deed from another deed found a deed for me.”(3)

And so Odin once hung himself upon a tree, the tree, in a sacrificial ritual. Yet, this ritual is not just unique to the lore, nor is it strictly a symbolic tale. Aye, animals and men alike were sacrificed in this manner to Odin, the All-Father and Lord of the Slain. Adam of Bremen recorded this type of sacrifice at the temple at Uppsala — a once very sacred location in Sweden.(4) Here Odin is named as Wotan, and Freyr as Frikko:

“For all their gods there are appointed priests to offer sacrifices for the people. If plague or famine threaten, a libation is poured into the idol of Thor; if war to Wotan; if marriages are to be celebrated, to Frikko. It is customary also to solemnize in Uppsala, at nine-year intervals, a general feast of all the provinces of Sweden. From attendance at this festival no one is exempted. Kings and people all singly send their gifts to Uppsala and, what is more distressing than any kind of punishment, those who have already adopted Christianity redeem themselves through these ceremonies. The sacrifice is of this nature; of every living thing that is male, they offer nine heads, with the blood of which it is customary to placate gods of this sort. The bodies they hang in the sacred grove that adjoins the temple. Now this grove is so sacred in the eyes of the heathen that each and every tree in it is believed divine because of the death and putrefaction of the victims. Even dogs and horses hang there with men. A Christian seventy-two years old told me that he had seen their bodies suspended promiscuously. Furthermore, the incantations customarily chanted in the ritual of a sacrifice of this kind are manifold and unseemly; therefore, it is better to keep silent about them.”(5)

A few things should already sound familiar. Odin has been mentioned, who, in the Hávamál, said that he hung for “nine long nights.” Along the lines of that symbolic number, “nine heads” are offered and these ceremonies occur in “nine-year intervals.” A sacred grove is also referred to, and Odin hung upon a sacred tree. The trees of this grove are all considered sacred because of these sacrifices, which are hung upon these trees. Given the nature of this ritual, there is a connection between it and Odin, who sacrificed himself in a noticeably similar manner.

What may be surprising is the element of human sacrifice involved here. After all, Adam of Bremen clearly states that “even dogs and horses hang there with men (my emphasis).” More than one source, including non-textual sources, indicates that this was a truthful practice. In what is perhaps a less reliable source,(6) Guatreks saga recounts the sacrifice of King Vikar to Odin, who was even present himself in the judgement. This heroic legend is intertwined with lore and mythological fantasy, but echoes the attachment Odin has with the sacrifice of men. Here Odin, disguised as a man named Grani Horsehairs, has told his foster-son Starkad how to properly sacrifice King Vikar. But they must trick him and the others, for this was a king they were planning to sacrifice, after all. Odin gave Starkad a spear that would appear as a reed to everyone else. Furthermore, the “gallows” he constructs is made to look weak and harmless. And so the ritual unfolds:

“‘Your gallows is ready, king, and it doesn’t seem all that dangerous. If you come over here I’ll put the noose around your neck.’

‘If this contraption is no more dangerous than it appears,’ said the king, ‘it won’t do me any harm. But if things turn out differently, so be it.’

The king mounted the tree stump, and Starkad placed the halter around his neck. Then Starkad stepped down from the stump to the ground, thrust at the king with the reed, and saying, ‘Now I give you to Odin,’ let go of the fir branch. The reed turned into a spear and went right through the king. The tree stump fell away from under his feet. The calf’s entrails became strong rope, and the branch sprang up and lifted the king to the top of the tree.”(7)

Once again, the ritual is clear: a man is stabbed with a spear, hung from a tree, and dedicated to Odin. Even though the people did not find the sacrifice to be in good taste after it had happened, this saga still shows that there was some connection between this manner of sacrifice and Odin. Yet, it does not always have to be of this exact nature, at least when we choose to believe the word of each saga we consider. In Ynglinga saga, Snorri mentions that King Olaf Tretelgja, who did not sacrifice much and perhaps caused a famine as a result, was sacrificed to Odin in this manner instead: 

