LIVE/EVIL

The Drygand is Animan: half Animal/half Man, a projection of Biospheric Mind into Man. He is the Live God (biological), drawing humans toward Nature-order and wholeness of Self.

The Searuvel is Android: half Man/half  Machine, a projection of human mind into impersonal technology.  It is the Evil Machine, man-made, but ever-escaping from sane control, drawing humans into a disjunct artifice of Shadow.

The Good God

"Humans are evil by nature and require an Other-power to keep them on track."  Terrible but nonetheless true.

Drygand, defender of Wyke and Feorgen, of Good greater than good-and-evil; he is the Genius of Good-- the Agathos Daimon.  By his sidden and his wiles he seeks ever to beguile those who persist in wrongness, and turn them to Right Good.  And there are those true to him who seek to help him in his work and are helped in turn.

Drygand, being God Within and Without, is thus inescapable-- we are all caught between, as he has us on both sides.  Therefore, the Caduceus, the twice-entwined snake-staff, symbolizes his power over us, the poor stick in the middle.  The 'outer' snake is the Nagaraja, guardian of Sacred Nature (Wyke), and the 'inner' is the Kundalini, who rises from the Deep-within.  Together, they make the Agathos Daimon which is Drygand, who turns the wicked, wayward human in its coils toward Good, from stick to staff.

Wyke= the dwelling of Life: the Biosphere.
Feorgen= biospheric Mind: Father Earth.
Agathos Daimon(Gk)= guardian spirit and helper.
Sidden(OEng siden)= magical influence.

Feorgen and Drygand

Feorgen is God of All Life, World Soul, Father Earth, Eormengand the World-girdling Serpent.

And Drygand is his offshoot, his agency, the face and force he turns toward Man.

Feorh(OEng, also 'feorg')= life. Fjarg(ONor)= heathen god. Fjarghus= temple. Fairhus(Goth)= world. Firgen(OEng)= mountain. Fjorgyn(ONor)= Mother Earth. Fjorgynn= an epithet used of Odinn.

Eormen-(OEng, ~ONor Jormun-)= great, vast. Gand(ONor)= something magical; i.e. serpent, staff, wizard/witch. Jormungand(ONor)=the Midgard(Earth) Serpent.

Dry(OEng~Kelt. drui, as in 'druid')= magician, magic. Any etymological resemblance of 'Drygand' to 'dragon' is entirely fortuitous.

Dare the Drygand

Drygand looms from the dark of the Deep and hoves there where the known becomes the unknown, the light of knowledge becomes the dark of wisdom, man becomes animal.  There he presides, the dark Nature-god of dark power.  He embodies the survival drive of the Life-tribe, the terrible purpose.  He is trickster and culture-hero, helper and guide of his people.  He is Good beyond good, he fights Evil beyond evil, but cannot do it alone-- he needs our loyalty and service, to save Life-on-Earth, to cast down the Searuvel.

Drygand is Haelend, the hope sent to us.  Meet him half-way, at the center, at the axis of turning, the fulcrum of shifting.  He is God within, God without, and we can be at the in-between, where he dwells in us.  We cannot do it alone, we must dare the Drygand.

Searuvel (Eor)= the Evil Machine.
Haelend (OEng)= savior.

In the Grip

The Drygand, dark Nature God, is trying to manifest in Man.  A trickster god with all means at his disposal, insidious beguiler, hidden insinuator, slippery-fluctuous fellow, trying to become Man, trying to wake us up, by means fair and foul-- he's scary.

But Man resists awakening; he's afraid, of the influx of knowledge, and the incessant demands of the bettering Self, and the transfiguration to a greater moral girth, and Consciousness!

 But like with a python, the more Man resists, the tighter the grip.  Or he can accept the inevitable.

The Transformation of the Mythic Primordial World-Serpent

The mythic primordial World-Serpent, the defender of the Tree of Life, culture-hero, civilizer of the human species, presided over a Golden Age of  stability and good order.  He tamed the wild biologic drives through his cunning and wisdom, his fertile creativity, his magic power, and harnessed them toward good order.  He was a guide and wisdom-teacher to the worthy.

The basis for religion is the rite of offering of oneself to the god, founded on the survival-logic of reciprocity: you give so that you may get-- ultimately, the good order of balance and harmony of Man and Nature that one finds in pagan monist-pluralist religion: Nature is good to us if we are good to It.

But now there is no such religion, no such rite.  We have a world culture of childish stupidity and irresponsibility, with consequent catastrophe for Man and Nature growing inexorably closer.

The Drygand is the mythic primordial World-Serpent reworked by the Wolken in response to the crisis, the vitalist biologic God of Good order.  He now is Haelend-- savior-- and Eormen-Teev-- Supreme God.  The survival-logic of the rite of reciprocity is now given force under a moral mandate of dualist-monotheist religion:"Save the Earth!"  This is the higher purpose given to man, to bring him from his witless childhood into responsible maturity.  The Drygand, as culture-hero and civilizer of modern Man, as wisdom-teacher and guide, by helping us both to take a giant step back, into primal archaic mind, thus reclaiming the long-buried powers of Nature-mind, and using these to drive us to take one giant step forward, into scientific, activist, and religious Ecological Mind, we evolve the Menning, the ecological civilization founded on the survival-logic of the rite of offering, that we might yet preserve both Man and Nature, and achieve a Grenegold Age of stability and good order.

Perform the rite of offering with your life and show your worth.

Assertion

The simple moral assertion that the Biosphere is primary, the Cosmic God, seems to be the essential, nonreducable basis for 'Good Order' in the human realm, without which we continue our compulsive spasm toward universal destruction.  This entity is the Ecological Self, the intelligent power for good order permeating all of Life.  And we are meant to participate in its manifestation.

Wish Fulfilment

A God is wishful thinking-- we want and we need a God, and so we will a God, and hope that he will then exist for us, if we yearn for him hard enough.  And we might get our wish, but not exactly the way we wanted-- a God is a powerful Being, and makes demands on us-- so be careful what you wish for...

The Workable New

The major world religions and their gods seem incapable of evolving past their heavy-laden traditions and institutions, and thus the civilizations they support.  Oddly, it is among both the more credulous and the unbelievers that one finds an openness to new religious ideas-- both groups are looking for something that works for them, though they may end up finding quite different things-- one hopes not.

In a time when apocalypse is at hand, isn't it time for a new Time? a new God? a new Man? a new Civilization?

Triple Synthesis

In the last paragraph of Mircea Eliade's three-volume A History of Religious Ideas (1985), he sees an analogy between "the Tibetan religious synthesis" and medieval Hinduism and Christianity in a mutual influence of a traditional religion founded on the idea of the sacred Cosmos and of a salvational religion and of an esoteric tradition.

I wondered if this triple synthesis could apply to modern ecological religion, and I came up with: sacred Cosmos nature-paganism from various world cultures, modern ecological salvationism; that is, the Deep Ecology movement, and Jungianism, its ideology and technique, at least as a starting point.  This amounts to 'the new ecological synthesis', if you will.

