#transformational healer from Finland | Explore Tumblr Posts and Blogs

itzleon345 · 4 years

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Superhero au that nobody asks for!

Green Team

Amanda O'Neill

Alias: Red thief

Skills: super speed, super agility

Weaknesses: The use of her power has to be in very short periods because otherwise she could suffer some decompensation due to fatigue like fainting and convulsions

Nationality: American

Eye Color: Green

Hair Color: Red / Orange

Small description: She is a girl with hyperactivity, attention deficit and suffers from kleptomania (even if she is a hero). She has some deplorable qualifications, is a very loyal and adventurous person, likes to be in large groups, and she is very friendly and funny so she also has a great ability to convince.

Fun fact: although she's very distracted and doesn't care about her classes, she's considerably good at Physics

Jasminka Antoneko

Alias: Big Bear

Skills: Super Strength

Weaknesses: she must always be eating and / or in a continuous rest because her muscle mass is always developing, if for any reason she stops eating or sleeping her muscles will begin to tear

Nationality: Russian

Eye color: black

Hair Color: Pale Pink

Small description: She is a very kind and sweet girl, normally she does not like to do things by force (ironic), although in her life she has suffered a lot of harassment due to her weight, she is not spiteful.

Fun fact: Thanks to her weakness, she learned to cook and is very good at doing it, but either way she claims that first goes the milk and then the cereal.

Constanze Amalie von Braunschbank Albrechtsberger

Alias: Autitec

Skills: Controls all kinds of metal

Weaknesses: Its power is deactivated in very high or very low temperatures (-0 ° c and + 32 ° c)

Nationality: German

Eye Color: Green

Hair Color: Black

Small description: A short girl who is on the autistic spectrum (that's why her hero name) that comes from a family of engineers, that's why her love and great ability to build things, she doesn't talk much and doesn't like to be distracted while she is in her workshop

Fun fact: She has an obsession with animes like Gurren Lagann and Mazinger Z or series like Voltron

Blue Team

Hannah england

Alias: Bougie

Skills: can control light, can make his body shine, with the assistance of "Shadow Giver" can become invisible

Weaknesses: activating her power (100%) away from Barbara can damage her vision by not having a source of darkness that controls her luminescence

Nationality: British

Eye color: Brown / gray (when activated, they become completely gray, while deactivated they will be gray-brown)

Hair color: light brown

Small description: Bárbara has always been her best friend (almost) since birth because their families have always been very close, thanks to this their skills grew to complement each other, both are from prestigious families, for this very reason they are brats and "good for nothing" (they were always very spoiled) and cowards because they never faced any real-world situation, either way they both want to protect the world

Fun fact: She's afraid of the dark, so she sleeps with a night light

Barbara Parker

Alias: The Shadow Giver

Skills: control shadows, with the assistance of "Bougie" can become invisible

Weaknesses: If she activates her power (100%) away from Hannah, the darkness takes control of her body and begins to consume everything in her path due to not having a light source that controls the darkness, this can cause blood loss ( is the fastest thing to be consumed)

Nationality: British

Eye color: Blue / gray (when activated, they become completely gray, while deactivated they will be a gray-blue color)

Hair Color: Black

Small description: Being Hannah's best friend, both are always together, they are inseparable (even in tasks of a single person) because their abilities are complementary and it would be a great mistake to separate them because they are (technically) useless alone.

Fun fact: She crate her Hero Alias based on the name of a character from a cartoon she liked to see with Hannah

Diana Cavendish

Alias: Royal Ivy

Skills: Controls plants, can also communicate with them

Weaknesses: her power is not very useful at night since plants cannot photosynthesize. FIRE

Nationality: British

Eye Color: Blue

Hair Color: Blonde with Mint Green Locks

Small description: Heir to the Cavendish house, Diana is a fairly closed and fancy girl, she does not like to share her feelings, she is very intelligent, perfectionist and responsible, coming from a family of healers and doctors (and thanks to her ability) she has a vast knowledge of benevolent plants

Fun fact: Ever since she was little she always loved making flower crowns to calm down

Red Team

Lotte Yanson

Alias: Alma

Skills: Can communicate and see beings from the “second reality” as well as ghosts (souls in pain), spirits, etc.

