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I often ask myself "what are the gods?" I know it's probably impossible to know, really, unless of course you become a god. But then again, how much do we really know about our current state of being? I can imagine and speculate that they are entities of immense power that are far beyond our ken, but who influence the world that we know profoundly. According to many myths, they indeed have created the world that we know. In the Norse myths, Odin and his two brothers created Midgard from the corpse of Ymir. They did not create the universe though, they did not create themselves, and they do seem to be in thrall to even greater powers who show their shape in certain giantesses that weave the fate of even the greatest gods.

But these myths, where did they come from? For certain, we can find parallels with other myths, in the Indo-European family and even wider afield. We can trace them back to ages shrouded in mist. But these particular myths, of Odin bound by fate to fall in the jaws of Fenrir, his blood-brother's son. Of Frey who fights the fire giant with an antler-weapon, his sword lost to lustful longings. Of Vidur, silent and vengeful. Of Thor, the son of Earth, who kills and is killed by the limits of the world. Of Baldr bright and free from Hel's cold hall after the end of the world. We have them by chance, or fate, but certainly slimly. By thin threads of luck can we read these poems of long-dead gods reborn. They might have been eaten by moths, or hungry Icelanders in the cruel years of Denmark's rule. They might have been fed to fires, rotted in rain, or proffered as palimpsest-parchment long ago. But some of these poems survived, and have given rise to new revivals of faith and fantasy. But who wrote them? Were they handed down, mouth to ear for generations untouched? Did they change and evolve with each new telling? How true are they? How authentic? How valid? Are Odin's brother's Vili and Ve or Lodur and Hoenir? Is Lodur Loki? Is Freya Frigg? Do Odin, Frey and Thor die in the great battle? Or is this the tale of Christianity's triumph at the end of an age?

If a poet is inspired, does he then speak for the gods? How do we know if he's inspired? If his poetry is regarded as well-crafted? If it spreads far and wide? If it stands the test of time? Are the writers of Disney's dreams inspired? Do they speak for the gods? Is that just your elitism speaking? In 1000 years, will they speak of Loki and Thor as brothers and friends of (whatever Marvel characters they're friends with tbh I haven't watched any of those movies except Ironman like 1000 years ago) thanks to some comic books that survived?
 

I've been reading Lee Hollander's book The Skalds about the great warrior poets of old Norway and Iceland. Quite romantic figures they cut. Witty and quick of words, but quicker still to kill and pillage. They crafted verse to keep their heads, to gain great gifts from golden kings, to mourn their loved ones, and to show their skill to all who'd hear. These masters of meter and alliteration were noble barbarians indeed. Some of the oldest and most classical poems were descriptions of the art on fancy shields, specifically of the myths portrayed upon them in paint. A piece of art about a piece of art about a piece of myth. So, though the wood has long rotted, the intangible thoughts and sounds have retained their meaning, and transferred much of what we know of the ancient beliefs.

I was surprised to see some variances from what I thought of as canon myth (from Gylfaginning, Voluspa and the other poetic myths.) In one of these poems-about-a-shield, Haustlong, by Thiodolf of Hvin (830-933) we see Frey being designated as the husband of Skadi: "Then grew fast to Freyr's-wife's-father, Sigyn's lover" (The Skalds, pg 44) these are kennings showing  Loki being caught by Thiatsi-as-eagle in the myth where Thiazi eats all of Odin, Hoenir and Loki's ox, captured Loki after Loki hits him, and gets Loki to bring him Idun. Anyway, at the end of this myth in Gylfaginning, Thiazi's daughter, Skadi, is married to Njord as reconciliation. But in this older poem, it designated Freyr, Njord's son, as the husband of Skadi. Unless of course, Thiazi is also the father of Gerd. Or maybe Njord and Freyr are the same person and Gerd and Skadi are the same person!  Just a few stanzas earlier, Odin is designated by kenning as "Fenrir's-slayer." (The Skalds, pg 44) I thought Viddar was Fenrir's slayer, and Fenrir was Odin's slayer!  I'm not trying to nit-pick, but it seems to me that myths are much more malleable than we think. The Norse myths specifically have a very dream-like quality to them. Could it be that Ragnarok has already happened, is happening now, and will never happen? Could it be that Odin is not only alive, but Woden and Viddar too? Could it be that the great ruler Freyr is still king to those who call upon him? All I know is that, while it is quite important to learn the rules, what is known for sure, what is carved in stone and mind, it is also important to be open to the unknowable aspect of the divine. To be certain, what is knowable about any divinity is almost nothing for any human.




