If the result is between 5° and 45°, or between 135° and 360° they are read as bright-staves; if they fall between 45° and 135° they are read as murk-staves. Exact measurements are unnecessary.
On Aspects of the Runes and How To Interpret.
One matter crucial to rune reading is determining what aspect of a rune is to be interpreted. Should a lot be read as a bright-stave or as a murk-stave? That the negative aspects of the runes, called myrkstafir in Old Norse, were used in magic is beyond question. Some of the positive manifestations of the runes can be said to often have detrimental of dangerous consequences, especially the TH-, H-, N-, I-, and Z—runes. There is no shortage of dark aspects in the rune row. Remember that the runes are your inner advisors, and they must be able to warn you – before it becomes too late to overcome the force of Wyrd.
Aspects are determined in essentially two ways: (1) by the position a runelot falls in a casting (in other words, face up or face down; inside or outside a certain field), and (2) by the angle at which one runelot is juxtuposed to another. This latter method deserves a few introductory remarks. It will be noted that for the most part the rnestaves are constructed with acute or obtuse angle combinations, and that there are very few right angles in the shapes. Obtuse angles are known to have a dynamizing effect on the mind, while right angles generally have the opposite effect. (This was a matter of occult study in the late nineteenth and early twentieth century German magical order, and is upheld by at least one working Order in America today.) In any event, it is clear that in the tunic tradition obtuse or acute angles promote active, positive interaction between and among runes. Right angles create static; negative interaction – or they can block the flow of runic force altogether. They actually cross it.
DETERMINATION OF ASPECT
In casting, if a rune lands face up it is to be read as a
bright-stave; if it lands face down it may either be disregarded
in the reading or as a murk-stave. The decision on how these lots
are to be interpreted must be made before every casting. Also,
each runester is encouraged to be consistent in this regard. The
usual practice is to disregard them, however. In some casting,
runes that fall outside the fields of meaning or off the white
cloth also may be read as murk staves. Again, you must determine
how these are to be read beforehand.
When using angular aspects in castings, the runester must measure (at least approximately) the angle at which any two lots in question are juxtaposed. This is done by mentally drawing lines from the two lots through the center point of the cloth, and then determining the angel at which they are juxtaposed. And example of this can be found in the following figure:
If the result is between 5° and 45°, or between 135°
and 360° they are read as bright-staves; if they fall between
45° and 135° they are read as murk-staves. Exact measurements
are unnecessary.
Probably the easiest way to see these relationships is by imagining a circle over the cloth that is divided into quarters and bisected by a third line that you will use to orient the rune in question to the others. Runes falling in the same quarter or in the quarter directly opposite are brightly aspected, while those in the quadrants on either side tend to be murky.
The closer a lot is to the bright angle the more positively it is to be read. Only those close to a 90° relationship should be read as "blockages". Juxtapositions approaching 180° also have a dark aspect, but one which will lead eventually to a positive outcome. In castings these aspects only refine what is already apparent in the reading of the rune and its field. (See sample reading 3.)
Aspects of this kind are much more useful and easier
to determine when using a rune layout method. To determine the
relationship among runes in a layout, the runester can refer to
the following diagram, which essentially works on the same
principles as the determinations of aspects in casting.
Let us take the example of fehu (f). Runes belonging to
the same triad (e.g., F-H-T), or to triads on either side, or to
the triads on the same axis are those adjacent to the "home
triad" of fehu are to be read as bright-staves. Those in the
opposite triad are read as murk-staves, but with a positive
ultimate outcome. Those runes in triads at a 90° angle, those
that cross the axis of the triad in question, are read as
murk-staves, usually of a blocking variety. (See sample reading
#1 for clarification of how this works in practice.)
It also should be noted that there is a certain question of "aspect" with regard to the relationship of a given stave to the stead in which it falls or is laid. In the sample readings found below, practical indications of just how this might work are given for various methods. To a great extent intuition must guide the runester in these matters.
The determination of aspect is one of the finer points of the runecaster’s skill and craft, and it is one that must be learned through personal experience because the runes will interact differently with different people. Fortunately or unfortunately, it is not a simple matter of reading reversed staves as "bad." THE METHODS
These methods of runecasting are based on "models of meaning" used by the ancient Germanic peoples. It is strongly recommended that you seek to master one of these methods before you begin to work on the others. After a while, you can also begin to experiment with innovative casting or laying techniques. But the traditional modes themselves have something to teach about the "runic mind set." Those who are experienced in other divinatory traditions with "fields of meaning," such as the tarot or astrology may wish to experiment with using runes in those contexts. However, they must realize that only part of the runic essence can come through in this manner.