Weaknesses: If she does not wear her glasses she confuses both realities, she does not know what is real and what is not and she may end up being posses by some not very friendly entity.

Nationality: Finnish.

Eye color: Blue.

Hair color: Orange blonde.

Small description: Her family has always lived in a small town in Finland, when she was little she suffered constant harassment for being able to talk to ghosts, thanks to this she became a very shy girl, in any case she is very kind and always sees the positive side of things

Fun fact: She created her first pair of glasses that although they were not so good, they helped her to differentiate

Sucy Manbavaran

Aliases: Toxic Witch

Skills: All the liquids that her body produces are either poisonous or are some kind of acid, she also has a vast knowledge of venomous things

Weaknesses: Because of being exposed to so many poisonous liquids and vapors, her body is very weak, she must also be on constant medication to be able to have contact with people and not harm them (although if she wanted she could melt your hands)

Nationality: Philippine

Eye Color: Red

Hair Color: Pale Purple

Small description: Her parents are divorced, while her mother lives in the Philippines her father is in England, until she was 14 she lived with her mother until she ran away from home so she could start her investigations with the mushrooms that grew in her town, At 16, she was adopted by a scientist, later both of them went to England where she currently lives at the age of 18

Fun fact: Ironically she is terrified of spiders

Atsuko "Akko" Kagari

Alias: Dark Kagami / Shiny Akko

Skills: she is a third generation shapeshifter, like "Dark Kagami" she changes her appearance as people and / or things, like "Shiny Akko" she transforms different parts of her body into animal parts

Weaknesses: if she maintains herself in a way that is not hers for a long time, she begins to have very powerful headaches and give her strong fevers because her brain detects that it is not in the body that it should and believes that it is being invaded by a external entity

Nationality: Japanese

Eye color: Red (due to a defect in its power, this part of her body is the only one that cannot change, that's why she always wears blue, green and brown contact lenses)

Hair color: Brown

Small description: abandoned in the tunnels of "The Phoenix Society" at the age of 9 months with only a note (in Japanese) and a master key, Atsuko Kagari was raised by Elizabeth and Victor McCallister members of "The Phoenix Society" At the age of 5 she began to demonstrate her ability by exchanging parts of her body for those of some animals (such as rabbit ears or cat's tail), she had a “normal” childhood in those tunnels, at the age of 8 years she began to have training with “Copycat”, the only shapeshifter in all of the society.

Fun fact: after being saved by Shiny Chariot, Akko wants to bring peace to everyone's heart the same way Chariot did to her

Adults

Ursula Callistis

Alias: Gemini

Skills: another of the few shapeshifters left in "Midnight City", can transform into any type of animal

Weaknesses: If she changes among many animals in a very short period of time, her organs can be affected by not having changed in time.

Nationality: French

Eye color: Red (in all of its forms)

Hair Color: Dark Blue

Small description: Transferred from the French order to Midnight City, Ursula Callistis is the new teacher at the Luna Nova Academy for Heroes, she is quite clumsy and a little shy, but when it comes to acting she is a great hero, after getting accepted in the academy she took the role of tutor for Atsuko Kagari, another shapeshifter

Fun Fact: One of her favorite animals to transform is the bat because she finds satisfying to sleep upside down

Croix Meridies

Alias: Noir Scienziata / Macchina Parlante

Skills: Technopath, she communicates with "smart" objects and controls them at her disposal

Weaknesses: Since its power does not affect plants, these can be very effective against it, depending on the control she has over any machine, her body is also affected

Nationality: Italian

Eye Color: Green

Hair Color: Pale Violet

Small description: ex-heroine of Midnight City and ex-student of the Luna Nova Academy, Croix was a companion of Shiny Chariot but after her disappearance she returned to Italy to continue developing her ability, years later she returns to Midnight City to become a teacher in Luna Nova, she is also the famous villain Noir Scienziata although nobody knows this, she is responsible for the disappearance of "Shiny Chariot"

Fun fact: since her student years she has always had an obsession with instant ramen

