nature

Ingwaz ᛜ

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Ingwaz is the rune of the great god Ing/Yngvi/Freyr. Like Freyr, Ingwaz represents peace, growth, and prosperity of the land. In shape, it is reminiscent of a seed, that which gestates, cultivates life, and stores energy until ready to be released. Ingwaz also represents the Earth, as the Earth gestates and stores life within it, recycling and regenerating constantly. Ingwaz, like the stirring seed, represents patience, strength, internalized energy, and focus. Ingwaz is closed space for sacred creation, something that can be mimicked in a ritual setting. The diamond represents small, protected enclosures, but also, infinite potential within. In this way, one can incorporate this rune into their arsenal of protective symbols, deterring outside influence from tainting one’s internal and/or ritual space.

Ingwaz is a rune of harmony and protection. This closed or “fenced in” area is represented by the household, homestead, farm, and entirety of one’s community or village. In Old English, ing means “meadow,” enforcing this connection to farms, pastures, and crops. Ingwaz is the sowing and cultivating of agricultural resources, the growing and planning stages of all actions. As we have explored in other runes, the concept of meadows and Heaven are commonly linked. This gives Ingwaz a particular “heavenly” aspect, that being the heavenly realm of Alfheim/Álfheimr, meaning “Land of the (Light) Elves,” where Freyr is said to reside. Elves have long been associated with the dead and especially dead ancestors, so this could very well represent a more “Vanic” outlook of the afterlife. In Proto-Germanic, we have the related word angijō, which means “a low-lying meadow in a valley or near a river.” It can be speculated that the valley/meadow atmosphere was mirrored in this divine power that represented the fertility of these landscapes, and further, the power of the god Freyr.

In reference to shape, Ingwaz resembles an unbroken Jera rune, Jera representing the harvest of energies and endeavors. In this way, we can view Ingwaz as the space where energy is cultivated and Jera as the reaping or release of that energy. Ingwaz, as a closed space, can represent deep concentration and meditation. During meditation, one can invoke the shape of Ingwaz to isolate one’s mind from distraction. This power is different from the focused meditation represented by Isa, as it develops the Earthly elements within and helps fuel our growing development. Ingwaz is a reminder that we must focus our energy inward to fully develop enough “pressure” to release it, as shown by the Jera rune. This applies to our ideas, business plans, projects, and overall goals in life. Things must be internalized first, to a certain extent, as to not diffuse our energy by talking about it too much. When we do this, we fall victim to procrastination, or worse, complete abandonment of projects.

The “Old English Rune Poem” gives us the only glimpse into this rune’s meaning, as it is absent from the Younger Futhorc of Scandinavia. It states:

“Ing was first among the East-Danes

witnessed by warriors, until he eastward

wandered over the waves; his wain ran after;

thus the bold ones named the hero.”

This poem addresses a great hero of the “East-Danes,” or Goths, who came West and committed many marvelous deeds. He returned home, across the waves, with his “wain,” or wagon. This refers to the god Ingwaz/Yngvi/Fraujaz/Freyr. Many tribes claim to be descendants of Ingwaz/Yngvi, such as the Ingaevones and Ynglings. Ingwaz is one of the three sons of Mannus, the progenitor of the Germanic tribes. The worship of this god is very ancient, reaching as far back as the Goths, as we see in the “Ring of Pietroassa” inscription found in present day Romania. One interpretation has been said to read “[to] Ingwin of the Goths. Holy.” This Ingwin is none other than Yngvi-Freyr. This translation, however, is still widely debated and no definitive transcription has been given.

In the Gylfaginning, it is said:

“Freyr is the most glorious of the Aesir. He is the ruler of rain and sunshine and thus of the produce of the earth, and it is good to pray to him for prosperity and peace.”

Freyr, symbolized by the Ingwaz rune, represents all things prosperous, abundant, and beautiful. Ingwaz symbolizes times of peace, growth, and good weather; wealth and life protected within a diamond. Ingwaz is a rune of kings, farmers, nobility, and those who are responsible for the prosperity of the land and its people. Ingwaz is a sacred space where nature and man may live in unity.

One connection I find interesting, although not linguistically associated, are the Sanskrit words ish and Ishvara. Ish means “to possess, own, rule over, be master of” and Ishvara means “husband, God, Supreme Being.” This is also another title for the god Shiva. Of the tribes that predominantly worshipped Freyr, we can assume that his role mimicked an all-encompassing form similar to Shiva, as indeed, both gods are known for their auspiciousness. Not only in these words and gods, but in Freyr’s other rune, Fehu, we see echoes of this adjective ish, as Fehu and ish refer to possessions, ownership, material wealth, and governorship.

