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Day Seven of Nine Days of Devotionals for Oðinn
Inspired by Cat Heath who spoke about nine days of devotional work for Oðinn until 9/9, I decided to take this up. It has been a long time since I have done a set number of days making devotionals, and this seemed a good time to start. Inspiration drives desire To find the mead and set the fire Break the back The skin will bleed Find if you can do the deed Sharpened scythe The red…
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I'm not sure if I'll be writing any more for Odin in my current project, barring the Chthonic Hymn To Odin, but here's the last addition to my ongoing project
Illustration of Odin being chased by Suttung by 18th century Icelandic artist Jakob Sigurðsson I shall sing again of OdinWho travelled to Su
THE MEAD OF POETRY III
4.  DEPARTURE
Odhinn left having won possession of the Mead of Poetry. Odhinn departed the same way he came in (Inguz ). Shapeshifting as an eagle Odhinn represented transcendental transformation (Sowilo) and contrasts to entry by horizontal snake shapeshifting (Ehwaz). Odhinn enters horizontally (snake), creates transformative energy, then escapes vertically (eagle.) Echoes of Eihwaz / Jera.
Spilled Mead of Poetry upon Odhinn’s return to Asgard symbolised the inspiration of The Poet (Ansuz) and the ability to reproduce this myth and win wisdom through sharing / exchange within ecstatic states (in sex magick, for example.)
5.  THE RITE OF ODRORIR
It is proposed there is dynamic interaction between polarised forces on all levels of existence which mirrors a fundamental process within the Futhark, the material world and surrounding multiverse. These forces are expressed as the meeting or fire and ice / exchange and containment / light and dark / insertive and receptive. The middle realm is that of Ginnungagap.
This is an expression of Odhinn’s journey horizontally (existence) and vertically (consciousness.) Transformation was similarly found hanging upon The Tree of Yggdrasil, midst horizontal & vertical planes, gifted self to self.
North:Â Â Â Â Ice ISA
East:Â Â Â Â Â Exchange GIBO
South: Â Â Â Â Fire DAGAZ
West:Â Â Â Â Â Containment INGUZ
Centre:Â Â Â Transformation through consciousness: HAGALAZ
This is the process which births the rune row: JERA AND EIHWAZ.
The Mead of Inspiration: Â Â Â Â Â Â Â Vertical Consciousness
The Magickal Childe:Â Â Â Â Â Â Â Â Â Â Horizontal Creation
Thus, the dynamic unity of the interaction between life and creation (horizontal) and consciousness (vertical.)
Conclusion
In summation, myth of the Mead of Poetry in Norse mythology can be interpreted using runes and rune energies. This section was an attempt to suggest how these rune energies can be utlised into practices for personal initiation and transformation. It used a model of the horizontal realm of creation with the vertical realm of consciousness and their respective dynamic interactions. This theory was based upon a stream of inspiration received whilst meditating on the runes over some years. It was the intention of this writer that though the myth of The Mead of Poetry describes a heterosexual sexual encounter, the energies herein are trans-gender & trans-sexuality, developed by encouraging transformative exploration within intimate, loving and consensual sexual relationships.
Finally, in remembrance, ‘a gift demands a gift’. The ideas here, I believe, were gifted thirty years ago and are finally shared in the hope that they will stimulate further reflection and inspiration for others who follow The Runes. I doubt if any of this could ever have reached other eyes without social media, and thus I extend my grateful thanks to Tumblr for providing for the platform for this material to be published.
On a final personal reflection, the life of this writer has been changed and transformed by sex and sexuality in many tumultuous ways since these ideas were first written down in 1988. I hope my reflections aid others seeking to learn and grow through love and sharing
Remember. Learn. Love. Grow. Share. Protect. ALGIZ. Oh yeah and have fun too… safely.
ML
April 2019.
