Copyright 2004 T. Sheil & A. Sheil All Rights Reserved
Milihsitriot Quarterly
Excerpts
from
The Road to Bifrost
and
the Bifrost Monographs
The Publications by Thor and Audrey Sheil
Excerpted from The Road to Bifrost, Volume
5
Odin, the Allfather
Odin is the most mysterious and complex deity among the Aesir. He has scores
of names, each of which denotes one of his many roles. From the mythic lore,
Odin would seem formidable. He is extremely cunning and unfathomable. Just
when you think you understand him, something new crops up and invalidates
prior insight. The best advice for dealing with Odin is simply to let him
"call the shots" and to follow his instructions to the letter. This may seem
confusing at first, but Odin's roundabout ways always make sense in the end.
Considering that he already knows what is about to happen (and you do not),
it makes sense to trust him.
Odin has gotten bad publicity from a few sources. The Christians did all
they could to portray the Old Ase as a "devil-deity". They tried to make
him seem devious and dangerous. Warriors who lost battles were wont to place
the blame on Odin rather than their own poor tactics. Blaming the Gods is
a pastime known the world over. There are also stories of mass human sacrifices
in Odin's honor. They are exaggerated, to say the least. A God who stated,
"Better a living man than a dead one," is not interested in having folks
killed as offerings. Granted, in some places people misinterpreted things
and decided that human sacrifices might get a good response. The Danes and
Swedes reportedly indulged in this travesty. Many of these hangings were
actually executions of criminals. The lack of other means for punishing prisoners
in ancient times made capital punishment common. Even in this country up
until the beginning of this century, capital punishment was common. We cannot
let human folly obscure spiritual fact.
Odin works on four levels. As Allfather, he transcends creation. At the next
level, Odin is King and Ruler of Asgard. His third level is as the God of
magick, wisdom, learning and trade. Finally, Odin is the archetypal wizard:
the Divine man. Of all the Gods, Odin is the only one to encompass all four
levels of the Divine expression, from God-Man to transcendent Creator. A
difficulty in understanding Odin is that one must determine which level is
expressed in each myth. In some myths, he may express more than one!
In the beginning of study, Odin's nature seems mercurial. Indeed, Roman writers
such as Tacitus often equated him with Hermes and Mercury. The idea is
interesting, but not entirely accurate. Odin is equally Solar, Lunar, Jupiterian,
Mercurial and Saturnine. One is hard-put to determine where one aspect ends
and another begins. Likewise, different sources portray Allfather in different
ways. We conclude that the Poetic Edda does a better job of it that the Prose
Edda and the Sagas. The references to Odin in the Prose Edda are fraught
with Christianization and artificial attempts to correspond with Troy. We
found ourselves having to check the Prose Edda against its Poetic counterpart.
The most reliable information on the Old Ase is drawn from experience. Working
with Odin has provided some solid insight.
There is one important thing to know before attempting to approach Odin:
reciprocal response. Odin will treat you according to the way you approach
him. If you approach him fearfully, he will scare you. Take a deceitful tack,
and he will outsmart you with amazing cunning. Odin can deceive without
falsehood. He can confuse a deceiver with the truth. If you meet Odin honestly,
he will respond with truthful clarity. With Odin, total honesty is productive.
He can lead you to fantastic heights if you will only begin in the proper
spirit.
For the magician, there is no avoiding the Allfather. He holds the keys to
magick and Mystery. Odin is the Keeper of the Crossroads, which means that
all access is gained through him. The other Gods can help, yet all objective
knowledge belongs to Odin. Even the Seidr of Freya is of little practical
worth without the Galdra of Odin. It is best to be friendly with the ruler
of Asgard as soon as possible.
It is wise to be on good terms with Frigga, also, as she can help you in
your dealings with Allfather. There is a peculiar wisdom to this. Frigga
is important to an understanding of Odin. With her on your side, you can
smooth things tremendously with the Old Ase.
Always keep in mind that Odin is smarter, craftier and wiser than yourself.