Chariot du Nord

Alias: Shiny Chariot

Skills: Create illusions with smoke (thanks to her training the illusions can do physical damage)

Weaknesses: if she runs out of smoke her body begins to burn little by little in order to generate more

Nationality: French

Eye Color: Red

Hair Color: Bright Red

Small description: In her years as a student Chariot was chosen by “Vrachióli Sidírou” (literally translated as iron bracelet), an object created in the medieval era by Woodward, a beast charmer and also one of the “Nine Old Heroes”, this object was created to seal Alexander Warrenson or better known as “Checkmate” the most powerful Telepath of all time, he was a great strategist and could control entire armies with his mind, although to make it easier he fought as if he were in a chess game, after a fight with Noir Scienziata she disappeared completely, she is believed to be dead

Fun fact: In her years in Luna Nova she had many pets but the most famous was Arcas, a giant polar bear that is believed to still be in the lands of the academy

Vrachióli Sidírou

"Vrachióli Sidírou" is a wristband with 7 holes to place the 7 stars of power, Flight, Super Force, Super Speed, Invisibility, Telekinesis, Aquatic Breathing and Pyrokinesis, which were the original abilities, after "The Warrenson War" the object disappeared for many years until Seymour Krelborn or "The Gardener", a plant talker, found it and used it to save the world, once again years later Cacoch or "Misango", a hero with the power to empower his abilities thanks to a spirit, was granted with the relic to protect his people, and year after year this object has been delivered for the sole purpose of protecting humanity, the most recent bearer was Chariot du Nord (Shiny Chariot) which she use it to give peace to England although in one of her last battles she lost it for having hurt innocents (by accident) 2 years later the heroine disappeared in her last battle against Noir Scienziata.

The object has not been in its 100% power since "The Warrenson War" since none of its bearers has found the 7 stars, the closest to finding them was Chariot, although it never managed to do so because it was taken from her.

Plot

Atsuko Kagari is part of the Phoenix Society, a famous group of thieves, before they were a group of villains but thanks to the heroes of Luna Nova they had to become simple thieves, they live in tunnels under Midnight City, she was raised by Victor and Elizabeth McCallister a young couple, Victor is a fire eater (Dragon) and Elizabeth a translator (The Talker), although this is supposed to be a villain society, it was never verified, but out of fear the heroes decided to banish them from Midnight City, most of the people who live in the tunnels are poor and that’s why they become thieves. The heroes of Luna Nova have a record of all those that reside there, of all but Akko who appeared there 18 years ago when she was just a baby, She was found by one of the night thieves and took her with Arthur Phoenix, head of the society, who decided to give it to the McCallister couple, Atsuko was raised with the purpose of returning honor to the society.

When she was 6 years old the tunnels were found being the battlefield between Shiny Chariot and The Dark Paladin, Akko was saved and comforted by Chariot, from that day she began to dream of being a hero like Chariot, in any way thanks to her ability she was also raised as a thief, her first alias was chosen with the help of her "mother". After suspicious robberies in Midnight City Akko was in the middle of her first fight, which she did not win but managed to escape, because of this now the heroes know about "Dark Kagami" and it is one of the most wanted because the shapeshifters (and the third generation more (the ones that change their appearance with people, objects and animals)) are people who are very difficult to find lately, after the high command of the society found out about this they have to start their plan to rise again, and what better spy than a shapeshifter that doesn't exist? At the age of 18 Akko is sent to Luna Nova Academy to do the tests and be accepted as a new hero to train ..... What could go wrong?

???: Atsuko, Your mission as Shiny Akko is to capture Dark Kagami

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trolldomblog · 5 years

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Runes for healing

Why use runes for healing at all? Most modern rune users use them as a kind of elaborate tea leaves or tarot cards, in order to foresee the future. I do not want to spend too much time criticizing this choice here, but I want to illustrate my opposite choice by two examples of a description of an early use of the runes. One dates around 350, and the other more than a thousand years later. It is of course a question of knowing if the word " runes " was used in our present meaning or as meaning " secret operation ". The only answer I can give to this kind of scholarly remark is that, at any rate, from the 4th to the 16th century, we know that people did speak of the same runes-staves since primitive Old Futhark and Medieval rune-staves don’t look the same, nor were they calling to exactly the same Gods.