The two classes of operation are casting and laying. The first method discussed here is really a combination of these two types. Castings, because the runester momentarily loses control of the lots, are most effective in reading things in the other world; layings, because the runester is always in control of the lots, are most effective in reading inner states. Both methods have their advantages and disadvantages. In a given casting you may have interest in a certain area of life, yet no lots will fall in that field (which may tell you something as well.). On the other hand, with layouts, you will lay lots in steads that may or may not be of equal relevance to your situation – and it takes some skill to intuit which groups of lots are more significant than others.
1. THE NORNIC RUNECAST
This method is directly based on the account given by Tacitus in The
Germania. The Three-Fold Matrix he mentions
is applied to the only obvious three-fold matrix of meaning for
Germanic divination: The Urdhr-Verdhandi-Skuld formula.
The runester, following the ritual outline given in
chapter 5, randomly casts the lots onto white cloth, and with his
or her eyes closed or diverted upwards, blindly picks three lots
which he or she lays out in order 1-2-3. To help the runester
visualize their relationships, the lots should be laid out in the
fashion as illustrated below:
Position (1) is the stead of Urdhr (Wyrd), which
indicates what is really at the root of the question or problem.
It tells what has come about in the past that has conditioned the
lot in position (2) – the stead of Verdhandi – which is
concerned with the present situation. It tells what is in the
process of happening in the present. Both of these are
synthesized into the third position – the stead of Skuld
– which indicates what should come about in the future given
the conditions of the first two positions.
In reading these runes, the vitki may wish to use the aspectarian to determine the quality of their relationships. Inverted or reversed lots may be taken into account, however, this is not necessary.
READING THE NORNIC RUNECAST
Object of Inquiry: Situation surrounding the winning of a new
job.
Reading: The layout is shown below:
Kenaz in the Urdhr stead indicates that craft and creativity developed in the past are putting the person in a good position. The groundwork has been laid in a creative fashion. Dagaz in Verdhandi shows that the present situation is, however, in flux. Things are now dynamic and malleable. The third stave, uruz in Skuld, is very hopeful; it indicates that the situation should be formed in accordance with the will of the job seeker. The final stave in this stead also advises "tenacity." The person should persevere with willpower to achieve the right outcome. Kenaz is well aspected to dagaz, which is in turn well aspected to uruz – all of which indicate that the staves are working together smoothly. The kenaz is opposed to uruz, but because of the otherwise dynamic aspects it seems rather clear that this opposition will be one of a vivifying rather than stultifying kind.
2. CASTING
UPON THE AIRTS METHOD:
One of the most well-established arrangements of space into
meaningful fields known in the Germanic world is the division of
the sky and the plane of the earth into 'eighths:' in Old Norse
aettir (which also means generations or families), or in Scots
dialect English "airts." In Old Norse these divisions
are given the names indicated in the below illustration. Although
these names are of Norwegian origin, their inner sense of a
four-fold division, expanded by cross-quarter points, fits with a
continuing and timeless Germanic pattern. The names indicate that
things to the east were more 'close in," or earthly, and
that things to the west were more "outer," or "far
out," and that the main polarity is between north and south.
It is no coincidence that the runes also are divided into
"eighths."
In runecasting this pattern is combined with the other
most obvious division of "space,' that of the nine worlds of
Yggdrasill, to form the design used to divide the casting cloth
into fields of meaning illustrated in the following illustration
(The actual cloth should not have the names of the worlds on
it.).
In reality, this figure represents the 'collapsing" of multidimensional space into a two- dimensional model-as do many sacred symbols of all kinds. The fields are names for the nine worlds of Yggdrasill and derive their meanings from these concepts as shown in the "Interpretations Table" on the next page.
Those lots falling within the inner circles made up of Midhgardhr - Asgardhr - Hel - Ljossalfheimr - SvartAlfheimr (which in the three-dimensional model make up the vertical column) give a reading of the subjective or psychological state of, or influences on, the person. Those of Ljossalfheimr and Svartalfheimr are more "personal," while those of Asgardhr and Hel are more 'transpersonal." The lots coming down in the outer fields of Niflheimr-Muspellsheimr-Vanaheimr-jotunheimr (which together with Midhgardhr form the horizontal plane in the Yggdrasill model) clarify the state of the objective universe and how it affects the person in question. Note carefully the special synthesizing function of Midhgardhr-the center-where all potentialities are (or can be) manifested.
The runecaster may wish to decorate the cloth with the configuration of lines shown in the above illustration. Or, you simply may visualize these fields if you are able. Such hidden keys are usually the basis of forms of divination that might seem random at first glance. If the cloth is decorated, it should be embroidered with dark blue or black thread. Following ritual procedures outlined in chapter 5, the runester blindly casts the lots upon the cloth and then reads them (perhaps sitting on the theal's stool) as they lie on the cloth in their steads of meaning. According to personal custom, lots which land face down may be read as murk-staves or they may be removed from the cloth and set aside. 'Inverted" runes can- not be read as such in operations of this kind. Those that fall off the cloth altogether should be disregarded. (Note, however, what these lots are-they may be significant by their absence!)