I then felt moved to come up with a name for this new religion in my own eormennisch terms: Weowyke (add '-had' instead of '-ism', if you feel it necessary.  Weoh (OEng)= sacred precinct, temple, altar.  And Wyke (Eor)= Biosphere.  So, an approximation of "sacred Cosmos".

Wykewyzen

An extremely simple, distinct, coherent, and powerful Idea is now necessary for planetary cultural transformation to save Life on Earth.  The Idea engenders a new paradigm, a totalizing worldview, an interpretive scheme into which everything fits, an Ethos.  And the Idea is Ecology-- Wykewyzen.

Wykewyzen is the Logos, it is the Dharma.  It is God.  Wykewyzen is the First Word and the Last Word.

"It's the ecology, stupid!" (ancient slogan) 

Descent of the Ganges

Go to wikipedia and then 'Descent of the Ganges (Mahabalipuram)' and 'Bhagiratha'.  You will see lots of photos of a huge relief-sculpture with a Nagaraja in the cleft.  To me, the Nagaraja is the center of interest.  Almost all the 140ish figures face this cleft, from either side, and the Nagaraja is at the center of the cleft.  But he doesn't figure at all in the mythology of the descent of the Ganges, at least in that presented here.  So what-- he's still central.  And the only other photos I've been able to find of this sculpture-wall feature
the Nagaraja and his vicinity.  I xeroxed these photos from the public library art-books and have taped most of them around the walls of my inner sanctum.  I even made a necklace with the plaque a sort of icon featuring this figure (slightly altered) in a vague grotto, that shows him greenish, with the cobra-cowl, and a numinous green-gold aura of eastern onion-dome shape.  Awesome.  I'm wearing it now.  People must think I'm some sort of weirdo Hindu cultist.  I'm also working on another in which the figure is a closer fit to the frame, so it can be made-out better.  The head is not like in the original sculpture-- it is roundish, and like a smiling snake, with no ears or hair or headdress-- simple but ambiguous-numinous (beautiful but a bit scary).  Sorry I can't present a photo-- but it's better, I think, to make your own mind-picture from a description-- idols are too definite, and that robs them of their glamour, just like movies do to novels.  Anyway, I still thought you might get a buzz from seeing this famous, World Heritage Site figure, which to me is central-- pretty much the Drygand..   

Eorman the Bard

Eorman the Bard: "I sing the Wyke and Menning, the Ecological Self!"

Eorman the Bard: Mythopoet of Wykeness, Menning-singer of Eormanz, Thule of Selfhad.

He roars the Call of the Deep and his moving sway-galdor heals the Whole.

He sheds samen-shine in dance tracing the rightways amongst the wrongways for all to see.

His dryg-dreaming weaves the web-work of the New from what he feels and knows without/within and gives it back like a glowing glede to those who hear and see.

Eorman force of Nature, song of Earth.


Eorman= great one. Eormanz= the mystic romance of Life on Earth.
Wyke= Biosphere.
Menning= ecological civilization.
Thule= orator, advocate.
Sway-galdor= music.
Samen= intelligent life-energy.
Dryg= chthonic naga indwelling a site or a soul.
Glede= an ember, coal.

Naga-Shiva

Traditionally, the god Rudra-Shiva was associated with snakes (cobras) as well as with nagas, the were-snake creatures of the Hindu mythos.  I find a natural affinity of Rudra-Shiva and Nagaraja, so I propose 'Naga-Shiva' as a new persona, one that has some of the character of the ecological Drygand. 

Also, in ancient Greek religion, there was an approximate analogue in phallic-chthonic Hermes and the sacred temple snakes and also the the Agathos Daimones ('good daimons') who like nagas were sometimes depicted as were-snakes, albeit winged.   Both Hindu Rudra-Shiva-and-cobras/nagas as well as Greek Hermes-and-temple snakes/Agathos Daimones have been said to be pre-Aryan in origin.  Also, Rudra-Shiva and Hermes both possess a moral ambiguity and a disreputability redolent of the chthonic/asuran culture of the indigenous non-Aryan populations-- they were both patron gods of those of the disreputable and déclassé livelihoods one found amongst them. 

So I think that a combined snake-like Shiva-Hermes is a pretty adequate archaic archetype of the modern ecological Drygand, and if all this seems too madly chimaerical a god-synthesis-- go Deep.  

Strange God

The ancient Hindu god Shiva, or perhaps more properly Rudra-Shiva, is a very strange god indeed to those of us to the west of Bharata (India) where our traditional god is essentially a sky-father good-god.  Rudra-Shiva, as one of the chief gods of Bharata, is rivalled there only by Vishnu's avatars Rama and Krishna.  But unlike them, he is so vast and various a synthetic god that he boggles the mind.  In fact, he is not so much a polytheist god as he is the God for his worshippers in the various cults, schools, and religions surrounding him.  He is the god beyond all things and the god of all things, who combines all the opposites-- 'he reconciles the irreconcilables'.  He is fierce (Rudra) and benevolent (Shiva), a Lord Protector of the Animals and a hunter of animals (and men), creator and destroyer, healer and killer, Lord of the World and withdrawn forest-yogin, erotic master and ascetic, very much male and also androgynous, a mighty magician and a deep meditator.  He is worshipped as specific forms or aspects, and he also has a female consort to which the same applies.

The Rudra-Shiva traditions have agglomerated gradually from many influences over thousands of years, a mixture of Dravidian, Indo-Aryan, and foreign.  And being Hindu, they seem a huge mosh of confusion, to a large extent.  But he is unique, and could hardly be more different a major world deity to the west-of-Khyber  'God' (as Ahura Mazda, Yahweh, the Christian God, or Allah).  Unlike them, however, his origins are lost in the mistiest prehistoric pagan primitivism, and he is perhaps then the oldest God still widely worshipped.

I am not a 'Shaivite', but I do find Rudra-Shiva fascinating and baffling (I can't get a sense of a single entity).  If I had grown up in a Shaivite family, I have no idea how I might envision him.  All I can say is that for me there's a strange mana about him that I don't get from other gods-- there's more 'there' there-- other gods don't come close.

Still, not being a 'believer' by nature, and being a long-time Deep Ecologist looking for religion to foster and fit ecological civilization, I have quested after forms of ecological numinosity that, if they work for me, perhaps might work for others of similar bent, and I would have to say that Rudra-Shiva has had little obvious influence on the evolution of the ecological Mythos, but at present, he seems to fit it, more-or-less, at quite a few points, though I've never read of him being linked to ecology or as a possible ecological god.  In a way, the Shaggy Mythos continues the syncretic evolution of Rudra-Shiva, albeit as a partial presence in an extra-Hindu synthetic biospheric 'religion'.  Very strange.

