Seidhr definitions/interpretations from the WWW:
"Seidhr is used as a ‘hand of glory’ when Kotkell Grima puts Hrutr’s entire family to sleep with it, except for Hrutr’s twelve year old son Kari. When the boy wakes up he walks out the door and immediately falls dead."
-Laxdæla saga, chapter 36
"Seid, -en, (recently taken from ON seidhr): 1) about old norse conditions, lower species of trolldom (magic) that was performed under certain (offensive) ceremonies and powerfull conjurations, usually by women, to gain knowledge about the future or to cause death and disaster (cf. galder): o/ve seid [to excercise seid]/ is it true Thorolf, that your father sat three nights in a womans frock with the gyver [female troll] ... and boiled seid, before he dared take on the duel with Jo/kul? (Ibsen, The Warriors.., 64)/ seid and galder reigned at the pact of gods and giants (Welhaven, II, 167). 2) literature, poetry, trolldom: without glitter and courage, the forrest steps up along the mountain side, as if someone had thrown seid at its root (Bjo/rnstjerne Bjo/rnson, S.D. II, 245)”
-Riksmalsordbok
'Vanlandi deserts a woman named Drifa who seeks out a seidhkona named Huld who she hires to bring him back or kill him. Vanlandi begins to come back when his men realize he has been enchanted so keep him from leaving. Later that night he dreams that he is being “trodden upon by a mare”. His mean try to help him but this ‘nightmare’ eventually kills him by crushing his head."
-Islenzk fornrit, 26
"The seidhmann Thorgrimr is hired to keep Gisli from finding any safehaven, he accomplishes this by causing Gisli to have ‘nightmares’."
-Gísla saga Súrssonar, chapter 18
“In the Icelandic sagas, the term 'seidr' is used for magic, often negative, performed chiefly by women, sometimes by men, with male seid-workers referred to by the derogatory term 'ergi'. In today's North America and Europe, seidr is a growing practice within Heathen (Ásatrú or Northern European pagan) spirituality.”
-Jenny Blain,
Seidr, Magic, and Community: Reinventing Contested Northern Shamanic Practice,
http://www.thetroth.org/resources/jenny/blain-sac99.html
"Queen Gunnhildr uses seidhr against Egill Skalla-Grimsson so that he will “never bide peacefully in Iceland before” she sees him. Her form of seidhr causes restlessness and depression to the point of death. He is rescued by Odinn’s gift of poetry."
-Egils saga, chapter 59
"Thordis used seidhr against Gunnar so that he could not sit comfortably at home or away, causing a state of desparation and despair to “fall upon him”. Gunnar offered to pay Thordis to remove the seidhr against him by offering “weregild”."
-Islenzk fornrit, 14
“The Heathen scholar Eric Wodening maintains that seiðr is basically an art of soul manipulation.”
-Miercinga Ríce,
http://www.ealdriht.org/spaefaq.html
"Kotkell and his family perform seidhr on Thordr Ingunnarson and his men so that they will drown. In this case Kotkell and his family used galdr to create “hard-wound chants”, so that this could be an example of seidhr being used with galdr or galdr being used to enhance seidhr.
-Laxdæla saga, chapter 35
“Seiðr. Of these terms, seiðr is the most common, as well as the most difficult to define. The term seiðr is most commonly translated as "witchcraft," and is used to describe actions ranging from shamanic magic (such as spirit journeys, magical healing by removing "spirit missiles" such as elf-shot from the body, magical psychiatric treatment in the form of recovering lost portions of the soul-complex, etc.), to prophecy, channeling the gods or the gods' voices through a human agent, performing magic that affects weather or animal movements, as well as a wide range of malefic magic. The single most characteristic element of seiðr, however, seems to be magic of a type which works by affecting the mind by illusion, madness, forgetfulness or other means. The practitioner of seiðr was known as a seið-kona (seið-wife) or seið-man, but these terms tended to suggest a "black magician," so that frequently a seið-worker is called a spá-kona or spae-wife instead to avoid blackening their name with the negative connotations of seiðr. This "politically correct" title usage for the seið-worker has resulted in much confusion over the types of native Scandinavian magic since the categories between seiðr and spá became blurred by later writers. seiðr could give the worker knowledge of the future, but rather than directly perceiving ørlög or fate, as a spá-kona or völva would, the seið-practitioner summoned spirits to communicate the knowledge of the future. Other terms in common use for those practicing seiðr include fjölkunnigr-kona, "full-cunning-wife, knowledgeable women" and hamhleypa, "hamingja-leaper, shape- or skin-changer" (Simpson, 183).
