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14 A Journal of Contemporary Shamanism Volume 6 Issue 1 SPRING 2013 www.shamansociety.org 14 It is noteworthy that the whole issue of ergi and reputed unmanliness has had more impact in the modern circles which have studied seidr in the sagas and aca- demic research and adopted their view of ergi before experiencing it firsthand in seidr. My personal understanding is that ergi is a skilful way of handling spirit power through focused surrender by receiving the power and expressing it magically. Voluntary loss of control the union of ecstasy and consciousness is also known by both the old Sami noaide and the Siberian shaman. Today it is experienced anew by people who venture out on the path of shamanism. I should emphasize though that a seidr especially for divina- tion easily can be effective without deep ecstasy and ergi It all depends on the task. The power that needs handling through ergi only reveals itself now and then and is neither something to fear nor pursue. Magic and Heathenry While the magic and religious realms were closely connected in pre-Christian Scandinavia the ancient written sources distinguish between magic and heathenry. In other words you dont have to be satr to practice seidr galdr and utiseta. Seidr is an independent tradition much older than the Viking age and the divini- ties we know of from Norse mythology. I feel we are on safer more authentic ground if we go behind the structure or filter of any religion and connect with the spirits and power of Nature as the spiri- tual foundation of seidr. More authentic because the great forces we meet firsthand in nature are timeless. Seidr of Today and Tomorrow We are now at a point where we know what it takes to do a good seidr and we know something about which skills it demands of us. What possibilities and challenges are ahead of us now Why do we want to do seidr today Often I have seen that people are in such awe over seidr because it is an old North European magic craft and they want to use it for everything in their shamanic practice. When we start getting familiar with it we will see that it is re- ally just a way of working together with spirits and nature powers. Its another shamanic method or ritual tool in our tool kit. When you get it incorporated in your practice you will only use it when it is the most fitting tool for your given task. The question is always Does it work Does it bring you closer to the mystery and power Does it do the job With song staff and seat integrated in our shamanic repertoire together with drum rattle and dancing we can be- come freer to choose the right ritual tool for the right task. Ways of Seidr Training How do I get seidr training I am often asked. My answer is always that all shamanic training is good seidr training. Your seidr doesnt get any stronger than your general shamanic work practice your connection with your spirit allies your journeying skills and your ability to handle power. That said here are a few training suggestions for your inspiration Find or get found by a staff. A magic staff is your travel companion your spirit guide. Get well acquainted with your staff by travel- ling with it in both worlds. It is your work together as a team that matters somewhat like the way you and the rattle can work together. Next get comfortable singing your journey experiences out loud while they are happening. People who have worked with shamanic counseling are already used to the Harner Method of speaking their journey out loud. Just start chanting it instead of talking until it becomes a natural way of expression. Thirdly findon journeys or in natureyour own seidr songs and learn them well by heart. Learn other ritual songs by heart. We need song keepers in both the new seidr and modern shamanic community in general. These exercises prepare us to perform a big or small seidr ritual. They are also valuable shamanic disciplines in their own right and will enhance our shaman- ic craft and abilities. Seidr Nature and the Spiritual Longing Modern Americans of European descent often tell me of a longing for an- choring their practice in an earth honor- ing spiritual tradition which is also part of their own native cultural heritage so they do not have to borrow from the American Indian or other indigenous spiritual tradition. This is one impor- tant reason for seidrs appeal to modern people. To me the mystical core of seidr is inseparable from wild nature. There- fore a key part of our new seidr practice is sitting out alone at night with our staff amongst the hills and trees singing the power of earth and wind. This offers a beautiful wild way of literally rooting our spiritual and magic practice in our own landscape and in our own time. What we experience there is both ancient and new authentic and timeless. People often say it is like coming home. The Path Ahead Seidr can indeed renew and inspire our modern shamanic practice in many ways. The greatest challenges I see for the new seidr is that we respect the tradition and at the same time we keep our focus on the timeless aspects. As Gustav Mahler said . . . tradition is the keeping of the fire not the worship of the ashes. For me keeping the fire means that we keep our seidr ritually lean and free of exces- sive Viking ritual liturgy and roman- ticism. In other words Keep it simple keep it shamanic keep it close to nature It is also means that we maintain that seidr belongs to both men and women letting the ergi-angst of the Viking age rest with the Vikings. It is easy to dilute a practice and I feel we should remember to distinguish between seidr and seidr-inspired work.