Volsungadrekka

: Volsungadrekka: The Dragon and the Awakened Psyche Published exclusively for members of the Order of Apep

By

DV Graal

Acknowledgements

Cont

My sincere thanks are due to various Awakened individuals each of whom has been gifted a Drachenknut in honour of their assistance and inspiration:

I.

Introduction

II.

Time and Space

Michael Kelly, Ian Read, Ingrid Fisher, Edred Thorsson, Les Randall, Michael Moynihan, Thomas Karlsson

m.

The Dragon and the Dead

IV. The Scaly Skin of the Awa ·· Thanks to Edred, whose teaching has been an inspiration and who directly inspired the model for thinking presented in the 'Dragon's Heart' chapter.

V.

The Dragon's Blood

VI. The Dragon's Heart All artwork is under the strict copyright of Harold Arthur McNeill www. thirdcamelot. com

VII. The Dragon's Lair VIII. Biting the Tail IX. Reading List and Bibliograp

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Contents I.

Introduction

II.

Time and Space

.. of their assistance and

~ ....

Thorsson, Les Randall,

III. The Dragon and the Dead IV. The Scaly Skin of the Awakened Psyche

piration and who e Dragon's Heart'

V.

The Dragon's Blood

VI. The Dragon's Heart VII. The Dragon's Lair VIII. Biting the Tail IX. Reading List and Bibliography

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.--

I. Introduction The title: Volsungadrekka is an Old Norse term for the drink of the Volsungs, this is a kenning for the Dragon' s Venomous Blood. Sigurd drank and was able to understand the speech of birds. This activity is synonymous with an awakened psyche and of interest to the Order of Apep. Following the call to conduct workings tore constitute the Order of Apep from Fafnir, I set about bringing into focus the mysterious figure of the Dragon from the Germanic world. A creature that has suffered in much the same way as Apep did in Egypt, from very bad press. Armed with the Drachenknut as the personal symbol of my quest, I conducted the first of a series of workings to focus on our patron egregore, this commenced in the very early hours of the morning on the 21 st of November. In order to define the Serpent and Dragon myths in the world, I found that it would be incomplete without the indigenous mythology of the Germanic peoples. Physically, their reminders survive on memorial stones all over Scandinavia as entwined beasts marked with Runes and the preserved wooden dragon headed prows of the Viking longships. The oral tradition has also survived in the form of Folktales and mythology. These literary sources offer a wealth of information and I have drawn upon both the Anglo Saxon and Old Norse in this study. Other areas within the scope of this work have been brought into focus for the first time, to meet the objectives of the Order Work. Therefore, an understanding of the concept of Time as viewed by the Germanic peoples and how such a view can be used as a matrix for Recreation and

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Remanifestation. The journey and experience that is the perspective of the myth of conscious application of the nineAlso, included are the lore of the assessment of the role of the immortality of the awakened psyc Dragon. First a:nd foremost, this is a worb use. There are many specific tee understood by the individual usin:::~ booklet. I have deliberately a· · traditions and mythologies in orde reptilian and the context in which ··

II.T" Our understanding or perception o upon the Classical world's view oof steps, stages or phases that fol fixed and therefore does not al non-linear activity of transforma · Path. Such activities are the ap Flame. Linearity may then be defined as natural law or the Law of God an

Remanifestation.

·enomous Blood. Sigurd birds. This activity is erest to the Order of

r::nnstitute the Order of Apep _ enous figure of the uffered in much ed with the ""'"'~".Mod the fust of

The journey and experience that is called initiation is also examined from the perspective of the myth of Sigurd and remanifested through the conscious application of the nine-fold pattern that is our Order symbol. Also, included are the lore of the psychosomatic mind body soul, and an assessment of the role of the Dragon as a fetch animal and the immortality of the awakened psyche are explained through the lens of the Dragon. First 3;nd foremost, this is a working document that you are encouraged to use. There are many specific technical terms mentioned that should be understood by the individual using the Reading List at the end of the booklet. I have deliberately avoided making comparisons to other traditions and mythologies in order to remain focussed on the Germanic reptilian and the context in which it is found.

I found

-..n

e on memorial with Runes and

of Folktales and

n brought into focus er Work. Therefore, ed by the Germanic · · for Recreation

II. Time and Space Our understanding or perception of Time in the post-modem era is based upon the Classical world's view of linearity. Linearity is the procession of steps, stages or phases that follows a set pattern. It is ordered and fixed and therefore does not allow for the heretical process of the non-linear activity of transformational magic known as the Left Hand Path. Such activities are the application of consciousness, The Black Flame. Linearity may then be defined as a process of nature and natural cycles, natural law or the Law of God and something that we must stand contra -5-

world is quite fixed on the future but without any idea of the past, they simply live in the self-gratifying NOW and I await the disastrous consequences with a sense of dread.

Here the Past and Non Past are a Absolute Freedom is to the continuum.

Linear time as it reckoned today is based upon the observation of the diurnal path of the sun and creation myths have reflected on this. Those magi that really understood the tides and cycles of the .worlds watched the stars at night and saw that the Dragon protected the invisible pole in the guise of the constellation of Draconis. In the Germanic tribes where the whole society was based upon the Heroic, the power of the Dragon had to be forced underground as the adversary of super-men. Even so the sun worshippers of monotheism finally won the day and branded the gods of self-illumination, daemons and forced them to go underground as well!

Taking this understanding further. the Ideal Reality, the Wellspring help to explain why in his book Ti suggests that the three wells of Hvergelmir are really one well se

The archaic Germanic view of time on the other hand is quite different. Based upon the three principles of:

Verdandi, the Nom of the Pr becoming as a direct result of absolute freedom and this is the r> operates. The complete freedo effect transformation.

