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        HEALTH AND THE RUNES

  Through the intense power of the subconscious we create what the conscious mind impresses upon it, therefore we must search deeply within ourselves to examine the set patterns which are brought about by the vast images, and intense emotions that have been so created and thus ingrained into us. Think for a moment, why is it that the majority of the world's population happens to "catch a cold" during the fall and winter seasons?
  Is this due to a general lack of common sense, or does the reason lie deeper within the society? By becoming aware and realizing that this is most oft a mere illusion of self-inducement, we are thereby able to overcome the reason for the symptoms, and can then concentrate more effectively upon, and treat, the spirit.
  When the human being becomes set in old ways and their patterns of routine are suddenly interrupted by such things as fears- either consciously or unconsciously, or by the reactions to certain anxieties and actions, conflicts and deeds, or just simply by the fatalistic gluttony of simple over-indulgence, this then creates the subtle imbalance and dis-harmony of the body which is often considered by some mystics as the first phase of on-coming dis-ease and illness.
  By understanding the cause, and then coming to grips with- and thus facing it, we have then taken the important first step towards curing the malady and thereby healing the body, not only our own selves, but others around us as well, albeit in diversely different aspects.
  Is it not an honest fact that most couples will take turns with an illness, one tending the other, sometimes even up to and beyond the point that they themselves become ill? Sometimes, and in some relationships, that second illness cannot be shown, no matter how adversely it may affect the person, because of diverse reasonings of one sort or another. Yet one can take matters into hand concerning these same said issues of a healthly consciousness through the aid of positive thought. For as Edred Thorsson states in his book 'Rune Might' there are two uniquely distinct types of runic healings which the Vitki can utilize...
  The first style can be considered as generalized and purely non-specific, effectively used to simply ensure one's continued good health. Such as in preventing an ill-ness or dis-ease from affecting one who is obviously already quite abundantly healthy, like staving off the common cold once it is first felt.
  This is often accomplished by applying the physical strength and endurance of the patient with that of the runic streams of energy. This then can be considered as "preventative medicine" in that it redirects negative engergies away from the body to be replaced with positive forces. The Ancient Ones were well aware of this glorious fact, and both symbolic and sympathetic magicks alike are equally effective in regards to this style of treatment.
  There are gems, stones, minerals, colours and even certain dirts which are all reputed with their own specific properties containing curative energies. Herbs have their own properties and energies as well, and are now beginning to finally re-enter into mainstream society after a lengthly public hiatus, but fortunately they were not forgot. Another preventative step taken is by such things as risting, or carving, rune-staves, or even simplistically styled bind-runes, into breads, fruits, vegetables, teas, or other such items and then imbibing these magickally charged foods and their energies which meshes the forces previously mentioned.
  The second style of working is more direct and quite specific, in that the runic energies which are tapped into and raised, are then visualized as the Vitki enters into an empathetic state with the patient. It is while in this condition that the healer next begins to forcefully direct this runically enhanced and energized sphere, or current, flowing towards, breaking apart, removing, and thus cleansing the system from whatever chronic complaints and detailed dis-orders the patient may have.
  This manner of healing should be considered as a most intense or ritualistic type of working, and should not be lightly undertaken by the inexperienced. The degree of skill required is equal to such as those for a full body massage, acupuncture practice, or Shiatsu session, which is a form of natural massage that uses the touch of subtle finger pressure in combination with an awareness of the body's internal vital energy flow to affect a harmonious balance with one's hvel, or chakra.
  An interesting side-note here is that Edred Thorsson mentions that a skilled practioner using both the H-rune hand posture and its vocal mantra combined, may perform what can only be considered as a diagnostic or identifying exercise to thus determine whether a suspected ailment is indeed the actual problem or not, although true experience of the Vitki is highly essential for the success of this venture. …(( I therefore stand corrected Stormsdottir, and apologize, for Hagalaz can indeed be a healing rune ::SG::))
  Thorsson also makes it a point that at no time will the Vitki, or rune magickian, be taking into their own body the dis-ease or ill-ness of the patient, and as such, is under no danger what-so-ever from receiving any adverse effects by doing any type of healing work, just be sure to ground yourself completely before beginning.
  Also of import, one should include any auditory aids, such as chanting, moving water, soothing music, etc., and other sensory stimuli like smell, lighting, body temperature, etc., which will not only help "set the mood" of the healing to be done, but will help induce the patient to relax.
  However, appropriate sounds and smells can only help so much, for according to the Denali Institute, when doing a runic working of any sort, but especially those of a healing nature, the true degree of success in restoring any type of positive benefits in regards to an ill-ness in one's health and well-being is wholly dependant upon five specific, yet inter-related subjects which are:
   _1) the overall skill of the Vitki in regards to the abilities of both concentration and meditation.
   _2) the relative strength of the specific runic energy streams tapped into by the Vitki.
   _3) the relative permanency and duration of the body distortion or illness of the patient.
   _4) the degree of change which the Vitki and patient both have made towards their habitual thoughts and like behavior.
   _5) persistence of the Vitki in regards to repeating certain runic exercises which contribute to the successful regeneration of the patient.
  In regards to healing with colours and gemstones, both contain inherant potential which await the individual Vitki to tap into, attune to, direct and thereby use to uplift the spirit of the inner being. By understanding and combining the vibrational properties of these two distinctly different forces, strong energy fields can then be created, enabling the body to become empowered through their uniquely blended influences, which are both comforting and balancing to all.
  According to the general consensus of healers I know of, one of the most benificial combinations is that of the rainbow pattern which is said to consist, in order, of the colours: red, orange, gold, pink, green, blue, turquoise, and indigo.
  With all of the above firmly in mind, realize that each of the following staves do hold a unique energy force which can then be tapped into and drawn upon by the Vitki, either independently, or in some certain cases as specifically intended combinations, though it is wise to remember that knowledge of each rune is vital:
  _FEHU
    is associated with the element of Fire, therefore fevers and other head complaints are dispensed with.
  _URUZ
    is an energy associated with health and is connected to the vital life force and strength.
  _KENAZ
    is a force of regeneration which can transform energies and enhance any working.
  _WUNJO
    is harmonious joy, and we all know that laughter is the best medicine.
  _ISA
    creates reharmonization by stopping the advance of, then the dispersal of internal dis-orders.
  _ALGIZ
    provides both protection and defence against all infections of any degree, and as sickness of any sorts is an infection.
  _SOWILO
    is an energy of amplification, inducing a stronger spiritual will as it cleanses the hvel of pollutants.
  _TIWAZ
    is the 'spearhead' of assertive rune energies and as such generates a single-minded motivation towards directing said forces right to the intended point.
  _BERKANO
    is situated more directly towards all feminine challenges and ailments.
  _MANNAZ
    eliminates nervous complaints no matter how drastic, and is also used to relieve painful tendons.
  _LAGUZ
    enables the mind to begin restoration through the quickened flow of megin.
  _OTHALA
    these energies of radical severance deals with all problems of the chest or torso.
  While we're quite sure that there are other staves and styles which perform within the health and well-being functional aspects (I do quite honestly suspect the entire Eldar Futhark in one way or t'other as being able to heal) these are known firsthand by Ida and I to be excellent for what they claim. Always remember the three P's… Practice, Patience, Persistance. Do not expect overnight results, but do expect gradual increments of health and well-being through the diligent use of what you have just read as you successfully apply this information towards positive progress along your spiritual path...

