TWIN FLAME RELATIONSHIP SIGNS

Upon first meeting one another there is an instant connection and immediate bond. The feeling is as if you have known each other before and there is a feeling of familiarity. Whether you have both met in physical person or not, there is usually a peculiar sensation--an intuitive knowing--that you will play an important role in each other's life.

Telepathy is more common and even natural within twin soul connections. Telepathic communication occurs frequently as each twin can sometimes pick up on the other's thoughts or feelings. Twin flames often reflect each other's moods and can feel each other at a distance. Whatever is effecting one twin, whether mental, physical, emotional or spiritual, often effects the other.

The eyes are the windows to the soul. When twin flames gaze into one another's eyes there is a profound intensity. Making eye contact with your twin flame can feel unusual at times because it is as if you are staring into your own soul; what you feel often depends on what aspect of your own soul your own soul you are seeing--anything that is being repressed or that needs to be healed will also be felt and reflected through the eyes.

Moments when there is a overwhelming feeling of unconditional love. The feeling can be felt very intensely in one or more of the chakra centers, especially the heart chakra. The love can be absolutely explosive and expands one into a feeling of oneness with their twin, and this feeling is often expanded to encompass a feeling of spiritual oneness with all things. The chemistry between the twins can be extremely powerful. There are moments of complete certainty that they are meant to be in each others lives for a reason, no matter what, and that there is a higher purpose for their union with one another.

All emotions, whether negative or positive, is amplified between twin flames. Feelings are often exaggerated compared to other relationships. When things are good it feels incredibly good! But when things are not going so well, the feelings can be incredibly painful. There is more emotional and energetic intensity between twin flames because things are felt on a soul level. Since twin flames are often empathic with one another, it can become an overwhelming emotional roller coaster at times when they are absorbing each others emotions alongside feeling the intensity of their own.

Reoccurring numbers or repeated number sequences are are common occurrence within twin flame connections. The 11:11 and other number synchronicities are also a common feature. There may be similarities and synchronistic patterns found within each of the twin flames birthdates, anniversaries, addresses, phone numbers, anniversaries and major life events.

Both twin flames may have unusual dreams involving the other and telepathy often occurs between twins in the dream state. Many twin flames have shared or reoccurring dreams of one another, often prior to actually meeting their twin. Major themes in the twin-flame relationship or issues that must be worked on together or in the individual life of one of the twins is often featured in dreams, and even in day dreams or visions.

Separation is a common theme in the twin flame relationship. There is usually a swinging back and forth from reunion to separation. The separation either occurs because of distance or an inability to be together in the physical for one or more reasons. Often the separations can occur if their is turbulence within the relationship due to unresolved emotional baggage that one or both of the twins is carrying. The reunion takes place again when healing is ready to occur. There is an intense repelling and magnetic attraction that takes place between twins; a pushing and pulling which indicates that much healing work still needs to be done before a permanent reunion can occur.

The twin flame relationship changes your life. Each twin is transformed in many ways throughout the connection. The twin flame relationship challenges each soul to grow and expand into their highest potential to fulfill their mission and purpose on the planet and in each others lives. This constant changing and expansion can occur quote frequently and rapidly within the twin flame relationship. Often it is so intense that one of the twins may run from the relationship, or there may be difficulty in being together for long periods of time.

Twin flames are connected even at a distance. Telepathy and empathy are common between the twin flames. Each twin may pick up on the others thoughts they may find themselves often calling, texting, or emailing around the same time, and also finishing each others sentences. Synchronicities and unusual parallels often occur within the lives and daily events of each of the twin flames.

There may be some unusual circumstances and powerful events that occur around the time when twin flames meet. Many twin souls may have even crossed paths at one time or another in the past, without even realizing it.

One or both of the twin souls may have had dreams or visions of the other shortly before meeting, or even years prior to meeting. Some may envision a special person throughout their life that they feel destined to meet one day. The energetic feeling and imagery of this 'mysterious person" can be accompanied by a feeling of familiarity, comfort, excitement or longing.

After meeting the twin soul in physical person, these dreams or visions about them that occurred prior to the meeting may suddenly seem to diminish or disappear. This can be a strong indication that the individual is indeed the twin soul. It's as if the non-physical/energetic idea of the twin flame has suddenly been made manifest in on a physical level.

When twin flames come together there may be a sense of familiarity between them. They can feel as if they have met one another before, or like they are 'continuing' where they left off in the past. Since twin flames are always spirtually connected, the feeling of having known each other all their lives can be strong. The connection between twin souls is often instantaneous and a deep friendship bond or a relationship can develop quicky between them.

There will usually be several signs, synchronicities, or 'meaningful symbolic coincidences' that lead up to the meeting of the twin flame, often guiding them both to one another initially and onward in the relationship. Synchronicities will occur throughout the twin flame connection, becoming more frequent during periods of heightened spiritual growth or when energetic shifts occur within the union.

A common sign of a twin flame soul connection involves the numbers 11 and 33 and other dual and triple synchronicities popping up repeatedly. Seeing 11:11 or 3:33 appearing on clocks at 'just the right time' (or when thinking about the twin) happens frequently around the initial reunion and during key moments throughout the relationship.

There is often a peculiar synchronicity involving the birthdate of one or both twins, such as the birthday of one twin being the same or very close to the birth date of a family member, or even a previous soulmate. There can be many other interesting synchronistic connections between other important personal dates or numbers within each twins life.

