shamanism and animal totems – a rant

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This week, with a email group to which I belong, I was presented with an idea that really bothered me. The idea is that shamanism always has animal totems. I, personally, don’t agree. Why? Well, if you look at the actual shamans (tribal peoples of sub artic lands in Siberia, that is where the word “shaman” comes from) Yes, they do have animal spirits that they work with. They also have spirits of the dead, and Gods, and a whole multitude of spiritual entities, both benevolent and malevolent to deal with, pacify, respect and command. But somewhere, along the line, as this particular cultures practices were spread and discussed, everything became reduced down to animals. Everyone has animal spirit guides. You belong to an animal tribe. You need to speak with your inner animal. Personally, I have decided from study and a wee bit of personal experience, that is utter bullshit. But yet, great multitudes go off and “become shamans” (which, if you are familiar with shamanic lore, also doesn’t really happen, shamans are chosen by spiritual entities, and forced to become shamans, not the other way around, most of the time) and they also seem to walk away with animal guides. A great number of them seem to have animals guides like Eagle, or Bear, or Wolf. I can only think that those spirits must be EXHAUSTED beyond belief, always being contacted by these people, mostly strangers who seem to think they are buddies, asking for who knows what. But yet, all these people have them. I find it to be a thoroughly strange phenomenon. I also find it curious that it is always, ALWAYS must be “wild” animals. You think there would be a dog or cat, but no, it’s usually wolf, or maybe Lion or Tiger. Why? Is man’s best friend not good enough for you?

I, for one, don’t have animal guides. I have had people tell me they see animal spirits near me, but they aren’t guides, and I don’t belong to their tribes. I was trained in core shamanism (although it’s not a method that I work with, it just doesn’t resonate to me. I would rather get up and dance to the drum, then lay there. I just can’t open up that way, it seems). On the first core shamanic journey, we were told to go find out spirit guides, probably animals (which is what the instructor said) and while most people reported an animal of some kind ( I believe two had Eagle, of course) I sat there, with a thoroughly puzzled look on my face, because of what I saw. When the instructor asked me, What happened for me, I said I floated around in the dark, just kinda hanging there, and then I said “Hello, I am looking for a guide?” Part of the darkness cleared and came into focus and it was Sri Ganapate aka Lord Ganesh, holding a scroll in one hand and a large dip pen in the other (which turns out is a classic image of Ganesh, as he is the inventor of writing, the dip pen being his tusk that he broke off, because his first pen couldn’t withstand the speed and fervor of his writing). I felt really weird, but was told that it was perfectly fine, and actually a good sign. This continued for the whole month of Sunday training. When asked to go to a world besides the middle one, I went to the upper world, and ended up speaking with an angel looking being ( I don’t think it was an angel, it just looked like modern images of one, although with a sword in hand, and no, it wasn’t Michael). Once, to retrieve some power animal for another, I came back with chrysophase (a semi-precious stone) while the other guy had to force Badger to work with me (which was not a pleasant week following, and I think Badger left after that). So, maybe I am not an animal person. Which isn’t totally true, cause I love animals. But spiritually, no. No animals for me, at least not as guides. Lesser helpful spirits perhaps, but not guides.

Also, in perusing information about tribal spirit workers, animals also don’t seem to be the bread and butter of them either. Oh, sure, they might have an ally who is an animal, and maybe they can project their spiritual body and it will take on an animal shape, but that isn’t quite the same thing. I mean, if you needed to travel through some tough terrain, wouldn’t it be easier if you were in the form of an animal native to that terrain. I think so. It might also be beneficial to have a positive relationship with the main animal of your tribes diet. Keep the food coming along. But then, you could also have that relationship with plants as well, if your people grow food of some kind, or if a specific plant makes a good medicine for a common ailment. Yet, it seems while some modern people do consider plants as spiritual allies, it is not nearly as often as animals. Yet tribal spirit workers often do, and have more then just plants and animals.

So, why is there this difference between core shamanism, and culturally specific tribal spirit workers? Why do people in places that have never seen a Wolf, an Eagle or a Bear, get those as totems, when there is a multitude of native and local animals that could probably benefit them greater? Maybe, just maybe, they aren’t really communicating with the spirits of animals. Maybe, just maybe, they are speaking with sock puppets that look like animals in their heads. Which, isn’t necessarily a bad thing, after all, they can become a better person if they straighten their head out first, but, does that really make them a “shaman” or spirit worker?

