Re: The Otherworld is Bleeding Through

Re: The Otherworld is Bleeding Through

On the 9th of June, Patheos blogger John Beckett wrote that the Otherworld is ‘bleeding through’, and that even though his awareness of this is a more recent thing, he’s of the opinion this has been going on for longer.

Although that might sound like crazy talk (after all, how many people have believed themselves to be living in pivotal times?), it’s no surprise to the people that know me that I agree with John.

I would say it’s been going on for a while – years even. Back then I was foolish enough to email a famous paranormal investigator for their input, to see if they’d noticed a rise in cases, but as I wasn’t mailing about a potential opportunity for publicity or financial gain, I was called ‘unprofessional’ and sent on my way. Back then it felt more like flood and ebb, there would be periods of crazy activity and periods of relative calm – or at least it did to me. It was around late August last year though when things really ramped up. After asking friends on Facebook if they were noticing or experiencing anything, and receiving affirmative replies from people who typically don’t experience the strange, I really began to take notice.

Not that I didn’t take notice before, but generally when the people who don’t usually get that kind of thing happen to them start to get that, well, it’s far more compelling than when people like myself (for whom these things tend to be ten a penny) get them.

Friends told me of white dog apparitions that lurked at the edges of the woods, of dreams of the dead that felt far more prescient than dream, and premonitions that came to pass. As time has gone on since then, more ‘woo’ friends have told me of hauntings returning that hadn’t haunted for years, of the return of spirits lain years before by exorcism, and of sighting the Slúa of all things.

At first I worried about what could be going on. I ritualized and performed divination after divination, and kept getting the same message back. That the ‘Other’ was now here, that they were rising up and coming back, and couldn’t be happier about it. This was to be our new normal.

In this, John Beckett and I are in agreement. Curiously, this is something the Fairyist survey seems to also be bearing out in that the sightings that people are reporting – at least of the feeorin – are far more in keeping with the view of centuries past rather than more modern ideas of fairies.

In January I wrote my posts about upping our collective game as witches, pagans, ritualists, or whatever sweet label we go by. This is a big part of why I wrote that post, because in spite of all the fake being sold as real that flies around, the real shit is there too – and really *close*. Regardless of whether this situation is temporary or permanent (I’ve seen some debate on that) though, we need to be bringing our A-game because things have the potential to get far more real, far more quickly than before.

Even outside of the more dramatic encounters, on a more day to day level, the sensitive people in our communities are already suffering in this current climate – that’s if the communities my friends are involved in are anything to go by. I’m seeing and hearing about a lot of sleeplessness and nervous issues cropping up right now among many, and I’d like to address some tools for dealing with this.

Right now, I would say that we need our gods, and to honor the reciprocal relationships we keep with the beings we keep them with. People looked to the gods for order and keeping the destructive forces outside of the inner yard, I would say that that’s a good thing all the time, not just when woo woo shit is going wild.

We need to make sure we ground and center often, and if you don’t know how to do that, now is the time to learn. We also need to work on our protections, to getting them down so they’re automatic – preferably tied to some kind of physical action so that when things get overwhelming, the muscle memory can take over and pull you back where you need to be. Muscle memory is powerful and often overrides emotional and/or mental states. We need to come up with back up plans for whenever we’re working for the ‘just in case’, and take hard looks at our liturgy to make sure we’re being smart with our words too (I’ll take a look at this in a future blog post, I think). Words in sacred space have weight and one can invite a whole host of trouble when words are used without thought.

We need to dust off the old tales and charms. Folktales can often provide us clues and ways to interact with or survive interaction with the Otherworld. Most of the etiquette that you see going around about how to interact with the feeorin (fae) for example, comes from these folktales; simple things like not thanking them, calling them honorific names such as ‘The Gentry’, or not letting them know that you can see them come from these stories. The old charms are often the most effective too. Iron carried upon the person or under the pillow can lead to more peaceful nights and costs far less in the long term than melatonin after the initial outlay. Shoes can be utilized as ‘spirit traps’, hung on bedposts, or stuffed on ledges up chimneys. Rowan crosses bound with red thread can protect against the feeorin, salt can be poured over thresholds, and multiple types of herb can be hung/burned/sprinkled in the home to clear or protect.

