This stanza offers timeless insight into the nature of worry and sleeplessness. It warns against the unproductive torment of overthinking, something that transcends time, culture, and language.
Insomnia and nighttime rumination are now well documented features of anxiety and depression. The pre-dawn hours, when the world is still and our thoughts are loudest, can feel especially oppressive.
Odin’s advice urges wisdom through healthy and proactive emotional moderation. He implies that constant brooding leads us nowhere. A sleepless night of rumination changes nothing and only compounds one’s suffering. This is the product of avoiding one’s anxieties during waking hours. We cannot hide from these things.
This emotional state also appears in Anglo-Saxon poetry, such as in The Wanderer. The speaker describes his lonely morning sorrows: “Often I must bewail my sorrows alone every morning: none is now alive to whom I dare plainly speak my mind”.
Interestingly, a similar concept is found in the Old English word uhtceare, which roughly translates as “pre-dawn anxiety” or “the sorrow before dawn.” It refers to the experience of lying awake in the early hours, consumed by worry. The word is formed from uhta, meaning the time just before daybreak, and cearu, meaning care, grief, or anxiety.
The fact that both Norse and Anglo-Saxon traditions preserved and named this specific experience speaks to how universally felt it was throughout the Germanic world.
Yet, perhaps there is comfort to be found in this. The ancients wrestled with the same restlessness that plagues us today. If even the Allfather himself thought it important enough to caution against, then perhaps it’s a reminder that we’re not alone in our struggles. And that, in itself, may offer some solace.
Amitabha (Boundless/Infinite Light) is an important figure found in the Mahayana and Vajrayana schools of Buddhism, with his function varying differently between the two.
In the Mahayana schools, especially the Pure Land school, Amitabha is venerated as a fully enlightened Buddha and his realm Sukhavati (a place ideal to practice the Dharma) is aspired after death. This isn’t a permanent heaven, but rather a flawless realm for one to continue practice and achieve enlightenment in.
In Vajrayana, Amitabha is a Dhyani (meditation/wisdom) Buddha and is the head of the Lotus (Padma) family, associated with the direction of the West, the same direction of his heavenly realm Sukhavati. He is responsible for the transformation of desire and attachment into discerning wisdom. He is also invoked in the practice of Phowa meaning “transfer of consciousness.” However, when practiced in accordance with long-life rituals, he appears as Amitayus (Buddha of Infinite Life), a sambhogakaya (enjoyment body) form of Amitabha.
Amitabha usually appears as a red Buddha in meditation posture, adorned with Dharma robes and holding a begging bowl with both hands. The meditator is to visualize oneself as a bodhisattva, white in color, with Amitabha, the Bhagavat, in front. Through his sadhana, one eventually dissolves the barrier between Amitabha and oneself, becoming the very essence of “lucidity and emptiness.”
We have finally received our approval to operate as a 501c3. With this comes many new opportunities for people to get involved and for us to expand on our event and activity planning.
We will be looking for more individuals who are interested in hosting lectures, retreats, classes, rituals, hikes and projects of various kinds. If you have skills to share or knowledge to teach, please feel free to get in touch.
Rune classes will resume this fall, sign up will begin in September. Weekly galdr sessions held Wednesday and Saturdays.
Groups who want to collaborate on ritual or music, please get in touch.
The Sanskrit Triratna (Triple Gem/Three Gems) mantra is a universal refuge prayer for all Buddhists, sung in all schools of Buddhism from the Theravada to the Mahayana and Vajrayana. The mantra proclaims the following:
“I go for refuge to the Buddha,
I go for refuge to the Dharma,
I go for refuge to the Sangha.”
Refuge in the Buddha means to acknowledge the omniscient and unshakable nature that the Buddha represents, and to aspire to acquire that state. Refuge in the Dharma means to accept the authority of the teachings and to follow them diligently as a road map to enlightenment. Refuge in the Sangha means to find solace and inspiration in spiritual friends, teachers, and community.
This is a basic interpretation of the mantra as generally understood by most practicing Buddhists. However, as one gains deeper meditative insight, one’s guru will reveal further interpretation, depending on the school one involves themselves in.
Jera marks the midway point of the Elder Futhark, meaning “year” or “season” in Proto-Germanic. This word is the ancestor of our own English word year, representing the time it takes the Earth to make a full rotation around the Sun. Jera is associated with rewards, harvests, and seasonal cycles; representing the time when we get to reap what we have sown. Many attribute this rune to the fall when our ancestors would celebrate the fruitful year and bountiful harvests. We can also attribute sacrifice and the blood of slain livestock to this rune, as this is the time animals were killed in preparation for winter.
In Old Norse, this rune/word is called ár (ᛅ), meaning “year, abundance, plenty.” This rune, according to the “Old Norwegian Rune Rhyme,” is associated directly with the god Fróði, another epithet of Freyr, stating:
“Harvest tide is a blessing to men;
I know that Fróði was openhanded.”
Fróði was a mythical king of the Danes who was associated with prosperity and a golden age of peace. Many have theorized this is just another name for Freyr, who we can feel comfortable associating this rune with. The poem directly invokes harvests and blessings, enforcing our connection of Jera with autumn and the gods of plenty.
In Old English this rune is called ġēr, which also means “year.” In the “Old English Rune Poem,” it is stated:
“Harvest is the hope of men, when God allows,
Heaven’s holy king, the earth to bring forth
Bright fruits for both nobleman and needy.”
