#Galdrabok

[lunaarcana1]

Kelio Perpetua.

Acrylic, putty, and paper mache on 72" diameter canvas.

[bonerdonorxxx44]

vegvísir - Aegishjalmur 

[danieidiomas]

Stafir de insignia real, sigilo europeo antiguo para hechizos (para lección de curso online de Galdr o magia nórdica en Udemy). ¿Sabes cuál es?

DM para encargos --> https://www.instagram.com/dani_e_idiomas/

Crédito: Publicado en Instagram, original de Daniel Lucas Hernández (16/1/2023).

NUEVO CURSO DE INTRODUCCIÓN AL GALDR DE LAS RUNAS Y SIGILOS ESCANDINAVOS

Cupón válido hasta el 5 de febrero con el código ENERO2023

¿Quieres un mejor cupón? Envíame un mensaje privado y te haré uno mejor

https://www.instagram.com/dani_e_idiomas/

https://www.udemy.com/course/galdr-simbolos-magicos-escandinavos-runas-y-bindrunes/?couponCode=ENERO2023

[necrowizard]

"I carve you eight áss-runes, nine nauð-runes, thirteen þurs-runes, which are to afflict your belly with great shitting and shooting pains, and all these may afflict your belly with very great farting. May your posts split asunder, may your guts burst, may your farting never stop, neither day nor night. May you become as weak as the fiend, Loki, who was snared by all the gods. In your mightiest name Lord God, Spirit, Creator, Óðinn, þór, Freyr, Freyja, Oper, Satan, Beelzebub, helper, mighty God, protect with your followers Uteos, Morss, Nokte, Vitales."

re that magic post

[gifts-of-heimdall-runes]

The manuscript, called 'Galdrabok', containing a selection of magical formulas, began to be compiled in Iceland in the second half of the 16th century. Therefore, it is a product of the Reformation era. The manuscript is no different from the thoughtful composition: it is simply a collection of magical techniques that follow each other more or less randomly. The Galdrabok collection has been growing for a century; it had four compilers.

The magician, who worked in Iceland in the second half of the 16th century and started this meeting, wrote charms No. 1-10. Soon, the manuscript passed to another Icelander, who added charms No. 11-39. After a while, the third Icelandic compiler finished charms No. 40-44. This Galdrabok was painted in cursive font of the seventeenth century. What is particularly remarkable about his contribution is the abundance of references to old gods and myths - and yet it was in the middle of the seventeenth century, when the fateful Thing of 1000 has passed about 650 years! Soon after this third scribe added his conspiracies, the manuscript made its way to Denmark, where some local magician finished its last section. Apparently, this Dane used some other Icelandic books on magic (now lost), from which he borrowed charms No. 44-47.

In 1682, the manuscript was acquired by the Swedish philologist Johan Gabriel Sparvenfelt, from whom it was bought a little later (between 1689 and 1694) for an extensive collection of "Gothic" writing monuments. Eventually, she entered the Academy of Sciences (State Historical Museum) in Stockholm, where she remains to this day.

The religious worldview, reflected in the precepts and conspiracies of Galdrabok, is of utmost interest. The book contains twenty-one spells based on non-Christian or overtly pagan (or even devilish) views. This is not surprising because, since the adoption of Christianity, magic has been associated with the pagan past and with devilish powers. But nine of the forty-seven charms can be called "Christian" - in the sense that they mention characters in Christian doctrine or use Christian formulas. Eight recipes contain Gnostic roots (Nos. 5, 10, 11, 12, 31, 37, 39, and 42). They use Gnostic formulas of Jewish or Greek origin, probably borrowed from the continental tradition (along with "purely" Christian formulas). In addition, five recipes are particularly interesting because they mix openly pagan (Germanic) content with openly Christian content. It should be noted that four of them were added by the last two compilers. This may indicate that by the mid-17th century, Catholic Christian formulas had moved to the category of "forbidden" knowledge, following pagan formulas, and as a result, were more commonly used in magic formulas.

The objectives of the magical operations described in Galdrabok can be roughly divided into six categories. Most often, apotropean (protective) formulas are found: there are at least eighteen of them. In addition to such conspiracies designed to protect the magician from active malicious actions aimed at him (for example, from the "troll arrow" or from the "anger of those in power," a group of nine beneficial general conspiracies is found, designed to bring the magician good luck or make circumstances in his favour. The magicians who made 'Galdrabok' were clearly concerned about catching thieves, with six charms on the subject. They are interesting because they suggest a kind of clairvoyance or magical knowledge (in English, kunnátta; see No. 44), allowing the magician to 'see' the image of the person who robbed him. The last recipe (No.47) is intended to become invisible.

In addition to all these protective and other "passive" formulas, the collection includes a fairly extensive group of spells dedicated to more aggressive varieties of magic. There are ten of them, and four of them, in addition, are intended for such malicious pranks, the likes of which will not be found in any other magic book in the history of witchcraft. If Icelandic magicians did use them in practice, it is not surprising that they had to spend so much time and effort defending themselves against the 'anger of those in power'.