Seiðr was a solitary art, where the seið-witch was not a member of a coven, as in found in other European witch traditions, although a seið-practitioner might have attendants or a chorus to assist her in the practice of her magic. In a very few rare instances only do the sagas report a group of seið-workers practicing together, there they are usually kin folk, such as a pair of sisters, a father and his family, and the like (Ellis-Davidson, 37-38).”
-Viking Answer Lady,
http://www.vikinganswerlady.com/seidhr.shtml
"Thuridhr Sound-filler uses seidhr to stop a famine when she calls fish to fill a sound. This practice is describe as being performed by Saami shamans."
-Landnamabok, chapter 116, and Historia Norwegiæ
“The etymology of seidhr, however, suggests indigenous development, perhaps retention of Indo-European practice. The mysterious term is cognate with French séance, Latin sedere; Old English sittan, and thus with a large group of terms based on the Indo-European root *sed-. A seidhr, then, was literally a séance -- a "sitting" to commune with the spirits.
-Shamanism and Old English Poetry, page 97
“Seid. The shamanistic trolldom that in Norden primarily was performed by women (volver). Also some of the gods such as Odin and Fro/ya, practised it. Because of his seiding, Odin was accused of being unmanly. Seid had the same character as the Siberian and Samic shamanism. The seidwoman would fall into a trance, while a choir of other women would evoke her guardian spirit to come to her aid. I her inspired state the spirits would inform her concerning the things she had been asked to ask; about what the weather was going to be, about events that would occur, about happiness and misfortune for man, acre and cattle. It also happened that her soul travelled to other worlds to fetch knowledge while the body lay lifeless. As a goddess of the Vanir, Fro/ya introduced the art of seid with the Aesir, and it is said that it was she who had taught this strange art to Odin. When seiding Odin could see into the future and affect people with disease, lunacy, misfortune and death. It seems as if he changed his sex when seiding.”
-Ake Hultkrantz, Swedish researcher
“Thor perform seidhr”
-a runic inscription inside a cross, the Korpbron Stone, late 10th century CE
“Seiðr was a very active magic; its practitioners could bring harm to others, deceive senses, shift emotions, and foresee the future. Its users were for the most part regarded with suspicion, and if male were usually actively condemned by the community.”
-Robert Berlet, Gender and Identity in Viking Magic, http://www.publiceye.org/racism/Nordic/viking-magic.html
“Þórbjörg lítilvölva .. is never called a seiðkona: she is always a spákona, and treated with the highest respect. The word seiðr is used only to describe her action in a specific instance: she requests that a particular chant be chanted 'at fremja seiðinn', to carry out seiðr (Eiríks saga rauða, ch. IV, Íslenzk fornrit IV, p. 207), with the specific purpose, according to the saga, of satisfying outside powers who were gathered about and who spoke to Þórbjörg as part of her seiðr. //and// The prophetic aspect of seiðr, if the terminology of Eiríks saga can be trusted at all, appears to be a form of mediumship more similar to spiritualism: the beings are called into the stead and entertained by the recital of a specific chant before they will reveal their knowledge of what shall come to pass to the völva. Further, the emphasis on the description of Þórbjörg as a spákona rather than a seiðkona may suggest that her chief function was as a prophetess, and that her use of seiðr/mediumship was a last resort rather than a normal activity - as also suggested by her difficulty finding someone who knows the particular song which is necessary for seiðr and the reference to her having been shown many things that she had been denied before.”
-Kveldulfr Gundarsson, Spae-Craft, Seidhr, and Shamanism,
http://www.thetroth.org/resources/kveldulf/spaecraft.html
“Seidhr was expressed as the magical art that gives the most power and might. The Seidhr-tradition is attached to two archetypal beings: the god of Wisdom: Oden (Odhinn) and the witch-goddess Freja (Freyja). Seidhr is The Way of Knowledge, in where to research (intellectual work) and use (intuitive work). Through these ways of learning the magician gained a visionary spirituality.”
-Temple of Set Hyperborea,
http://www.xeper.org/hyperborea/seidhr_eng.php
“Seidhr is, very roughly speaking, the trancework and magical/shamanic practices of the Germanic/Heathen/Asatru faith.”