“Then the Svíar mustered an army, made an expedition against King Óláfr, seized his house and burned him in it, dedicating him to Óðinn and sacrificing him for a good season.”(8)

Further examples of human sacrifice to Odin can be seen in even earlier sources, although we enter a possible debate in doing so (see endnote 9 for details). Regardless, there was at least a point in which the first man captured in war was sacrificed to Odin, which may answer the question that if men were to be the offering, what type of man would it be? Other examples suggest criminals as well (Tacitus mentions this in his Germania), but the most honorable sacrifices that one could offer to the Lord of the Slain were, well, the slain. And so, in the days of Old, before the dawn of the Viking Age, men of war were sometimes sacrificed in the same manner as Odin himself described in Hávamál:

“And they incessantly offer up all kinds of sacrifices, and make oblations to the dead, but the noblest of sacrifices, in their eyes, is the first human being whom they have taken captive in war; for they sacrifice him to Ares, whom they regard as the greatest god. And the manner in which they offer up the captive is not by sacrificing him on an altar only, but also by hanging him to a tree, or throwing him among thorns, or killing him by some of the other most cruel forms of death.”(10)

Procopius wrote this during the sixth century, which was near the end of the Migration Period.(11) Some may believe that the above passage refers to Tîwaz (later Týr), but it is known that Wodan (later Odin) took the reigns of war from him during this period.(12) It was during the time of Tactitus, who wrote during the first and early second centuries that the god of war was still confidently Tîwaz. As a result, I consider this example to be referring to Odin, or at least an ‘older’ version of him, especially given the reference of “hanging him to a tree” when considering sacrificial options. It is generally accepted by scholars that this type of sacrifice was “known to be associated with Wodan from early times,”(13) thus giving Odin an old relationship with this ritual; a part of Odin, however small, once demanded and expected this type of sacrifice.

Despite the early nature of these more grim sources, the Prose Edda still retains this image of Odin; even by the late tenth and early eleventh centuries, Odin could still be called by names that reflected this type of ritual sacrifice. When Snorri introduces Odin, for example, it does not take long before a name related to this practices is revealed:

“Odin is called All-father, for he is the father of all gods. He is also called Val-father [father of the slain], since all those who fall in battle are his adopted sons. He assigns them a place in Val-hall and Vingolf, and they are then known as Einheriar. He is also called Hanga-god [god of the hanged] and Hapta-god [god of prisoners]…”(14)

The words of Adam of Bremen must also be remembered, for he also mentioned this sort of human sacrifice (that of hanging) and wrote of such just after the end of the Viking Age.(15) Thus, we have sources from before and after the Viking Age that indicate that men and animals alike were hung from trees in sacrifice to Odin. His name as “Hanga-god” (Hangaguð), God of the Hanged, comes from this practice. As we have already seen in several written accounts, men are hung upon trees when they are sacrificed to Odin, hence the additional title being added to Odin’s long list of names. Yet, do we have any proof beyond written record that the Norse and other Germanic peoples, whether before, during, or after the Viking Age, sacrificed men in this manner? Is this ritual purely literary exaggeration and symbolism to make these people seem backwards and violent in the eyes of Greeks and Christians alike? The Tollund Man would suggest otherwise.

