The wode is that part of the soul which is capable of inspired consciousness, the illuminated part which is touched by the Divine. This aspect is named after Odin and its abode is in Asgard. The wode ascends and takes up its station at the loftiest point of the World-Tree. Indeed, I would argue that Asgard is the natural abode of the wode and that it is located there even when the soul is manifest in earthly life. The wode may descend and communicate with the other parts of Self when inspiration floods the being, but its natural roost is in the Highest. In this way, the wode accrues ever greater experience, wisdom and knowledge as the individual is reborn each successive time. This part of the soul loses none of its essence or substance, but increases in power and intensity over the course of lifetimes, so that the advanced soul gains increasingly from its inspiration and wise influence.
The fetch we have already spoken of in this chapter. It is attached to the soul of the individual in life, but is greater than him, a tutelary spirit which is transpersonal, spanning generations. Upon the end of a particular life, therefore, the fetch will go on its way, attaching itself to some other newborn member of the family line. It may be that in years to come, when the individual is reborn, it may attach itself to him again, but this is not a given.
An individual's luck is an expression of many factors: his outlook on life; his courage; his deeds; his generosity; his understanding of the ways of wyrd. It is thus a faculty which is generated for the most part by the deep places of the soul, and it can be presumed to pass on from this world with the less tangible parts of being. Wherever the soul sojourns next, whether passing a span of time in other worlds, or entering quickly back into rebirth in this world, its luck will still accompany it, manifesting anew alongside it. Luck is generated by the Self in motion and will thus be wherever consciousness resides at any given time.
The core of the soul itself, that sense of selfhood around which the other faculties revolve, will generally pass into one of the other worlds for a time whilst its attendant parts are analysed and distributed as above. If it has accomplished nothing worthy or notable, it may simply sink down to the halls of Hel, there to sleep until sent forth into the world again. If it has unfinished work that it wishes to accomplish between lives, it may perhaps do this in Svartalfheim. It may reside with its ancestors in the wonder of Ljossalfheim. A particularly shining example of an Initiated Self may reside in Asgard, fused with the Wode-Self.
The Wode-Self is that part of the consciousness which is directly touched with the Gift of Odin, the Flame of Self-awareness and all-potential. As such, it remains in Asgard and never descends fully into manifestation when the soul is reborn in Midgard. Of course, there is always a link between the manifest self and the eternal Wode-Self of which it is a projection, namely the faculty of wode itself, as mentioned above. The ecstatic, Divine consciousness of the Wode-Self may become immanent and apparent to the incarnate self when the wode, hugh and myne – the tricameral mind – are harmonised and resonating together as a result of successful Initiation.
If you consider the implications of this, it makes a profound statement about what befalls the soul during the death process. When people talk of dying, they normally think of the soul departing this world and going somewhere else. But according to the above model, the Wode-Self, the most highly evolved part of us, is already in that other place. So we don't actually go anywhere at all, since we are already there. All that happens is that the lens of Self makes a transition from being body-centred to being wode-centred. Through the practices outlined in this book, the Initiate may become accustomed to this transition whilst still in earthly life.
Desire as the Engine for Immortality
Having established that according to the Northern soul model, there is a part of us which is truly immortal and incorporeal, and that it projects its sense of Self into this world to be reborn periodically, we should now find ourselves asking the question, “So what is the engine that drives this process? What is it that leads us into rebirth?”
The Immortality Engine is a key function of this level of Initiatory Work, as it begins to inform all of the Work that you do. The name of this engine is Desire, which has already come under scrutiny in this chapter as a function of the Goddess Freyja.
This needs a little explanation. After all, a Buddhist would explain to you that Desire is a very bad thing, the root of all sorrow in the world since it serves only to remind us of those things we do not have. Get rid of Desire, they say, and enlightenment might be obtained. But let us not forget the final goal of most orthodox Buddhist philosophy: a state of Nothingness. But this is not the goal of the philosophy of our forebears; their philosophy – and ours – is to enjoy a vital existence and to always seek to discover what lies over the next horizon. For such a philosophy as ours, Desire is a positive necessity. Bearing in mind that we have already drawn the essential distinction between Freyja and Fenrir: the Desire to explore and to experience, and the Hunger to possess and consume.
So we may establish Desire as a positive force that drives us to accomplish our goals in life, to chase after our dreams and visions. We should therefore be able to see that it is a life-enhancing and life-sustaining quality. Desire is what makes it worth our while to get up in the morning, to face the new day with hope and courage in our hearts. Without it, life becomes a tedious routine, depressing and mundane, and who in such a condition would possibly want immortality?
The next question we have to ask is: what do we Desire? I am not speaking of specific instances here such as we explored earlier in this chapter, though our findings then should help us in resolving this current question. Instead I am trying to discover the essential Principle that fuels Desire. So what is it that we Desire?