While you may be involved in the present moment, he is thinking centuries
ahead of you. The Allfather is not some old myth, or a "being" who will allow
you to outfox him. We know of a few people who let their egos outweigh common
sense. They learned respect for the Divine with shocking effect. Odin has
no patience with nonsense. He merely does what has to be done.
There is a cold form of mercy in the Allfather's intolerance. Rather than
let people continue in their errors, he halts them immediately. This may
seem painfully abrupt, but it stops problems before they escalate into something
worse. Odin can be merciful in a merciless way. His lessons stick with the
student. Odin leads the student to lessons which teach many skills. Often,
these skills could not be learned from a classroom or book. At the same time,
the student is getting the experiences which hone him to razorlike keenness.
If anything, Odin is thorough.
Odin is the Initiator. No human being can take his place in this role. The
rites devised by human minds may place a symbolic initiation, but Odin lets
the initiate attain through genuine ordeals. We learned long ago that when
our lives run all too much like one of the great myths, something special
is happening. It is more than just a run of unusual circumstances. Odin is
at work. An initiation is in progress. These initiations are not so much
to prove your worth to the Gods as to let you prove it to yourself. They
often include the overcoming of a personal obstacle. Ordeal is the only thing
which does a thorough job on your behalf. The only way you can appreciate
what you have is to put it to work and stretch it to the limits. Only then
do you know that your strengths are real. Otherwise, they are but an unproven
fact. These ordeals are often subtle. They are not some sort of "strong-man"
competition. Your real opponent is your own shortcomings.
Odin is the God of wisdom, knowledge and understanding. He urges learning.
Odin rewards the right use of these skills. He cannot reward stupidity,
ignorance, and unwise actions. While he likes study, Odin is not impressed
with scholastic education. His wisdom transcends the educational system.
There are better ways of learning. We can best describe Odin's ways by referring
to the practical wisdom which surpasses the average. Those who follow Asgard's
path cannot settle for average. To the Allfather, "average" means indolent.
It is less than the fruits of total dedication to personal betterment. Odin
recognizes that most folks settle for far less than they can truly accomplish.
This accomplishment is not measured in grades, money or titles. It is an
inner attainment which sees the world from a higher, more perceptive outlook.
Odin expects us to look beyond the picture painted for us by others. We all
must be real seekers after truth. We do not stop at the picture presented,
but go beyond to the facts hidden behind it. This can be unsettling at times,
but it does give a firm foundation in reality.
Odin will not let you rest on your laurels. He is always introducing new
and unexpected factors. The Allfather is a tireless master teacher who will
not settle for a half-trained wizard. Odin abhors mediocrity. Those who would
settle for mundane results offend his sense of truth. Having worked with
him for several years, we are still amazed at his thoroughness and precision.
He will not let you get lazy. The Old Ase means business. He spells it
"busy-ness".
In the legend of Brisingamen, Freya partakes of the Four Elements, symbolized
by the Dwarves of the Four Directions. Having gotten the jewel, she then
loses it to Loki's thievery. She must retrieve it from Odin, to whom Loki
gave the Brisingamen. Odin gives her a task to perform: make war between
two kings on Midgard. This is like magickal training. The magician studies
the Elements first, and thinks them a great thing. Then comes the time to
learn the Runes. Suddenly, the student realizes that the "great thing" is
not so great. It is only one step on the way up. Now he must strive even
harder. His opponent is himself. Wisdom comes through effort and overcoming
one's own obstacles. The Brisingamen myth has many meanings for the wizard.
It adequately shows the basic stages for attainment. Magick means continuous
work. There is no place for a lazy wizard. Odin will give you the means to
keep occupied. In time, the work is less an effort than it is a sheer joy.
That is Odin's gift.
The Old Ase is practical. His advice is concise and versatile. Odin does
not give a list of commandments or impossible ideals. He offers suggestions
for dealing with life and people in the wisest possible ways. The Old One
knows that hard-and-fast rules usually get in the way of effective action.