Urdhr - Ideal reality Skuld - Non-Past, shall Verdandi - Turn out or become These principles may also be understood as Urdhr - The Ideal Skuld - That which is conditioned by the Ideal Verdandi - Moment of Absolute freedom These concepts may be illustrated using the indigenous Germanic symbol of the Valknutr:

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By establishing good reviewing s past, we are able to see those essential to our development and l

As initiates, we are controlling e transformation; it then foliO\\ putting process into place to ide-· it be! Skuld the Nom that is often rni means "shall". It has been moo .... Well of Urth and the Will of Ala of the Germanic concept of Tim people, hence Skuld's scarce ap

any idea of the past, they I await the disastrous

Here the Past and Non Past are aligned vertically whilst the Moment of Absolute Freedom is to the side and outside of the Time Space continuum.

the observation of the ~eflected on this. Those

Taking this understanding further, Urdhr, the Nom of the past or origin is the Ideal Reality, the Wellspring or origin of wyrd or orlog. This may help to explain why in his book The Well and the Tree, Paul C. Bauschatz suggests that the three wells of Germanic mythology; Urdhr, Mimir and Hvergelmir are really one well seen from three different perspectives.

e invisible pole in • Germanic tribes where ,·er of the Dragon -"·en. Even so the ed the gods 8 ound as well! erent.

By establishing good reviewing skills and assessing those things that have past, we are able to see those events, good and bad that have been essential to our development and look to recreate them. Verdandi, the Nom of the Present, establishes the turning out or becoming as a direct result of the Ideal Reality, this is the moment of absolute freedom and this is the realm or sacred space where the initiate operates. The complete freedom in the present must be used positively to effect transformation. As initiates, we are controlling elements but are also the aim of the transformation; it then follows that we must consciously control by putting process into place to identify this proving experience. So SHALL it be!

ous Germanic symbol

Skuld the Nom that is often missing in the tales of the Nomir and literally means "shall". It has been mooted by Glenn A. Magee in his article The Well of Urth and the Will of Man (RUA'A Issue 9) that the final element of the Germanic concept of Time was not of interest to the Germanic people, hence Skuld's scarce appearance. -7-

The concept of Non-Past the realm of expectation and potential may be understood as potential or the wellspring of d)namic potential. For those that understood Don Webb's Uncle Setnakt 's Essential Guide to the Left Hand Path, the first stage of Chaos is SO\\TI with the seed of Victory. The other stages are the aspects of becoming, the journey the initiatory steps. Only by following the map of ourselves, and working at it ceaselessly do we truly become who we are. In the words of the German mystic, Guido Von List "use thy destiny, do not strive against iW' Associated with the concept of time and of importance to the Order of Apep is the concept of space. Within the Germanic tradition, there are two distinct terms; Ginnung meaning void of illusion is similar to the Mehen of Egypt but not quite the same. This is the cosmogonic root of creation in the North. The other type of space is the sacred space Old Norse - ve, it is also a state of being, wiha:=, and any ritual working should be approached as a direct contradiction to our perceptions of Time and Space. Dependent on the state of mind of the individual, time may be either side stepped rather than accelerated or decelerated. If the state of wihaz is entered deeply enough, there may well be a sense of sheer terror achieved. This is not a venture for the faint hearted and definitely not for the uninitiated. Through cultivation of the sacred space within the Self, comes the connection with the following spirit or Fylgja, the magical link between phenomenon and numinous. To summarise this process, in order for the initiate to work any magic, there must be an aim, this aim is conditioned and determined by the ideal and ALL of its elements. Through a process or journey that is experienced through the very soul and proved out and tested in the flesh. -8-

This is the transformation as unde. ~

The Dragon is often associated \\i carried out by the academic wor Dragon. Of particular note is the The Hill and the Dragon, Folklo Myths of Northern Europe. In this essay Davidson states guardian of the burial mound, and poem Beowulf: Ancient in years, he mounts gu, one whit the better for it.

Davidson also implies that the ~ transforms into a dragon to guard dragon is seen as one that is de clue to one of the Dragon's man_ be effected using the Dragon. Davidson also suggests that the -is indicative ofthe importance 1t ··~ As to where this Dragon origina roots Yggdrasill rises.

~Uiucn

and potential may be 1c potential. For those ntial Guide to the Left e seed of Victory. The ey the initiatory steps. g at it ceaselessly do rman mystic, Guido

This is the transformation as understood of the paradigm of the Dragon.

ill. The Dragon and the Dead The Dragon is often associated with the dead and much study has been carried out by the academic world on the folklore associated with the Dragon. Of particular note is the work of HR. Ellis Davidson in her essay The Hill and the Dragon, Folklore 61 1950. Reproduced in Gods and lvfyths of Northern Europe. In this essay Davidson states that the Dragon was "regarded as the guardian of the burial mound, and so It 1s described in the Old English poem Beowulf:

Ancient in years, he mounts guard over the heathen gold; yet he is not one whit the better for it. 2276-

e Dependent on 1de stepped rather - 1s entered deeply eved. This is not a · tor the uninitiated. Self, comes the agical link between

Davidson also implies that the soul of the man buried in the mound transforms into a dragon to guard his booty. In the Voluspa, Nidhoggr the dragon is seen as one that is devouring death, which gives the initiate a clue to one of the Dragon's many mystenes and how transformation may be effected using the Dragon. Davidson also suggests that the "vigorous life" imbued within the Dragon is indicative of the importance it held in the rituals concerning the dead.

