Blót

What are the best sources for giving offerings to ancestors, gods, & local wights? What are the sources & what do you do exactly when giving offerings, like you specifically, give us an example pls?

This is a great question but I really have no hope of answering it adequately, this is such a complicated subject that it would take several doctoral dissertations.

There are basically four subcategories of sources for this sort of discussion which are: accounts by contemporary non-pagans, archaeology, Old Norse literature, and folk tradition. Some contemporary accounts of pagan worship include Tacitus’ Germania, The Life of Saint Ansgar by Rimbert (which among other things refers to deification of a dead king), Ahmad ibn Fadlan’s Risala, Ahmad ibn Rustah’s Book of Precious Records, the account by Ibrahim al-Tartushi, De Administrando Imperio by Constantine Porphyrogenitus, Thietmar of Murseburg’s account in his Chronicon, Adam of Bremen’s Gesta Hammaburgensis (part way down the page in the link ; mentions animal and human sacrifice as well as pouring libations, and I’m sure others that have slipped my mind. I’m not sure if it’s contemporary or not but the Life of Saint Columbanus also refers to Suebians gathering to sacrifice a cauldron full of beer to Wodan.

Sacrifice is an extremely common reoccurring feature of the Icelandic sagas. Scholars have been studying the instances in the sagas for literally centuries trying to determine what elements are The best source on representations of blót in Old Norse literature is unfortunately, as far as I know, only available in Icelandic, which is Blót í Norrænum Sið by Jón Hnefill Aðalsteinsson. Some of what he discusses also appears as a chapter in the book A Piece of Horse Liver. The most important sources to his study are Landnámabók, Íslendingabók, Hákons saga góða (part of Heimskringla), and Eyrbyggja saga. These accounts typically deal either with legal proceedings, major holidays like Jól or Winternights, or attempts to gain something by supernatural intervention (such as settlers sacrificing to gods to guide them safely to Iceland). It can be very difficult to tell which elements are genuinely preserved from pre-Christian times and what is post-Christian speculation. Also in many of these instances the actual proceedings of the sacrifice are not described, it’s only said that there was a blót. In many cases there is a reference to wooden idols and especially to blood being poured over them; there is also reference to worship of trees (esp. Heiðreks saga where a tree is called blóttré and reddened with blood), forests, rivers, and lakes. A few times animals are worshiped such as when Flóki Vilgerðarson blóts to three ravens which eventually guided him to Iceland. In Kormáks saga a figure who is directed toward a hill where álfar live and told to redden it with bull’s blood and make a meal of the meat for them and leave it on the hill. Eiríks saga rauða also features a figure, Þorhallr, who sneaks off from the settlement and recites poetry for Thor. Saxo Grammaticus can also fall under this heading. The poem Hyndluljóð also refers to Óttarr sacrificing to the ásynjur although the details of what Freyja is saying about it is a little obscure.

In the archaeological record sacrifice varies wildly over time even in the same places. I’m not sure what your upper or lower limit on time is here, but sacrifice changed so radically over time from the stone age through to the end of the Viking age that it would take a shelf of books to describe each. A book that I read (well, part of) for things that go that far back was Scandinavian Archaeology by Håkon Shetelig and Hjalmar Falk, although it is quite old now and you can probably find something better. Although it specifically concerns Denmark, I also recommend The Prehistory of Denmark by Jørgen Jensen. Around the turn of the century bog deposits of weapons, jewelry, and other equipment are common. As time goes on, gold seems to increase in importance, with Gullgubber coming into play at the end of the Migration age. Glass beads were found among the remains of what’s believed to be a hǫrgr (stone alter) in Norway and were interpreted as having been offerings left on it. Also within this category are grave goods – since burials make up a huge amount of Scandinavian archaeology they are usually discussed in terms of more general studies of material culture rather than directly from a religious/votive perspective.

As far as folkloric tradition goes I am mostly familiar with Icelandic folklore although I understand that bowls of porridge with butter were left out for house- and homestead wights in mainland Scandinavia. In Iceland around Christmas it was believed that it was the designated time for the elves to move (that is, change residences); they left the lights on for them and sometimes left out something for them to drink. There are recordings on http://www.ismus.is/ of interviews with Old Icelanders who had heard stories of people sacrificing a bundle of hay to a bog in order to get better weather. There was a part of a sheep’s heart called Ullareyru ‘Ullur’s ears’ which into modern times in Iceland was cut off the heart when the sheep was slaughtered and buried deep in the earth (I can’t find a source for this, but I was taught this in class).

