Magic 1 for Priests

Magic 1 for Priests
Passed 1/20/16
Reviewed by Rev. Chris Temple
Laura Fuller (Snow)

  1. Discuss the importance and actions of the magico-religious function as it is seen within the context of general Indo-European culture. (minimum 100 words)

Turning to Dumezil’s Theory of Tripartition, magico-religious function is seen within the first function of a society.  Dumezil called this function the priestly function.  The other two functions were the warriors and the farmers (Lyle 27) .  This first function priestly caste served not only as magicians and priests, but depending on the culture also as the law-givers (Lyle 36).  This is especially true in those settings where the priestly class is also the ruling class, for example where the king is also the high priest who is making sacrifices on behalf of the community.  Sometimes, though they are members of the same function, we see the roles separated into two roles, such as the division in the Norse pantheon between Tyr as the God of Justice and Odin as priest and magician (Mallory 131-3).
  1. Identify the terms used within one Indo-European language to identify 'magic' and 'magician' examining what these terms indicate about the position of the magician in that society and the practice of his or her art. (minimum 100 words)


The Greeks’ word for the act of Magic was Mageia, which was performed by the magos, or magician.  The word in Greek is a loan word from the Persians, and for the Persians, magos was a priest.  This establishes the link, at least for the Greeks, which conflated magic and religion.   According to Herodotus, the Magos were responsible for royal sacrifices, funeral rites, and divination (Graf 20) indicating high social standing.  It is interesting that the words for magician and magic are loan words in Greek, probably because the high regard the Persians had for their magicians was not universal.  By the advent of Plato’s Republic, magos were seen as untrustworthy by the Greeks.  Whether this was due to their methods (which included blackmail and threats) or their social standing as beggar-priests, they were often seen as outcasts (Graf 22).  Even though their functions and tasks were similar, these two cultures’ perceptions of the magicians were very different.           
  1. Discuss the existence and relative function of trance-journey magic within at least one Indo-European culture. (minimum 100 words)

Within Germanic traditions, there is Seidr.  Seidr is translated as either ‘to seeth’ or ‘to  sing’.  Seeth is most likely a reference to a ritual salt-boiling (Paxson).  Seidr is generally an oracular practice, where the seer goes into a trance to receive answers to questions brought forth by petitioners.  The best description of a Seidr session is in Chapter 4 of Eirik the Red’s Saga.  In it, the seeress Thorbjorg makes a circuit of the land, and in exchange for being welcomed into the home and feasted at the high seat, she works Seidr to answer the questions of those in the household (Icelandic Saga Database).  The function of this type of work is to provide the community with answers to their most burning questions, the sorts of answers they cannot divine for themselves.  Though many spae-workers speak of the journey to some location to receive these answers (Paxson) in the Saga, Thorbjorg described the process as singing the spirits to herself so that they would tell her the answers (Icelandic Saga Database). 

  1. Discuss the place of alphabetic symbolism as part of the symbolism of magical practice within one Indo-European culture. (minimum 150 words)

According to the Havamal, Odin learned the runes after sacrificing himself to himself and hanging himself on the World Tree for nine nights.  It was in the midst of his suffering that he looked down and saw the runes and took them up.  It was through this act of sacrifice that he gained the knowledge and meanings of the runes and learned their magic (Orchard 35-39).
There are several different versions of the runes as an alphabet (or Futhark for the first five letters of the runic alphabet) since some letters were added or taken away to match the phonetic values of the various languages.  The origins of the Elder Futhark (which is most commonly used for divination and magic and is made up for 24 runes) are controversial, although most believe it has similar origin as the Etruscan alphabets of Northern Italy.  The Younger Futhark was in use during the Viking Age, and the Anglo-Saxon Futhorc was used with Old English.  There are three surviving Rune Poems: Icelandic, Anglo-Saxon, and Old Norse (Norwegian).  Each Rune Poem gives the meaning of the rune in their culture (LaFayllve 124).  While there is some variation, there is usually some underlying root that with meditation can show us the deeper mysteries of the runes.
Runes could be used for divination, but they were also used for spell work.  Writing spells and chants was called Galdr (LaFayllve 127).  Galdr is the invocation of the runes as sound or writing out a spell that could be used for protection or harm, depending on the magician.   