Once the final configuration has been established, a
complex picture may appear. This kind of casting is sometimes so
complex that it cannot be fully interpreted at one sitting
(especially by beginning runecasters). Therefore, be sure and
draw out a record of the casting. You may simply make notes such
as ": Fehu : in Asgardhr:" etc. Often the direction a
lot is facing it may seem to be "pointing to" another
lot-gives subtle clues which reveal nuances in the lot's
interpretation. For this reason a sketched record is preferred.
The true significance of the casting may not be realized until
sometime later when you are contemplating the working record.
The pattern resulting from a casting upon the airts can be read in several ways. You may start from what is now manifesting itself in Midhgardhr and work out to the more remotely influential realms, e.g., from Midhgardhr to Lj6ssdlfheimr and Svartdlfheimr, and from this pairing to Asgardhr and Hel, and from there to the outermost realms of Vanaheimr and Jotunheimr, and Niflheimr and Muspellsheimr. Or, you might reverse this process working from Niflheimr and Muspelisheimr back to Midhgardhr. Ultimately, no linear progression is really inherent in this pattern-it is rather an ultradimensional model. Therefore, intuition may be each runester's best guide.
SAMPLE CASTING UPON
THE AIRTS
Object of inquiry: The progress over the coming year of
an organization that is dedicated to the discovery and
re-discovery of a potent form of magic.
Reading: The layout is shown in the previous illustration. General lack of staves in Vanaheimr indicates no organic tensions are present, while the lack of staves in Niflheimr indicates that there is really no outside pressure or resistance on this group (which is largely secret). The staves in Muspellsheimr, a murky hagalaz and a thurisaz, both indicate that there are active agents, probably with, in the consciousness of the various members of the organization, which have been retarding the activization of the organization's programs. These tendencies are, however, very weakly aspected and do not form a strong bundle. Therefore, it would seem that their influence is rather negligible.
A strong bundle is present in jotunheimr. This indicates that the organization is in dynamic flux, and in many ways is searching for crystallized goals (sowilo). The crossing of nauthiz and wunjo in jotunheimr suggests that some crisis of an interpersonal nature will lead to positive change. A second crossing between a murky dagaz and kenaz in j6tunheimr might indicate some confusion in technical matters. However, the favorable juxtaposition of raidho counteracts this and leads to a rational, ordered direction into the formative realm of SvartAlfheimr. Thus the technical matters will be correctly ordered and put to positive use. The murky eihwaz in Jotunheimr is isolated, and therefore seems of little importance. However, it is negatively aspected with the murky fehu and jera in Ljossalfheimr, which shows a continuing problem in bringing inspiration to solid fruition.
The bundle in SvartAlfheimr would indicate that there will, however, be a great deal of upswelling inspiration which will find formative outlet. The general bundle of so many staves that are indicative of form, shape, and order (uruz, Tiwaz, radio) and divine connection and inspiration (Elias and anuses) in this one field of formative realization would seem to override other indications to the contrary. But, the other indications are reinforced by the presence of the murky B-rune in the midst of this bundle. This clearly indicates that although the formative force and inspiration are powerfully present, they are resisted. This is a warning to be vigilant. Each member of the organization must strive and seek in order for the promise of the A- and Z-runes to bear fruit. In Ljossalfheimr there is a loose complex of the E- and NG- runes, which indicates that intellectual development within the organization will be most effective if based on individual inner reflections and/or developed in pairs of persons working on special projects.
Ultimately, it is in the realm of Midhgardhr that the outcome of this magical year is made clear. There are essentially two bundles here. mannaz parallel to isa indicates a certain solidification of the archetypal social organization within the body in question. This is reinforced by the presence of the othala in the other bundle, which is closely linked with influences flowing from the dark depths of the hidden realm of Hel (i.e., influences from the past). This influence will be largely unplanned and spontaneous, as indicated by the P-rune, and it will be a truly transformative one, as indicated by the L-rune. Note that, both of these lead out of Hel into Midhgardhr and from a bundle with the 0-rune and with a murky G-rune. This G-rune, like the B-rune in the bundle found in SvartAlfheimr, contains a hidden warning. In this case the warning is to be on the look- out for detrimental influences within the group that could easily arise due to this influx from suprarational realms.
To summarize, it may be said that this organization will be the subject of technical innovation by its members -innovation based on inner reflection and work done between pairs of members. This innovation will be of a highly inspired nature and it will lead to concrete organizational manifestation. However, all this will not come easily. In every instance there is a "thorn"- some active resistance that will require that all involved be of wakeful wills and hardened hearts.
