The Norse Gods and the Septenary System

According to the Dark Tradition, hitherto unpublished, the seven spheres which form the Tree of Wyrd or Destiny are associated with the Norse Gods according to the accompanying diagram [note: not included] which also gives the attributions of the Major Arcana with the Septenary Paths.

In terms of modern psychology – which is just another myth aimed at self-understanding or gnosis – one has Thor as the Shadow, representing the energies of the ‘unconcious’, Loki as the Fool or Trickster, Freyja as the Virgin/Maiden/anima, Balder as the Hero, Heimdall the Old Warrior/Wise Man, Frigg as the Earth Mother (another aspect of the anima) and Odin as All-Father.

A striking feature of these attributions is that there is no symbol of ‘evil’ as evil has been understood by religions of duality such as that deriving from the Nazarene. Loki, in Norse tradition is never, ‘evil’ – although he does cause disaster through both his tricks and his transformations. In many ways he is that force which brings wyrd and wyrd is an aspect of the fundamental nature of the cosmos, expressed as Change. Evil, as understood by the philosophy of the Nazarene and taught by the organised church, may be said to be a mis-representation of the nature of the cosmos – a projection onto the cosmos of an abstact idea, whereas the Norse tradition with its acceptance of the fatalism of change is a much more realistic portrayal of those forces, re-presented by myths, which govern the workings of the cosmos.

The seven spheres of the Tree of Wyrd may be said to represent the seven fundamental forces of the cosmos, and thus a study and understanding of the nature of the forces themselves. To this it is necessary to understand how the individual relates to these gods and goddesses – as well as to understand the true significance of wyrd – since this relation is very different from both the relationship between the individual and cosmic/magickal forces assumed by ‘traditional’ magickal/religious systems and those imposed upon us by centuries of Nazarene indoctrication

Essentially, the relationship which once existed between our ancestors and these gods was one of acceptance and wonder. Not fear or love and certainly not an uncritical reverence or submissiveness. The gods reflect the natural order existing in the cosmos and cannot do ‘miracles’ as this term is usually understood. They are ’sky-gods’ who add an extra dimension to the life of an individual by their constantly felt presence and whose attitudes, relationships, battles and loves make possible the beginning of understanding regarding men and women themselves. The gods are admired and invoked because they were considered to be simply greater extensions of ourselves – in fighting, knowledge, love, friendships and enmity. In many ways they were absent friends and companions (and sometimes enemies) who would come to one’s aid if that was the way of one’s wyrd. This whole attitude is alien to organised religions based on zeal and concepts of sin/righteousness, and is the essence of Northern paganism. Fortunately it is being rediscovered.

Central to this relationship with the gods – and thus important to the life of the individual – is wyrd. Wyrd is not simply ‘Destiny’ as this term is understood – it is the relationship each individual bears to those forces which govern our lives and which we symbolize by a variety of means. This relationship depends to a great extent on what the individual does – in simple terms an individual may through the power of will increase the wyrd appropriate to his or her life, striving to emulate the gods and bring fame. Such striving could destroy (the Greeks – whose religion possessed the same vital elements – called such destruction ‘hubris’) – but it was this striving both for and against wyrd that brought an intensity to one’s life and which gave rise to, for example, the energy of the Norsemen in conquest, trade and life itself.

Fame in this life – and the next – came through self-striving and pagan ceremonies were a tangible bond between the individual, the gods and wyrd. Ceremonies were a means to heighten life and may or may not help self-understanding: they inspired, or gave ’spirit’. It is this inspiration – deriving from an acceptance of the principle that if an individual strives sufficiently and if his wyrd is thereby increased then that individual is ‘favoured’ by the gods – that to a great extent our society has lost, through the insulation of modern technology and its organised structures and institutions, but most importantly through the domination of ideas over instinct.

All genuine magick and paganism should restore instinct. There exists today too much dry, abstract thought and not enough spirit that intoxicates and makes us like gods – capable of apprehending in a moment of insight our wyrd and inspiring us to deeds that only gods may do. There is time enough for wisdom in old age.

The Norse gods represent this ‘Promethean’ spirit and are one path back (or forward) to an intensity of life that most have forgotten. Magick, rites of Chaos, paganism, wicca or whatever are, or should be, all about us as individuals revelling in life and defying all those who are afraid.

O.N.A. 1974 e.v.