Continued.......

Tyr 

Phonetic equivalent: t

DIVINATORY MEANINGS:

duty, discipline, responsibility, self-sacrifice, conflict, strength, a wound, physicality, the warrior path

MAGICAL USES:

protection, victory, strength, strengthening the will, healing a wound

ASSOCIATED MYTHS & DEITIES: 

Tyr and the Fenris Wolf, Odin's ordeals

ANALYSIS:

Just as the second aett began with the cleansing destruction of hagalaz, so too does the third aett begin with a loss. However, hail is imposed by the Gods to force the sacrifice of those things which aren't really vital to our development. Teiwaz, on the other hand, represents a voluntary sacrifice, made by someone who understands exactly what they are giving up and why.

Tyr's sacrifice of his hand to allow the binding of the Fenris Wolf was a noble one, and notable in a pantheon of deities not known for their sense of duty and ethical responsibility. He is believed to be one of the oldest of the Norse Gods - a Bronze-age rock carving was found in Scandinavia depicting a one-handed warrior - and his position may well have originally superseded that of Odin. Tyr's rune is also one of the oldest in the fuþark, having survived virtually unchanged from the earliest Bronze-age carvings. It represents all those qualities associated with the God: strength, heroism, duty and responsibility. But it also represents a deeper mystery - that of the wounded God. Like þurisaz, the pain of teiwaz focuses the attention and forces discipline. However, in this case the effect is more conscious and the wound carries a greater significance. Uruz has been confronted and bound, and the lessons of teiwaz and hagalaz have been learned. This is the path of the warrior.

 

berkana : birch 

Phonetic equivalent: b

DIVINATORY MEANINGS:

fertility, health, new beginnings, growth, conception, plenty, clearance

MAGICAL USES:

healing (especially infections), achieving conception, making a fresh start

ASSOCIATED MYTHS & DEITIES:

Frigg, Idunna

ANALYSIS:

The birch is fundamentally a symbol of fertility. There are numerous instances in European folk tradition where birch twigs are used to bring prosperity and encourage conception. They were fixed above a sweetheart's door on May Day in Cheshire, England, and were placed in stables and houses to promote fertility. On the continent, young men, women and cattle were struck with birch twigs for this same purpose, and young boys would be sent out to "beat the bounds of the parish" with branches of birch to ensure prosperity in the coming year. Witches were said to ride broomsticks made from birch, an image which probably originated with fertility rituals where dancers would 'ride' brooms through the fields, the height of their jumping indicating how high the grain should grow.

If teiwaz is the fundamental male mystery, then berkana certainly belongs to the women, for it represents the path of the mother, the healer and the midwife, bringing new life after death just as the birch puts out the first leaves after winter. While Tyr's wound is acquired through his encounter with death, berkana's wound is that of menstruation, and her ordeal is that of childbirth. The birch is abundant and all providing, and heals through nourishment, cleansing and empathy.

 

ehwaz : horse 

Phonetic equivalent: e (as in 'egg')

DIVINATORY MEANINGS:

transportation, motion, assistance, energy, power, communication, will, recklessness

MAGICAL USES:

power, aiding in communication, transportation; to 'send' a spell

ASSOCIATED MYTHS & DEITIES:

Sleipnir, Freya's feathered cloak

ANALYSIS:

The horse has been a powerful symbol in nearly every culture and every age. They were often believed to draw the sun about the heavens. Strong, swift and loyal, their relationship with humankind is unique. They allow us to perform tasks that would normally be beyond our strength, and to travel distances that would normally be beyond our reach. The mare symbolizes fertility and fecundity, and the stallion is the epitome of virility and raw energy. It is an animal that never lost its power by being domesticated.

Like the sun which is its counterpart, ehwaz represents energy and motion. In this case, however, there is also respect for the source of the power to be considered. This is not merely an impersonal energy source - it is a living, breathing thing whose needs and desires must be taken into consideration, rather than be simply used as a slave. This is the power that was given by the God at algiz, and this rune reminds us of our oath to only use it to help, never to harm. Like the two-edged sword, the horse is a powerful tool, but must be carefully controlled to avoid harming yourself or other. It is tempting to just go barrelling along recklessly, but to do so is to risk loosing that power forever. This is the balance that must be achieved on the path of pure magic.

mannaz : man, humankind 

Phonetic equivalent: m

DIVINATORY MEANINGS:

significator, self, family, community, relationships, social concerns

MAGICAL USES:

to represent a specific person or group of people; to establish social relationships

ASSOCIATED MYTHS & DEITIES:

Ask and Embla, Midgard

ANALYSIS:

In its broadest sense, mannaz represents all of humanity, and therefore the entire realm of Midgard. In more practical terms, though, it is those with whom we have personal connections, from our immediate circle of family and friends to the wider community around us, reminding us of our nature as social animals. It also represents our connection with the Gods and with nature, through the two Norse myths of the creation of humans; the first where they sprang from Ymir's body, and the second in which they were created from two logs by a river. It takes the raw energy of ehwaz and controls it through our social conscience, reminding us of those we affect with our deeds both magical and mundane.