Odin would rather that people develop true principles within themselves and
learn practical wisdom for actions in this world. The Havamal is clearly
a practical guide for all dealings in the present. Having worked with people
and observed them under myriad conditions, we are ardent believers in the
Havamal. Its advice works far better than any other rules or codes. Instead
of a list of "Thou shalt nots" or "Thou had better do's", Havamal contrasts
wise behavior with folly, makes astute observations, and states practical
facts about human affairs. It also contains initiatic information which is
brilliantly concise and wonderfully accurate. After 2,000 years of ideals,
the Western world has yet to uphold them. What has really been needed is
the sage advice given by Odin in Havamal. Havamal's suggestions work!
Odin is often portrayed as walking about Midgard in the guise of a traveler.
This is appropriate, as Odin is deeply interested and involved in Earthly
affairs. He travels about seeking those who would follow the Way. It is Odin's
way of monitoring the pulsebeat of Humanity and the world. The myths allude
to Allfather's interest in people and his willingness to lend a hand. He
can only help us when we ask, however. Part of his ethic is to let people
do as they will. He only gets directly involved by invitation, except when
his grand plans necessitate further Divine involvement. Odin loves best those
who strive for excellence. He is quick to make himself available for them.
Odin's roles are sometimes obscured by changes in myth and culture. Part
of this is due to the fact that Tyr was originally considered Allfather in
some parts of Germany. The roles of Odin and Tyr at times become confused,
especially since both are considered War Gods. Actually, their military roles
were different and distinct. This is due to alterations in outlook over the
centuries.
Because military incursions have decreased over the ages, war is no longer
a prime function in the lives of most people. We moderns consider war an
occasional evil. War is regarded as bad. During ancient times, wars were
so common that peace seemed almost a mystery. War was more common than trade
in some places. It seemed very natural to have wars and fighting, as there
was so much of it. The ancients accepted this unpleasant fact as a universal
concept, and thus "spiritualized" it. In a time and place where the unseen
world was no different from the physical place, everything took on a religious
connotation. There evolved two types of war: wars of necessity and wars of
glory. Tyr was invoked for victory, and Odin for glory. Valhalla developed
some of its peculiar symbolism amid this atmosphere. Though war was regarded
as unpleasant, it was not considered sacrilegious.
As life and society stabilized, the understanding of the Gods and their roles
became clarified. It became obvious that Odin was indeed the ruling Ase,
for wisdom certainly proved more useful than brute force. Smarter meant stronger.
Tyr may have given the needed victory, but Odin imparted glory. Thus did
raven banners become the war-flags of the North. The army was guided by inspiring
force. Weapons and equipment were marked with Tyr Runes because Tyr provided
the motivating energy among the ranks themselves. In some areas, Odin outshone
Tyr in the military department. Like everything else, war was put into the
hands of the ruling deity.
Odin is similar in concept to the guidon about which the troops rally. His
task is to lead forth by inspiration. Tyr compels with motivation. Inspiration
draws forth the best from a person, while motivation is an outer force applied
to drive one forward. Inspiration calls forth, and motivation pushes forward.
Under Odin's gaze, there came a cult of spiritual warriors known as baresarks:
"bearshirts", or berserkers. These men found ecstasy in battle through a
religious frenzy. They were much like the Zen-inspired warriors of Japan.
The idea of religious enlightenment through battle may seem contradictory
to the Christian standards of this age, but is in fact a reality among many
peoples. Even in battle, men sought a means for union with the Divine. This
union manifested as a battle-rage which swept the enemy aside. Many of the
feats ascribed to the berserkers have been observed in certain experts of
the Asian martial arts. To this day, the Asian fighting arts are coupled
with the spiritual training of Zen and Taoism. In view of this, it is reasonable
that the bersekers were not a bunch of lunatics, but a distinct class of
fighters who had undergone a special type of magicko-religious training.
The idea of war as a spiritual path may seem grisly fare to our "civilized"
sensibilities. In unsettled times, battle was accepted as a constant factor
in life. This was as true in ancient times as it was in the Nineteenth Century
American West, when conflicts between settlers and Indians were frequent.
