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.
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
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.”
Isa is among the most powerful of runes, although, easily overlooked due to its simple form. On the outside, this rune represents ice and the powers inherent within “frozen” states of being; nearly removed from the degradation of time. When looking for etymological clues during the research of this rune, I was unable to break free from the “ice,” so to speak. No matter where I searched, there wasn’t much material stretching this rune out. So, most of what we can say about Isa is largely subjective, although, some basic core concepts have been generally accepted as interpretations, such as focus, patience, and stillness. These ideas we will explore more as we dive further into this mysterious rune.
Isa is a word that hasn’t changed much since its’ theoretical use in Iron Age Germania. We still see it quite clearly in the English word ice and German eis, even loaning itself to Japanese in the form of aisu. At the root of Isa is the Proto-Indo-European h₁eyH- meaning “ice, hoarfrost, rime,” most likely referring to the icy residue left upon sprawling steppe landscape in cold months. Later, this would evolve into the Old Norse íss, which also means “ice.” This word, likewise, is used as a kenning or poetic reference to a sword, which clearly resembles the long, sharp icicles that hang from roofs and rafters in the winter.
The “Old English Rune Poem” gives us a beautiful description of this rune, stating:
“Ice is extra cold and immensely slick,
It glistens clear as glass, most gemlike,
A frost-wrought floor, fair to behold.”
The first line seems to have a precautionary feeling to it, expressing the obvious physical qualities of the rune. The second line starts to unfold the more metaphysical associations that the Anglo-Saxons attached to it, as ice can have a “mesmerizing” effect on the observer; clear like glass and mimicking the beauty of a fine gemstone. The final line shows that the ice was held in reverence by our ancestors, as the force held in Isa is one of beauty, radiance, and power. It is in this sense that we can attribute qualities like focus, stillness, and even a sense of “peace” to Isa.
Isa represents meditation, concentration, and patience. Isa is still and quiet, as one who is meditating. Isa is concentrated matter; power focused inward. Isa is a force of patience, taking long periods of “human time” to affect its surroundings. We can attribute a great energy and power to Isa, the same force inherent in continents of ice and gargantuan glaciers that carve the face of the Earth. This is an unseen and long-lasting power, extremely “dense” and focused; opposite to the quick and clearly observable power of fire which consumes all. It is with this evidence that we can grant this rune half of the powers fundamental in the Norse creation myth.
With Isa, we can invoke the now familiar concept of “Odin’s 9,” being a rune that is unchanged whether right side up or inverted. In relation to Odin, it is said that he is the offspring of the ice giant Bestla and the primordial being Borr, connecting him and the giants/jötunns directly to this rune. This evidence enforces theories about Isa regarding the past and its’ association with memory. Ice freezes and “locks” matter within it, encasing things and moments in a space beyond time. Essentially, ice holds the memories of the past within it. This has been further reinforced in modern science, as it has been proven that water can actually carry information within it. Isa slows and halts the forces of change.
This brings up the god/giant Mímir. Mímir translates to “memory” and further connects to Proto-Indo-European (s)mer- which means “to fall into thinking, remember, care for,” or essentially, meditation. This applies connection to Isa and to Odin, as meditation and the unlocking of “memories” is one of Odin’s most sought-after goals, consulting often the head of Mimir for advice and counsel. It is with this evidence that, I would argue, Isa is synonymous with the traditional symbol of the “crystal ball” that magicians, wizards, and various occultists have been said to consult throughout history. Mimir’s head could very well be associated with a large, clear gemstone or crystal, one which Odin uses for prophecy, wisdom, and focus.
Within Isa we also have a key to creation, as this rune represents a building block of design; the ancient and primordial ice that met with the all-encompassing “heat” or furious fire in the middle expanse of Ginnungagap (yawning abyss). With Isa we can see the ancient concept of Germanic “duality.” Not as one dealing necessarily with good and evil, but with “fire and ice”; chaos and order, change and stillness.
The ”Old Norwegian Rune Rhyme” gives us two rather obscure lines regarding Isa, stating :
“Ice we call a broad bridge;
A blind man needs to be led.”
Surely the Norwegians experienced a difference in form and force of ice than their ancestors from the steppe, as the first line alludes to massive and expansive “bridges” of ice. The second line seems to me to indicate that if one is “blind” or inexperienced that he will need to be led safely over these “bridges of ice.” Here we can see this rune is able to be applied to many circumstances in life where one is potentially “blind,” making this rune a more practically applicable concept.
Lastly, we will refer to the “Old Icelandic Rune Poem,” where it is said:
“Ice is the rind on a river, and a wave’s roof,
And a danger for doomed men.”