The rune itself resembles gebo with its joining of masculine and feminine elements, but is much more complete. It is the entire web of human relationships, with the self at the centre, which mirrors the web of fate explored through raiðo. But while that web was more or less fixed, this one is mutable and alive. Past and present, male and female, self and other - all opposites are joined here and made whole. Mannaz is our home, and speaks for all those whose lives we touch when we use the gifts we have been given through the runes.

 

laguz : water 

Phonetic equivalent: l

DIVINATORY MEANINGS:

emotions, fears, unconscious mind, things hidden, revelation, intuition, counselling

MAGICAL USES:

enhancing psychic abilities, confronting fears, stabilizing mental or emotional disorders, uncovering hidden things

ASSOCIATED MYTHS & DEITIES:

Njord, Midgard Serpent

ANALYSIS:

When most people think of water, they generally think of its more pleasant associations - peacefulness, love, compassion, intuition, and the emotions in general. However, we must remember that, to the Norse, water most often meant the sea, and the sea was a terrifying, unpredictable place, home of the Midgard serpent and the grave of many sailors. Laguz, then, should be thought of in terms of the lighter and the darker sides of the element of water. It speaks to our primal fears of the dark, the cold, and all those terrifying things hidden deep within our subconscious minds.

Like eihwaz, which forced the journeyer to confront his or her mortality, laguz makes us examine the underlying roots of our personality and behavior, and allows us to modify those aspects which are hindering our spiritual development. The understanding and wisdom gained through eihwaz and the runes which followed have prepared the journeyer to face this darker side (represented by laguz) and accept it as an integral part of their selves. Laguz also prepares the person to take on the task of helping others through this self-examination process, allowing them to empathize more strongly and share their own experiences, making it (among other things) the rune of the spiritual counsellor.

 

inguz : Ing 

Phonetic equivalent: ng

DIVINATORY MEANINGS:

work, productivity, bounty, groundedness, balance, connection with the land

MAGICAL USES:

fertility, farming, growth, general health, balance

ASSOCIATED MYTHS & DEITIES:

Freyr / Ing, Nerthus, Thor, the Vanir

ANALYSIS:

Ing is a Danish / Anglo-Saxon name for Freyr, the God of agriculture and fertility. Agriculture represents one of the first attempts by mankind to control the environment, and the fertility of crops, animals and people has always been the primary concern and religious focus of most Pagan agrarian societies. From the earliest Sumerian accounts to modern-day British folk custom, people throughout history have sought to ensure the success of their crops.

The vast majority of people in Western society have lost all contact and connection with the land and the process of growing things. The spiritual consequences of this segregation from the earth have been disastrous, since most people find it difficult to relate to deity in a purely man-made environment. The shape of this rune can be likened to that of a field, but its real significance may lie in its balance, representing the harmonious relationship between ourselves and the four elements / four directions. Inguz reminds us of that ancient connection between the Gods and the land, and re-links (the real meaning of the word 'religion') us with our spiritual natures through the realm of the physical. It is quite literally a grounding rune, and by reintroducing us to the earth, it reconnects our bodies, our minds and our spirits.

 

dagaz : day 

Phonetic equivalent: d (pronounced as 'th', as in 'this')

DIVINATORY MEANINGS:

happiness, success, activity, a fulfilling lifestyle, satisfaction

MAGICAL USES:

to bring a positive outcome

ASSOCIATED MYTHS & DEITIES:

Sunna, Baldr, Nerthus, Yggdrasil

ANALYSIS:

This rune effectively marks the end of the third aett, leaving only oþila to complete the cycle. As in the previous two aetts, ðagaz concludes the third with light and hope. However, while wunjo represented earthly glories and the sun, heavenly power, the day brings these two realms together, bringing the more abstract light and power of sowulo 'down to earth' and applying it to our everyday lives.

