Wyrd, but places less emphasis on Warrior ethics and more on trance work. The Shamanic workings involve spae-workings, which are spiritual journeys, conducted by means of trance, usually for the purpose of divination, to the point where all worlds converge in Norse mythology; at the Great World Tree, Yggdrasil. In this process, the spákona (spaewoman), sends out part of her spirit to seek knowledge from these other worlds. The technique itself is called spá, or sometimes, seiðr. Aside from the purpose of divination, spá may also be performed to protect one from physical or psychological danger. The purpose is also sometimes to meet a guardian spirit or gain an animal totem. As with the Chuckee Shaman, drumming and chanting is used as a means to transport the spákona to the other world. Drumming is held by spákona to be a means of gaining the energy required as part of the Shamanic journey. Unlike the Chukchee Shamans, however, most spákonas are female. Two reasons have been put forward by Jenny Jochens (1996) to explain the majority of female spákonas. In traditional Norse society, Jochens claims that spá work was seen as a practice which effeminised men, possibly because the process included working with what she terms as ‘receptive’ female sexual energies. The Shamanic journey to the Other world in order to communicate with spirits and the use of animal imagery, is however, common to both Ásatrú and the Shamanism of the Chukchee people. Communication with the spirits is also sought for similar reasons; protection and divination.
The Bond of the Grae Wolfs method of Shamanism differs from the Shamanism of the Chukchee because of its Warrior Code and aspects of martial training. Despite this difference, there are