The answer to this question was, I believe, provided best by Plato, who discussed it in The Symposium. Plato argued that people Desire that which is beautiful. So the Principle which arouses Desire is Beauty. But Plato didn't leave it there. He went on to argue that if something is truly beautiful, then it must be beautiful eternally, for true Beauty (he was talking here of the Principle itself rather than individual manifestations of that Principle) is imperishable; otherwise, how could it be beautiful? So in his argument Plato now moves the goalposts one stage further, implying that our Desire for Beauty is actually a Desire for immortality.
This is not such a hard thing to imagine and when I first grasped this concept it grew within me until it is now a central tenet of my philosophy. That which causes us up to bother getting up in the morning is the quest for Beauty; this is the Desire that drives us. Moreover, it is this same quest for Beauty which causes us to seek rebirth in the world, to enflesh our Desire once more and to follow Beauty's siren call into new manifestation. This is the Immortality Engine, the Eternal Feminine which draws us ever on. This concept is also implied in reverse by the later Germanic magical legend of Faust. In one of the versions of Faust's Pact, he obtains magical powers from the Devil and may lead a life filled with as much wealth and pleasure as he will for as long as he will, but the Devil may claim his soul in payment if Faust should ever become bored of his existence. This proclaims the same truth from a contrary position of outraged piety: that so long as Desire continues to drive us on, we are on the path of immortality.
This concept is expressed in many of the Dragon myths told in Indo-European culture. Before we turn our attention to that specific myth which is most central to the Work of Ægishjálmur, let's examine the themes which recur in almost every European folk tale concerning the slaying of Dragons:
There is always a town terrorised by a Dragon.
In lieu of destroying the town and devouring all its people, the Dragon demands the sacrifice of a maiden at periodic intervals.
Sometimes this maiden is specifically fated for her role, at other times she is chosen by lot. But in any event, she always turns out to be either a princess or (in more bourgeois versions) the daughter of the local mayor or town official.
The town proceeds to
chain the maiden at the appointed place, but has secretly sent out calls for heroes to rescue her from her fate, promising her hand and / or the town's wealth in payment.
A hero arrives, either from foreign parts, or a local who has been long away and is now returning home after accomplishing great deeds.
The hero slays the dragon.
The hero marries the maiden and becomes heir to the kingdom.
“And they all lived happily ever after.”
So the hero (the conscious Will) slays the Dragon (the bestial nature) because of Desire for the maiden (the fetch), through which relationship he becomes ruler of the land (the integrated psyche, with all its powers awakened).
We have already mentioned the Faust legend in relation to Desire as the Immortality Engine, and this pattern is played out there, as Faust defies the Devil for the sake of Margaret and wins redemption (this thematic emphasis is superbly realised in F.W. Murnau's movie Faust).
But we can most profitably trace these Dragon-slaying mythological themes in the tale of Sigurd, who is the heroic exemplar of the Ægishjálmur curriculum. Sigurd himself is the hero, of course, and he is of noble blood, the surviving heir of the Volsung line. He overthrows Fafnir and gains the powers of the Dragon. This victory grants him the power and the courage to penetrate the wall of fire which surrounds the Valkyrie Brynhild and awaken her from her sorcerous sleep. Brynhild represents the Divine messenger, Sigurd's link with the Gods. Upon that hill they pledge themselves to each other.
This is the theme of the Work of Ægishjálmur: that the conscious Self overcomes the Beast within and integrates with it. This balanced, whole Self may then reach out and touch Divinity. This is the Work that every Initiate must do who has persevered through to the present chapter and it is a Work which will be primarily approached through the fetch. With the assistance of this transpersonal essence which impinges upon your own soul, you must reach out to discover the principles and the aspirations which truly drive you on when all else has been left behind. You must discover, identify and follow after the Beauty that you Desire, which will make you truly immortal.
In the saga, of course, things ultimately ended tragically for Sigurd and Brynhild. They are brought low by greed and treachery, the cursed, averse aspect of fehu. But this need not and should not be the case for you. Remember that the Dragon's treasures must be allowed to flow freely. They are not to be seized or jealously hoarded. The further you progress in your Initiation, the more expansive you should become. Remember this and you should do well.
Connecting With Ancestral Spirits and the Gods
As you progress towards communion with Divine levels of consciousness at this stage of your Initiation, you should introduce some ritual element into your practice for connecting with the Æsir and the Vanir, the Ljósalfar and the Svartalfar, and the honoured spirits of your ancestors.
There are various ways of doing this. One is to take a spirit journey through the nine worlds until you approach the realm of the God or spirit you seek, then call out to Him / Her / It. Speak with them on this level and write down what you have learned when you return.
Another way is to devise a suitable ritual for the purpose (good examples are given in the books of Edred Thorsson). This can be directed towards any God or spirit you may wish (there are long lists of elf and dwarf names in the Poetic Edda) and can be done to seek wisdom on a particular issue, or simply to sense their essence and to make some exchange or oath with them.
It should be noted that it is deemed appropriate to pour out half the contents of the chalice or horn upon the earth as an offering to the being you call upon (or if indoors, into a bowl which will later be poured upon the earth), so if you do devise your own ritual, this step should be incorporated into it.