Here is some further reading:

Terry Gunnell, “Hof, Halls, Goðar and Dwarves: An Examination of Ritual Space in the Pagan Icelandic Hall.”

Preben Rønne, “Horg, hov and ve” (a description of the Norwegian hǫrg and vé complex mentioned above)

Jakob Orri Jónsson, “Food, blood and little white stones: A study of ritual in the Icelandic Viking Age hall”, a master’s thesis on ritual space in saga-age Iceland.

Lilla Ullevi, a pagan cult site that has been the subject of archaeological investigation

As far as what I personally do, it depends entirely on the situation (I have not lived in the same place for more than a year since I became heathen so I’ve had to adapt frequently). If I’m not indoors I try to be near a body of water, at an elevated place, or near a tree. I don’t really worship indoors if I’m alone. When I lived on the east coast of the US I would try to be at the beach either when the sun rises or after it’s set (depending on the situation) and recite the “Heill Dagr…” verses from Sigrdrífumál or something else if it seems more appropriate. At one place there was a rock that looked like a huge Mjölnir sticking out of the sand and I would pour libations over it. When I am with one of my friends we pass a bottle back and forth and toast to gods and/or ancestors and/or whatever until the bottle is empty. There is a certain rock where we have left lamb meat for ravens; we’ve also left meat offerings in the jetty. She has a small bookcase alter with objects relating to Freyja and Thor on it where we leave offerings, especially if we are drinking we pour some of whatever we’re drinking into a small glass and leave it there. I go especially off the rails at Þorrablót and last year actually did the Þorri-welcoming ritual (that I highly doubt has anything to do with pre-Chrisian paganism, btw). I have frequently participated in group settings. It’s my opinion that ritual should really never not be accompanied by music, but that’s just me. If I have something to say I always do actually say it, even if it’s only a whisper (this is inspired by Eiríks saga rauða).

I think that in the sources one can discern two distinct threads, one that emphasizes reuse and reaffirmation of the ritual landscape in which you’re permanently situated, and the other which emphasizes transforming your current setting into one that is relateable to the mythological cosmology (see the Gunnell paper). For better or worse I’ve been stuck with the latter. That means hunting for bodies of water or auspicious-looking trees where I hopefully won’t be seen. Some day when I’m not moving so frequently and maybe even have some actual money I’d like to work out something more consistent that involves permanent structures or landscape elements.

I am still very much still in the process of formulating some kind of praxis and I highly doubt I will approach it for years. At least for now it’s more about experimentation than repetition. We do not have a “right way” and getting comfortable with ambiguity is a necessity.

If you don't understand why salt is important in witchcraft what the heck have you been reading?

😱😱😱😱😱😱😱

By the way I don't just mean salt circles.

Quick spell from my grandma that was passed onto her from her mum and however many generations…

Lost something?

Stick a pin in your sofa and it’ll return to you.

Why does this shit work? No clue, fam. But mum and grandma swear by it and I’ll be damned if it didn’t work for me today

Litha! June 21st

Hi everyone! Here are some very EASY ways to celebrate midsummer!

Open up the curtains and let some good sunlight cleanse your room.

Open up the window.

Clean cobwebs from the ceiling and other places.

Go on a picnic!

Eat some berries.

Pick flowers.

Light a candle that reminds you of summer or of the sun.

Wear a floral print.

Make a honey and sugar face scrub.

Make a flower crown.

Garden, or water your plants.

Just sit in the sun, relax for once and soak in new beginnings :) -Freya

I’m a beautiful element of the universe and I love that about myself

I love me spell:

-a ready bake pie crust 

-a can of strawberry pie filling (strawberries represent love of all kinds)

-star cookie cutters (star shapes to visually represent my place among the Universe)

-Sprinkling sugar (to sweeten my inner thoughts about me)

-Intent (A whole lot of love and gratitude for being my awesome self)

Enchant each ingredient of the pie with it’s correspondence as listed above. When the pie is assembled and ready to go into the oven imbue the pie with the following chant:

“Every bite filled with love

connects me to the Universe”

Then bake at 400 degrees for 40 minutes.