Trollcross otherworld

Admittedly, some of the old practices can be downright dangerous (probably even illegal nowadays), especially to children, but can be made safe with some adaptation. For example, the opened iron scissors hung over a crib can easily be a forged iron troll cross (or anything else that’s iron and not sharp) stuffed under the mattress of the child’s bed (or hung on the wall if the child is old enough), and we really don’t need to go back to testing our children to make sure they’re not changelings (by incidentally torturing or killing them).

But most importantly, we need our human tribes, our families, our friends, and our trusted people. We need to look after each other, because while things may not get horrific, we may be in for a bumpy ride while we adjust.

Modern Apotropaios

Typically, when we think about magic, we think of it as being the domain of the magical or ritual specialist – as being some occult domain that was forbidden to the average person, and that there was some unseen line that wasn’t to be crossed.

That there was such a line, is indisputable, but it wasn’t as clear cut as a line between ‘magic’ and ‘absolutely NO magic’. In fact, there was often an entire body of folk practice that was magical in nature, but that somehow did not cross the line in most cases.

One type of folk practice, known as ‘apotropaic magic’, or magic focused on ‘turning away(evil)’ was (if the numerous finds of apotropaic items in old houses are anything to go by) widely practiced by people that in all likelihood were not magical or ritual specialists.

From shoes up chimneys and dried cats buried in walls, to horse skulls under floors, witch bottles, and mysterious marks made on fireplaces, apotropaios spanned from the gruesome to the seemingly odd. But what, if anything, can we take from these practices today?

Old Shoes in Chimneys

When I was at college, there was a tree in the local park called (unsurprisingly)’The Shoe Tree’. It was a large tree, with eye-like knots covering its wide trunk, and in its branches were hundreds of pairs of shoes. Nobody really knows how it started, but by the time I was studying in the area, it was something of a local tradition for people to knot the laces of their old shoes and throw them into the branches. It was so popular that the local authorities had to periodically come and remove batches of shoes from the branches lest the tree itself be damaged. There was something very eery about that tree, and its branches filled with the shoes of people living and dead. To think of all the daily wear, all the footsteps taken, all the places visited, and all the aspects of human life that might be imprinted on those shoes is just fascinating to me. So innocuous, and yet ever present.

Which is one of the main characteristics of apotropaic magic. In all cases, the apotropaic items were innocuous in some way (mostly through concealment or careful placement), but they were always present, always there to work in the background.

An old shoe superstition is that one should not be buried with one’s shoes lest the spirit be trapped in the coffin with the body, the implication being that the shoes function as some kind of ‘spirit trap’, and conceivably, the apotropaic chimney shoes performed the same function. There is a long tradition of trapping spirits, especially evil ones in shoes in English folklore, and as a practice, we can date it back to the 14th century and Sir John Schorne and his reputed trapping of the devil in a boot.

However, while I am going to focus on the use of shoes as protective devices, as this survey by June Swann demonstrates, there were probably many traditions attached to the keeping of old shoes in homes, and that they weren’t just kept in chimneys.

In the modern day though, many of us don’t have chimneys to put shoes up, but I don’t think that makes them irrelevant to us. In my own case, I’ve used them to trap bad dreams (tied to my bedpost with a written charm stuffed inside), and have found other places to hide them. I also like to take my shoes off at the door and keep them in a rack in the near vicinity.

Because of how often a person wears them, shoes are such a useful magical tool and can be combined with charms and knot spells laced into the lacing holes.

Dried Cats and Horse Skulls

This category is probably the hardest or even least desirable for us to recreate in the modern day. Typically buried in the walls or floorboards, and positioned post-mortem as though on the hunt, it’s not clear whether dried cats for apotropaic purposes typically died because of natural purposes, or were killed specifically for the purpose. Regardless of cruelty issues though, the rationale behind the placement of dried cats in walls, and horses in bell towers or under floors, appears to have been the same.