Quoted from Stephen Flowers

Original English prose was translated into Russian and back to English by my smartphone 🙂

Source: Яблоки Идунн [VK com]

[hiding1ntheforest]

Germanic Magick, Ritual, & Shamanism

Looking at some of the sacred rites and mysticism of the pre-Christian past.

Ritual work is arguably one of the most fascinating aspects of paganism to those seeking to connect with the divine and engage with the native faith of their ancestors. Performing rituals can greatly improve your quality of life and enhance your worship of the divine. Our Germanic ancestors performed an array of religious rites, including ritual burial and sacrificial ceremonies. Many of these rituals were even performed for magickal purposes. This article will explore what type of magick our ancestors believed in, the mystical practices they engaged with, and how we may achieve any of our own metaphysical goals by participating in the ways of our ancestors.

Possibly the most intriguing and discussed form of magick practiced by the Germanic peoples (notably the Norse) is that of seidr, which is used to tell and change the future. Seidr is mostly associated with Freyja, who according to Snorri in the Ynglinga Saga, taught the magick to the Aesir. This type of magick is often associated with women, and seeresses are frequently mentioned in Old Norse sources. The Saga of Erik the Red describes a volva (seeress) named Thorbjorg in Greenland. She possessed a seidstafr and wore a bag that contained talismans “needful to her in her wisdom.” A similar staff was discovered buried alongside a woman in Fyrkat, Denmark. Furthermore, Cassius Dio mentions a seeress named Ganna who belonged to the Semnoni tribe in Book 56, dating back to the 3rd century. In Bidford, England, the remains of a woman were discovered in 1971. Along with the skeleton were several grave goods, including small pendents which were thought to be some type of magickal tool. Scholars claim that the woman was likely a magick practitioner, pre-Christian priestess, or healer. Moreover, Woden receives a vision from a seeress in Voluspa. Matter of fact, Woden is associated with seidr, though it was frowned upon for men to partake in such magick because it was viewed as “unmanly.”

The Germanic heathens believed in another form of magick known as galdr. Galdralag is a type of poetic meter used for magickal intent. It is a form of ljothatal and is featured in portions of the Havamal. In Grogaldr, Groa is summoned from the grave to aid her son Svipdagr. She casts nine incantations in order to protect him on his journey. The Eggja runestone found in Sogn, Norway, dating back to approximately the 7th century, is thought to be galdralag intended to provide protection for the deceased. Magickal poetry is found all across Northwestern Europe. It is extremely prevalent in the medical manuscripts of the Anglo-Saxons such as the Lacnunga. The Lacnunga features the Nine Herbs Charm in which Woden uses nine different plants. In Germany, two charms known as the Merseburg Charms were recorded during the 10th century. The first Merseburg Charm describes how Valkyries freed imprisoned warriors with the words “leap forth from the fetters, escape from the foes.” The second Merseburg Charm tells the tale of Woden healing his son Baldr’s injured horse by speaking the magickal words “bone to bone, limb to limb, like they were glued.” Healing charms are commonly found on gold bracteates, such as the one found in Denmark with the laukar inscription. Laukar is derived from the Proto-Germanic word for “leek,” a plant often used for medicinal purposes. The Anglo-Saxons used charms to heal ailments, but galdr magick specifically is also mentioned briefly in Beowulf. A grimoire known simply as the Galdrabok was compiled sometime during the 17th century. It features several spells and staves, as well as instructions on how to invoke both Christian and pre-Christian spirits.

In his work Germania, Tacitus claims that the Germanic tribes used casting lots for the purpose of divination. He states that they would take a twig from a nut-bearing tree and cut it into small pieces, marking each piece with a symbol. The pieces would then be thrown onto a white sheet while a priest or leader of the family prayed to the gods and chose three pieces at random. Many believe that these symbols described by Tacitus were runes, though scholars argue that they were likely other representative drawings. According to Tacitus, the Germanic peoples also interpreted the behaviors of animals such as birds and horses. Horses have especially been linked to the divine (though that is a topic for a whole other article.) Futhermore, he states that our heathen ancestors predicted the outcome of battle by taking a prisoner from an opposing tribe and forcing them to fight a member of their own tribe. Whoever wins suggests the results of war. Divination is often associated with seidr.

