What regions are covered in this mythology and magic session?

This comprehensive eight-hour learning session explores the rich spiritual traditions and lore of several distinct regions. Participants will dive deep into Scottish mythology, German folklore, and Russian lore, while also examining the broader mythological landscapes of Central and Northern Europe. By covering such a wide geographical area, the session provides a holistic view of how magic techniques and spiritual beliefs evolved across the European continent.

What kind of magic techniques will be discussed?

The session focuses on the intersection of mythology and magic, detailing various historical magic techniques rooted in European traditions. You will learn about the spiritual practices and rituals found within Scottish, German, and Northern European folklore. The curriculum is designed to provide an educational overview of how these ancient techniques were integrated into the daily lives and spiritual frameworks of different European cultures throughout history.

Is this session suitable for beginners in spiritual learning?

Yes, this eight-hour intensive is structured to accommodate anyone interested in spiritual learning, regardless of their prior knowledge. It begins with foundational concepts in European folklore and mythology before moving into more complex topics like Russian lore and specific magic techniques. The session provides a clear, guided path through the diverse spiritual histories of Central and Northern Europe, making it accessible for newcomers and enthusiasts alike.

How does the session explore Russian and Northern European lore?

The session dedicates significant time to the unique characteristics of Russian lore and Northern European mythology. It examines the specific deities, legendary creatures, and spiritual narratives that define these regions. By comparing these stories with Scottish and German folklore, the session highlights the shared themes and distinct differences in how these cultures approached magic and the supernatural, offering a well-rounded perspective on European mythological heritage.

European Folklore, Magic Techniques, and Mythology Learning Session

37 min

Join an 8-hour learning session on European folklore, magic techniques, and mythology. Explore Scottish, German, Russian, and Northern European spiritual lore.

European Folklore, Magic Techniques, and Mythology Learning Session

How This Personalized Podcast Was Made

This podcast was created using BeFreed's AI, based on selected books, the creator's learning goals, and their preferred tone.

Article: Scottish Highland Witchcraft and the Old Ways of Magickal Protection | Llewellyn Worldwide, Ltd.

http://www.llewellyn.com/journal/article/3315

Folk Magic: A Living System of Survival in Ancient Scotland

https://spookyscotland.net/folk-magic/

Folk magic and witchcraft | What's the difference | Cailleachs Herbarium

https://cailleachs-herbarium.com/2016/05/folk-magic-witchcraft-whats-the-difference/?currency=GBP

In-Depth Guide to Germanic Mythology and Folklore

https://www.fluentin3months.com/german-mythology/

Spirit Work in Eastern Slavic Spiritual Tradition

Spirit work is an essential component of many magical and occult practices, particularly traditional healing, divination, and meditation. Eastern Slavic spirits are diverse and omnipresent. Eastern Slavs encountered spirits everywhere they went: in the forests and fields, rivers and springs, mountains and meadows, homes and household buildings, crossroads and cemeteries. Some spirits were considered outward malevolent; others could be appeased with offerings and respectful behavior; thirds were always benevolent.

The benevolent spirits that would not harm those descended from them were the Ancestral spirits: souls of those members of the family who lived a full life and died at old age from natural causes (Grandfathers and Grandmothers, or the so-called Parents). According to folk beliefs, these spirits watch over the house, domestic animals, and fields, help produce the crops, protect newborns, and bless the newlywed at the wedding ceremony. Ancestors could show up in one’s dreams to warn about danger or offer advice. Their presence may also be discovered in strange sounds of the night (many unknown sounds in stillness of the night were attributed to the Ancestors coming to check up on how things were going among the living family members). These spirits were honored at the period from late October until early May, on Christmas (Winter Solstice), Maslenitsa, Good Thursday and particularly on Dziady (Grandfathers) and Radonitsa weeks. Special “memorial” foods were prepared and left on the table for these spirits on holidays. A household altar was another place to honor these spirits on their special days. Offerings of fresh and dried flowers, herbal and floral wreaths, as well as lit splinters, candles, or oil lamps were and, in some places, still are left for the Ancestors. Bouquets and wreaths of flowers and herbs were placed on the household altar for the holidays of Rusalii and Spasy and then used as medicine, when someone in the family became sick. Their graves were visited and cleaned each fall and spring on Dziady and Radonitsa. Traditional Russian, Ukrainian and Belarussian clothing, particularly shirts that are worn closest to the naked body, very commonly featured symbols of the Ancestors. The concept of Ancestors always watching over their descendants in Christian viewpoint transformed into guardian-angels that invisibly protect each and everyone. According to some researchers, the household spirit Domovoy originates from an Ancestor soul that retained his attachment to his house and his family so he stays there to watch after the people he left behind, making sure that the bloodline continues and the family thrives.

