One interpretation of Odin’s world tree ritual is the destruction of his ego: the sacrificing of his lower self to his higher Self. The ritual is a metaphor for replacing our material limitations for the infinite potential of primordial wisdom; exchanging our mundane form for that of the almighty consciousness of Odin. Odin, as the material individual, strives to return to the source, which like Shiva or Buddha, is nothing other than his innate, true nature, beyond constructs and existing within everything. This is why Odin is known as the “Masked God” or “God of Masks,” as his shapeless state allows him to cloak himself in whatever physical form he wants, being able to shift appearances according to his worldly goals.
Names of Odin relating to this are Fjallgeiguðr (Shape God), Fjolnir (The One Who is Many), and Grimnir (Masked One). Odin, in this way, represents all possible expressions of life and exists within all sentient beings. Odin is the great animator of matter, obscured and covered up to varying degrees by the limitations of our ignorance and material attachments. By removing these obstacles one by one, Odin, as the common man, realizes and becomes his true Self; the unchanging reality which can be described as furious, terrifying, and awesome. This is why he is known as “The Terrible” or “Furious One,” as the realization of this state can be deemed nothing other than ferocious and shocking. This is identical to some names of Shiva that relate to this same phenomenon, such as Bhairava (Lord of Terror), Mahakala (Beyond Time), and Rudra (The Howler/Dreadful).
This primordial state, the formless consciousness beyond conceptual and dualistic framework, can be further represented by Odin’s one eye, which sees nothing but the true state of reality: non-dual and single focused. This pure vision shows him all things; the causes and effects of all phenomena; unaffected by time, change, or abstract forms. Odin as the “One-Eyed God” appears in many ways such as Hoárr (One Eyed), Báleygr (Flaming Eye) and Bileygr (Flashing Eye). Odin, the individual, has but one single motive: the search for ultimate wisdom/source. Further evidence for this is reflected in his names Sanngetall (Seeker of Truth), Fjǫlsviðr (Very Wise), and Forni (Ancient One).
This is the eternal Odin within us, the awareness we must all uncover if we want to transcend our worldly limitations. This formless state of being is what remains when the body falls to the wayside, remaining intact for all of eternity. Through his ritual on the world tree, Odin loses attachment to his body/shape/name and realizes his supreme nature; flooded by the ancient wisdom of the cosmos represented by the runes, poetry, and other various magical techniques.
May all sentient beings seek the source of consciousness and realize Odin within themselves.
ALU represents orally transmitted knowledge that is passed down or transferred between individuals. This is akin to one “vessel” pouring liquid (ALU) into another vessel, representing the passing of tradition and secret wisdom from teacher/guru to student/disciple. This can be visualized like a great fountain, where water cascades down from one source point, representing the head of the spiritual lineage, falling down into further basins which overflow into more and more, representing each member who retains the teachings.
One could also speculate that the magical phrase ALU, while being associated with an “intoxicating” beverage, could be a reference to the “madness” that Odin is said to bring forth in his devotees. Other Proto-Germanic words like aluh (amulet) and alh (protect) can bring us to see ALU as being “protected by the intoxication of Odin.” It is quite possible, as with the Vedic and Egyptian ancient temples, that this ALU was a mix of substances, kept within the temple for sacred use. Other ingredients were likely various herbs and psychedelic mushrooms.
ALU can also be associated with inspiration and the “Mead of Poetry.” This magical liquid is said to cause consumers to become skalds (poets) and scholars; created by the dwarves Fjalar and Galar by mixing honey with the blood of the wise god Kvasir. Odin steals this magical mead disguised as an eagle and brings it back to Asgard. He then (through his mouth) delivers it to the gods and those skilled in poetry, emphasizing the concept of orally transmitted wisdom. This story can be found in Skáldskaparmál.
May ALU flow within all sentient beings and may divine intoxication drive your spirit forward.
