Meditations on TYR: Hangatýr’s Sacrifice

This essay began as a progress report of my continued studies of the Armanen Futhorkh. Originally written on 1 January 2021, it was representative of my understanding of the runes generally, and the TYR rune specifically. This essay was substantially rewritten on 5 February 2022 based on my current understanding of the runes and to enable to better serve as a part of a cohesive book rather than a standalone essay.

*********

TYR is the twelfth of the Armanen Runes. I begin my mediations on TYR by focusing on verse 157 of the Hávamál. Karl Hans Welz translates verse 157 as follows:

“A twelfth I know:
If I see the hanged man
shaking in the wind on the tree,
Then I cut and stain Runes.
Now the warrior talks
And descends from the tree.”[1]

Initially this verse doesn’t appear to align with the more straightforward reference to the god Tyr in the Norwegian Rune Poem (NRP):

“TYR is the one-handed god;
the smith is often
[busy with] blowing.”[2]

The god Tyr is clearly indicated in the Icelandic Rune Poem (IRP) as well:

“TYR is a one-handed god
and [the] wolf’s leavings
and temples’ protector.”[3]

Tyr is best known for having sacrificed his right hand to the jaws of the Fenrir Wolf to bind this creature until the days of Ragnarök. Both the NRP and IRP make direct reference to Tyr’s sacrifice by referring to him as the “one-handed god.” The lore reveals that Fenrir wolf, one of Loki’s monstrous offspring, was being raised in Jötunheim (World of the Giants) - a place specifically known for mischief and disaster . The creatures that live there are prone to the most base of instincts and behaviors. It is a world without control or order and is devoid of spiritual enlightenment. The gods bring the “wolf” home to Asgard where they plan to do a better job raising the creature. But the gods continue to “feed” it and watch it grow each day –becoming even more fierce and deadly. In this way, we each may feed or nurture bad habits and addictive behaviors. We can either “feed” the way of spiritual enlightenment or “feed” our base material instincts. Ultimately to bind this “creature,” Tyr offers his right hand –which is bitten off by the wolf when the gods renege on their oath to free it from the magical materials used to bind it. Here, I am reminded of Christ's words from the Sermon on the Mount from Matthew 5:30: “And if thy right hand offend thee, cut it off, and cast it from thee: for it is profitable for thee that one of they members should perish, and not that they whole body should be cast into hell.” The right hand of course is most critical for a warrior for it is his sword-hand. The sacrifice of the right hand is tantamount to giving all for a warrior –but here it finally stops “the feeding” of base materiality.

For Guido von List, the TYR rune represents self-sacrifice. His motto or mantra for TYR is: “Fear not death –it cannot kill you!”[4] It is through the theme of sacrifice that we may connect the NRP and IRP back to the Hávamál. From the Armanen perspective, while the TYR rune is certainly personified in cosmic god of justice Tyr, just as the mythology largely replaced Tyr with Odin as the foremost of the Nordic gods, we associate TYR with Odin- or at least one personification or perspective of Odin.

To fully understand the meaning of TYR, we must consider the entirety of “Odin’s Rune Song” (ON: Rúnatáls-þáttr-Óðins) which begins:

“I know myself hanging on the wind cold tree for nine icy nights.”[5]

This famous verse refers to Odin’s sacrifice of himself to himself on the world-tree Yggdrasil. Yggdrasil is translated as “horse of the terrible one” referring back to Odin himself –for “Yggr” is one of Odin’s many names. Yggdrasil then is the “horse” that Odin “rides,” or more plainly put, the tree upon which he hangs. Odin is also known by the name Hangatýr (“the hanged-god”). In this latter name we find a link back to the TYR rune.

It is important to understand that Yggdrasil represents the universe as structured by Odin and his “brothers” Vile (Will), and Vé (Holy). Prior to Odin's structuring of the universe there was only chaos and energy in a gap inhabited not only by frost giants (ON: hrímthursam) but also by Odin. Many have posited that Yggdrasil also represents in microcosm the human body /soul-complex. This idea may find its origin in the popularization by theosophists of the hermetic doctrine “as above, so below.”[6] Microcosmically such a complex is made up of internal “worlds” that represent dark base and materialistic instincts such as Svartalfheim (Dark Elf World) and worlds of enlightenment like Ljosalfheim (Light Elf World) and even a world of transcendence from the human realm Ásgarðr (World of the Æsir.) In all, Yggdrasil is comprised of nine such worlds –the very number of nights that Odin hangs on the tree.