  1. Discuss three key magical techniques or symbols from one Indo-European culture. (minimum 100 words each)

Defixiones: Defixiones, or Binding Spells, are found across the ancient world.  They are very common in Mediterranean cultures.  Primarily written texts, in Greece they were scribed onto lead tablets.  At the completion of the spell, the subject was bound to the magician’s will.  There are five different types of spells: judicial, erotic, agnostic, anti-theft, and economic.  While we have access to the written component of the spell in the form of the lasting tablets, we do not know what the ritual process.  The text generally includes who is bound and how, as well as the spell’s intentions and how to deposit the tablet, such as by burying it (Graf 119-135).

Amulets: Amulets were very common in ancient Greece.  They are charms that are magically charged and generally worn or carried.  They can be made of many materials or combinations of materials.  Common materials include stone, metal, animal parts, or even leaves or pieces of paper.  Many of these materials were chosen because of their intrinsic magical properties or some relationship to a type of energy.  We still see this today in gemstone and semi-precious stone lore common in modern paganism.  The magical concept was simple: possession of the magic amulet gave the wearer/bearer access to the magic or protection.  Common purposes for amulets were luck, victory, success, health, wealth, sex, and attraction (Graf 158).

Wax Figurines: Like the curse tablets, wax figures were shaped and spelled to achieve certain ends.  Usually in the form of humans, much like a voodoo doll, these figurines often contained a part of the person they were meant to represent, invoking the laws of sympathetic magic.  The doll would be declared to be a certain person, symbols would be drawn on the doll, the part of that person would form the link, and what happened to the doll was believed to be done to the person.  Sometimes this was healing magic, although usually it was intended to bring the person physical harm or to bind them in some way.  The surviving examples of the dolls frequently have holes in them (probably from nails) and some are bound in iron.  Often they were physically mutilated (Graf 138).

  1. Discuss the relative place and methodologies of magic within your personal religious/spiritual practice. (minimum 100 words)


Magic plays a relatively small role in my personal religious practice outside of the ritual context.  While I have and continue to perform magic within the context of ADF ritual, I do not usually find myself turning to a magical practice outside of that ritual.  Or rather, what magic I do outside of a Core Order ritual tends to fall into that fuzzy grey boundary between magic, divination, and trance and I tend to see it more as trance than anything else.  Though certain successes I credit to a magical intervention, and in certain stressful situations I find myself turning to more mystical experiences more, in my day to day life, finding time for magical practice is more of a chore if it’s not wrapped up within the context of something I’m already doing, like a ritual.  Within the context of ritual, however, there are many magical acts that enter my regular (if not daily) life.  From working with Odin as a gatekeeper to open the gates, to exchanging gifts with the kindreds, to gathering and sending energy towards a healing at the request of a grove-mate, it is within the religious context that I tend to focus my magical practice.




Practicum:
  1. Healing Work – Provide and explain one example of healing magic from an Indo-European culture, and write an ADF-style healing working based on that example. (min. 150 words for example explanation)

Second Merseberg Charm:

One example of healing magic from the Germanic peoples is found in the Second Merseburg Charm.  The Merseburg Incantations are two poems written in alliterative verse found in 1841 at the Cathedral at Merseburg in Germany among many other literary treasures.  They were found on leaf 84a of Parchment Manuscript No. 68.  The manuscript itself dates from the tenth century; however the language, style, and meter within the document indicate an earlier date.  In modern times, the Charms were first published in a paper by Jacob Grimm in 1842 (Germanic Mythology).  The second charm tells the story of how Baldur’s horse turned up lame while the gods were in the woods and how it was healed.  While one of the major contributions of this charm is the naming of several of the Aesir on the Continent (first stanza), it also gives us the charm that the gods used to heal the horse and which has been used as a basis for healing magics among the Germanic peoples (second stanza).
Phol and Wodan
rode into the woods,
There Balder's foal
sprained its foot.
It was charmed by Sinthgunt,
her sister Sunna;
It was charmed by Frija,
her sister Volla;
It was charmed by Wodan,
as he well knew how:

Bone-sprain,
like blood-sprain,
Like limb-sprain:
Bone to bone;
blood to blood;
Limb to limb
like they were glued.