Here it shows that these early Anglo-Saxon Christians associated the harvest with God’s blessing, even stating that he “allows” the earth to bear fruit. This poem shows how much the world view was different by this point, as the “Earth Mother” concept had already been diminished in favor of monotheism. All powers over fate were now in God’s hands.
The “Old Icelandic Rune Poem” has a light tone to it, stating:
“Bounty is a boon for men,
and a splendid summer,
and a full-green field.”
This poem invokes relaxing and rewarding images; those of green fields and grand summers. Again, we see hints of harvests and fall, the time after summer when we reap our benefits. Lastly, we have the “Early Modern Swedish Rune Poem,” where one simple line clarifies yet again that this rune is associated with the harvest.
“Harvest is when leaf is longest.”
When approaching this specific piece, I was already convinced and aware of its previously mentioned associations. However, when digging deeper into the word and its origins, I was given yet another angle to view this rune from. The Proto-Indo-European root word yóh₁r̥ means “year” but also “spring,” opening another doorway into the Jera rune. This has further evidence in the Proto-Slavic jaro which means “spring.” One last word I found relevant was the Ancient Greek hṓrā, meaning “any defined period of time, season, year, hour,” but also, meaning “youth” or “the springtime of life.” Of course, we can see now this is where we get the English word and concept of the hour. With this evidence, we can attribute the very notion and phenomenon of “time” to Jera.
When I began to think about Jera as being also a “spring” rune, I first looked at its form. When looking at Jera, one could argue they were seeing two Kenaz (ᚲ) runes facing each other, or in other words, two fires. This brought forth images of the Celtic Beltane festival of May, where cattle and other livestock were driven between two fires to ward off bad luck, disease, and any other ill omens that may affect their year. This perhaps links this rune in someway to this Celtic festival, who their Germanic neighbors would have certainly been familiar with. However, when looking for etymological links to any Celtic language and the word jera, there was nothing to connect them together, that is, until exploring further the Ancient Greek hṓrā.
In Middle Irish we have the related word úar which means “hour, time, occasion,” but in Old Irish meant simply, “cold.” This can be applied to many times of year, however, and may not allude to spring or fall in particular. Another reference I thought was interesting was via the Latin word hornus, meaning “grown this year, this year.” This, to me, reflects the Proto-Germanic word hurnaz, which means “horn.” This horn is symbolized by the antler, which first begins to grow between late winter and spring. Thus, we can see how this rune can be applied to this pivotal time of year. This can also connect Jera to the mythical “Horn of Plenty” from the myths of the Mediterranean, representing the blessings of profusion.
Jera is a rune that reminds us of the cycle we are a part of, as spring and fall are transitional periods. These are times when temperatures, lifestyles, and priorities are changing; Jera as the “year” rune embodies these recurring and sentimental times of year that humans have grown so familiar with. Jera reminds us that we are locked in a cycle, one that exists inside as much as outside. In fact, the “outside” (cosmos, matter, nature) was often viewed as the mirror of our “inside” (spirit, consciousness, awareness) for most ancient peoples. This is best summarized by the old phrase “as above, so below.”
With Jera we are given another of the so-called “Odin’s 9” runes, meaning a rune that does not have alternative energies. Jera is existing in a constant state, endless and infinite. This can be attributed to Odin, as he is the current within all that breathes. He is the god of breath, the force of life. Jera can also be associated with the Sun and Moon, which have been said to be the eyes of Odin.
To conclude, when we approach the Jera rune, we are given images of the Sun, healthy fields, harvests, livestock, and an awareness of the seasonal cycle. We can feel confident in using this rune as a representation of not only fall, but spring as well. Jera represents rewards and growth; the reaping of wealth from the Earth. Jera can be associated with the wheel and with the cosmos, as well as with time and seasonal bonfires. The Jera rune marks the halfway point in our journey through the Elder Futhark runes, a perfect metaphor for this pivotal moment.
-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes
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
Kali is a wrathful emanation of the great Mother Durga and the consort of Lord Shiva.
Kali is destruction and time. She is representative of the cycles of samsara, specifically birth, death, and rebirth. Despite this association, she is also a symbol of moksha (liberation), as she encourages effort (shakti) and action in one’s life to overcome obstacles and suffering.
Kali is nature and matter, everything that changes in existence. She is that which primordial, unchanging consciousness (Shiva) is thrust into. This duality is the core of what we see in the famous image of Kali dancing on Shiva, as she is the play (dance) of nature and he rests motionless beneath her as the foundation of reality (consciousness/space).
Although Kali seems fearsome, this aspect of the goddess has immense motherly love for her devotees. She gladly removes tribulations and gives boons to her followers as long as they remain strong and diligent. Negative thoughts and emotions are offered to Kali who purifies them instantly. The mantra “Om Krim Kalikaye Namah” is an invocation and homage of the glorious goddess Kali Ma, who chooses carefully her disciples according to their endurance and diligence.
“The powerful black Hindu goddess Kali effortlessly slays an eight-armed spotted green demon with an impossibly long trident. His chariot horses and two minions lie incapacitated below. Kali’s tongue lolls out, indicating her ability to catch blood before it touches the ground: one of her demonic enemies has blood that generates another demon every time one drop comes in contact with the earth. The demon is a metaphor for wicked thoughts that give rise to more evil thoughts; Kali aids her followers in eradicating them all.”
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.”
Ansuz Society 