-Seidhr yahoo list,
http://groups.yahoo.com/group/seidhr/
“A good place to begin one's Quest for Chaos Magick is in the Seidhr (approximately pronounced "sayther") practices of the ancient Germanic peoples. I began my Quest with a talk with my friend Edred Thorsson, founder and Yrmin-Drighten of the Rune-Gild, Grandmaster of the Order of the Trapezoid of the Temple of Set, at his academy Woodharrow in the Lost Pines region of Texas. //and//
DW: What is Seidhr and how is it connected to the idea of Chaos?
Mr E: Now it is generally imagined that Seidhr is a kind of evil magic practiced by Norse shamans -- especially female ones. Indeed, Seidhr is an ancient form of magic practiced by the Scandinavian peoples at least since the Viking Age. Seidhr is generally connected with the Gods and Goddesses, called the Vanir, and especially with Freyja, whose name is really the title "Lady".
Seidhr is also generally contrasted with another word for "magic" in the Northern tongue: Galdr. Seidhr is connected to the concept of "Chaos" in the sense that the theory upon which Seidhr works is very similar to that upon which Chaos Magic works. Both are based on a materialistic paradigm -- what Peter Carroll calls "Ether" and the ancient Germanic peoples called Ginnung, or Chaos. This paradigm is, by the way, to be contrasted with the essentially symbolic theory underlying Galdr -- a theory which is semiotic and linguistic in character, not substance-based. The underlying theory of Seidhr is pretty much the same as "the magical paradigm" described by Carroll in his Liber Kaos. However, that general theory does not account for Galdr, which is independent of the flows of the time/space continuum.
DW: What is the cosmological model which Seidhr presupposes? Chaos Magickians represent the relationship between the ego-portion of the psyche and the rest of the Cosmos with a circle with eight arrows bursting forth -- an image copied from the fantasy works of Michael Moorcock. Do you suspect the resonance of this symbol to be a remanifestation of Seidhr practices?
Mr E: Yes, the symbol itself seems to be a noumenal atavism of the common Germanic cosmological map which is centered on the "earth" (or ego) and which radiates out in a total of eight "directions", only six of which can even by symbolically "located" in three-dimensional space. The other two -- Hel (the Realm of the Dead) and Asgard (the Realm of the Gods and Heroes of Awakened Intelligence) -- exist in hyper-space at acute angles to all the other axes of the map simultaneously. The cosmological model that is presupposed is that Ginnung is present in everything. The German scientist Karl Reichenbach coined the term "Odic Force" -- named after the Norse God Odin -- to represent this substance.
//and//
Mr E: Well, first of all it must be emphasized that indeed such a synthesis must take place in order for the Will of the individual magician to rule. Order is a relatively rare event, and is one which is anterior to the existence of Ginnung. Order is something which is Willfully impressed upon, and out of, Chaos. It is the progressive impression of Order out of Chaos that characterizes self-development, or Initiation. The chief barriers to this process are that magicians may reject (demonize) either the Order or the Chaos, thus un-balancing themselves, or that they will succumb to the chaotic material within themselves -- which is by far the predominant mass of the self -- and begin to mistake the inherent patterns of the chaos for their own Wills. This latter path defines a sort of mysticism, but is to be distinguished from magic because the all-important component of the Will, or individual consciousness, has been negated. In Seidhr one temporarily loses consciousness in order to effect conscious aims -- but unconsciousness is not the aim in and of itself.
DW: What mental/spiritual attitudes or moods help the Magickian to get the best results when dealing with Chaos?
Mr E: Interestingly enough, the mood of Seidhr is an extremely serene, tranquil and fearless one. In the face of psychic turmoil and what most would consider frightening imagery -- that of darkness, death and even dismemberment -- the seidh-man or seidh-wife often evidences moods diametrically opposed to the expected ones. In Seidhr the worker is often virtually in a state of suspended animation, and most always in a trance-state of some kind. But the worker of Seidhr is not a world-renouncing mystic. Seidhr is a magic of this world, for gaining effects in this world on the level plane of existence.
DW: What would be a practical piece of Seidhr I could do?
Mr E: With a clear and urgent Need, and with a precise question, go to a graveyard where one of your family members is buried. It's better if the person is the most distant ancestor you can find. Sit on the grave and imagine yourself descending into the grave, to be with that family member in Hel -- or at least that part of the person which remains there. When you have a sense of the presence of the person, pose the question to him or her -- and listen for the answer."
