The Worlds and Consciousness

By: Steve Anthonijsz

 

Today we have seen the origin and expansion of various sciences of the mind such as psychology, sociology, and anthropology. There are now multiple fields of study into human awareness. But these studies are nothing new. If we consider some recognised terms concerning the concept of Consciousness and then look back to the myth and wisdom of our Ahnen[1], we can see that although they might not have used the same terminology, the understanding of the workings of the mind were very complete, indeed.

If we look to mainstream psychological thought, we find that there are three main levels:

(1)         Conscious—the seat of our logical thoughts and self-awareness

(2)            Unconscious--from which come desires and emotions along with habitual behaviour

(2)      Superconscious(sometimes called the Higher Self)--that part of us which has “perfect wisdom” and where the spark of the divine resides.

Now, If we look to our mythos, we see that there are nine worlds. Yet if we reduce these we can also see that there are three chief levels: Glatesheim[2], Mittigart[3] and Jormungund[4]. The more we consider these worlds the more we see a match to our mental levels. The worlds of Imrinsûl are also worlds of Consciousness.

Interestingly, the Altmâgâ had a symbol, the fylfos (a.k.a.: trifoß, or triskelion), which was used to represent the unity of the 3 major planes of existence.[5] The Kelts, to represent precisely the same thing, used this same symbol.[6]

Mittigart equates to our conscious mind. This is the objective world, where time appears to be linear, where matter appears to be solid, and where we, as self-aware beings, live our lives in interaction with others and with the rest of Nature. This is the level in which we generally operate during our waking hours.

Jormungund parallels our unconscious. This is the underworld, the dark place hidden from consciousness, but where untold riches are hidden. There are some (para-)psychologists who feel that all human beings are ultimately connected through a “collective unconscious,” where the Unconscious of each individual is compared to a tributary running into an ocean. In this realm, one should not ignore the concept of the sippafolga (“folk-soul;” “clan-fetch”) and the related concept of Erberinnerung (“inherited memory”) in conjunction with Carl Gustav Jung’s description of the collective unconscious. Perhaps as individuals our “tributaries” run into a great “völk river,” and this in turn, along with the rivers of other völk, run into the collective “ocean” of mankind’s communal unconscious. When we work with the runen or commune with the Altmâgâ this is the level upon which we are focusing.

Glatesheim relates to our superconscious. Glatesheim is, of course, the home of the Ensi, and it is simultaneously the realm of the divine within us. When we meditate, when we invoke the gods, that is when we raise our consciousness and truly become “one with the gods.”

Speaking on a shamanic level, we can see Jormungund and Glatesheim as the lower and the upper worlds respectively. Many people say that they find it easier to fare forth to the lower worlds than the upper worlds. It seems easier, therefore, to access the realms of Jormungund than the realms of Glatesheim. This is possibly because the superconscious is generally one step further removed from the conscious; we access it through the subconscious. In the myths we are told that the dead pass to Glatesheim (under certain conditions) only after having passed through the lower worlds.[7]

The way to Glatesheim is through Jormungund. There is a message here for our consciousness, too: the way to the superconscious is through the unconscious. It is also significant that Wuotan found the runen at the foot of Irminsûl,[8] the part in the lower regions. One may also consider that historically a holzrûna (“seeress”) always reached information via the dead[9], not through a deity, or any other non-human sources.8

So let us try to apply this in practical terms: we generally know the difference between a significant dream and a mundane dream. Once in a ‘blue moon’ we might have a dream that impresses on our mind something of immense importance; it seems almost like a vision. This wisdom from the superconscious—a message directly for our attention—comes through the unconscious, in this case during sleep. Similar phenomena may occur during meditation. Sometimes when we still our conscious minds we receive Truth, again transmitted through the unconscious. Also there are desires. There is a difference between the desire for a new compact disc or another chocolate, and the great desires we feel at times when it is right for us to take a step into the deeper levels of our faith. Our superconscious tells us when it is time to move on and we feel it through the language of desires, urges, and emotions. It seems unfeasible to defy this pull.

As the superconscious talks to our conscious mind through our unconscious, we learn that it is easier to access the realms of Jormungund than those of Glatesheim, because generally those are one step away from us. When ‘becoming one with the gods’, however, these are times when we are that much closer to the awareness of Glatesheim, where divine inspiration can short cut the usual channels, during which we are that much more receptive to the wisdom of the Götter.  This is precisely why, when working with the runen, we are always advised to allow a length of time for each exercise. First we must absorb the energy of the rune from Wôdhruorer–and this only after having crossed Gellanweg.[10] These are great steps to take before one even begins to consider trying to cross Ensiweg and circumventing Heimo![11]

This concept of linking the nine worlds with the concepts of contemporary studies of consciousness may seem unusual or even heretical to some. And, as the concepts come from different times, places, and mindsets, there will always be differences in opinions with regards to specifics. But it rings true. It seems that the same basic concepts are being considered, but cloaked in a different vernacular. The Altmâgâ knew the workings of Consciousness many centuries ago, but it took us getting to tat least the Ninetieth Century before we rediscovered what they already knew.

As we live our lives, may we be more open to the superconscious—to the Glatesheim within us--for although our consciousness does not reside there, it is a part of us, and is the seat of that wisdom that should inspire us and drive our lives. The more we allow the superconscious to direct our lives, the more we become the ubermensch, the Nietzchean superman.

These thoughts may be helpful for those interested in esoteric work such as work with wîzaga, or the runen in obvious ways. They may also be helpful for those interested in theology, cosmology, epistemology and other deep lore studies. It is this author’s hope that these thoughts may also be helpful in recognizing how our triuwa applies in the modern world without the need to attempt to ‘turn back the clock’ to another era.

 

 

 

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