Runes For Beginners
Runes For Beginners
Runes For Beginners
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Table of Contents
Introduction
Part One: What Are Runes?
Whispers, Secrets, and Mysteries
Ancient Innovations: How the Runes Came Into Being
Messages and Magic
Runic Revivals
Timeless Symbols: Runes in Norse Mythology
Fate and the Norns
Odin’s Discovery
Runic Mastery
The Elder Futhark
Magic and Tradition
Part Two: Runes in Magic and Divination
Getting Acquainted with the Runes
Rune Magic: The Power of Sound, Speech, and Symbol
Using Runes in Modern Magic
Runic Inscriptions
Rune Scripts
A Traveling Talisman
Bind Runes
Creating a Runic Talisman
Activating Your Talisman
Other Forms of Rune Magic
Runic Divination
Your Own Set of Runes
Tips for Successful Divination
Traditional Rune Casting
Rune Spreads
One Rune
Three Runes
Five Runes
Other Spreads
Moving Forward
Part Three: Rune Meanings
Rune Interpretations and Magical Uses
Freyr’s Aett
Fehu
Uruz
Thurisaz
Ansuz
Raidho
Kenaz
Gebo
Wunjo
Hagal’s Aett
Hagalaz
Nauthiz
Isa
Jera
Eihwaz
Perthro
Elhaz
Sowilo
Tyr’s Aett
Tiwaz
Berkana
Ehwaz
Mannaz
Laguz
Ingwaz
Dagaz
Othala
Conclusion
Suggestions for Further Reading
Runic Tables of Correspondences
Freyr’s Aett
Hagal’s Aett
Tyr’s Aett
Runic Letters to English Letters Conversion Chart
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Introduction
To the average person, the various symbols that make up what we call “the
runes” may be seen simply as archaic remnants of a primitive and long-
abandoned alphabet. However, those who work with these mystical symbols
in divination and other forms of magic know that they are far more.
Although the runes have not been in widespread use for several centuries, the
past few decades have seen quite a revival of interest in runic magic and
divination. You may have seen a set of runes in “New Age” or other magical
shops, likely nestled next to various Tarot decks and other divination
supplies. Or perhaps you’ve come across spells in Wiccan books that call for
carving specific runes into a candle. If you’re a fan of J.R.R. Tolkien, you’re
bound to be familiar with some of these symbols, which appeared in his
novel The Hobbit and inspired the invented “runic” alphabet in The Lord of
the Rings. But what are runes, exactly?
In the academic sense, the runes are known as the characters in a group of
alphabets used to write in various languages spoken by the Germanic peoples
of Europe, during a period starting roughly in the first century B.C.E. and
ending several hundred years later. As Christianity spread throughout the
regions occupied by the Germanic peoples, the runes were gradually replaced
by the letters we know today as the Latin alphabet.
However, unlike our modern letters, the runic symbols had been in use for
magical purposes long before they were fashioned into a writing system. The
runes carried deep meanings for the people who used them, and for this
reason they never disappeared completely, even once they were outlawed by
the Christian Church. After spending a few centuries in relative obscurity, the
runes were eventually revived by various scholars and mystics, and
ultimately transcended their Germanic origins to become part of various
spiritual systems in the 20th century.
Today, many who work with runes practice reconstructionist versions of
ancient Germanic religion, such as Asatru and Heathenry, or more eclectic
forms of what is often called Northern Tradition Paganism. These practices
focus on the deities, beliefs, and customs of the ancient Germanic peoples,
with varying degrees of adherence to what is actually known about these
cultures in pre-Christian times.
However, it is not necessary to be oriented to Germanic practices in order to
forge a working relationship with runic symbols, as their magical energies
and communicative abilities are universal. Many people who work with runes
have very little, if any, connection to the Northern European ancestors who
handed them down to us. Nonetheless, it is important to have a basic
appreciation and respect for the origins of these magical symbols if you want
to use them well.
So who were the “Germanic peoples”? “Germanic” is a very broad term that
refers to many different ancient tribes, with a wide range of cultural identities
and geographical locations (including, but not limited to, what we know
today as Germany). The link between these various groups is in the languages
they spoke, rather than any single ethnic makeup or central belief system.
Like the ancient Celts, the Germanic tribes migrated thousands of years ago
from one area of Europe, expanding from the north into the western and
central parts of the continent. By the first century B.C.E., they had reached
the borders of the Roman Empire, where their customs were described in
writing, for the first time, by Roman scribes.
Other knowledge of the various pre-Christianized Germanic tribes comes
from archeological evidence, mythology, and other literature from
Scandinavia and Britain, two other main regions occupied by these groups. It
is from these sources that we can discover the magical uses for the runes
among the Germanic peoples. However, no complete picture of these
practices exists, and we are left to our own magical intuition to fill in the
details as needed.
In this guide, you will be introduced to the history of the runes and their
significance within the framework of the Germanic magical worldview.
However, the practices described within are not meant to be representative of
contemporary Germanic Neopagan spiritual systems such as Asatru,
Heathenry, or Northern Traditional Paganism. Instead, this introductory guide
approaches the runes from the perspective of a more general, eclectic Craft
practice.
A minimal degree of magical experience on the part of the reader is assumed,
but is not required in order to benefit from the information within. You’ll
learn basic techniques of rune magic and divination, as well as the divinatory
meanings and magical uses of the runes. (This guide uses the Elder Futhark
runes—the oldest known runic alphabet—but the knowledge you gain from
these pages can be applied to any set of runes.)
As you read and experiment with the information within, be sure stay in
touch with your intuition, as this is the only way to truly develop your skills
in any form of magic. Enjoy your journey into the world of the runes!
Part One: What Are Runes?
Whispers, Secrets, and Mysteries
The enigmatic nature of the runes is undeniable. As symbols, they mean little
(if anything) to the untrained eye, yet they still seem to suggest some kind of
ancient mystic significance. And while we may unlock their mysteries to
some degree through learning about and working with runes, even the most
adept students of their magical properties and divinatory meanings will find
there is always more to discover.
There is just something inherently esoteric about these ancient written
characters. This is even evident in the meanings you’ll find for the word
“rune” in today’s dictionaries—while they are primarily identified as both
letters and divination symbols, runes are also defined as “mystery,” “magic,”
and even “spells or incantations.”
The English word “rune” comes to us from the Norse word runa, which
means “a secret,” or “to whisper.” However, we also find words related to
“rune” in several old Northern European languages in both Germanic and
Celtic cultures, all of which have similar interpretations: the Old Norse word
rún, meaning “a secret” or “mystery”; the Old Irish rún and Middle Welsh
rhin, also translated variously as “mystery,” “secret” or “whisper”; and the
Scots word roun, meaning “to whisper” or “to speak much and often about
one thing.”
The Norse runa is also the root for the English word we use to identify a very
magical tree: the rowan. Found throughout Northern Europe, the rowan tree
has long been sacred to various magical traditions and is used widely for
protection. It is known by many folk names, including “rune tree” and
“whisper tree.”
Some scholars trace the word “rune” back even further to the prehistoric
Proto-Indo-European language, which is believed to be the ancestor of many
later ancient languages. These linguistic roots pre-date the use of runic
characters for writing, which tells us that runes belonged to the world of
mystery and magic well before they became a system of writing. Indeed, as
we will see throughout this guide, their role as a means of ordinary
communication barely scratches the surface of what these ancient symbols
were—and still are—capable of.