The shape of the rune itself denotes this kind of interconnection. It is reminiscent of gebo, with its balance of masculine, feminine and the four elements, but ðagaz makes further connections to the celestial and the realm of nature. Like inguz, it symbolizes harmony with one's environment. but again takes it a step further, implying a harmonious relationship with the spiritual environment as well. It is a bringing together of all six cardinal points - the four compass directions, the celestial realm above us where the Gods are thought to dwell; and that which is below - all the spirits of the earth and of nature. All of these things are balanced and integrated through ðagaz and brought into our daily lives.

 

othila : property 

Phonetic equivalent: o

DIVINATORY MEANINGS:

property, land, inheritance, home, permenance, legacy, synthesis, sense of belonging

MAGICAL USES:

for aquiring land or property, to complete a project, to strengthen family ties

ASSOCIATED MYTHS & DEITIES:

the nine worlds of Yggdrasil

ANALYSIS:

In oþila, we find ourselves back in the seemingly mundane realm of wealth and property, just like the first rune, fehu. However, while cattle represented a more movable, transitory form of wealth, the land (as Mr. O'Hara said) is the only thing that lasts. It can be passed on as a legacy, but more importantly, it defines who we are by defining where we are. It is, ultimately, our home.

This rune brings us to the seventh cardinal point, which is the centre. It is the meeting place between Midgard and Asgard; between ourselves and our Gods. It is the axis around which our lives revolve. The idea of land or property is only a symbol - we must all find our own "centre" (or, as Joseph Campbell termed it, our "bliss") to give our lives meaning, and this is really the ultimate goal of the runic journey. Like Dorothy in the Wizard of Oz, we discover that after all our travels and adventures, we all eventually end up going home. But this doesn't mean that the travels and adventures are pointless. On the contrary, it is only through those explorations that our 'home' or spiritual centre can have any real meaning for us. "There's no place like home" will have no power to send us there unless we come to truly understand what and where our home is to us. Conversely, none of the lessons learned along the way can be of any real use to us unless we actively integrate them into our 'mundane' lives and find that centre point to anchor them to. Oþila not only completes the smaller cycle of the third aett, but also brings us back to the beginning of the fuþark itself, only on a higher level. We may now begin the grand cycle of the runic journey again.

Hey! Where's the Blank Rune?!?

The blank rune (or 'Odin's Rune', or 'Wyrd') was invented by Ralph Blum, author of 'The Book of Runes'. Blum explains in the introduction to his book that he started out using a rune set someone gave him, not knowing the first thing about them, and sort of made things up as he went along from there. The blank rune was one of those things.

There is absolutely no evidence that a 25th 'blank' rune ever existed historically.

Many subsequent books have been published based on Blum's, and so the fiction of the blank rune has been perpetuated. A lot of people use it and get successful readings with it. There's nothing wrong with that - go right ahead, as long as you understand that it is purely a modern invention.

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LEARNING TO READ RUNES

Learning to Read

The first step in learning to read the runes must be to get to know the runes themselves. This doesn't necessarily mean memorizing interpretations out of a book, although the literal meanings of the rune names should be memorized as a starting point. Instead, take one rune each day, starting with fehu and ending with oþila, and meditate on it. There are several exercises you can do daily to aid in this: word association with the rune names, visualization, physical connection with the rune, etc.

Always keep a record of your rune readings in a journal. Although it's not quite as easy to draw a nine rune cast as it is to record a tarot spread, do try and make the effort. Record which runes landed face up and face down, what you think each one meant in the context of the reading, and what your general impressions were. Even if a reading makes no sense to you when you do it, its meaning might become clearer later on, and this will encourage you to pay closer attention to your instincts (even if you are sure you're wrong!).

Some Methods of Runic Divination

As there are no reliable historical descriptions of runic divination, virtually any method one chooses can be considered valid. However, certain characteristics of the runes make them better suited to some methods than others. For example, most runes are carved onto small bits of wood, clay or stone. These are better designed to be picked up and scattered, rather than being laid out in a specific pattern like the Tarot. This is verified by descriptions of runic divination in Norse literature, all of which refer to them being 'thrown', 'cast' or 'scattered'. The best way to learn how to swim is to just jump right in!

