Odin as the primordial state of consciousness applies to women as well, as Odin is said to have given soul to both. This innate awareness is formless and is beyond any associations with body or sexual identity. Therefore, one does not have to look at primal awareness as something based on these limiting and mundane concepts. This doesn’t mean that Freyja is not involved in the equation, as Freyja is the energy and flux of the natural/material universe, identical to great Kali/Shakti/Tara Ma. Freyja represents matter, while Odin represents consciousness. Without Odin, there would be no Freyja, and without Freyja, Odin would have nothing to manifest into. These are the two pieces of the puzzle that create what we know of our existence and reality; the Father (consciousness) and the Mother (material world). Each sentient being and all physical matter encapsulates these qualities. They are inseparable. Through training and practice, one can destroy the surface duality represented in these two halves, reuniting them into one single point of experience. Either deity can be venerated as supreme, as they both express one final outcome of creation.
We have uploaded a new galdr track titled “Ek Immi Óðinn” to our YouTube channel.
Ek Immi Óðinn can be translated to “I am Odin” and is meant to invoke the supreme awareness within. After one feels the deity present in their surroundings, one is to merge this primordial consciousness into oneself, replacing the mundane qualities of their hindered state of being associated with ignorance, weakness, and delusion. This method is mirrored in the Sanskrit mantra “Soham,” meaning “I am That.” This is a technique which allows the practitioner to become the deity (Odin) through the replacement of one’s limited state of mind, substituting it with the primordial awareness represented by the all-pervading consciousness of Odin. Through chanting this galdr repeatedly, one can transform themselves with immense speed and precision if one practices with single-pointed focus.
May all sentient beings seek the source of their consciousness and realize Odin within.
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.
Yarrow is one of the most ancient herbs for practical medicine and ceremonial healing. Its pollen has been found in Neanderthal burial sites. Traces of yarrow leaf have been found in the teeth of a 50,000 year old Neanderthal man.
Yarrow is a joy to gather as it usually symbolizes the first days of Summer here in Western New York. For ceremonial and divinatory use, yarrow is traditionally gathered on Midsummer’s Day. Otherwise, it can be harvested soon after the flowers have opened and once the morning dew has dried.
Yarrow was named for the Greek warrior Achilles, whose longevity in battle was credited to being dipped in a warm bath of yarrow shortly after birth. Later in life, it’s said that he used yarrow leaves to heal the wounds of his men.
Yarrow is a strong ally for heavy bleeding and also works as an antiseptic. It finds its way into the medicine cabinet as a diaphoretic for colds and flu, made from yarrow’s flowers. It is also used as a bitter for improving digestion when taken before a meal as an aperitif and is effective for stomach and menstrual cramps and intestinal flus.
Yarrow’s roots have anodyne and anti-inflammatory qualities that can be used for tooth and teething pain. A frozen or cold cloth soaked in a decoction or diluted tincture will reduce inflammation when chewed.
It may also be used as a mild sedative to promote sleep or to calm anxiety. As a traditional divinatory and ritual herb, yarrow has been used in Native American sweat lodges, Chinese oracular ceremonies and European love charms for millennia.
A wash of the leaves or flowers will disinfect wounds and can be followed by a chew-and-spit poultice of fresh or dried leaves to stem bleeding and speed healing. Fresh yarrow leaves are preferred, as the dried leaves seem to lose their volatile oils very easily.
Astringent tannins in yarrow have made it a valued remedy for the reproductive system among midwives and herbalists.
Dried, powdered leaves are great for the medicine cabinet. A centuries-old Romani remedy is that it can be applied to cuts and wounds to prevent infection and stop bleeding. A pinch of the powder in the nose will also help quickly curb a nosebleed. Refrain from inserting fresh yarrow leaves into your nostrils.
Tincture ratios and dosage:
Leaf: Fresh (1:2 using 95% alcohol) or dry (1:5 using 50% alcohol); preparation 1–3 ml, three times a day.
Flower: Fresh (1:2 95% alcohol) or dry (1:5 50% alcohol); preparation 1–3 ml, three times a day.
Root: Fresh (1:2 95% alcohol) or dry (1:5 50% alcohol); preparation 1–3 ml, three times a day.
Infusion ratios and dosage:
Leaf: Infusion of 1 to 2 teaspoons (5–10 ml) of the dried leaves per 1 cup (240 ml) of boiling water, up to three times a day. Higher doses can be used acutely, as needed, for a short period.
Flower: Infusion of 1 to 2 teaspoons (5–10 ml) of the dried flowers per 1 cup (240 ml) of boiling water, up to three times a day.
Root: Decoction of 1 to 2 teaspoons (5–10 ml) of the dried roots per 1 cup (240 ml) of boiling water, up to three times a day.
Avoid ingesting during pregnancy. Both internally and externally, yarrow may cause side effects for those with Asteraceae sensitivity (contact dermatitis, photosensitivity, and allergic reactions) although reactions are very rare. Be sure of your yarrow identification, as there are poisonous look-alikes, including poison hemlock.
Our first batch of shirts have arrived and look awesome.
These will be given out to members, donors, volunteers and collaborators in order to spread not only the sign, but the culture of the Ansuz Society.
Our hope is that these will be worn with modesty, positivity, and respect.
For those who would like to purchase a shirt directly, they can be ordered for $20 with free shipping in the USA. Please use the contact form to order. Sizes available are small, medium, and large. Very limited quantity available.