Ancestral Spirits were sometimes known to possess animals. On memorial days, they could show up in a form of a bird or a butterfly. Sometimes, Ancestors could possess domestic animals, especially cats – the possessed animal would begin acting strangely – but this behavior would be temporary – long enough to pass the message to the living relatives.

A special honor was given to the appeasable spirits. Most of Nature spirits would fall into this category. Rusalki (water maidens) and Leshi (spirit of the forest), Domovoy (spirit of the house) and Dvorovoi (spirit of the yard), Bannik (spirit of the sauna – banya) and Vodyanoi (spirit of water bodies), Samodivy (spirits of the springs) and Samowily (spirits of moisture that primarily resided in the mountains and clouds coming down onto earth with rain and dew), Ovinnik (spirit of the hay barn) and Polevoi (spirit of the field), Kikimora and Bolotnik (both are spirits of the swamp), Poludennitsa (Midday Maiden) and Polunochnitsa (Midnight Maiden) were the appeasable spirits of Nature. In order to appease them, people had to follow special rules (no working or disturbing spirits at noon and midnight) and leave offerings when at their territory or on certain days. Some professions were considered magical due to close contact with nature and wilderness, and correspondingly with the spirits of nature. For instance, a miller was always assumed to be friends with Vodyanoi (the spirit that resided in the bodies of water); shepherd had to be in a close contact with Leshi (the spirit of the forest) in order to ensure safety of animals entrusted to him; seafarers prayed to the Sea Tsar before heading out to sea; a fisherman knew how to appease Vodyanoi in exchange for plentiful catch, and a hunter made a contract with the Leshi each year, agreeing on the amount of animals that he was allowed to hunt. Even a village woman who came in the woods to pick berries remembered to bring a treat for the bear (one of Leshi’s favorite animals). These actions present a perfect example of living in harmony with nature – no Department of Wildlife and Fishing Regulations; people used their own wisdom and best judgment instead.

Not every nature spirit could be appeased, however. Folklore tells of malevolent nature spirits that were determined to harm people no matter what they did. Examples of such spirits include Koshkalachen (Belarussian, “kotolak” in Polish, a shapeshifting spirit that transforms into a cat), Aooka (echo in the forest), Albasta (or Lobasta – a species of Rusalka that preyed on travelers and children that came too close to the water), Pustodomka (spirit of abandoned buildings), Zlydni (little spirits that reside behind the stove bringing poverty and bad luck to inhabitants of the house), and Anchutka (according to ethnographers, this is a small malicious spirit that resides in different species of plants and also one of the early names for Chert or Chort; certain malevolent water spirits are also called Anchutka; Anchutka can fly). These spirits were avoided if possible, because only powerful protection of the Ancestors and aid from appeasable Nature spirits could save one from consequences of encountering any of these spirits.