Some books give upright and reversed meanings for the runes (like Tarot cards). This is obviously impractical if one is casting the runes, since many will land sideways or at odd angles. Also, one would think that if this had been the intention of the original creators of the fuþark, they wouldn't have designed so many runes to look the same upright as inverted. In addition to these practical considerations, there is also the fact that the Norse don't appear to have seen their world in such black and white terms. Polarizing the meanings of the runes in this way, even if those opposites aren't phrased in terms of 'positive' and 'negative', tends to limit the range of possible interpretations and ignores the complex and subtle relationships between the different runes in a cast.

The important thing, however, is that you feel comfortable with the method you choose. If you feel the need for a more structured reading than a simple cast provides, devise a pattern for your casting cloth that has some meaning for you to give the reading a more tangible context. If you find nine or twelve runes to be a bit overwhelming, use three or four. If you want to just grab a handful and cast them, go right ahead. The runes themselves should tell you how they want to be read. Different sizes, shapes and materials lend themselves to different methods, and through meditation and experimentation you should be able to choose a technique that best suits both the runes' 'personality' and your own. Just make sure your method is consistant.

Most people eventually end up devising their own method of reading, but here are a few to get you started in the meantime:

1. The One-Rune Quicky.

As you might imagine, this method is designed to provide a quick, concise answer to a specific question. It can also be used daily as a subject for meditation, or as a general overview of the day before you go to bed. Think of a specific question.
Pull a rune out of the pouch and look at it. The answer may be an obvious yes or no, or the rune might provide a more conditional response. If the rune you picked seems to make no sense at all as a response to your question, ask another question or try again later.

2. The Norns (or, The Three-Rune Quicky).

This method is helpful in getting an overall fix on a given situation, and providing some idea about a future outcome. How much information you get out of it will depend on how much time you spend analyzing the reading and how well you understand the runes.
Pull one rune and lay it down face up. This rune represents the first Norn - those events in the past which affect the current situation. Pull another rune and lay it next to the first. This is the second Norn - the present situation, which frequently refers to a choice that needs to be made. Pull a third and lay it down. This is the third Norn, and the most difficult rune to interpret. In some cases it might represent the person's inevitable fate. In others, it might simply be the end result if the current situation remains unchanged, or even just one of several results. You must rely on your instincts to decide which is the case.

3. The Roman Method.

This is the method described by Tacitus in 'Germania'. The method itself is really another variation of the Three-Rune Quickie, with a few ritual details to lend it authenticity. If you really want to do it right, go out and find a fruit-bearing tree and use the wood to carve your runes fresh each time.
Lay out a white cloth on the floor. Take all of the runes in your hands and scatter them. Invoking the aid of Odin, and without looking at the runes, pick three at random. You may look at them as a group, without considering them in any particular order, or you can pick them one at a time, using the 'Norns' method described above to interpret them.

4. The Nine-Rune Cast.

This method will give a detailed overview of a person's situation, providing insight into where they are in terms of their spiritual path, and clarifying the options and possible outcomes available to them. Nine is a somewhat arbitrary number - you may use any number that feels comfortable to you.  Nine because a) three and its multiples were magically significant numbers to the Norse, and b) it is a large enough number to provide a detailed reading, but not so large that it over-complicates things. It is also easy for most people to hold nine runes in their hands.
Pick nine runes from the pouch. Hold them between your hands for a moment, and focus on your question (if you have one). Then scatter the runes on the table, floor, or cloth if you have one. Read the runes which land face up first. These will relate to the current situation and the circumstances which led to it. How the runes are read is largely subjective, but in general, runes lying in the centre are the most immediately relevant, while those lying around the edges are less important, or represent more general influences. Runes that are close together or even touching often compliment each other, or may even represent a single thing, while runes which fall on opposite sides of the pattern frequently represent opposing influences. Occasionally, a rune will land completely off the cloth or fall off the table. Some people consider such runes to be particularly significant, while others ignore them completely.
Once you have looked at the runes which landed face up (and remembered which ones they are), turn over the rest of the runes without moving them from their positions. These represent outside or future influences, and will point to possible outcomes. It is up to you to decide what the various positions and patterns in a reading mean, but once you have come up with a few general rules, try to stick with them. As I have said before, consistency is very important. However, rune readings by their nature are very fluid, subjective things. Try not to impose too much order on your readings by inventing set meanings for every triangle, square and tetrahedron. Runes are like people - you never know how they will get along together until you introduce them. Just look at the patterns and relationships that appear in each reading and see what interpretations make sense to you.
Once the reading is done,  pull one more rune out of the pouch. This helps to confirm (or sometimes dispute) the conclusions drawn from the reading, and may provide a focus or centre to an otherwise scattered and complicated cast.

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