In the discussions below, we’ll take a brief look at the known history of the
runes, including their origins and evolutions as a writing system, their
mundane and magical uses in ancient Germanic culture, and their fate during
the Christianization of Northern Europe. Then we’ll explore the deeper,
esoteric realms of the runes through their appearances in ancient Norse
literature. Finally, we’ll meet the runes of the Elder Futhark, the oldest
known runic script and the one most often used by rune workers and other
magicians today.
Ancient Innovations: How the Runes Came Into
Being
Modern writing systems, or “alphabets,” as we know them, are a relatively
recent invention in the history of human beings, having only emerged around
1700 B.C.E.. Before that, written communication took place in the form of
symbols such as pictographs and ideographs, which stood for objects and
abstract concepts rather than the sounds used to pronounce words aloud.
Many of these symbols have been found in European caves and on rock
carvings, with some dating as far back as 12,000 to 17,000 years ago. In
Sweden and other parts of Scandinavia, many of the signs on these rock
carvings have been recognized as “prerunic” symbols which were later
integrated into the runic writing system. (Other signs from this period, such
as the sunwheel and the cross, were not adapted as runic letters but are
thought to have had magical significance.)
As ancient societies evolved, trade expanded well beyond the borders of local
communities and economies became more complex. Different cultures
interacting with each other through trade and migration brought new words
into their languages, which there were no corresponding symbols for. For
these and other reasons, written script began to replace ideographs.
The process began in ancient Egypt, where a system of letters—characters
which stand for a sound rather than an object or idea—was created as a more
efficient means of writing than the hieroglyphic system. Out of this new
letter-based system eventually came the Phoenician alphabet, which was
standardized and spread to other areas of North Africa and across the
Mediterranean to southern Europe.
The Phoenician alphabet in turn gave rise to the ancient Greek alphabet
(which is actually where we get the word “alphabet,” by combining the first
two letters of the Greek writing system—alpha and beta). The Greek alphabet
was then adapted by the Etruscan civilization on the Italian peninsula. Several
other Greek-derived script-based systems also arose in this region of Europe,
grouped together under the name “Old Italic.” It is believed that one of these
alphabets, often referred to as “North Italic,” was used to create the runic
script of the Germanic tribes.
This North Italic origin has not yet been firmly agreed upon by all scholars,
but it is the most plausible of the existing theories at this point. Although
Italy is nowhere near Scandinavia, where much of the surviving evidence of
rune use is found, there were Germanic tribes living in the Alps of central
Europe, where Etruscan merchants had established trading routes. Evidence
that these two cultures intermingled is found on helmets from this region
dating back to around 300 B.C.E., with inscriptions in North Italic script that
honor Germanic gods.
At some point between then and the first century C.E., some form of Old
Italic was synthesized with several pre-runic symbols to create the first runic
“alphabet,” for the purpose of representing the sounds of the Germanic
language. This new system was then passed along from tribe to tribe
throughout the Germanic regions, including all the way up to the coast of the
North Sea and the farther reaches of Scandinavia.
Messages and Magic
As the runic system was integrated into Germanic culture, people began
using these symbols for various types of inscriptions, as early as the first
century C.E.. From artifacts such as spears, shields, rock carvings and giant
stones, we know that the runes were used for many purposes, including
magic.
Runic inscriptions on weaponry and jewelry turned these objects into
talismans. Memorial stones were inscribed to commemorate the deceased—
much like modern grave stones, but for the direct purpose of ensuring the
deceased’s safe passage to the afterlife. Some carvings consisted of what we
might recognize as spellwork today, such as magical formulas, prayers,
invocations, and symbol magic.
As for divination—one of the main uses of the runes today—there is
evidence suggesting that at least some ancient Germanic people also used
runes for this purpose. The most frequently cited source is the Roman author
Tacitus, who described a divination process in his book Germania in the first
century C.E..
People seeking answers from the invisible realms would carve symbols into
strips of wood cut from the branch of a fruit-bearing tree. The carved strips
were then scattered onto a white cloth. The reader of the signs would pick up
three of the strips while looking upward “toward heaven,” so as to be sure to
choose at random, with the gods’ guidance. If the divination was publicly
held, the reader was the community priest. In private readings, the male head
of the family would choose and interpret the symbols.
Some scholars are skeptical as to whether this was actually runic divination,
since Tacitus does not call the symbols “runes,” and since the runic system
may not have been quite developed yet by the time of his writing. Another
source—the 9th-century C.E. Vita Ansgari by the Christian writer Rimbert—
contains accounts of divination in Scandinavia that likely involved runes, but
Rimbert uses the term “drawing lots.”
However, “drawing lots” was actually a different kind of divination, used to
distribute land among community members in parts of Northern Europe,
rather than to discover hidden knowledge. So it’s possible that Rimbert—and
Tacitus before him—simply didn’t use the terminology that the Germanic
people themselves would have used. In any case, once the runic script came
into use throughout Germanic lands, it is believed that runes were adopted
into divination customs that had already been in place.
In later centuries, runes were also used for mundane writing purposes, such
as documents related to business and law, and personal messages, including
love letters! Many of these messages were carved into sticks and carried from
person to person until they reached their destination. Runes didn’t appear in
written form on actual parchment until around the 14th century C.E..
By this time, however, the Latin alphabet had essentially taken over, and little
evidence of runes written with ink and quill remains. Nonetheless, people still
used runes for writing, and in remote areas of Scandinavia this practice lasted
even into the 20th century. Other non-magical uses continued as well, such as
in runic calendars—perpetual calendars often carved in wood or bone—
which were household items in Scandinavia until well into the 18th century.
Although Christianity had come to Northern Europe by the 11th century,
native Germanic magical practices hung on, and lasted in some places for
several hundred more years. In Iceland, a magical grimoire known as the
Galdrabók, compiled during the 16th and 17th centuries, included rune work.
In the Black Forest region of what is now Germany, runic symbols continued
to be incorporated into magical designs on farm buildings—a practice that
traveled to the United States with Germanic immigrants in the 1800s.
But by and large, Christianization had driven native religious traditions
throughout Europe underground, if not stomping them out completely, by the
15th century. As for the runes, their magical significance was clearly obvious
to the Church, as their use was banned repeatedly during the Middle Ages.
Nonetheless, runes remained part of the fabric of the collective Germanic
psyche, refusing to disappear altogether.
Runic Revivals
Thankfully, it wasn’t too long before the mysterious rock carvings and other
remnants of the age of runes caught the attention of scholars in Scandinavian
lands. During the 1600s, Johannes Bureus traveled throughout Sweden to
collect and record runic inscriptions and wrote three books on the runes.
Though he was an academic who considered himself a Christian, Bureus was
also interested in learning the magical significance of these symbols, and
ultimately created a magical system that was something of a blend between
authentic native Germanic rune lore and the Christian version of the
Kabbalah. A few other scholars also explored the runes around this time, but
it wasn’t until the European Romantic period of the late 18th and early 19th
centuries that a true runic “revival” became possible.
During this time, interest in native Germanic folklore and culture was being
revitalized, as evidenced by the Gothic League in Sweden, which sought to
reconnect with the pre-Christian worldview by working with ancient
Scandinavian literature, where the runes frequently appear. Further south, the
brothers Jacob and Wilhelm Grimm (of fairy tale fame) began collecting
ancient Germanic folk tales, and Wilhelm took a particular interest in
uncovering the history of rune use in this region.