First step into a new aettir

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This week I have been working on the fourth aettir of the Anglo-saxon runes. It’s just the beginning, and it already seems hard. I might need to take more time, or increase my efforts. As these are new runes to me, it’s taking some working to really feel their nature kick in when I sing their names, or write their image the first times. The first twenty four runes I have been working with for a long time, and they are pretty familiar to me, and I have long been intimate with them. These last nine represent a unique challenge, in that what I have been doing needs a bit more effort to connect with these runes. I don’t have them tattooed on my body (although now, I want to, any tattoo artists in the So Cal area, please contact me). I have only recently started reading with them, and the information on these runes just is not as ever present as the Elder Futhark is, as the popular focus embraced the Elder Futhark, and so most runes focus on those, although most of their meanings an interpretation are taken from the Anglo-saxon rune poems, and the Norwegian and Icelandic rune poems. Thus, these runes pose a challenge for any dedicated runemal, as entering into their mysteries is a personal challenge, that has very limited resources to work from, and so they require more mystical work to open. Not even the works of Marby go into much detail about all the Anglo-Frisian runes.
Suffice to say, I am up for a challenge, and I will overcome the obstacles as I encounter them, as they are mainly obstacles coming from my own sense of identity. I might choose to focus more time on each one, giving a longer duration and more time to concentrate, sense, and connect with the symbolism, energy, spirit and magic of these last nine runes.

Webby goodness

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So, I have to say, one my favorite sites to look at and peruse and try to stay curent with is Elhaz Ablaze.

http://www.elhazablaze.com/

They recently did a website update, which has a good clean look, but it also excites me a little bit. There are some good articles that three contributors give in thier blogs, written from their personal experience in practice with runes, heathenism and magical spirituality.

Rune Wights and Spirit Work

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Recently, I have been reading Secrets of the Magical Grimoires by Aaron Leitch. It was a book I acquired a while ago, and read it through once cover to cover. It’s fairly dense, and the author covers a lot of ground. This re-read had me thinking about Runes, and about the galdrbok, which shows how Northern European magic style became infused with Southern European magic style, as exemplified by the grimoires, and the medieval Christianity cosmology and philosophy. The main point of interest for me is that in relation to theurgy, which is divine magic based upon the working relationship of the sorcerer with the Angels. From this book, the author indicates and argues strongly for his case that it was through the relationship of the Angels, whose aid is gained by mankind’s relationship to God, that other lesser spirits are controlled, compelled and made obedient to the practitioner. The Angels themselves are never compelled, but are more of worked with, and have deals made, and in some cases (like the Abramelin procedure) a special angel is connected with, and in the process these angels instruct you in the procedures and methods and tools of communicating with other angels, and commanding the earthbound and infernal spirits.
This led me to wondering, as the Runes as spirits, represent fairly powerful spiritual entities. Powerful enough that they cannot be compelled or controlled, but not so powerful that they can demand service, like a deity can. In a certain sense, the Rune Wights and the Angels of the grimoires have a lot in common. While their natures are radically different, they could be worked with to the same ends, namely calling up the rune wights, after working with them and entering into a relationship with them, so that they can aid you in mastering lesser spirits and wights. It is, after all, the lesser spirits that can be commanded to fulfill the desires of the practitioner, and put to work.
It is part of Aaron Leitch’s work that explores the “shamanic” nature of the grimoires, with some of their ‘un-Christian” actions (some suggest animal sacrifice). From a spirit-worker stand point, offerings and sacrifices is what is needed to feed the spirits, to draw them, gain their aid, or end their hostilities, such as the kind brought by spirits of disease. In the grimoires, that is often what is sought from the earthbound spirits, gaining their aid, or possibly ending their hostilities (as most of the grimoires were probably penned by lay clergy, who were most likely exorcists, and so it became common practice for them to command spirits, not only to help people, but also to help themselves). The spirit-worker, who works with the runes, would also be able to get their aid in controlling lesser spirits, and also gaining the knowledge needed to draw spirits, gain other spirits aids, and also end hostility brought on by other spirits. It encourages me to search for means of how to do that. From the saga lore, there is already the implication of methods, or that such knowledge was gained. A clear example of the indication of runes being used to control land spirits, is of course the nyth-stav, used to curse a king and queen out of Denmark.
Possible images that could work, in terms of further symbolic pattern, is the Aegishjalmur, mentioned in the galdrbok. Other continental books of magic show increasing complex symbols, while other symbols seem to be more inspired, derived from ecstatic states of mind from a practitioner that have been handed down, or created whole cloth by the writer of the text. You could also adopt more southern methods, including geometrical shapes derived from Pythagorean traditions, like the triangle, or circle, although circles are fairly ubiquitous in most common western pagan practice. In another book a description of a necromantic rite is given, where the practitioner lit a fire, which he surrounded with a square, with the corners of the square pointing in the four directions. On each side of the square, he drew 9 smaller squares on the edges of the large square, and then sat in the larger square before the fire. After a while, the dead appeared, mainly to reveal the cause of death through their appearance, which proved the sole survivors deception (who had killed the other two survivors, to keep the rest of the spoils they had rescued from the floundering ship).
From lore surrounded practitioners of seidh, there is the 9-square platform. From one example I read, a platform would be built on the top of the seidh practitioner’s house. This platform would be made of nine squares, arranged in a square. The practitioners would sit up there, often in the center, practice their art from there. Already there seems to be two examples of nine squares being used, although in two fairly different layouts, but with fairly similar goals (as seidh was often a way of communicating with spiritual entities). As most northern European spiritual types know, nine is one of the more common numbers that are often figured in the sagas, and the cosmology, and is seen as one of the spiritually significant numbers.