Do I believe that Freyr and Shiva (as divinities) are closely connected? Not necessarily. As stated, I can see how a Germanic tribe worshipping Freyr as head of the pantheon could see him in the same way certain Vedic and Hindu tribes have viewed Shiva in the past. The point here is to see the connection between Yngvi-Freyr, (Ish)vara, kingship, and the relationship between Freyr’s two runes; Fehu and Ingwaz. Freyr is the great Vanic King who presides over the “ing” and its people, known for gifts of peace and prosperity. This ing and ish seem to hold similar origins in Indo-European thought.

In conclusion, the Ingwaz rune, like the god it represents, is extremely broad in meaning, form, and function. Some things, however, we can feel certain in attributing to this rune. First, the shape of Ingwaz invokes ideas of a seed, Earth, egg, or general enclosed space. This “enclosed” space has an added divine aspect to it, as Ingwaz resides over this type of biosphere, the meadow or ing. These environments are places of fertility, sowing, growing, and patience. In this way, Ingwaz represents farms, villages, and general spaces that exist separately from the wilderness. These are inhabitable, domesticable environments where humans can thrive, another aspect of Freyr’s attributes. Last, we can see this rune in a “tantric” sense, using it in meditation to protect ourselves from distractions and help us focus on our practice. Ingwaz is one of the most important runes to develop a relationship with if one wants to master patience, prosperity, and development.

-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes

Laguz ᛚ

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Imbolc

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Imbolc Snow Moon hails!

Sunny weather today (Feb.1) implies the Winter Goddess Cailleach is out collecting more firewood and that Winter is to be prolonged. This observation would have been common to the various Celtic peoples of the British Isles and would have given them insight into what to prepare and plan for. 

In America, this tradition is carried over in the form of Groundhog Day. This observance is identical to the Celtic Winter Goddess tradition because it is said that if the groundhog sees his shadow on Feb.2 (implying the sun is shining), we can expect six more weeks of Winter. If he does not see his shadow, it’s because the weather is poor and it is believed that Winter will end early. This tradition was brought over by German immigrants who used to observe the shadows of badgers or hedgehogs to judge the remaining duration of Winter. 

You can see why this time of year is observed as significant, as it is the beginning of the transition into Spring, which holds many spiritual connotations for animistic religions and those who work the land or raise animals. 

For us here in Western New York, it looks like Winter is not going anywhere anytime soon. So, we will plan accordingly!

Good Imbolc to all!

Winter Solstice / Yule

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Algiz ᛉ

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Autumn Equinox

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The Autumn Equinox is the turning point in the year when daylight and darkness become even once again, tipping the scales towards the darkest period of the year when the nights grow longer than the days and the weather gets colder. Traditionally, harvests would be reaped during this time and various rituals were conducted for the gods and spirits residing over abundance. Attention was given to the spirits and ancestors as it was believed that this time was liminal and other realms were accessible. At the cusp of the Equinox, the dark half of the year begins to slowly gain dominance once again.

Bonfires are especially common as well as sacrifices, whether physical or symbolic. People give thanks and ask for future abundant harvests, ensuring a healthy stock of goods for the upcoming Winter months. Much depended on this pivotal time of year and many rites were undertaken to guarantee success. Feasts would be widespread as well as games, echoing other Summer/Fall festivals in atmosphere. For us here in the Northeastern United States, many crops are ripening at this time, such as squash, tomatoes, and beans. With this comes canning and drying to stock pantries for the Winter.

In “Teutonic Mythology” by Grimm, it says:

“In some parts of northern England, in Yorkshire, especially Hallamshire, popular customs show remnants of the worship of Frieg. In the neighborhood of Dent, at certain seasons of the year, especially autumn, the country folk hold a procession and perform old dances, one called the giant’s dance: the leading giant they name Woden, and his wife Frigga, the principal action of the play consisting in two swords being swung and clashed together about the neck of a boy without hurting him.”

As seen above, many early English (and Germanic) peoples would honor the god/goddess Frieg (Frigga) and Woden (Odin) during this time. Woden/Wotan in early Germanic belief was sometimes associated with wheat fields, where offerings were left for his horse Sleipnir during pivotal moments of the year. Certain epithets of Odin give reason to believe that he has been worshipped as a benevolent god to some extent, reigning over wealth, fate, and general prosperity. Names like this include Farmatýr (Lord of Cargoes) and Óski (God of Wishes).