Through these and other efforts, the pagan tradition of the Germanic peoples
was elevated to a level of academic inquiry, and was no longer seen as an
existential threat to Christianity. This shift paved the way for a later
Germanic “Renaissance” (also known as “Pan-Germanism”) in the late 19th
and early 20th centuries, during which some modern mystics and occultists
truly worked to revive the runes according to their original magical purposes.
The most widely credited figure in this runic revival was Guido von List, a
prolific Austrian writer and mystic whose studies led him to create a new
runic script called the Armanen runes. List believed these runes to be the
most ancient Germanic script, and that they had been revealed to him
intuitively while he was recovering from a cataract surgery that left him
temporarily blind.
It later became clear that the Armanen runes were definitely a modern
adaptation, but that didn’t diminish List’s influence on the study of runes in
Germany and Austria, and his Armanen runes are still used by many
Neopagans today. The esoteric groups associated with List remained active
after his death in 1919, as interest in Germanic history and religion continued
within the region.
Unfortunately, the larger Pan-Germanic movement fed into the development
of German nationalism and the rise of the Nazi party, which essentially
coopted the runes in their symbolism. Those rune workers and mystics who
did not fall in line with Nazi ideology were outlawed and often executed,
while the Nazis, through their horrific actions, went on to destroy the positive
reputation that the runes and Germanic paganism in general had gained by
that time. Fortunately, the Germanic deities, magical lore, and the runes
themselves were later adopted into other esoteric movements in Europe that
were fairly universal in scope, incorporating occult elements from throughout
the ancient world.
Finally, in the late 20th century, as Neopaganism in many forms (including
Wicca) began to spread rapidly through Europe and North America, the runes
came to the attention of English-speaking occultists. The first person to
publish an introduction to the runes in English was Ralph Blum in 1983,
followed very closely by Edred Thorsson in 1984.
These two writers differ drastically in terms of esoteric philosophy and
attention to historical accuracy, with Thorsson anchoring his work within the
cultural framework of pagan Scandinavia, and Blum essentially intuiting the
meanings of the runes entirely, through a lens of both Christian and East
Asian influences. Of course, in our modern era, the runes (along with
Germanic paganism in general) have been a topic of interest and sometimes
fierce debate among many writers, scholars, Neopagans, and other occultists,
just as they have been for centuries.
This brief overview summarizes what we know about the origin and
development of the runes from available historical sources. However, we also
know that the esoteric significance, meanings, and magical uses of these
symbols have a history far older than the development of the runic writing
system. After all, as we have seen above, the etymology of the word “rune” is
actually older than the languages used by the ancient Germanic peoples.
Indeed, according to Norse mythology, the runes have existed since the
beginning of time—even before the birth of the gods. Let’s take a look now
at some of the tales that remain from those ancient days, and what they have
to tell us about the mystery and magic of the runes.
Timeless Symbols: Runes in Norse Mythology
Although the runes were in use throughout the areas of Europe occupied by
Germanic tribes, the only written accounts we have today of their mythical
origins come from the Nordic region. Because Christianization and the
eradication of native religions occurred a few centuries later in the northern-
most parts of the continent than in the rest of Europe, the Scandinavians had
more time to preserve their history and beliefs in writing than their southern
counterparts did.
Much of the source material regarding Norse mythology and religion comes
from Iceland, in the form of collections of stories and poems that were
handed down over the centuries and finally recorded sometime between the
ninth and fourteenth centuries C.E.. The two most significant sources are the
Prose Edda and the Poetic Edda—stories and poems that tell of the gods and
goddesses of the Germanic pantheon. Other sources, such as historical works
and sagas, also shed light on the worldview of the ancient Norse.
Unlike the Norse deities, and even the world itself, the runes have no origin
story in the recorded myths. That is, there is no tale in which a specific being
or force creates the runes. Instead, the runes are eternal—they have always
existed, just like the two primordial worlds of fire (Muspelheim) and ice
(Niflheim) that existed before the creation of the rest of the Universe.
The runes contain the secrets of the Universe, which can be glimpsed and
even utilized by those who understand their meanings. In this way, they are
somewhat akin to later magical and divination systems such as the Kabalah,
the Hermetic Principles, and the Tarot: we can learn and manifest much from
understanding them, but they still remain mysterious. They will never reveal
everything there is to know, no matter how long or how diligently we study
them.
Fate and the Norns
Perhaps the best place to start a mythological exploration of the runes is with
the giant tree known as Yggdrasill. This tree, usually said to be an ash tree
but believed by some scholars to be a yew, is at the center of the Universe
and holds the nine worlds of the Norse cosmology together in its roots and
branches. Through Yggdrasill, all things are connected, and it is often
referred to as “the World Tree.”
At the bottom of Yggdrasill is the Well of Urd—also known as the Well of
Fate—a bottomless pool where the gods are said to meet to hold their daily
meetings. Also present at this well are the Norns—female beings from the
realm of the giants (called jötnar). The Norns tend to Yggdrasill by
protecting its roots and watering it with the sacred water from the Well of
Urd.
The Norns are said to weave the tapestry of fate that all human beings—and
gods—are intertwined within. More than any other beings in Norse
mythology, the Norns influence the course of events large and small, as they
spin, weave, and sever the threads of fate. In addition to their weaving, they
also carve runes into the trunk of Yggsrasill. The meanings, or intentions, of
the runes are carried up through the trunk and into the branches, and affect
everything within the nine worlds that reside there, including Midgard, the
world of human beings.
This role in shaping the destiny of the Universe belongs to the three named
Norns—Urd, Verdandi, and Skuld—who are said to be sisters. (There are
other norns, without the capital “N,” who are said to arrive at the birth of
each human being to influence (or “weave”) their fate.) The names of the
Norns, from Old Norse, translate roughly to concepts of past, present and
future. Urd (the eldest sister) represents “What Once Was,” Verdandi (the
middle sister) represents “What Is Coming into Being,” and Skuld (the
youngest) represents “What Shall Be.”
It seems likely that the use of runes for divination is at least partly due to
their connection with the Norns, the weavers of fate and the mythical
embodiments of time. However, the concepts of “fate” and “time” in the
Norse cosmology are not quite the same as the way we typically define them
in modern culture, and this is important to understand when working
divination with the runes.
When it comes to time, the Norse conception is cyclical. It is always in a
process of renewal, rather than being strictly linear. As the present fades into
the past, it becomes the “new” past, which means that the past never stays the
same. Similarly, what happens in the present affects the future—the future
does not exist independently of either past or present. A slightly different set
of translations for the names of the Norns illustrates this idea: “That Which
Is” (Urd), “That Which Is Becoming” (Verdandi) and “That Which Should
Be” (Skuld). “Should be” is not the same thing as “will be,” for the future is
never concrete until it’s actually the present.
In a similar sense, what we would call “fate” is not entirely set in stone, no
matter what the Norns (or norns) have woven into a person’s destiny at their
birth. Although the Norns are credited in ancient Norse tales with causing
both fortunate and tragic circumstances, a person (or a god) could learn to
navigate unfolding events and adapt to changing circumstances in order to
minimize risk or maximize good fortune.