Internet Duties and Runic communion

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I recently took up being a moderator for a group on Tribe.net called Runestar. I am not sure what happened to the original moderator, but they didn’t have one, so I figured, what the hay, why not?

As tribe.net has been sketchy alot over the past year, I think alot of people have stopped checking there. I haven’t given up on it yet, but I figure someday it will just disappear. Which will make me sad, as it was a pretty interesting place, for the most part.

In other news, I had a fascinating idea. As a way to ever more develop my connection with the runes, I had this idea. Runic “prayer” beads. I don’t necessarily think that they are praying, but using them as a device say, when doing simple chant style galdr or singing rune names as a means to practice connect and develop would be an interesting way to go about that. It could also be useful as magic as well, using repetitions of specific galdr as a means to set forces into action. I think I might have to go out and make one now.

Audhruna – Runes of Wealth

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Lately, I have been focusing a lot on wealth, money and prosperity and financial magic. Most people seem to have been affected by that economic shift that has affected the United States over the past year. While it seems the low point has passed, we have not yet a satisfying middle for most people. This of course has many people scrambling, and a lot of magical folk that I know are often turning to some kind of money magic to help them out. Being of a practical bent, this is something I have been working on for a while, and while I am not the Donald Trump of Occultism, I do have some opinions and experience of it.
Two of the books that I have read recently that focused on financial magic are “The Sorcerer’s Secrets” by Jason Miller, and “The Witch’s Coin” by Christopher Penzcak I have to say, in some ways these two books represent very different ends of the magical spectrum about magic and money. Jason Miller’s work I would have to say is the more “practical sorcery” side of the financial magic spectrum. Christopher Penzcak is more representative of the “spiritual relationship” with money. Both have useful ideas, and techniques, and I think people of all sorts would be benefited by reading both, and doing the exercises they find within, and utilizing the spells and techniques.
One of my first comments, when it comes to money magic, is that almost absolute necessity of creating a “money altar.” I put that in quotation marks, because it doesn’t even necessarily have to look like an altar, but you should have a special place where you do money magic, whether you are a professional with clients (where you could also work money spells for them at the same location) or a amateur or hobbyist of some kind (which means you don’t necessarily market your magical skills to others, but you do practice magic). I say this because dealing with finances and money is something you are going to do for all of your life, in some way shape or form, and by creating a relationship with it that is inclusive of spirituality, it gives you a center and focus for dealing with finances. This altar will be the where you work your money magic of all kinds; keep most of your curios and items for money magic.
There are several types of money magic. The most basic and familiar kind can be called “Money-drawing.” This type of magic is about bringing money to you, however that may occur. The next type can be called “Money Protection.” This type of magic is about savings, long term investments, protection from theft, scams and fraud, and managing finances. The next type of money magic can be called “job magic” (although I think the word “job” is a dirty three letter word. I usually prefer employment or work.) This magic is about finding, getting, and keeping a job, with some work place related spells aimed at influencing co-workers, management and work environments. The final area of money magic can be called “gambling magic” and is aimed at magic to influence risky endeavors, which can cover everything from slot machines and poker games, to high-risk investing, and investment in new ventures, like film and television. At least the first three should be represented on your money altar, with the fourth one (gambling) maybe being present, if that is something you do, or are good at. I myself have no ability at gambling, and so I don’t pursue it. There is one other area of related to money magic, which can be called “debt collecting.” It is about money, but more so about influencing people to pay their debts to you, and to give you what they owe you, but if the other three are going well, this one isn’t really a major consideration.