-Don Web interviews Edred Thorsson,
http://www.runegild.org/edred1.html
"Seidhr is used as a ‘hand of glory’ when Kotkell Grima puts Hrutr’s entire family to sleep with it, except for Hrutr’s twelve year old son Kari. When the boy wakes up he walks out the door and immediately falls dead."
-Laxdæla saga, chapter 36
"Seid, -en, (recently taken from ON seidhr): 1) about old norse conditions, lower species of trolldom (magic) that was performed under certain (offensive) ceremonies and powerfull conjurations, usually by women, to gain knowledge about the future or to cause death and disaster (cf. galder): o/ve seid [to excercise seid]/ is it true Thorolf, that your father sat three nights in a womans frock with the gyver [female troll] ... and boiled seid, before he dared take on the duel with Jo/kul? (Ibsen, The Warriors.., 64)/ seid and galder reigned at the pact of gods and giants (Welhaven, II, 167). 2) literature, poetry, trolldom: without glitter and courage, the forrest steps up along the mountain side, as if someone had thrown seid at its root (Bjo/rnstjerne Bjo/rnson, S.D. II, 245)”
-Riksmalsordbok
'Vanlandi deserts a woman named Drifa who seeks out a seidhkona named Huld who she hires to bring him back or kill him. Vanlandi begins to come back when his men realize he has been enchanted so keep him from leaving. Later that night he dreams that he is being “trodden upon by a mare”. His mean try to help him but this ‘nightmare’ eventually kills him by crushing his head."
-Islenzk fornrit, 26
"The seidhmann Thorgrimr is hired to keep Gisli from finding any safehaven, he accomplishes this by causing Gisli to have ‘nightmares’."
-Gísla saga Súrssonar, chapter 18
“In the Icelandic sagas, the term 'seidr' is used for magic, often negative, performed chiefly by women, sometimes by men, with male seid-workers referred to by the derogatory term 'ergi'. In today's North America and Europe, seidr is a growing practice within Heathen (Ásatrú or Northern European pagan) spirituality.”
-Jenny Blain,
Seidr, Magic, and Community: Reinventing Contested Northern Shamanic Practice,
http://www.thetroth.org/resources/jenny/blain-sac99.html
"Queen Gunnhildr uses seidhr against Egill Skalla-Grimsson so that he will “never bide peacefully in Iceland before” she sees him. Her form of seidhr causes restlessness and depression to the point of death. He is rescued by Odinn’s gift of poetry."
-Egils saga, chapter 59
"Thordis used seidhr against Gunnar so that he could not sit comfortably at home or away, causing a state of desparation and despair to “fall upon him”. Gunnar offered to pay Thordis to remove the seidhr against him by offering “weregild”."
-Islenzk fornrit, 14
“The Heathen scholar Eric Wodening maintains that seiðr is basically an art of soul manipulation.”
-Miercinga Ríce,
http://www.ealdriht.org/spaefaq.html
"Kotkell and his family perform seidhr on Thordr Ingunnarson and his men so that they will drown. In this case Kotkell and his family used galdr to create “hard-wound chants”, so that this could be an example of seidhr being used with galdr or galdr being used to enhance seidhr.
-Laxdæla saga, chapter 35
“Seiðr. Of these terms, seiðr is the most common, as well as the most difficult to define. The term seiðr is most commonly translated as "witchcraft," and is used to describe actions ranging from shamanic magic (such as spirit journeys, magical healing by removing "spirit missiles" such as elf-shot from the body, magical psychiatric treatment in the form of recovering lost portions of the soul-complex, etc.), to prophecy, channeling the gods or the gods' voices through a human agent, performing magic that affects weather or animal movements, as well as a wide range of malefic magic. The single most characteristic element of seiðr, however, seems to be magic of a type which works by affecting the mind by illusion, madness, forgetfulness or other means. The practitioner of seiðr was known as a seið-kona (seið-wife) or seið-man, but these terms tended to suggest a "black magician," so that frequently a seið-worker is called a spá-kona or spae-wife instead to avoid blackening their name with the negative connotations of seiðr. This "politically correct" title usage for the seið-worker has resulted in much confusion over the types of native Scandinavian magic since the categories between seiðr and spá became blurred by later writers. seiðr could give the worker knowledge of the future, but rather than directly perceiving ørlög or fate, as a spá-kona or völva would, the seið-practitioner summoned spirits to communicate the knowledge of the future. Other terms in common use for those practicing seiðr include fjölkunnigr-kona, "full-cunning-wife, knowledgeable women" and hamhleypa, "hamingja-leaper, shape- or skin-changer" (Simpson, 183).