On May 6th, 1950, the body of a man was discovered in a bog in Denmark. This alarmed the locals who had stumbled upon the body, which still looked like it was sleeping beneath the ground. The police came by the 8th, and it was soon realized that this was no murder victim, at least not a recent one. Nay, it was a man who lived around the fourth century. Around his neck was a rope, and the medical examiner was certain that he had been hanged by it.(16) Here is an image of the Tollund Man:

Although it is well-known, and well-documented, that Odin demanded hanged men for sacrifice, this was not the only option that was available to his worshippers; hanging men from trees may be a part of Odin’s vast complexity, but not all of his followers had the means to provide this. One could offer animal sacrifices, and they need not even be hanged. One could even host a ritual feast, which, of course, included ritually sacrificed animals, but also much ale-drinking and feasting in honor of the gods. Such a ritual is spoken of in Hákonar saga Góða, contained in Snorri’s Heimskringla:

“Sigurðr Hlaðajarl was very keen on heathen worship, and so was his father Hákon. Jarl Sigurðr maintained all the ritual banquets on behalf of the king there in Þrœndalǫg. It was an ancient custom, when a ritual feast was to take place, that all the farmers should attend where the temple was and bring there their own supplies for them to use while the banquet lasted. At this banquet everyone had to take part in the ale-drinking. All kinds of domestic animals were slaughtered there, including horses, and all the blood that came from them was then called hlaut (‘lot’), and what the blood was contained in, hlaut­bowls, and hlaut-twigs, these were fashioned like holy water sprinklers; with these the altars were to be reddened all over, and also the walls of the temple outside and inside and the people also were sprinkled, while the meat was to be cooked for a feast. There would be fires down the middle of the floor in the temple with cauldrons over them. The toasts were handed across the fire, and the one who was holding the banquet and who was the chief person there, he had then to dedicate the toast and all the ritual food; first would be Óðinn’s toast—that was drunk to victory and to the power of the king—and then Njǫrðr’s toast and Freyr’s toast for prosperity and peace. Then after that it was common for many people to drink the bragafull (‘chieftain’s toast’). People also drank toasts to their kinsmen, those who had been buried in mounds, and these were called minni (‘memorial toasts’). Jarl Sigurðr was the most liberal of men. He did something that was very celebrated: he held a great ritual feast at Hlaðir and stood all the expenses.”(17)

In the end, there is much to be said about Odin and the sacrifices that were made to him, the prevalent theme of which is consumed by spears and the hanging of men from trees; sacred groves, spears, hanging, and the men of war are all associated with Odin and the rituals of sacrifice in his name. Yet, one could also offer him a ritual toast and feast, which was far more ‘peaceful’ than hanging men in trees; sacrifices of this less extreme nature were likely the norm. Although, that still usually involved the sacrifice of animals and the use of their blood, which, it seems, could have been either hanged or slaughtered in order to be sacrificed properly. Apart from the hanging of men, the sacrifices made to Odin were much like that made to other gods, such as Thor, Freyr, and Njord (all mentioned above, at one point or another). Regardless of the available options, though, the spear-pierced man (or animal) hanging upon the branch of a sacred tree was a type of sacrifice ritual specially devoted to Odin, the God of the Hanged.

I hope this information satisfies your search for knowledge, friend, for that is what I know in regards to sacrifices to Odin. Feel free to ask me any follow-up questions you may have, or even investigate the sources that I used in the composition of this post. Regardless of what you do now, I wish you the best in all your endeavors.

Með vinsemd og virðingu,(With friendliness and respect,)Fjörn

ENDOTES:

1. This could be the opposite of what happened, though; the story could have derived from already existing rituals, versus being the cause for its beginning. The poem itself, however, is likely later than the rituals themselves, but that does not mean that the lore behind it was not already alive and well in the hearts of men long before.

2. Some include stanzas 141–144/5, which consists of the knowledge of runes that he acquired while hanging upon Yggdrasil. I have decided to omit them since our purpose is the ritual of the sacrifice itself.

3. Carolyn Larrington trans., Poetic Edda (Oxford: University of Oxford Press, 2014), 32. (Hávamál, st. 138-141.)

4. His account, History of the Archbishops of Hamburg-Bremen, is from ca. 1072-75/6, and was later revised in the early 1080s.

5. Adam of Bremen, History of the Archbishops of Hamburg-Bremen, translated by F.J. Tschan with new introduction by T. Reuter (New York: Columbia University Press, 2002), 207-8. (Via the Viking Age Reader.)