Jordanes, in his history of the Goths (8th chapter), written during the 6th century, relates a fact that happened in the 4th century or before (Filimer is the 5th king in succession to the mythic first Goth king, Berig.)

"Filimer rex Gothorum ... reperit in populo suo quasdam magas mulieres, quas patrio sermone Aliorumnas ipse cognominat; easque habens suspectas, de medio sui proturbat, longeque ab exercitu suo fugatas in solitudinem coegit terrae."

"Filimer the king of the Goths ... spotted among his people some sorcerer women, called by the public rumor Aliorumnas; and suspecting these, he banished them, and far away from his army he forced them to flee in the solitudes of the earth."

Aliorumnas, Aliorunnas, All-runn (qui cuncta novit = " that all transform into each other ")

This is my word-for-word translation, which keeps the same general meaning as a more academic one, like the one given at:

This indicates that these women were using a magic named after the runes, and that they were of use in the Goth army at this time. The importance of these sorcerers is reflected by the amount of place given to them in the Malleus Maleficarum written around 1490 by Kramer and Sprenger, a book which later became the classical manual for which hunting. Chapter 16 of Part 2, Question 1, explains carefully how to spot these army sorcerers (that are then men only, and called "witch-archer"), and how to punish the war chiefs that use them. It is also explained in passing that these sorcerers help to win victory.

I hope you see the thread of my argument: women called " all-runn " were with the armies of the Goths until Filimer, and the custom of having a sorcerer help lasted until the 16th century at least. My guess is that these women were using something like the runes to fight with the army, not to foresee the future.

Strangely enough, I found an allusion to rune healing in the same Malleus Maleficarum. As good christians should, Kramer and Sprenger believed in the difference between holy and malicious magic, and they describe the use of runes for healing as non-demoniac, if unlawful. In Summers' translation, part 1, question 2, they say:

" ... if they superstitiously employ natural things, as, for example, by writing down certain characters or unknown names of some kind, and that then they use these runes for restoring a person to health, or for inducing friendship, or with some useful end, and not at all for doing any damage or harm, in such cases, it may be granted, I say, that there is no express invocation of demons ; nevertheless it cannot be that these spells are employed without a tacit invocation, wherefore all such charms must be judged to be wholly unlawful."

This text was written in medieval Latin which has a nonambiguous word for "runes". As a side issue, this text shows that, since I recommend explicit invocation of the Nordic Gods, I would have been burned by the two good monks. But the main issue here is to show that persons of Germanic culture (they were born in the Rhine valley) were still aware, at the end of the 15th century, that runes could be used for healing.

Healing Steps in the Kalevala

The Kalevala is a collection of legends and songs gathered from the beginning of the 19th century in Finland and in the region of Saint Petersburg by a Finnish doctor, Elias Lönnrot. In it, I found several healing cases which constitute, in my opinion, the last trace of an ancient healing methodology. I will not go into any details about this methodology here since it is already described in my forthcoming book on Nordic Magic Healing. Lönnrot collected many folk songs while completing his field work in Finland, but instead of publishing them as they were, he put them together into a coherent epic. Hence, the ordering of the steps involved in healing as given in the Kalevala does not represent ancient medical knowledge, so much as it does Lönnrot's good sense. Inversely, even modern ethnologists acknowledge Lönnrot's respect for the content of the songs he gathered. We can therefore believe that the poems linked to each step, irrespective of the ordering of the steps, reflects ancient Nordic medical knowledge.

