Álfar, gnomes, and dwarfes

LAH-SAH invitation 

As I began the magical work of contacting Álfar, I was amazed at how quickly they demonstrated examples of our collaboration directly in material reality on two specific issues (my body and my garden). It was very much a "wow effect" in both. Sure, I have a lot of rocks in my garden... I didn't understand why these amazing creatures are called dwarves or gnomes, after all, it only spoils the possible contact with them. Of course, I held a radical view, only "Álfar", because it corresponded to my amazement and gratitude. Today I keep my radicalism for my personal approach, and let others choose. So, let's do it.

I would like to start by saying that if one expects strict classification and clarity from collections of fragments of Norse mythology, i.e. Eddas, one should start looking at other things than Norse magic (actually magic). Nor is it unambiguous from the point of view of folkloristics. We don't have the original Norse sources preserved in their entirety, nor do we know how much is actually missing. Another matter is those damned kennings, who are in the habit of describing one character, thing, whatever... not by its own name, but by other names, metaphors, parables. Moreover, the Eddas are not only a historical and folkloristic source but also a magical one. So it will also depend on the perspective of the world (Alvísmál) we look at them from. 

So how to view Ljósálfheim through Eddas? We don't have a list of names here, we don't even have a description of this world, just a reference to Álfheim combined with Frey for good measure. Only one female name that the attention of the general reader will gladly escape. Which is perfectly fine and in keeping with the nature of this world and these beings. Certainly, there is something to be found in the Saga of Hervara as well. Well, Ljóstálfheim won't give away his secrets. Perhaps it is appropriate to be wary where anything concerning the Vans is written, as this may be included. 

 In contrast, trying to look at Svartálfheim through Eddas is much easier. There is a list of the names of the dark álfar in both Eddas. Some of these names overlap, but both Eddas contain names that are not in the other. Some of them are also found as Ódhinn´s heiti . True, in the Eddas we find reference to their ingenious products. It should not be overlooked that the Eddica Minora is not exactly friendly to these beings capable of disfiguring people in incredible ways. Something about them can also be found in the Saga of Hervara.

Icelandic folklore, like the Faroese legends, already contains strong elements of Christianity. They complicate the situation a little more. For example, we have dwarves living under rocks who can give people a magic object, but they hate quarrels, so they leave the place angrily. On the other hand, the álfs were perceived as hidden people in the Faroe Islands, because they lived in groups in the hills, fished, herded cattle, and came into contact with people, but people avoided such contacts because they did them no good. They were not to be thanked, lest they gain power over man, and often spoke in riddles. In contrast, goblins were described here as small, kindly creatures who, once settled somewhere, helped the householder and no other creature was allowed to harm him. Woe betide him who drove them out. They avenged themselves with death on his descendants. 

Icelandic folklore contains interesting connotations to dance, a matter I will return to in subsequent posts.   

We have quite accurately distinct creatures such as the dwarf, the alf, and the gnome. However, the issues of dark and light alf are not addressed. And then there's the matter of the hidden people (huldufólk) according to Icelandic tradition. The thing with the hidden people is that they are sometimes merged with álfar, sometimes interchangeable, and sometimes consistently different. But the hidden people could only be seen by those whose eyes and vision were not burned out by the holy water. Certainly in the society of the time, it became an obligation to take baptism, but pouring water on the head was also a custom in pagan times.  According to Icelandic Christian tradition, these were people who lived in caves, and Eve hid them from the sight of God, so God decided that they would be hidden forever. Did you think until now that by hiding people they were guaranteed to be the Light? Well, this very rumor has blown that theory out of the water.

Besides, both kinds of Álfar are called elves. And the dark ones are called dwarves. The purely academic question of how much dwarf is synonymous with dark alf is an interesting one. There is little to suggest that, but there is also sometimes a consistent distinction. On dwarves, I note that in the Eddas we have creatures of various sizes. Elves are expected to be the smallest, but are we really supposed to imagine something the size of a larger squirrel? The Edda is full of kenning, and I suppose that size is measured not exactly against the size of humans. 

However, these are questions that everyone must answer for themselves. It is the decision as to how to approach the Álfar label that I leave to each person's personal approach, whatever it may be. We find support for all of these designations in the Eddas.    

On a psychological level, the dark álfar are the carriers of emotions and light thoughts, a working model that I have tested to be functional and can also be encountered, for example, in M. Kelly (Aegishjalmur: The Book of Dragon Runes). In magic, the connection between emotion and thought is often associated with interesting results. Also, from the point of view of a certain function of these beings, a connection with both worlds is in order (Although I am not sure if this is not a connection connected with my own experience, for which I can find support in the Eddas). 

To tell you the truth, I was never too keen on being called a gnome or a dwarf, it just didn't suit my sense of magic. Of course, this may be a purely subjective matter, and I'm not going to make excuses for anyone. I simply work with Alfar. I see goblins as a kenning comparing size, but I have no reason to believe that the basic unit of comparison is a typical human person's height. Dwarves as a kenning for a certain craftsmanship and skill.

As far as personal experience goes, it is non-transferable. I also take into account that contact magic requires a slightly different approach that is not suitable for everyone. When working with Álfar, one can hardly say that someone who tries to set up conditions as similar to mine as possible will achieve similar results. Because here one has to be guided by these amazing beings who seem to naturally fill in the gaps to bridge the distance between themselves and the operator. Of course, both sides must want to. On the other hand, I have observed how little is enough and the collaboration ends. Such cooperation suffers irreversible damage through frivolity. I have reason to believe they don't come back. Certainly, after a few years of experience, where they have chosen to be, and also frivolity and the end, it cannot be said that it will be like this forever. It's just that, I have such information directly from these beings, and moreover, its content also corresponds to what I have read in sagas and other tales concerning similar beings.

Why a garden and stones? Who anchors the sky and represents the cardinal points? People imagine a garden, it is enough to cooperate with the Bright Ones because they are supposed to be good beings. On the contrary, we don't want the dark ones, they are harsh and evil, and sometimes some animal or flower dies. People would like only one side of the coin, but there is no such thing as one side of the coin. As soon as there's trouble, they start making noise. And it's at this point that the bond breaks from the bad beings and the good beings have no place to anchor themselves. The term "good being  - bad being" in general represents a classification adopted by Christians that suits the naive notion of only one side of the coin.

Álfarblót is characterized by sacrifices. When we want to anchor, we need the dark ones, but Dáinn means the Dead One. When we want something from the dark, something is bound to die. It doesn't work that way. Look, guys, here's some meat, some bacon, some blood, and be happy. They get to determine what they take back to Svarthalfheim. If you want to help with the finances, you're gonna lose some. Then you might read a story that some money was stolen, but after a few days it went back into your account, even though it shouldn't have gone there in the first place, and the bank and the police don't know why it didn't go to some account abroad where it was directed, but came back home nicely. You commonly meet dead animals along the way, if you are in tune, they tend to be in very nice and dignified positions.

My experiences are the result of contact magic. It is typical of this magic that there are things that the operator can talk about freely. Some things can only be talked about after time. Some things can only be discussed with a small circle. Some things can only be discussed with a partner. There are things you can't talk about with anyone. 

Without the knowledge of the Odinian approach, many things will be left hanging in the air because there is no way to realize them. You also need to realize that within Nordic magic it is a system. The worlds of álfar have relationships to other worlds and to each other. It is not very wise to ignore this fact.

Contact magic with álfar beings is not necessary to know Norse magic. Not even contact magic. Awareness of their role and incorporation of their attributes in working with the influences of these worlds is sufficient. Likewise, it is up to each individual to deal personally with the question of the álfes, gnomes, and dwarves.