Of course there are runes that relate too many of these areas of magic. With bindrunes, any rune can be combined together to make an audh-stafir (or rune of riches). There are specific runes that deserve mention that are good for money magic. Looking at these, some people may disagree with me, and other works may also present different runes. The ones I am presenting are the one that through my work, have made it clear to me that they are more related to financial magics then anything else.
The first one is Feoh/Fehu. Feoh means Gold in most academic translation of the various Rune poems. Somehow, some people decided that meant “cattle”, but gold seems to be the basic meaning. Just about every book out there most rune types will point you to this rune for wealth. It’s true. This rune does seem to draw wealth to you. However, easy come, easy go is the saying. Feoh doesn’t keep the money with you. It seems part of the nature of this rune is that one you have the money, you will start spending it, and using it. So don’t stop with it, if you have bigger plans then just being everyone’s best friend at the bar.
The second financial rune is Gebo. The name of this rune means “gift” and that is exactly what it is. But it ain’t a free gift. That is, there are certain obligations and responsibilities that come with that gift. I, personally, don’t use this rune much because of it. In this day and age, Gebo is more like contracts, agreements, and business deals. There is an exchange between two parties, and so long as the agreement is kept, it will work out. The breaking that contract made with Gebo can have serious consequences. It is a good way to get people to keep their work, or follow through with a contract, whatever it maybe.
The next financial rune is Jera. Jera means “year” or “Harvest” usually a good year and good harvest. This rune is about Long term financial magic. It definitely means work, but it is work that pays in the end, if you were keeping at it, much in a sense, like a farmer tending his fields and reaping a good harvest for his efforts. If you do work Jera, it should be worked within a defined time period, generally more then a month. At the end of that period, if you want to continue with Jera, you need to examine your previous spell, and make changes. Don’t work the same spell twice, although an on going spell can be worked, so long as the elements that need to be renewed are simple, like candles or offerings.
The next rune is Peorth. “Peorth!” I can already here some people saying. Yes, Peorth. This is, of course, the rune for gambling and high risk financial magic. The Anglo-saxon poem strongly associates it with games of chance, and so it can be used to help with those risky investments. Often, its best purpose is to knowledge about which investment will pay off, but it can also be used to work chance and gambling luck in your favor. Another way to use this rune is also in the locating of hidden treasure. To me, part of the meaning of Peorth is that it actually refers to the dead, who are living it up in their afterlife. Sometimes they can be petitioned to give up their wealth, and so, hidden treasures, and buried valuables might be revealed. By the way, this is for the dead that you are not related. For your ancestors wealth look to Ethel.
The following rune is Berkana. Berkana is the rune of Growth and nurturing of things to help them grow. While most people think of plants, babies, animals and pregnant women, this growing and nurturing can also be about your finances, savings and money. Berkana clearly belongs to the area of money protection, as it is more about money you already have, and are trying to improve. It grows the money, while also protecting it. It is not fast to act, and it does need “a seed” to start with. So, once you get the money from Feoh, start working Berkana to see it grow.

The next rune for money magic is Ehwaz. Ehwaz isn’t completely a money rune. Its name means horse, and while horses are often the mark of the wealthy, and also gambling related, one of its most common uses is to speed things up. This rune, when combined with others, is for emergencies, or Fast Money. Sometimes, Shit Happens. When you need it, and you need it NOW!!! Ehwaz is the rune to use.