There are many other rituals and magickal practices that have not been extensively recorded. Shamanism is essentially contacting otherworldly spirits or traveling to other incorporeal realms, typically with the goal of achieving some sort of spiritual ecstasy or divine wisdom. Odin is derived from the Proto-Germanic word Wodanaz, meaning “rage”, and the prefix “Od” has similar meanings of “divine fury, frenzy.” For this reason, as well as tales within the Eddas and Ynglinga Saga, Woden is associated with shamanism. Utiseta is a ritual that involves an individual (usually a shaman) sitting out in the wilderness and communing with nature, usually with the aims of connecting to the land spirits, ancestors, or obtain sacred knowledge. It is Shamanistic in nature and linked to seidr. Many are probably aware of Totemism, where warriors would receive the strength from a totem animal. The Ulfhednar were warriors who literally adopted the behavior and strength of a wolf during battle and even dawned wolf hides. Another example of Totemism is different animals being of particular importance to different tribes. Again, we see the veneration of horses among the Anglo-Saxons. The Germanic pagans worshipped the gods through an array of ceremonies and celebrations. Ritual precessions involving a wagon have been recorded and it is likely that they were associated with fertility. A wagon precession dedicated to the goddess Nerthus is described in Germania. The ceremony concludes with the purification of the wagon and drowning of slaves. The Oseberg Tapestry illustrates something similar, and this type of ritual precession has also been attributed to Freyr.

Literary attestations and archaeological evidence indicate that one’s fate and physical wellness were of great importance to the Germanic heathens. Our ancestors lived in times of uncertainty; the rituals they performed and the gods that they worshipped reflected what they viewed to be crucial aspects of their society and that would ensure prosperity to their tribe. Unlike Christianity, the Germanic peoples did not worship the same god. Different gods were venerated and centered depending on what circumstances our ancestors faced. Therefore, we should think deeply about what we hope to achieve through ritual and worship. It might not be possible to completely reconstruct the sacred rites of the pre-Christian past, but we can use what we know as guidelines. Utiseta is a practice that I view as extremely valuable to any pagan, no matter the goal. The modern age has greatly disconnected us from nature, the core of paganism. Sitting out in nature, taking the time to familiarize yourself with your environment and developing a relationship with it strengthens your bond with your ancestors as well as the gods. You will also be acquainted with the land spirits. Paganism is much more than leaving offerings to the gods; it’s about worshipping the world around you, leaving offerings to the spirits that surround you. Paganism forces you to confront your environment. You don’t need to go purchase runes, you can simply pay attention to the behavior of wildlife. You don’t need to purchase anything, that is not what paganism is about. Moreover, think carefully about what goes into a ritual. Nothing is meaningless and everything is connected. There is a reason for the worship of Nerthus mostly taking place at a lake. Fertility deities are often linked to bodies of water, because water may be seen as amniotic fluid or menstrual blood. Everything is symbolic, all that goes into a ritual directly impacts your life. Our ancestors did everything for a reason. So, although we may not be able to perform some of the more elaborate rites of pre-Christian times, we can apply the knowledge, mindfulness, and fluidity to our own practice. Study the world around you, embrace change, and remember that there is meaning in everything.

[baroquehedgewitch]

You ever read something that leaves you with more questions than answers, not in a thought provoking way but in a wtf happened sorta way? Because I been thinking about what went down between 27 and 28 of the Galdrabók for at least a month now smh

How could this have possibly gone wrong?? It was such a good idea 🙄

[frenchwitchdiary]

Sorry mais c’était trop drôle pour ne pas le partager x’D

[galdrastafir-by-raevedis]

For safe crossing, where there is no turning back

[hare-beneath-pine]

To win the favor of powerful men

“You should write this and always have it with you, and powerful men will like you very much.”

From The Galdrabók, Stephen Flowers.

[ravenousnightwind]

Sources like the Galdrabok, according to Neil Price, should not be considered as good sources of continued belief of norse sorcery. He states that it has nothing to do with the prior religion.

Source- The Viking Way by Neil Price pg. 61

[littlewitchytransboy]

First day of my challenge to work on my galdrabok every day this month.

[satanourunholylord]

[larzhagen]

I got a new journal!!

[bed-knobs-and-broom-sticks]

Hey does anyone know where I can find information on Galdr (not Galdrbók) rune song spells? Singing the runes and such. Book recs or PDFs or any source really would be wonderful.

[wanderingoneeye]

Creating galdrastafur

Do you know how you must cut [them]?

Do you know how you must interpret?

Do you know how you must colour?

Do you know how you must try?

Do you know how you must invoke?

Do you know how you must sacrifice?

Do you know how you must send?

Do you know how you must kill?

Whenever someone asks me how to get started on creating galdrastafur I always think of this poem from the Havamal. Odin in here gives you the starting point. First learn the elder futhark until you understand the meanings and names and then learn the younger.

Vikings did not use the elder futhark. They used the younger. For divination they used the younger futhark and for galdr they used the younger futhark. Viking aged magickal texts use the younger futhark.

You then study the terminal staves and their meaning. How they were used in galdrastafur creation by viewing old manuscripts like the galdrabók skuggis skreed and the like. You can find some of these on galdrastafir.org

You will need to study older manuscripts in order to see how they were used back then. What types of woods? What metals? What taufr? This takes years to develop so don't feel frustrated. I have been on the Norse path for more than 25 years. Start by learning the futhark and create your own runes. Sacrifice to them and learn more about them.