I have noticed that the healing of the mind is very different from the healing of the body. Magical methods for the healing of the mind often oppose some modern schools of psychotherapeutic practice, while the magic used in the healing of the body simply complements modern practice, almost without problems. Therefore, I choose to speak here of body healing, which is less subject to argument. Of the twelve steps for obtaining a complete physical healing, the first two, namely attempting to heal oneself and finding a healer, are very important. They should never be under-estimated. Nevertheless, they do not need work from the healers but from the sick, and therefore I do not apologize for skipping them here. The next step can be called 'finding the Origin or the Genesis of the sickness'. It calls for a great deal of rational, or conscious, discussion between the healer and the patient, and it also requires a more mystical contact through Nordic shamanic journeying, called seidr. Once the origin of the problem has been discovered, the healer must address the sickness, in a fourth step, by clearly stating its origin and name, and must ask it to leave the patient alone, supported by some good reasons. This fourth step is performed by composing a song to the sickness, by summarizing the song in a galdr, howling/singing the galdr, and finally writing the galdr on a piece of wood. Let us now see these steps in some more detail.

Finding the origin of the sickness

Do not expect to find "the" origin at once. You will at most find the cause that the patient is able to acknowledge at present. This understanding can evolve over time. The process must be repeated several times during the rational discussion, until the patient really feels that there is nothing more to add, and until the healer gets an overwhelming feeling during the non-rational contact with the patient as well. It is almost funny to see people learning to heal in this manner, they are so surprised by the intensity of the feeling they get after repeating this process two or three times. The healer is then convinced that she has uncovered, if not the ultimate origin of the sickness, at least one of its important aspects, a part that needs healing.

What I call "rational contact" is a simple interrogation about the patient's feelings about the causes of his sickness. Do not believe that everything comes from early childhood; it could well be that the deep origin is relatively recent. Try to help the patient to be conscious of the possibly unexpected causes of his ailment. What I call non-rational, or intuitive, contact, is a kind of shamanic journey. It is not done following the beat of a drum as in classical shamanism, but rather by following the "beat of the patient's energy" as a Shiatsu practitioner would say, that is by feeling the life energy of the patient. During this seidr, the patient is explicitly asked to open his soul to the healer in order to allow a deep exchange between the two. The healer must also open her soul to the patient. This kind of non-sexual love exchange can be dangerous when practiced on very sick patients (it is dangerous for the patient when practiced by a very sick healer as well!). It is part of the healer's training to learn how to avoid being contaminated, and this cannot be explained in a paper. My experience is that this exchange happens often, almost unconsciously, when people are practicing any kind of holistic healing (for instance, Shiatsu, Reiki, Hand Healing, massage, etc.), but it is much better to practice it consciously, and be aware of its danger.

Rational versus non-rational attitudes

This alternation of the rational and non-rational steps insures a good relationship between healer and patient. It also avoids the extremes of pure chatter, which can happen when only rational contact is established, and of crazy imagination, possible when only a non-rational approach is used. This alternation is, in my opinion, the second essential feature of Nordic Magic: never forget the importance of the rational world (as happened to European magic from the Middle Ages until the 19th century), on the other hand, never forget the presence of the non-rational world, as happens to a major degree nowadays (this is not an exclusively modern attitude, the purely rational attitude has always had at least a few supporters). I must insist on this point because I know that many people of the mystical frame of mind claim very strongly that "there is no difference between science and mysticism", which makes my point look almost trivial. I must say that, spending most of my time among strict scientists, I know very well how deeply they despise anything non-rational, and the way they scoff - discreetly when they are polite - at any statement relying on a non-rational view of the world. I have thus two almost opposite recommendations to make.

One is for the mystics. Do not believe that scientists have any respect for your position; you must be intimately aware that, in their eyes you might as well be mentally retarded. There is a long way to go before you can reconcile your position and theirs.

The other is for those with purely rational minds. Please question your blind belief in rationality, and consider the possibility that what you are propagating, without knowing, is no more than yet another kind of religion. There are things that reason cannot explain, and it is irrational to respond, as you do, by simply closing your eyes to these realities.