There are often cosmic and astrological events that occur around the time of the twin flame reunion and at major points during the connection. When comparing the birth/natal charts of the twin souls some interesting correspondences and powerful aspects can usually be found. This union is truly 'written in the stars'.

Once twinflames have met or are connected in this life, there is often physical distance between them, or long periods of physical separation that occur. Twin souls may live far apart, or even reside in different continents of the world. Unique conditions can often prevent the twinflames from being together in physical person; oftentimes. 

Twin flame souls will feel a very strong and deep connection to one another early on. The bond is often instantaneous, although sometimes it can occur gradually over time. Either way, there is no doubt that there is a powerful and unique energetic connection between them that sometimes can't be explained in words.

When twin flames finally unite with one another, both of them will experience an acceleration of their spiritual growth and personal awakening.

The intense energy of one's twin flame can feel magnetic, exciting and comforting. Home is where the heart is, and hugging one's twin soul can feel like a homecoming. The voice or laughter of one's twin flame can trigger a familiar feeling of remembrance. And since eyes are the windows to the soul, gazing into the eyes of one's twin can trigger a powerful feeling of soul recognition.

Twin flames tend to have unusual common interests or might even share a mutual habit, quirk, or unusual hobby together. They often share an interest in spiritual and metaphysical subjects to some degree. Twin flames often share the same personal vision for the future, and may have a strong interest in personal and/or spiritual development.

Twin flames can often relate to having experienced similar life events around the same time in their individual pasts, regardless of their personal backgrounds. Sometimes each twin soul may have the same emotional issues or karmic energies that need to be healed together, balanced within their own lives, or resolved with people close to them. The twin flames will often experience life tests and trials at similar times before and after meeting as their souls reflect each other's lessons.

When twin flames are apart they often find themselves text messaging or calling each other around the same time. There may be other uncanny similarities in each twins day, such as discovering that they have had the same type of meal on the same day, or even the same dreams on the same nights.

Twin souls can often have the most deeply profound and heartfelt conversations that can even last for hours at a time. The heightened energy between twin flames can spark the most creative and imaginative ideas between them and can be just as intense if there is any arguing or disagreement about anything.

Telepathy and psychic empathy can occur between twin flames. A twin soul can sometimes sense what the other is feeling, thinking, or doing. The longer twin flames are connected and the deeper the bond, the more in-tune they will be to one another.

Twin flames may experience the physical and intimate aspect of the connection in a very powerful and dynamic way. Even if twin flames are separated by distance, they can experience each other on an energetic or etheric level. 

Sometimes one or both twins will experience the 'dark night of the soul' either prior to meeting, during their connection, or immediately following. The dark night of the soul is a profound period of deep inner spiritual growth and soul reflection that can be accompanied by emotional pain, mental confusion and even physical loneliness. The dark night of the soul acts as a type of spiritual initiation, or re-birth' and can usually bring about a profound shift in consciousness, soul growth and transformation.

One's life is usually changed in a profound way after meeting the twin flame. One is never quite the same after meeting their twin soul because it may be unlike any other connection they've had prior in their lifetime. A twin flame connection can transform one from the inside out..

Often one or both twin souls can be natural empaths and are sensitive to spiritual energy. One's psychic abilities often manifest for the first time or become more enhanced after meeting the twin soul. Twin flames can also develop the ability to heal each other on an energetic level.

Twin flames can each bring out the light and dark within each other. They can bring out old unresolved issues or unhealed wounds out from within each other, as well as push each other's emotional buttons like no other can. Being aware of this twin flame dynamic can feel like one is coming face to face with one's self, for better or for worse.

One is usually able to completely be themselves when they are connected to their twin. Trust, acceptance and forgiveness are also qualities that come easily in a twin flame union (especially as they evolve spiritually and connect on deeper levels). There can be problems in these areas in a twin flame relationship if there are any negative issues that need to be balanced in the union or healed within the self.

When there is harmony between the twin flame souls, it can feel wonderful. When there is unconditional love and any momentum of positive energy between twin souls, it can feel like Heaven on Earth. 

Even at a distance, twin souls are often able to sense one another vibrationally. They can pick up on the emotional mood of the other and often know what state of mind their twin is in at certain times. Twin souls can sometimes sense when the other is ill or injured, sometimes even physically feeling the same symptoms in their own body.

Twin flame souls can bring out the very best and the very worst in one another. When the twin souls are getting along in harmony, it can accelerate positive energy and growth. Twin flame souls can act as energetic mirrors to one another.

In twin flame relationships that are in the process of healing and balancing, it can seem like an energetic dance between them as they move back and forth away and towards each other time and time again.

Twin flames are always connected with one another energetically/vibrationally in the heart and on a soul level; this is true even if they are physically separated, or have not yet met one another in person in this life. The union/re-union of the twin flames will take place in Divine Timing when the soul is ready for the experience.

Twin flame soulmates will often share similar important beliefs and positive morals and values deep down, even if not apparent on the surface of the personality (sometimes due to issues with ego). There is an energetic polarization between twin flame souls that can be opposite, yet complimentary as a whole. Balance is often a recurring lesson and theme for the twin flame souls.

A common indication of a twin flame connection is that both souls may have a strong interest in helping others or serving humanity in some profound way. It's very common for them to resonate with similar or identical social causes and humanitarian issues the world. Twin flames may also experience memories of past lives together or have visions of their mission together on the planet.