6. Sagas are always challenging for the scholar, for we must beware the motifs being used for the purpose of symbolism. It is clear here, after all, that the example stands more strongly for the purpose of symbolism, as the passage will soon tell. Regardless of the inherent insecurities that we may have when history meets mythological fantasy, the existence of other sources that attest to human sacrifice makes this example all the more likely. Furthermore, it strengthens the connection of this practice to Odin.

7. A.A. Somerville trans., Gautreks saga, in Fornaldarsögur Norðurlanda, edited by Guðni Jónsson, Vol. 4 (Reykjavík, 1959), 31. (Via the Viking Age Reader.)

8. Snorri Sturluson, Ynglinga saga, in Heimskringla, Volume I: The Beginnings to Óláfr Tryggvason, translated by Alison Finlay and Anthony Faulkes, 2nd ed. (London: Viking Society for Northern Research, University College London, 2016), 42. The topic of burning the dead is actually a rich discussion to be had itself, although not necessarily in the form of burning men alive in homes, which is a separate fruitful discussion to be had. 

9. The source soon to be mentioned was written by Procopius, an outsider writing in the early sixth century. The key problem is not that he was an outsider, but rather the date of the source. Gods change, and this is a very early look at Odin, or rather Wodan. Some actually would consider these gods to be very different from one another. In fact, because gods change over time, does the Odin of Snorri’s Edda truly compare to the Wodan on the sixth century? They are the same, and yet they are different. Odin is clearly considered God of the Hanged in later works (soon to be mentioned in more detail), but not to the intense nature that is seen in even earlier records. Thus, to use an early source to attest to Odin’s thirst for human sacrifice in war raises the question of temporal placement. Did the men of the Viking Age sacrifice war-captives like this? Perhaps not. Other source do suggest, though, that the practice had not quite died out completely. At the very least, it was perhaps not to the same scale as it was in the more distant past. Yet, even that scale is questionable.

10. Procopius, History of the Wars: Book V and VI, translated by H.B. Dewing (Cambridge, MA: Harvard University Press, 2007), Chapter XV.

11. The period, lasting primarily from the second century up to the sixth century, is named for clear reason: many of the Germanic peoples were on the move — mostly moving south into the territories of the Roman Empire.

12. The process is complicated, of course. In fact, it appears likely that Odin is not simply the later version of Wodan, but a combination of both Wodan and Tîwaz (see H.R. Ellis Davidson, Gods and Myths of Northern Europe, 56-7). This returns us to the debate mentioned above in endnote 9, which argues that the Odin of the Viking Age may not be the same god we hear of from before the Viking Age. Debates aside, though, this is still a part of Odin’s overall image. Whether the influence is direct or indirect does not matter, for the fact still stands that a part of him once, or always had, demanded human sacrifice in such a manner.

13. H.R. Ellis Davidson, Gods and Myths of Northern Europe (repr., 1964; London: Penguin Books, 1990), 144.

14. Snorri Sturluson, Edda, translated by Anthony Faulkes (London: Everyman, 1995), 21. (Online Edition.)

15. Within a single decade, in fact. The Viking Age ‘officially’ ends in 1066, with King Harald Hardradi’s defeat at Stamford Bridge; Adam of Bremen wrote his text around the year 1075.

16. This information, and much more, was found at http://www.tollundman.dk, which was developed by the Silkeborg Museum and Library, along with ACU Århus County. I thus consider the information to be fairly reliable.

Fig.1. “The Tollund Man with the rope around his neck”, retrieved from http://www.tollundman.dk/haengning.asp.

17. Snorri Sturluson, Hákonar saga Góða, in Heimskringla, Volume I: The Beginnings to Óláfr Tryggvason, translated by Alison Finlay and Anthony Faulkes, 2nd ed. (London: Viking Society for Northern Research, University College London, 2016), 98-9.