Other malevolent spirits of Eastern Slavs include the “walking dead”: Upires or Vampires, ghosts, phantoms, Belfry Man, etc. – i.e. the spiritual residue of souls that died from early, premature, and violent death, in an accident, by suicide, or were murdered: such spirits were believed to carry a grudge against the living even in the Afterlife – because their own life was taken away from them so soon and/or so viciously and painfully. Such spirits could be pacified with proper funerary customs, installation of chapel crosses or poles, or special rituals performed at the grave of the deceased. Souls of people that lived a dishonest life, actively harmed others, practiced malicious sorcery, and therefore were not accepted by the Ancestors, suffered the same fate as the ones that died “before their time”. These souls were believed to be easily overtaken by other evil spirits and could do a lot of harm if allowed to. XVI-century sources mention sacrifice of black roosters that Eastern Slavs left for Upires near the wells and springs. Bodies of people who lived dishonestly, abused substances, committed suicide, or practiced malicious sorcery were not even allowed at the cemetery – traditionally, they were buried just outside the cemetery near the fence. Funerary ceremonies for these people were also limited: “He stabbed to death his wife and children and then killed himself… We just wrapped him in a rug and buried him like that, no coffin, nothing…” A villager from Northern Russia told the ethnographers. Spirits of the “walking dead” or those who may potentially become walking dead due to nature of their death and/or lifestyle were not honored on Dziady or Radunitsa (although I know some starover-Old-Believer families who leave food under the table on Dziady for those of their Ancestors who died prematurely, by murder or suicide). These spirits were honored and appeased on Rusalii (Semik – Thursday on Rusalii week was a traditional day to remember and honor the “walking dead” in Russia and Belarus) and Kupala’s Eve (Ukraine): «На Купалу субітка палала – грішним душам шлях озаряла» - “On Kupala’s subitka burned, lighting the way to the sinful souls” (subitka is a stick or splinter that was left at the grave of the potential “walking dead” for 1 year and 1 day and then lit from Kupala’s bonfire as an offering to those who died “before their time”). A strict taboo against remembering those who practiced malevolent magic (witches and sorcerers) exists even nowadays. Hawthorn and blackthorn thorns, a stake made of quaking aspen or quaking aspen chips, and graveyard periwinkle are believed to stop the walking dead from visiting the living.

Places to encounter the “walking dead” were normally areas around the cemeteries or places where that person died; however, these limitations were applied only to those who were not related to the deceased. “Walking dead” were believed to be capable of disturbing their living family members at any time of day and especially night. Excessive grief over the dearly departed could result in possibility of even potentially non-dangerous spirit becoming a “walking dead” and coming to haunt the grieving. Even if the deceased was the purest of souls, excessive grief could open a portal between the worlds drawing malevolent spirits that could impersonate the deceased before the grieving and feed off their pain. To illustrate an example of this custom of letting go and allowing the deceased soul to “move on”, I remember my neighbors in Ukraine consoling a grieving mother and telling her to “let the child go”, as “each teardrop shed by the mother [past the allowed mourning time] would burn the child in heaven.” I don’t want to be pushy here but allow me to offer some ancient wisdom and advice to those overcome by grief. I myself lost quite a few very important people in my life including a newborn baby, and the best thing that you can do about your loved ones who passed away is to let them go. I know this is difficult, incredibly painful, but you know they would not want you to suffer like this. It is okay to remember them, cherish the times that you spent together, honor them on holidays and “memorial days”, love them with all of your heart; however, grieving for the rest of your life, crying and aching at every single thought of them, dwelling on the painful thoughts for most of your day and night is not something they would want you to do. Just to clarify things, the mourning period for a deceased grandparent, uncle, aunt, or a sibling traditionally lasts from 6 months up to 1 year; deceased parent: 1-2 years; spouse: 6 months to two years, child: 1-7 years. This is just a guideline – it is not my job to tell you how long people should be grieving; I am just introducing you to the tradition and folk beliefs about what could happen if someone grieves severely for too long.

Returning to the subject, a very dangerous group of malevolent spirits was the so-called Navyi, among them notable Boginki, Bosorki, Perelesniki (aka Letavtsy, aka Incubi and Succubae), Shulikuny, Kutuziki, Cherti, and Besy. These spirits were believed to come from Chaos, merciless and uncontrollable in its nature, and reasoning with these spirits was most of the time impossible. Sorcerers were able to temporarily control these creatures and use them for their malicious deeds; however, as soon as the sorcerer would allow himself to become weak, the spirits he controlled would turn against him – this is why witches and sorcerers were believed to suffer greatly in death. Some sorcerers allowed these spirits to take control over their bodies, and after death they became Upires – the dangerous walking dead that were still controlled by the demonic entity possessing the sorcerer’s body during life. The only thing that could kill a Navya is electricity. Lightning was considered a manifestation of Divine anger when hunting these spirits (another word for lightning is Perun’s arrow); however, most of the time these spirits were discovered (which was believed to weaken the spirit), banished, appeased, or tricked into leaving the body or space they occupied. It is important to mention that all work with the aforementioned spirits is very dangerous and not recommended for those who lack experience in magical arts.

