farms

Ingwaz ᛜ

hrukjanLeave a comment

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

Odin, Rudra, and the Kóryos

hrukjan2 Comments

When it comes to Indo-European cultural and religious phenomena, the Kóryos is one of the most discussed aspects. The Kóryos, Männerbund, or Warband, was the living embodiment of the storm god; descending unexpectedly and laying waste to that on which it fell. Like the violent storm, tempest, or high winds, the wolf-warriors of Odin strike suddenly and swiftly. To the more “civilized” and agricultural folk, these storm god embodiments were the bane of farms, homes, and settlements. Originally, the Indo-European Kóryos/warbands were the living reflections of the “fury” and “rage” associated with the Vedic god Rudra, who to the Germanic people became known as Wodanaz/Wotan. Later on, the Vikings of Scandinavia would continue this traditional raiding under the guidance of the All-Father, Odin. Like Odin’s possession, fury, and madness, these wolf-warriors descend suddenly, unexpectedly, and terribly upon the sedentary, comfortable, and more “civilized” peoples that they encountered in their travels.

Odin/Wodanaz represents the storm, war, and sorcerous/magical powers. In the word Wodaz (excited, obsessed, furious) we get a glimpse of what the primordial state looked like in the mind of the ancient Germans, the “Awesome Consciousness” of Odin, which can otherwise be described as terrifying or exciting. This is a state of spaceless, heightened awareness. Complete focus on the present moment. The invocation of Wodaz was completely entrenched in the now, not lost in past or future. Within this state, lies the intense “frenzy” that these warriors have been known for and documented about for over 2000 years across many different Indo-European cultures including the Germans, Greeks, and Iranians. Because of this rampant focus and rage, these warriors would continue to be feared far into the Viking age, where this type of elite warrior emerged in the form of the Berserker (Bear Shirt) or Ulfheðnar (Wolf Coats). These warriors would also play an enormous role in the creation of the Werewolf myths and legends. As we can see, this shows a particular skill in what we would otherwise term as “shapeshifting.” Names of Odin that apply to this type of sorcery are Fjallgeiguðr (Shape God), Svipall (Changing/Shape-Shifter), and Grímnir (Masked One).

Because of this, many agricultural communities would rightfully view Odin/Rudra as more of a demon or deity that one wished to keep away. This practice originated from the Vedic practice of making offerings to Rudra, who was generally prayed to in order to send his disease and fury elsewhere; overlooking the ones making the offerings or sacrifices. Ultimately, one wanted to divert this storm god’s awesome and terrible wrath away from themselves and towards their enemies. These offerings were also given for his blessings of prosperity and to prolong the lives of the ritual participants, as Rudra was also a god of death, time, and disease. Like Odin, Rudra was also known for delivering and releasing fetters such as illness, obstacle, and hardship. Therefore, as much as one wanted to divert the god’s wrath away from themselves, they made offerings in exchange for his particular blessings.

Rudra means “The Howler/Roarer”, which refers to wind and storms. He is also known as Ugra, which means “Mighty, Wrathful, Furious,” and “Terrible.” This word is synonymous with the word Ghora, meaning “Frightful, Vehement, Sublime” and “Horror.” Ghora is also a name of Shiva, meaning “The Terrible.” Likewise, Odin has similar titles, including Hrjóðr (Roarer), Hrani (Blusterer), and Viðrir (Stormer). The epithet “Wodanaz” means something like “The Furious One,” “The Possessor,” or “The Exciter,” representing what would later become Odin (The Furious). He is also commonly known as Yggr, which means “Terrible One.”

Warbands embody the storm in this way, with each member taking on the “furious” form of Wodanaz/Rudra. This was done by ritually entrenching one’s focus in the moment and becoming “possessed” by the god himself. This is done through active cultivation of complete and total focus, or, “Wodaz,” via chanting, ceremony, or dance. Sometimes, intoxicants were used in order to reach a higher state of perception. Other relative names of Odin that portray this type of activity include Vakr (Wakeful, Alert), Hagvirkr (Skillful Worker), and Gapþrosnir (The One in Gaping Frenzy).

Because of this association with Odin and the Männerbund, we can see how Odin was the god of the young, traveling warrior, filling the roles of initiator and father. This connects Odin’s archetype as “The Wanderer”, as he must wander to gain the knowledge or rewards he seeks, not stay sedentary. Names of Odin that refer to wandering include Farmagnuðr (Journey Empowerer), Fengr (Fetcher/Catcher), and Gangari (Walker/Wanderer). This spiritual drive to travel can be associated with Odin, as he is the one who inspires us to set out on journeys, wander, and seek new places. He is also known as Hleifruðr (Wayfinder), Reiðartýr (Wagon God, God of Riders), and Vegtam (Way (Road) Tamer).

In conclusion, one can see how this cult of Wodanaz/Rudra developed, persisted, and eventually spread across Europe and Asia, mixing, altering, and diversifying the landscape as it spread. Like the Kóryos, Wodanaz/Odin spreads (or creates) new tribes, reinforcing his role as a progenitor deity, while Thor, the “Protector of Midgard” and Odin’s son, preserves the villages and enables auspicious conditions to arise within and around them. Odin/Wodanaz as the Sky Father mates with the native Earth Mothers that the Männerbund/Warband would encounter on their raids, giving birth to new mythologies, cultures, and tribes. The Kóryos, under the guidance of the wrathful storm god, is without a doubt responsible for the spread of Indo-European languages and cultures across the world. Paired with their domestication of the horse, elements of Indo-European culture, religion, and language exist in nearly every corner of the world today.