•e to work any magic, rermined by the ideal or journey that is and tested in the flesh.

As to where this Dragon originates, this may be as elusive as from what roots Yggdrasill rises.

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t

There are several possible conclusions that may be drawn: 1) 2) 3)

Nidhoggr is an aspect of Jordmungandr. The Dragon pre-existed and survives ragnarok. The Dragon just appeared at some point in the cosmogonic process.

In this context the function of the physical and some metaphysical as with all things intrinsically mysteries hidden therein.

Indeed, the last verse of the Voluspa 57 \Vhich are last words written in the Edda reads as thus: ow rides the Strong One to Rainbow Door, Powerful from heaven, the All-Ruler: From the depths below a drake comes flying, The Dark Dragon from Darkfell, Bears on his pinions the bodies of men, Soars overhead, I sink now.

The Listian phrase of; "Fear not death it cannot kill you" seems quite absurd until the mythology surrounding the Dragon is understood. Heroic cultures the world over viewed death as a transitory phase in the cycle of rebirth and the Germanics were no exception. In the myth of Sigurd, Sigmund is said to aptrborinn (reborn/afterborn/remanifest) through his son and bloodline. This is suggestive of a form of reincarnation of certain attributes of the soul. If you have Warriors that train regularly with real weapons facing each other in real combat, they know the risks but also the skills to survive. Place into this equation a belief system that honours those killed in battle and you have an indomitable force that are fanatical about warfare with unquestioning heroism. -10-

IV. The Scaly

s· .

For some the following may However, no study of the a reference to the soul lore. Inde understand the Birth-Life-Dea conversant with such technic immortalisation of the Hero in certain state of Isolate Intellige",.." What I am really saying is that · suggesting reincarnation in the o the stake and lighting the tinder .-

~

be drawn:

In this context the function of the Dragon is that of destroyer of the physical and some metaphysical aspects of the psychosomatic complex, as with all things intrinsically runic though, there are many more mysteries hidden therein.

e cosmogonic process. "" last words written in

IV. The Scaly Skin of the Awakened Psyche

itory phase in the on. In the myth of afterborn!remanifest) CTrnn"'Cm ·e Of a form Of

·eapons facing each -- the skills to survive. tmrours those killed in battle tE:na:rical about warfare with

For some the following may seem to be rather technical in nature. However, no study of the awakened psyche would be complete without reference to the soul lore. Indeed, if we are to truly live our lives and understand the Birth-Life-Death-Remanifestation cycles, we must be conversant with such technical matters. Then we may undergo the immortalisation of the Hero in the minds of the people and attain a certain state of Isolate Intelligence. What I am really saying is that if Fafnir was thought to be a heretic for suggesting reincarnation in the old regime, then they would be setting up the stake and lighting the tinder for me!

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On a more serious note, a study of the awakened psyche has to have a foundation and others and myself have worked this foundation over the last few decades so that a more realistic understanding may be recounted. The primary source information relating to the psychosomatic complex is taken from the notes of a lecture delivered by Ingrid Fisher to the Rune Gild in 2001. Voluspa 18; Sense they possessed no, soul they had not, Being nor bearing, nor blooming hue; Soul gave Odhinn, sense gave Hoenir, Being Lodhurr, and blooming hue.

Odhinn gives and the soul also known as the breath of life. Hoenir infuses Odr; this is the experience of ecstasy or the faculties to understand this experience. Lodhurr gives lik; complexion and appearance. Lodhurr the 'wanderer' is oft times compared to Loki whilst this fails the etymological test, this does not discount him.

Hamr, the image forming metaph_ use for shape shifting. In some c created by Odhinn with Loki perfo take on their own wills and when capable of destroying the gods the Hamml!Ja understood as luck as a the same as karma. This luck can acting in a truthful manner. It is a able to pass along family and cl·~ Sigurd.

The sal or soul is thought to be r ideas not used or dead. This area Lair. The fylgja or fetch is the follo\ the individual. It can be see imaginary, contra-sexual or as a great power. This is the Valkyn_, importance!

So far we have three aspects of the complex: Ond Life breath Odr Faculties to experience the ecstatic Lik Complexion and appearance

Then we are introduced through Odhinn to other faculties associated with cognosis; hugr meaning mind and minni meaning memory. These are the names of the ravens of Odhinn; huginn and munnin. -12-

All these components make the R a sort of quasi-divine ego. The es subject of my ongoing investiga·· Each part of the soul also corre is useful for those that have a ill explore this further. Although fo the home of Nidhoggr and the

d psyche has to have a l ~ed this foundation over the ~ding may be recounted. ~

. . .sYchosomatic complex is ~grid Fisher to the Rune

Hamr, the image forming metaphysical substance that the initiate may use for shape shifting. In some cases in the myths, the malevolent beings created by Odhinn with Loki performing ergz or ritual homosexual magic take on their own wills and when loosed upon the realms or worlds, are capable of destroying the gods themselves. Hammg;a understood as luck as a metaphysical element similar but not the same as karma. This luck can be generated by doing heroic things or acting in a truthful manner. It is also similar to the fylgja as it is thought able to pass along family and clanic lines, Father to son; Sigmund to Sigurd.

The sal or soul is thought to be the shadow self. Or the realm of past ideas not used or dead. This area of the complex is also The Dragon' s Lair. o! life Hoenir he faculties to plexwn and appeared to Loki whilst this ti::_c;:count him.