gullindagan: (Default)
So far in our exploration of magic we have looked at power, and wisdom. The addition of beauty turns this tense binary into a much more pleasant ternary. For without beauty, what's the point of power and wisdom? Beauty is elegance, poise, feeling... it is the 'art' in the "art and science of causing change in accordance with will." You can make a ritual using words of power and the naked  reason of the intellect, but beauty is what gives the ritual it's real power; there is a world of difference between reciting a ritual by rote, and performing it with feeling. As Ross Nichols says "ritual is poetry in the world of acts."  To me, poetry is what happens when words are put together in a beautiful, condensed way so that meaning is multiplied on many levels. To Wordsworth, "poetry is the spontaneous overflow of powerful feelings" - this is the ritual that finally has power because the magician has finally tapped into the sphere of Netzach. Poetry is elegant language. Language where form and function are unified in pleasing sounds. A ritual makes use of sound, imagery, movement and emotion, and when these all interrelate in elegance, the ritual reverberates through space, time, and the psyche in the same way that a word of power reverberates through a living body when vibrated correctly.

So what is beauty again? Wikipedia says "Beauty is commonly described as a feature of objects that makes these objects pleasurable to perceive." Oxford "a combination of qualities, such as shape, color, or form, that pleases the aesthetic senses, especially the sight." So, images that elicit pleasure...

Beauty is, of course, subjective, but to me it is that feeling of admiration, of pleasure induced by the form of an object of consciousness. Order has a relationship with beauty, symmetry has a relationship with beauty, but there is also beauty in the "wabi-sabi" of something just off, or of a wild mountain blooming in springtime. Since beauty is subjective, of course it is affected by each individual's programming, but it seems that there are also many things that humans of all cultures find beautiful. Who doesn't love a sunset full of pinks, purples, oranges and yellows?  Maybe beauty has something to do with feeling connected to something larger, of being part of a greater whole, despite the transitory nature of experience?

What is essential to the experience of beauty is the feeling that is generated. That feeling of pleasure connects one to a higher sphere. In the cabala, Netzach is the sphere of emotion, but Tiphareth is the sphere of Beauty. By feeling that beauty, we connect through the realm of images (Yesod) to the realm of feeling (Netzach), to Tiphareth (and maybe just maybe, from Tiphareth, straight to Kether.)

In magic, images are of utmost importance, and the beauty of the image is what allows us the channel to the divine power. Look at John Dee's Monas Hieroglyphica... there's just something supremely pleasurable about it to me. I bet when Dee did all the intellectual work of putting the symbols together, and then he actually looked at the image, he was stunned by the sight. Of course, we'll never know, but I certainly was when I first laid eyes upon it. One could say the same about the hexafoil, or many bind runes, staves, or sigils.

So, when practicing the art and science of magic, do not neglect beauty. It is wise to make rituals and images elegantly, so that they are efficient and beautiful. It also makes the workings that much more powerful. I am the type that is much motivated by beauty. It, in many ways, is the impetus, the form, and the outcome of magic. But when I search inwardly for the feeling that beauty evokes, it is at once tragic and transcendent. More could be said, but maybe not yet. What do you find beautiful? What does beauty mean in your experience?Monas Hieroglyphica


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