…Bright Journey


  HEALTH-BEARING GODDESSES

  We have two seperate sources which have survived the ravages of both Man and Time, The Lay of Svipdag and the Deluding of Gylfi. Both make mention of Eir, yet one is an account by Aesic sources whilst the other is by Jotun sources.
  However that may be, both agree that the Goddess Eir is to be called upon in times of health related need. But by delving a tad bit further I have come to the following conclusion.
  There is actually a rather select group of ten goddesses to approach about Health related issues, with one male whom I feel to be Heimdall. The Seeker thus being the twelfth individual to magickally balance out this Council, while the patient is the hub of this wheel. This then obviously makes for the mystical number of thirteen.
  Follow along, if you will...

  The Lay of Svipdag

Tell me Fjolsvith, for I fain woud know
answer thou what I ask:
what the mountain is hight which the maiden doth
dwell on, aloft and alone?

'Tis Lyfja Mount hight, and long has it been
for the sick and the halt a help;
for hale grows wholly, though helpless she seems,
the woman who wins its height.

Tell me Fjolsvith, for I fain woud know
answer thou what I ask:
what maids are hight before Menglad's knee
that sit in sisterly wise?

Hlif one is hight Hlifthrasa another,
a third, Thjothvara;
eke Bjort and Blei, Blith and Frith,
Eir and Aurbotha.

Tell me Fjolsvith, for I fain would know
answer thou what I ask:
do they help award to their worshippers,
if need of help they have?

Ay they help award to their worshippers
in hallowed stead if they stand;
there is never a need that neareth a man,
but they lend a helping hand.