Unlike the ancient Greek concept of fate, where no matter how much gods
(and mortals) tried to avoid it, they always ultimately met their pre-
determined destiny, the Norse concept allows for the present to affect the
future. So while we do not have complete control over everything that
happens in our lives, we are not completely helpless to change aspects of our
fate, either.
This makes perfect sense when it comes to reading the runes—if there were
no way to have any affect on future outcomes, then why bother with
divination, or any other form of magic, in the first place?
Odin’s Discovery
Though the Norns have always had the use of the runes, these magical
symbols were not available to the gods—and therefore not to humans either
—until Odin discovered them through a great ordeal of self-sacrifice.
Odin is the central figure in Norse mythology, and is also referred to as
“Allfather,” as he is the father of the gods as well as the people. Unlike some
other deities in these myths, Odin does not belong strictly to the Norse. To
other Germanic tribes, he was known as Wodan (or Wotan). To the Anglo-
Saxons, he was Woden, and seems to have been primarily a warrior god with
a rather savage character. However, Woden is mentioned in the 10th-century
Old English “Nine Herbs Charm,” where he uses magical herbs to destroy a
serpent, so it seems he had at least one other role in addition to leading the
charge in battle.
The Norse Odin is similarly multi-skilled, and probably far more so, though
without more written records from the Anglo-Saxons and other Germanic
tribes, it’s impossible to know for sure. Nevertheless, Odin is not only a
warrior god and the father of gods and humans, but he is also associated with
death and the afterlife, divination, inspiration, wisdom, healing, poetry,
philosophy, and of course, magic.
Odin has many animal familiars, two of which are ravens named Huginn
(“thought”) and Muninn (“memory”). The ravens fly all over the world and
bring back information to Odin, allowing him knowledge he could not gain
otherwise. Huginn and Muninn form just one example of Odin’s desire for
knowledge, especially of the esoteric kind. Two stories in particular illustrate
the lengths he was willing to go to in order to earn his reputation as a very
wise and knowing god.
In the first story, Odin wishes to drink from Mimir’s Well, also known as the
“well of wisdom” or “fountain of wisdom.” Mimir was a being who knew
more about the universe than just about anyone, due to drinking from the well
every day. Mimir tells Odin he may drink from the well, but only if he gives
up one of his eyes. Odin does so, becoming the “one-eyed god,” and gaining
much wisdom from the sacrifice.
In the second story, Odin hears talk of the runes and wishes to discover and
understand their mystical secrets, so he journeys to the Well of Urd where the
runes reside. However, the runes are immensely powerful sources of magic
and knowledge, and do not reveal themselves to just anybody—even a god.
Odin knows that to gain the respect of the runes, he will again have to make a
sacrifice. This time, he pierces himself with his sword and hangs himself
upside down from a branch of the great tree Yggdrasill, overlooking the Well
of Urd. He stays there, injured and upside down, for nine days and nights, not
allowing any other gods to provide him with water, food, or any other kind of
assistance. Finally, the runes—their shapes and their secrets—are revealed to
him in the water below.
This story is often cited as an example of a shamanic initiation, in which a
person (or, in this case, a god) undergoes a severe physical and/or
psychological trial in order to gain knowledge of esoteric mysteries. Found in
pagan cultures around the world, shamans were wisdom-keepers and healers
who could travel to the invisible planes of existence to find solutions to the
problems encountered by their communities. This ability was only gained
through a transformative experience of self-sacrifice, often involving a
metaphorical “dismemberment” of the body, such as we see in the story of
Odin’s eye at Mimir's well.
In the case of the runes, Odin puts himself through physical pain, deprivation,
and psychological loneliness (hanging from the tree for nine days and nights)
and is transformed by the knowledge of the runes. In the poem Hávamál,
where this story is recorded, Odin tells us that after he lifted the runes from
the Well of Urd, he “grew and waxed in wisdom,” finding that he could now
work great feats of magic. He can use his new magical knowledge to help
himself and others escape danger, defeat enemies, heal from injuries and
illness, and even find love.
Runic Mastery
Throughout Norse literature, the runes are portrayed as powerful and even
potentially dangerous magical tools. Access to their secrets is not granted
easily—as we have seen from Odin’s ordeal at the Well of Urd—nor are the
runes simple to understand.
Odin may have been able to receive the knowledge of the runes somewhat
instantly (that is, after his nine days and nights of self-sacrifice), but he was a
god, and a god of wisdom, at that. When it comes to “mere mortals,” it seems
that at least some amount of study and discipline was required, along with a
special aptitude for magical work. Those who pursued and successfully
applied this knowledge were called “runemasters” and were greatly respected
in Norse culture—particularly during the Viking era.
We see this in the Eddic poem known as Rigsmál, which tells how the “three
classes” of human society (serfs, free peasants, and nobles) came to be. Here
there is a strong association between nobility and mastery of the runes. The
god Rig, who is more commonly known as Heimdall, fathers the first child of
each of the classes—Thrall, the first serf (or slave); Churl, the first free
peasant; and Jarl (or “Earl”), the first nobleman.
It is Jarl to whom Rig teaches the runes, once he is of an age to learn them.
Jarl goes on to have several sons of his own, but the poem tells us that only
the youngest of them—called “Kon” or “King”—knows the runes. This
knowledge, and the ability to put it into practice through magical acts, gives
this son special status within his family of nobles.
In the epic Saga of the Volsungs, runes are mentioned often and they play
significant roles in some of the plots. In one chapter, we get a closer look at
what “learning the runes” actually entailed as Brunhilde, a Valkyrie warrior
maiden, teaches the runes to Sigurd, a mortal hero.
Sigurd has already learned at least something of the runes from his foster
father, but Brunhilde holds even more knowledge, and goes into detail about
different kinds of runes, their magical purposes, and how they should be
carved, depending on the situation. For example, to ensure safe passage at
sea, she instructs Sigurd to make “wave runes” and burn them onto the oar.
There are several different kinds of runes grouped according to purpose, such
as “victory runes,” “speech runes,” and “cure runes.” These magical
classifications are still observed by modern runemasters.
The Norse tales also warn that the power of the runes can cause unintended
harm if used incorrectly, whether for written communication or for magic.
Another story from the Saga of the Volsungs tells of a message sent from
Gudrun, a member of the royal family, to her brothers, warning them of
possible treachery. The message is intercepted and the runes altered, to make
it appear as though Gudrun is inviting her brothers for a visit. The wife of one
of the brothers inspects the message and is able to see the original message
underneath the alteration. She warns her husband not to leave home, and
says, “You cannot be very skilled at reading runes if you think your sister has
asked you to come.”
In a widely-cited story from Egill’s Saga, the hero, Egill, visits a woman who
has been seriously ill, and near her bed discovers a whale bone with runes
carved into it as an attempt to cure her. But whoever carved them was not
skilled in rune magic, and had actually made her worse. Egill, a Viking poet
who is presumably much more talented with runes, carves the appropriate
symbols into a piece of antler and leaves it under the woman’s bed. She is
cured almost instantly.