There are really three parts to this charm.  The first tells us what happened, the second is who it happened to, and the third is the incantation for the healing itself.  Many of the Old English healing charms called for an exorcism of whatever was injuring the patient and before this could be done, the magician/healer had to tell who they were so that they would demonstrate their authority in the task (Hall 201).   Then, with their authority established, they would command the healing to happen with their trained will.
My Healing Rite:
One of my grove-mates has been having trouble with her Gallbladder, although the doctors cannot figure out what is causing it.  It is not life-threatening enough that they want to take it out, but it’s making her uncomfortable.  She and I talked about the pain she’d been in, and she agreed to let me use her as a test subject for my healing work. 
While the Germanic healings called for exorcising elves, in modern practice we have a firmer understanding of the causes of illness and injury, even if we don’t know why a particular individual is taken by any given illness.  With that in mind, I sought to balance the traditional model of the charm with a modern understanding of medical practice while still following the formula of the older way.  Further, I wanted to write a charm that she could use herself when she was experiencing pain.
Together we performed an ADF style COoR Ritual, invoking Eir as the Deity of the Occasion and Odin as Gatekeeper to lend us his magic for the working.  She made offerings to Eir (I didn’t ask what).  Then I made offerings of Apple Cider Vinegar for its healing properties, mead as a gift, and a bouquet of dandelions because of their link to the gallbladder (Odinsson 115).  Once the offerings were made, I had my friend lay down in front of the altar and close her eyes.  I held my hands over her chest in the general gallbladder region, and invoked my charm, the whole time picturing in my head the changes we wanted to see happening inside her body.
Sludge and blight
Gathered here
Cause unknown
Has grown with fear.
Listen now
Be charmed by me
Out we cast
No more to see

Eir’s good hands
To now make whole
This body healed
Both Heart and Soul!

Ritual Script

  1. Initiating the Rite: Toning of the rune Kenaz 

  1. Purification – Aspersing with water.

  1. Honoring the Earth Mother –
Jord, Great Earth Mother, You who birthed the Protector of Man, support and protect us in our working today.

  1. Statement of Purpose:
Today we come together to give praise to Eir, Healer to the holy Aesir, and ask for her blessings on this healing work.

  1. (Re)Creating the Cosmos
Honoring the Fire: Light the Fire
May the sparks that quickened Creation light a fire within me!  Sacred Fire, burn within us!
Honoring the Well: Add silver to the Cauldron
May the Waters of Wyrd that Feed the Cosmos fill us with life!  Sacred Waters, flow through us!
Honoring the World Tree: Incense the Tree.
Yggdrassil, Steed of Odin, Supporting the Worlds!  Sacred Tree, grow within us!

  1. Opening the Gate(s) 
Odin, Rider of Sleipnir, who moves with ease between the worlds, who visits lands others dare not enter, who better than you to assist us in our travels?  Odin, Allfather, Open the Way!  Part the Mist!  Open the Gates!