These are my basic interpretations for each of the runes of the Elder Futhark. While these explanations may reveal the basic meanings of these symbols, at least according to my own research and experience, they only scratch the surface of the layers of wisdom that can be found in the runes. For deeper study, there are many wonderful books out there that expand on them. I would personally recommend Diana Paxson’s Taking Up the Runes as a great starting point.

As a personal aside, I would consider myself a fairly conservative interpreter of the runes. I feel that the best basis for them can be found in reliable sources, such as existing lore and the rune poems. As such, I attempt to adhere closely to these sources when it comes to explaining the meaning of each symbol.

Fehu: Fehu means cattle and signifies wealth, but it is a wealth that is best used when moving through the community generously. The rune cautions against hoarding wealth and cites the discord that can result.

Uruz: Uruz stands for aurochs, which was a species of horned cattle common to the ancient world. As such, it is a rune of primal strength and determination. The rune can also mean rain. Thurisaz: Thurisaz represents the giants of the Norse tales and is a rune of chaos and unrest. It could also be interpreted as a rune of Thor, which would turn the symbol into one of protection against those same chaotic forces. Ansuz: Ansuz is the rune of Odin, which makes it a rune of wisdom. In the Anglo-Saxon rune poem the symbol also represents the mouth, lending an additional meaning of wisdom through communication and messages.

Raido: Raido means ride and is a rune of travel. While the journey may be swift and joyful, the rune poem warns of the toll the journey will take on the horse. This suggests that one must take care of those who help us along the way.

Kenaz: Kenaz is the torch that illuminates the way through darkness to a warm hearth and good company. However, as the fire burns for warmth, it can also cause pain and may indicate illness.

Gebo: Gebo signifies the rune of gifts and generosity. The rune also represents the cycle of reciprocity and the right-relationship that results when maintained.

Wunjo: Wunjo denotes the rune of joy. It is a bliss that can spring from prosperity, overcoming anxiety and sadness.

Hagalaz: Hagalaz represents hail, making it a rune of destruction and painful transition. All is not for naught however, for the ice seed will melt, giving water and growth to the hardier crops that survived.

Naudhiz: Naudhiz means need, and is a rune of constraint, oppression, and hard work that goes unrewarded. This is a challenging symbol, but the rune also indicates that lessons could be learned from the experience.

Isa: Isa stands for ice, fair to look upon but dangerous to traverse. This is a rune whose message is one of caution in situations where a particular decision seems desirable, but could be perilous. On the other hand, Isa can suggest stability and calm.

Jera: Jera is the rune for year and the harvest. It is manifestation of the rewards for hard work, with prosperity and abundance that sustains the individual or the community.

Eihwaz: Eihwaz is the symbol for the yew tree and can mean strength that is drawn from the line of ancestors. Eihwaz is also interpreted as the rune of Yggdrasil, which implies connection to the cosmos.

Perthro: Perthro is the dice-cup, the vessel from which the lots are cast, and the rune of chance. Perthro can represent uncertainty in everything from light-hearted gaming to the vagaries of fate.

Elhaz: Elhaz is the rune of the elk and the sedge. The shape of the rune resembles that of the antlers of the elk and the thorn of the sedge, making this a symbol of protection.

Sowilo: Sowilo represents the sun, making it a rune of illumination, victory, and power. The rune can also mean guidance, as one can always depend on the course of the sun to lead them to the end of their journey.

Tiwaz: Tiwaz is Tyr’s rune and is a symbol of justice and truth, potentially at the cost of self-sacrifice. Tiwaz also has an aspect of guidance in that right-action will always set you on the correct path.

Berkano: Berkano is the rune for the birch tree, indicating feminine strength and resourcefulness. From this meaning, it can be a rune for nurturing, healing, and regeneration.