In folklore, both are animals that are credited with the ability to see that which humans cannot typically see, and while the protective/hunter aspect of a horse is less obvious to me than that of a cat (especially with the positioning of some of the cats into ‘hunt positions’), it would seem (especially with the connection between the horse skull and bell tower – bells being believed to scare away evil spirits), that both cat and horse were considered protective.

Interestingly enough, while the cats are very widespread, the horse skulls have been found in England, Wales, and Ireland, but not in Scotland. One has to wonder if it’s not so much a quality of the horse itself that’s being invoked in the use of horse skulls, but rather something or some protective being connected to horses in some way, and one that wasn’t to be found in Scotland at that.

As I mentioned before, it’s far less desirable for us moderns to go round killing cats or horses for either apotropaic purposes, or even those of a foundation sacrifice. However, I see nothing wrong with the settled family that loses a beloved pet cat, drying or preserving that cat and then encasing it in the walls of the home to serve the same purpose. And although I do realise that many would think that macabre, I think it’s no more odd than say funeral jewellery! If you can source a horse skull ethically, I’d say go for it there, too.

Hearth Marks and Written Charms

Along the theme of ‘innocuous but always present’ are what were previously called ‘Witch Marks’ but are now known as ‘Ritual Marks’ so as to avoid any confusion with the kind of ‘Witch marks’ that were used to identify Witches in the middle ages. Generally found along hearth lintels, wooden ceiling beams, and doorways in houses pre-dating the 18th century, the meanings of these marks are not entirely clear. Commonly these marks include the letters ‘W’, ‘P’, ‘M’, ‘V’, circles, and ‘daisy wheels’ (compass drawn flowers in a circle, not unlike what you might see in a hex sign). One characteristic which is common is that in a lot of cases, they’re either carved somewhere that is not so easy to see, or can only be seen if you know where to find them and are shining a light directly on them.

This idea of hidden magical symbols that work in the background is something that has been noticed by runologists in their examinations of certain runestones and the existence of runic cyphers such as branch runes, or beard runes (!!) in order to obscure the meaning of inscriptions. I could probably do an entire blog post and more about the hidden or concealed aspect of magical runic inscriptions, but for now, I’m just going to stick to what I have and follow up with how we as modern Heathens can take this information and use it to create our own ‘Ritual Marks’ in our homes.

Many modern Heathens make use of bindrunes, and I would say that they would work perfectly as ‘Ritual Marks’ in this way. Many of the extant examples of ‘Ritual Marks’ that we have to this day, are a combination of the letters ‘V’, ‘M’, and ‘W’ with intersecting lines. In his paper, ‘Ritual Marks on Historic Timber’, Timothy Easton makes the case for these particular marks as being a kind of invocation to the Virgin Mary for her help and protection. I think we can look to a runic inscription on a bracteate found in Sjaelland here for our inspiration here.


I’m not the Sjaelland bracteate, but I’m a type C, so at least you have that!

The bracteate, Sjaelland-II-C dates back to the Migration period (around 500 AD), and carries the following inscription in Elder Futhark runes:

hariuha haitika : farauisa : gibu auja : ttt’

Roughly translated, this is taken to mean, ‘Hariuha I am called: the dangerous knowledgeable one (also translated as ‘travel-wise one’, ‘danger-wise one’): I give luck.’

Typically, the final ‘ttt‘, or triple tiwaz runes, are interpreted to be an invocation of Tyr, however the inscription not only seems to be referring more to Odin, but is found on a type-C bracteate, a type of bracteate which is generally interpreted to depict Odin and a quadruped.

Regardless of how we interpret it though, the key elements are clear and useful to us:

*Reference to a luck-giving god/goddess (either through reference to a quality of the god, written in the first person, or through triple repetition of the first rune of the deity’s name).
*The formula ‘gibu auja’ (I give luck).