  1. Inviting the Three Kindreds
Ancestors:
Blessed Dead, you who came before us, whose lives shaped us, whose deeds built our wyrd. 
Your bones lie in the land around us. 
Your blood and sweat and tears made it fertile.
You are not forgotten!
Be welcome here!
(pour offering of mead)

Land Wights:
Allies living in the land!
Elves and Wights both great and small!
Be welcome at our hearth!
You are not forgotten!
Be welcome here!
(pour offering of mead)

Aesir and Vanir:
Gods of Land, of Sea, and of Sky!
Shining ones of ancient knowledge!
Holy ones!
You are not forgotten!
Be welcome here!
(pour offering of mead)

  1. Key Offerings 
Eir, you who heal the Gods, we ask that you attend us in this rite. 
(Pour offering of Apple Cider Vinegar)
Praises are sung through time of your healing hands. 
(Pour offering of Mead)
We ask that you bring your Healing to bare on our friend, that she may enjoy long life!
(Make offering of Dandelions)

  1. Prayer of Sacrifice
Handmaid of Frigg, Lady of Healing, Eir, accept our offerings!

  1. Omen
Runes were drawn.  Fehu: the flowing wealth of prosperity. Nauthiz: the fire that burns away sickness and breaks stasis.  Jera: the turning of the wheel, the cycle of life.  I call this a good omen.

  1. Calling (asking) for the Blessings:
Lady Eir, we have shared our gifts with you.
Now we would ask that you share your gift of healing with us.

  1. Hallowing the Blessing
Fill this mead with your blessings, so that all who share in it are renewed.

  1. Affirmation of the Blessing
This mead is filled with the blessings of the kindreds, drink of it now and receive their blessings into yourself. (Horn is passed)

  1. Workings: Gallbladder Healing
At this time, my friend who was to be the recipient of the healing work laid down before the altar.  I held my hands over her in the region of her gallbladder and visualized the healing energy of Eir, which we had just accepted with the horn, flowing into her while I chanted my charm:

Sludge and blight
Gathered here
Cause unknown
Has grown with fear.
Listen now
Be charmed by me
Out we cast
No more to see

Eir’s good hands
To now make whole
This body healed
Both Heart and Soul!

Once we were done, we toned Kenaz together three times and she stood to rejoin the rite.

  1. Thanking the Beings
Eir, you who heal the Gods are also friend of Man!  Thank you for your aid in this rite!  Know that you are always welcome among us!

Shining Ones!  We thank you for joining us at our sacred fire! 
Spirits of the Land, we thank you for being with us here in the heart of our grove!
Spirits of the Dead, we thank you for sharing our ritual with us!

  1. Closing the Gate(s)
Odin, Allfather, we ask your help as once more this tree is but a tree, this well is but a cup, and this fire is but a flame.  Odin, Traveller between the realms, help us to close the gates!

  1. Thanking the Earth Mother
Jord, Earth Mother, giver of life, we thank you for your blessings today and everyday as you grant us what we need for life!

  1. Closing the Rite
This rite is ended, go in the Blessings of the Kindreds!



  1. Warding Work – Provide and explain one example of warding or protection magic from an Indo-European culture, and write an ADF-style warding working based on that example. (min. 150 words for example explanation)

Though modern heathens do not generally spend a great deal of time on warding work, one of the most prevalent and widely dispersed archeological finds of the northern peoples are Mjollnir amulets.  More than fifty such amulets have been found, most dating between the ninth and eleventh century CE and spread across Scandinavia (Turville-Petre 83).  Many of them have been found in areas that had a strong Christian presence at the time, and there is some speculation that the reason that the hammer pendants were so popular in those locations was a response to the newly converted Christians wearing crosses (Davidson 81). 
While there is no explicit linkage between the use of the amulets and warding, there are some possible connections that show up among the Alemanni during the migration age which were referred to by romans as ‘Hercules Clubs’ (Werner).  In the same region are found upside down ‘T’ shapes drawn over doors, to ward off evil, especially storms (Joh 804).
My Warding Rite:
Since warding is not something I do often, for this ritual I decided to ward my car for the simple reason that it is about ten years old now and I drive more than a hundred miles on any given work day, sometimes further.  I don’t usually perform COoR Rituals in my car, however for this rite, I took my small travel altar of candle, carved tree and tiny silver bowl and set them up on my dashboard.  I invoked Thor for the deity of the occasion and made him an offering of good strong coffee, since I didn’t want to have alcohol in my car, just in case.  During the workings section of the ritual, I drew an upside-down T in the dirt on the car, poured out the rest of my offerings, and completed the working with the following incantation:
Thor! Protector of Man!
Thor! Defender of Asgard!
Thor! Husband of Sif, who keeps the wind-dragons away from the fields!
Thor! Wielder of Mjolnir!
Lend your strength to me and drive out any baneful wights!  Clear the sky of storms that would drive me from my path!  Clear the roads of pitfalls that would swallow me whole! 
Thor!  Protect me and my property in our travels that we may continue to grow and flourish!
Marked with your Mighty Hammer Mjolnir, I seal this car against troubles that it may continue to carry me where I need to go!
HAIL THOR!
  1. Initiating the Rite – Hail Thor!
  2. Purification – Sprinkling water on the dashboard of the car.
  1. Honoring the Earth Mother- Jord, Mother of Thor, Protector of Man, we honor you today and always for the gifts you give!
  2. (Re)Creating the Cosmos: Fill bowl with water, light tea light, prop up little tree on dash board.