Seiðr was a solitary art, where the seið-witch was not a member of a coven, as in found in other European witch traditions, although a seið-practitioner might have attendants or a chorus to assist her in the practice of her magic. In a very few rare instances only do the sagas report a group of seið-workers practicing together, there they are usually kin folk, such as a pair of sisters, a father and his family, and the like (Ellis-Davidson, 37-38).”
-Viking Answer Lady,
http://www.vikinganswerlady.com/seidhr.shtml
"Thuridhr Sound-filler uses seidhr to stop a famine when she calls fish to fill a sound. This practice is describe as being performed by Saami shamans."
-Landnamabok, chapter 116, and Historia Norwegiæ
“The etymology of seidhr, however, suggests indigenous development, perhaps retention of Indo-European practice. The mysterious term is cognate with French séance, Latin sedere; Old English sittan, and thus with a large group of terms based on the Indo-European root *sed-. A seidhr, then, was literally a séance -- a "sitting" to commune with the spirits.
-Shamanism and Old English Poetry, page 97
“Seid. The shamanistic trolldom that in Norden primarily was performed by women (volver). Also some of the gods such as Odin and Fro/ya, practised it. Because of his seiding, Odin was accused of being unmanly. Seid had the same character as the Siberian and Samic shamanism. The seidwoman would fall into a trance, while a choir of other women would evoke her guardian spirit to come to her aid. I her inspired state the spirits would inform her concerning the things she had been asked to ask; about what the weather was going to be, about events that would occur, about happiness and misfortune for man, acre and cattle. It also happened that her soul travelled to other worlds to fetch knowledge while the body lay lifeless. As a goddess of the Vanir, Fro/ya introduced the art of seid with the Aesir, and it is said that it was she who had taught this strange art to Odin. When seiding Odin could see into the future and affect people with disease, lunacy, misfortune and death. It seems as if he changed his sex when seiding.”
-Ake Hultkrantz, Swedish researcher
“Thor perform seidhr”
-a runic inscription inside a cross, the Korpbron Stone, late 10th century CE
“Seiðr was a very active magic; its practitioners could bring harm to others, deceive senses, shift emotions, and foresee the future. Its users were for the most part regarded with suspicion, and if male were usually actively condemned by the community.”
-Robert Berlet, Gender and Identity in Viking Magic, http://www.publiceye.org/racism/Nordic/viking-magic.html
“Þórbjörg lítilvölva .. is never called a seiðkona: she is always a spákona, and treated with the highest respect. The word seiðr is used only to describe her action in a specific instance: she requests that a particular chant be chanted 'at fremja seiðinn', to carry out seiðr (Eiríks saga rauða, ch. IV, Íslenzk fornrit IV, p. 207), with the specific purpose, according to the saga, of satisfying outside powers who were gathered about and who spoke to Þórbjörg as part of her seiðr. //and// The prophetic aspect of seiðr, if the terminology of Eiríks saga can be trusted at all, appears to be a form of mediumship more similar to spiritualism: the beings are called into the stead and entertained by the recital of a specific chant before they will reveal their knowledge of what shall come to pass to the völva. Further, the emphasis on the description of Þórbjörg as a spákona rather than a seiðkona may suggest that her chief function was as a prophetess, and that her use of seiðr/mediumship was a last resort rather than a normal activity - as also suggested by her difficulty finding someone who knows the particular song which is necessary for seiðr and the reference to her having been shown many things that she had been denied before.”
-Kveldulfr Gundarsson, Spae-Craft, Seidhr, and Shamanism,
http://www.thetroth.org/resources/kveldulf/spaecraft.html
“Seidhr was expressed as the magical art that gives the most power and might. The Seidhr-tradition is attached to two archetypal beings: the god of Wisdom: Oden (Odhinn) and the witch-goddess Freja (Freyja). Seidhr is The Way of Knowledge, in where to research (intellectual work) and use (intuitive work). Through these ways of learning the magician gained a visionary spirituality.”
-Temple of Set Hyperborea,
http://www.xeper.org/hyperborea/seidhr_eng.php
“Seidhr is, very roughly speaking, the trancework and magical/shamanic practices of the Germanic/Heathen/Asatru faith.”