The Origin of Stories: The Magic Mead
Perhaps the only aspect of Viking society that survives to this day is their penchant of telling tales of great deeds and events. Even today, Iceland boasts the highest number of books and authors per capita. So prevalent is this tradition, that saga expert Gisli Sigurdsson recalls his father and friends gathering each weekend to share tales "hung up on various branches of their family trees - which they knew by heart, backwards and forwards. They constantly spiced up their stories with rhymed, syllabic and alliterated verse - similar to the oral art of Viking Age storytellers". But where did this tradition come from? How did men learn to weave such tale? Well let me tell you: There was a young giantess called Gunnlod Suttungsdöttir. She was buxom and very beautiful, but she had never lain with a man. One day, her father, the giant Suttung, arrived home, pulling a wagon. Inside were three vats. He beckoned Gunnlod over to see them. They were filled with a curious liquid, the colour of dark amber. "What is it?" asked Gunnlod, "Magic Mead" Suttung said. "What do you mean by magic?" Gunnlod inquired. Suttung replied "I mean that anyone who drinks this mead will find their head bursting with knowledge and stories about everything in the world". "Who brewed it?" Gunnlod asked, "Fjalar and Galar" answered Suttung, "Two despicable dwarfs". Gunnlod sniffed and said "It smells like stale blood". "It's the blood of a man named Kvasir, the gods themselves created him from their own spittle, and moulded him to be wiser than anyone in all the worlds. Fjalar and Galar were so jealous of his talents that they murdered him, stole his blood and mixed it with honey. In this way, they brewed the magic mead" said Suttung. "How did you get hold of it?" inquired Gunnlod. "It's a long story" replied Suttung, "Remember how your grandfather, giant Gilling, was drowned at sea? And how, while your grandmother was still grieving for him, a millstone fell on her head? The truth is, neither of these tragedies happened by accident: Fjalar and Galar killed your grandparents too". "So you took revenge on them?" asked Gunnlod. "Of course, I chucked both dwarfs down a sheer cliff. But instead of falling into the sea and getting washed away as I intended, the little rats landed on a skerry and started cravenly pleading for their lives. In the end, we struck a bargain: I set them free and in return, they gave me the magic mead" replied Suttung. "Have you tasted it?" asked Gunnlod, "No" replied Suttung, "and I'm not letting anyone taste it either. It's much too valuable. For now, I'm just going to store it somewhere safe, deep inside a mountain". "But if the mead is so precious" exclaimed Gunnlod, "Surely there's a danger of someone breaking into the mountain and stealing it. Who will you set to guard it?", "You" Suttung said. So he lead the young giantess down long, secret tunnels to a cave in the very heart of the mountain. There he carved her a bed on a rocky ledge and gave her a pile of soft sheepskins to cover it. He set lamps to burn in crannies around the cold rock walls. He showed her where a freshwater spring dripped from the ceiling, and gave her enough dry biscuits and salted meat to last her many months. Finally, he set the three vats of magic mead in the centre of the floor. "I forbid you ever to touch them" he said, "and if anyone ever finds you here, no matter whether it's a giant, a man or a dwarf, don't you dare let him drink any of it, protect the mead with your life". "But...what is the point of owning it, if you never use the mead or even see it?" Gunnlod asked. "To increase my prestige, of course" replied Suttung, and with those words, he turned his back on his daughter, strode out of the cave, sealed up the entrance and hurried back to the sunshine. How long did the gentle giantess languish in that dreary, shadowy solitude? How did she pass her time there? Did she have wool to spin or a loom to work at? No one can tell. But at length she was wakened from restless slumber by a curious sound, creaking and twisting like an auger boring through wood. Soon this gave way to a soft hissing, growing closer and closer. At last, from a tiny hole in the rock wall, a snake slithered out and thrust itself into the cave. Gunnlod screamed. The snake rose up, shook itself - and suddenly transformed into a handsome, powerfully built young man. He spoke softly, soothing away Gunnlod's fear. After a while, he came to her rock bed, lay down beside her and took her in his arms. They spent three very pleasant nights together. Then the man asked Gunnlod if he had healed her loneliness, and whether she loved him. She said he had, and that she did. "Then will you give me a gift?" he asked her. She said that she would like to, only she had nothing to offer. "But you do" he said, "you have the magic mead". "I can't give you that" Gunnlod exclaimed, "I've sworn an oath to my father that I would never let a single drop of it pass the lips of a giant, man or dwarf". He laughed. "What giant can slip through an auger's hole? What man can shape-shift into a snake and back again? What dwarf can love a giantess so sweetly? You won't break your oath, Gunnlod, for the one who asks for this drink is a god". She glanced again at her lover - and saw now that his handsome features were a mere illusion. There was a dark void in his face, where one eye was missing. There were claw marks on his cloak, where ravens had roosted. She gasped and shuddered. "Are you... Odin?". "Let me taste it, Gunnlod" Odin replied. She dared not refuse, but, desperately seeking a way to avoid her father's anger, she cried, "Only three draughts, Odin, I beg you - no more!" Odin nodded. He seized the first vat and emptied it dry in one mouthful. He seized the second vat and did likewise. He seized the third vat and emptied this too in a single draught. His mouth was awash with magic mead. Gunnlod was helpless. In the gloom, Odin seemed to shimmer, then suddenly he transformed again - this time, into an eagle. The mountain then split asunder, revealing a dark, star-spangled sky, the eagle rose and Gunnlod saw no more. In the world outside, in the icy wastes of Jötunheim, Suttung spied the eagle. He knew it was Odin; he guessed his daughter had been seduced and tricked. Suttung too had shape-shifting powers; he too mutated into the form of an eagle, then rose into the sky, winging his way after Odin, heading towards Asgard, closing in fast. The gods saw them both coming, they hastened out with a great cauldron and placed it in an open spot amidst their golden halls. As Odin sank down to land, he caught sight of the cauldron and disgorged the magic mead into it. However, in his hurry, he spilt some. It trickled down the great walls that surrounded Asgard, and from there fell like dew into our realm. These drops of magic mead are the liquid seeds from which all great tales are born.