The fylgja or fetch is the following spirit that has to be experienced by the individual. It can be seen in three variations, animal, real or imaginary, contra-sexual or as a symbol that projects from persons of great power. This is the Valkyrie, but also the horse and of the utmost importance! All these components make the Rune master exaltation of :ek: or "I am", a sort of quasi-divine ego. The essentials for this ego survival are still the subject of my ongoing investigation and experience.

other faculties associated with eaning memory. These are the munrun.

Each part of the soul also corresponds with one of the nine worlds and it is useful for those that have a distinct interest in the Germanic tradition to explore this further. Although for our purposes the sal is the focus as it is the home of Nidhoggr and the well Hvergelmir. -13-

Further references to the fetch but specific to the serpent or dragon are found in the 1935 Cambridge University Press publication: Dreams in Old Norse Literature and Their Affinities m Folklore, Georgia Kelchner examines the dragon and snake as a fetch animal in dreams. "The viper or snake fetch figures both as an evil or hostile person, as in Gisla Saga Surssonar, and as a descendant, as in Biskupa Sogur" To dream of snakes in this context indicates both the evil or hostile intent but also a descendant. Kelchner continues: "Norwegian folklore gives us what may be the converse of this: To dream of snakes always means something good" "A Dragon from a Danish story, standing for plurality of robbers, or their intention, is the only affinity found with the dragon fetch of the F ornaldarsogur " From the Fornaldarsogur in a verse suggestive of divination by dreams we hear: 'that a hideous dragon has dragged them (two little brothers) to its lair in the forest'. The same summer the boys are carried off by robber. ' Therefore, the appearance of serpents and/or dragons in dreams was a highly subjective view that was regional as opposed to any specific lore.

In Studia Germanica, S. E. Flo\\ Norse terms of Blod and sveiti and the manner in which they are the blood of the Serpent was conclusion is that such terms were

Sigmund, the father of Sigurd and only one to be able to consume only able to stand the blood on -14-

e serpent or dragon are publication: Dreams in lore, Georgia Kelchner n dreams.

or hostile person, as in Bl5kupa Sogur " evil or hostile intent

rr..n1..·g,,p

ot this: To dream

01

roobers, or erch of the

- ·i\·i nation by dreams

V. The Dragon's Blood '0

lmle brothers) to its lair in 1ed off by robber. '

~ or dragons in dreams was a - opposed to any specific lore.

In Studia Germanica, S. E. Flowers draws particular reference to the Old Norse terms of Blod and sveiti meaning Blood and Venom respectively and the manner in which they are almost interchangeable terms. Indeed, the blood of the Serpent was thought to be full of venom and his conclusion is that such terms were archaic even to the Germanics. Sigmund, the father of Sigurd and head of the clan of the Volsungs is the only one to be able to consume the poisonous blood whilst his kin are only able to stand the blood on their skins. This cursed bloodline is a -15-

reminder to the dangers of treading the path of the initiate, only the noble may do so?

From the Rune Kevels, Springcommentates upon the operant us saga Tryggvasonar from the H, island prior to an invasion force mountains and hills were full of 1 "Then a big Dragon (dreki) cam~ serpents, toads and adders that ble

Later in the text of the Volsunga saga, Flowers comments on the manner that Reginn tells Sigurd to dig a ditch and stab Fafnir as he crawls over it. The ditch would drain the blood in this case called sveiti (venom) away from him. Odhinn also advises him to dig such ditches. Both images are conducive to Howes, Barrows and other ancient earthworks surrounded by ditches.

To quote from Edred's commen

This coupled with the tale of Beowulf finding his foe, Grendel's blood causes swords to melt, so even in the Anglo-Saxon tradition we have some continuity, located in such a place gives us a hint at the Dragon power contained within.

"It should be noted that the imported.. ..by the Norwegian sen "This is further evidenced by the commonly used on Viking ships of countries being invaded. Tin mandate that the dragon head approached Iceland itself "

The Old English terms of blod and attar are then blood and poison respectively. Flowers' conclusion suggests that in "Germanic myth, the blood of worms in general and Fafnir in particular is venomous" During my performance of the Grand Initiation, I used a hill fort dating from the Iron Age, the earthwork atop ofHighdown hill in West Sussex, quite overgrown but commanding a perfect view of the horizon 360 degrees. The session I used it for was the seventh, which is quite reptilian in itself. This earthwork is exactly as one would expect from the descriptions in the story of Beowulf, surrounded by a ditch and therefore an ideal outdoor working area. What I am trying to encourage here is an interest in the magical landscape that surrounds the initiate and making use of it.

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Such was the power associate Warriors and warlords adorned and terror into the inhabitants of ·

\

The purpose of the Dragon and o of strength and security to the dynamic, whilst the terrorising a dynamic.

the initiate, only the noble

-..omments on the manner afnir as he crawls over it. ed sveiti (venom) away ches. Both images are .....-...~· earthworks surrounded -& ..

From the Rune Kevels, Spring-Summer edition 1997, Edred Thorsson commentates upon the operant uses of Land-wights in magic. The Olafs saga Tryggvasonar from the Heimskrmgla recalls a Sorcerer sent to an island prior to an invasion force. Upon his arrival, "He saw that all the mountains and hills were full of land-wights, some big and some small." "Then a big Dragon (dreki) came do\m the valley, followed by many serpents, toads and adders that blew poison against him." To quote from Edred's commentary;

. Grendel's blood uadmon we have a hint at the Dragon

c~~on

~

en blood and poison '"Germanic myth, the 1s venomous" "d a hill fort dating 11 in West Sussex, of the horizon 360 h is quite reptilian d expect from the a ditch and therefore

"It should be noted that the idea of the landvaettir was certainly imported.. .. by the Norwegian settlers. " "This is further evidenced by the fact that the serpent or dragon heads commonly used on Viking ships were mtended to drive off the landvaettir of countries being invaded. This is why Icelandic law was later to mandate that the dragon heads be removed from the ships when they approached Iceland itself " Such was the power associated \vith this mythic creature that the Warriors and warlords adorned their ships with its image to strike fear and terror into the inhabitants of the invaded lands. The purpose of the Dragon and other \~.rights therefore serves the function of strength and security to the sacred space. This would be a static dynamic, whilst the terrorising aspect of the Dragon would be the active dynamic.

the magical

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VI. The Dragon's Heart

The triangle of the Subjective p

At the very "heart" of the Germanic Dragon is the Nine-fold articulation ofRUNA in Old Norse. Within Chapter 12 of The Book of Leviathan, De Magie is the reference to the Magus Word of Stephen E. Flowers: RUNA.