(via witchinthenight)

✨ How To Wake Witchblr ✨

We’ve all seen the hashtag #wakingwitchblr or the term itself at one point. Still, I found that there’s a lack of info on what you can actually do to make witchblr more active. 

So I took it upon myself to create a list of things that anyone can do to revive our amazing community! Enjoy !

1) Don’t Like, Reblog instead 📣

There’s nothing inherently wrong with liking a post, it’s just that due to how Tumblr works, liking a post does virtually nothing. Reblogging, however, lets that post be seen by more and more people. The surefire way to revive witchblr is by reblogging as many witchy posts as you can. 

But what if some posts just doesn’t fit into your blog’s theme, even though you want to support it? Well, you have a couple options:

Reblog anyway. Diversifying your posts actually makes your blog more interesting. You can always tag it as ‘off-topic’ if the different theme bothers you that much.

Create a reblog/spam account! I have one and it is so simple. The post may not gain as much traction compared to if you RB-ed in your main blog, but trust me when I say a single reblog goes a long way.

Share it on other social media. See that arrow-like button down there? Click it and you can share the post anywhere. Send it to your witchy discord servers or your insta groupchat !

 2) Get off the ‘Top’ page. Go to ‘Recent’ 💌

AKA reblog from lesser-known bloggers.

Not only will you support fellow witches creating content, this also give you a chance to talk to them and find your place within Witchblr! Which brings me to my next point…

3) Interact with The Community 💬

If I’m a witch who wants to move away from Tumblr, there will be only one thing that can stop me, and that’s the friends and connections that I’ve made here.

Join online covens and discord servers, ask your witchstagram and witchtok friends for their tumblr url, and just have fun together. 

Interacting with other witches, making friends, even just giving compliments or advices. This is what makes us a community. It’s what makes us stay here. If we don’t interact with each other, than we’re just a bunch of people who likes the same thing without any connection. That’s not witchblr.

4) Diversify Your Tags 🎪

There is a kind of… exclusivity, when you look through the hashtags of witchy posts. Witches only ever tag with “witchblr”, “witchcraft”, and “magick”.

This creates an accurate, non-spammy post, but it is also a post that will only show up on other witches’ dashboard and no one else’s. The community will never grow in this way because there will be no new people finding the community. It’s just an echo chamber.

Instead, diversify your tags. I’m not telling you to tag your ritual oil with ‘cars for sale’, but if you made a travel altar yourself, there’s nothing wrong in tagging it #crafting, #diy, #handmade, etc. 

Non-witches will then find the post and potentially become interested in the community, thus making it grow.

5) Make Original Content 🔮

Original content is the backbone of any community, and witchblr is dying because we’re not producing any. So if you want to revive witchblr, make content of your own.

No, it doesn’t have to be well thought-out. Heck, it doesn’t even have to be good. Original content can be anything! It can be you posting about a witchy thing that happened. It can be your drawing, or a picture you took. It could even be memes???

Or it could be a ‘how to wake witchblr’ post that you wrote because you have a script due 3 weeks ago and somehow this is your idea of procrastination

The point is: just click that ‘Make a Post’ button, and make a freaking post !

6) Share This, and Add Your Own Tips! 🖤

Now that you know these, it’s time to let other people know too ! I put a lot of thoughts into this post, but I have to admit that these tips will only work if everyone in the community is doing it. 

If you have other tips or ways to make Witchblr more active, feel free to reblog with your own addition too.

I love this community, and if you’re reading this post I’m sure you do as well. It’s not gonna happen overnight, but I know that we can be as active as we used to be. We’ve got the heart, we just need the action.

Witchcraft and Activism

The word “witch” is a politically charged label. If we look at how the word was used historically, it referred to someone who existed outside of the normal social order. The people accused of witchcraft in the European and American witch trials were mostly — experts say between 75% and 80% — women. They were also overwhelmingly poor, single, or members of a minority ethnicity and/or religion. In other words, they were people who did not follow their society’s accepted model of womanhood (or, in the case of accused men, manhood).

If you choose to identify with the witch label, you are choosing to identify with subversion of gender norms, resistance to the dominant social order, and “outsider” status. If that makes you uncomfortable or uneasy, then you may want to use another label for your magical practice. Witchcraft always has been and always will be inherently political.

In her book Witches, Sluts, Feminists, Kristen J. Sollee argues that the “slut” label is in many ways a modern equivalent to the “witch” label. In both cases, the label is used to devalue people, most often women, and to enforce a patriarchal and misogynist social order.