There are many reasons for calling upon the Gods, elves and spirits, ranging from increase of wisdom and knowledge, through to veneration and worship of them and the principles they represent, through to seeking their assistance in practical magical results. But in all cases it must be borne in mind that the Gods of the North do not respond well to the grovelling that is common in most religions. Approach them as if they were honoured kin, or as a warrior to his lord. The human soul is a noble thing, vitalised by the threefold Gift of Odin. To demean that Gift by abasing yourself is to demean the Giver. Also, do not expect these Gods to do things for you or sort out your problems. Their way is to encourage you and empower you to sort out your problems for yourself. By now you should be entirely capable of doing so.
CHAPTER EIGHT
TIME AND THE GODS
With this chapter, the Work becomes more speculative and experiential. We begin reaching into areas of cosmic significance. It is essential that the Initiate entering these uncharted waters must be sailing in a sturdy vessel. He will need the full span of the runic skills he has developed so far, plus a thorough understanding of the cosmological and psychological structures underpinning his reality. Without these solid anchors, it is easy to fall prone to self-delusion and wishful thinking.
Even more than this, the Initiate must have experienced the transformation of Draconian consciousness within his own being. The Dragon, the Hero and the Valkyrie must all be aflame within his brain. This will allow his Wode-Self to speak clearly and unambiguously, guiding him aright.
Those who have grasped the fundamentals of Desire as the Immortality Engine and who have engaged in the teasing dance of tuition led by the Fetch, will find themselves most fully equipped to explore the themes of this chapter. Indeed, although a more austere and ascetic approach is certainly possible, I cannot personally even begin to imagine it, let alone practise it.
Whether you have encountered manifestations of your Desire in the form of a sexual partner (or partners, as is sometimes the case), or whether you are inspired most by an otherworldly projection of Beauty, you should by now have realised and unlocked a further secret of Draconian Magic. This is a kind of Tantric flow of energy between the Hero and his Lady, typified by the Draconian Essence. (Although couched here in the generally masculine tone of the myths, in practice it translates perfectly well for female Initiates as the Heroine and her Lad, and can also accommodate same sex relationships with only a little imagination.)
This ecstatic energy flow, which cycles between the one who Desires, the one who is Desired, the process of Desiring and the implicit Form of Desire itself as an eternal Principle, is crucial to Draconian Work at this stage. It should take only a little consideration of the previous chapter to explain why. You should also consider that in the case of mutual Desire, the energy flows in both directions simultaneously.
This Desire may be seen – and utilised by those who have the skill – as a Form of Kundalini. The Hero is the erect spine (or phallus) and the Dragon uncoils from its lair at the base of the spine and sends its energy up the shaft, seeking a union with the Valkyrie, who extends Her swan wings above the brow. There are numerous magical Mysteries in this imagery and you should seek them out, meditate upon them, and – above all – practise them.
These Mysteries of Desire will be the Key to unlocking many of the powers alluded to in this present chapter.
The Norns
The Work of this chapter takes what we have already considered about Destiny and aligns it to the patterns of time. It also places us in a position (achieved through Draconian consciousness of those Mysteries of Desire) where we are able to view that pattern from outside and manipulate it and our own situation and place within it.
This will necessitate an Understanding of the three Sisters of the Wyrd: Urdhr, Verdhandi and Skuld. These three dwell at the very roots of the World Tree and are conscious of all that occurs within its branches, as well as all that has occurred, all that may have occurred but didn't, and every possible event that may yet occur. The Initiate must learn to see through the eyes of all three of the Norns. Having achieved this, he must learn to see through all three of their perspectives simultaneously. And if that wasn't demanding enough, he
must ultimately transcend even this in an ecstatic single Vision which combines All, Nothing and Might-Be-Might-Not-Be. This should not be difficult for anyone who has learned to Open the Eye in the Void.
Urdhr represents the past. Her name is closely related – if not directly identical – to Wyrd, and those patterns of past processes which lead into the unfolding and manifestation of the present are indeed Hers. Knowledge of Urdhr is knowledge of the roots of things, the understanding of what is likely to happen based upon what has previously happened.
Verdhandi represents the present, that which now is. She is the ever-changing moment, the gap between now and now, in which reality is turned over and made anew. In the time it takes you to blink your eyes, the entire world has been destroyed and recreated, similar but not the same, for billions of possibilities and events have been made manifest that were previously only building potential, patterns in the greater pattern. Paradoxically, the Eternal Now of the present ceases to exist in the time it takes our minds to recognise and respond to it. The present we are thinking about is no longer the present we are now in; it has gone into the past. It has been said that all that truly exists is the present. The past does not exist, for it has been and gone; the future does not exist, for it is mere possibility. There is only the present, which is annihilated the moment it exists, ever Remanifesting in changed form before its loss can be noticed. So the present is All, yet the present is Nothing. Think about this, for it is critical to the Work of both this chapter and the next.
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