Indeed, the ability to simply know the runes and carve them legibly seems to
have been held in high regard, as though the mere act of bringing the symbols
into 3-dimensional manifestation was a powerful thing to do. We can see this
from many Old Norse runic inscriptions which identify the person carving the
runes, even when the message itself has little to do with the runemaster. This
was common on the bauta stones that served as memorials to the deceased,
which typically read something like “Olsen carved these runes in memory of
_______.”
The messages on such stones might or might not provide the name and/or
biographical information about the deceased, but the carver of the runes was
almost always named. Even in inscriptions that we would identify as
“graffiti” today—the equivalent of “Carl was here”—the message emphasizes
the act of carving the runes. For example, one anonymous inscription found
in the Orkney Islands reads, “These runes were carved by the man most
skilled in runes in the western ocean.” Another, on a church in Norway, reads
“Thorir carved these runes on the eve of Olaus-mass, when he travelled past
here. The norns did both good and evil, great toil... they created for me.”
As we can see, the runes were an integral part of the culture of ancient
Northern Europe and held great symbolic as well as magical power. We will
soon delve into the use of runes in magic and divination today, but first, let’s
take a moment to get better acquainted with the specific symbols we’ll be
working with in this guide.
The Elder Futhark
Generally, when speaking of “the runes,” we may be referring to one or more
of several different runic scripts (aka alphabets) known today. Unlike our
English alphabet, there is no single, standardized set of characters that make
up a universal runic script.
This is because as the Germanic peoples continued to spread out into new
territories in western and central Europe, the language that the first runes
represented—known as “Proto-Germanic”—eventually split into regional
dialects. As these dialects became more and more distinct from the original
Proto-Germanic, the first runic script, known today as the Elder Futhark, was
adapted to meet the needs of the newly evolving languages. Among various
runic scripts, runes were added to represent new sounds coming into the
languages, existing sounds were represented by new runic symbols, and some
runes were omitted altogether.
It’s unclear exactly how many different runic scripts existed within the
Germanic lands over the centuries, but two distinct descendants of the Elder
Futhark came into wide use between the 5th and 12th centuries C.E.. The
Anglo-Saxon Futhorc was developed in Frisia (now Denmark and part of
Germany) and spread to England with the migrations of Germanic tribes. The
Younger Futhark came to replace the Elder in Scandinavia by the eighth
century, and this is the script used during the Viking Age.
Today’s Neopagans, magicians and other rune workers may use runes from
one of these systems exclusively, or more than one, depending on their
practice. Many also incorporate lesser-known runic scripts, such as the
Gothic and Medieval runes, or the Armanen runes discussed above. Among
those who practice Witchcraft, there is also a modern set of “Witch’s runes,”
which are inspired by the ancient runes but bear very little resemblance to
any of the authentic runic scripts.
For the sake of simplicity, this guide will focus only on the runes of the Elder
Futhark, as these are, after all, the “original” runes. They are also the most
widely available when it comes to purchasing a pre-made set of runes. This
doesn’t mean that the Younger Futhark and the Anglo-Saxon Futhorc are not
equally powerful and worthy of study. You may ultimately wish to work with
one of these systems, or with Gothic or Armanen runes. If so, the information
in this guide will still provide a valuable place to begin your runic
explorations.
The Elder Futhark (pronounced “footh-ark”), and named for the first six
runes in the script, is comprised of 24 symbols, each representing a sound in
the Proto-Germanic language. But a closer look at the structure and makeup
of the Elder Futhark uncovers the magical essence of the runes as they have
always been, well before their evolution into a written script:
First, the names of the characters have actual meanings, such as “gift”
(Gebo), “Sun” (Sowilo), and “water” (Laguz). By contrast, the names of the
letters in most other European-based alphabets have no meaning. (The two
other exceptions are Hebrew and the ancient Irish alphabet known as Ogham,
both of which were also utilized for esoteric purposes.)
The names of the runes come from the everyday experience of the people
who used them. Objects such as cattle, torches, horses, and trees are
represented among the runes, as are natural phenomena like water, ice, and
the Sun. Intangible experiences, such as strength, need, and joy, along with
divine forces, including the gods Tyr and Ing, are also incorporated into the
system of symbols.
But these names are not necessarily literal when applied in divination and
other forms of magic—most of the time, the meanings associated with the
runes are rooted in metaphors and esoteric associations. For example,
drawing Ehwaz (“horse”) is not likely in most cases to refer to an actual
horse. Instead, Ehwaz symbolizes the qualities of faithfulness and trust,
which a relationship between a horse and its rider requires. It can also refer to
movement or travel.
Dagaz (“dawn”) is not so much about the time of day, but instead represents
breakthrough, transformation, and hope. In this way each rune name serves as
a bridge between the human mind and the ethereal realm of divine wisdom
that the runes inhabit. In contemplating both the symbol itself and the
implications of its name, we come to an understanding of the energies of each
rune.
Second, the Elder Futhark is divided into three groups of eight runes, known
collectively as the aettir (Old Norse for “families”). The origins of this
organization are unclear, and many artifacts bearing an inscription of the full
Elder Futhark present the runes in one horizontal row, rather than three rows
of eight. But other inscriptions show the above configuration, and much
esoteric meaning has been derived from the three aettir over the centuries.
Each aett (or “family”) is named for the god who is associated with the first
rune in the row. The first row, beginning with Fehu, is known as Freyr’s Aett
(sometimes called “Frey’s Aett”). The second row, beginning with Hagalaz,
is Hagal’s Aett, though since little is known about the god Hagal, some
people attribute this aett to Heimdall. Tyr’s Aett, beginning with Teiwaz,
makes up the third row.
These divisions make it easier to learn and memorize the names and shapes
of the runes, but they also create patterns of relationships among the runes
that can be useful in magic. For example, we can look at possible connections
between Uruz, Naudiz, and Berkana—the second runes in each aett.
Uruz is the rune of brute strength, while Naudiz represents strong need.
Berkana is known as the birth rune, on literal and figurative levels. Anyone
familiar with childbirth knows that strength is needed for a successful
delivery, but this combination can also speak to a need giving rise to the birth
of a new idea that lends great strength to a project or enterprise. These
relationships between the runes can add meaning and context to rune readings
and truly enhance magical work.
Mystical students of the runes have also noted that each of these rune
“families” have their own collective associations, based on the meanings of
each rune. These associations vary from one runic tradition to the next, but
can be generally characterized as follows: Freyr’s Aett symbolizes the forces
of creation, Hagal’s Aett is concerned with forces of disruption and change,
and Tyr’s Aett represents divine forces as they relate to the human
experience. Furthermore, the progressive order of the runes is significant, as
runes within each row are seen to have interactive symbolic relationships
with runes before and/or after them.
This level of complexity in runic interpretation goes beyond the scope of this
beginner’s guide. However, as you become more acquainted and practiced
with the runes, you will no doubt begin to sense the connections between
individual runes based on their placement within the Elder Futhark.
In some respects, the runes can be said to have similarities to the systems of
symbology within the Tarot. The four suits of the Minor Arcana seem to echo
the thematic organization of the three aettir, while the deliberate ordering of
the cards in the Major Arcana recalls the overall structure and resulting
symbolic relationships of the Elder Futhark.
In fact, some have theorized that the Tarot was inspired at least in part by the
runes, and comparisons and even correspondences between specific runes
and specific cards have been made. However, these possible relationships are
also beyond the scope of this guide. In truth, while they can be useful for
those who have experience in Tarot, comparisons between the two systems
can actually distract from learning the runes on their own terms.