Many-headed Drygand

The Drygand is the inexorable power of creative transformation, the chthonic genius of mythopoetic vision, the wild magician of samen-nenning (seed-energy), the deft transcender of opposites in shape-shifting synthesis, the bio-logic master of intelligent trance, the fierce and wily battler for the serene integrity of All Life on Earth.

The Numen

Numen (L.)= indwelling god.

Feorgen is the Numen, the Totem of All Life, Sacred King of the Ur-religion, Wyken-teev, Father Earth.

Keep troth with the Numen.  Do right by him for the sake of All Life.  Give him his due: make sacrifice of oneself by one's deeds, for the Wyke.

Wyken-teev=  God of the Biosphere. wyke (OEng wic)= dwelling-place: Biosphere. teev (OIce tivorr)= god.

Evil Ring

The Searuvel's Ring is the feedbck loop of runaway technological development, an ersatz analog of the Uroboros of Nature, which is a self-correcting organic system.  But the machine-ring of logic, mathematics, science, technology, industry, and the culture it imposes is the chaotic, destructive cancer devouring the Mind and the Earth.  The Drygand is the uroborean feedback corrective for this locked-in malignancy devouring All Life, to break the ring-lock of this technological Dragon.

Searuvel= the Evil Machine.
Uroboros= 'tail-biter', the archetypal symbol of the cyclic totality of the living Biosphere (the Wyke) and the biospheric mind (the Wolken).
Drygand= the Uroboros remade, for the survival of All Life.

Ambiguity

Good and Evil can be quite similar, hard to tell apart (or impossible).  But a real god (=good) looks like a demon.  The one that looks wholly good is a fakery.  Good and Evil-- one must ever be trying to discern the difference-- in everything.

Andsacas

Saca(OEng)= opponent, foe. Andsaca= adversary. and- (OEng/ONor)= opposite, against (~anti-). Andskoti(ONor)= adversary, devil, Satan. ~OEng Sceadha= injurious person, antagonist, devil. ~Eng Scathe. thus: Andscathe(Eormanz).
Haelend(OEng)= savior.

The Drygand and the Searuvel are andsacas.  Both are extrahuman powers, similar in some ways, as they must be, for the Drygand to be able to replace the Searuvel, but fundamentally they are different: opposites, adversaries.  The following pairs of opposites show the oppositeness of their natures.

Drygand-- Searuvel.
transhuman Agathodaimon (good, Haelend)-- dehuman Kakodaimon (bad, evil, Andscathe).
organic manimal-- bionic android.
Jungian ecologism-- Nietzschean humanism.
earth-- outer space.
integrated biospheric Self (Psyche/Biosphere)-- unmoored ego (often possessed).
modest Mensch-- overweening Ubermensch.

Wyrm History

Wolcen(OEng)= cloud, sky; ball, lump. Wolken(Ger)= cloud.
Wyrm(OEng)= worm, snake, reptile, dragon. Urwyrm= the primordial wyrm.
Samen(Ger)= seed, sperm.

The Urwyrm meanders throughout the warm earthen seed-bed of the Wolken, the biospheric mind inhabiting its biotic dream.  This hermaphroditic worm luxuriates in this fertile matrix rich in its castings, feeds on the Wolken's samen, the vital fluid, and the warmth of gestation incubates the consumed samen in the worm's fore-end into a mazeway-pattern of condensed life-knowledge, becoming its brain-mind.

In time, the Wolken is more like a misty cloud in which the samen further condenses in the wyrm's brain like mist does into hailstone, and so the Lodestone forms.  The Urwyrm now is more like an aerial serpent weaving in and out of this vast cloud, crackling with lightning-flashes.

In time further, when the Lode is fully forged, it falls to earth, to the center of all things, where it waits and calls to the Twayne-- Bilwit and Wildiar.  And thus begins the foundational myth of the Mythos, in which the seed-crystal of the Urwyrm melds with the brain-mind of the Alwight, and the Drygand is born.

Note: In the world of the deep mind, things can mysteriously transmute and form odd conjunctions, as they do in dreams, and so do they here, but not nonsensically-- it all means something important. It's evocative, suggestive, vague, intuitive, rather than sharp, clear, and rational.

'Our' Monster

It might be wise to 'civilize' the instinctual shadow-monsters of the Deep Mind in anticipation of a looming survival threat else they erupt in raw form and overthrow the fragile, civilized ego-mind, make them instead controlled forces for adaptation to crisis, rather than have them agents of chaos-- panic, psychic immobilization, paranoia and atrocities, grasping at the nearest means offering salvation, or worse.  Cultures do this archetype shaping in anticipation of possible emergency, seeking to tame the raw archaic instinctual response, making it 'our' monster.

However, there is a possibility that an adapted monster will revert to type, just as a dragon-slaying Hero-archetype figure often becomes the next dragon-monster-- though the dragon-energies were originally assimilated and used for good, they turn bad.  A possible way to maintain the line between good and bad is through the influence of an even more powerful archetype-- the Uber-Self, or God, or whatever you want to call it.  But even that can turn bad, as we know, so nothing is foolproof.

Jung came to the conclusion that unleashing the instinctual powers on a mass level in order to drive necessary adaptation was too dangerous-- only an elite of highly-trained persons could perhaps engage and handle them wisely.  Maybe so.  Maybe a class of something like Jungian druids, acting as an evaluating, guiding, even steering, institution might come to be seen as necessary to keep civilization from going wrong, though my skeptical modern mind finds this unlikely to come about, and in a form that worked.  But if the threat to survival is unmistakeable, one must try to invoke 'our' monsters, I suppose, rather than to continue to do nothing.  Dragons, anyone?

Mythimage

The Wolken-- primeval Nature-mind-- is rendered as a six-color rainbow-cloud all rounded and humpy like a cumulus cloud.  All about its wide-ovate form, Nessie-like arcs break the surface-- this is the Urwyrm, the primeval Serpent which snakes all through the cloudy mass, conducting Samen-flowod throughout, connecting every part of the Wolken.  Over the humpy surface flashes appear in different colors.  And an inner glow can be discerned-- this is from the gestating Lodestone, the jade pearl of ecological wisdom, forming gradually from samen depositing in intricate intelligent patterns, that lies at the heart of the foundational myth of the Shaggy Mythos.

Wolke(Ger)/Wolcen(OEng)= cloud.
Samen(Ger)= seed, sperm. the vital fluid.