Here we have a more objective picture of this rune. We see its form as the “rind” or crust/peel of the river, referring to the layer of ice upon the top of bodies of water. We also have a reference to oceanic ice as the “wave’s roof,” something the Icelanders would have had an intimate relationship with. Lastly, the obvious is stated as a warning, that this rune is danger for men who are “doomed.” On land or sea, if you are unprepared for ice, indeed you will likely be doomed.
To conclude, it is without a doubt evident that Isa holds immeasurable power within it. Although it is arguably the “quietest” of all the runes, I think as with people, this is a sign of a different type of power; one that is slow, focused, precise, calm, and internalized. Cunningness as opposed to a purely aggressive, outward force. Isa is mastery over the forces within, a “silence” that is akin to serenity. With Isa we can associate deep and focused acts of meditation, a Shiva-like “stillness” that deeply reverberates within, radiating a crystal brilliance internally. This is the clear awareness of Odin; clear, bright, and entirely concentrated.
-Wandering the Runic Path: Esoteric Analysis of the Germanic Runes
The Younger Futhark (Futhorc) emerged around the 8th century C.E. in Scandinavia and is comprised of 16 runes. These runes were developed from the older 24 rune system we now call the Elder Futhark. Because of this reduction in symbols, some runes inevitably absorbed others in the process, making the system more cryptic. This also made reading and writing more complicated, as now some runes could supply a wider array of sounds. We see this for instance in the Tyr (ᛏ) rune, which indicates the “t” sound, now symbolizing the “d” sound as well, or in the Bjarkan (ᛒ) rune, which represents the “b” sound, now including the “p” sound as well. However, the rune with the most sounds is the Ur (ᚢ) rune, which includes over 5 different phonetic values such as U/W/V/Y/O.
This galdr track includes 16 repetitions of the Younger Futhorc, intended to help with meditation, memorization, and focus.
May it be of use to practitioners and anyone wanting to learn the runes.
The second group of 8 runes, falling under the domain of Hagal, begins with the rune Hagalaz. This rune, on its outer surface, means “hail” and represents the violent, intense transition of forms from liquid to solid. This, of course, has entirely metaphysical applications as well, representing changes in our lives that are brought upon us suddenly and ferociously. Hagalaz, in this way, is mostly associated with harsh or cruel magic, curses, and bad luck. The “Early Modern Swedish Rune Poem” perhaps gives us the best look at this rune through the eyes of the common folk, as it simply says:
“Hail is best from in the house.”
From the viewpoint and practice of the skilled rune sorcerer, however, Hagalaz embodies a much “brighter” and more crystalline element of the Futhark, where the harshness of change can be focused, utilized, and directed where we wish to develop further. Through the hailstone, we can (with haste) change the parts of ourselves that we must in order to gain a new form. One that strikes with more potency than before. This destruction, like that which is brought about by hail, also brings forth new life, watering the earth under the bent and broken stalks it leaves behind. Hail is still water and will nourish, but not before it destroys that which lies in its path.
Something else that must be noted is the relationship or shared energy between Hagalaz and the next rune in the Futhark, Nauthiz, which represents need. Hagalaz, as experienced by those who have dealt with it firsthand internally, also carries within it a certain “needed” shift, representing a catalyst for significant change to occur. This is something that separates the developing rune sorcerer from the average rune worker. The developed runic initiate can use Hagalaz directly, transforming it into a positive practice while remaining aware of its seemingly destructive presence and power. Subconsciously, the sorcerer searches and strives for encounters with Hagalaz, as each one gives another glimpse into what changes must be made immediately to achieve a more refined version of Self.
The “Old Icelandic Rune Poem” says:
“Hail is cold grain,
And shower of sleet,
And sickness of serpents.”
Here we see just how much of an ominous, cold “darkness” this rune carried in the minds of our Icelandic ancestors. We can see the 3 main outer concepts in full light here, as the “cold grain” (hail), “shower of sleet” (ice), and the “sickness of serpents” (destroys crops). Among most Indo-European cultures, serpents were traditionally associated with earthly and chthonic powers opposite to that of the celestial powers of the sky, usually represented by the eagle. Many occult orders aim to yoke these together, as we see in the ancient symbol of the dragon or “Winged Serpent.”
In the “Old English Rune Poem” we read:
“Hail is the whitest of grain,
It is whirled from the vault of heaven,
And is tossed about in gusts of wind;
And then it melts into water.”
