“Rindr’s themes are spring, overcoming, protection, fire, spirituality and change. Her symbols are fir, solar images, gold and yellow. In Scandinavia, Rindr represents winter struggling to retain control, even as people sometimes fight positive change because they find the process uncomfortable. Eventually, Rindr succumbs to Odin’s advances, which warm and fertilize Her, bringing spring. Rinda teaches us to likewise accept personal transformations gracefully.
Sometimes around the fourth Sunday after lent, many German villages stage a battle between the forces of winter and spring (of course, spring always wins). This might equate to a ritual tug-of-war game in which the winter puts up a good battle, but loses. Have people focus on something they similarly want to lose in their lives (like a negative characteristic).
To clear away the old and old ways, follow the German custom of creating an effigy of winter out of straw and burning it in the fire of spring. Just gather a few strands of straw from the kitchen broom. Tie them together with a white string (for protection), visualizing whatever situation you want ‘warmed up’ or habits/ideas you want ‘burned away’. Ignite this in a fire-safe container, saying:
‘As Rindr accepts Odin, I now accept change.’
Let the straw burn to ash, then scatter it to disperse the energy.”
(Patricia Telesco, “365 Goddess: a daily guide to the magic and inspiration of the goddess”.)
“Rindr (Old Norse) or Rinda (Latin) (sometimes Anglicized Rind) is described as a giantess, a primal Goddess of the frozen earth. She is alternatively described as a human princess from the east (somewhere in present-day Russia). She was impregnated by Odin and gave birth to Váli.
The main account of Rindr is book III of the Gesta Danorum, written by Saxo Grammaticus around the early thirteenth century. There She is called Rinda and is the daughter of the King of the Ruthenians. After Balderus‘ death Odin consulted seers on how to get revenge. On their advice Odin went to the Ruthenians disguised as a warrior called Roster. There he was twice turned down by Rinda. He then disguised himself as a medicine woman called Wecha. When Rinda later fell ill, the disguised Odin said he had medicine with which to cure Her but it would cause a violent reaction. On advice from Odin the king tied Rinda to Her bed. Odin then proceeded to rape Her”. 
“Seeing his own child being raped, didn’t stop the king also violating his own daughter. When Rinda became pregnant, the king assumed that the child was his, but in reality it belonged to Odin. Due to the rape of Rinda, Odin lost his throne as king of Asgard (which Saxo called Byzantium), and replaced by Oller (Wulder). Odin was forced into exile, but returned 10 years later to oust Oller. In Saxo’s account, Vali’s name is Boe, and Odin urged Boe to avenge his brother’s death. Boe did so, killing Hother (Hod).” 
“Óðinn’s seduction of Rindr is described once outside the Gesta Danorum, in a line of stanza 3 of Sigurðarkviða, a poem by Kormákr Ögmundarson praising Sigurðr Hlaðajarl, who ruled around Trondheim in the mid-tenth century. Like other such praise-poems, it is generally assumed to be genuine rather than a later pseudo-historical composition. Kormákr’s verse mentions that ‘Óðinn seið til Rindar’ (‘Óðinn ‘enchanted Rindr’), denoting Óðinn’s magical seduction of Rindr with the verb síða. This suggests that Kormakr thought the magic known as seiðr was integral to Óðinn’s wooing of Rindr, and is important evidence for Óðinn’s association with this kind of magic.” 
Interesting little fact, “The rune associated with Rinda is Isa, the ice rune, itself hard and cold yet concentrating and protective.” 
Timeless Myths, “Aesir, Rind“.
Uldis. White Dragon, “The Faery Faith in the Northern Tradition“.
Kaldera, Raven. Northernpaganism.org, “Rind: Praising Rind“.