THE MEAD OF POETRY Initiations & Transformations by Runes & Sex Magick
This essay proposes an interpretation of ways the Mead of Poetry myth in Norse Mythology contains threads of Rune & Sex Magick that can be developed for meditation & personal transformation.
The root of this theory followed various personal inspirations in 1988 and thereafter as part of rune meditations. This was then typed into a word processing format in 1996 and buried in a hard-drive back-up with other notes. It was then partly published on a page on a personal web-page on Gifts of Heimdall website (now retired). It is published more fully here.
The Mead of Poetry can be found in The Prose Edda (Sturluson) ‘Skaldskaparmal’ and is echoed in various poetic kennings & The Havamal with slight variations (Crossley-Holland, 1980.)
The myth is summarised into some key sections below:
1)Â Â The Truce between the Aesir & Vanir was marked by shared body fluids. The gifted spittle was fashioned into a wise being called Kvasir.
2)  Kvasir’s reputation for wisdom led to two dwarves Fjalar and Galar jealously murdering Kvasir storing his fermented blood as mead in three jars called Son, Bodn & Odrorir.
3)  Kvasir’s blood was then forgotten but fermented into a sublime mead giving the gift of poetry or wisdom to whomever drank it.
4)  The Mead of poetry was given in recompense to the giant Suttung when he threatened to kill Fjalar & Galar to avenge his parent’s murder when killed by the two dwarves for entertainment.
5)Â Â The jars Son, Bodn & Odrorir were then guarded by Gunnlod, daughter of Suttung, inside a mountain called Hnitbjorg.
6)  Boasting by Suttung led to knowledge of the mead coming to the attention of Odhinn, The Allfather, who disguised himself as Bolverk (‘Worker of Misfortune’). Bolverk then worked for Baugi, brother of Suttung, for a season.
7)Â Â Bolverk (Odhinn) requested payment of his work from Baugi with a drink of the Mead of Poetry. This request was refused by Suttung.
8)Â Â Bolverk (Odhinn) tricked Baugi into drilling into the mountain Hnitbjorg using an auger called Rati. Bolverk (Odhinn) then transformed himself into a snake to enter the hole in the mountain to gain access to Gunnod who continued to guard the Mead of Poetry.
9)Â Â A lonely Gunnlod was seduced over three nights by Bolverk (Odhinn) shapeshifted as a handsome young man. Odhinn then consumed all the Mead of Poetry from the jars Son, Bodn & Odrorir over their nights together and transformed himself once again into an eagle to escape from Hnitbjorg via the existing passage formed by the auger Rati.
10)Â Â Â Â Â Â Â Â Â Â Â Â Â Â Odhinn was pursued by Suttung (similarly transformed into an eagle due to magic from The Mead of Poetry) but escaped to Asgard and spat the mead into waiting containers prepared by the other Asgardian gods. Thus, Suttung lost the Mead of Poetry by the cunning of Odhinn contrasted to the giant gaining it originally by force.
11)              A small amount of the mead of poetry was accidentally spilled by Odhinn. This became the Poetry-Maker’s portion of the mead that can be utilised by anyone.
Summarised from Crossley-Holland K. (1980). ‘The Norse Myths: Gods of the Vikings’ Penguin. Harmondsworth. UK.
It has been commented by other writers that this myth is rife with sexual symbolism. Unsurprising that it should come to the attention of a then nineteen-year-old young man (me!) Thereafter the myth was shaped by my passion for runes & rune magic which follows below.
As an end note for this section, I should also add it is my recommendation that any transformations which are implied herein take place as shared journey that is part of a loving, consensual path of discovery. It is also my opinion that despite the heterosexual nature of the myth nothing about the energies here are gender or sexuality specific.
 The Rite of Transformation
For ease of publishing on Tumblr the myth of The Mead of Poetry has been divided into five sections. I’ve largely retained the original framework out of respect for the original inspirations. Inevitable tweaking has taken place to assist clarity. Rune energies are named in bold. Some Icelandic letters have been phonetized into English equivalents for ease of reading.
I propose the Mead of Poetry myth uses energies that facilitate transformation through integrating contrasting forces that ultimately begins the rune cycle.
The five parts are:
1)Â Â Kvasir
2)Â Â Bolverk / Odhinn
3)Â Â Union
4)Â Â Departure
5)Â Â The Rite of Odrorir
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THE MEAD OF POETRY II
1.  KVASIR
Kvasir was borne to mark the truce between the Aesir and the Vanir. Kvasir means ‘The Wisest of the Gods.’ The Aesir arguably represent a male dominated patriarchal society. The Vanir represent a matriarchal society.