Again, we have the outer concepts coming to light in the first line, alluding to the “grain” of ice. The next line introduces the celestial or “heavenly” aspect we approached in the eagle/serpent motif, although, this line is referring to the sky itself as Heaven. There is much evidence that the Anglo-Saxon (and greater Indo-European) conception of Heaven was linked with the sky, referring to “meadows” and “fields” in the sky. The Old English word heofon, from which our modern English heaven derives, has a dual meaning of “Heaven” and “sky.”
Another piece of evidence can be found in the Proto-Germanic hagô which refers to “yards, enclosures, and pastures.” Strangely enough, although contested, Heaven and Hagalaz have a similar origin in the Proto-Indo-European word h₂éḱmō, which means “stone.” This is where the modern English word hammer also stems from. This could imply the concept of the “hail-stone/crystal from Heaven” that has recurred throughout the work of many prominent runologists of the past, most notably in the “Uthark” system of Sigurd Agrell. We see the addition of the “fertility” element within the last line of the poem, as although the hail destroys, it turns to water and makes the ground fertile. Hagalaz, in many ways reflected here, is a rune of very tough love and nourishment.
One more possible origin for Hagalaz lies in the Proto-Indo-European word kagʰlos, meaning “pebble.” It seems the Dutch (and some other Germanic languages) took this word and applied it further into modern times, as the Dutch hagel also represents small balls of metal ammunition. I also find it amusing to see this connect to the modern Icelandic haglabyssa, meaning “shotgun.”
Even after Christianity had taken hold in the north and the old gods were largely demoted, we see much emphasis in esoteric circles to associate the Hagal rune with Christ and Heaven, something we’ve explored in the prior paragraph. The Swedish Christian-occultist and Gothic revivalist Johannes Bureus claimed that the Hagal rune is “that which encloses everything,” something we remember from ancient conceptions of Heaven being an enclosure in the sky. In the rune poems, this association with Christ in particular is found in the “Old Norwegian Rune Rhyme” where it says:
“Hail is the coldest of kernels;
Christ created the old world.”
I believe the converted Pagans still retained the esoteric function of this rune through the metaphor of Christ, still carrying with it celestial importance. The Hagal-stone personifies crystal memories and thoughts from Heaven itself; gifts to man from God. In Heathen thought, this can be attributed to the head of Mimir, whom Odin addresses for advice and counsel; as Mimir (memory) holds knowledge of all things. There’s further connection here in the Old Norse heill, Proto-Germanic hailaz, and Gothic hails, all meaning “whole, unbroken, pure, healthy, well, entire, complete” etc. This reinforces the crystalline “completeness” of Hagalaz. Another word showing connection between Hagalaz and Heaven is the Proto-Germanic hailagaz meaning “holy, sacred.” This is further developed in hailagōną meaning “to sanctify, make holy, hallow.”
Now that we’ve peeled away some layers of Hagalaz, we must look at this rune in its darker and more “sinister” aspects. As stated earlier, this rune has long been used in curses and black magic by some practitioners. We have the Proto-Germanic word hagaz meaning “skilled, crafty, able” and hagatusjō meaning “witch.” Of course, this later forms our English word hag, generally meaning “ugly old woman” or “witch.” The ancient “witches” of the Pagan north were associated with a practice called seiðr, which is a widely discussed and extremely broad spectrum of practices related to prophecy, divination, spirit walking, and weather manipulation. In the context of Hagalaz, seiðr can be connected in the fact that these witches were able to manipulate the weather if necessary; having the ability to send storms if they so desired.
As with the Gebo rune, Hagalaz falls into the group of runes known as “Odin’s 9.” This is because Hagalaz, whether upside down or right-side up, retains its shape and form, meaning its’ implication is concrete, single focused, and based on the ironic phenomenon of the “permanence of impermanence,” or rather, the ever-present force of change. When looking for a “Hagal” in the myths, we are left with just one vague reference to a foster father of the legendary Helgi in the “Lay of Helgi Hundingsbane II.” Perhaps the significance of this character has been lost, leaving us to only theorize why the second row is named after this rune, aside from the obvious observation of it being at the beginning.
To conclude, Hagalaz is a rune of unique beauty; one that destroys but also mirrors the glory of Heaven. We see this rune associated with celestial enclosures and paradise within the sky. Whether interpreted through the eyes of the Heathen or the Christian, this rune applies to a holiness present in the crystal, a certain wholeness represented by the “whitest grain.” Although hail is a destructive force, our ancestors viewed this in a sacred light; a fitting start to the second 8 runes of the Futhark, bringing “ice” to the fertile, earthly runes of Freyr; radically shifting perspective but concealing new life under its sudden ambush upon the Earth. Hagalaz is the wrath of the heavens, holding enormous power to transform and also to destroy.
Ansuz Society 