The ancients experienced war frequently, and had no pretensions about the
bloody business. We cannot judge them by modern standards, for the taint
of Christianity has altered objectivity. We have been taught to view war
as an evil and horrible thing. The ancients did not love it either, but,
considering conditions, they made the best of it. What drove the Norsemen
to battle was a simple and dire fact: the land could not support them. As
the population grew, there became less to supply their needs. What they could
not grow themselves they had to take by force of arms. Overpopulation has
always been a problem in Norway and Denmark. That, along with problems of
Odal inheritance, drove many to seek new lands. This also contributed to
the Scandinavian proclivity toward maritime professions. Waves of Scandinavians
came to America in the last century because the old countries were strained
to the limit in providing for their people. Centuries ago, it was more feasible
to gather armies and migrate to more arable lands. This entailed fighting
every tribe and nation along the way, It was a case of fight or starve. A
well- documented migration of this sort was the colonizing of Britain by
Anglischer, Saxons and Jutlanders. This was not a raid, but a full-scale
invasion. The Northern invaders brought their livestock and families along
with them, the intention being to conquer and settle.
As chief God and exemplar of the social order, Odin would naturally be invoked
in times of war. It was his role to lead the people forward. Odin took all
this in stride. Being a God, he is not squeamish about the bloody business
of war. He may not like it very much, but Odin remains objective about its
place in human affairs. The Old Ase is very practical in these matters. If
people insist upon having wars, Odin cannot ignore them. It would not be
like Odin to sit on the sidelines. The Allfather is always involved in humanity
and all its endeavors.
Odin is not inured to death and suffering. His outlook on travails differs
from ours, however. Odin is less fazed by death than by the suffering which
people endure. He is a God of the Dead, and knows that death is but a resting
place before the next rebirth. Odin is keenly aware of pain and travail.
As a healing God, he is opposed to harm. It is not Odin's will that people
suffer. However, he knows that most suffering experienced by people is of
human origin. Keeping in mind that Odin sees things from a higher, expanded
viewpoint, it is not surprising that the Old Ase knows the uses of suffering
in urging people to grow. He feels that pain is usually needless, and knows
that people dictate their own troubles.
Odin is involved in society at all levels, even wars. He does not like modern
warfare, which reeks of Jotunheim with blind forces indiscriminately killing
all and sundry. The atomic bomb, germ and chemical warfare, and high- level
bombing are in opposition to the ways of Asgard. The rampant destruction
of modern warfare is not pleasing to the Gods. They prefer that warriors
fight close at hand, and fully look their destruction in the face. If wars
are to be fought, it should be done between warriors, and not forced upon
innocents. The World Wars were extremely odious to the Gods because of the
mass slaughter and senseless bombings of innocents. The destruction of Dresden,
London, Berlin and Hiroshima are acts attributable to Jotuns: raw force breaking
loose.
Other suffering is equally odious. Wherever there is widespread pain, a human
factor is at hand. Odin does not like suffering, yet he will take advantage
of existing trauma and get from it whatever good he can. Odin can take even
the worst situation and turn it to his advantage. This may seem cold, until
you realize that the Allfather is always working for the advantage of humanity.
His ways are not always our ways. He has a grand plan which must be implemented.
Sometimes local stresses are created in this flow toward greater good. The
stubbornness of people occasionally necessitates dire measures be employed
in order to keep humanity moving forward. It is Odin who says, "Change and
grow, or be changed!"
Odin is a social God, whose concerns are for the entire society. In this,
his polar reciprocal is Thorr. Thorr champions the individual. Between Odin
and Thorr a perfect balance is struck which provides for the individual and
the society. Odin always has a larger purpose which transcends immediate
affairs. The Old Ase fits everything into his grand schemes. Things must
sometimes be sacrificed on the small scale to ensure success on the large.
It is up to the wizard to learn these things and use them to his advantage.
As wizards, people can assure themselves of taking an active and favored
role within Odin's work. The myths allude to the esteemed place bestowed
upon those who strive for perfection. Such individuals receive extra help
and concern, for upon them rests the future of humanity. It is the wizard,
not the politician or general, who most affects the evolution of the human
race.
Odin has two Ravens, Hugin and Munin. Their names mean "thought" and "memory",
respectively. They represent the active and reflective faculties of the mind.
