A Call to the Fylgja
by Lothar Tuppan
It is the most fundamentally other of the components of the Self: it has independent existence in ways that the other “souls” do not. It frequently appears to us in a form that accentuates its otherness (contrasexual or animal). The Fetch, like Runa herself, is the object of our seeking. (Ristandi, “Fetchcraft: The Hidden Link between Lik and Fylgia”, 2001).
You may informally contact your fetch at any time after this. Within 24 hours you should perform a blessing in the name of your fetch, in which she will be worshipped as a true goddess. (Edred Thorsson, The Nine-Doors of Midgard).
The following is a formal ritual specifically designed to strengthen a Gilder’s relationship with the Fylgja, especially with its transpersonal aspects for the purpose of deification. I first started doing this working at the beginning of 2007. Since then it has been refined to the best of my abilities.
By experiencing the transpersonal other qualities of the Fylgja in a polarian way we, as Gilders, can get a greater understanding of ourselves as well as the nexus of synthesis where the transpersonal and personal aspects of the Fylgja interact. By deifying the transpersonal aspects of the Fylgja, we also raise our heroic Wode-Selves to a more perfected level by synchronizing the transformation of the personal with the divine ideal of the transpersonal. By raising the Fylgja up, we put the True God or Goddess (within ourselves) in the position to pull us up higher as well — ey sér til gildis gjöf (a gift always looks for a gift).
This ritual is not intended to be a one-time performance but a ritual enacted on a regular basis for an increasingly strong connection. This ritual should be included into magical runic practice only after successful contact has been made with the Fylgja through rituals such as Utiseta[1] or traditional Blade divination[2] and is probably best undertaken by Gilders who have completed the Ninth Door of Midgard (as initial contact with the Fylgja and basic Seiðr techniques are required) unless your personal situation and development, as guided by your Gild-Master warrants it. If that is the case, the Seiðr part of the ritual (Step #7) can be used as practice exercises for Gilders who are still working towards the Eighth and Ninth Doors. Completion of The Essence of Germanic Soul-Lore course, designed by Ingrid Fischer and taught Online by Ian Read at Arcanorium College (see Dave Lee’s review in this issue) will also greatly benefit the practitioner.
This Call to the Fylgja is based strongly upon the structure of the Calls to the Lesser Wights and the Calls to the God and Goddess of the Gild in the Nine Doors of Midgard[3]. This was done specifically to ensure an organic continuity with the corpus of existing Gild rituals. It was also purposely designed to be a mobile ritual that can be performed anywhere (preferably outdoors), with only Gand, drinking horn (a stand is also useful if Höndstöður are going to be used — Step #4), and sanctified beverage, as the necessary tools (with glóðker and recels as an additional element if so desired). The ritual has a secondary function of blessing and sanctifying the land it is performed upon (hence, why it is a mobile, outdoor ritual). Any additional auxiliary ritual elements that one feels is necessary is perfectly acceptable as is any modification of the text to make the ritual truly appropriate for the individual. The bold text is to be said or chanted aloud.
1) Elhaz Hallowing of stead (if using recels, light them before starting):
I hallow this harrow to the (numinous quality) of (name of Fylgja)[4]. Through the might and main of my shining souls this stead is warded.
2) A mythological connection to the elder tradition (this would accommodate both the Reading and Rede aspects of traditional Gild ritual structure). This can be done in either the Elhaz staða or in a sitting position, while looking at a personally significant astrological feature (the North-Star, the Moon, the rising or setting Sun, the Pleiades, etc.). If performed indoors, focus upon a significant symbol at your stall (i.e., a statue or image that reflects the nature of your Fylgja, the triple-horn Gild emblem, the Valknútr, etc.). This is a modification of verses from Sigdrífumál:
Hail Day, Hail Day’s Sons
Hail Night, And Daughter of Night
Look on us with loving eyes
And bestow upon us the blessings of Victory
Hail the Æsir, Hail the Asynjur
Hail the Vanir, And the generous Earth
Give us wisdom and noble ways
And healing hands while we live
Hail (name of Fylgja), Hail my Fylgja
Hail my warder, And my advisor
Hail the (sister/brother) of my Self and Souls
Hail the (descriptive term of Fylgja)[5] who whispers secrets
Hail the (descriptive term of Fylgja) who (vocal verb)[6] (adjective)[7]-lore
3) The call to the Fylgja. This should be done in the Elhaz staða and ideally should be composed to the specific Fylgja being called. But here is an example that incorporates the meeting of celestial and chthonic energies in Midgard, teamwork with the Fylgja, and the giving of wisdom, help, etc. The half lines are three syllables each (3 = the holy dynamic process) and the whole lines are 6 syllables each(6 = vital life and strength)[8]:
The sun shone, The snake rose
An ally, Strengthened all
Giving guidance and weal
(Name of Fylgja[9]) rode, Rowning runes
Uniting, And Healing
Nurturing the Need-Fires
And knowing noble runes
4) Next is the loading of the ale (or other beverage). While focusing on the qualities of the Fylgja, pour the ale into the horn. Then whisper a personal and heartfelt invocation into the horn. 5) The one that follows is one that I have used in the past.:
(Name of Fylgja), whisperer of the secrets of (quality related to Fylgja or Fylgja’s name).[10] Sister/Brother of my souls. Warder of my life. Take well this holy drink and teach me, within and without, the secrets of your lore.