Magic and Tradition
Now that we’ve seen how the symbols known as runes came into use as a
system for writing, as well as their magical significance in Norse myth, we’re
ready to explore their uses in modern magic and divination. In Part Two,
you’ll be introduced to the basics of working with rune magic—from making
your own runes, to harnessing their energy in spellwork, to receiving
communications from the unseen world through runic symbols. But before
we move forward, it’s important to address the extent to which the
information in the following pages is directly connected to the practices of
ancient Germanic runemasters.
Much of contemporary “Western” magic practiced by Wiccans and other
Neopagans today can be described as a synthesis of pan-European influences.
Threads of Hermeticism, Neoplatonism, ceremonial magic, and other
elements of what is often called the Western Mystery Tradition, along with
various folk traditions from around the globe and countless intuitive
innovations, have been interwoven to create highly individualized magical
systems among today’s eclectic practitioners.
The sources from which these blends of modern magic have been created can
range from ancient Egyptian texts, classical grimoires, and anthropological
evidence to family traditions and divinely-inspired discoveries. The magical
tools and materials involved also vary widely and may include ceremonial
wands, bottles and pins, crystals and herbs, and many other items. In short,
much of the magic you learn about today is a heterogenous mishmash of
practices with no clear, traceable roots to one specific region of the world.
By comparison, those who work with rune magic are drawing specifically on
what is known about the magical traditions of the pre-Christian Germanic
peoples— the people from whom the runes have been handed down over
time. Much of this information comes from the mythology, literature, and
lore of ancient Scandinavia, but clues can also be found in fragments of myth
from other parts of the Germanic world, as well as historical texts,
archeological findings, and other scholarly pursuits.
Of course, there is not enough information to reconstruct a completely
accurate picture of what rune magic entailed in prior centuries, so here, too,
intuition plays a role in creating modern practices. However, the degree of
borrowing and synthesizing beliefs and practices from other cultures, as we
see in more “mainstream” magic, is far less prevalent among most rune
workers, who prefer to root their practice firmly within the Germanic
tradition.
This doesn’t mean that the runes can only be utilized by those who practice
Germanic magic. The energies of these symbols are universal and can be
harnessed by anyone who is willing to learn, regardless of religious or
spiritual path.
The magical workings in this guide are intended to be accessible to those who
are not familiar with the lore and cosmology of the cultures from which the
runes originated, and should not be viewed as historically authentic. Yet they
do draw on a basic understanding of traditional rune magic, and can serve as
a jumping-off point for those who would like to learn more about Germanic
beliefs and magical practices. So with both an eclectic spirit and an
appreciation for tradition, let’s look now at how you can utilize the energies
of these ancient symbols for magic in your daily life.
Part Two: Runes in Magic and Divination
Getting Acquainted with the Runes
As we saw in Part One, the runes represent various aspects—both tangible
and intangible— of the Universe as it is experienced by human beings. When
it comes to magic, we take this concept deeper: each runic symbol embodies
a natural force, or type of energy, which the rune worker can attune to and
then work with in various ways.
The energies of the runes are utilized to send magical “instructions” for
manifestation, and to receive messages from the spiritual realm. In this sense,
the runes are fairly simple to work with, and you can form an affinity with
one or a handful of runes to use in talismans or other spellwork without much
further exploration. However, the full range of magical possibilities and
divinatory meanings of all the runes is only grasped through dedicated study
and practice.
As mentioned earlier, a background in Norse mythology and/or Germanic
magic is not necessary for successful rune work, but any knowledge you
acquire in these areas will certainly help. At the very least, a cursory
introduction to the main Norse myths and deities can assist you with forging
some basic connections with these symbols. You’ll find some suggested
resources in the recommended reading list at the end of this guide.
Of course, no amount of book learning can substitute for experience, so it’s
important to give yourself time to practice as well, particularly when you’re
just beginning to learn the names and meanings of the runes. One approach
that works well is to study and meditate on one rune per day, for 24 days,
which allows you to focus solely on that particular symbol’s energies without
getting distracted by any of the other runes.
Carry the day’s rune with you in your pocket or purse, keep it visible
whenever possible, and keep it by your bedside while you sleep. You can
work through the Elder Futhark from beginning to end, or choose a rune
intuitively each morning until you’ve spent one day with each of them.
As you learn about each rune’s magical significance and divinatory
meanings, be sure to incorporate your own intuition as well. The intellectual
understanding of the symbol is one thing, but your psychic connection with
each rune will ultimately override any information you get from an outside
source.
Try simply gazing at each symbol and listening to any feelings, words or
other impressions that come through. Some runes may “give up” more
information than others during this process. Don’t worry if there are runes
that don’t seem to want to communicate with you just yet—all of this takes
time. After all, even Odin the “Allfather” had to wait nine days and nights to
grasp the runes, while hanging upside down from a tree!
As you begin to train your focus on the shapes of the runes, you may start to
see them appear in your surroundings—in shadows made by tree branches,
cracks in sidewalks, or even in cloud formations. This is a good sign that you
are attuning to runic energies, and that the Universe is offering you a new
avenue of divine communication. The more you work with the runes, the
more you will be able to tap into these energies and call upon them in your
magic. The core elements of runic magic and divination below will provide
you with an excellent place to start.
Rune Magic: The Power of Sound, Speech, and
Symbol
Symbols have always been a part of magical systems throughout the world.
They can be thought of as a tool for communicating visually, rather than
verbally, with the Universe.
Symbols help us express complex ideas in relatively simple forms that work
on the invisible planes of reality to manifest our desires. In Germanic lore,
runic symbols were used for a wide range of magical purposes, even before
they came to be part of a written script. However, once the runes were
incorporated into a writing system, they became even more magically potent.
This is because the Germanic peoples placed great value on the power of the
spoken word. Speaking a thought out loud was to make the thought real in a
way that could never be reversed. Careless speech could therefore have
serious consequences, no matter how unintentional. This is still true today, of
course, but in modern times we can often negate the impact of our words by
apologizing or clarifying our meaning. In the past, once a word or phrase was
uttered, it remained part of the world no matter what.
Because the runes provided a way for words to be communicated over time
and distance in a previously non-literate society, they were incredibly
powerful indeed. Now the magical power of symbol was fused with the
power of speech, which is also intertwined with the power of sound, in the
form of magical vibrations created within the body. Today’s rune workers
often speak, chant, or sing the names of the runes as part of their magical
practice, as we will see below.
Using Runes in Modern Magic
Those who choose to learn rune magic in the context of traditional Germanic
practices are likely to come across differences between the ancient Northern
European worldview and our own. For one thing, the runemasters in Norse
mythology wouldn’t bat an eye at what Wiccans and other Neopagans might
term “black” or “negative” magic. Rune spells for manipulating people and
causing harm to enemies were plentiful and considered essential in many
circumstances. This guide, however, promotes the modern magical ethic of
“harm none.”
Secondly, there is the question of whether using the wrong runes by mistake
will have negative or otherwise unintended consequences, such as in the story
of Egill and the sick woman mentioned in Part One. Unintended
consequences are possible in any kind of magic, which is why it’s always
advisable to put deep thought into how to communicate your desires to the
Universe. However, in the case of using the “wrong” runes, it’s more likely
that your magic will be ineffective, as opposed to harmful. What matters
most is the quality of your focused intention during the work. As with any
other magical tool, your personal energy must be present to activate the
powers of any rune.