Inguz is the next financial rune. Its name refers to one of the epithets of Freyr. In most descriptions, they talk about an image of him being paraded around the lands of Northern Europe, and how he brings fertility to the land. That Fertility is often the quickening of growth of fields, so that food for people and for livestock can be provided. Money magic wise, Inguz is the “active” counterpart to Berkana. Savings, investments, Trusts, where money is placed and is secure, but it is also actively being used, often with higher interests that are paid. This can also be about money that is used for endeavors that will pay off. Education is one very clear example. Enchant your tuition checks, for investing in your future, so that when it ripens, you can be ready to reap the benefit.

Ethel is the rune of ancestral property. This rune is about inheritance, and property. This rune can also be about calling up the skills of ancestors, which are inherent in you, to aid you in your work, if they are related. I might also suggest that you have a good relationship with your ancestors if you are going to do this. It is also a way, that by working with ones ancestors, and giving thanks and veneration for their aid, they can help you directly, by helping you in your work, financial management, and income. After all, if you are pursuing a relationship with them, it will benefit them, to benefit you. Make sure you show gratitude. On the other hand, when it comes to property, this rune is also invaluable, as it helps with real estate investments, and development. It also works well in your personal real estate, your home, whatever that may be.

This pretty much covers most of the runes that deal directly with money and magic. There are some other runes that deserve mention. While not money related per se, they can be worked with financial magic for particular situations or gain. Os the rune of Gods and of the mouth, is really great for those who work in environments where what they say helps them to make their money and succeed. It is also good for any other situation where speaking might be needed (interviews, asking for that raise or promotion etc…). Wunjo(Joy) is good for influencing work environment, to help it be productive, peaceful and pleasant. Eohlx (elk-sedge) and combined with other runes are well suited for money protection, as this is the main protective rune. Protect your wallet, savings, job, reputation, home, investments, you name it, it can be protected. Sowelo(sun) is a great rune to spur on success, aiding you in a number ways to excel. It can also make you “shine” more and let prospective and current employers see you in a more beneficial light. When it comes to money management Teiwaz(a god of justice and judgment) and Mannaz(man) excel in helping one to make decisions. They are also beneficial in seeing through scams, fraud, and pyramid schemes as well. Yr(bow) is the rune to use if you are involved with a craft or skilled trade. It will help you in your skills, and also help to gain respect for abilities. Kalc(chalice) helps one to assess ones skills and desires, and in doing so, seek the best vocation and career, as many people go through life, working, but doing so without direction. It can also bring about the glamour of desirability, helping you to gain employment, particularly if it is your chosen career field.

The previous are all runes that work well within the area of money magic. They might also be runes that are worth paying attention to when receiving a reading, and asking questions related to finances, money and employment, as their presence might indicate benefits or problems.

Of course, when it comes to financial magic, one should also be working practically with financial actions and management. What real world actions are you taking to gain money? If you are doing magic to get work, are you following through with sending out resumes, asking about opportunities from people, and checking the classifieds? Are you checking your investments, reading about changes in Wall Street, and knowing you are handling your money and how? If you are using magic to put a favorable wind at your back, you still need to open the sail, and steer the ship.

Galdr and Taufr (spells and talismans)

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In the basic performance of magic with the Runes, there are two methods that are commonly used. They are known as galdr (or galdor) and taufr (or taufir). These can be simple summed up as spells or incantations, and talismans.

Galdr refers to spells, magic enacted through spoken words. In Old Norse, it also has connotations of singing, as the spells may have actually been sung or spoken in a sing-song way. As there are no existing records of how galdr may have been done, contemporary practices that I have found seem to point to two methods.

One method comes from Edred Thorsson, and can be seen in his book, Futhark: A handbook of Rune Magic. In describing the runes of the Elder Futhark, one of the things he notes is the runes Galdr. These are ways of chanting the runes name, as a means to attune oneself to that runes specific energy. This method is derived form Guido von Liszt, who developed a method of chanting runes, seemingly derived from Hindu practice of seed mantras. In Hinduism, there are seed word sounds, which have certain qualities associated with them. By combining these word sounds, you create a full mantra, for a specific effect. Liszt developed his own version, based upon his Armanen runes, which combine vowels and consonants. The vowels represent energies, while the consonants are forms. These are combined to create a galdr for a specific effect. Thorsson developed on this, extending the letters through the Elder Futhark. Then chant the combination to activate the galdr.

