transformation

Ingwaz ᛜ

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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

Hagalaz : ᚺ

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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.