Now I must ask both of you to consider the possibility that magic, and, in my opinion especially Nordic magic, very seldom opposes rationality. I mean that purely magical events, similar to an explosion of irrationality, happen extremely seldom, and are not to be expected in our lives. A magical healing, for instance, very seldom occurs in the way of a Lourdes' miracle. The patient does not feel very much changed after the magic healing; he simply feels that he has just lived through a very intense experience. Slowly, slightly unexpected things will begin to happen to him, but none of those things radically violates normality. The healer can even be a bit put out at seeing that her treatment is fast forgotten by her patient, who attributes his recovery to those "slightly unexpected events". But I claim that the magic is then working at full strength. The patient does not attribute his recovery to the power of his healer, but to the good luck he is now having. This is because it is always possible to explain without resorting to magic why the patient has been healing. The rational mind will claim that I am simply imagining some hidden magic behind what is happening to the patient. The non-rational mind will be disappointed that no obvious magic is showing up. My only answer is that with magic there is no easy way and accepting the incredulity of many and the disappointment of some is part of the job.

Writing a poem to the Origin of the sickness (1)

The example of the Ribe stick

Once the cause of the problem has been discovered, and strongly felt by the healer, a poem must be written that expresses as clearly as possible what this Origin is, and what the healer intends to do about it. It is even better if this poem is beautiful; here lies a great deal of the healer's power. If she is unable to poetically express her feelings, I strongly doubt that she will be able to call upon the Gods to help her patient. By "poetry" I do not mean overblown speech, but speech that is beautiful to the one treated, and that affects his feelings. There is no need for the healer to feel as if she is at a poetry competition, since the only real judge is the patient. It is nevertheless obligatory that he should be deeply moved by the poem. I might be wrong, but in general I believe that the best poetry is that which uses the simplest words, and that conveys its message most accurately. Nevertheless, the style to be used depends on the relationship between the healer and her patient, and some people might need elaborate phrasing in order to feel moved. Again, this is no easy task, and to do it right calls for a great deal of inspiration from the healer. As an example, let us analyze a long poem written in runes, dating from the beginning of the fourteenth century, found on the so-called Ribe stick.

Earth, I pray guard

and the heaven above,

sun and Saint Mary

and himself the Lord God,

that he grants me hands to make whole

and healing tongue

to cure the Trembler

when treatment is needed.

From back and from breast, from trunk and from limb, from eyes and from ears; from every place where evil can enter.

A stone is called swart; it stands out of the sea. On it lie nine Needs. They shall neither sleep sweet nor make warm until you are better of it; for whom I have caused runes to utter words.

Amen. And so be it. [ends with the sign of the cross].

The Trembler is the sickness we now call malaria. It identifies a sickness and addresses it poetically, but with simple words. This poem is obviously Christian and cannot be used by us as it stands. This is why I suggest that it can be " re-paganized " as follows (this is only an example):

Earth, I pray guard

and the heaven above,

the sun and shining Freya

And the sovereign couple.

that He and She grant me hands to make whole and healing tongue to cure the Trembler when treatment is needed.

From back and from breast, from trunk and from limb, from eyes and from ears; from every place where evil can enter.

A stone is called swart; it stands out of the sea. On it lie nine Needs. They shall neither sleep sweet nor make warm until you are better of it; for whom I have caused runes to utter words.

Thor help - me! Thor hallow my charm! Thor protect [name the patient]!

The words "amen, and so be it," and the cross were used to hallow the whole charm, and this is why I call to Thor and to his hallowing hammer to end the charm.

This poem is then declaimed loudly to the patient, who must understand and agree with each of its words.

Creating the galdr

The healer now takes advantage of her deep understanding of the meaning of the runes and associates some parts of the poem to some runes. The following is an example of what can be done with the above poem. The Gods who are linked to the Earth are Frey (linked to the generosity of the Earth) and Frigg (who can command the elements of the earth), leading me therefore to use the runes Jeran and Pertho. The God of the sky is Tyr, associated to Tiwaz. Sowelo corresponds to the sun, and I replaced the evocation of Holy Mary with that of Freya, and therefore, I link that line to Berkanan. God himself can correspond to Odin (Ansuz) or also, for me at least, to the sacred couple, Nerthus - Njörd (with whom I associate Uruz and Ingwaz). The tongue that heals is the one with the words that heal, which I associate with Ansuz. The Trembler is a sickness giving fever, so I will associate it to Kaunan. The reference to "nine Needs" calls of course for an evocation of Naudiz.

[Note: why I associate each rune with this meaning, or this God is discussed in detail in my forthcoming book: Howling, I Gathered Them. It would need pages to explain each of the choices given above.]