We can say then that Odin sacrifices himself and the universe he created through his actions and his will in order to “know himself” and to be reborn. The nine icy nights not only represent a night for each of the worlds that make up Yggdrasil's structure but also remind us of the ninth rune, IS –which represents both “ego” and “ice.” The Hávamál verse relating to IS[7] tells us that Odin has the power to use the rune IS to “conjure the wind” and to make placid the stormy waters –both here and in the first line of the Rúnatal we encounter the “wind” or “storms” of the mind and inner consciousness –those thoughts and karma that otherwise impact and prevent us from traveling our true path that leads to attainment of personal spiritual enlightenment.

The second line is:

“Wounded by the Spear, consecrated to Woden, I consecrated to myself.”

Here we begin to understand the complex weaving of the images and lore surrounding two of the Norse gods, Odin and Tyr. The spear with which Odin "Woden” is wounded is the rune TYR (which is shaped like a spear). It is through this “wounding” that Odin is made “holy” (consecrated) to Odin. This act of self-sacrifice provides a model for us –those on the “Odinic Path” or those studying the Armanen Runes –to follow. Odin's sacrifice is not that of some distant god who demands worship –but rather an example of the process of self-initiation by which one can attain personal spiritual enlightenment and be born again.

It is Odin who is wounded by the rune TYR –which relates directly back to Odin “the Hanged Man shaking in the wind.” The verse goes on to direct us to “cut and stain runes” –to learn the secrets of the mysteries (the Runes) –thereby enabling the “warrior” to talk and to “descend from the tree.” The blending of Odinic imagery with that of the god Tyr is interesting and provides insight into yet another of Odin's names Sigtyr (“God of Victory”).

The Rúnatal continues:

“I was hanging on the mighty tree, which conceals man. Where man grew out of its roots.”

Here the lore teaches that Yggdrasil was established directly over the place where the Ginnungagap was –from which in all its chaos, powerful life energies / runic energies were first established. But here the Rúnatal also reveals that Yggdrasil “conceals man.” Man –or “true man” is hidden by the World Tree. I recall that “Man” is given the properties and characteristics of man after first existing as a tree –in the forms of Ask and Embla (Ash and Elm.) And so, the Great Ash, Yggdrasil of course “grew out of its roots” and we might say that Man “grew out of its roots” for the Ash represents the entire universe but also each and every person inhabiting that universe. When I consider then the “self-sacrifice” on the windy tree –we each may sacrifice ourselves to ourselves –for it is on the tree --the world of our own creation-- that we make ourself into an offering. The self that is being offered contains the base instincts and characteristics that we have created through our lives (karma). Therefore we “bind” or rid ourselves of the unnecessary and destructive properties that we have accumulated over time. It is beneath the structure of Yggdrasil (the subjective universe itself) that we find man or our true selves concealed.

Next we read:

“They offered me neither bread nor wine.”

Here an important image comes to mind. Throughout the Northern lore, the virtue of “hospitality” is extolled. Despite this however, Svipdagsmál ("The Lay of Svipdag") places these words in the mouth of Odin who uses the name Fjolsvith throughout the lay.

“I am Fjolsvith hight, famed for my lore, but of my food am not free.”[8]

This line reveals that Odin's “food” or “wisdom” is not free. One must make some offering or, as we learn, self-sacrifice to attain the “food” of wisdom.

The Rúnatal continues:

“So I bent down in search.”

We see from the preceding analysis that as one bends down from Yggdrasil, one reaches to that primordial place where man is concealed. The self that has been built over time –complete with negative karmic energy –is left behind on the tree while the true original ego is sought.

The lines that follow are:

“I recognized the Runes; wailingly I grasped them. Until I sank down from the tree.”

Here we turn back to Hávamál stanza 157 associated with TYR:

“If I see the Hanged Man
shaking in the wind on the tree,
then I cut and stain runes.
Now the warrior talks and descends from the tree.”

We “see” the “Hanged Man,” for he is in fact us. We bend down in search of our true original ego and find the runes –the original mysteries –filled with power and energy. It is through the Runes that we come down from “the tree” which is ultimately a “world” that we have created for ourselves (the subjective universe).