The other method uses poetry to write a spell. Using the symbolism of Runes and their meanings, are woven into the galdr, along with poetic devices common to Northern European peoples, namely alliteration (rhyming using the first consonant of a word) and kennings (inventive names used to describe things, people or places). These are then sung or spoken in pitch, to activate the galdr.

Taufr are talismans. Traditionally, they would have been carved on wood, stone, metal or bone. The talisman then serves as the focus of the magic, conveying its power to its target. The power of the taufr comes from the runes placed on it. The purpose of the taufr is determined by the runes placed on it. Some taufr can be generic for helpful purposes, like general luck or good fortune. Others might be specific, such as the Tyr/Teiwaz rune placed on a sword, to aid the user in combat. The sagas give examples of runes being carved into items, which then destroy the item, such as a cup, because the cup was filled with a poisoned beverage, or a special staff is created which delivers a curse upon foreign rulers, which will only end until they leave the country. Historical sites show place markers for property, as well as spells used to bind people to their grave, as the restless, harmful dead were seen as potentials for mischief and harm.

With the exception of certain archeological sites, we have little information about ancient talismans. Even the sites often leave little clues, except for when the magical uses of the runes are made clear, such as binding the dead to their graves. Contemporary practice does have quite a few methods as to how to determine Runes to create talismans. The easiest is with a single rune, which is alignment with your desires and intentions. For example, if you want to shed light on an issue, use Cenaz. If you want to freeze up some harmful actions, use Isa. This method can be expanded upon by combining runes for your intention. Like combining Feoh with Berkana, to gain money and nurture it to grow.

Other methods are based upon chaos magic techniques of sigil production. Writing your intention, eliminate all the double letters. Take the runic equivalent of those letters, and use that to create your taufr. You can also combine them into a graphic design, known as a bind-rune or sigil. This can be used as a means to conceal your intent from others (if you don’t want it known) and in trying to create a graphic that is aesthetically appealing, adds power and intent to your spell.

You could also perform divination, asking the runes for what to use. From using this method, I have had some surprising results, as the runes indicated may often seen unrelated to your desire, but often act upon internal and external energies to help bring your intent into physical manifestation. This is also an excellent method for creating Thorsson type galdr.

Once you have your runes selected, and you have carved them or placed them on the item, at this point a fluid is then placed upon them. Typically, it is a bodily fluid, blood or spit being the most common. A common substitute is alcohol (ale or beer, but even hard liquor) or red dye or paint, which stains the runes red (blood symbolism). At this point a short incantation may be done chanting the runes names, or simply saying “So mote it be” or something along those lines. Then your talisman is complete. It may need to be placed where it is going to exert its influence, such as carried on your person, or deposited near the target of the spell.

Divinatory Methods

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In contemporary runic practice, the Runes are very frequently used for divination aka fortune telling or readings. I say contemporary practice, because there is no solid evidence of divination with the Runes. However, there is quite a bit of lore that indicates that runes were probably used for that purpose, mostly from mythic sources. The sagas indicate runes being used, usually for magic, and sometimes that magic would be divinatory in purpose, but the runes were incidental to the magic, and not the main focus.

The most often quoted example of “runic divination” actually comes from a Roman historian, named Tacitus. In his history of Germania, he makes note of their method of performing lots. However, his language does not explicitly indicate the Runes only that symbols were carved in piece of wood from the branch of a fruit bearing tree, and from those symbols, answers were given from the gods. This method does work very well with the Runes however, and I often use an adapted version for readings with the Runes.

Other methods are derived from tarot, where a specific layout is used, often named after a mythic figure or symbol, or associated with cosmological forces and patterns. The simplest of these is the One Rune or the Odhinn’s Rune, where a single rune is selected and that answers the question or gives insight to the issue being asked about. This method works well for either “simple” yes, no or maybe answers. The yes answer would be an upright figure selected, a no would be an upside down figure selected, while a maybe would be any of the “non-invertible runes” with the maybe being explained more depending upon the meaning of the rune.