So, for example, you might want to go with ‘ttt gibu auja’, or write something narrative as though the god is giving the message ‘gibu auja’ to you. In this way, you’re making use of two traditions: that of the apotropaic Ritual Mark, and an attested runic formula.

AbracadabraAlso in the ‘written’ category is the written charm, which again, were pretty widespread. However, unlike the other types of apotropaic practice here, also had a negative application should the practitioner so wish. Charms for protection, and charms for cursing have both been found. Often, these charms take the form of a prayer calling upon divine protection of land, livestock, and loved ones. Sometimes they’re augmented by magical formulae such as the Abracadabra triangle or the SATOR square, which although these formulae are not Germanic in origin, were not so dissimilar from the ‘thistell, mistell, kistell’ formula (thistle, mistletoe, casket) which was rendered thus:

þmk iii sss ttt iii lll

OLYMPUS DIGITAL CAMERAMoreover, the similarity of concept was such that the Norse adopted the Abracadabra and SATOR formulae into their own practice. (1)

In one case, one charm was found hidden in a bottle, however you can get pretty creative with this. Some friends of mine wrote charms and then plastered them into the walls of their new home, other people *ahem* write them directly onto the walls when the wallpaper is being replaced so that they’re hidden by the wallpaper for another few years. For those that paint rather than wallpaper, charms can be written in ballpoint pen on the wall and then easily painted over, thus sealing the charm onto the wall in a way that no one will see.

Witch Bottles

Beginning in the 16th century and most popularly in the stone wear Bellarmines of the time, the witch Bottle is quite a common find in old homes. Generally containing urine and nails,but also smashed glass and sometimesBellarmine_jug00 even human hair, the witch bottle is often misunderstood by modern witches.

Nowadays, a cursory glance of recommended uses for witch bottles on the internet gives the impression that it’s often taken to be protective in a general sense, as opposed to the directed counter-curse that it originally was.

The original witch bottle was created with a specific person in mind,and in many cases it was designed to hurt the person you believed to have cursed you so that they would remove the curse from you. For extra effect, it could be boiled to provide extra discomfort for the witch in question.

In my opinion, the witch bottle works best with that specific person in mind, especially if you are able to get something of them to personalise the bottle with, however it does also work well as a kind of ‘absorber’ and destroyer of ‘negative energy’ (urine performs the function of destroying malefic magic in several folklore traditions), especially when buried under the threshold of a home, or at any other potential entry point.

Making a bottle is simple enough, and sadly never depicted in the kind of TV shows that depict witchcraft – which is a shame – Alyssa Milano trying to get pee into a bottle or mason jar for a Witch bottle would have made great prime time viewing…

Other Apotropaic Practices

Throughout the ages, be it dried cats, witch bottles, or charms plastered into the very walls of your home, people have always sought to find ways to protect their homes from less tangible threats. In the modern day, the hanging of crucifixes, placement of bibles, and use of the dreaded white sage are perhaps most common among mainstream folks. In PA, there is the added heritage of the hex sign magic. Amulets may be made from natural materials believed to have certain inherent properties e.g the use of rowan crosses bound with red thread as a protection against baneful wights (typically fae). Personally, I’ve used all kinds of measures at various addresses, from bottles, to rune-marked stakes driven into the ground around a property. Were I to ever settle down in one place, maybe I’d consider including any pet cats that pass over or take other equally permanent measures.

Final Word

Whatever you use though, always remember that concealment was a factor for good reason. There has always been a power in secrets and mysteries, hell, one of the meanings of the word ‘rune’ itself is ‘secret’. More pragmatically though, to keep silent is to stay protected, whereas to let others know what you have and where, is to give them a way to figure out an ‘in’ should things turn sour.

And then before you know it, you’re trying to aim piss into a mason jar…

To read more about Apotropaios and see some cool photos, go here

1. Runic Amulets and Magic Objects -Mindy MacLeod, Bernard Mees Pp. 139 – 152