"The ultimate Rune is the objectification or objectifying of the ultimate subject. This would be entry into the ring of RUNA and attainment of the omnijective perspective. " The objectifying of the ultimate subject, our Self is the quest for the Dragon and its mysteries; the Dragon has the omnijective perspective that is sought. This is the icy, distant and detached reptilian view that we seek to achieve or attain as a constant state of being. Within the myths of the North, the figure of Sigurd is worthy of exploration in conjunction with this articulation. What follows may be understood with some degree by all and at the same time only truly understood by few. This is not done in order to confuse, but by the very nature of RUNA there exists a myriad of further mysteries. Also, as the majority of the work is specifically associated with Runes and the study of them the terms are quite technical. I have attempted to explain these terms as best as the English language permits, although the real understanding comes from working with them both operatively and illustratively.

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Seeing - - - - - , This mode of thought is quite sirn things or nature and believes or t:ruS by the five physical senses of sme secret has been shielded from the the Monotheistic faiths first and or perspective readily doesn · t believe and trust in what they In the myth of Sigurd, he is fost: Reginn, (meaning advisor) who L-. using tafl and the exoteric fonr.

Sigurd experiences three realith. By seeing and experiencing numbers he achieves a certa1 experience or reality. By hearing tarticulate, he experiences them ar.... reality through Run, the magical ·~ truth for him and a third experie

The triangle of the Subjective perspective:

rt

e Nine-fold articulation e Book of Leviathan, De of Stephen E. Flowers:

Seeing e quest for the e perspective that ,.. ew that we seek e myths of the

...,egree by all and at the same - -or done in order to confuse, e exists a myriad of further •:ork is specifically associated ""rms are quite technical. I have the English language permits, from working with them both

Hearing

This mode of thought is quite simplistic in that the subject sees and hears things or nature and believes or trusts in them. This state of being is ruled by the five physical senses of smell, touch, sight, hearing and taste. This secret has been shielded from the masses as a mind control technique by the Monotheistic faiths first and now by the Media. This mode of thought or perspective readily doesn't allow the subject to question as they believe and trust in what they are being told .

.3

In the myth of Sigurd, he is fostered at an early age to his maternal uncle Reginn, (meaning advisor) who teaches him Languages, Strategy in battle using taft and the exoteric form of Runology.

Sigurd experiences three realities: Reynd meaning experience or reality. By seeing and experiencing the staves, the angles their shapes and numbers he achieves a certain trust in the glyphs. Reynsla meaning experience or reality. By hearing the language of the Runes, and how they articulate, he experiences them and speaks them. This allows for the third reality through Run, the magical letters now have a certain relevance and truth for him and a third experience or reality is achieved. -19-

The triangle of Objective perspective

The triangle of Omnijective pe Cons

Knowing

Doing/Ability

Taking the knowledge of the subject and activating it through doing requires ability and a certain amount of trust in one's Self. This enactment process leads to a deeper understanding of the subject or Self. Sigurd has a certain amount of knowledge provided to him by his Runi meaning male advisor and in this context, Reginn also meaning advisor has taken Sigurd's knowledge to a new level through the further experience and endurance he becomes able to prove himself or Reyna and it is up to Sigurd through the rite of passage of becoming a man to activate it. A certain link with the numinous is required and he is afforded magical gifts in the shape of the sword symbolising manhood and a horse signifying power. Sigurd avenges his Father's death and journeys to hinderfell on his horse. He undertakes his Runic awakening and connects with his following spirit or fylgja. She, Brunhild, teaches him the esoteric Rune knowledge. This is his connection with Runa meaning female advisor/feminine mystery.

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Memory is very important to the a out of experience of actually doin_, hfe and it is important to re transformative process of initiat10 of sixteen, I knew more about the of twenty one, they had real _ demonstrates that wisdom comes concert and that the self-delus10- · experience of life. Thoughts bal of the brain communicating wi known as Hrafnmal meaning th symbolising the faculties of m1 faculties as they are ours. When Sigurd slays his own Drag of his essence or blood from his ··· the "speech of birds" and he beco Therefore, in the Old Norse term~. his brain "talking" and pries into

The triangle of Omnijective perspecth e

=

,____1· JOmgJAbility

------------------Memory ough doing Self. This iect or Self.

d to him by his Runi also meaning advisor through the further m·e himself or Reyna --ge of becoming a man to IS required and he is ~ , .. ord symbolising manhood en;es his Father's death and e=-takes his Runic awakening _lgJa. She, Brunhild, teaches his connection with Runa