In order to be sure that this rather intellectual work is not just a rational creation, its intuitive foundations are checked by a seidr trance focusing on the poem and the runes. It is often the case that some runes will feel not appropriate to the patient and the sickness' Origin. It is necessary to delete them and to start thinking again. And once again, rational and non-rational steps should alternate several times to reinforce each other. In our example, suppose that no runes are deleted during the trance stage, then the galdr will be built up as follows:

Earth, I pray guard

Jeran! Pertho!

and the heaven above,

Tiwaz! Tiwaz!

the sun and shining Freya

Sowelo! Berkanan!

And the sovereign couple.

Uruz! Ingwaz!

that He and She grant me hands to make whole and healing tongue

to cure the Trembler when treatment is needed.

Ansuz! Kaunan!

From back and from breast, from trunk and from limb, from eyes and from ears; from every place where evil can enter.

A stone is called swart; it stands out of the sea. On it lie nine Needs.

Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz!

They shall neither sleep sweet nor make warm until you are better of it; for whom I have caused runes to utter words.

Thor help - me! Thor hallow my charm! Thor protect [name the patient]!

Hence the text of the galdr, a sort of summary of the poem, could read:

Jeran! Pertho!

Tiwaz! Tiwaz!

Sowelo! Berkanan!

Uruz! Ingwaz!

Ansuz! Kaunan!

Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz! Naudiz!

Thor help - me! Thor hallow my charm! Thor protect [name the patient]!

This text is sung or howled to the patient (then it literally becomes a galdr) who must well understand the link between this galdr, the poem, and his sickness.

Writing a poem to the Origin of the sickness (2)

Using a few Lithuanian charms

These charms from Lithuania have been translated into French by Neringa Jablonkyte, we both discussed the final French form, and I finally put them into English. The charms I chose to present here are completely Pagan, thus the only change that is still possible, for these poems, is to replace the Lithuanian name of a God with the one of the Aesir. I wouldn’t change a single word in these charms. I will, however, add a galdr that can be directly associated to them.

Casting out evil Spirits

Leave, cursed slug, from man,

Because you have already dirtied him,

Now that you live in him,

You are the cause of great pain.

The sun hates you; the moon hates you,

The stars hate you; the stars hate you,

Man hates you; children hate you,

The whole family hates you, and me, I hate you.

The slug evokes the cold. Thurisaz is perhaps the most aggressive of the runes, and the attitude of the giants towards the Aesir can often be seen as hatred. Therefore, Thurisaz can be used as a helper for eradicating the slug. I do not think the galdr should be sung with hatred, but rather sung in a commanding voice to ask that the slug be attacked. This poem can close by invoking Thurisaz three times.

Charm for banishing sickness

Early, I wake,

With bitter dew, I wash,

Uruz!

To the sun, I address myself,

Sowelo!

I glorify God.

[here, I suggest instead:

I glorify Thor]

Laukaz!

Sicknesses facing me,

Go in the dry trees,

The deep swamps,

There where no man walks,

There were no animal wades,

There were no bird flies.

Mannaz! Mannaz! Mannaz!

The first verse of this charm calls on the rising day (Dagaz run), on the dew descending from the sky (Uruz run), on the sun ( Sowelo rune) and then it glorifies God which would be the rune of Tiwaz for the God of the sky, or any other rune dedicated to one of the Nordic Gods.

The invocation to Mannaz is obviously not attempting to call the Spirits of dry trees and deep swamps; it wouldn’t be very wise. Instead the invocation is to the Spirits of human solidarity, of populated places.

Charm banishing fever

In the name of the sun,

Sowelo!

In the name of Perkunas, [God of thunder and lightning]

[here, also, I would replace Perkunas by Thor, since he has the same functions in the Scandinavian mythology]

In the name of Thor,

Laukaz!

By thunder,

Thor!

I command you, fever,

Kaunan!

I hunt you from men, from animals, from birds, from each living being,

To the green forest, the deep pools, the somber swamps,

There where the sun does shine,

Where no man walks,

Where no animal wades,

Where no bird flies.

Mannaz! Mannaz! Mannaz!