Superstitions around witchcraft are connected to the modern stigma around abortion (and, to a lesser extent, contraception). Midwifery and abortion were directly linked to witchcraft in the European witch hunts. Today, women who seek abortions are condemned as sluts, whores, and murderers. The fight for reproductive freedom remains inextricably linked with the witch label.

During the women’s liberation movement of the 1960s, the socialist feminist group Women’s International Terrorist Conspiracy from Hell (W.I.T.C.H.) used the image of the witch to campaign for women’s rights and other social issues. They were some of the first advocates for intersectional feminism (feminist activism that addresses other social issues that overlap with gendered issues). They performed acts such as hexing Wall Street capitalists and wearing black veils to protest bridal fairs. The W.I.T.C.H. Manifesto calls witches the “original guerrillas and resistance fighters against oppression.”

In her book Revolutionary Witchcraft, Sarah Lyons points out that both witchcraft and politics are about raising and directing power in the world. In a postmodern society, most of our reality is socially constructed — it works because we collectively believe it does. Money only has value because we believe it does. Politicians only have power because we believe they do. Our laws are only just because we believe they are. Like in magic, everything in society is a product of belief and a whole lot of willpower — and that makes witches the ideal social activists.

Lyons argues that witchcraft is inseparable from politics, because witches have always opposed dominant political power. She makes a connection between the witch trials and the rise of capitalism and classism. She connects the basic concepts of magic to historic activist groups like the AIDS Coalition to Unleash Power (ACT UP), who used ritual as an act of protest.

Not every witch is a hardcore activist, but every witch should have a basic awareness of political and social issues and be willing to do what they can to make a difference.

Ways to Combine Witchcraft and Activism

Perform a ritual to feel connected to the earth and her people. Activism should come from a place of love, not a place of hate. Make sure you’re fighting for the right reasons by frequently taking time to reconnect with the planet and the people who live here. This can be as simple as laying down on the ground outside and meditating on all the ways you are connected to other people, as well as to the ecosystem, animals, and the earth herself. If getting up close and personal with the grass and dirt isn’t your thing, try to find a beautiful place in nature where you can sit and journal about the interconnected nature of all things.

Unlearn your social programming. This is the most difficult and most important part of any activism. Before you can change the world outside yourself, you have to change your own psyche. Think about how you have been socialized to contribute to (or at least turn a blind eye to) the issues you want to fight against. For example, if you want to fight for racial justice, you need to understand how you have contributed to a racist system. You can do this in a variety of ways: through meditation, journaling, or divination, to name a few. Note that whatever method you choose, this will probably take weeks or months of repeated work. Rewriting your thought and behavior patterns is hard, and it can’t be done in a single day. Also note that if you are a victim of systemic oppression or prejudice, this work may bring up a lot of emotional baggage — you may want to involve a professional therapist or counselor.

Go to protests. Sending energy and doing healing rituals is great, but someone has to get out there and visibly fight for change. If you are able to do so, start going to protests and rallies for causes you care about. Don’t just show up, but be an active participant — make signs, yell and chant, and stand your ground if cops show up. Be safe and responsible, but be loud and assertive, too. If you want to go all out, you can don the black robes, pointed hats, and veils of W.I.T.C.H.es past, which has the added bonus of concealing your identity.

Turn your donations into a spell for change. When you donate to a cause you care about, charge your donation with a spell for positive change. You can do this by holding your cash, check, or debit card in both hands and focusing on your desire for change. Feel this desire flowing into the money, filling it with your determination. From here, make your donation, knowing that you’ll be sending an energy boost along with it.

Organize an activist coven. Do you have a handful of friends who are interested in witchcraft, passionate about activism, or both? Start a coven! Go to protests together, hold monthly rituals to raise energy for change, and collect money for donations. Being part of a group also means having a support system, which can help prevent burnout. Make a plan to check on each other regularly. You may even choose to do monthly group rituals for self care, which may be actual magic rituals or might be as simple as ordering takeout and watching a movie. Activism can be intensely draining work, so it’s important to take breaks when you need them!