-Seidhr yahoo list,
http://groups.yahoo.com/group/seidhr/
“A good place to begin one's Quest for Chaos Magick is in the Seidhr (approximately pronounced "sayther") practices of the ancient Germanic peoples. I began my Quest with a talk with my friend Edred Thorsson, founder and Yrmin-Drighten of the Rune-Gild, Grandmaster of the Order of the Trapezoid of the Temple of Set, at his academy Woodharrow in the Lost Pines region of Texas. //and//
DW: What is Seidhr and how is it connected to the idea of Chaos?
Mr E: Now it is generally imagined that Seidhr is a kind of evil magic practiced by Norse shamans -- especially female ones. Indeed, Seidhr is an ancient form of magic practiced by the Scandinavian peoples at least since the Viking Age. Seidhr is generally connected with the Gods and Goddesses, called the Vanir, and especially with Freyja, whose name is really the title "Lady".
Seidhr is also generally contrasted with another word for "magic" in the Northern tongue: Galdr. Seidhr is connected to the concept of "Chaos" in the sense that the theory upon which Seidhr works is very similar to that upon which Chaos Magic works. Both are based on a materialistic paradigm -- what Peter Carroll calls "Ether" and the ancient Germanic peoples called Ginnung, or Chaos. This paradigm is, by the way, to be contrasted with the essentially symbolic theory underlying Galdr -- a theory which is semiotic and linguistic in character, not substance-based. The underlying theory of Seidhr is pretty much the same as "the magical paradigm" described by Carroll in his Liber Kaos. However, that general theory does not account for Galdr, which is independent of the flows of the time/space continuum.
DW: What is the cosmological model which Seidhr presupposes? Chaos Magickians represent the relationship between the ego-portion of the psyche and the rest of the Cosmos with a circle with eight arrows bursting forth -- an image copied from the fantasy works of Michael Moorcock. Do you suspect the resonance of this symbol to be a remanifestation of Seidhr practices?
Mr E: Yes, the symbol itself seems to be a noumenal atavism of the common Germanic cosmological map which is centered on the "earth" (or ego) and which radiates out in a total of eight "directions", only six of which can even by symbolically "located" in three-dimensional space. The other two -- Hel (the Realm of the Dead) and Asgard (the Realm of the Gods and Heroes of Awakened Intelligence) -- exist in hyper-space at acute angles to all the other axes of the map simultaneously. The cosmological model that is presupposed is that Ginnung is present in everything. The German scientist Karl Reichenbach coined the term "Odic Force" -- named after the Norse God Odin -- to represent this substance.
//and//
Mr E: Well, first of all it must be emphasized that indeed such a synthesis must take place in order for the Will of the individual magician to rule. Order is a relatively rare event, and is one which is anterior to the existence of Ginnung. Order is something which is Willfully impressed upon, and out of, Chaos. It is the progressive impression of Order out of Chaos that characterizes self-development, or Initiation. The chief barriers to this process are that magicians may reject (demonize) either the Order or the Chaos, thus un-balancing themselves, or that they will succumb to the chaotic material within themselves -- which is by far the predominant mass of the self -- and begin to mistake the inherent patterns of the chaos for their own Wills. This latter path defines a sort of mysticism, but is to be distinguished from magic because the all-important component of the Will, or individual consciousness, has been negated. In Seidhr one temporarily loses consciousness in order to effect conscious aims -- but unconsciousness is not the aim in and of itself.
DW: What mental/spiritual attitudes or moods help the Magickian to get the best results when dealing with Chaos?
Mr E: Interestingly enough, the mood of Seidhr is an extremely serene, tranquil and fearless one. In the face of psychic turmoil and what most would consider frightening imagery -- that of darkness, death and even dismemberment -- the seidh-man or seidh-wife often evidences moods diametrically opposed to the expected ones. In Seidhr the worker is often virtually in a state of suspended animation, and most always in a trance-state of some kind. But the worker of Seidhr is not a world-renouncing mystic. Seidhr is a magic of this world, for gaining effects in this world on the level plane of existence.
DW: What would be a practical piece of Seidhr I could do?
Mr E: With a clear and urgent Need, and with a precise question, go to a graveyard where one of your family members is buried. It's better if the person is the most distant ancestor you can find. Sit on the grave and imagine yourself descending into the grave, to be with that family member in Hel -- or at least that part of the person which remains there. When you have a sense of the presence of the person, pose the question to him or her -- and listen for the answer."
-Don Web interviews Edred Thorsson,
http://www.runegild.org/edred1.html
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