Memory is very important to the awakened psyche in that memories arise

out of experience of actually doing something. These experiences are of 1fe and it is important to remember this when approaching the transformative process of initiation. Like many, I believed that at the age of sixteen, I knew more about the world than my parents, then by the age of twenty one, they had really caught up with me! This analogy demonstrates that wisdom comes through experience and age working in concert and that the self-delusion that a teenager has falls away through experience of life. Thoughts balanced with memories are the two halves of the brain communicating with each other and this communication is known as Hrafnmal meaning the speech of ravens. The birds of Odhinn symbolising the faculties of mind and memory are this gods primary faculties as they are ours. When Sigurd slays his own Dragon of delusion, Fafnir, he also partakes of his essence or blood from his "heart" this allows Sigurd to understand the "speech of birds" and he becomes as the Dragon, consciously aware. Therefore, in the Old Norse terms, he investigates through both sides of his brain "talking" and pries into the mysteries of his life, this is Ryna. It -21-

is through the work of transformative magical acts or Galdor that he becomes fully conscious, Raena. Sigurd remembers the words ofReginn through this awakened omnijective perspective, he realises that the trust that Reginn once held has been shattered and so slays his uncle. The trials of his past have relative truths in illuminating the falsehoods in the words afforded to him and in an act of courage, Raun, Sigurd sees all for what it has been and comes to his senses! My own interpretation of the symbol of the Order of Apep, is of the attainment of the Omnijective Perspective. The absolute consciousness contained in the Awakened Psyche, the Blood stained hero - the Red Magus. Rather than three separate ways of thinking, we are able to see that there are connections between the levels and offer something of great value and use in the noble path of seeking the Dragon and our future states of being.

Dependant upon the source and named varies, although my prefe of degrees required to divide a Brian Branston in his Gods oft· Hvergelmir as meaning "roan interpretation suggests that well than a realm of stasis that would goes on to compare Hvergelmir However, the comparison doesn' both complimentary'ln the No~ South, there is only the term Oke T1dhoggr meaning "Dread Biter.. 1 the world tree: Yggdrasill. Nidh~= vigorous growth.

In the words of Boris Balkan from the film The Ninth Gate:

Grimnismal 35 "I am entering uncharted territory, on the road that leads to equality ... ... With GOD"

Vll. The Dragon's Lair The mythic accounts from the Eddas suggest that the Dragon was more than just a demon of immense proportions as the Egyptians documented Apep. Located in Nifleheim, an icy realm recounted in the myth of the making of the worlds, a misty cold and dark place of stasis. Within this realm is Hvergelmir, described as the source from whence all rivers run. -22-

Morel' Writhe

r~

acts or Galdor that he rs the words of Reginn ~.-=._,_ ~~. he realises that the trust lays his uncle. The trials =tne falsehoods in the words igurd sees all for what it

ng~ we are able to see offer something of great e Dragon and our future

Dependant upon the source and translator. the number of rivers that are named varies, although my preference is for 40 names as it is the number of degrees required to divide a circle into mne equal parts. Brian Branston in his Gods of the North Thames and Hudson, translates Hvergelmir as meaning "roaring cauldron" and is a geyser. This interpretation suggests that well or spring is dynamic and active rather than a realm of stasis that would share the attributes of Niflhel. Branston goes on to compare Hvergelmir \vith the greek myth of "Okeanos". However, the comparison doesn't explain why there are two concepts, both complimentary'ln the North; Hvergelmir and Nidhoggr whilst in the South, there is only the term Okeanos. idhoggr meaning "Dread Biter" is at Hvergelmir under the third root of the world tree: Yggdrasill. Nidhoggr gnaws at this root promoting new vigorous growth.

" "'inth Gate: Grimnismal 35 1hat leads to equality ...

-=est that the Dragon was more - as the Egyptians documented

ed in the myth of the making ... e of stasis. Within this realm is om whence all rivers run.

More wriggling Worms Writhe under Yggdrasil Than any stupid ape would suppose: Goinn and Moinn -they're Graftitnir 's sonsGrabakr and Grafolludr Ofoir and Svafoir Shall always I think Tear at the twigs on its trunk

-23-

Grimnismal 36 Yggdrasill Ash Has troubles of its own More than any man knows The stag bites above, On the side it rots, While Nidhoggr gnaws beneath. In the J. I. Young translation of the Prose Edda, Nidhoggr is translated as "striker that destroys" and the snakes named in the Grimnismal as:

be much higher than that of the craftsmanship and skill of the s normal blacksmith. Bearing in the pieces of the blade of his Fa pieces that make up a damascene Names for swords are recounted Nidhoggr - mean striker Fafnir- embracer Guest moin - moor guest

Go inn

Living in Deep earth Goinn- Living in deep earth

Moinn

Dweller on a moor Such blades looked to contain ingenious construction. The S\' pieces of metal for lateral an sharpness. The working of these Sword patterned with swirls and

Grafvitnir Grave Wolf Ofnir

Grey back

Svafnir

Field burrower

All of which are suggestive of reptilian descriptions and attributes that the initiate may use.

The Dragon's Lair is also the a the other beasts in the mytholo= reference to the lineage of Nidhog=World Serpent.

In later times, the Vikings took on the archaic custom of naming or engendering Dragons with their swords is also of note at this point. Whilst Sword was associated with manhood, it was not the weapon of the common warrior but that of the Noble that fought within the Warlord's retinue. It was therefore a symbol of nobility as the cost of a sword would

However, taking the view that Nidhoggr in the Edda survives Ra gandr that heralds the doom by blo is by this poison that Thor succum

-24-

be much higher than that of the long handled axe. Not only that, but the craftsmanship and skill of the sword maker was much higher than the normal blacksmith. Bearing in mind that Sigurd's sword was made from the pieces of the blade of his Father Sigmund, this is reminiscent of the pieces that make up a damascened blade. Names for swords are recounted in the Skaldskaparsmal: Nidhoggr - mean striker 1anoggr is translated as "'Grimnismal as:

Fafnir - embracer Guest moin - moor guest Goinn - Living in deep earth Such blades looked to contain the Dragon or Serpent's spirit by their ingenious construction. The Sword would have been made from several pieces of metal for lateral and longitude strength and for the keen sharpness. The working of these pieces together made the blade of the Sword patterned with swirls and scales like the Dragon itself.