  1. Opening the Gate(s) – Odin, Allfather!  Far-traveler!  Aid me in my quest to bring this car to the sacred center!  Help me transform this tiny cup into the Sacred Well, this tea light into Our Roaring Fire, and this tiny tree into the Mighty Yggdrassil!  Odin, open the gates!
 
  1. Inviting the Three Kindreds
Spirits of the Land, be welcome here!  Ancestors, you who instilled a love for travel and adventure, be welcome here!  Shining Ones, be welcome here!

  1. Key Offerings: Pour out coffee into small mug.  Then pour some on hood of car and the rest on the ground.

  1. Prayer of Sacrifice: Thor, though the ancient Heathens may not have had coffee, it has become sacred to many in this modern age.  The Help of weary travelers, accept this offering of the modern water of life to aid you and sustain you in your work!

  1. Workings:
Thor! Protector of Man!
Thor! Defender of Asgard!
Thor! Husband of Sif, who keeps the wind-dragons away from the fields!
Thor! Wielder of Mjolnir!
Lend your strength to me and drive out any baneful wights!  Clear the sky of storms that would drive me from my path!  Clear the roads of pitfalls that would swallow me whole! 
Thor!  Protect me and my property in our travels that we may continue to grow and flourish!
Marked with your Mighty Hammer Mjolnir, I seal this car against troubles that it may continue to carry me where I need to go!
HAIL THOR!

Draw a hammer sign (upside-down T) with the last of the coffee on the dashboard.

  1. Omen:  Algiz: the elk-sage, passive protection.  Kenaz: the torch that lights the way.  Isa: the ice that is locked in stasis.  The ice makes this a confusing omen.  I take it to mean that I will need to be careful this coming winter on the roads, but that I shall have protection and direction for my journeys.

  1. Calling (asking) for the Blessings: In the cycle of things, I have offered you my gifts.  Now I ask for your blessings in return!
  2. Hallowing the Blessing: Fill this bowl of water with your blessings!
  3. Affirmation of the Blessing:  I drink now of this offering bowl and accept your blessings.
  4. Thanking the Beings: Spirits of the Land, Ancestors, and Shining Ones, thank you for joining me today in this rite.  Thor, I appreciate your protection now and always.
  5. Closing the Gate(s): Odin, our work is ended.  Help me to make these sacred hollows once more just ordinary things.  Odin, close the gates.
  6. Thanking the Earth Mother: Jord, for the strong son you gave us, thank you.  For the beautiful scenery on my travels, thank you.  For your support on this and every journey, thank you.
  7. Closing the Rite: Blow out the candle, and get out of the car.