Hold public rituals with an activist slant. Nothing gets people’s attention like a bunch of folks standing in a circle and chanting. Holding public rituals is one of the best ways to raise awareness for a cause. You might hold a vigil for victims of police brutality, a healing circle for the environment, or some other ritual that is relevant to the issue at hand. These rituals serve a double purpose, as they both bring people’s attention to the issue and give them an opportunity to work for change on a spiritual level. Use prayers, chants, and symbolism that is appropriate to the theme, and ask participants to make a small donation to a charity related to your cause.

Begin your public rituals with a territory acknowledgement. If you live in the United States, chances are you live on land that was taken from the native people by force. If you seek to have a relationship with the land, you need to first acknowledge the original inhabitants and the suffering they endured so you can be there. Use a website like native-land.ca to find out what your land was originally called and what indigenous groups originally lived there. Publicly acknowledge this legacy at your ritual, and publicly state your intention to support indigenous peoples. (Revolutionary Witchcraft has an excellent territory acknowledgement that you can customize for your area.)

Make an altar to your activist ancestors. If activism or membership in a marginalized group is a big part of your life, you may want to create a space for it in your home. Like an ancestor altar, this is a space to remember influential members of the community who have died. Choose a flat surface like a tabletop or shelf and decorate it with photos of your “ancestors,” as well as other appropriate items like flags, pins, stickers, etc. As a queer person, my altar to my LGBTQ+ ancestors might include images of figures like Sappho, Marsha P. Johnson, and Freddie Mercury, as well as items like a pink triangle patch, a small rainbow pride flag, and dried violets and green carnations. You may also choose to include a candle, an incense burner, and/or a small dish for offerings. Just remember to never place images of living people on an altar honoring the dead!

Do your research. Staying educated is an important part of activism — not only do your actions need to be informed, but you need to be able to speak intelligently about your issues. Read the news (on actual news websites, not just social media). Read lots of books; some I personally recommend are Just Mercy by Bryan Stevenson, Love and Rage by Lama Rod Owens, and (as previously mentioned) Revolutionary Witchcraft by Sarah Lyons. If you can get access to them, read scholarly articles about theories that are influential among activists, like the Gaia Hypothesis or Deep Ecology. Read everything you can get your hands on.

VOTE! And I don’t just mean voting for the presidential candidate you like (or, as is often the case, voting against the one you don’t like). Vote for your representatives. Vote for city council. Vote for the county sheriff. Voting gives you a chance to make sure the people in office will be susceptible to your activism. Yes, your side might lose or your electoral college representative might choose to go against the popular vote. Even so, voting is a way to clearly communicate the will of the people, and it puts a lot of pressure on the people in charge. It’s important — don’t let anyone convince you otherwise.

In my experience, combining activism with my witchcraft is a deeply fulfilling spiritual experience. It strengthens my connection to the world around me, with helps grow both empathy and magical power. I truly can’t imagine my practice without the activist element.

Resources:

Witches, Sluts, Feminists by Kristen J. Sollee

Revolutionary Witchcraft by Sarah Lyons

The Study of Witchcraft by Deborah Lipp

The Way of Fire and Ice by Ryan Smith

I found out Odin & Hœnir & Loki shares a common theme: birds! Odin is raven(or eagle), Hœnir is water bird(either crane, heron, or swan), Loki is falcon/hawk.

Oh that’s true! They are all associated with a specific kind of bird at some point in the myths. Odin and his ravens are sort of recurring because they’re his familiars, so to speak; Hoenir’s relation with swans/water birds comes from Lokka Tattur if I’m not mistaken, when he hides the boy in a single bird’s feather; and Loki being a falcon/hawk comes from the Skaldskaparmal, when he borrows Freyja’s falcon feather cloak in order to rescue Idunn

kitchen witch smoothie recipe!

i'm eclectic but today i wanted to do some kitchen witchcraft which i actually do pretty often so here's the recipe for the smoothie i made and what the ingredients mean

frozen strawberries- love, good luck

apple- love, good luck

orange juice- good luck, sweetness, positive energies, love

coconut water- protection, strengthens the influences of the other ingredients

almond milk- good luck, positivity, beauty, love

honey- sweetness, positivity, luck

ice- water element

i make smoothies often as a snack and i love how they taste so i wanted to make one that would bring good things to my life, remember to stir clockwise to attract things such as good luck in this case, the potency of your product can be enhanced by actually saying a spell or doing other things that you want to do like lighting candles or drawing sigils on it

i had a lot of fun and i'll be making more things soon, let me know if there's any recipes for certain things that anyone wants! blessed be :)