: 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

-2-

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

-3-

.--

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

-4-

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:

-6-

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.

-9-

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!

-11-

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.

-16-

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

-17-

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.

-18-

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.

-20-

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
me 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 "tatof 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-

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