... ~ . . riptions and attributes that

"" archaic custom of naming or 1s also of note at this point. it was not the weapon of the • fought within the Warlord's as the cost of a sword would

The Dragon's Lair is also the abode of the bound Loki. However, unlike the other beasts in the mythology that are sired by Loki, there is no reference to the lineage ofNidhoggr, unless we take it as an aspect of the World Serpent. However, taking the view that this Dragon was pre-existing and that Nidhoggr in the Edda survives Ragnarok, like his counterpart Jordmungandr that heralds the doom by blowing clouds of poison into the sky. It is by this poison that Thor succumbs to the Serpent and falls back nine -25-

steps whilst the Serpent remains. Loki himself is bound in Hvergelmir and the venom of the Serpent drips onto him, again suggestive that the Dragon or Serpent is not of Loki's brood, although the serpent is indicative of something operating outside of natural law.

" So the At/father sent word to 1 them to him, and when they did the deep sea, where it now lies 'dragon so increased in length a grips his tail end in his jaws. " ~.u s

Nidhoggr is also said to be the devourer of the dead or those images and ideas that are dead in the psyche of the living initiate and the complete souls of those that are uninitiated upon physical death. This image is suggestive of an essential process and that it is essential to the realms of the living. Indeed the comparisons drawn earlier in the funerary associations bring this function back into focus. Therefore, Nidhoggr is performing a primary function of rejuvenation or remanifestation whilst the well spring of Hvergelmir boils with the potential of creation. In the making of the worlds in the Germanic myth is due to the realm of stasis or ice - Nifleheim interacting with Muspellheim the realm of fiery dynamism. What caused Nifleheim to interact with Muspellheim across the Ginnungagap? My answer to this is potential, the same potential that spews from Hvergelmir. The other more visible serpent in the mythology is that of Jordmungandr, the great serpent that rings the world of Midgard and Loki tempts Thor into fishing for it. Recounted in Gods of the North, Brian Branston translates the Gylfaginning passage relating to the World Serpent and Odhinn's only interaction with it:

-26-

description of the world se. Ouroborus ofthe Greeks, the "tat·of throwing the vanquished into activities of throwing captive boo _ 9 Lays of Power. By the same · into the depths, akin to the funct eating the "dead" ideas. ordmungandr, translated as the in his commentary on the_ ~e temporal cosmos and the of 1564, The Hieroglyphic Mo ~uggest

Therefore it may be seen as planets and the realm of the Randolph, Gnosis, Harper and Indeed as stated earlier, the Draconis and is the guardian world from above.

om of the Serpent drips - .:: "'rpent is not of Loki's ng operating outside

or those images and ate and the complete eath. This image is ~..,..,ential to the realms of 1er in the funerary

tion of rejuvenation or ergelmir boils \vith the in the Germanic myth is tmg \vith Muspellheim ~ eheim to interact with er to this is potential, the

" So the Allfather sent word to the gods to kzdnap the whelps and lead them to him, and when they did come before !urn he cast the serpent into the deep sea, where it now lies completely ringing the world. For the old dragon so increased in length and gzrth that he came full circle and now grips his tail end in his jaws. " This description of the world serpent is also a reminder of Okeanos or Ouroborus ofthe Greeks, the "tail-biter"·. Odhinn demonstrates the action of throwing the vanquished into water that is another reminder of the activities of throwing captive booty into water, as identified in Valknutr, 9 Lays of Power. By the same token, he is casting an idea that is dead into the depths, akin to the function of Niflehel and Nidhoggr' s purpose of eating the "dead" ideas. ordmungandr, translated as the "Great Magical Staff' and as Flowers uggest in his commentary on the seal of the nine angles, is indicative of the temporal cosmos and the medieval planets found in John Dee's work of 1564, The Hieroglyphic Monad, from the Dragon Rouge archive.

y · .•

,_.. ~ i ogy is that of Jordmungandr, ·gard and Loki tempts Thor

Therefore it may be seen as the guardian of the connection between the planets and the realm of the fixed stars that so often perplex us. (Kurt Randolph, Gnosis, Harper and Row, 1987). Indeed as stated earlier, the serpentine dragon is in the night sky as Draconis and is the guardian of the Pole (Magical Staff). That rings the world from above.

ton translates the Gylfaginand Odhinn's only interaction

-27-

"En er hiartblod F afnis kom a t

Time and Space e Well and the Tree, Paul C B This work is fundamental to un T 1me and essential for anyone wo L~A

Magazine, Eormensyl Hall

~-riptions

Vlll. Biting the Tail

are available thro hrough selected sources in Lo Probably the most balanced peri Germanic Tradition, it gives cla.rl Runa and provides a more h \VOrking initiates and this lends

Rather than write a set of conclusions or summary. I would like to quote from memory some words of wisdom in a posting by Nikolas Schreck on the Order of Apep Elist:

Uncle Setnakt' s Essential Guide · Raven Texas

"The Dragon will only yield its secrets to those that have played the game by the rules"

This book teaches you many personal authority and taking co

These rules are values and personal ethics or authority. This is a noble calling and only the honourable and true follow this path. Such is the journey on the Left Hand Path that it is the LIFE's work and it goes without saying that this work is without end.