Ehwaz: Ehwaz means horse and expresses the relationship between the horse and the rider. It is a rune of partnership, with attention given to those who help us along our journey. Naturally, the symbol can also represent movement and travel.

Mannaz: Mannaz is the symbol for “man” or “human,” and emphasizes the interconnected nature of human relationships. Mannaz can show the spectrum of these relationships, from comfort in good company to the more negative aspects of the human condition.

Laguz: Laguz is the rune for lake, making this a symbol for water. As such, this is a rune of potential and change, perhaps with the suggestion for flexibility through various situations. It can also mean the unconscious mind and the hidden wealth that lies beneath the surface.

Ingwaz: Ingwaz is Freyr’s rune and takes on the domains of the Vanic god as a symbol of fertility, productivity, and abundance. The rune can also symbolize masculine strength and the transforming cycles of life.

Dagaz: Dagaz means day and is the rune of new beginnings. With the day also brings hope, and is a welcome rune when life has been difficult. Dagaz can also signify the present moment and a call to “seize the day.”

Light your room with candles for a night.

Enjoy the golden light of the sun.

Trust yourself.

Do what makes you feel beautiful.

Drink chamomile tea before bed.

Give Him beautiful crystals like citrine, pyrite or carnelian.

Find exultation when it’s the hardest to.

Persevere when life becomes difficult.

Smile.

Hike in the summer.

Burn a white or gold candle for Him.

Bring joy to others when you can.

Wear white or gold toned jewelry.

Help others when they are struggling to find their way in darkness.

Be kind to all.

Enjoy that which is beautiful in this world.

Share your dreams with others.

Remember that no situation is permanent and that the pain will pass.

Practice forgiveness.

Share music you love with Him.

Be humble.

Enjoy the golden summer nights right before sunset.

Meditate on the meaning of the rune Jera.

Use ‘bright’ smelling oils in a diffuser like citrus or mint.

Don’t reject the love of others.

Plant a garden with chamomile and other beautiful flowers in it.

Do what makes you most happy in this life.

Give yourself time to recover from painful situations.

See the beauty in the world around you.

Explore your body.

Leave offerings of honey, chocolate, or mead for Her.

Seek not only romantic love, but platonic and familial as well.

Honor those who have fallen protecting your country.

Dress however makes you happy.

Practice self care.

Bring flowers to your loved ones.

Feed stray cats or care for your own.

Learn to love yourself.

Watch falcons hunt if you ever get the chance.

Dedicate a beautiful necklace to Her.

Study seiðr.

Clothe yourself in colors you associate with her.

Accept your flaws as being part of who you are.

Enjoy a long bath.

Be unforgivingly yourself.

Be kind to spirits of the dead.

Protect others, but stay safe and pick your battles wisely.

Treat yourself to a nice cup of coffee or new type of tea.

Wear amber jewelry.

Speak prayers to Her.

Be physically affectionate.

Volunteer at homeless shelters and welcome those who are lost.

Dance like nobody is watching.

Love shamelessly.

Gaze into the mirror and find one new thing to love.

 Freya / Freyja

Norse goddess of love and beauty, sex, magic, passion and fertility, war, and death. Member of the Vanir, but was sent to live with the Aesir as truce.

❧ A goddess of love is very much a goddess a self-love. Take care of yourself; drink water, cook a healthy meal, take a longer shower, do a face mask, straighten your back and take a deep breath. Treat yo self.

❧ Dedicate the act of sex or masturbation to her.

❧ Make small donations to your local planned parenthood, NICU, fertility clinic, or any other agencies that are geared towards family planning and/or children, especially those in the wee beginnings of life.

❧ Read the news, see what’s going on in our world today. (Death and war have been prominent topics).

❧ Donate time or money to a local vet or shelter. If time, spend with cats in particular. 

❧ Leave suitable food out for any strays, once again gearing this towards cats. 

❧Do something you love.

❧ Get some fresh air, some sun. 