Mythically, they travel over the worlds and report their findings to Allfather
each day. This represents Odin's omniscience at all levels of existence and
also denotes the mental faculties present within humans. Odin also has a
pair of wolves named Geri and Freki. Their names mean "greedy" and "gluttonous".
The wolves represent the martial and earthy characteristics subservient to
the will of the individual. It is said that the wolves are fed meat, whereas
Odin only drinks wine. Wine represents spiritual force and the subtle energies.
This myth alludes to the individual feeding his needs on all levels.
Another myth tells of Odin giving one of his eyes to Mimir for a drink from
Mimir's well. Mimir represents wisdom and insight. The eye was placed into
the well. In a mythic way, it symbolizes Odin's awareness of things hidden
beneath the surface, as well as those in plain view. Allfather is aware of
all phenomena and the forces underlying them. Drinking from a well symbolizes
embodiment of all the properties which it represents.
There is also the poetic mead of Odroerir. A great Mystery is explained in
the legend of Odin's recovery of the poetic mead. The entire story is an
allegory of initiation. The mead itself is the source of poetic and magickal
inspiration, and symbolizes the higher Divine impulse hidden within mankind.
Each wizard wins a portion of the mead through the initiation upon Yggdrasil.
Drops of the mead have also fallen to Earth where fortunate souls may find
them. The story of Odroerir is the legend of the inspiration which comes
from Odin. Note the "Od": it is a prefix which denotes inspiration of a Divine
nature. Odin holds the Runes in his grasp, and from these issue the influx
which raises the individual to the status of Godling. The Ase Rune is especially
dear to Odin, for it is the key to his (and your) nature.
An allegory of Odin's role as initiator is expressed in the Voluspa of the
Poetic Edda. Gullveig, a Vanir, is first gashed with spears and then burned
thrice. The Wound by Spear is an allegory for the insatiable urge which compels
the individual to seek deeper things. The Wound is a call to initiation.
Burning is an ancient symbol of testing, proving, and purification. This
threefold initiation by ordeal denotes the complete refinement of the individual.
Some Wiccans believe that it relates to the three degrees of their Craft.
The Norse Tradition holds that the threefold burning of Gullveig depicts
the three levels which each wizard must master. He must know the physical
plane, the subconscious/cthonic levels, and the Creative/spiritual realms.
Three is also a number of eternity, infinity, and completion. Odin oversees
this initiation. Though the symbolism is harsh to the point of seeming hostility,
the actual process is one of systematic attainment. By the way, Gullveig
is none other than Freya as the archetypal female magician. The modern
translations of the poem contain some minor errors, for it is not to wicked
women, but to the wise, that she is welcomed.
The magickal spear of Odin is named Gungnir. Like Thorr's Hammer, it never
misses its mark. Two Runes are engraved upon its point: Gyfu and Ase. Those
called to initiation have been wounded by Gungnir. Odin chooses his wizards
carefully, and throws his spear with accuracy. The Wound is not physical,
but an inner urge that will be satisfied with nothing less than Yggdrasil.
Odin determines initiations, and imparts them through actual life experience.
To Odin, the rites of man are pale parodies of genuine initiation. He would
rather prove his chosen in the field than in the temple.
Odin handles all forms of literature and communication. He is especially
prone to skillful use of language. Writers, communications workers and messengers
would do well to invoke him. In this is a connection with the Raido Rune.
Odin also handles travel. He is precise in coordinating the movement of people,
cargoes, and messages. One of his names is "Lord of Cargoes". Odin sees to
the routing and safety of cargoes of all sizes. He is the one who makes sure
that the delivery man arrives in good order. Time and speed are no problem
for Allfather. Transcending time and space, he can work through those limitations
from a superior vantage point.
Excerpted from Runes of Mind, Runes of Human
Nature
Instinct and Magick
Every living thing has certain urges and predilections for certain actions.
Survival is an almost universal instinct in all living things. Propagation
of the species is another urge which is found in most life forms.
According to Dr. Carl Gustaf Jung, humanity is driven by four instincts.