Regarding Odin and continental Pagan belief, Grimm also states:

“As these names [Woden/Mercury/Hermes], denoting the wagon and the mountain of the old god, have survived chiefly in Lower Germany, where heathenism maintained itself longest; a remarkable custom of the people in Lower Saxony at harvest-time points the same way. It is usual to leave a clump of standing corn in afield to Woden for his horse.”

Of all the ancient celebrations, the Autumn Equinox was the most difficult one to find any references for. My belief is that it was a lesser celebratory event and more centralized in each community, where the harvest would be brought in and the local spirits offered to. People were likely working hard and didn’t have time to prepare for anything large like they would have during the last harvest of Samhain, which certainly would have taken the forefront in terms of importance, at least to the Pagan Celts.

In “The One-Eyed God” by Kershaw, it says:

“These times of transition are strange times, whether the transition is from month to month, or season to season, or year to year; they are times which are not quite one thing or the other. They are like boundary lines, which are not quite my property or yours, or doorways, which are not quite inside or outside. As Eitrem said, it is at these dividing lines of time and space that the dead and Hermes are particularly active.”

It was common to not only focus on the harvest at this time, but to also give special attention to the dead and gods (or spirits) associated with death. The year was to start its final stages of descent into darkness and the deified Sun/Light was to begin the darkest part of its journey through the underworld. Because of this, symbolic bonfires are lit in order to emulate the Sun and prolong the light.

In “Sorcery and Religion in Ancient Scandinavia” by Vikernes, it says:

“Odinn placed his eye in the grave, in the well of the past, every year, in order to learn from the past. This might sound strange, but his eye was the Sun, Baldr, that lost its power every autumn and therefore had to spend the winter in the world of the dead. In other words, Odinn had one eye in the world of the living and one eye in the world of the dead.”

Aside from the various gods, goddesses, and spirits of prosperity, it is clear that Odin and Frigga took a central role in (Germanic) Equinox observances in pagan Europe. Odin (Woden) was recognized as a god of wishes, death, darkness, gifts, and clairvoyance, mirroring the exoteric liminality of the period between light and dark invoked by the Equinox. Frigga, on the other hand, represented the Earth, love, fertility, wisdom, strength, and magic. Essentially, Frigga is the symbol of Nature herself.

This celestial event is to also be reflected internally, as darkness begins to gain supremacy after this transition. We begin to look inward and conduct deeper spiritual work, creating light within to combat the impending darkness of Winter.

-The Celto-Germanic Wheel of the Year According to Past and Present Pagan Customs

Summer Solstice/Midsummer

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Sowilo ᛊ / ᛋ

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Sowilo is the rune of the Sun. In nearly all Indo-European languages, you will find this word in some form, all originating from the Proto-Indo-European root sóh₂wl̥, meaning “Sun.” This cosmic body represents one of humanities oldest “gods” or divinities, being associated with power, glory, triumph, health, and life. In most Germanic cultures, the Sun was viewed as a goddess, while the Moon represented a god. In the North, this goddess went by the name of Sunna (Sun) and was drawn across the sky by a chariot, chased by the great wolf Sköll (treachery). In other cultures, such as Greek, the Sun was viewed as masculine, residing under the name Hḗlios, which means “Sun, east, day, and sunshine.”

In Latin and in Old Norse, the word for the Sun deified is sól/sōl. The difference is in gender association, as the Roman Sun-god was masculine and the Norse Sun-god(dess) was female in nature. In ancient Vedic, Persian, and Celtic culture, the Sun-god was revered as a masculine force under the various names of (Sanskrit) Surya, (Persian) Mithra, or (Celtic) Lugh. In the Baltic region, we find the Sun revered as goddess under the name Saule, representing the Sun, life and fertility.

When looking at the rune poems, we get a glimpse into common cross-cultural themes surrounding this rune. We see words like “hope, steer, light, holy, shield, and glory” arise, bestowing upon this rune many positive and powerful connotations. The “Old English Rune Poem”

“Sun for seamen is ever a source of hope,

When they ferry over the fish’s bath,

Until they steer their surf-steed to land.”

This poem alludes to sailors and the act of faring across the sea. Sun is “hope” on these voyages, guiding us across the seas as the ancient golden compass. In the gloomy North, they used mysterious “sun-stones” for guidance under the Icelandic name sólarsteinn. These were used for navigation and direction, as they were able to detect sunlight even through the clouds. This was their only means of navigation across the dark northern sea or landscape, pointing them in the right direction whether they could see the Sun or not. Until the voyage was complete, one relied on the sign of the Sun.

