Short Opening Prayers for Galdr, Practice, and Ritual

Subscribe to continue reading

Subscribe to get access to the rest of this post and other subscriber-only content.

Odin Prayer in Gothic and English

Subscribe to continue reading

Subscribe to get access to the rest of this post and other subscriber-only content.

Augjan Gautaz

Subscribe to continue reading

Subscribe to get access to the rest of this post and other subscriber-only content.

Hávamál, 23

Stanza 23 of The Hávamál reads:

“The witless man is awake all night,

Thinking of many things;

Care-worn he is when the morning comes,

And his woe is just as it was.”

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.

Isa

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 heyH- 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

ᚠᚢᚦᚬᚱᚴ (FUTHORC)

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.

Hailaz

Nauthiz

Subscribe to continue reading

Subscribe to get access to the rest of this post and other subscriber-only content.

Othin Galdr

Subscribe to continue reading

Subscribe to get access to the rest of this post and other subscriber-only content.

Constructing and Maintaining an Altar for Odin

This process is something that is done differently by almost everyone, as there has never existed a pan-Pagan dogma regarding this type of activity. However, most would agree that when constructing an altar in the Germanic fashion, there are 4 main pieces to consider. These 4 pieces we will cover here along with other ideas for what one can add to their setup. Having an altar dedicated to spiritual activity is important, as it gives one a place to conduct work that is vital to the human experience.

First, one must find a location that one is drawn to, perhaps isolated in the forest at the foot of a particularly powerful tree, a secret natural site, or inside one’s home in a secluded area. Second, it is recommended that an organic “table” be present in the location to conduct exchanges and make offerings, such as a stump or flat stone. If there is not, one should build something for this purpose. This can be a simple platform, or it can be an entire temple, this all depends on the person’s means and dedication. Third, the deity with which one wishes to communicate (in this case Odin) needs a home or place to inhabit on the altar. This can take the form of a special tree, stone, idol, statue, image, or in some cases, the skull of an animal or human. Generally, the deity is thought to reside in this location indefinitely, although, some will argue that they are only meant as temporary dwellings for the gods and spirits to reside in while the operant conducts their business. The fourth piece, especially important in the case of Odin (but also relevant to any Pagan altar), would be the drinking vessel in which we offer libations.

Once one has completed these 4 tasks, the altar is ready to be blessed and put into immediate use. Blessings include fumigation, galdr, and various invocations to protect the space. Some other things to consider placing on the altar are offering bowls, incense vessels, candles, a set of runes, and a place to leave meat or gifts intended for Odin’s ravens and wolves. Aside from these things, it is up to one’s discretion what they choose to exchange with the High One.  When it comes to maintaining this space, one must keep things fairly organized and clean. This shows respect to the deity and helps one stay disciplined.

Strive to replace the rune set every year, if made of wood. If the runes are made of stone, they should be washed, cleansed and re-consecrated through galdr and one’s own blood. Last, libations should be made according to your means, but it is recommended to refresh the drinking vessel either every 3 days, 9 days, 45 days, and/or on full Moons. When throwing out the old libation, it should be offered to a tree or local spirit, never put into the drain or trash.

May this be of use to new and current practitioners.

Hailaz!

Wandering the Runic Path: Esoteric Analysis of the Germanic Runes (New Book Coming Soon!)

We are wrapping up the final edits for the second rune book by Hrukjan titled “Wandering the Runic Path: Esoteric Analysis of the Germanic Runes.” 

These will be published early next month and copies will be available from us around Samhain. 

For those interested in the book, we’d like to share some information from the introduction:

“This book is meant to help guide the runic adept through various untrodden paths regarding the runes and their use in esoteric Pagan practice. Through many avenues such as language, myth, religious comparison, and thorough analysis, one can expand the dimensions of each rune into the endless fathoms of space and time. Each rune of the Elder Futhark has been dissected and tirelessly studied so that no stone is left unturned in their usability and ultimate meaning. Along with in-depth study, each “aett” of runes has also been given a set of common themes that one can ponder in association to their roles within the entirety of the Futhark. Not only this, but it is speculated throughout the book that the order of the runes is not only important, but carefully tells a unique story regarding life, death, rebirth, and the ultimate truth of existence as expressed by the people who created and used them.

While much of this book is speculative in nature, offering a deeply subjective analysis of these symbols, there is also much concrete and objective information regarding their history, etymology, and journey through time. From their many connections to Sanskrit and other Indo-European languages, the reader can form a thorough understanding of these symbols based on thousands of years of transformation. The reader will see how these runes transcend culture and relate to the natural surroundings of the different tribes that used them as they migrated across much of Europe, Asia, and beyond. Through this approach, one will see that the use of the runes is not only universally applicable, but also, not restrained to a certain “folk” or people. By realizing the scope of their use, one can see them as a divine tool for Self-development and transformation, as each rune is a key to ultimate realization.

If you are looking for a book that is not just informative, but also applicable to religious and spiritual practice, then this book should offer you many avenues towards your own purified understanding of these ancient symbols as used by the greatest of sages and magicians of the past. My hope is that this book will act as a compass for the devoted reader as they traverse the dark and endless paths laid before them by these ancient symbols. By doing so, one does not get lost or steered in detrimental directions by those who would rather see you confused and reliant on outside influences. Runic knowledge and the wisdom inherent within them are present in every sentient being, especially those who have the memories of these signs within their very soul. These secret symbols mirror that which exists within us and each rune is a key to unlocking the mysteries that lie dormant within our experience of reality. May this book help you transcend the limitations of individual existence and soar into the ether as Odin once did upon the great World Tree.”

May all sentient beings embrace the runes.

-Ansuz Society