The lines that follow are:

“Now I began to increase, to be wise, To grow and to feel well.”

As we come to know our true selves and our true ego, we reach that state of enlightenment that enables us to “know the Universe and God.” The shedding of the artificial self through our act of sacrifice enables us to increase in true wisdom –we shed those habits and activities that negatively impact both mind and body –thereby allowing us to “grow” in a healthy way and to experience mental and physical well-being.

The Rúnatal continues:

“From the word, word grew after word And deed shaped deeds with deeds.”

Here “word” brings to mind the Greek logos or universal divine reason. Through such “word” or logos we can transcend internal opposition and imperfections. We truly are able to walk a path that transcends the material world and our self-enlightenment leads to greater enlightenment –and our deeds lead to subsequent good deeds enabling us to overcome not only personal negative karma, but also negative karma throughout our world. It empowers us to leverage the positive influence that we attained and apply it to the world around us.

The song concludes:

“Now I know the songs like no wise one knows And none of the children of men. And should these songs, o human child, be unlearnable to you for sheer endless time; Grasp them as you get hold of them, use them as you hear of them. Hail you if you retain them!”

These final words suggest that those who learn the way and perform the act of self-sacrifice will learn the power of the Runes and be reborn. In this supreme act, Odin is our model. Von List explains,

“According to the rule of mysticism, every magical belief moves parallel to mythology, in that the mythic pattern is adopted to reach results similar to those given in the myths.”[9]

While von List emphasized the idea that all people return in a “renewed body” following such rebirth, I consider the sacrifice more esoterically. Not all people ultimately sacrifice themselves on the very world that they formed. Here we see that such sacrifice is limited to a specialized group –we might call them the Armanen or even the Timeless Brotherhood of Rune Masters. Considering my point that the runes in sequence provide a narrative about the runes themselves we must consider TYR as the twelfth rune and as the final rune of the second aett. I associate the second aett with von List’s concept of “being.” The final aett are associated with the idea of “passing away to new arising.” In that we see TYR and the concept of self-sacrifice leading directly to BAR (the thirteenth rune), which is associated with rebirth. TYR follows SIG, which is associated with the concepts of victory and salvation. If we consider SIG in the light of the Einherjar, we find a victory that is achieved only through death –as the Einherjar are carried from the field of battle by the valkyries. If the first nine runes represent the material plane and the second nine the spiritual plane, TYR is the third rune of the latter set. We find then the concepts of enlightenment in AR, Salvation in SIG, and sacrifice in TYR.

Through TYR and through our experience of the wisdom of the runes we find that we are able to sacrifice ourselves on the inauthentic world that we have created. Here we must consider the difference between the objective universe and the subjective. The entire universe of the world tree – of Yggdrasil is the subjective world that we have made for ourselves. While we, like Odin, have shaped our world, it blinds us from truly knowing ourselves. The mighty tree indeed “conceals man.” Only when we come down from the tree after recognizing and grasping the runes –the mysteries themselves – do we find ourselves reborn and in a state in which we may truly know ourselves. 

Notes:

1. Karl Hans Welz, Letter of Instructions # 12: The Rune TYR. https://runemagick.com/rune_magic12.html 

2. Stephen Pollington, Rudiments of Runelore (Cambridgeshire: Anglo-Saxon Books, 2011) 53. 

3. Pollington, 55. 

4.Guido von List, The Secret of the Runes, trans. Stephen Flowers (Rochester, VT: Destiny Books, 1988), 58.

5. All translations of “Odin’s Rune Song” in this chapter are by Karl Hans Welz. See: https://runemagick.com/rune_magic01.html 

6. Helena Blavatsky is often credited with popularizing this concept in her Isis Unveiled (1877). It is derived from the late eighth century Emerald Tablet phrase, “That which is above is like to that which is below, and that which is below is like to that which is above.” 

7. Stanza 154: "A ninth one is mine: If danger is out in the sea, to protect my good ship, I conjure the wind on the billowing floods, and I sing into slumber the sea." Karl Hans Welz, trans. https://runemagick.com/rune_magic09.html. 

8. Lee M. Hollander trans., The Poetic Edda (Austin: University of Texas Press, 1962), 144. 

9. Guido von List, 59.