❧ Take time to dress up and/or add in daily accessories; necklaces, rings, bracelets, hair clips, etc. Choosing a day to dress to the nines for “no reason” can also be done in her honor.  

❧ Carpool! In multiple myths she allows others to use her cloak of falcon feathers in order to travel quickly between the realms, which is where this one comes from. 

❧ Put offerings to her in your jewelry box, makeup-bag, etc

❧ Practice runes or other forms of divination in her honor, set out crystals if you’re able. If you practice witchcraft, dedicate a spell or small ritual to her. 

❧ Choose room spray or perfume/cologne to wear with her in mind - scents that are light, floral, and fresh are the major ones I can think of. 

❧ If anyone you know has passed during the line of duty, share their stories with her. If you don’t know anyone personally, offer support to those that have gone through such a loss. 

❧ Light a candle for her, jasmine and rose are the first to come to mind, but any scent you’d like to share with her will do the trick!

Be brave in your day-to-day life.

Learn to fence.

Wear steel jewelry.

Work out. Hard.

Protect those who can’t protect themselves.

Obey the laws of your country.

Fiercely fight against injustice.

Learn to metalwork.

Share a hearty meal with Him.

Trust your own strength.

Support the military.

Volunteer at a wolf shelter if you have one locally.

Wear blacks and greys.

Always respect others.

Fight for equal rights for all.

Devote hard work to Him.

Be proud when you do that which intimidates you.

Work on improving your self esteem.

Help the disabled when you have the chance.

Never go back on a promise.

Devote a weapon to Him and learn to use it.

Support veterans and let them know they’re appreciated.

Give yourself to the unknown with courage.

Appreciate what you have.

Make a sacrifice for something bigger than yourself.

Confront and conquer a fear.

Spend time bettering yourself.

Do not stand silent in the face of injustice.

Learn the runes.

Walk in someone else’s shoes.

Create.

Go bird watching- keep an eye out for corvids.

Read about something that interests you.

Make a devotional playlist for Him.

Sacrifice something for the benefit of others.

Travel with no true destination.

Share a nice mead with Him.

Stand up for your beliefs.

Listen to others’ counsel.

Study for your classes.

Leave collected objects at His altar.

Do something noble- big or small.

Sit in or under a tree and let your mind wander.

Write meaningful poetry.

Let go of yourself for a while.

Disregard others’ judgement and social constructs.

Use musky scents in an oil diffuser.

Work on your divining skills.

Donate to a wolf conservation or veteran’s organization.

Flirt with others for the fun of it.

Practice using a weapon.

Offer Him a savory food.

Forgive yourself.

Talk to those you normally wouldn’t.

Draw inspiration from that which surrounds you.

Know when to fight, but in turn, to back down.

I know I posted about this before but guys, look. This artist is really talented! I got my Hel statue from him and let me tell you, real wood, real attention to detail, and really reasonable prices! It’s like literal eyeporn for me! Check him out if you’re interested! Every piece is handcrafted!

Watch a lightning storm from inside.

Really push yourself when you work out.

Be completely honest.

Go for a drive in the rain (be safe).

Forgive others for honest mistakes.

Wear a mjolnir necklace devoted to Him.

Spend time under an oak tree.

Be as reliable as possible.

Do everything with a pure and whole heart.

Build a fire and enjoy it’s warmth.

Confront your fears.

Practice using weapons safely.

Stand up for those who cannot defend themselves.

Share beer, whiskey, or savory foods with Him.

Lift weights.

Keep promises that you make.

Be amiable and open with the world.

Wear the colors of a storm.

Donate to organizations who help victims of abuse.

Work hard in whatever you do.

Build a playlist of the sounds of rain and storms.

Don’t be afraid of your wild side.

Play an intense sport.

Know your worth.

Help your friends out of tough situations.

Stand in the gustfront of a storm (be safe).

Be unforgivingly yourself.