Another common version of a layout is the 3 Runes or the Norns Spread, named after the etin women who gather around the well of Urd (Wyrd in Anglo-Saxon), watering Yggdrasil with the well water, and patching it with white clay, who are also the mistress of Fate, or Wyrd. Their names are Urd, Verthandi and Skuld (or Wyrd, Metod and Skuld in Anglo-Saxon). When it is called the Norn’s spread, it is specifically used for looking at the past, present and future, while other values can be used for the three runes. These values are often connected in some way, such as Body, Mind and Soul, or Seed, Plant, and Fruit.
The final method of divination is based upon working magic with the runes that make information known to you. There are numerous ways to do this, from focusing on certain runes to bring you into contact with knowledgeable entities, or beings that possess the information you seek, such as contacting Gods or spirits, to summoning up the dead to ask them questions which they would have had the answer to. You could also work to travel metaphysically, popular known as astral projection, but in northern tradition it has the name hamfaring, referring to the part of the being known as the hamr (shape) which can travel from the body, which can then go seek the information that you desire.

Mythic Origins of the Runes

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According to the Lore about the origins of the Runes, they are clearly placed with Odhinn, the primary deity of the Aesir, the most human-like of the Northern tradition Gods. The story of his gaining the runes comes from a literary work known as the Havamal (The sayings of the High One) which relates the story. I highly recommend reading a translation of the Havamal for you, as I will relate a shorter version of the story here.

According to story, Odhinn took his speak, and impaled himself upon Yggdrasil, the World Tree. For 9 days and 9 nights, without food or water, Odhinn hung from Yggdrasil, “a sacrifice of himself, to himself” (as many of the human offerings to Odhinn were hung from a tree in a similar manner). At the end of the 9th night, Odhinn perceived the runes at the roots of Yggdrasil, and reached out, grabbed them, falling from the tree as he did so.
The High One (presumably Odhinn) goes on to explain some of the techniques of working with Runes, and also the 18 spells he knows made of Runes, which cover a number of maladies and situations that might be experienced. While many other authors have theorized runes to these sections, or even created their own Futhark based upon this section, it is my suppositions that these are independent spells that are worked with combinations of runes.
It is from this source that all runic knowledge is given, especially the more esoteric or magical runic knowledge and practices, for all the Futharks.

A brief history of the runes

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A brief history of the Runes.

The Runes are a script that appears in Northern Europe. It appears to have been developed as the letters of the people of the areas that are now known as Germany, Denmark and Sweden. The earliest surviving material has been dated to 200 CE (aka AD) from those areas. Later finds show the spread of this script following those people to Frisia (now known as Netherlands) and then to England, and also going to Norway and then Iceland. There is no agreed upon theory as to the actual roots of the Runic script, why it was invented, or who invented it, but there are many theories, some looking to Greek or Roman influence, and some supposing a purely native invention, but there is not much evidence in support of any of those theories.

As the runes spread from their most likely origin, changes in culture, society and language prompted changes in their alphabet and script. The earliest complete Rune Alphabets show 24 letters. As the runes journeyed through what is now the Netherlands and to England, it gained additional letters, as many as 33 letters that were added to it. As the Runes crossed the North Sea into Norway, where literacy was not as prevalent, they reduced to 16 letters. This remained the case as explorers found Iceland, one of the last areas to lose their runic and pagan practices. This created at least 4 identifiable runic scripts or Futharks (named for the first letters of the script). They are known as the Elder Futhark (which is the oldest) The Anglo-Saxon Futhorc (found mainly in England and Netherlands) and the Younger Futhark (which has two bodies of lore attached to it, the Norwegian Rune Poem, and the Icelandic Rune Poem).

During the late 19th century and the early 20th Century, there was a runic revival, as interest in historical roots of ethnic culture flourished. During this time, a man named Guido Von List (among others) explored metaphysical and philosophical meanings to the Rune Alphabet, proposing various philosophies. Guido Von List also created his own Futhark, based upon the Havamal, a piece of poetry, which described the mythic origin of Runes by Odhinn. What became known as the Armanen Runes contained 18 runes, with a variety of meanings. This rune row was also picked up by German Nationalists who would later join the Nazi party. Because of that very unfortunate period of German History, the runes as a whole were forgotten in Europe for a few decades, although a few groups from before WWII revived their studies and practices.

In the modern day, the most often used Futhark is the Elder Futhark. Many books about Runes focus on the Elder Futhark. While the Elder Futhark is shown to be the oldest Futhark, it has the least body of lore attached to it, as most other lore focuses on Anglo-Saxon Futhorc, or the Norwegian and Icelandic Futharks. As various groups focused on Northern spiritualities of various traditions grow and prosper, more lore, information and wisdom about the Runes becomes available.