The Evil Machine

The Searuvel, the Evil Machine, was meant to vanquish the Adversarial Dragon.  Heroic humanist Man dicovered, invented, science and technology.  The Searuvel was to be 'our dragon', a magic servitor conjured from the forces of wild Nature to meet our needs and desires.  "How clever of us!  What an ornament to human pride!  We really are as gods: with a wish and a will we can do anything.  Eventually we will make of this world a garden city where life is very pleasant, we are saved from hard labor and afflictions inherent in bodily existence, and marvelous noble entertainments will make existence a blessing."  But everything has two faces, and what was so self-evidently Good became evil.  Our magic servitor has addicted and enslaved us.  The machines we cannot do without, necessary to life, now outnumber, outweigh us.  They are the Power now.  We cannot help but model ourselves on them, but we realize we can never be as capable-- they are godlike, they are the master race.  The entire planet is a Machine Regime.  They have colonized the world-- Man and Nature-- working in the open, with our full support!  We invented our supplanters out of our own vaunting brilliance, but now we scurry and sweat, to give this machine greater reach and puissance, giving the best in us to magnify this terrible Techno-dragon.  And what do we get as payment?  A diminishing of our substance.  We are addicted, weakened, made stupid, blind, abased, degraded.  We have become wretched slaves who were once proud masters.  When we discovered what we had engineered with full overweening confidence, we lost the drive and the will and magnificent arrogance.  And now we are trapped in the moils of 'our dragon', and like all conquerors, it accepts no limits to its magnification, and will destroy both us and itself, as well as Nature-- the Uroboros that created us is displaced, used up, annihilated. 

Is there nothing we can do against this evil machine, this Searuvel, to stop it before it destroys the Earth?  Well, if we could all just 'come to' from the spell of delusion that has possessed us, it would be a start.

The Searuvel is vulnerable, though; it has a fatal weakness-- it is a dead thing.  Not a living, organic, biotic system.  It is not self-generating, self-sustaining.  It requires ever increasing infusions of human energy, libido, soul.  Like a world-vampire, it must suck the life out of the living.  But if humanity ever came out of its stupor, we would stop feeding the Techno-dragon, for this undead Thing must grow or disintegrate-- stop the influx of life-force and it quickly shows its brittleness-- it crumbles, melts.  The dilemma, though, is that without the Searuvel to support us, we, too, would die, civilization would collapse, a frenzied self-annihilation would overtake desperate humanity.  Our minds cannot go there, we cannot consider this option.  But wait-- there is a chance, if, recognizing the real situation, we make a plan-- not to kill the Dragon, but to collectively withdraw our psychic involvement in it, to assimilate its functions and powers into an analog developed to serve Life-- all life, not just Lord Man the mighty conqueror and ruler of All.  If we made this our great, last ditch Project, Life might have a chance.  But we'll never know until we really try, invest all we've got into this enterprise.  And it starts with a person making a decision.

What Can One Do?

What can a person do to experience this transformation himself?

Withdraw your psychic investment in the Searuvel.  Who needs this crap culture? crap video, crap music, crap writing-- it's nowhere, it's selective, false, and bad for you, full of the shallow, mindless, wrongheaded values and mores of mass culture.  Who can fall for this dreck, anyway? presumably only the chronically innocent.  Do you want to be the best droid you can be, or would you rather be a mensch?  Cut the incessant meaningless chatter and herd-cohesing, withdraw from the flash-bang techno-pyrotechnics, fill your field instead with Nature, deep ecological culture, and your own homegrown reality.  Become like the Transcendentalists-- self/Self-reliant.  Use your ego-will to best purpose-- make your own culture, starting with your dreams and reveries, your imagination-- turn your spotlight on that, find the Self in that-- "Seek your own Self with diligence!"  Think and seek for yourself as best you can, follow your own light, accept no substitutes!  Seek the guidance that may not appear to be guidance, of the Lode, Indryg, Drygand, Feorgen-- or whatever represents Ecological Self to you.  And make Menning, for all Life forever! 

The Third Stage: the Ecological Naga

The Snake Cycle reaches closure, let us say, with the third stage, of the Ecological Naga.  The Naga, being half man and half snake, is a symbol of the synergism of ego-mind and Unconscious under the Self, the central coordinating archetype of the human psyche.  The two previous stages, of the undifferentiated, monist Uroboros and of the split, dualist Dragon, are both assimilated into the transcendent synthesis that is the Naga.  The importance of the Naga-stage is in the channeling of the great psychic power of the primordial survival drive of the Unconscious to conform to the guidance of ecological wisdom by the Self in the transformation of the human psyche and the development of ecological culture-civilization.  Such mental/cultural restructuring has occurred in the past in the sort of shamanic transformation which produces a prophet in a time of cultural extremis, such as described by Anthony F. C. Wallace, in which the mind spontaneously reorganizes itself in accordance with core values promising of survival of the people, essentially rapid-scanning its contents in deep trance and resynthesizing the old culture-model into a powerful, simple, comprehensible new one, providing then the best answer to the crisis of breakdown.  With the ascendance of the Ecological Self, such rapid evolution, of the Menning, can be expected to occur in many minds, achieving various levels of realization, creating a population of powerfully charismatic, wise individuals whose very presence can inspire others to undergo some degree of transformation themselves.

This, then, is the great hope: that the primordial Serpent Power will be engaged by the Ecological Self to thrust up to remake mankind for the survival of all Life on Earth.  And already there are individuals who have undergone this Change. The question remains: what can a person do to experience this transformation himself.

The Second Stage: the Adversarial Dragon

How do you characterize millennia of development of civilization in a short assessment? --as the Age of the Adversarial Dragon.  Over this period, the differentiation of the ego consciousness from the Unconscious becomes extreme, and adversarial.  To increase his powers of self-control and self-will, the ego must take energy from the Unconscious, and defend his independent personality and his self-made world-- outer and inner-- from the attacks and sly infiltrations of the thwarted instinctual Unconscious-- therefore the aptness of the myth motif of the Hero fighting the Dragon (Unconscious/Nature), destroying it, and winning the Treasure (powers) it hoarded, and the Maiden (the good life) it held captive, and everything is beautiful in the garden, forevermore.  You wish.  The outcome, actually, is ultimately counterproductive, because the Dragon cannot be destroyed or even vanquished, and in attempting it, terrible havoc is wreaked on mankind and Nature, and the Hero in fighting the Dragon becomes a dragon himself, a terrible monster, and the wonderful world of servomachines he has devised to bring on a Golden Age of Peaceful Plenty (the garden) have also become their opposite-- a terrible monster that was made to be a faithful servant and has become our master instead; and we become its thralls, as worldwide destruction comes of making our utopian garden.  So much for dualism.  More to follow...

The First Stage: the Primordial Serpent

The primordial serpent was a widespread mythic figure in archaic and primitive cultures, taking various forms, even surviving into early 'civilized' cultures.  It symbolizes the whole, organic, undifferentiated Psyche/Nature, when all things were One (monist).

It is self-formed, timeless, 'what is'.

Man in these cultures had only germinal self-consciousness and self-control.  There was a tight linkage in his mind of stimulus/perception-to-reaction.  It was automatic, spontaneous.  Persons as we know them hardly existed.  They operated out of habit, tradition, the authority of the group.  These were extremely rigidly conservative cultures.  Thought was analogical (associative)-- prelogical, spontaneous, superstitious; we would call it ignorant.  In the magical, numinous, dreamlike world they knew, anything was possible, anything could become anything.