At this point, specific prayers, ritual intent, or appeals for advice can be whispered into the horn. Once that is complete, a runic charging based upon the name of the Fylgja completes the loading. For example, if your Fylgja is named “Hilde” — and you primarily use the Elder Futhark chant Hagalaz – Isa – Laguz – Dagaz – Ehwaz). Of course, using the appropriate Futhark for the language the Fylgja’s name originates from is optimal (i.e., Elder Futhark for proto-Germanic names, Younger Futhark for Old Norse, Anglo-Saxon Futhorc for English or Anglo-Saxon names). Signing the runes or performing Höndstöður over the horn is also appropriate (see the Calls to Lesser Wights and Calls to the God and Goddess of the Gild in the Nine Doors of Midgard for more examples of this).
6) When ready to drink, a final blessing uniting the Gilder, the Fylgja, and the land is stated:
May the blessings of (name of Fylgja), advisor, friend, and warder, be upon me and this land. May we be joined in frith and troth.
7) Drink half of the horn in three swallows (or in a series of three swallows if need be) and then pour the second half of the horn onto the ground towards the north (or in blessing bowl if performed inside).
8 ) Now is the time to enter a Seiðr state in order to communicate directly with the Fylgja. Sing a song or a chant of one’s own composition to the Fylgja. One to four lines, with a very simple melody is all that is required. If need be, ‘borrow’ a melody from an existing song (preferably a traditional one in the folk-record) that works with your words. Sing or chant this until you feel that you are in a receptive Seiðr state and that you are directly connected to your Fylgja. Sit quietly in this state and experience whatever physical or emotional sensations, realizations, or other forms of communication your Fylgja shares with you. This would also be an ideal time to engage in active blade divination with your Fylgja[11].
9)Finally, close the ritual in whatever manner feels right to you. You can include the request of “Fylgja Fly Back!” if it seems appropriate.
In addition to strengthening the connection with the Fylgja and deifying that aspect of ourselves, working with the Fylgja in this way has the benefit of increasing our knowledge of ourselves and our perspective of previous P.A.D. and Wode-Self work. It also paves the way, when performed outside of our homes, of increasing the steads — the magical Odal-lands — in which we work. This can lead to enhanced relationships between Runers, the greater lands in which we live, the Wights which inhabit those lands, and our ability to serve them in a Sovereign way.
Reyn til Rûna!
Bibliography:
Hollander, Lee, The Poetic Edda 2nd Edition, Austin, TX: University of Texas Press, 1986.
The Rune-Gild, The Gildisbók. Smithville, TX: Runa-Raven, 1994.
Thorsson, Edred, Futhark: A Handbook of Rune Magic. York Beach, ME: Samuel Weiser, 1984.
Thorsson, Edred, Runelore. York Beach, ME: Samuel Weiser, 1987.
Thorsson, Edred, Northern Magic. St. Paul, MN: Llewellyn Publications, 1998.
Thorsson, Edred, The Nine Doors of Midgard (Second Revised Edition). Smithville, TX: Rûna-Raven Press, 1997.
Ristandi, Fetchcraft: The Hidden Link between Lik and Fylgia. Los Angeles, CA: Blåkulla Hall PDF document, 2001.
[1] See Thorsson, Edred, The Nine Doors of Midgard, 2nd Rev. Edition, pp. 139-142 and Northern Magic, 2nd Edition pp.176-181.
[2] Ristandi, Fetchcraft: The Hidden Link between Lik and Fylgia, pp. 12-14.
[3] See Thorsson, Edred, The Nine Doors of Midgard, 2nd Rev. Edition, pp. 107-112 and pp. 113-116, respectively.
[4] Choosing alliterative qualities here are appropriate, such as “the Secrets of Sigdrifa,” “the Mysteries of Manfred,” or the “Glory of Greta.”
[5] If seen in animal form this should be related to that form, such as “Stag,” “Boar,” “Raven,” etc. If seen in contra-sexual human form this should represent that form, such as “Valkyrie,” “Warrior,” “Queen,” “Hero,” etc.
[6] Such as “howls” for a wolf, “crows” for a corvid, “hisses” for a serpent, etc.
[7] This should be to specify the personal quality of a Fylgja’s advisory qualities. If one associates the Fylgja with the runes it could be “Rune-Lore,” with mysteries of the soul “Soul-Lore,” with the dead “Mound-Lore,” etc.
[8] See Thorsson, Edred, Futhark (pp. 102-104) and Runelore (pp. 159-165) for the sections on Runic Number Lore.
[9] The metrical integrity of this example assumes that the Fylgja’s name is two syllables long.
[10] For example, if a variation of “Galdr” or “Gand” is a component of the Fylgja’s name, “secrets of Magic” might be appropriate. If “Sigr” is a component, then “secrets of Victory” might be appropriate.
[11] Ristandi, Fetchcraft: The Hidden Link between Lik and Fylgia, pp. 12-14.