While we invite everyone to interpret these symbols as they see fit, we would like to offer a brief overview of the design:
-3 Ansuz runes representing the gods Odin (soul), Vili (will), and Ve (body); the 3 components necessary for human life.
-the related Sanskrit word ásu, meaning “breath, spirit, life force, life.”
In regards to the triangular shape, we have a strong emphasis on the fire element, hence one interpretation of the triangle as fire. This fire is being propagated by the breath or wind represented by the Ansuz runes. The upward triangle also has associations with the air element, and therefore, is another representation of the breath, wind, and soul of which Odin is said to have given to mankind. With these connections in mind, this sign can be viewed as an internal flame driven by the winds of inspiration, or, Odin.
We also believe that all matter is a form of the Great Mother who strives for union with the Great Father (source of consciousness). That said, another interpretation of the upward triangle is to represent the male aspect of primordial awareness; the unmovable, foundational consciousness which exists in all sentient life. Because of this connection, the upward triangle can also be perceived of as representing Shiva, as his half of the Shatkona is the △ shape, while Shakti is symbolized by the ▽ shape. This primordial awareness, associated with male energy, is called by many names across the world and seen in deities such as Odin, Shiva, and Vajradhara.
“…We tend to think of Mara as something ferocious that is going to come along and cut us up or drag us off; it is not necessarily that dramatic or that overtly unpleasant. Mara is anything that obstructs the practice of Dharma and seduces you into abandoning the practice of Dharma and favoring worldly activities…”
-K.K.R.
Mara is a Sanskrit word meaning “death” and has relation to the Vedic god of death Mrtyu. This word stems from a more archaic Indo-European root mer-, which means “to die.” With this in mind, and in the context of Buddhism, we can associate Mara with anything that makes our focus on the Dharma “die”, become distracted, or diminish.
It is important that we consider all distractions in our practice as potential incarnations and activities of Mara. If it is more applicable to your vocabulary, viewing these distractions as demons can be equally beneficial. However, this concept isn’t to be externalized in meaning, as the root of Mara lies within us and not on the outside. Even in the case of a wild animal devouring us, we cannot view the animal as Mara, but instead, our attachment to our own body as the essence of Mara’s activity.
Mara(s) can generally be classified into four different categories. The first applies to our “unskillful” emotions such as greed, hate, and ignorance. The second applies to death and the circumstances that cause death. The third applies to conditioned existence and its symptoms. The fourth applies to the being Mara and his daughters, who tried to prevent Gautama Buddha from attaining liberation on the night of his enlightenment.
Although some of these have “external” sounding features, it is important to remember that all phenomenon we experience as Mara can be associated with our own ignorance in perception, and therefor, exist within us as obscurities. For instance, during meditation, a barking dog only exists as a Mara/demon in the sense that our perception is being disturbed by it, due (most likely) to our attachments to silence, control, and comfort. If one shifts their perception to pure emptiness, one makes their mind like the space inside a cave, where sound may enter and echo, but ultimately, moves through like wind and attaches to nothing.
If our mind rests in this realization of emptiness, then all external phenomenon move through it like clouds in the sky or waves in the ocean.
May all sentient beings conquer the Maras that obstruct their Dharma practices.
We are very pleased to bring you a new sound offering in honor of this particularly auspicious full moon. Through these songs, we strive to bring together Pagan voices from all over the world, spreading a network of support, positivity, and spiritual action. We would like to thank Desert Rose Arts, Marble Mountain Woodworks, and Dodssang Tempel for their excellent vocal contributions. Other voices have asked to remain anonymous. This track is meant for quick practice as opposed to our longer version of the Elder Futhark. By listening to this brief galdr, one can quickly memorize the names and order of the Elder Futhark runes with ease; solidifying them internally for use at any moment of need. The Ansuz Society family tree is growing. With deep roots, we stretch towards the sky. May all sentient beings thrive under the guidance of the ancient runes.
In science, one applies approved methods to achieve a certain outcome. If one wants to develop new methods, they experiment until they find what works, then relay the information to others.
Tantra is an identical process, although it works on the plane that science struggles to grasp, the spiritual or metaphysical plane of conscious beings.
If you practice a certain tantric technique in the correct way, you will generally be able to achieve the results that the tantra describes, as long as you understand and have crossed the thresholds present in any preliminary practices.
In this way, one doesn’t usually follow the path out of blind faith, but rather, does so because of the direct experience of that which the tantra describes. Without putting the methods into practice and without direct experience, there can be no hope of achieving the described outcome of a tantric text or teaching.
No matter how much one reads about a topic of activity like meditation or tantra, if the material is not practiced and experienced, it will remain a distant, exotic fancy for one to flirt with.
May all sentient beings look inward and experience mind in its raw state.
Last year, during the time between Samhain and the November Full Moon, we carried out a 9 day ritual which covered many different aspects of reverence and renewal.
On the evening of the full moon, we concluded ritual operations by dropping off our letter for non profit approval at the local post office. Since then, we have been waiting patiently for the process to unfold.
Today, we finally found out that we are indeed approved by the state of New York to operate as a not-for-profit corporation. This opens up many doors for the future and will give us the opportunity to put together more events to benefit all.
Our purpose and dream for this project since the beginning was to create a space for all beings to practice on this path; a spiritual center that can be a source of refuge whether one is near or far. Whether Pagan, Hindu, Buddhist, or nondenominational, we aim to create a Sangha of practicing individuals with mutual respect and understanding for one another.
Ansuz Society 