#self-protection

First up is Dean Kirkland's Seiðr Magic: The Norse Tradition of Divination and Trance. I'm just gonna say it up top: do NOT waste your time or money on this. I bought it at Barnes & Noble (I knew nothing about the book or the author but wanted to encourage B&N to keep selling stuff like this), and I really wish I hadn't given this guy my money.

The biggest issue? Gatekeeping. He explicitly says in the introduction, on page 13, "If I am accused of gatekeeping[...]so be it." He's gatekeeping an open practice. That sentence alone tells you everything you need to know about why you need to skip this book. But let's get into specifics:

-He goes on to say that we shouldn't teach "just anyone" interested in seiðr about it because those without an aptitude for it will cause more harm than good. How the hell do people learn anything, then? Do we not know other magic to protect ourselves and undo any potential harm that may result from practicing a magical skill? He continues by explaining a Darwinian selection process of finding the people "meant" to practice seiðr. So you know, like eugenics.

-Any time he presents a ritual of any nature, he always makes it sound like you should be doing it exactly the way he describes, even if he ends the description with "but you can work with what you have." In one chapter he details this whole ritualized journey into the woods to find a branch from a tree to make your seiðr staff, and that you shouldn't just use dead fallen branches or the like. Literally every person I know who practices seiðr has been gifted their staff, through someone's direct intentions (like as a birthday gift or something) or more indirect ways like in my own experience: I was not looking for a staff when I went on a hike with my in-laws, but I picked up a fallen stick to use as a walking stick and Odin was like, "THAT IS YOUR MAGIC STICK TAKE IT WITH YOU IT IS YOURS." And I'm not gonna argue with Odin.

-Kirkland says you should spend as much money as possible on your ritual attire. This is after he acknowledges that Thorbjorg's extravagant costume (mentioned in the Saga of Erik the Red) is not about a display of wealth, but of spiritual power. He encourages you to build up your gear one piece at a time if you're financially struggling, but my guy, even that isn't possible for a lot of folks. You're saying people need to spend loads of money for a hood to wear over your head. You could have a designated seiðr hoodie and have just as effective a practice. Seriously.

-In the same vein, he always emphasizes that all materials used in your gear should be made from natural materials. As if that is always accessible to people. Not everyone is able to spend hours in the great outdoors. A lot of plastic-based goods are easier to obtain for folks. None of that prevents or prohibits you from a healthy seiðr practice.

-He also generally uses a lot of language that, on the surface, sounds logical and sound, but when you stop to think about it is super gatekeepy. This obnoxious and harmful tone colors the entire text and is frustrating beyond words.

As if gatekeeping weren't enough, Kirkland uses some credentials and experience to indicate expertise where he just doesn't have any. While he may have earned the right to put "Ph.D." after his name, including it on this book feels like he's chasing clout and feigning legitimacy. His Ph.D. is in ecology. Not anything related to religion or history of ancient Germanic Europe. But if you don't look closely, seeing he has a Ph.D. gives the appearance that he knows what he's talking about. It's disingenuous at best and intentionally deceptive at worst. His author biography mentions that he studied Andean shamanism under an indigenous paco. That's great! Good for him! But he's a white guy acting like an authority on various shamanistic practices, as he likens shamanic practices from several cultures to scant pieces of evidence we have to seiðr practice. This lends itself to the general issue with most books on seiðr, that our genuine lack of knowledge about the practice leads folks to fill in the gaps from other oracular traditions. If you utilize something like that based on your personal UPG and use that for yourself in your practice, that is one thing. But when you are teaching others with your UPG that involves traditions often closed to folks like yourself, maybe don't try to pass it off as the most correct way to practice seiðr. He says at the beginning that he will identify his UPG throughout the text, but he fails to do so quite often as he treats his connections to other oracular practices as Truth.

The truth is, pretty much every book we have on practicing seiðr includes the author's UPG and syncretism with other oracular traditions. If you're looking for "true" traditional seiðr practices, our archeological and written records offer extremely little. Personally, I would encourage you to build your own practice around your UPG (and maybe some appropriate SPG) and the known lore/practices if you are looking to develop a seiðr practice. My friends recently reworked Diana Paxson's method to include more lore-based elements, for example. As long as you know what sources you're filling in the gaps with for your personal practice, that's fine. Just make sure you explain that to others. Do not try to pass it off like The Way to Do Seidr like this jerk was trying to. There are a few interesting pieces of actual facts or rituals, but I wouldn't recommend spending money to read just for those trace elements. There are better people to learn seiðr from. (That said, if you lack an actual teacher and are learning from sources like Kirkland's, read this and all other seiðr books with a grain of salt and the understanding that this magical practice is not something we can fully and exactly recreate. Sorry, recons. You're gonna have to acknowledge the need to develop unique modern practices.)

And now for a book that I absolutely ADORE, Amy Blackthorn's Blackthorn's Protection Magic. This is one I borrowed from a friend and would love to spend the money to buy my own copy. Not being able to take notes and highlight in the book itself has been killing me!

Amy starts the book with an exercise for you to identify your own personal ethics in regards to protection of any kind. I did not expect anything like that, but I was pleasantly surprised. That kind of a foundation is crucial in practicing any form of magic, really, so starting the book with that solid foundation is incredibly useful before you even start to practice any of the spells and protection methods she explains through out the text. This is such an important conversation that witches need to be having internally and with each other. It made me contemplate things that I never had before, and reading her own responses to the questions she poses gave me insight into other perspectives on the matter of safety and protection.

Additionally, she makes a point to explicitly address mental health and physical protection. Understanding your mental health and any potential diagnoses is not only helpful for your general wellbeing, but it also helps you in discerning things like whether someone has cursed you or your depression is hitting you really hard. Equally important, she recognizes that spells aren't necessarily going to help you when someone's fist is coming towards your face. There is an entire section of the book dedicated to physical awareness and self-defense. Blackthorn's mindful acknowledgment of the balance of the mundane and the magical is something that I wish more magical practitioners understood and promoted, whether it's in regard to protection or any other kind of magic. It was absurdly refreshing to read any sort of witch, pagan, or adjacent text that so succinctly articulates this balanced approach.

As for the actual spells and methods presented in the book, I have yet to utilize many of them. (There's a lot and I am only one person, though some things I was already doing some version of myself, like visualizations.) However, I can say that she discusses the following in regards to protection magic techniques: visualizations, crystals/grids, plants and garden arrangements, physical and situational awareness, signs that you may be hexed/cursed/jinxed, home security, essential oils, use of tarot cards, incense, and various magical correspondences (like moon phases and colors). She offers a wide variety of options that you can pick and choose, and adapt to your personal needs or means. For instance, the chapter about plants discusses particular species and arrangements for outdoor gardens, as well as ones for indoor use (particularly useful if you live in an apartment and want to utilize plants in your magic); and visualizations require no materials whatsoever and is accessible to everyone.

Blackthorn also makes a point to help you determine the authenticity, quality, and traits of your tools. She explains ways to recognize counterfeit gemstones, how certain plants need to be tended to or how they interact with other plants, and how common items can be utilized for physical protection in a pinch. She presents everything in a way that empowers you to make informed decisions about your personal safety, which is what any sort of text like this should do.

From just the introduction piece on ethics alone, I would highly recommend this book. All of the practices and methods Blackthorn discusses are written in a clear and straightforward way. She covers several bases as someone who used to work in security herself, and really drives home the need for combining magical and mundane methods of protection to keep yourself, your loved ones, and your property as safe as possible. Again, I can't sing this book's praises enough. This would be an excellent addition to any witch's library.