TEUTONIC MAGIC - Awaken Video

INGWAZ
Galdr-sound: Iiiiiiiinnnnnnggggg (bright and clear; the ng sound held as long as possible)
Letter: NG
(Ing) among the East-Danes
was first beheld by men,
until that later time when to the east
he made his departure over the waves,
followed by his chariot
That was the name those stern warriors
gave the hero.
Anglo-Saxon Rune Poem
The rune ingwaz is the male counterpart to berkano -as berkano is the great mother who receives,
conceals, and brings forth, ingwaz is her sacrificed consort and the seed she keeps within her until it is
ready for birth. The rune poem may refer to the spring pro- cession of Nerthus in the wagon. As described
by Tacitus, and in the Norse equivalents of this procession, the mortal consort of the deity rode in or
ahead of the wagon carrying the god’s statue, and it is plausible that what is described here is Nerthus’
consort mg riding ahead until the goddess’ return to the sacred island, when he might very well be slain.
The god mg, of course, would be re-embodied in each year’s male sacrifice, and during the days of the
procession the incarnation of the god would be encouraged to impregnate as many women as he could.
This may be the source of the beliefs of many of the Germanic royal houses that they were descended
from mg or Freyr; their ancestors had indeed been fathered by the god dwelling in the body of a man.
This may be seen as a Vanic likeness to the ideas shown by the Rigsthula and the rune mannaz - mannaz
unites the divine descendant with the heavens and spiritual wisdom of the Aesir, ingwaz unites her/him
with the earth and the nature-wisdom of the Vanir.
The stave-shape of ingwaz may show either the castrated male or the seed: both are appropriate to
the rune, as the feminine principle receives the life-force of the masculine principle through both blood
and seed, then holds it through gestation and brings it forth into being. This is written of in the story of
Freyr and Gerdhr: to win the maiden, Freyr must give up his horse-the symbol of phallic fertility in Vanic
ntuals~and his sword, the symbolism of which is obvious. One of the names of Odhinn is also Jalkr, or
“Gelding.” This may refer to Odhinn’s initiation into the art of seidhr-magic, which, along with some of
the Vanic rites of worship, were considered by the general Norse public to be “unmanly.” The reason for
this was that to assume the feminine powers of vision and understanding or to give himself up wholly to
the feminine principle, a man had to be capable of entirely giving up his masculine identity, even to the
point of dressing and living as a woman for a time-a practice common to many forms of shamanism, and
something which Odhinn is implied to have done in his practice of seidhr-magic, as well as something
done frequently by his trickster-aspect, Loki. In this manner a man can create in the realms of spirit as a
woman does in the earthly world. This is the magic by which the horse Sleipnir, a major vehicle of
Odhinn’s power, was conceived and born by Loki in the shape of a mare. Ingwaz is the gateway by which
a man can achieve a full understanding of the mysteries of women. The true vitki is, like Odhinn, both
wholly bipolar and even hermaphroditic.
Ingwaz is the rune by which power is stored, a gateway to the hidden realms. It is the rune which
converts active power to potential power.
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