These are:
1) Survival/ self-satisfaction
2) Social/ "herd" instinct
3) Sexual/ creative
4) Inspirational/Transcendental
Instincts are energy which moves in a specific direction. The flow of energy
cannot be halted, but must be redirected. Otherwise, it will build up and
explode in either wild outbursts, "acting out", or psychological trauma.
In humanity, the instincts are more than just physical urges. Their nature
extends into the psyche and soul of the individual. No other creature has
this.
The survival instinct is the individual's urge to stay alive, protect himself,
and remain an independent entity among his fellows. This is the basis of
personal achievement and self- importance. The instinct seeks to transcend
mere survival. It is a thrust-block to individual status.
Contrast this with the social instinct, which propels people to find the
company of others. This is the mindset of the group. The individual seeks
to "fit in" and belong with other people. Here is the basis of conformity.
The group develops a collective urge for survival.
The sexual urge is also the basis of creativity. This is the power which
urges sexual fulfillment and self-expression. Because sex has been suppressed
by Western society, its importance as a psychological urge has taken greater
prominence. Freud regarded it as the most important of urges. Actually, sexuality
is but part of the entire instinctual package.
The inspirational urge is seen in mankind's spiritual drive. This is the
instinct by which each comes to terms with himself as part of a Greater Force
and grand scheme. It is the energy which causes him to seek beyond physical
reality for that essence called "meaning". In this urge, one looks for something
finer in everyday actions. The inspirational urge seems to be a facet of
the sexual urge, rather than a separate instinct. Actually, the instincts
are all part of one force. They are interrelated. It is often difficult to
determine where one instinct ends and the other begins.
Each individual has his or her own unique relation to the instinct. Although
there are similarities in human nature, each person is unique. The unchangeable,
inner personality relates to the instincts in its own unique way. Each person
will express some instincts in greater degree than the others. This emphasis,
in a healthy individual, is but the natural outworking of his unique self.
In the unhealthy individual, this situation is not natural, but entails the
suppression of one or more instincts. The instincts work individually and
on a societal level.
When each instinct is given its proper expression, there is a harmonious
manifestation of the urges. The suppression or misdirection of any instinct
will affect the others. Strangling of the sexual-creative urge also erodes
the social and survival instincts. Overemphasis of the sexual urge diminishes
other instincts, and leaves the individual in a socially dangerous position.
When the survival urge dominates to an extreme degree, the results are predation,
greed, and isolation. Overemphasis of the social urge can diminish the status
of the person as an individual. These are but examples of instincts out of
context.
Magickal forces are of the same essential nature as the instincts, and use
the instinctual "conduits" within the subconscious. A sudden rush of magickal
force through a suppressed instinct's conduit can have unpleasant aide effects
(see Troubleshooting Magickal Problems). The magicians works
to develop healthy expression of instincts, for only then can magickal forces
be wielded responsibly and safely.
Excerpted from Hard Hittin' Heathen
Recovery
Other Problems of Early Recovery
arely does a person seek recovery because he simply recognizes that his drinking,
drug use, eating, etc., is a problem. Usually, one or more other events are
catalysts to seeking recovery. The afflicted has been denying his real problem
for years. It took other things to force him to face the real cause of his
woes.
Other things? MANY other things. He may be facing one or more "other things."
He may be losing, or have lost, his job, marriage, home, or health. He may
be facing legal proceedings as a consequence of his compulsion. When this
person arrives at the doors of recovery, he invariably has both his compulsion
and other problems to face. Just because he stops feeding his compulsion
does not mean that the other things will automatically go away. They may
subside, but he will have to face the consequences of his actions done under
the influence of compulsion, often for a long time after he accepts a program
of recovery.
It's not uncommon for a person to say, "If I have to deal with all this,
why bother with recovery?" Yet if he does not deal with recovery, "all this"
will only continue. The sooner he begins the path to healing, the sooner
he can clear up his other problems.
While it is a normal urge to tell this person that he must focus entirely
on recovery, it is foolish to imply that he can ignore his other problems.
He cannot just "let go." Some problems require direct and immediate action.
At this point, though recovery must come first, the other issues and crises
also require attention. The newcomer can emphasize recovery without minimizing
other responsibilities.