If you do not obey me,

I will dry you on the rays of the sun,

I will wear you out with the intensity of the sun,

I will drown you in the bitter dew,

I will feed you bewitched bread.

Sowelo! Uruz! Gebo!

I order you to leave [name the patient]

To no longer torment him (or her).

The call to Sowelo, Uruz and Gebo is being done in a special way since these runes are being invoked so that they use their power aggressively against the sickness.

Charm to stop bleeding

Valiuli Dievuli, stop the blood!

[Valiuli Dievuli is best translated as all - powerful]

Do not hunt the spirit of the body,

So that it does not leave with the blood,

That it does not leave the body alone.

By the hard stone, by the high oak, Valiuli Dievuli, by the blood,

I order, I contain the blood in the veins.

There is neither a rune for stones, nor a rune for blood. However, there are several runes that evoke the idea of life and heat. If we want to invoke the joy of life with the word "blood", then the associated rune would be Wunjo. The stone is hard, and its capacity to break is what is being called on, and this is a property of Hagla. The high oak obviously evokes Yggdrasil. One possible galdr for this poem would be to sing or to shout Hagla! Ihwaz! Wunjo!

Charm to protect against venomous snakes

It is by fate that our difference is born, rue,

Fate has made us meet, rue,

Be not evil, rue,

Do not suffer, rue,

Show proof or your kindness, rue. (repeat three times)

Show proof of your kindness from (present time)

From this day,

From this sigh.

Show proof or your kindness, rue,

We thank you, rue,

With our beautiful words, rue,

With our beautiful words, rue.

This charm is constantly calling upon the power of the green rue to protect one who crosses an adder on his or her path. The three runes that evoke a certain greenery are Ihwaz (rune of the yew), Berkanan (rune of the birch) and Laukaz (rune of the leek). Therefore, I suggest simply punctuating this beautiful poem with an invocation of these three runes.

(note: The rue is a plant with lots of meaning in Lithuanian mythology. I can explain it best as Neringa did when telling me a personal anecdote. While on a bus, she saw an old woman who was having a difficult time getting off the bus. The old woman turned to her and said, please help me, rue. So, she helped her, and the old woman said, thank you, green rue. Hopefully, you will now better understand the tenderness that Lithuanian people hold for this herb.)

Activating the magic

All these operations slowly increase the intensity of the relationship between the patient and the healer. Both gradually become less aware of the surrounding world, and at the end of the galdr, they reach a stage of mystical ecstasy which has been acknowledged as that of the acting shamans. In my opinion, this opens the gates between the rational and the non-rational world, as if ordinary reality shifts a little to leave a slight opening for magical reality. The magic of the galdr still must be made active. Following her intuition, the healer chooses the piece of wood, that will be the most appropriate to carve the runes of the galdr upon. Then the carving takes place. This carving must be impregnated by the patient's blood to make the magic complete and active. This last step can be seen as repulsive to the modern mind that is very nervous about bloodletting. We must recall that at the time the runes were widely used, nobody cared very much about seeing oozing blood. For instance, a few centuries after the period of rune use, bleeding a patient became the most common medical treatment. Some patients may find it absolutely sissy to be so afraid of blood and will casually agree to your request. For those, cut the fleshy part of one of their fingers with a very sharp (and very clean!) knife. There is no need to cut more than 1 or 2 millimeters deep to get enough oozing blood to trace your runes. The patient's finger is put on its side on the wood, position your blade on his finger, and cut very fast. It will give no pain, and will heal very fast (don't forget disinfectant, however!). Other patients may hesitate or even recoil in horror from such a treatment. They can then carry the runic stick with them, until they get wounded and they bleed. They will then use this blood to hallow the runes. If the chore of constantly taking care of the runic stick is too much for them, then why bother with the healing?

Conclusion

The healing is far from ended after these two steps, but they are very important and exemplify the main principles of magic that are: be modest in your expectations, never forget to maintain a harmonious balance between the rational and the non-rational, expect hard work, ingratitude is possible but gratitude is your best reward.

If you don't feel working magic is your way of honoring the Gods, forget about it, it's safer.

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