Norse literature also shows us that the runemasters of old recognized
different categories of runes, according to how they were used. For example,
malrunes were useful in matters relating to words and language, while
hugrunes were concerned with mental ability. Brunrunes were for ensuring
good weather at sea, which was obviously crucial during the Viking era, and
limrunes were used in healing the sick.
Today’s rune workers may differ in their individual understandings of any
given rune’s magical purposes (just as differences emerge within
correspondence systems for herbs, crystals, and colors), but a general
consensus based on the lore and literature of the Germanic tribes has been
established for well over a century. You’ll find the chief magical uses for
each rune in Part Three and in the tables of correspondence at the end of this
guide. These can serve as a framework for your rune magic, but if you arrive
at different conclusions about the appropriate use for any rune, then make
adjustments according to your own intuition and experience.
Runic Inscriptions
The most widely practiced form of rune magic today is the use of runes in
magical inscriptions. Traditionally, runes are carved into objects to create
talismans for luck and protection. These can be personal objects, such as
jewelry, drinking cups, wallets, or even houses—anything of value that you
want to empower or protect with magical energy.
Runic talismans can also be created to achieve a specific magical goal, such
as landing a job or attracting a new love relationship. In this case, the runes
are carved into a ‘tine,” which is usually a strip of wood or bark, but can also
be stone, metal, or even paper if need be. Carving is the traditional method,
but runes can also be drawn and/or painted onto a surface to make a talisman,
provided that sufficient care and concentration goes into creating the runic
shapes.
As with any magical creation, the energy involved in the process of making
the talisman is key to its success. In fact, rune workers often incorporate the
creation of a talisman into a ritual, which involves the carving and coloring of
the runes, the speaking or singing of the names of the runes being used, and a
symbolic “birthing” and consecration of the talismanic object.
Runic talismans, like the runes themselves, are considered to be “alive” with
magical energy. They are either kept permanently, or, in the case of rune
tines, they are ritually “released” from existence once their magical purpose
has been fulfilled, often by burning or burying them in the Earth.
Rune Scripts
The simplest form of magical runic inscription is a series of runes carved in a
horizontal row. The runes and the order they appear in are chosen
deliberately according to the magical goal.
Typically, a rune script will have at least 3 and generally not more than 9
runes. Rune workers rooted in Germanic traditional magic usually choose an
odd number—either 3, 5, 7, or 9—but there’s no reason to avoid using even
numbers if they resonate with you.
The most important factor is that you’ve considered the meanings and
magical uses of the chosen runes carefully, and placed them in the order that
best represents your magical goal. Think of the rune script as “telling the
story” of what you want the outcome to be. And keep in mind that more
runes doesn’t necessarily equal a more powerful talisman. If you load it up
with more than you need to communicate your intentions effectively, you run
the risk of energetically “cluttering” the work.
A Traveling Talisman
As an example, you can create a talisman for safe travels by using the
following runes in a rune script: Raidho (riding); Uruz (strength); Ehwaz
(horse); Kenaz (beacon).
The basic “story” of this talisman is one of traveling with strength and good
health along a well-lighted path. Both Raidho and Ehwaz are used in magic
for safe travels, while Uruz, placed between them, is a rune of strength and
healing. Kenaz represents light, warmth, and illumination, and is also used as
a general strengthening agent in many rune scripts.
In the above ordering, the forward-pointing shape of Kenaz is emphasized,
evoking forward, illuminated movement for the traveler. However, you could
also place Kenaz between Raidho and Ehwaz, for more symmetry based on
the runes’ magical uses. Or, you might decide not to include Kenaz, and/or to
switch out Uruz for a rune representing some other aspect of your travel
that’s important to you. Keeping both Raidho and Ehwaz makes sense, since
they both relate to travel, but perhaps there’s another rune that’s even more
relevant to your particular journey.
The rationale for four runes in this particular example is that the number four
represents stability, which can be a desirable quality when traveling.
However, you can certainly remove a rune or add another appropriate rune
for an odd-numbered version, if that resonates more with you.
This can be one of the most rewarding parts of the whole process—simply
exploring and considering the implications of the runes you incorporate into
your talisman. As you do so, you hone in on your intentions for the work, and
strengthen your magical focus to see it through. This is why it’s not really
advisable to find and use pre-written rune scripts for a given magical purpose
(although you are of course free to use the above example). If you don’t
create the script yourself, you’re not participating in the envisioning process
as deeply.
Bind Runes
A related form of runic inscription is called a bind rune—two or more runes
that are superimposed on each other in an aesthetically pleasing way. Instead
of appearing as distinct, individual magical forces in a linear arrangement, the
runes in a bind rune form a single symbol that blends and amplifies their
combined magical energies.
For example, this bind rune combines three runes used in healing magic. The
center rune is Dagaz, flanked on either side by Perthro. A double version of
Tiwaz runs vertically through the center of Dagaz. This image can be
inscribed on a candle, drawn on paper, painted onto a canvas to hang on the
wall, or used in a traditional runic talisman as described below. After
superimposing the runes together, this is the end result:
The three runes method provides more context than one rune, but still paints
in fairly broad strokes when it comes to seeing the full scope of a situation.
The runes are laid out side by side and are read from left to right. The classic
three rune spread, a number evocative of the Norns, reflects past, present, and
future developments related to your question.
For example, in this reading, the querent has asked about the possibilities for
finding a new love relationship:
The rune in the past position, Kenaz reversed, suggests that a relationship has
recently ended, leaving the querent feeling abandoned and possibly confused
about what went wrong. Ehwaz in the present position indicates that the
querent is learning much-needed lessons about faith and trust, whether in the
context of relationships or simply in the process of the querent’s own
personal journey. Ehwaz also suggests that swift change may be taking place.
Ingwaz, a very positive rune in general, is a great one to have in the future
position. It indicates that a healthy, hearty, passionate relationship is on its
way! The querent can rest assured that the loss suffered in the past is not the
end of the story, and that whatever the challenges of the present may be, they
are preparing the querent for future gains.
When casting a three rune reading, the order in which you lay down the runes
depends on your preference and your concept of how the three positions
relate to each other. Many people place the first rune in the past position and
follow with present and future in linear fashion. Others see the present as the
most important influence in the reading, and therefore place the first rune in
the center, with the second in the past position and the third in the future.
A three rune spread can also be used for a “yes or no” question, with upright
runes denoting yes and reversed denoting no. However, the actual symbols
should still be read in their own right, since they provide context about the
situation that can aid you in making the decision you’re asking about. Or, if
the answer is unclear, they can point to probabilities based on current
circumstances.
Another three rune spread reveals aspects of a situation as it relates to your
inner world and your response to it. This is particularly helpful when you’re
struggling with an unresolved issue or an unexpected development. It serves
to clear emotional debris from your inner vision so you can view the situation
with more objectivity.
The first rune, placed in the middle position, provides an objective overview.
It answers the question, “What is at the heart of what’s going on here?” The
second rune is placed to the left and points to influences that led to this
development, which are often hidden from the querent’s view. The third rune,
on the right, provides advice for adjusting your perspective, and may indicate
a specific action you can take to best handle the current energies. This spread
does not look into the future, as its main function is to center you objectively
in the present.