It is simple: for each problem, find the appropriate solution. Legal problems
are placed under the guidance of a lawyer. Medical problems are entrusted
to a doctor. Marriage problems are best relegated to the guidance of a trained
and experienced marriage counsellor. The newcomer is not expert in all fields.
Because he must focus on recovery, it is reasonable to trust other problems
to the appropriate experts. Many compulsives feel that they must take
responsibility for every issue, and that they know what is best. In fact,
we are not always the best judges of our circumstances. The compulsion and
its dire fallout should be convincing evidence of that! Therefore, the handling
of some situations has to be trusted to others. They know what we do not,
and by virtue of their training and experience, they are the best judges
of those situations!
Just as the severely ill person cannot diagnose and cure his own ailments,
but must turn to the doctor, so the compulsive cannot be expected to remedy
his compulsion. He needs help. As the ill man follows the doctor's advice
in order to regain health, so the compulsive must do the same. He needs to
follow the "program" of recovery. Let's be clear on this! The "program" means
the process, guidelines, and actions one takes to achieve recovery. The
"fellowship" means members of a recovery organization. One joke says, "The
program will save you, but the fellowship can kill you!" Whether in recovery
or not, people are people. It is the program which makes the difference.
The newcomer does not have to like the people whom he meets in recovery.
He does have to accept that insofar as recovery, all share a common goal.
Outside of recovery, the goals and aspirations of other recoverees differ.
The only common, uniting factor of any fellowship is recovery from compulsion.
On that level, he works with others for the mutual benefit of all. It is
a proven fact that recovery from compulsion is a shared experience, and that
working with others toward that goal is the surest way of success. He does
not need to know them well, like them or deal with them except when recovery
is the issue. Of course, it is more than likely that the newcomer will find
that some of his fellow recoverees share other of his ideals. Only a totally
hostile individual would be able to follow an ongoing program of recovery
without making friends and contacts. This may be difficult at first, but
if the newcomer understands that he does not need to like other recoverees
in order to ensure his own recovery, he has a clearer chance than if he thinks
he must befriend everybody.
Indeed, recovery is no indicator of an individual's integrity. There are
people with long-term recovery who are every bit as weaselly as the day they
came into the rooms. Recovery does not guarantee that all will be equally
honest, healthy, or principled. The individual should remember that recovery
does not automatically erase other human traits, concerns, foibles or folly.
Indeed, recovering people are likely to have a whole range of faults, as
a consequence of their ordeals. Shortcomings do not evaporate overnight.
Some individuals heal better than others, and to be fair, some individuals
are not as well-equipped as others. While some make great strides in recovery,
others will never be able to do much more than stop their actively compulsive
behavior.
Because recovery entails the development of worthy principles, the average
recoveree will eventually develop these qualities, to some degree. Those
who have average or better ability develop better perception, understanding
and insight. They have something which gives them an advantage not only in
recovery, but throughout their everyday lives. This does not imply that they
are "supermen." Recovering people are still human people, subject to the
same feelings and circumstances as the rest of humanity. They are not above
the normal ups and downs of life, although they are better-equipped to handle
them.
The newcomer stands a better chance if he knows from the start what recovery
can do, and what it cannot promise.
If followed, recovery can bring release from compulsion. It will not
automatically reduce temptations or urges. It will not suddenly make a person
invincible. It will give the means to handle temptation and other side-effects.
As alcoholics say, "Just because you stopped drinking does not mean that
everyone else stopped."
Recovery offers relief from compulsion. It will not get you a job, pay your
rent, or repair your marriage. It won't make the judge change his mind. It
will offer you one thing: release from compulsion. Once released, you can
work to repair the rest of your life. However, be prepared to accept the
fact that recovery does not mean that you'll get what you want.
Recovery from some compulsions may have physical side effects. With alcoholics
and addicts, there may be withdrawals, delirium tremens, and similar troubles.
A body used to handling large doses of strong chemicals takes time to reassert
a chemical-free state. Some aspects of this healing affect the nervous system,
resulting in mood swings, corrupted coordination, weight changes, sensitivity,
etc. Be assured that most of the physical side-effects diminish within ninety
days.