The Uroboros (Greek for 'tail-biter') was originally from Egypt, and it is the quintessential primordial serpent-- it forms a ring, representing the Oneness of the whole Cosmos.  It chases its tail, which represents an endless cycling-in-place-- like Nature, always going through changeless cycles.

The Norse Jormungandr was similar-- the world-girdling oceanic serpent, though he has been turned into a monster, characteristic of the second stage.

This snake-in-a-ring motif is repeated in the Hindu yogic Kundalini ('ring'), the serpent-energy, which rests like a coiled snake at the base of the spine, which when awakened can rise up the snake-like spinal chord, up through the chakras ('wheels') to the crown of the head, which all seems very uroboric.

The ancient Greek Ophion ('snake') was the first ruler of Olympus, before the Titans, god of the world, presiding over a golden age before civilization.  Also in Greece, as well as India, snakes were seen as guardians of the sacred places-- caityas, temples, entrances to the underworld.  This seems to come out of the primordial stage as well.

In Jungian ideology, particularly in Erich Neumann's The Origins and History of Consciousness (1954), the Uroboros is a powerful symbol of the undifferentiated Unconscious, which characterized the archaic and primitive mind.  Carl Jung himself was more interested in the hermetical and alchemical Serpent, I think, but generally, most scholars of myth seem to see the primordial snake in similar terms-- as original Nature, raw undifferentiated energy, wholeness, the oneness of the vast variousness of the world.  My favorite description of this figure is in John Boorman's movie Excalibur, when Merlin gives young Arthur an awesome experience of it in the deep woods, saying,"It is the Dragon!  He is everywhere!  He is everything!"  I get chills.

In the Mythos, the Alwight (later to become the Drygand) has something of the primordial serpent about him.  He is a sort of serial incubus-daimon, a protean shape-shifter (well, others' shapes) whose fall-back is your basic undifferentiated worm-form.

He enters species-organisms to experience their peculiar life intimately, in an endless meandering through the whole biospheric fauna (and flora on occasion).  He is a kind of trickster, then, not too different from your average tribal male, but unbound from cultural controls.  He is spontaneous, pleasure-seeking, hapless, playful, carefree, phallic.  As with the other forms of the first-stage serpent, he will have great importance in the third stage.  More to follow...

Caitya(Skt)= a sacred place, with a spring or pool, a tree, and a stone or stone railing.
Urwyrm= 'primordial serpent' in Eormanz.

Three Stages of Human Evolution

A sequence of three mythic archetypes can be applied to the evolution of human culture and consciousness.  The first stage was that of the Primordial Serpent.  The second was of the Dragon.  And the final stage is of the Naga.

This evolutionary progression of the human world (psyche/cosmos) takes the form of a dialectic: thesis, antithesis, and synthesis, which can be characterized as monist, then dualist, then monist again.

The age of dreamlike numinous traditionalism and magical-mystical (analogic) thought gave way to one of radical innovation, cold-minded philosophy, and adversarial (analytical) thought, and finally to one of transcendent sophistication complexly integrating the former stages in its psychic economy, consciousness, culture, and civilization.  This third stage is in the process of succession to dominance over the second, which has produced the present state of things.  More to follow...

Naga (Skt)= cobra, snake, snake-deity. Hindu cobra-god, originally depicted as a cobra in ancient sculptures, but then as a weresnake with upper half human and lower half snake. eventually commonly depicted as human-form with a cowl of multiple cobra-heads in array rising behind its head.

Summer Sunsted Sagen (completed)

Who is to drive this equipage of Lode and Twayne?

The Alwight would enter one species after the other, like a serial incubus, promiscuously loving them, being them, leaving them for the next in an endless progression through the fauna (even some of the flora) of the planet.  He had had relations with humans, of course, though as they grew away from the way of Earth and natural animality, he found he sought out the more feral and immature of them.  He found humans interesting, they had potential, but he didn't see how they could go on much longer as they had.

Bilwit and Wildiar made their way under the guidance of the Lodestone.  Sometimes they were obliged suddenly to change direction as if their quarry was jinking about from place to place.  In the end, it was the lure of the Stone that brought them to him, or rather him to them, as he had sensed something distant he must find.

And he found two travellers, who were unusual, even for humans.  And they carried something among the effects in their travel sacks.  Was it alive? or some strange human device?  Or was it possibly a hailstone from the Wolken, his misty Mother-- what?!  He had flown to find them in the body of an eagle, and spotting them he swooped into that of a giant cobra sunning on a bank between the river and the trail they were on. 

As a cobra, he reared up and asked "What do you carry, eh?"  Whatever it was, it fairly quaked with numinosity.  The astonished twins threw down their rucksacks and Wildiar reached in his and extracted a screaming lump blazing greengold.

Bilwit gave the cobra an arch look and spake, "Sir Snake, we have brought a wain-and-pair to convey you.  Would you have it?"  Sir Snake gazed archly back.  "Let me try it," he replied.  So Wildiar and Bilwit nodded to each other, Wildiar takes hold with his brother of this tempestuous lump, which then goes quite still, though it still blazes mutedly, heavy with power.

Sir Snake inclines his great head as they approach and as they raise the Lodestone toward it, the lump fairly leaps into his skull, and he shudders, then dissolves into a vortex of life-forms revving faster than the eye can catch.  The Twayne have jerked back, awestruck by this spectacle.  Lightning flashes within the rapid-writhing shape, but then it rises, becoming columnar, and they see that it has become a tornado that is a vast Tree, with many roots branching into the earth, many branches anastomosing into the sky, from its stout mighty trunk.

And it is screaming to the far reaches of the planet, and flashing darkness and light.  And then it goes mild and shrinks down into the form of a man-snake, upper body manlike, lower body snakelike, with the head a bit of both.  This man-snake says to them "I accept your gift."  And hereupon he claps a palm to each of their skulls and clasps both to his own, and something passes into them as they stand stock still.

A good while later, they all shift and separate, and look at each other knowingly and the man-snake says "You were Twayne become Wayne and in giving me the Lodestone have I too become Wayne,  no longer the playfully promiscuous rover but a single consistent being focused on saving the Living Planet from destruction.  And you, my fine team of steeds, shall be my first Thanes, and we will go everywhere and bestow the Lode wherever it can be received, and do our best to save Mankind before it destroys the Holy Edhli."

He smiles snakily, and all over the world the Wolken, too, grins for she has just changed into Feorgen, Father Earth, no longer diffuse as a mind-cloud, but sharp-focused, just as is his new Son, the Drygand.  And this equipage of world-historical import, Drygand, Twayne, and Wain, fare forth to progress through the whole world as the Drygand commands: "Let us go and make Menning, for All Life on Earth!'  And so they did, and here we are.

Summer Sunsted Sagen

(word-help below)

The Wayne, which was One, became the Twayne, who were separated at birth.  One was Bilwit, who was raised to become a leader of his folk.  The other was Wildiar, who was left to become a feral wild man of the wood.