Twin flame souls will each embody their own unique traits, interests, passions and talents that will help them to fulfill their soul mission on earth, either apart or a shared purpose they may have together as a couple. Twin flames may each have characteristics and aspects of their personality (as well as interests and talents) that can be opposite yet complementary to one another.

The twin flame dynamic (especially if it is a romantic relationship) can be overwhelming and confusing at times. The intense highs and lows that can accompany twin flame connections can often make one feel as if they are going crazy. The relationship sometimes doesn't make sense to other people, and even to the twin souls themselves.

The dynamic energy of the twin flame is very unique to each and everyone who experiences it. Each twin soul experiences the union in their own personal and special way. At times, aspects of the twin flame experience can seem so unusual that it defies words or logic.

Often a sure sign of the reunion is that one will just know deep down inside that this is the twin flame. Trusting one's own intuition and inner guidance is essential during any soul connection. The twin flame connection may not make complete sense on a mental level, but can be 'sensed' through the awareness of the heart. 

I Am by Valkyria Blackheart

I Am

By Valkyria Blackheart

I am the moon that rises and the sun that sets in the west.

I am the whisper of the wind and the thunder in the storm.

I am the bloom on the thorned bush and the cry of the horned hunter. 

I am the tree of life, the sacred oak.

I am with you always even until the end of time itself.

I am the wisdom keeper, the truth maker, the knowledge seeker, the peace maker, the divider, the conqueror. 

I am the truth and the lie. 

I am the sin and the savior.

I am the champion of my beliefs.

I am the enemy of fear.

I am the laugh of the child, and the cry of the weary.

I am summer and winter. 

I am autumn and spring.

I am the change of the seasons, and the turn of the ring.

I’m the light of the sun, and the dark of the moon.

I am the great mountain, the seed and the tomb.

I am the great river that gives life to the sea.

I’ve been here from the beginning, and always will be.

I am the sun and the air, the fire and the sea.

I’m the shimmering wave, and the root of the tree.

I am the dark raven; the wild beast of the field,

I’m the heart of the warrior that never will yield.

I am friend to the wise ones; from whom I descend.

I am foe to the evil ones whose reign I must end.

I am master of mysteries, and keeper of light.

The ancient defender, the Lord of night.

The Valkyrie of Norse Mythology

Valkyrie

In Norse mythology, a Valkyrie (from Old Norse valkyrja "chooser of the slain") is one of a host of female figures who choose those who may die in battle and those who may live. Selecting half of those who die in battle, the Valkyries bring their chosen to the afterlife hall of the slain, Valhalla, ruled over by the god Odin (the other half go to the goddess Freyja's afterlife field Fólkvangr). There, the deceased warriors become einherjar (Old Norse "single (or once) fighters"). When the einherjar are not preparing for the events of Ragnarök, the Valkyries bear them mead. Valkyries also appear as lovers of heroes and other mortals, where they are sometimes described as the daughters of royalty, sometimes accompanied by ravens and sometimes connected to swans or horses.

The Old English cognate terms wælcyrge and wælcyrie appear in several Old English manuscripts, and scholars have explored whether the terms appear in Old English by way of Norse influence, or reflect a tradition also native among the Anglo-Saxon pagans. Scholarly theories have been proposed about the relation between the Valkyries, the norns, and the dísir, all of which are supernatural figures associated with fate. Archaeological excavations throughout Scandinavia have uncovered amulets theorized as depicting Valkyries. In modern culture, Valkyries have been the subject of works of art, musical works, video games and poetry.

The word Valkyrie derives from Old Norse valkyrja (plural valkyrjur), which is composed of two words; the noun valr (referring to the slain on the battlefield) and the verb kjósa (meaning "to choose"). Together, they mean "chooser of the slain". The Old Norse valkyrja is cognate to Old English wælcyrge. Other terms for Valkyries include óskmey (Old Norse "wish maid"), appearing in the poem Oddrúnargrátr and Óðins meyjar (Old Norse "Odin's maids"), appearing in the Nafnaþulur. Óskmey may be related to the Odinic name Óski (Old Norse, roughly meaning "wish fulfiller"), referring to the fact that Odin receives slain warriors in Valhalla.

Old Norse attestations

Poetic Edda

In stanza 30 of the poem Völuspá, a völva (a travelling seeress in Germanic society) tells Odin that "she saw" Valkyries coming from far away who are ready to ride to "the realm of the gods". The völva follows this with a list of six Valkyries: Skuld (Old Norse, possibly "debt" or "future") who "bore a shield", Skögul ("shaker"), Gunnr ("war"), Hildr ("battle"), Göndul ("wand-wielder") and Geirskögul ("Spear-Skögul"). Afterwards, the völva tells him she has listed the "ladies of the War Lord, ready to ride, Valkyries, over the earth".

In the poem Grímnismál, Odin (disguised as Grímnir), tortured, starved and thirsty, tells the young Agnar that he wishes that the Valkyries Hrist ("shaker") and Mist ("cloud") would "bear him a drinking horn", then provides a list of 11 more Valkyries who he says "bear ale to the einherjar"; Skeggjöld ("axe-age"), Skögul, Hildr, Þrúðr ("power"), Hlökk ("noise", or "battle"), Herfjötur ("host-fetter"), Göll ("tumult"), Geirahöð ("spear-fight"), Randgríð ("shield-truce"), Ráðgríð ("council-truce") and Reginleif ("power-truce").

