2000, Jenny Blain, “Wights and Ancestors: Heathenism in a Living Landscape”, in Spirit Talk[1], number 13, page 4:
The seidworker deals therefore with many communities.
2002, Neil S. Price, The Viking Way: Religion and War in Late Iron Age Scandinavia[2], page 23:
In the course of research for this thesis I have occasionally been approached by ‘seiðworkers’ curious about my work, and have discussed my findings with them both in person and via email.
2003, Jenny Blain, Nine Worlds of Seid-Magic: Ecstasy and Neo-Shamanism in North European Paganism[3], page 31:
Seiðworkers engage in faring-forth, trance-journeying, for a variety of ends, including healing and divination.
2004, Jenny Blain, “Tracing The In/Authentic Seeress: From Seid-Magic To Stone Circles”, in Douglas Ezzy, Graham Harvey, Jenny Blain, editors, Researching Paganisms[4], page 219:
A conference presentation in Canada gave me an opportunity for an article in a research methods textbook (Blain 1998) and detailed e-mailed discussions of practitioner meanings with Winifred, the first seidworker I saw in action.
2005, Barbara Tedlock, The Woman in the Shaman's Body[5], page 280:
Today, as in the Nordic saga traditions of more than one thousand years ago, most seidworkers are female.
2005, Bron Taylor, The Encyclopedia of Religion and Nature[6], pages 751-752:
Seidworkers draw on concepts of “a person” not merely as dualism of “body and soul,” but having many dimensions to spirit or soul and to the ways these link with physical body - thus enabling the seer to act for the human community.
2009, Dawne Sanson, “New/Old Spiritualities in the West: Neo-Shamans and Neo-Shamanism”, in James R. Lewis, Murphy Pizza, editors, Handbook of Contemporary Paganism[7], page 454:
European neo-shamans practising in the seidr tradition hold healing séances within their community, the seidworker bringing back answers to specific questions from members of the participating audience (Blain, 2002).
2011, Douglas Ezzy, “The Ontology of Good and Evil: Spirit Possession in Contemporary Witchcraft and Paganism”, in Andrew Dawson, editors, Summoning the Spirits: Possession and Invocation in Contemporary Religion[8], page 182:
In some instances the seidworker sits with a veil over their head, enters a deep trance and is approached by other participants with questions seeking guidance on various issues that concern them.
2014, Graham Harvey, The Handbook of Contemporary Animism[9], unnumbered page:
The effect, however, is not the objective of the ritual or event, but rather a necessary stage in its construction: Diana Paxson, developer of one form of "oracular" seidr, commented to me that a heavy use of symbolism and narration of myth increases the likelihood that the "original material that follows" – the narrated experiences of the seidworker – will fit the cosmological framework of practice, and so be "seidr" rather than another cultural/historic type of shamanic experience.
2019, Ryan Smith, Way of Fire and Ice: The Living Tradition of Norse Paganism[10], unnumbered page:
There are even acounts of seiðworkers conjuring storms, healing the sick, shapeshifting, and performing other acts best described as magical.