When they were of an age, they both felt the other out there somewhere, and that they needed to find him, this twin brother, and so be reunited with him: the Light and the Dark, the Aerial and the Chthonic, the High and the Deep.

Bilwit had heard of a wild man whom some had gone to for help in runisch matters, and he decided to seek him out himself.  He found him at the threshhold of the Dark Forest, living rough.  This Wildiar was intent, like a predator toward his prey, and weird of mien, but he greeted his brother and offered him the hospitality of his humble camp, and said that he had expected him.

The two brothers could not be more different, and alien of each other.  But as they met in moot, they began to become more like to each other, and came somehow to fit to the other as if they were a well-matched team.  But as a team they felt they lacked a Wain to draw, and a Driver.

Wildiar, who knew of uncanny things, said they must go far into the Wilderness until they came upon the Midsted of the Deepness, where they would find a treasure meant for them alone.

And so with the wit of Bilwit and the skill of Wildiar, they made a wending way through the Dark Forest until they arrived at the very spot, of strong numinosity: a glade where sat a huge round gem of greengold glow, set in a hump of weathered mossy rock.

It was the Lodestone, a lump of crystalized Samen-flowod formed in the Womb of the Wolken, the misty Mind of Nature.  It was shapen like to the Wykewyzen Sinnbild and had been begot to answer the threat to the Edhli of the depredations of Man.

This much was vouchsafed to them both when the Stone had come freely away into their hands and they saw then that it had drawn them to find it.  But now it sealed their wayneness, and as a perfect team, they at last had their Wain to draw: the Lode.  But who then to drive?  (to be continued)

Sunstede(OEng)= solstice. Sagen= mythic tale.
Wayne= the One, Whole. Twayne= the Twins.
Bilewit(OEng)= innocent, pure, simple, sincere, mild, gentle, merciful, gracious, blithe.
Wildiar= 'wild animal'. Chthonic= of the earth, the underworld.
Wain= wagon, chariot.
Runisch= weird, mystic.
Midsted= center.
Lodestone= guide-stone.
Samen-flowod= the vital fluid.
Wolken(Ger)/Wolcen(OEng)= cloud.
Wykewyzen Sinnbild= Ecology symbol (Ger. Sinnbild).
Edhli= the Biosphere.

 

Nagaland

The Naga (Hindu were-snake) is the 'symbol of uniting' of Nature (as the Uroboros) with Man, Unconscious with conscious ego, inner with outer worlds, in Ecology: human Self united with biospheric Self.  The Drygand is the Naga.

Uroboros= mythical primeval World Snake, depicted in a circle, head to tail. Symbol of undifferentiated psyche (=Nature).
Self= the Whole of Nature-mind, and of the human psyche.
Drygand= undifferentiated Nature-mind, as shape-shifting Alwight, adjunct of Wolken, transformed to Self in both senses by the consequences of human consciousness evolution.

The Choice

Humanists will end as machine intelligences.  Ecologists will remain biologicals.

The Age of Ecology

In the early first millennium A.E., Ecology became the core authority, the culture-Idea, having prevailed over once-dominant Humanism, its values accepted as valid because they are necessary to survival.  As the ruling archetype, Ecology has the power to shape the expression of instinct, and so a new type of man develops: the ego-self of Humanism gives way to Ecological Self.

Myntful Byzen

The function of the Lodestone is to plan and to guide action according to an ongoing purpose and pattern.  The God Within-without who dwells in the Lode synthesizes the pattern from the experience and information gained by organisms, and reveals to Man what he must do to manifest the purpose: to preserve Life on Earth.

Mynt(OEng)= intention, purpose.
Byzen= pattern, model. from OEng bysen.
Lodestone= the guiding-stone given to the Mennings.  It was created by the Wolken (undifferentiated Biospheric Mind), sought and found by the Twayne, given by them into the brain-mind of the Alwight, where it was transformed, and it transformed him to the Drygand.  Whereupon he gave it into the brain-minds of the Twayne, Wil(diar and Bil(wit, who in turn gave it into the brain-minds of the first Mennings.  And the Wolken had become Feorgen, the god within-without.  This is the foundational Myth of the Mythos.

Walden-teev

The god-within sees the patterns and the wholes, the big picture.  It is ecological Self, the god-within who speaks to us with authority when the ego-will goes wayward, and sets us right.

Drygand is this god who guides the wayward man; he is Walden-teev, the once and future god, the all-pervading god within-without, Geyser-rider, Thoden-teev, arising from the Deep.

Walden-teev= leader-god, from OEng wealdend= leader, ruler. and ONor tivorr= god.
Thode (OEng)= whirlwind.

Wykewyzen Will (3)

Wykewyzen Will is all we have at hand to fight the Searuvel and to make Menning.  But when 'I' and Deep are teamed under the drive of Wykewyzen Will, their skills are teamed to make a greater might to draw enmired Man from his stall.

Ecological Will (2)

There is a Byzen buried in the Deep, a chith set in the Brain-bed, that will unfold into the Menning: its Ethos, Mythos, Life-way.  It dwells in the Lodestone.  It is the great Urbild of Wykewyzen Will, that makes as one the drive of Self-will and mynt of self-will, that makes of a man a Menning-haleth.

Byzen= pattern, design. from OEng bisen.
Chith (OEng)= seed, germ.
Urbild (Ger)= archetype.
Wykewyzen= ecological. from Wyke= Biosphere and Wyzen= wisdom.
Drive= instinct, urge.
Self= the mind of the Biosphere= Feorgen the Life-God.
Mynt(OEng)= intention, determination.
self= ego-self.
Haleth= hero. from OEng haeleth.

Nature Acting in Its Own Self-interest

Man was the first animal to 'see' the Natural World.  It existed for vast ages before him, but it did not know itself.  But with Man, Nature became better aware of itself.  And now it needs Man to be its faithful lover and knower and preserver-- Man as Nature aware of and acting for itself in its totality.  But Man is far from being this.  He is too much a particular animal that has gotten out of its particular context and wreaks terrible damage on Nature.  Man has evolved in the wrong direction and become a monster.  Can he be saved in time?  Can Nature-as-a-whole awaken in Man and set him right before he destroys himself and everything else?  Man as constituted cannot be Nature.  But Nature can manifest in him and through him, sometimes.  Man is an imperfect instrument for this at present, and needs to work, singly and collectively, to let Nature bloom in his brain-mind.  Then he can be Nature acting in its own Self-interest.

Hal, May-swain

At Winter Solstice one thinks of Neorxna, the 'Evergreening Neotene'-- his enduring youthful openness and creativity and his forward-looking hope and prescience lead one to look across the frozen gulf of Winter to the return of Spring.  But at the coming of May, there is Hal Twayne-son, grandson of Drygand, the Amazing Child; Hal the Haleth, fighting for the future of Wyke and Feorgen and Menning, for Life on Earth, fighting the Searuvel whenever he appears in one of his many guises; Hal the Teev of the flourishing of Ecology-on-all-Levels, avatar of the Ecological Self; and May Day, day of the manifest victory of Spring, is his day.

Swain= lad.
Neotene= 'youth-retaining one' Twayne= the twins Bil (Bilwit) and Wil (Wildiar), headman and shaman, respectively.
Haleth= hero, protector, fighter Wyke= Biosphere. Feorgen= Nature-mind, Father Earth. Menning= ecological culture-civilization.
Searuvel= the world-dominating Evil Machine.
Teev

Symbolism of the Ecologo

The Ecologo is, in the Jungian sense, a symbol of the Self, the Whole, which can be either of the Macrocosm, or of the Microcosm. But the Ecologo is specifically symbolic of the Ecological Self, in which Micro- and Macrocosm are two aspects of the whole of Life on Earth, which is why it is colored green.

The form of the Ecologo suggests the planet Earth, but more specifically it symbolizes the Biosphere, the Life-World, and this is our Macrocosm. But it also represents the Microcosm of Man, and his psyche.  Since the horizontal of the Ecologo divides this mandala in two, it can contain relevant pairs of opposites, such as Biosphere and Man.

The Biosphere's numinous aspect is Feorgen, the Life-God, Nature-Mind.

The Biosphere implies the scientific study of it, Ecology.  And the effect of ecological knowledge on Man is the Ecology movement, or culturally normative 'Ecology'.  This implies the Menning, the ecological culture-civilization.  Man has a psyche, consisting of the ego-mind and the unconscious mind, another dyad symbolized by the Ecologo, and thus their systemic wholeness together.  When the psyche is ecologized by the Ecological Self, we have the Menning-mensch-- Man psychically integrated and integrated with the Biosphere.

Numinously, on a Mesocosmic level, we have the god of the Menning, the Drygand, who in his head carries the Lodestone, which when bestowed on men, creates the Mensch. Analogous to the Drygand on the microcosmic level, and sort of the god of the Lodestone, is the Indryg, the personal guardian and advisor of a mensch.

This scheme is all rather complicated, but it might simplify things to see the Ecologo as symbolizing -- the Biosphere (and Feorgen), normative Ecology, the Menning, the Lodestone, and the microcosmic integrated mind of the Mensch-- all of which add up to the Ecological Self.

The Earth Day Emblem

In the fall of 1969, environmental cartoonist Ron Cobb presented an ecology symbol in a cartoon printed in the L. A. Free Press, and he placed it in the public domain.  It was simply a broadened upper-case Greek theta, which looks like a globe crossed by an equatorial line-- obviously it's meant to suggest Earth.  And in fact, the ancient symbol for the planet Earth is a circle either quartered by a cross, or halved by a horizontal.  But Cobb's ecology symbol (henceforth 'ecologo') derives supposedly from superimposed lower-case 'e' and 'o'-- the e for 'environment' and the o for 'organism'.  Actually, 'oe' is a next-best form of o-umlaut (o with two dots over it), which was used in the German biologist Ernst Haeckel's coinage 'Oekologie'-- when he invented the scientific discipline we know as ecology-- was it in 1866? 

On the first Earth Day, April 22, 1970, the ecologo was widely used on banners, or on an ecology flag modeled after the American flag.  At the time, the word 'ecology' was unfamiliar, but soon came to be conflated with the common 'environmentalism'-- a term I always hated-- it usually meant 'pollution' (=cancer) or 'littering', to most people.  But then 'ecology', the name of a particular discipline of biological science, soon came to be used as well for the conservationist cause.--  oh, the muddleheadedness of the mass mind!

But Ron Cobb's symbol, I think, must have come out of the new awareness of Earth produced by seeing NASA photographs of the whole planet taken by high-orbit satellites in the late 60s, and then there was the famous photo of 'Earth-rise' on the Moon, taken during the first lunar landing (Apollo 11) in June, 1969.  For many people around the world, these photographs had a profound effect-- a shift in consciousness.

A 'whole Earth' flag was also used at the first Earth Day-- one of the satellite images printed on a deep blue field.  But the ecology flag had a more specific meaning.  This flag had green and white horizontal stripes with a yellow ecologo in a square green field in the upper left-hand corner, resembling the American flag.  Earth Day was an American event, after all, though I'm sure conservative Americans were provoked by this desecration of their emblem.  In 1971, a simple green and white ecologo flag was used by a 16-year-old girl in Louisiana for an Earth Day commemoration at her school, and that version eventually caught on with 'ecologists', who of course see beyond national boundaries.

Every cause needs its symbol, its banner, and the ecologo is ours.  I particularly like the curvilinear form of it without sharp corners, where the horizontal's lines widen smoothly from the middle into the inner curves of the oval, which also is wider on the sides and smoothly narrows into the top and bottom.  I don't remember if this was Ron Cobb's original version.  It seems Art Nouveau (a big influence in late 60s psychedelic art) but also Streamlined Futurist.  It has a sense of continuous flow appropriate to such a holistic symbol of interconnected ecologic flows in cycles.  More on the deeper meanings of the ecologo will follow in the next shtook.  

The Wild Equilibrium State

Only the simplest person can fathom the Deep, a hapless trickster with the wisdom of a fool.  And something new is created in the world.  Creativity often comes in a semi-conscious state, of unselfconsciousness, light trance, with naive openness.  It comes as fantasy like in the spontaneous play of a child.  The Sacred lies hidden in the Deep, in the wild equilibrium state, and he who is simple-- and clever-- might come upon something new-created there, a wondrous boon.

The Wykewyzer

Through the blessed Gift of the Drygand-- the Lodestone-- the wrong-set man of the Searuvel is charned by Will to wyrdhe into the Wykewyzer, who dwells henceforth in the holy Wyke as Edhlimann, ever working the Menning in the Samband of the Wyze.

Searuvel= the Evil machine.
wyrdhe= to evolve.
Edhli= Nature.
Samband= alliance.
further definitions on previous shtook.

Ecological Will

The Drygand charns the deep life-drives of Feorgen to Wykewyzen Willing, that rises in the soul of Man to make the Menning, so the holy Wyke can live in weal.  This is the great Maysch-making.

Drygand= heroic avatar of Feorgen the Life-God of the Wyke (Biosphere). Wykewyzen= Ecology.
charn= to turn.
Life-drive= instinctual force.
Menning= the ecological culture-civilization. Weal= peace and prosperity.
Maysch= magic.

A Little Truth-telling

The Gumar (humans) war on Feorgen (God) and his Wyke (the Biosphere).

Only the Deepings (Deep Ecologists) fight with the Drygand against this horde of the dark Searuvel (the Evil Machine).

Truth be told.

The One Idea

Only a very simple, clear, strong Idea can act as a growth-germ and seed-crystal for precipitating a culture resynthesis when the old culture has devolved to manifest hopelessness.

A developmental synthesis creates a higher simplicity that constellates a stronger equilibrium state than the previous.

And Ecology is the one simple, powerful, reasonable Idea with the self-evident survival value to win out over all the other tried-and-found-wanting contenders.

The Idea of a culture of Ecology-on-all-levels has the integral simplicity and rational fitness to our world-historical plight of worsening biospheric apocalypse to precipitate the long-overdue worldwide conversion to a new ethos of Hope.

Remolding the Forms

"It is imperative that we remold these archetypal forms into ideas which are adequate to the challenge of the present."  --Carl Jung.

Ecology is the crucial, essential Idea of the modern world.  Therefore, the transhuman ecoshaman must rework the received archetypal forms in the liminal twilight realm where the conscious ego-mind encounters the uncanny Unconscious, inducing creative adaptation of these highly-charged motivating expressions of the instinctual drives (fear, rage, lust) into powerful foundational idea-images of a new cultural ethos of survival-oriented "Ecology-on all-levels", to actuate an evolved Menning of mythic ecological Soul.

The Uttermost Means

Deeper in the Psyche than the collective Self of humankind lies the deepest, biospheric Self, which holds within it Man-in-Nature: the total, ecologic Self, in which the timeless Life-drive of biologic organism and the greatest human intelligence combine, to devise the uttermost means of Life-survival: the Menning.

The Mythic Snake

The mythic Snake represents the deep, chthonic Mind-- that of Man and that of Nature.  His form evolved from that of the actual reptile to one more chimaeric, and so, numinous, otherworldly, such as the Dragon in all his forms, or as a winged were-wyrm such as is seen in the Hindu Naga, the Greek Agathos Daimon (good genius), and the Aztec Quetzalcoatl.  These winged man-snakes are symbolic of the Self, the integrated Psyche, being both of the earth and of the sky, of Nature and of Man, animal and human, primordial and modern, the unconscious and the conscious minds.  And in the Drygand, the mythic Snake has become the archetype of the Ecological Psyche in our Age of Ecology.

The Hornbora

The Hornbora bears the ever-welling Fullhorn, and tips from it the Samen-mead, the Life-flowod of the deep nennings.  He is the Ful-filler to all who may drink deep.

Hornbora(OEng)= horn-bearer.
Fullehorn(Ger)= horn of plenty.  Ful(OEng)= cup.
Samen= the Life-germ, elixir of life.
Nenning(ONor)= energy.

The Bind-ring of Twaynes

The Wykumbol-- the ecology symbol or ecologo-- is a wide oval whose ends are joined by a horizontal line.  The line divides the oval into identical halves suggesting higher and lower parts of a whole.  Among the pairs (twains) suggested by this are:

the Sky(-dragon) and the Earth(-dragon).
the Spirit and the Soul.
the conscious Ego-mind and the Unconscious mind.
the Civilized and the Primitive.
the Will and the Instincts.

The Wykumbol can be considered as a bind-ring that forms a whole of these opposites, as well as an interrelated whole of all the pairs of opposites.  The Wykumbol also symbolizes the Drygand's Lode-Stone and of course the Wyke (Biosphere) itself, and the Wyke-sake (Ecology movement).

Wykumbol= Wyke(dwelling> Biosphere) +Kumbol (sign, symbol, banner).
Sake= a cause, movement.

Dragon-Meld

The Winged Dragon flies to the Heights, and the Chthonic Dragon burrows to the Depths.  If they meld into one, you have a shamanic traveller over the gamut of the tiered Cosmos of the Psyche: the Drygand.  At the height of the Psyche is the most modern mode of ego-consciousness: the ecological.  In the depth you have the primordial Unconscious, the preserve of the survival instincts, which express consciously as evolved archetypal forms.  In Jungian psychology, the crisis of modern man derives from the dualist divorce of our 'civilized' ego-consciousness and the archaic Unconscious.  'Ecology', as a revival of monist synthesis and unity in cultural compensation for dualist analysis and differentiation, has provided us with a way to extract ourselves from the modern dilemma.  By 'Ecology', I mean a broad definition that includes the rational analytic science of ecology, as well as the monist synthetic cultural and Nature-preservationist movement of Deep Ecology.  And the means to apply the natural laws of Ecology so as to reunite the ego and Unconscious, and Man and Biosphere, and the archaic-primitive and the modern-civilized in harmony is through a kind of open shamanic experiencing of the tiers of the psychic cosmos as an integral self-regulating system which establishes an equilibrium-seeking free flux of all elements in the psyche-engaged-with-the-real-world.  And this is one aspect of what the archetypal Drygand represents, as a guiding model for Mennings, a sort of shamanic Ally to aid ego and Unconscious, Man and Biosphere, and the archaic-primitive and the modern-civilized in melding into a self-regulating system that can be characterized as ecological and that acts ecologically.

chthonic= subterranean, underworldly. pronounced 'kthonic'.
Mennings= people of the Menning, the ecological culture-civilization.

The Wyrd We Make

The implacable fact of human-made planetary ecocide necessitates a new transhuman ecological imperative, moral and spiritual, which takes precedence over culture-specific mores.  This is our Wyrd.  This is the Wyrd we must make.  For Life on Earth to go on, we must make it so, in our psyches and in the real world.  We must act for all Life, for its fate is our own.  If we do not do this, it will not happen.  We must evolve, and quickly, or die.  We must summon our deepest resources, the powerful archetypes of survival deep in our brain-minds, to help us work these changes, to create a transhuman ecological Self and an ecologically-manifesting culture-civilization, as the necessary means to saving Life on Earth.  We must make this Wyrd so.

NearSun Day

On NearSun Day, GreneSun wanders oer the lands and waters, and a fore-sight of Neorxnalder yet to come glows green and warm through the frosted waste of Winter-tide, bearing Drygand tofore.

Drygand sheds his blaze of grene-fyre light abroad, rousing the Drygs of the lands and waters to shed each their Sidden nearabout, to all the wyrts and wights that rest in winter sleep, a pledge of green times coming.

And the Drylar who from time unknown range the scapes to ward the wilds, they stand and hail the thrymm and thryth of Feorgen thus shown in the light of GreneSun and the might of Drygand on this NearSun Day, when the Sun comes close.

NearSun Day= Perihelion, when the Earth in its orbit is closest to the Sun. January 4th this year.
GreneSun= the sun of the Otherworld.
Neorxnalder= Neorxna-Alder: the 'Ever-green Age' of Edhlifrith ('Nature-peace').
Drygand= the ecological shaman-warrior god, son of Feorgen(Nature-mind).
Drygs= guardian-spirits who dwell-in-place in the lands and waters.
Sidden= magical influence.
Wyrts and Wights= flora and fauna.
Drylar= trollish ranger-wardens of the Wilderness.
Thrymm and Thryth(OEng.)= majesty, glory, splendor.