A prose introduction in the poem Völundarkviða relates that the brothers Slagfiðr, Egil and Völund dwelt in a house sited in a location called Úlfdalir ("wolf dales"). There, early one morning, the brothers find three women spinning linen on the shore of the lake Úlfsjár ("wolf lake"), and "near them were their swan's garments; they were Valkyries". Two, daughters of King Hlödvér, are named Hlaðguðr svanhvít ("swan-white") and Hervör alvitr (possibly meaning "all-wise" or "strange creature"); the third, daughter of Kjárr of Valland, is named Ölrún (possibly meaning "beer rune"). The brothers take the three women back to their hall with them—Egil takes Ölrún, Slagfiðr takes Hlaðguðr svanhvít and Völund takes Hervör alvitr. They live together for seven winters, until the women fly off to go to a battle and do not return. Egil goes off in snow-shoes to look for Ölrún, Slagfiðr goes searching for Hlaðguðr svanhvít and Völund sits in Úlfdalir.

In the poem Helgakviða Hjörvarðssonar, a prose narrative says that an unnamed and silent young man, the son of the Norwegian King Hjörvarðr and Sigrlinn of Sváfaland, witnesses nine Valkyries riding by while sitting atop a burial mound. He finds one particularly striking; this Valkyrie is detailed later in a prose narrative as Sváva, King Eylimi's daughter, who "often protected him in battles". The Valkyrie speaks to the unnamed man, and gives him the name Helgi (meaning "the holy one"). The previously silent Helgi speaks; he refers to the Valkyrie as "bright-face lady", and asks her what gift he will receive with the name she has bestowed upon him, but he will not accept it if he cannot have her as well. The Valkyrie tells him she knows of a hoard of swords in Sigarsholm, and that one of them is of particular importance, which she describes in detail. Further into the poem, Atli flytes with the female jötunn Hrímgerðr. While flyting with Atli, Hrímgerðr says that she had seen 27 Valkyries around Helgi, yet one particularly fair Valkyrie led the band:

“Three times nine girls, but one girl rode ahead,

White-skinned under her helmet;

The horses were trembling, from their manes

Dew fell into the deep valleys,

Hail in the high woods;

Good fortune comes to men from there;

All that I saw was hateful to me.”

After Hrímgerðr is turned to stone by the daylight, a prose narrative continues that Helgi, who is now king, goes to Sváva's father—King Eylimi—and asks for his daughter. Helgi and Sváva are betrothed and love one another dearly. Sváva stays at home with King Eylimi, and Helgi goes raiding, and to this the narrative adds that Sváva "was a Valkyrie just as before".  The poem continues, and, among various other events, Helgi dies from a wound received in battle. A narrative at the end of the poem says that Helgi and his Valkyrie wife Sváva "are said to be reincarnated".

In the poem Helgakviða Hundingsbana I, the hero Helgi Hundingsbane sits in the corpse-strewn battlefield of Logafjöll. A light shines from the fell, and from that light strike bolts of lightning. Flying through the sky, helmeted Valkyries appear. Their waist-length mail armour is drenched in blood; their spears shine brightly:

“Then light shone from Logafell,

And from that radiance there came bolts of lightning;

Wearing helmets at Himingvani came the Valkyries.

Their byrnies were drenched in blood;

And rays shone from their spears.”

In the stanza that follows, Helgi asks the Valkyries (who he refers to as "southern goddesses") if they would like to come home with the warriors when night falls (all the while arrows were flying). The battle over, the Valkyrie Sigrún ("victory-rune"), informs him from her horse that her father Högni has betrothed her to Höðbroddr, the son of king Granmar of the Hniflung clan, who Sigrún deems unworthy. Helgi assembles an immense host to ride to wage battle at Frekastein against the Hniflung clan to assist Sigrún in her plight to avoid her betrothment.  Later in the poem, the hero Sinfjötli flyts with Guðmundr. Sinfjötli accuses Guðmundr of having once been female, and gibes that Guðmundr was "a witch, horrible, unnatural, among Odin's Valkyries", adding that all of the einherjar "had to fight, headstrong woman, on your account".  Further in the poem, the phrase "the valkyrie's airy sea" is used for "mist".

Towards the end of the poem, Valkyries again descend from the sky, this time to protect Helgi amid the battle at Frekastein. After the battle, all the Valkyries fly away but Sigrún and wolves (referred to as "the troll-woman's mount") consume corpses:

Helmeted Valkyries came down from the sky

—the noise of spears grew loud—they protected the prince;

Then said Sigrún—the wound-giving Valkyries flew,

The troll-woman's mount was feasting on the fodder of ravens:

The battle won, Sigrún tells Helgi that he will become a great ruler and pledges herself to him.

At the beginning of the poem Helgakviða Hundingsbana II, a prose narrative says that King Sigmund (son of Völsung) and his wife Borghild (of Brálund) have a son named Helgi, who they named for Helgi Hjörvarðsson (the antagonist of the earlier Helgakviða Hjörvarðssonar).  After Helgi has killed King Hunding in stanza 4, a prose narrative says that Helgi escapes, consumes the raw meat of cattle he has slaughtered on a beach, and encounters Sigrún. Sigrún, daughter of King Högni, is "a Valkyrie and rode through air and sea", and she is the Valkyrie Sváva reincarnated.  In stanza 7, Sigrún uses the phrase "fed the gosling of Gunn's sisters". Gunnr and her sisters are Valkyries, and these goslings are ravens, who feed on the corpses left on the battlefield by warriors.