Five Runes
This five rune spread is an extension of the traditional three rune timeline of
past (1), present (2), and future (3), but with a twist that emphasizes an aspect
of the Norse concept of time: the continually-changing nature of the future
based on present choices. The next rune offers advice regarding your
question (4), in terms of how to act or how to reframe your perspective on the
situation, knowing what you now know. The final rune then (5) speaks to the
new or adjusted outcome that is most likely to arise if you follow the fourth
rune’s advice.
For example, in this reading, the querent wants to find a new place to live:
The rune in the past position reflects the approach the querent has been taking
in this regard. Mannaz reversed suggests that the querent has been feeling
negatively about the situation, perhaps due to comparisons between their
current residence and perceived societal expectations of success. There has
been a sense of misalignment between the querent’s desires and their actual
experience, which may actually have been clouding the querent’s ability to
approach the quest for housing with a clear head.
This interpretation is supported by Isa in the present position, indicating that
at the moment, no progress is being made. The situation is frozen, at least for
the time being, so patience is needed. The querent would do well to avoid
expending energy on frustration about their current living situation, since it
won’t help move things along.
The good news is that Eihwaz in the future position points to a change, which
will take place as a result of an old situation falling away. It looks like the
querent will indeed find that new place to live, but this development will be
experienced as a sense of regeneration after a period of dormant energy or
even difficulty. The querent may encounter some other, unexpected change
that contributes to a successful move. Keeping this rune in mind can help the
querent avoid becoming anxious if any upheaval arises in the near future.
The rune in the advice position is Elhaz reversed. This is a strong rune of
protection, which issues a warning when it appears reversed. The querent is
advised to be on the lookout for seemingly good opportunities that they might
regret taking, as someone—whether a real estate agent, a landlord, or a
potential roommate—may be looking to take advantage of them. Although
the querent’s current dissatisfaction may make them eager to jump at the first
new place that comes along, intuition is the most important factor at this time.
If anything seems “off” about a housing offer, the querent should reject it and
remain confident in an eventual positive outcome.
Assuming the querent heeds this advice, the outcome looks positive, with
Ansuz in the final position. Ansuz represents messages and communication,
which could come from people in the querent’s life, new contacts, or even the
spirit realm. This rune indicates that as long as the querent is patient, listens
to intuition, and doesn’t jump at the first opportunity to move simply in order
to make a change, the right circumstances will fall into place. Better yet,
when they do, the Universe will make it clear that the opportunity the querent
has been waiting for is now available.
Other Spreads
The above example is just one type of five rune spread. As with the three
rune spread, many other possibilities exist, both for the physical arrangement
of the runes and for the angles of the situation that the runes represent. You
can find a wide array of these spreads online and in the suggested references
at the end of this guide.
As for more detailed spreads, while it’s true that more runes mean more
information about your question, it’s also fairly easy for a reading to get
cloudy if too many runes are involved. Compared to Tarot readings, which
frequently involve many cards, runic divination often tends to be an
experience of “less is more.” Perhaps this is because there are only 24 runes
(give or take, depending on which runic alphabet you’re working with), as
opposed to the 78 cards in a standard Tarot deck. But it also seems to be just
the nature of these symbols, especially for beginners, that too many in a
spread can get overwhelming.
That’s not to say that you shouldn’t try spreads with six or more runes, but
you may want to focus on the smaller spreads for awhile, as doing so will
actually help you get to know the runes better. When you’re ready to try more
complex readings, you’ll find plenty of possibilities out there (again, take a
look at the recommended reading page at the end of this guide). Of course,
you can always invent your own spreads as well!
Moving Forward
When it comes to mastering the runes, the importance of time and practice
can’t be emphasized enough. As mentioned in Part One, there is always more
to learn from the runes, even for the most adept rune workers. Hopefully the
discussions above have provided you with a sufficient grounding to begin
your runic practice with confidence. Now, it’s time to meet the runes of the
Elder Futhark.
In Part Three, you’ll learn the names of the runes, their divinatory meanings,
and their magical uses. These can serve as a broad foundation for your runic
explorations, until you’ve developed your own personal understanding of the
runes.
Part Three: Rune Meanings
Rune Interpretations and Magical Uses
Before delving into the interpretations and magical uses of the runes, it’s
worth noting that the modern approach to runic divination and magic is likely
quite different from that of the ancient Germanic pagans. The information
below draws as much as possible from sources rooted in the traditions of
these Northern European ancestors. However, even some of the earliest
writing we have on the runes was influenced by non-native perspectives,
including Christianity and even non-native magical belief systems such as
Hermeticism and Gnosticism.
Among the sources that modern rune readers have relied on for historically-
accurate information are three rune poems—the Old English Rune Poem (8th
or 9th century), the Norwegian Rune Poem (13th century), and the Icelandic
Rune Poem (15th century). Each of these works describes the runic script of
its time and place, with stanzas that comment on some aspect of the name of
each rune. Rune scholars have extrapolated many interpretations from these
poems, along with many other primary sources such as the Norse mythology
described in Part One.
A major forerunner of the modern divination approach was Guido von List
(also mentioned in Part One), whose innovation of the Armanen runes was
part of the Germanic Renaissance that revived much of the lore and religious
traditions of the past. In fact, the Armanen runes were developed specifically
for divination, rather than as a writing system. Yet even the work of List and
other esoteric scholar-practitioners can’t be guaranteed to be completely
accurate when it comes to pre-Christian native practices.
Nonetheless, there’s plenty of reason to believe that interpretations rooted in
these scholarly efforts are as close to “the real thing” as we will ever get. And
ultimately, the meanings of the runes are personal to each rune reader, so if a
certain meaning comes to you through a given rune, then consider that to be
its meaning, regardless of what you read in this or any other book. The same
goes for magical uses—those listed here are considered to be part of the
modern runic tradition, but you may find that your own relationship with any
given rune is different.
There is one modern innovation to runic divination that you will likely come
across in other sources but is not included in this guide: the “blank rune.”
Meant to represent the idea of fate, or destiny (also known as “wyrd,” from
the Norse concept of fate), its appearance in a reading often indicates that
there is something the querent is not meant to know yet.
The origin of the blank rune is unclear, but it was popularized by Ralph Blum
in the early 1980s. You are of course free to incorporate the blank rune into
your divination practice, but because it is clearly not at all a part of the
Germanic tradition, it is not part of the interpretations below.
A few technical details are also worth mentioning here. First, the spellings of
the rune names in the Elder Futhark, and in some cases the names
themselves, can vary wildly. This is because we don’t actually have these
names in any written evidence from the era of this Futhark—they were
reconstructed using the Younger Futhark, the Anglo-Saxon Futhorc, and to
some extent the Gothic runes.
Second, the order of two pairs of runes—Eiwhaz and Perthro, and Dagaz and
Othala—is reversed in some sources. This is due to inconsistencies in the
archeological evidence of the Elder Futhark. Finally, the pronunciations of
the names should be taken as approximate, since there are sounds in the Old
Norse language that aren’t represented by letters in the English alphabet.
Freyr’s Aett
The runes of Freyr’s Aett speak to what is needed for basic existence on
Earth, for experiencing and interacting with other humans as well as the
divine, and for living a fulfilling life.
Fehu
Gebo 7 Blue, deep Odin, Gefn Pisces, Air, Opal, jade, elm,
green Venus Water ash, apple,
heartsease
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More Books by Lisa Chamberlain
Wicca Magical Deities: A Guide to the Wiccan God and Goddess, and
Choosing a Deity to Work Magic With
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