23 Jan 2018
RAVEN IN THE PIT
1/23 FOD – A black raven with a bright red head. A watcher poised, observant, keen. Seeing into souls. Negatively disposed, absolutely alert to what is wrong, to what is missing, to what should be changed.
Fabulously mental, with a gargantuan appetite for trouble, for difficulties, for crises. Scavenger, bird of prey. Karmic endowment of a strange kind. Susceptible to the dark.
Wandering in a maze. Knowing just where you are but not who you are. Identity is eclipsed by the necessity to be effective in action. You are compelled from within to make yourself useful, to do the dirty work, to get down under.
Gravitating toward the impossible, and somewhat blind to the pitfalls of such a way of operating, you ferret out the facts. You serve a poser behind the scenes, and are obedient to a fault.
Illustrations from the poem and short story by Edgar Allan Poe, The Raven and The Pit and the Pendulum. With some connection to The Scarlet Letter by Nathanial Hawthorne and the Upcoming Super Blue Blood Moon during January (Janus) Capricorn/Aquarius transition in the cosmic cycle.
This shift of the shadow of the two ravens of the mind. Forethought and Afterthought. Experience and Reason. Death and Rebirth and observing the actions and pathways of the journey of the self.
Two ravens sit on his (Odin’s) shoulders and whisper all the news which they see and hear into his ear; they are called Huginn and Muninn. He sends them out in the morning to fly around the whole world, and by breakfast they are back again. Thus, he finds out many new things and this is why he is called ‘raven-god’ (hrafnaguð).
Snorri’s main source for this passage seems to be an evocative stanza in the Eddic poem Grímnismál, in which Odin says:
Hugin and Munin
Fly every day
Over all the world;
I worry for Hugin
That he might not return,
But I worry more for Munin.
The connection between Odin and ravens is very old and very deep. Already in the sixth and seventh centuries AD – well before the beginning of the Viking Age in the late eighth century – visual depictions of Odin on helmets and jewelry frequently picture him accompanied by one or more ravens.
Odin is called the “raven-god” (Hrafnaguð or Hrafnáss), the “raven-tempter” (Hrafnfreistuðr), or “the priest of the raven sacrifice” (Hrafnblóts Goði; this is surely a poetic way of describing fallen warriors as “sacrifices” to the ravens and other carrion birds, with Odin as a decider of who lives and who dies in battle). In the same vein, ravens are called “the greedy hawks of Odin” (átfrekir Óðins haukar), or else his “swan” (Yggs svanr), his “seagull” (Yggjar már), or – showing how far the bird equivalencies could be stretched – his “cuckoo” (Gauts gaukr).
Sometimes kennings use “Hugin” as a substitute for “raven.” Blood is designated as “Hugin’s sea” (Hugins vör) or “Hugin’s drink” (Hugins drekka). The warrior in battle is “the reddener of Hugin’s claws” (fetrjóðr Hugins) or “the reddener of Hugin’s bill” (munnrjóðr Hugins). Battle is “Hugin’s feast” (Hugins jól). The poets occasionally use Munin’s name in the same way, but Hugin’s is far more common.
Although all works cited are fiction, they are classics in this subject of the shadow and judgement of self, of madness… of toiling thoughts and repercussions of our actions and deeds.
Source: Norse Mythology for Smart People – Read More