The Secret of the Runes, Guid Flower's, Destiny Books, Venn on

-28-

This is a technical examination o

"En er hiartblod Fafnis kom a tungo hanom -ok skildi hann fugsrodd!" IX. The Reading List and Bibliography Time and Space The Well and the Tree, Paul C Bauschatz.. This work is fundamental to understanding the Germanic concepts of Time and essential for anyone working on the Runic Left Hand Path. RUNA Magazine, Eormensyl Hall, London England. ~-riptions

are available through BM Sorcery, London or available .:rrough selected sources in London, Atlantis Bookshop is the best bet. Probably the most balanced periodical on encompassing all aspects of the Germanic Tradition, it gives clarity and definition to the Magus word of Runa and provides a more holistic view. The majority of authors are working initiates and this lends to its weight and depth. ary I would like to quote ~.rng by Nikolas Schreck on

Uncle Setnakt's Essential Guide to the Left Hand Path, Don Webb, Runa Raven Texas

··-se that have played the game

This book teaches you many things and among the important ones, personal authority and taking control of your life and its direction.

· s or authority. This is a noble ~How this path. Such is the e LIFE's work and it goes

The Secret of the Runes, Guido von List, Translated by Stephen E. Flower's, Destiny Books, Vermont This is a technical examination of the work of a profound Master and -29-

r

Mystic. Well worth it for the translation alone.

Dunham Kelchner PHD, Cambri

Green Runa, Edred Thorsson, Runa-Raven, 1996.

HR Ellis Davidson can be forgt gives serious insights to the Lore my copy is a photocopy from the

The terms of Wihaz and Hailagaz are given a full assessment, items of equal importance including the Fourfold and Threefold symbolism in the Germanic Tradition.

The Dragon's Heart The Book of Leviathan, A sun arious Authors, Temple of Set

The Dragon and the Dead Gods and Myths of Northern Europe, H.R. Ellis Davidson, A martini extra dry of a book. Essential for understanding the academic interpretation of the mythology.

Currently being assessed for the C contained in this manuscrip·

The Scaly Skin of the Awakened Psyche

Runarmal I, Stephen Edred FlO\

RUNELORE, Edred Thorsson, Samuel Weiser, 1987.

-:be Magus Word of S.E. Flo..,~ many references to the chara that offers insights not containe

If you wish to examine the Runes in great detail then this will give you everything that you need to get you started. Not just an exoteric assessment but esoteric examinations of the subject matter therein.

The Story of Sigurd the Vol Morris, Ellis and White, 18'"'-

Valknutr, 9 Lays of Power, Valgard, Eormensyl Hall Press, 1998 To quote White Dragon magazine' s review, " if Edred Thorsson' s work is your Hom of Mead then this is for you''. Explores aspects of RUNELORE but of particular interest is number lore.

Although a dated book, it has best treatments of the mytho! "How Sigurd awoke Brynhil magical technology and will re

Dreams in Old Norse literature and their affinities in Folklore, Georgia

Icelandic-English Dictionary,

C·~

-30-

]

Dunham Kelchner PHD, Cambridge Uni\·ersity Press 1935.

-sessment, items of S\IDbolism in the

HR Ellis Davidson can be forgiven this is a purely academic work that gives serious insights to the Lore of the Soul. Probably impossible to find, my copy is a photocopy from the Library of UCL. The Dragon's Heart

The Book of Leviathan, A survival manual of the soul, 8th edition, :arious Authors, Temple of Set Inc. various years on,

ding the academic

Currently being assessed for the Order of Apep, there are many important contained in this manuscript. Inspirational and very difficult to put

Runarmal I, Stephen Edred Flowers, Runa- Raven Press, 1996 -:be Magus Word of S.E. Flowers explored in great depth without too many references to the characters in the FUTHARK. A universal book that offers insights not contained in his purely runic books. ''T

an exoteric therein.

The Story of Sigurd the Volsung and the Fall of the Niblungs, William Morris, Ellis and White, 1877.

1998 Although a dated book, it has stood the test of time as being one of the best treatments of the mythology associated with Sigurd. The story of "How Sigurd awoke Brynhild upon Hindfell·' is just full of useful operant magical technology and will reward an a\vakened reader. Icelandic-English Dictionary, Cleaseby Vigfusson, Clarendon Press, 2nd -31-

edition 1957 Icelandic is so similar to Old Norse that grammatically only one page of changes is necessary from the Old Norse and Modem Icelandic terms. The nine Old Norse articulations of Runa are found within its covers, anyone who is serious about working in the Germanic Paradigm must have access to this or better still if you have the resources and the time learn Old Norse! The Dragon's Blood

Studia Germanica, S.E. Flowers, Runa-Raven Press, 2001. This work is fundamental to understanding the broader social context of the Sigurd myth its bibliography is worth the price. The Dragon's Lair

A brief note is apt here; if you are not conversant with Old Norse then you should get as many different translations of the Edda as possible. This will give you a more rounded understanding. Also, the Fafnismal, Volsunga Saga, Voluspa and Skaldskaparsmal are found in the Edda' s and they are necessary for understanding the Dragon Fafnir and the heroic figure of Sigurd. Edda, Snorri Sturluson, (Trans. Faulkes): Everyman, 1995 The Prose Edda, Snorri Sturluson, (Trans. J. I. Young) University of California Press

-32-

bo'~rically

only one page of ern Icelandic terms. und within its covers, ermanic Paradigm must esources and the time

er social context of

"'"'e Edda as possible. ·~- the F afnismal, n the Edda's fafnir and the

of