The scientific name for the common yarrow plant (Achillea millefolium) translates to ‘a thousand leaves’, in reference to the tiny, lacy, fern-like leaves. It is also called plumajillo (“little feather”) due to the shape and wispy characteristics of the leaves. Other names include chipmunk tail, milfoil, bloodwort, nosebleed plant, woundwort and field hops. The common name of yarrow may be derived from the Celtic word garw, which means “rough” and could be associated with yarrow’s ability to thrive in inhospitable conditions.
Yarrow was (scientifically) named after the Greek warrior Achilles, whose longevity in battle was credited to being dipped in a warm bath of yarrow shortly after birth. Later, it’s said that he used yarrow leaves to heal the wounds of his men. In keeping with this heroic legacy, yarrow is one of our strongest allies for heavy or hemorrhagic bleeding and first-aid herbalism.
Yarrow has long been associated with the occult and divination practice. It was considered an “herb of witches” due to its outstanding healing power. This could also have given rise to some of the common names for yarrow, such as bad man’s plaything, elf’s herb, devil’s plaything, devil’s herb and devil’s nettle. The Druids selected stems of yarrow to forecast weather for the season. The Irish included this as one of the herbs of St. John and hung it on houses as protection from sickness. In Celtic folklore, yarrow was used in handfasting and wedding rituals. It is said that yarrow keeps a newly married couple happy and at peace for seven years. I am not sure what happens after those seven years! Yarrow was also used by the Chinese as an oracle for foretelling the future.
Yarrow has been used in old European love charms for millennia. This plant is said to be a cure for heartache and has been used as a love charm. When the herb is pressed into a small sachet and placed under one’s pillow, it provokes dreams that can reveal the identity of one’s true love. One Gaelic incantation that is recited when plucking yarrow goes like this: “I will pluck the smooth yarrow that my figure may be sweeter, that my lips may be warmer, that my voice may be gladder. May my voice be like a sunbeam, may my lips be like the juice of the strawberry…” The Farmer’s Almanac published an article in 1986 that included an article titled “How to Find the Perfect Mate”. Several superstitious acts were listed, beginning with “Pluck a stalk of yarrow and stick it up your nose. If a drop of blood appears, your love is true.”
Yarrow was used by the Saxons as an amulet. These served as protection from all sorts of ailments and robbery. While it was used for security purposes, at the same time it could serve evil intents as well. Other legends state that when going on a journey, one should pull ten stalks of yarrow, keep nine, and throw the tenth away (as an offering to the spirits), place the nine under your right heel and evil spirits would have no power over you.
Amidst all the lore and practical uses, yarrow is also a ceremonial and mind-altering medicine. It is mildly psychotropic, and many herbalists have reported shifts in consciousness after taking high doses. When fermented in ale or mead, yarrow’s intoxicating effects seem to be enhanced. You won’t experience these effects if you’re taking yarrow in standard medicinal doses.
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.
Among the many gods, goddesses, spirits, ancestors and beings that we venerate on this endlessly generous Summer Solstice, we would like to give special reverence to the great Horned One who bestows protection and abundance among the wild realms of the land. May his health be mirrored within all of us.
May all beings thrive under the sun.
“Horns pierce the sky, Soul of the land, King of the woods, Lord of the trail.
God of the wild, And all that roam, Scents of the Earth, Flowers and bone.
Wunjo is closely related to the feeling of love, whether intimate or familial. We see this in the proto-Indo-European root word wenh₁-, which means “to love, win” and “to wish.”Many words have come from this root and it seems this sound denotes a sort of happiness, kindness, and affection. We see another related word in the Latin venia meaning “kindness, mercy, grace” and in the modern English/Old French word venial meaning “able to be forgiven, worthy of forgiveness.”
We see connections associated with Wunjo in both words, as during the process of forgiveness one shows great love. Other words derived from these roots are the proto-Germanic word wanjaną which means “to make accustomed to,” indicating an act of extreme care and kindness to guests.
Wunjo is this process, formula, and understanding; the living phenomenon of the Wish, of love, and kindness. Wunjo is the creation of bliss, joy, and satisfaction in life.May all beings thrive and experience great love.
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.
Ansuz Society 