III. LAYING IN THE FUTHARK METHOD
The fixed runic order itself provides us with another traditional way of determining fields of meaning. The runestaves linearly arranged in their three-tiered aett configuration give the steads of interpretation shown in the following illustration:
1. :
: Money matters. Psychic energies.
2. :
: Physical health. Vital energies.
3. :
: What opposes you (perhaps physical).
4. :
: Sources of inspiration and intellectual expression.
5. :
: Travels – inner or outer.
6. :
: Creativity. Erotic relationships.
7. :
: What will be given to you.
8. :
: Relationships, friends. What will give you
happiness.
9. :
: Area of possible crisis leading to transformation.
10.:
: What resists you (physically). Source of
discontent.
11.:
: What is constraining you.
12.:
: Where rewards can be expected. Relationship with
the natural environment.
13.:
: Hidden influences, state of whole being.
Relationship with the numinous environment.
14.:
15.:
16.:
17.:
18.:
19.:
20.:
21.:
22.:
23.:
24.:
: Greater family matters. National or community
issues.
The runester may
cast the runes onto the cloth, and then take all twenty-four up
one by one and lay them in the aett arrangement. Or, you may
blindly draw them out of the lot box or bag and then lay them out
one through twenty-four in the aett arrangement and in the order
shown as follows:
| 23 | 21 | 19 | 17 | 15 | 13 | 11 | 9 |
| 7 | 5 | 3 | 1 | 2 | 4 | 6 | 8 |
| 10 | 12 | 14 | 16 | 18 | 20 | 22 | 24 |
Thus the futhark unfolds from its core and
becomes fully manifest in the aett configuration. The result will
be a complete reading in that all steads will be covered. Aspects
may be determined by one of the usual methods mentioned at the
beginning of this article.
Records of these
casts are easy to make with notations such as :
: in ::, :: in:: ,
:: in ::, etc. As always, the stead determines the area of
life or existence in question, while the lot determines the
quality being manifested in that area at the time of the casting
or laying. This type of layout is useful for getting a complete
reading of your preset situation in life. It gives a holistic,
synthetic picture, with no real emphasis on outcomes.
SAMPLE READING OF LAYING IN THE FUTHARK
Object of inquiry: General life reading to determine future directions.
Reading: The layout is shown in the
following illustration:
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Fehu in the first stead indicates financial affairs are in a state of prosperity. Othala in the second stead shows health and vital energies are under control and contained with no positive or negative factors indicated. Laguz in the third stead suggests a possible opposition by unconscious forces, while kenaz in the fourth stead demonstrates a certain inspiration from the creative fire (art). Perthro in the fifth stead indicates that travels undertaken will be of an inner kind – along the roads of time and space. The sixth stead occupied by isa bodes a shut-down of creativity by icy-substance, or an inward turning of creativity to the ego level. Berkano in the seventh stead indicates a liberation of energies will occur. Tiwaz in the eighth stead points to relationships governed by reason and self-sacrifice (which will ultimately be a source of happiness). Thurisaz in the ninth stead points in the direction of a crisis of opposition by hostile reactive forces, while elhaz in the tenth stead indicates resistance from archetypal forces within. Ehwaz in the eleventh stead betrays an inner constraint. Mannaz in the twelfth stead indicates rewards in social stature in essential connections with the gods. (This seems to suggest that the crisis portrayed in the ninth, tenth, and eleventh steads will be overcome.) Jera in the thirteenth stead reveals a regular cyclical action in control of hidden influences, while the dagaz in the fourteenth stead shows that joy will be found in the experience of subjectivity. Hagalaz in the fifteenth stead indicates that attention must be given to the basics, to the seed concepts. (This also seems to relate to the crisis referred to in the ninth, tenth, and eleventh steads.) Nauthiz in the sixteenth stead may mean that the subject is being guided by crisis situations (probably through early recognition of the crisis of nine, ten, and eleven). Uruz in the seventeenth stead indicates that the cognitive state and ideals are dominated by bullish willpower. Raidho in the eighteenth stead shows regularity, rhythm, and motion at work, resulting in growth and beauty. Ingwaz in the nineteenth stead suggests that the subject should work alone, gestating within the self. Gebo in the twentieth stead indicates a willingness to give and take. Eihwaz in the twenty-first stead signifies a "vertical" emotional balance, i.e., emotions dominated by intellect with the likelihood of this tendency increasing. Ansuz in the twenty-second stead counsels the subject to meditate on Odhinn, or the personal divinity within. Wunjo in the twenty-third stead points to an unexpected synchronicity in the social field, while sowilo in the twenty-fourth stead demonstrates that the subject’s current goals are in the social field itself.
The overall counsel of this reading to the subject in that in matters of basic security all is well. The principal opposition is within. This can be overcome by establishing firmer, more regular links with the personal divinity. If the subject develops inner connections he will be rewarded with outer success.
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