After stanza 18, a prose narrative relates that Helgi and his immense fleet of ships are heading to Frekastein, but encounter a great storm. Lightning strikes one of the ships. The fleet sees nine Valkyries flying through the air, among whom they recognize Sigrún. The storm abates, and the fleets arrive safely at land.  Helgi dies in battle, yet returns to visit Sigrún from Valhalla once in a burial mound, and at the end of the poem, a prose epilogue explains that Sigrún later dies of grief. The epilogue details that "there was a belief in the pagan religion, which we now reckon is an old wives' tale, that people could be reincarnated" and that "Helgi and Sigrún were thought to have been reborn" as another Helgi and Valkyrie couple; Helgi as Helgi Haddingjaskaði and Sigrún as the daughter of Halfdan; the Valkyrie Kára. The epilogue details that further information about the two can be found in the (now lost) work Káruljóð.

In the prose introduction to the poem Sigrdrífumál, the hero Sigurd rides up to Hindarfell and heads south towards "the land of the Franks". On the mountain Sigurd sees a great light, "as if fire were burning, which blazed up to the sky". Sigurd approaches it, and there he sees a skjaldborg with a banner flying overhead. Sigurd enters the skjaldborg, and sees a warrior lying there—asleep and fully armed. Sigurd removes the helmet of the warrior, and sees the face of a woman. The woman's corslet is so tight that it seems to have grown into the woman's body. Sigurd uses his sword Gram to cut the corslet, starting from the neck of the corslet downwards, he continues cutting down her sleeves, and takes the corslet off of her.

The woman wakes, sits up, looks at Sigurd, and the two converse in two stanzas of verse. In the second stanza, the woman explains that Odin placed a sleeping spell on her she could not break, and due to that spell she has been asleep a long time. Sigurd asks for her name, and the woman gives Sigurd a horn of mead to help him retain her words in his memory. The woman recites a heathen prayer in two stanzas. A prose narrative explains that the woman is named Sigrdrífa and that she is a Valkyrie.

A narrative relates that Sigrdrífa explains to Sigurd that there were two kings fighting one another. Odin had promised one of these—Hjalmgunnar—victory in battle, yet she had "brought down" Hjalmgunnar in battle. Odin pricked her with a sleeping-thorn in consequence, told her she would never again "fight victoriously in battle", and condemned her to marriage. In response, Sigrdrífa told Odin she had sworn a great oath that she would never wed a man who knew fear. Sigurd asks Sigrdrífa to share with him her wisdom of all worlds. The poem continues in verse, where Sigrdrífa provides Sigurd with knowledge in inscribing runes, mystic wisdom, and prophecy.

In the Prose Edda, written in the 13th century by Snorri Sturluson, Valkyries are first mentioned in chapter 36 of the book Gylfaginning, where the enthroned figure of High informs Gangleri (King Gylfi in disguise) of the activities of the Valkyries and mentions a few goddesses. High says "there are still others whose duty it is to serve in Valhalla. They bring drink and see to the table and the ale cups." Following this, High gives a stanza from the poem Grímnismál that contains a list of Valkyries. High says "these women are called Valkyries, and they are sent by Odin to every battle, where they choose which men are to die and they determine who has victory". High adds that Gunnr ("war"), Róta, and Skuld—the last of the three he refers to as "the youngest norn"—"always ride to choose the slain and decide the outcome of battle".  In chapter 49, High describes that when Odin and his wife Frigg arrived at the funeral of their slain son Baldr, with them came the Valkyries and also Odin's ravens.

References to Valkyries appear throughout the book Skáldskaparmál, which provides information about skaldic poetry. In chapter 2, a quote is given from the work Húsdrápa by the 10th century skald Úlfr Uggason. In the poem, Úlfr describes mythological scenes depicted in a newly built hall, including Valkyries and ravens accompanying Odin at Baldr's funeral feast:

“There I perceive Valkyries and ravens,

Accompanying the wise victory-tree [Odin]

To the drink of the holy offering [Baldr's funeral feast]

Within have appeared these motifs.”

Further in chapter 2, a quote from the anonymous 10th century poem Eiríksmál is provided (see the Fagrskinna section below for more detail about the poem and another translation):

“What sort of dream is that, Odin?

I dreamed I rose up before dawn

To clear up Val-hall for slain people.

I aroused the Einheriar,

Bade them get up to strew the benches,

Clean the beer-cups,

The Valkyries to serve wine

For the arrival of a prince.”

In chapter 31, poetic terms for referring to a woman are given, including "[a] woman is also referred to in terms of all Asyniur or Valkyries or norns or dísir". In chapter 41, while the hero Sigurd is riding his horse Grani, he encounters a building on a mountain. Within this building, Sigurd finds a sleeping woman wearing a helmet and a coat of mail. Sigurd cuts the mail from her, and she awakes. She tells him her name is Hildr, and "she is known as Brynhildr, and was a Valkyrie".