Places where one was likely to encounter this type of spirits were the “twin” places (i.e. in-between one “world” and another, symbolically speaking): crossroads, bridges, borders between the villages, wells, holes, caves, and all bodies of water, particularly whirlpools. Certain trees and bushes could host the creatures of Chaos, too, among them pussy willow (especially, the old one), pear, elder, gnarly birch tree, hazel, walnut, blackthorn any distorted and/or dry tree of the listed species. The belief about a demon hiding in the roots of an old pussy willow is reflected in a Russian saying “fell in love like a Chert with an old pussy willow.” Ant mounds, empty lots, thickets, impassable swamps, abandoned houses (the ones that lost their Divine protection over time), and all household buildings (including barns, haybarns, and banyas/saunas) were also considered the places where the veil between our world and the World of Nav was thin. This is why crossroads, banyas, haybarns, and ant mounds were and still remain some of the most popular places for Slavic sorcerers and cunning men to hold their magical rituals at. Threshold, basement, attic, and space behind and under the oven are considered the most magically dangerous places in any home (again, all of them are places “in-between”).

Certain measures were taken against these entities possessing people, such as never eating while walking outside or stepping over a threshold, never leaving food and drinks open (they had to be covered with lids, rags, or at least with two splinters laid out crosswise), blessing the food and drinks prior to consumption (tracing a cross over the food or drink with a single-edged knife), cursing at the crossroads and other “unholy” places, never picking up any objects found on the road and especially, crossroads (sorcerers leave cursed objects that are meant to transfer the illness and offerings to the dark spirits). In order to avoid swallowing an evil spirit by accident, people covered their mouths while yawning (or traced a straight cross over the mouth while yawning), avoided drinking water straight from the stream with their mouth (without using a cup or a dipper), and never ate anything at midnight (time sacred to the spirits). During a thunderstorm, one had to hold a protective charm or an amulet in order to prevent a demon from entering one’s body and cause one to be struck by lightning.

Because of the ability of these evil spirits to possess human body, many people accused their neighbors of hexing them by settling the spirit in the victim’s body, which made the victim act strangely, show signs of mental illness (screaming, calling, hooting, cursing, imitating animal sounds, etc.) or epilepsy. Some of the signs of demonic possession included frequent yawning, a surge of sudden “unhuman” physical strength, guessing strangers’ names easily, or speaking a foreign language without learning it previously.

Evil beings could be banished from the human body (exorcized) by rituals of cleansing; however, it was not always easy – the more powerful the entity was, the more powerful the cunning man had to be to banish it. Herbs like St. John’s Wort, garlic, blackthorn, desert juniper, wormwood, and labrador, black beeswax candles, and Watercrossing water are traditionally used to banish evil. More commonly, evil spirits were “fed” and appeased, and encouraged to abandon the place or person they possessed.

Objects that warded off Navyi included metal objects (especially the ones used for cleaning, sweeping, or combing) and amulets that were red in color. Loud noises like ringing a bell or banging on metal pots and pans also were believed to ward off evil spirits. Sweeping, taking objects that symbolized evil spirits outside, burning bonfires was believed to banish Navyi from places they occupied.

Midnight and midday are sacred to nature spirits, and sometimes they may be insulted if contacted at this time. Morning or evening of a Full Moon is good time for spirit contact. Malevolent spirits were traditionally contacted at midnight or during a storm.

Ancestral spirits and some spirits of Nature – spirits of objects, living and nonliving things that in some instances, but not in every instance, would be classified as spirits of nature, may become important magical helpers to those practicing traditional witchcraft and magic. Every time you create an amulet, you are inviting a spirit to possess the vessel (object) that you are offering it. This spirit would not stay in the enchanted object forever – it needs to be fueled with additional energy to stay longer. Essentially, such spirits are manifestations of Divine energy sent to your aid and are considered Ancestral spirits. A vow to do something in honor of the spirit, like “feeding” it milk once a week (pouring milk in a designated spot), would ensure the spirit staying with you for a long time. A spirit should be thanked and released if you are no longer able to keep your vow.