  Mengloth (meaning Jewel-Happy is oft thought to be a counter-part of Freyja. It is she who is eventually wooed by Svipdag, or is it the other way around?) Sitting atop Lyfja Mount in Jotunheim awaiting her betrothed, she is known to be surrounded at the knee by her maidens. Each of these maids are named according to a certain aspect, position or activity within the field of Healing. For instance, through my own wonderings and more than a few personal experiences I have found that...
  Hlífon is a goddess of protection. Her name could well imply situations in regards to birthing and the role which a mid-wife may play, especially in complicated scenarios where the interests of mother and child are of a well-founded concern.
  Hlífhrasa to me, is associated with aspects of survival. It is a well-known fact that the new-born was not named for a period of nine nights to thus ensure that it would live and carry on the given name of an ancestor. Help from this maid surely guarantees more than a fighting chance to the newly born.
  Thjóthvara possibly meaning to tether change. For would it not be wise to regulate the bodily functions in order to stay healthy? Such things as blood-presure, bodily temperature, sugar count, and inner organ functions such as heart, kidney, bowel, liver, etc. Numerous other offices easily fall into this particular catagory of steady growth. On a side note I see her with numerous children at the knee.
  Bjort is meant as bright. I have, as yet, not fully discovered her area of speciality. However, I am completely aware that the realm of humorous release is well within the scope of this healer. After all, it is oft said that, "laughter is the best medicine." Indeed this is true.
  Bleik as understood by me is faded paleness. Could this have something to do with aspects of recovery? For when sickened, is not the colour drained from one's appearance only to return when signs of wellness begin to once again return? This goddess then brings forth radiant possibilities in which to delve.
  Blith to mean friendly or pleasant. I have therefore a vision of massage, hvel and other energy type therapies as being within the realm of this particular giantess. For these styles of healing do indeed send such delightful feelings of pleasurable healing through one, stimulating blood flow and relaxing stressed muscule and tendon. This remedy for what ails one is of vital import.
  Frith is a giantess whose name is obviously synonimous with a temporary truce or beautiful peace. I have come to understand this through experience to mean that she instills these feelings of ease on those who approach her. This then may actually enable one to come to grips with any illness and seek beyond human limitations.
  Eir, who is the third member of Frigg's Court, is the patroness of health care providers (those whom do possess hands-on skills mind you) who deal with wounds and diseases. Her name is said to mean help or mercy, and from personal experience she has a voice that is all at once gently comforting, yet also forcefully strong to tell you when nothing more can be done.
  Aurbotha is a mountain-giantess who is the wife of Gymir ((whom Snorri states is also known as Aegir)) and the mother of Gerd ((Frey's mate)). She has possible connections with the under-realms which I take to mean the various aspects of Death. After all, I personally know from the recent experience during the end of my Mother's life that there are some serious issues with death as a healing tool!

The Deluding of Gylfi

Who then are the Asyniur?

The highest is Frigg. She has
a dwelling called Fensalir and
it is very splendid.

Second is Saga. She dwells at
Sokvabekk, and that is a big place.

Third is Eir. She is
an extremely good physican.

Fourth is Gefiun. She is a virgin,
and goes around with hair flowwing free
and has a gold band around her head.
She carries Frigg's casket and looks
after her footwear and shares her secrets.

Freyja is highest in rank next to Frigg.
She was married to someone named Od.
Hnoss is the name of their daughter.

  Extracted from the Younger Prose Edda, this is an example of how the Aesir saw their Healers. More to the point, how they viewed this particular goddess, who is ranked (for lack of a better term) just below the ready knowledge of all that happens (by the way, it is thought by some that Saga is but an aspect of Frigg, who can be found at the Stream of Time and Events.)
  The reason I bring this particular piece of prose up is that is one of few surviving sources of information which specifically names Eir as an excellent Healer by what are considered Aesic sources, as this deluding is said to take place within the halls of the Aesir.

The Lay of Vafthrudnir

Far have I traveled, I've tried many things,
against the gods proved my powers–
who are the wise-minded maidens seen
flying over the ocean?

Three of those flights will find their way
to the homes of humans
Their presence means help and protection
though they come of giant kin.

  This then, is a third, more obscure source within the Edda's, which makes obvious mention of helpful maidens from the sea who possess healing knowledge with which they are most willing to share. For a statement is made as to these Beings possessing a friendly dispositon, willing to help and protect. A possible indication is also brought forth that they should be approached in trines.
  Containing a possible referrence to childbirthing or of the bringing forth of hamingja aspects by one's family DisR (this according to both Hollander and Titchnell's versions. The version shown above is translated by Terry). Yet the mention of them being giant-kin in the final line… Wait! I did read somewhere (among the articles of Utgard E-zine) that a keening can be easily mis-leading due to biased interpretation. For Alfather himself could well be considered giant-kin!
  "Waves of the Sea" is made use of in yet another translation of the above stanzas (frustrating that I cannot recall by who) and "waves" are also said to have borne Heimdall and were indeed thought of as giant-kin, or more specifically, daughters of Aegir.
  Now attempting to tie each of these three distinct sources all together is not quite as hard as I had at first thought. Understand that Nine Sisters at the knee of Menglad sit, all of whom are highly skilled in various, yet obviously well-defined Healing Arts, each unique to them alone.
  Also, if Nail-Resplendent, who is considered to be a great giant, is indeed Menglad's father as is mentioned in HR Davidson's _God's and Myths, and the assumption that it is Heimdall who is referred to as the 'Nail-Resplendent One' as described within the Shorter Voluspa, would this then not mean that his Nine Mothers sit at the knee of his daughter?
  Are they possibly captives awaiting rescue, held in a castle surrounded by flames and guarded over by a giant in the realm of the Jotuns. Or is the giant merely Heimdall in a clever guise? This said, are they then all connected with, and thus covering differing aspects within the Arts of Healing, from one's birth on through to one's death?
  Rumors abound of a lost poem entitled Heimdallergaldr that was known to Snorri and could perchance help shed some light on this attempt of mine to likewise shed illumination.

"Long is the way   and wearisome,
but longer man's love doth last;
if thou winnest what thou wishest   'tis well for thee,
but the norns work natheless."

Stanza 4 GroagaldR


homeward bound
  CONTINUE
  ALONG...



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