In chapter 48, poetic terms for "battle" include "weather of weapons or shields, or of Odin or Valkyrie or war-kings or their clash or noise", followed by examples of compositions by various skalds that have used the name of Valkyries in said manner (Þorbjörn Hornklofi uses "Skögul's din" for "battlefield", Bersi Skáldtorfuson uses "Gunnr's fire" for "sword" and "Hlökk's snow" for "battle", Einarr Skúlason uses "Hildr's sail" for "shield" and "Göndul's crushing wind" for "battle" and Einarr skálaglamm uses "Göndul's din"). Chapter 49 gives similar information when referring to weapons and armor (though the term "death-maidens"—Old Norse valmeyjar—instead of "Valkyries" is used here), with further examples.[35] In chapter 57, within a list of names of ásynjur (and after alternate names for the goddess Freyja are provided), a further section contains a list of "Odin's maids"; Valkyries: Hildr, Göndul, Hlökk, Mist, Skögul, and then an additional four names; Hrund, Eir, Hrist and Skuld. The section adds that "they are called norns who shape necessity".

Some manuscripts of the feature Nafnaþulur section of Skáldskaparmál contain an extended list of 29 Valkyrie names (listed as the "Valkyries of Viðrir"—a name of Odin). The first stanza lists: Hrist, Mist, Herja, Hlökk, Geiravör, Göll, Hjörþrimul, Guðr, Herfjötra, Skuld, Geirönul, Skögul and Randgníð. The second stanza lists: Ráðgríðr, Göndul, Svipul, Geirskögul, Hildr, Skeggöld, Hrund, Geirdriful, Randgríðr, Þrúðr, Reginleif, Sveið, Þögn, Hjalmþrimul, Þrima and Skalmöld.

The fragmentary skaldic poem Hrafnsmál (generally accepted as authored by 9th century Norwegian skald Þorbjörn Hornklofi) features a conversation between a Valkyrie and a raven, largely consisting of the life and deeds of Harald I of Norway. The poem begins with a request for silence among noblemen so that the skald may tell the deeds of Harald Fairhair. The narrator states that they once overheard a "high-minded", "golden-haired" and "white-armed" maiden speaking with a "glossy-beaked raven". The Valkyrie considers herself wise, understands the speech of birds, is further described as having a white-throat and sparkling eyes, and she takes no pleasure in men:

“Wise thought her the Valkyrie; were welcome never

Men to the bright-eyed one, her who the birds' speech knew well. Greeted the light-lashed maiden, the lily-throated woman, the hymir's-skull-cleaver as on cliff he was perching.”

The Valkyrie, previously described as fair and beautiful, and then speaks to the gore-drenched and corpse-reeking raven:

"How is it, ye ravens—whence are ye come now

with beaks all gory, at break of morning?

Carrion-reek ye carry and your claws are bloody.

Were ye near, at night-time, where ye knew of corpses?"

The black raven shakes himself, and he responds that he and the rest of the ravens have followed Harald since hatching from their eggs. The raven expresses surprise that the Valkyrie seems unfamiliar with the deeds of Harald, and tells her about his deeds for several stanzas. At stanza 15, a question and answer format begins where the Valkyrie asks the raven a question regarding Harald, and the raven responds in turn. This continues until the poem ends abruptly.

In chapter 157 of Njáls saga, a man named Dörruð witnesses 12 people riding together to a stone hut on Good Friday in Caithness. The 12 go into the hut and Dörruð can no longer see them. Dörruð goes to the hut, and looks through a chink in the wall. He sees that there are women within, and that they have set up a particular loom; the heads of men are the weights, the entrails of men are the warp and weft, a sword is the shuttle, and the reels are composed of arrows. The women sing a song called Darraðarljóð, which Dörruð memorizes.

The song consists of 11 stanzas, and within it the Valkyries weave and choose who is to be slain at the Battle of Clontarf (fought outside Dublin in 1014 CE). Of the 12 Valkyries weaving, six have their names given in the song: Hildr, Hjörþrimul, Sanngriðr, Svipul, Guðr and Göndul. Stanza 9 of the song reads:

“Now awful it is to be without,

as blood-red rack races overhead;

is the welkin gory with warriors' blood

as we Valkyries war-songs chanted.”

At the end of the poem, the Valkyries sing "start we swiftly with steeds unsaddled—hence to battle with brandished swords!"  The prose narrative picks up again, and says that the Valkyries tear their loom down and into pieces. Each Valkyrie holds on to what she has in her hands. Dörruð leaves the chink in the wall and heads home, and the women mount their horses and ride away; six to the south and six to the north.

At the end of the Heimskringla saga Hákonar saga góða, the poem Hákonarmál by the 10th century skald Eyvindr skáldaspillir is presented. The saga relates that king Haakon I of Norway died in battle, and although he is Christian, he requests that since he has died "among heathens, then give me such burial place as seems most fitting to you". The saga relates that shortly after Haakon died on the same slab of rock that he was born upon, he was greatly mourned by friend and foe alike, and that his friends moved his body northward to Sæheim in North Hordaland. Haakon was buried there in a large burial mound in full armour and his finest clothing, yet with no other valuables. Further, "words were spoken over his grave according to the custom of heathen men, and they put him on the way to Valhalla". The poem Hákonarmál is then provided.

In Hákonarmál, Odin sends forth the two Valkyries Göndul and Skögul to "choose among the kings' kinsmen" and who in battle should dwell with Odin in Valhalla. A battle rages with great slaughter, and part of the description employs the kenning "Skögul's-stormblast" for "battle". Haakon and his men die in battle, and they see the Valkyrie Göndul leaning on a spear shaft. Göndul comments that "groweth now the gods' following, since Hákon has been with host so goodly bidden home with holy godheads". Haakon hears "what the Valkyries said", and the Valkyries are described as sitting "high-hearted on horseback", wearing helmets, carrying shields and that the horses wisely bore them.  A brief exchange follows between Haakon and the Valkyrie Skögul:

Hákon said:

"Why didst Geirskogul grudge us victory?

