Wolfshead
is a period term for an outlaw. (Robert
Wolfshead, July, 1992, pg. 15)
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Lammas Barns Workshops,19th-20th
August 2006
A two day Rune Workshop
event led by Rig Svenson
An opportunity to take part in a two day workshop on this powerful and
fascinating ancient system of communication and divination. By the end
of the weekend you will have acquired a good knowledge of the runes
and their origins, your own set of personally carved and consecrated
rune sticks and be versed in how to use them for divination purposes.
I
wonder what you imagine when you think of a ‘workshop’; a draughty
hall, some limp sandwiches, and a speaker who first picked up a book
on their subject last week? Many of us have suffered this kind of
experience. However, occasionally, if you are fortunate, you will
find yourself in beautiful surroundings, with lovely food, good
companions and a speaker who has spent years exploring their
subject. Rig’s workshop at Lammas Barns was one of the latter
variety.
Day I
Scholarly Rune Books, Rune Sticks & Compass
The first day began by examining the history of the runes. Rig
keenly researches his subject, using primary sources and the work of
respected academics. If there is no precedence for it in archaeology
or history Rig does not teach it: for Rig believes it is vital to
pass on an ancient tradition, not invent a new one.
After lunch we sang the runes, despite having had an interest in the
subject for sometime I had never come across this idea before.
Rig’s argument for this is that it increases the quality of the rune
itself, and is mentioned in literature contemporaneous to runic
development.
After this Rig provided us with all the materials we needed to make
our own rune sticks. He handed out wooden sticks in neat bundles of
twenty-four and a small craft knife to each member of the
workshop. Then we began the satisfying task of carving our own runes
sticks. As we carved and sang to our runes, Rig regaled us with
Norse legends and answered our questions.
Baltic Amber
Day II
For the first part of the morning we continued to carve our runes,
then when this had been completed we painted them with red ochre.
After the ochre had dried we blooded them, and as we blooded our
runes we sang their names. Rig had commented earlier that although
the blooding was not compulsory, it made the runes more powerful.
Everyone in the group that I spoke with found this to be the case,
and certainly the runes I produced possess a resonance that I have
never equalled in the shop bought product.
Having produced the runes we tried a basic reading. Rig’s method
for reading runes differs from the methods found in most New Age
books. He uses a casting method, which draws from runic tradition
rather then using spreads that were originally developed for the
tarot cards. Even though most of us had never used this method
before, and these were new tools, we all managed to get an accurate
reading.
After lunch Rig conducted a Seidr exercise, group meditated whilst
Rig drummed to a trance beat paving the Road to Hel, which affected the group in different
ways; two people entered a trance state whilst the remainder
experienced a light form of meditation. I personally entered a deep and enjoyable meditation, enjoyable
because although I had never experience a drum meditation before, I
felt able to enter deeply since I was confident Rig would bring me
back if necessary. However, if I used this method again I would
favour lying down so I could relax more fully.
Rig’s workshop has changed my attitude to working with runes and the
magical processes in general. Previously I have been unsure of
making my own magical tools for fear they were not of high enough
quality, and whilst I am still no master craftsman I now feel the
energy imbued in the hand made object outweighs any aesthetic ‘rough
edges’. Furthermore, Rigs workshop has underlined for me the
importance of approaching one’s deities in a manner as close as
possible to a pre-existing tradition.
Whilst he is undeniably an excellent a speaker, as the workshop
progressed he became a guide, teacher and friend, who challenged
those involved to re-evaluate their spiritual practice and its
methodologies.