  1. Purification Work – Provide and explain one example of purification magic from an Indo-European culture, and write an ADF-style purification working based on that example. (min. 150 words for example explanation)

There is very little surviving evidence of purification work among the northern tribes, however one piece of evidence comes from Tacitus as well as a possible explanation as to why the Germanic peoples didn’t do a lot of purification work.  When speaking about their attitudes towards worship, Tacitus writes, “The Germans, however, do not consider it consistent with the grandeur of celestial beings to confine the gods within walls, or to liken them to the form of any human countenance. They consecrate woods and groves, and they apply the names of deities to that hidden presence which is seen only by the eye of reverence.”  Perhaps because they gave their outdoor places of worship wholly over to the gods, they did not then feel the need to come into those spaces and purify them.  I relate this to how I feel when my ex-mother-in-law would come over and find fault with my housekeeping.
That said, he does describe the ritual surrounding the processions of the goddess Nerthus who is drawn (perhaps manifested or possessing an idol?) in a chariot is drawn through the land by yoked oxen.  When the trip is complete, cart and curtains are washed in her sacred lake by slaves, then the slaves and the oxen are drown and left in the lake as sacrifice.
My Purification Ritual:
While I don’t condone the keeping of slaves, much less their drowning and ritual sacrifice, it does seem clear that water was the essential purifying element in this ritual as is the cleansing of the goddess’ space.
Since I don’t have a sacred lake and I wouldn’t be sacrificing slaves, for my purification ritual I decided to purify and consecrate a new addition to my altar space.  One of my mentors died over the summer and I inherited his Oath Ring.   A part of his funeral was putting his ashes on a (scaled down replica) Viking longship and sailing it on the pond on his property.  I had collected some of the water from that. 
I celebrated a COoR and invoked Hel as the Deity of the Occasion and gave offerings of mead and bread and meat.  Then during the working section, I called my friend, Ulv, and asked him to bless the Oath Ring.  I told him that his daughter had given it to me, and that in return I had made her promise to let me hold it when she gives her Oath next fall at her wedding.  I then wet one of the handkerchiefs I made as a child in the water from his funeral and washed the oath ring in the water both to purify it and to keep the strong connection to my friend.  Then I laid it on my altar with the following prayer:
Kin-Maker
Oath-Binder
Iron Bond-Weaver
Your maker has passed the veil
But the ties that were forged between us are strong.
You served him well and witnessed his oaths.
He was a man of Honor.
Lend me his strength to keep my Words and Deeds with Honor.
Rest well on my altar
Until you are called forth once more to fulfill your noble purpose!

  1. Initiating the Rite – sing chant I wrote for Seidr-work
In the name of the cave, the darkest of graves, and all who swing twixt
From the darkness into light, bring now into my sight, the answers we go forth seeking.

  1. Purification – Light incense (Nag Champa) and incense the room.

  1. Honoring the Earth Mother- Jord, we are your children, and like all children, we turn to you in times of need.  Jord, accept this offering! (pour offering of barley wine)


  1. (Re)Creating the Cosmos:
May the sparks that quickened Creation light a fire within me!  Sacred Fire, burn within us!
May the Waters of Wyrd that Feed the Cosmos fill us with life!  Sacred Waters, flow through us!
Yggdrassil, Steed of Odin, Supporting the Worlds!  Sacred Tree, grow within us!

  1.  Opening the Gate(s) – Odin, Allfather, as we stand here among our sacred hollows, lend us your aid and open the gates! 

  1. Inviting the Three Kindreds:
Spirits of the Land and Hearth, be welcome at our ritual!
Spirits of the Dead, beloved ancestors of blood and heart, join us for our rite!
Holy Aesir and Vanir, patrons and protectors, be welcome in my home!

  1. Key Offerings: Hela, Lady of the Dead, you who welcome home those whose time on earth has ended, we welcome you to join us this night.

  1. Prayer of Sacrifice: Hel, You who set a table for all at the end of their journey, we make this offering to you of bread and meat and mead.  Lady Hela, accept our offering!