Though worthy we were for the gods to grant it?"

Skögul said:

"'Tis owing to us that the issue was won

And your foemen fled."

Skögul says that they shall now ride forth to the "green homes of the godheads" to tell Odin the king will come to Valhalla. The poem continues, and Haakon becomes a part of the einherjar in Valhalla, waiting to do battle with the monstrous wolf Fenrir.

In chapter 8 of Fagrskinna, a prose narrative states that, after the death of her husband Eric Bloodaxe, Gunnhild Mother of Kings had a poem composed about him. The composition is by an anonymous author from the 10th century and is referred to as Eiríksmál. It describes Eric Bloodaxe and five other kings arriving in Valhalla after their death. The poem begins with comments by Odin:

“What kind of a dream is it,” said Óðinn,

“In which just before daybreak,

I thought I cleared Valhǫll,

for coming of slain men?

I waked the Einherjar,

Bade Valkyries rise up,

To strew the bench,

And scour the beakers,

Wine to carry,

As for a king's coming,

Here to me I expect

Heroes' coming from the world,

Certain great ones,

So glad is my heart.”

The god Bragi asks where a thundering sound is coming from, and says that the benches of Valhalla are creaking—as if the god Baldr had returned to Valhalla—and that it sounds like the movement of a thousand. Odin responds that Bragi knows well that the sounds are for Eric Bloodaxe, who will soon arrive in Valhalla. Odin tells the heroes Sigmund and Sinfjötli to rise to greet Eric and invite him into the hall, if it is indeed he.

The Rök Runestone

Specific Valkyries are mentioned on two runestones; the early 9th century Rök Runestone in Östergötland, Sweden, and the 10th-century Karlevi Runestone on the island of Öland, Sweden, which mentions the Valkyrie Þrúðr.  On the Rök Runestone, a kenning is employed that involves a Valkyrie riding a wolf as her steed:

“That we tell the twelfth, where the horse of the Valkyrie [literally "the horse of Gunn"] sees food on the battlefield, where twenty kings are lying.”

Among the Bryggen inscriptions found in Bergen, Norway, is the "Valkyrie stick" from the late 14th century. The stick features a runic inscription intended as a charm. The inscription says that "I cut cure-runes", and also "help-runes", once against elves, twice against trolls, thrice against thurs and then a mention of a Valkyrie occurs:

“Against the harmful skag-valkyrie,

So that she never shall, though she never would -

Evil woman! - injure your life.”

This is followed by "I send you, I look at you, wolfish perversion, and unbearable desire, may distress descend on you and jöluns wrath. Never shall you sit, never shall you sleep ... (that you) love me as yourself."

According to Mindy MacLeod and Bernard Mees, the inscription "seems to begin as a benevolent formulation before abruptly switching to the infliction of distress and misery, presumably upon the recipient of the charm rather than the baleful Valkyrie", and they posit the final line appears "to constitute a rather spiteful kind of charm aimed at securing the love of a woman".

MacLeod and Mees state that the opening lines of the charm correspond to the Poetic Edda poem Sigrdrífumál, where the Valkyrie Sigrdrífa provides runic advice, and that the meaning of the term skag is unclear, but a cognate exists in Helgakviða Hundingsbana I where Sinfjötli accuses Guðmundr of having once been a "skass-valkyrie". MacLeod and Mees believe the word means something like "supernatural sending", and that this points to a connection to the Ragnhild Tregagás charm, where a Valkyrie is also "sent forth".

Valkyrie names

The Old Norse poems Völuspá, Grímnismál, Darraðarljóð and the Nafnaþulur section of the Prose Edda book Skáldskaparmál, provide lists of Valkyrie names. In addition, some Valkyrie names appear solely outside of these lists, such as Sigrún (who is attested in the poems Helgakviða Hundingsbana I and Helgakviða Hundingsbana II). Many Valkyrie names emphasize associations with battle and, in many cases, on the spear—a weapon heavily associated with the god Odin.   Some scholars propose that the names of the Valkyries themselves contain no individuality, but are rather descriptive of the traits and nature of war-goddesses, and are possibly the descriptive creations of skalds.

Some Valkyrie names may be descriptive of the roles and abilities of the Valkyries. The Valkyrie name Herja has been theorized as pointing to a connection to the name of the goddess Hariasa, who is attested from a stone from 187 CE.   The name Herfjötur has been theorized as pointing to the ability of the Valkyries to place fetters.   The name Svipul may be descriptive of the influence the Valkyries have over wyrd or ørlog—a Germanic concept of fate.

Before Time Was

Before Time Was

Before time was, there was The One;The One was all, and all was The One. 