Aesir:     Patriarchal Society                        Â
Vanir: Â Â Â Â Matriarchal Society
Aesir & Vanir are united by Gibo (Exchange.)
Kvasir was formed from the spittle (consider perhaps other body fluid may have been intimated here) of the collected Aesir & Vanir. This represents sacrifice producing cohesion (Wunjo: Truce) and new life. Kvasir is of divine structure / descent (poetry & intellect: Ansuz & Mannaz.) The use of body fluids is echoed in rune magic by other writers.
· Exchange --> combined body fluids --> Transformation --> Inspiration / Wisdom --> all products of integrating masculine & feminine energies.
Kvasir was killed by two dwarves: [forces of reshaping (Inguz)] who transform the blood of Kvasir (Laguz) into the mead of poetry in an unmanifested state.
· Sacrifice --> Transformation --> Wisdom: blood as the ingredient of the mead. (Laguz --> Inguz --> Dagaz).
The Mead becomes the property of the Giants (symbolic of forces of non-consciousness) who cannot bring the mead into manifestation.
It was the task of Odhinn to regain the mead as an instrument of consciousness (return it to Asgard.) Odhinn transforms /manifests the mead through the following encounter...
 2.  BOLVERK / ODHINN
The mead was now the property of non-consciousness and concealed in its untransformed state inside a hollow mountain guarded by the giantess Gunnlod (Berkana: symbolic of the fertile womb.) Odhinn must penetrate the mountain and gain access transforming and manifesting the mead into the service of consciousness.
Odhinn gained entry to the hollow mountain (penetration) by manipulating the giant Baugi
·       Thurisaz: agents of force) to bore a hole using the drill Rati (Raidho: directed will; ritual inducing ecstatic states à penetration. Sacrifice for order.)
·       This then forms the entrance Kenaz (as crucible) and passage Inguz (seed energy) thereby opening the mountain Hnitbjorg (Berkana --> Perthro: the sealed mountain & source of knowledge).
To enter the passage Odhinn transformed into a snake (wisdom: earthly transformation: possibly symbolic of semen: Ehwaz.)
In summary:
i)Â Â Â Â Â Â Â Â Â Â Â Â Runes of Gunnlod:
Berkana (closed) -->Â Perthro (knowledge source) through Inguz (vagina) opened by Kenaz (receptive creative force.)
ii)Â Â Â Â Â Â Â Â Â Â Runes of Odhinn:
The auger Rati creates a passage: Raidho (active shaping force vs. receptive shaping force Kenaz) to bore and Ehwaz to transform.
3.  UNION
Odinn and Gunnlod meet at last: united by the meeting of expanding energy with contained energy through penetration. Sexual exchange can take place.
Exchange of Odhinn / Gunnlod via Gibo, crystallised in the seed form of Hagalaz, each transforming the other. Odinn engenders Dagaz (Transformation), Gunnlod has a child of divine descent (Mannaz.)
Gift of Odinn / Gunnlod: union of exchange and containment / expanding meeting contained energies (Inguz: gestation & growth).
These runes are central to this transformation:
·       Gibo     Â
·       Mannaz  Â
·       Dagaz         Â
·       Hagalaz (Snowflake Form)
Cross-beams (X) designate exchange to create something greater than the individuals: sacrifice to gain wisdom (echoed in the myth of Odhinn drinking from the Well of Mimir.)
Odhinn and Gunnlod have sex: this facilitates transformative energies and full manifestation of the mead through ecstatic states leading to wisdom. Thus, the Cosmic Seed. Essences are fused and transformed through sex.
Odhinn’s prize was the Mead of Poetry as a tool for higher consciousness. However, Gunnlod was pregnant. Life was borne of their union: therefore inheritance. (Possibly fathering Bragi.)
He may have built up a wall between us, but I am going to build a door in that wall. Or put up a ladder. Or dig a hole.
Óðinn, referencing Suttungr, probably.
Suttung
HISTORICAL/LORE BASED
Pantheon: Norse
Other Spellings/Names: Fialar (L;Ham)
Lore Mentions:Â Hamaval (mentioned); Skirnismal (mentioned); Alvissmal (mentioned)
Places of Worship:
Domain/Known For:Â Steals the Mead of Poetry from the dwarves, and has it stolen by Odin (L:Ham)
Spouse:
Other Lovers:
Children: Gunnlod (L:Ham); Unnamed sons (L:S, A)
Parents:
Servants/Animal Companions:
Dwelling:
Items:
Other Information:Â
UPG/DOXA/EXPERIENCE
Associations:Â
Offerings:
OTHER
Additional Sources:
Devotionals:
E-Shrines:
