The Mysteries of Ingwe

I am going to try to show here that Ingwe and Heimdall are both the same figure bearing different names; to do so it is necessary to recognise Sheaf as Heimdall too. But to try to prove this it is necessary to use the figure of Agni of the Rig Vedas, since we know more of this Fire-God than we do of any of the others. What we can do is cross-reference between Agni, Scef, and Heimdall to see the remarkable similarities; to similar to be a 'coincidence'.

Mataricvan, the father of Agni, sent Agni as a small child to a people called the Bhrigurians, descendants of Bhrigu, an ancient patriarch. It was Bhrigu and Manu who first used the Fire of Agni in their sacrifices to the gods. I feel it best to use bullets to show the similarities between these three figures -

• Agni was found at the 'confluence of the waters', and thus came to the Bhriguians in a boat over the seas - just as Scef came to the Engel-Kin in a boat as a small child.
• Agni was, like Scef, adopted by these people and cared for 'at the place of the waters'; Scef was brought up in Scandi - ''The Shining Land'. 
• Agni brought Fire, just as Scef brought a 'lighted taper'; Scef also brought a Sheaf of Corn (Agriculture). Agni taught the Bhrigurians to hold a more settled life and settled home with the family hearth. Ingwe is a god of the 'hearth' and 'inglenook' beside the hearth. I feel that the Myth of Scef, although less widely known, and less thorough than that of Agni, tells us something more than the Agni-Myth. Scef comes at the end of the Golden Age, since he now brings the knowledge of growing corn, and he brings weapons, and fire because an Ice Age set in after the Golden Age. 
• Agni is the 'husband of wives' and the founder of the Races of Men - as Rig-Heimdall is the founder of the Races of Men. 
• Agni is the Pure White God with Golden Teeth, as Heimdall is the 'White Age' and has Golden Teeth.
• Both Agni and Heimdall have 'searching eyes' and can see far, as the 'Watchman of the Gods'. 
• Agni can infuse himself into the plants, herbs, trees and animals; we are not told if this is true of either Scef or Heimdall. 
• Agni's horses are white; and Heimdall rides a White Horse.
• Both Agni and Heimdall have a number of mothers; Heimdall has Nine Mothers (Wave-Maidens) and Agni has various different accounts of how many mothers he has. Scef we do not know of from whom he originated.
• The names Hama and Heimdall both relate to 'Home'; Agni is associated with the home and hearth.
• Both Agni and Heimdall are titled - 'The Far-Traveller'.

Agni came to the Bhriguians, whose title became the Bhargavans, a name stemming from bharg meaning 'to shine'; Scef came to Scandi, a name meaning 'Shining Land' or 'Shining Island'. The names Bhrigu and Manu appear in Germanic Mythology as Berchter and Mannus; Berchter appears to be the Norse Borgar. Berchter is rooted in the same meaning as the Old Saxon berht and the Old English beorht - both meaning 'bright', 'clear' or 'light'. 

Just as Agni aids in the recovery of the Sacred Soma, so Scef-Ingwe aids in the recovery of the Sacred Mead - as Rati the Borer. Scef-Ingwe is Ratatosk who scurries up and down the World Tree as 'The Messenger'. Rig is never actually mentioned as being Heimdall, but this is understood to be the case; so we have four names we can put together as one figure - Scef-Ingwe-Rig-Heimdall. It is Rig who teaches the Ancient Runes to Man. 

In the Circle of Ostara I was taught that Heimdall was the Son of Mundilfore, after the work of Viktor Rydberg. Thus, Mataricvan should be the same figure as Mundilfore; and it seems that the Long Man of Wilmington is Waendal, who is also similar to Mundilfore - 'The Wanderer'. Mundilfore turns the World Mill, his name stemming from mondull meaning 'mill-handle'; this itself stems from manthula, meaning 'swing-tree', and stemming from manthati (Skt) meaning 'to swing' 'to twist' or 'to bore'. 

The Cweorth-Rune is the 'Fire-Twirl' which is associated with Waendal-Mundilfore and thus with Scef-Ingwe. This is said to be the 'Fire of Ritual Cremation', though no-one has explained as to why this is so; I don't doubt that this is so, but it would also be the 'Fire of Sacrifice', this being the means of communication with the gods - the 'Offering'. By 'sacrifice' and 'offering' this would have been the flesh of an animal, cooked and eaten by those doing the blot, and part of which would be 'offered' to the gods as a 'sacrifice'. 

The word 'sacrifice' immediately brings into the mind 'blood-sacrifice' associated with Black Sorcery; this is actually far from the truth, and the idea of 'blood-sacrifice' in this context is a distortion. 'Sacrifice' means 'to render sacred' or 'to make sacred' - a far cry from the blood-thirsty ideals of the Dark Forces. According to the American Heritage Dictionary of Indoctrination-European Roots the word 'sacrifice' stems from *dhe- but I am not even to go into this since it really makes no sense whatever. An earlier dictionary shows this as 'to render sacred' and this does seem to make sense. It is the Fire-by-Friction that makes this sacred, and this is the importance of this concept - Fire.

I think this makes clear that Scef-Ingwe-Rig-Heimdall are the same figure, or at least the same archetype. What is rather odd about this is that the least known of these - Ingwe - is the God of the English, and everything about him has been 'lost' even his origins as being the Divine Ancestor of the English. Ingwe has been associated with Ingvi-Frey, who has not been linked to the other figures, but we can safely now state that Scef-Ingwe-Frea-Rig-Heimdall are one and the same figure. We do know slightly more about Ingvi-Frey and that the Inglingas (Ynglingas) - the Royal Lines of Sweden and Norway - were named after Ingvi-Frey. And this even when we find that Scef is placed in the Royal Lineage of some of the most important English Royal Lines, including the House of the West Saxons, who became the foremost of these lineages in ruling England. 

Of course, we can include the figure of Scyld, who gave his name to the Scyldings, the Royal Lines of Denmark. Scyld becomes Scyld Scefing - Scyld, Son of Scef - in the Danish Lineage, and this seems to have happened at a time of change from one order to a new order. Scyld's son is Beow - 'Barley'; he gives his 'myth' to the song 'John Barleycorn'. 

The secret of 'John Barleycorn' is that the 'head' is cut off and he is 'ploughed' into the ground; the next spring he is 'resurrected' or 'reborn' again - from the seeds shed in the late summer. He then grows and waxes strong throughout the summer months, until autumn comes again and he is cut down again; he is then 'drowned' in a vat of water; then he is 'burned' with a 'scorching flame', he thus became the Barley-Drink or "Heart's Blood' -

John Barleycorn was a hero bold,

Of noble enterprise,

For if you do but taste his blood,

'Twill make your courage rise.

It is from the 'severed head' of the Barley that the secret of 'regeneration' is found; the corn-spirit dwells in the 'severed head' of the barley which is sown into the ground the next spring and is 'reborn' anew. Since Ingwe - like Agni - can dwell within the plants, he can thus dwell within the barley, and thus the drink can be seen to be created from the Life-Force of Ingwe. These Sacred Mysteries were the Mysteries of the Death & Resurrected Spirit of Nature as a yearly cycle which is made clear through the John Barleycorn song. He is 'slain' in autumn, his head 'decapitated', and from the seeds in the head reborn the following spring. 

'John Barleycorn' is thus akin to Kvasir's Blood and the Sacred Mead from which this is made; in regard to the idea of the Honey-Mead and the states of Higher Consciousness which give rise to the 'Nectar of the Gods' being released in the head this would also apply to the Sacred Barley Drink - Sacred Ale or Sacred Wine - which also gives rose to an altered state of consciousness, in this case to a 'Warrior-Courage'. There is no doubt that, due to the Einheriar in Valhalla drinking the Sacred Mead each night after a day's fighting and dying, the Sacred Mead also has some links to this 'vegetative reproduction', the secrets of which the gods stole from the Joten (the Joten stole this in the first place). 

The name 'Beowulf' is said to mean 'Wolf of the Bee', but it can also mean 'Barley-Wolf' which links this heroic figure to what has been said here. Beow is the Son of Scyld, who is the Son of Scef - we have here too figures, Scef and Beow, associated with Corn and Barley. There is in fact a mention of an Inglinga king named King Agni, whose wife Skjalf ('Ski-Elf') strangles him with a Golden Neck-Ring; he is hung from a tree, and then his body burned. This appears to be connected to Woden through the hanging by 'neck-ring', and the burning is akin to the King that burns in the hall which is a common part of Germanic Myth. We even have the name 'Agni' here in a Norse Tale. A neck-ring found in Gothic Rumania is inscribed - 'Sacred to Ingwa of the Goths'. The 'Neck-Ring' seems to be connected to both Freya (Brisinga-mene) and Ingwe. Both Freya and Gefion are associated with a Neck-Ring or Necklace. 

