The linking of the runes & Yggdrasil to WtaW & Elethis seems appropriate, and many of the runes seem akin to WtaW. I think I need to learn about seidr, though.
CM invocatory magic is kinda akin to seidr possessory practices, but more actively galdr-like. It’s also far more—well, seidr practitioners like to be as focused as they like—(Loki, Odin, etc.).
–huh, I wonder if I pulled something like one of Paxson’s seidr drink-spurred possessionness at the party, or allowed that part out until “I” finally bailed.
Mind you, seidr has more to it than that—it’s trance and absorption and supposedly “passive”—but “passive” is what men called it. A false binary of active:masculine::passive:woman. In can be individual::cooperative, or competitive::cooperative. Mind you, there are “passive practices”—or circumstances that demand passivity and not activity. (Also, ergi also suggests receptivity—a willingness to be receptive and influenced/penetrated.)
Thorn terms the Feri paradigm as, in many cases, one of reintegration of self. She frames energy in terms of fire (and its sustainability) where CM prefers the more nebulous metaphor of “etheric energy”—Crowley prefers something more pranic. (CM also likes “chi.”)
Filidh/filidecht may be an apt comparison—ergi fire in the head, trance poetry and magic.
Carroll or Hine note the “danger” of runes/symbols coming “alive,” a suggestion reminding me of the WtaW.
The sun, sunlight also is another part of my experience with Saiyûnor and Elethis—and my own light within. Winds, as well, but there’s something in soughing, in the motion—I’m seeing/hearing something—words or a song or…
Or there’s a particular trance state, a state of mind, that my mind goes to from trees.
(Riding that mind, that mania and trance into magical action.)
Alamûri is, through its performative nature, a public and political form of magic—Arendtian & (less so) Adorno-ian—more overtly so than the protestations [of apoliticalness] of folks like Crowley. A.C. has a point regarding understanding as structuring knowledge—the assembly and fashioning of narrative about yourself and the multiverse. Paradigm.
A.C. is trying to get at some T.S., to get the mind to essential states & realities via eastern mysticism grafted to G.D. occultism and magic. Even CM premises a TS (Kia & Void & Chaos) even if it is shrouded in po-mo stuff. (CM posits it as a mediated experience of the TS reality via magic as a scaffold into that transcendental reality—and the Aethyric as intermediary between TR and “the real.”
(cf. the border realms, supernal, Celestial Stair in M:tAw)
I chatted with KL, AL, and LtY earlier while and after showering, engaging in a bit of “possessory” business—bringing them to the fore, experience and time in the sun (as it were), reinforcing them, and—well, it’s interesting. We have a tendency towards an English accent for some reason—
–cf. your speech at the party.
Having names for all of these things is—useful, empowering—
–but the self-possessory thing is an interesting and useful notion. It’s a bit invocatory in a CM sense, but—
Paxson’s old 1993 article suggests seidr as “speak,” “sing,” or “seethe,” but it is otherwise shamanism—the Norse term for it, at least—prophesy, shapeshifting, weather, love magic, vision, etc. as all a part of the practice. “Sitting” to commune with spirits—or the WtaW. Trance. Hrafnar (the Ravens) use music (singing, chanting, drums) to raise energy and to alter mental states.
I spend so much time in altered states of mind already—internal, half-acted dialogues and dramatic situations—this is another magic I have also done, but most often to spectacle, delusion, and distraction. This tendency on my part, I want to better wield it.
Paxson has a seidr website, & Paxson has two books out on trance and divinatory stuff in general.