I have heard of practitioners who consider their Ancestor spirits their magical helpers and guides. This particularly goes for Ancestors who were cunning folk themselves – a favorite grandmother who passed her “gift” upon her granddaughter may watch after her spiritual descendant even past her own death and occasionally help in magical practice.

Certain Nature spirits act as magical helpers if asked properly: I know quite a few practitioners (myself included) who work with the spirits of stones. Healers often work with tree spirits, particularly spruce – the tree that is associated with death and fate in Eastern Slavic mythology. Spirits of places and spirits that possess animals may also act as magical helpers. Those who devote their life to the noble art of divination and Divine communication often see their Domovoi as their helper Spirit. Cunning men and women, particularly those who work a lot in the woods, consider Leshi their helper Spirit – special contracts are made with Leshi to ensure this connection. Most powerful cunning men are said to be able to see Leshi in the form of a person, unlike fortunetellers who never see the Spirit of the Forest, merely feeling or experiencing His presence near them.

Seeking aid from Nature spirits can sometimes include certain risk. For example, in order to summon a spirit-helper in healing, one has to go to the spruce forest and (after leaving an offering for Leshi and explaining why he or she came) wander there without any sense of direction, “listening” to the forest until the sense of emptiness, appearance in a magical world, and possibly even loss of orientation occur. These feelings would indicate presence of a woodland spirit. This is when one should introduce him- or herself and, after picking up a fallen spruce-cone, ask the spirit to inhabit it. Leave the forest, thanking Leshi for His help. Keep this cone with you every time you will be practicing healing rituals – the spirit’s presence would make you feel more powerful than ever before.

Spirits commonly considered evil in Slavic culture also sometimes become the helper spirits, but usually to sorcerers, or those practicing malevolent witchcraft. Demons such as Cherti or Besy may provide a one-time help to the sorcerer, and then are said to linger around asking for work and tormenting the sorcerer if he fails to provide them with one. Walking dead, i.e. spirits of those who died an unnatural early death are considered very dangerous and are only used in extreme situations – powerful sorcerers may raise them from their graves or find ones already wondering around and magically “attach” them to their victim. The walking dead would feed on the person’s life force which would cause the victim’s rapid withering and ultimately, an untimely demise. Only a very powerful cunning man or woman can undo the harm and return the walking dead back to where they belong. Sorcerers are also said to be able to cause demonic possessions, by magically “implanting” the demon into their victim by means of touching them, giving them bewitched objects, etc. Demonic possession in folk opinion commonly manifests itself as sudden flashes of epilepsy, split personality disorder, and some other mental disorders. The last “epidemy” of demonic possession when multiple people began having mental and physical issues for no obvious reason is said to have occurred in north-western regions of Russia in the 1970s.

Unlike Western ceremonial witchcraft, communication with Spirits among Slavic people had never been something complex requiring multiple expensive instruments. Everything one needed was an object to cast a circle with (villagers used panholders, pokers, or even pointed sticks to trace a protective circle around themselves), some offering (typically, food: two hard-boiled eggs and a piece of bread or a ritual cookie), and a candle made of natural wax, if the ritual is performed at home. An experienced practitioner held a conversation with the Spirits as if they were his neighbors, polite but not begging for their mercy or ordering them around like servants (this is true for benevolent and neutral spirits, but not malevolent ones that require a “firm hand” over them for successful control). A reason to call upon the Spirits’ aid is usually a legitimate one – Leshi is said to ask those who attempt to summon Him: “Are you asking business or trying to escape one?”

Spirits are all around us, whether we see them or not, believe in them or don’t believe. Ancient people’s belief in spirits, their treatment of living and non-living things as if they had a soul is what made them so close to nature in all of its manifestations.

Yours Sincerely, MagPie (aka Olga... - MagPie's Corner - East Slavic Rituals, Witchcraft And Culture

https://www.facebook.com/slavicmagpie/posts/spirit-work-in-eastern-slavic-spiritual-traditionspirit-work-is-an-essential-com/2835899006651502/

Witchcraft and Wizardry in Slavic Traditions: A Comprehensive Guide Vestesta

https://vestesta.com/witchcraft-and-wizardry-in-slavic-traditions-a-comprehensive-guide/

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