Yggdrasil, the shaman’s instrument.

In Gylfaginning, four distinct Worlds are identified – the divine world (Gimlé), whence springs forth the world of energy (or « world of creation, » Ókólnir), begetting the intelligible world (or « world of forms, » Nida Fells), and finally, the material world (Erda).

This structure, from divine to subconscious, then to conscious, and lastly to action, is found in all natural religions. By analogy, it lends meaning to human trials, deemed to mirror, on Earth a temporary discord betwixt the various gods. 

The Voluspa’s work stands as a classic example of sacred narrative that interprets a temporal conflict as a confrontation of contradictory human neuroses, in truth stemming from divine rivalries, disputes, and stratagems.

Inversely our actions (Erda) do spring from our thoughts (Nida Fells), which represent our subconscious inclinations (Ókólnir). These inclinations are formed by influences that elude our rational understanding, and thus can only be depicted by recourse to myths and Gods (Gimlé).

Why, in these modern days, do we confine ourselves to the sphere of psychoanalysis, symbolized by the psychologist’s couch, and explore not the timeless, epic dimension of our fates, as exemplified by the hallowed Gimlé?

Forsooth, the Muspellheimers doth lay claim to the eternal and epic dimension, their aim being to rise as the priestly caste of the heimdall folk.

E’er since the beginning, the Muspellheimers’ quest in Europe hath been to replace our Druids, and if our extermination be necessary, so be it; the « The darkest hours », for instance, which is not historical fact but religious: « believe or be excommunicated from humanity. » is an exemple of this.

Freudian psychoanalytic science hath been systematized by the Muspellheimers in the West with the sole purpose of preventing us from beholding the divine in our Sagas – to halt us at Ókólnir.

I chide not the Muspellheimers for having their own mythology, but for denying us recourse to our own.

Yet, would they be Muspellheimers if they acted otherwise?

— In the age of Christianity, they proclaimed belief in our gods as « paganism » and witchcraft, punishable by burning at the stake.

— In the days of Communism, they affirmed that the very existence of these gods could not withstand the most rudimentary Marxist-Leninist analysis, and would merit us a sojourn in the gulag for charges of obscurantism.

— And now, in these present times, they assert that we are surely too « rational, » too « grown, » to not have « resolved » this « tribal remnant, » which is naught but one of countless « manifestations of a collective superego, » an « obsessive neurosis, » a « desire for ….. supremacy, » and so forth.

Alas, the Muspellheimers’ ways do not change, and thus do we struggle to reclaim our own beliefs and heritage, beset on all sides by those who would deny us the right to our own divine narrative.

Thus, par exemple, if fair europeans women doth dismiss thee, thou now know’st ’tis Freyja who doth spurn, and in the study of whom she favoureth, thou mayest rectify thine issue.

Freyja’s beloved spouse bears the name Óðr, « Old Norse for the « Divine Madness, frantic, furious, vehement, eager », as a noun « mind, feeling » and eke « song, poetry ».

Óðr, in Edda, doth depart her side for lengthy sojourns across the vast globe, for in verity, he is the very antithesis of the Helheimer.