In reference to the word “sign,” we can look to another name for this rune in Old English, that being siġel, meaning “Sun.” This word would later evolve into our modern English word sigil, meaning “occult sign, seal, signature, pattern, symbol or design.” This, I believe, references the purely metaphysical and symbolic aspect of this rune, as the Sun is one of humanities oldest symbols, found cross culturally in the form of the wheel or swastika.

In the “Old Norwegian Rune Rhyme,” it is said:

“Sun is the lands’ light;

I bow to holy judgement.”

We see this poem take a more “terrestrial” tone, referring to the Sun more objectively as “land’s light.” The light-side of Sowilo is on the forefront here, echoed further in the second line, as one can clearly see the connotations held in the poem. The Sun is viewed as holy; a divine being able to bestow judgement upon man. This “bowing” to the Sun can be found in Armanen rune yoga and in varying names for the Sowilo rune in later Icelandic sources. One name is kné sýn, translating to “knee-sun,” referring to bowing or praying to the Sun.

The “Old Icelandic Rune Poem” states:

“Sun is the shield of the clouds, and gleaming glory,

And ice’s age-old anguish.”

This poem touches on many elements and aspects of life, the first being Sun as a “shield” to the clouds. This rings strangely, as the Sun resides over the clouds, giving insight into what the Pagan Icelanders thought they needed to be shielded from; perhaps enemies from above? Line two holds similar meaning to the other poems, linking the powers of glory to the Sun. The last line describes the destructive powers of the Sun, referencing it as the “age-old” anguish of ice, a nod to the myth of creation, where fire and ice collided to create the known universe.

In relation to Odin, this rune can be viewed as his “lighter” side, being attributed to his retained eye; the “solar” awareness. Evidence for this can be found in his epithet Báleygr, meaning “flaming eyed.” This type of philosophy can be found further in the Old Irish word súil, which means “eye, hope, expectation,” but also, is a reference to the Sun as well, as the Old Irish believed the Sun to be the “eye of the sky.” One last word-connection to Odin and the Sun is the word solitary, stemming from this sol- root, meaning “one who lives alone in solitude.” This can absolutely be attributed to the Sun, which is a solitary being, but also to Odin, as he is the solitary wanderer, ever-moving like the wind. Sowilo falls under the rule of “Odin’s 9” as well, having the same form whether upside down or right side up. I leave the reader to decide the importance of that connection.

This holy power of the Sun is one of healing, but also, as one can learn from the Thursatru tradition, is a power of cataclysmic destruction. In their tradition, Sowilo represents the fire-sword of Surt, guardian of Muspelheim: the primordial realm of fire. This force of fire is distinct in power when compared to the other fire rune, Kenaz. Sowilo is the ultimate force of cosmic fire and not the metaphysical, inner fires of creation. Sowilo is rather the inward and outward powers of destruction. This destructive energy does not necessarily carry negative connotations, but holy ones; the purifying and purging force of fire. At the end of Ragnarök, Surt will cover the earth in flames and all will be destroyed. However, the offspring of the gods return, Baldr at their helm, as a symbol of the reborn son/Sun. This cycle is mirrored in many traditions, as a constant flux and flow between creation and destruction.

To conclude, the Sowilo rune applies not only to the Sun, but also, conceptions of glory, guidance, sanctity, hope, and light. On a deeper level, it can be used to vanquish impurities and clean slates, representing a purifying, holy, cosmic fire or shield. The Sun and Moon have been viewed as gods for as long as mankind has been able to name them, representing core functions of not only the physical structure of the world, but the structure of sentient beings as well, being linked intrinsically to one another; the holy light of Heaven above and the holy light within man.

-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes

Þórr’s Wagon

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The cult of Thor generally revolves around the community, fertility, farming, and the daily routine that most humans experience. Because of this, Thor was the most widely worshiped of the ancient gods and was the chief deity observed by the common folk. Thor protects man and the world from chaos, endowing power into our material forms. This force keeps man strong, driven, and determined, acting in accordance with honor, loyalty, and vitality. Thor represents the physical and temporal qualities of human life, things we can build, destroy, and manipulate in accordance with our will. Thor establishes order out of chaos, rhythm out of randomness. He represents the “tempo” of the seasons, symbolized by the wheel (or fylfot), and like the wheel, carries us forward safely through time and space.

May all revere the Thunder god.

“Reid is reins,
Reid is spokes,
Thor’s wagon,
Behind the goats.”

ᚱ : ᚱ : ᚱ : ᚱ

Hailaz