There is also another mystery hidden in the Myth of Ingwe, and that is his 'incarnations' into matter. We can surmise that he was first 'incarnated' into Stone - the Flintstone in which is held the Ing-Fire; then he was 'incarnated' in the plants, herbs and trees'; then into the animals; and finally, told of Rig and Agni, he becomes the 'Divine Spark' in Man. This can also be said of Woden, a thing that Miguel Serrano has noted; into stone of the Externstein, and into the Ash-Tree named Iggdrasil. 

The Stone - The Inga-Fire is contained in the Stone/Steel (Stan-Rune) and is produced through Flint & Steel.

The Tree - The Inga-Fire is contained within the wood of the tree, which when rubbed together creates the Spark of Fire.

Animals and Man - The Inga-Fire is here produced through 'Friction' (Frigg) whence New Life is stirred; the Inga-Fire is here (as stated by Mercia Eliade) found in the Female (Ken-Rune - Ken-Rune). 

The 'Gift of Ing' - Fire; as shown on the Firestone and the carving-symbolism could here be that of a Man in which is the 'Gift of Ing' - the Divine Spark. In the Mayan Stela we find that the White Stone - like Scef and Scyld - is carried in a Boat across the waters. 

The symbolism here is also connected to Ingwe -

• The Twin Crosses (Krist-Ingwe).
• The Twin Serpents on the sides of the boat (Fiery-Serpent).
• The Cross-Pose of the Red-Bearded White God (Krist).
• The boat-shape can be seen as an 'Ark' - Symbol of Regeneration of Nature.
• X - XX is the same symbolism as on the White Stone of Ing.
• This is the 'Krist of Atlantis'.

There seems to have been a complete change in the order of things at a particular time in the Cycle of the Ages. This idea of the 'Killing of the King' gave way to the idea of the 'Immortal King', whence a way was opened to Man who had the inbuilt ability to become an Immortal - like the Gods. Again, this would have been something that we find in the Mysteries of Ingwe-Woden, since the secret of Immortality lies within the DNA Code - not necessarily on a purely physical level, but rather in terms of Steve McNallen's Metaphysical DNA. This is something that has lain dormant within Man - not every man - and which can be 'triggered' through the DNA. The ancient Solar-Race of Shining Ones 'fell' into matter, and was trapped in matter, but with the innate ability to regain that ancient position again as the 'Coming Race'. That ability to regain this 'Immortality' lies within that of 'overcoming' human limitations - 'to him that overcometh will I give to eat of the Tree of Life' - Krist. 

The role of Ingwe can thus be seen to change, and this explains why we find his link to rocks, then plants, herbs and trees, then animals, and then into Man as being a progression. The 'death-to-rebirth' process of vegetative regeneration can be seen as a 'Return to the Mother' - Earth. At the stage of the 'Child' we find the Mother's care and attention to be the key part; then comes the stage when the 'Child' becomes a 'Youth' and this is more of a 'wild' and 'chaotic' stage, as we find perhaps in the Aryan Race with its adventure, wanderings and conquests. Then we come to the 'Adult' stage, where the individual (I) comes into its own, and this we find in the Scylding Dynasty where Kingship was more individual and not so 'Mother-Centred' as the old Sacral Kings who were 'slain' each year and 'reborn' into the new king. 

Whereas the death-to-rebirth was a form of Father-Son form - the barley-head (Father) is 'slain', and is 'reborn' in the Mother Earth (Son) - we can find a clue to another parallel interpretation in the Isis-Osiris-Horus Myth. Osiris is slain by Set, so Isis 'mounts' the gathered body of Osiris to bear Horus the Son, who avenges his father by slaying Set. The Myth of Hamlet. But the dead Osiris - like Woden - has his mouth prised open ('Opening of the Mouth') so that his spirit is released into the Son - Horus or Wid-Ar. But the Spirit of Osiris goes to the 'stars', and is then brought back to enter the physical body of the Son - who becomes the Divine King. We find a better example in that of Krist who dies on the Cross, and is 'resurrected' in his Astral Form as the 'Son of Man'. 

If the names 'Igg' and 'Ing' are linked, which is quite possible since a number of Norse and Irish Myths tell of a figure with 'Ing' in the name who is 'One-Eyed', then the key to the Self-Sacrifice on Iggdrasil may hint at this change in the role of the High-God. Woden is the god associated with the war waged with the Demiurge, and with the striving of Man towards Immortality - thus his continual search for knowledge, wisdom and understanding. This 'self-sacrifice' is thus for Man in order that - through struggle and hardship - he may strive to regain his Immortality. Now, when I have here been through a list of God-Names it should be recognised that there is as much importance involved with the Goddesses of our Folk, and these often interchange with the Gods in their roles.