And the vast expanse known as the universe was The One,all wise, all pervading, all powerful, eternally changing. 
And space moved. The One molded energy into twin forms,equal but opposite, fashioning the Goddess and God from The One and of The One. 
The Goddess and God stretched and gave thanks to The One,but darkness surrounded them.They were alone, solitary save for The One. 
So they formed energy into gases and gases into suns and planets and moons; They sprinkled the universe with whirling globes and so all was given shape by the hands of the Goddess and God. 
Light arose and the sky was illuminated by a billion suns.The Goddess and God, satisfied by their works,rejoiced and loved, and were one. 
From their union sprang the seeds of all life,and the human race so that we might achieve incarnation upon the Earth. 
The Goddess chose the Moon as her symbol,and the God the Sun as his to remind the inhabitants of Earth of their creators. 
All are born, live, die and are reborn beneath the Moon and Sun;All things come to pass thereunder, and all occurs with the blessings of The One, the Goddess and God,as has been the way of existence since before time was.

Freya, Goddess of the Valkyries

The Goddess Freya

Freya was a warrior goddess, a Valkyrie, and also the goddess of sensual love. Though this captivating goddess had numerous lovers, she was the wife of the mysterious Norse god Od.

Freya was a spectacular beauty known for her appreciation of romantic music and stunning floral arrangements.  That was her softer side; she was also known as the goddess of war and death.

As leader of the Valkyries, she had considerable power. She had the right to claim half the souls of the bravest warriors who died in battle.  Actually going onto the battlefield, she would gather them up and take them back with her to spend the after-life in her home in perpetual rest and recreation. A sweet and generous woman, she always invited their wives or lovers to come and live with them.

The other half of the heroic warriors, who belonged to Odin, would be gathered up by the Valkyries and taken to Valhalla where they were able to live in comfort and honor.

She was also called upon to comfort those who were dying, to ease their transition into Valhalla (the "otherworld"), serving as a guide and companion on the journey to Valhalla for many Viking heroes who had died nobly.

When Freya and the Valkyries rode forth on their missions, their armor caused the eerily beautiful flickering light that we know as the Aurora Borealis, or Northern Lights.

Freya and Od were wed, but soon after their wedding Od disappeared and all feared that he was dead, perhaps killed by the ruling deities for disobeying their orders.

Freya was distraught and cried tears of gold, but refused to accept that he was dead.   Putting on a magical cloak made of falcon feathers that allows the wearer to fly across vast distances very quickly, she rose into the sky and searched all over the earth for him.

Indeed, Od had not died but had been banished and lost at sea. When Freya found him he had already degenerated into a sea monster. Hideous as he appeared, Freya stayed by his side and comforted him.

When someone stumbled upon the sea monster and killed him, Freya was enraged and threatened to take her revenge for the slaying the most noble of the gods.  Fortunately it all worked out as Od was admitted to Valhalla even though he had not died in battle, and was allowed to have conjugal visits from Freya so that the two were never separated by his death.

Freya's name was "The Lady" or "mistress", and may be the source of our name of the fifth day of the week, Friday. With her twin brother, Fryr ("The Lord"), these divine twins were the Norse deities of untamed nature.

Freya had many other lovers, although she deeply loved her consort Od. (Remember, monogamy had not been invented yet and infidelity was the social norm.) Aphrodite's amorous escapades pale by comparison with those of Freya, whose unbridled sexuality was legendary.

Usually depicted as a strawberry blonde with stunning blue eyes, none could resist her. To make matters even worse, like the Greek goddess Aphrodite, she possessed apparel that made her irresistible to men. . . a magical necklace reputedly made of amber and rubies that was called a "brisling".

Freya had left it a bit late to leave her friend's house to start home. The sun set, and it began to snow. Soon she was becoming disoriented and frost-bitten. Luckily she was found by four dwarves who rescued her and took her to their home. The dwarves were named "North, South, East, and West".

Freya volunteered to pay them for their hospitality and the four dwarves cheerfully agreed, saying that they would like to be repaid by having her sleep with each of them for one night. Freya wasn't at all interested and promptly declined.

She saw the incredibly beautiful necklace that they had just made. She had to have it and offered to return after the storm and pay for it in gold. They may have been dwarves, but they weren't stupid -- they told her it was not for sale at any price, but countered with an offer that they would be delighted to simply give it to her if she were willing to pay their price for her room and board during the storm.

When Freya returned home after the storm subsided, she was wearing the stunning "necklace of desire".

The goddess Freya's passions were abundant, vigorous, and unrestrained.  Clothed or not, she is usually shown in sensual poses.

She is often depicted riding her golden chariot through the skies, the chariot pulled by two large blue cats who were a gift from the Norse god Thor.

Freya chastised Thor soundly one morning for awakening her from her beauty sleep with his boisterous and noisy preparations to "go fishing" for a sea dragon. While he was on the way to his fishing spot, Thor kept hearing lovely song-like noises that seemed to be lulling him to sleep.

Stopping to investigate the source of the odd sounds, he found them coming from a nest of mewing blue kittens being tended by a tomcat. The sound that Thor had heard was the male cat singing to the kittens, "Sleep, sleep, my dear little ones".

Thor suggested (in forceful terms) that the cat stop singing the lullaby and the cat sassed him back, suggesting that Thor had no idea how difficult it was for a single-parent male to rear his children and asking if he knew any women who would be willing to take them in.

Immediately Freya came to mind, and Thor agreed to take them to her. Like all cats, this one was not quick to show appreciation and added  that, being blue,  they were very unique cats and deserved an especially fine home. Thor took offense at the comment and thundered back at the cat who, not the least impressed, bared his claws and then turned into a bird and flew away.

Kindly Freya was enchanted with Thor's present and did the kittens honor by letting them accompany her on her daily rounds across the sky.