  1. Omen: Jera: the cycle of life.  Wunjo: Joy.  Gebo: The exchange of gifts.  I consider this a very good omen.
  2. Calling (asking) for the Blessings:
We have shared our gifts with you.
Now we would ask that you share your gifts with us.
Hallowing the Blessing:
Fill this mead with your blessings.
Affirmation of the Blessing
This mead is filled with the blessings of the kindreds, drink of it now and receive their blessings into yourself. (Horn is passed)
  1. Workings: Blessing the Oath Ring
Ulv, we miss you.  Every day.  Your daughter, in her generosity, gave me your oath ring to carry on the work you’ve done.  I accepted it with her word that she would make her wedding vows on it next year. 

Wet handkerchief and wash oath ring in the water from Ulv’s funeral.

Kin-Maker
Oath-Binder
Iron Bond-Weaver
Your maker has passed the veil
But the ties that were forged between us are strong.
You served him well and witnessed his oaths.
He was a man of Honor.
Lend me his strength to keep my Words and Deeds with Honor.
Rest well on my altar
Until you are called forth once more to fulfill your noble purpose!

Place Oath ring on altar, that it may signify the promises we make.

  1. Thanking the Beings:
Shining Ones, thank you for your presence,
Beloved Dead, thank you for your guidance,
Spirits of the Land, thank you for your generosity.

  1. Closing the Gate(s): Odin, help me close the gates so that this tree is once again a bile, this well is once again a cup, and this fire, once again a candle.  ODIN!  Close the Gates!

  1. Thanking the Earth Mother: Jord, Earth Mother, Goddess of the Living Lands, thank you for being our support now and always.  Earth Mother, we thank you!

  1. Closing the Rite: Extinguish the candle.




  1. Introspection – Having done the above work, provide detail of your understanding of why self-knowledge and introspection are critical for working with magic and how you intend to pursue your own course of self-understanding. (min. 350 words)


Over the last year as I have worked through the various courses of the Clergy Training Program, a deeper self-awareness has been key to mastering the various arts that we are called to study.  That is no less true of Magic, and I believe there are several reasons for this.
First, Magic in all its forms (I’m including trance and divination work in this as well), is work.  It is something that we have to constantly work on in order to become better at it.  It is the flexing of a mental muscle that requires strengthening.  But like any other muscle, in order to give it the best work out, we have to know what its limits are, what its endurance is, what will make it fail and how to support and nourish and build it back up when it does.
Second, if we accept that magic is real, that we are doing real things when we work in magical means, then self-awareness is key to doing this work in an ethical manner. We are manipulating the world around us and the people in it.  When are we helping others, when are we hurting them?  When are we impacting their free will to do for themselves?  What are the possible repercussions of what I’m doing?  There are so many possible pitfalls in this sort of work if we are not careful.  Having self-awareness may not enable us to avoid all of the possible mistakes we will make, but it does help us to know in what areas our judgement might be compromised.  This is especially true given that there are several Indo-European traditions that have baneful magic associated with them, my own included. 
Along a similar line, self-awareness is important given how much of the work of a magician relies on interpretation and communication with other beings, planes, and Kindred.  Introspection about the relationships we have formed with those other beings can help us make better determinations of omens, and help us better understand who and what we are seeking for ourselves and our communities.
In order to continue to pursue self-knowledge, I have maintained a practice of weekly rune casting as well as trance journey work for myself.  I find that having the chance to look at myself through those tools gives me an insight into what’s going on in my life that might have a bearing on my work.  I also have found it helpful to ask my friends who read runes to read mine from time to time.  Just like the importance of a therapist seeking support, having someone else do the same work for you that you are doing for others brings about some balance.  Lastly, I have taken up the practice of keeping a journal (something I NEVER thought I’d do but did get in the habit of in these courses) so that I can keep track of changes over time in my practices, my understandings, and my work.  The last I find the most helpful, to be honest, since it gives me a place to pour out my thoughts and emotions and then later critically examine them. 



Works Cited

Davidson, H.R.E. Gods And Myths Of Northern Europe. London: Penguin, 1965. Print.
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