Sometimes the absence of the chemical reveals that the person has physical
or mental illness. Under the chemical's influence, symptoms of real problems
went unnoticed. Without the chemical to block sensation, a person may discover
that he has genuine medical problems. These can be handled by the appropriate
experts. It should be a relief, for had these conditions been allowed to
persist undetected, they could have grown into dire and even lethal maladies.
Needless to say, the person undergoing these side effects is prone to be
confused and scared by them. Fortunately, experienced recoverees will usually
explain them to the newcomer. For instance, one harrowing experience is the
inability to read aloud without garbling the text. This is caused by a stage
of physical healing, wherein the synchronization of vision and speech is
temporarily distorted. It passes. Another problem is the inability to remember.
Short-term memory loss is common. It will eventually subside. The newcomer
may mistake such events as evidence that he has irreversible brain damage.
He needs to be told that they are part of the healing process, not signs
of pathology.
One thing must be made clear: recovery, like compulsion, is progressive.
The longer a person recovers, the more he evolves. During this process, he
will find himself at various crossroads. The shift from a life aimed at serving
compulsion to a life guided toward high goals entails personal change. The
individual will have to re-assess his own ideas and beliefs. He will find
himself adjusting his attitudes toward his world and acquaintances. In the
process, he will discover that what was "right" under the throes of compulsion
is "wrong" in normal living. There may be some guilt or confusion as he alters
his ideas about right and wrong.
Compulsion, by its very nature, exacts very severe and unusual conditions
on its victims. Like the world of trolls, the world of compulsion can be
described as a place where what seems wrong is right, what seems right is
wrong, and woe to those who live there. Compulsion is hellish. It is the
abiding place of the gloomiest of human nature. When compulsion rules, ideals
and principles cede ground to lower motives. Survival skills are developed
by the compulsive person - skills which apply to the realm of his compulsion.
Though they may be negative to normal living, they are necessary in the unreal
compulsive state.
When the compulsion is lifted and recovery has taken hold, those survival
skills are themselves negated. They are no longer useful; they are detrimental.
It takes time for the individual to shift from compulsive survival instincts
to normalcy. He may not even recognize some traits as being part of the
compulsive state. His judgement will alter as he recovers. Though it can
be aided by conscious effort, this metamorphosis is mainly gradual. There
will be "landmarks" during the change. The individual will find himself
consciously questioning situations and choices. Where he would previously
have acted from compulsive habit, he must now judge from something higher.
These events are trying. They are true tests of judgement and are landmarks
along the way to health. The individual should not regard his past ways of
thinking as totally useless and wicked. Under conditions of compulsion, they
were often necessary survival skills. In a convoluted world, convoluted skills
prevail. As he re-enters the normal world, normal skills replace convoluted
ones. The old survival skills are meaningless in a realm guided by normal
concerns.
Excerpted from Old Norse Spells and
Enchantments
Here are several spoken charms gathered from a few sources. You can research
more for yourself, or better yet, make up your own. The spell you devise
is very powerful, as opposed to one which you copy.
Burn cure:
Three ladies, over the fields they crossed,
One brought fire, two brought frost.
Out with the fire, in with the frost
Out, Fire! In, frost!
Protection:
Three men guard my life,
Odin, Thorr, and Frey!
None may harm me unless
He is greater than they!
Love attracting:
Three ladies came from over the East
Bringing with them the one who pleases
The first said," This one's alone!"
The second said, "Another comes."
The Third said, "They are bound together."
For rashes and skin irritations:
"I went into a red forest, and in the red forest was a red house, and in
the house was a red table, and on the table was a red knife. Take the red
knife and cut red bread!"
Always try to include a spoken spell when performing any other sort of magick,
even if only to state the purpose of the spell. Words are part of magick.
Speak your intentions as you light your candles, prepare your charms, and
charge your talismans. The old oral spells, as listed above, are quaint but
effective when used correctly. You can devise excellent spells of your own,
and are encouraged to do so. For further information on Old Norse Spells,
see Old Norse Spells, Charms and Rhymes.
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