[GUIDE] Runes

[too2sweet]

Quote:

This is a work in progress (and has been for a while), however please feel free to ask questions, and I will get to them as soon as possible. At some point I actually hope to finish it, just haven't had the time lately. sweatdrop

This is the place where we will discuss the Rune class lessons. The lessons themselves were a monthly feature in the Midnight Times (the guild newsletter). Due to a break in the class schedule, the Rune class will now be posted here in the Discussion thread. I have moved a copy of each article here so that it will be easier to read. A new lesson will be posted each month. Besides lessons and "homework", we will be using this thread to ask/answer questions and comment on our thoughts and experiences as we journey through each of the runes. If you have questions/comments that you don't feel comfortable sharing with the rest of the group please feel free to PM them to too2sweet . Most often I will answer all questions directed to me in the thread so that everyone may benefit from the answers, unless they are personal in nature, then obviously I will respect your privacy.

If you are interested in joining the class feel free to jump right in, I do ask that you either PM me or post in the thread that you are interested.

Reference Texts:

It is highly recommended that you pick up a copy of Diana L. Paxson's "Taking Up the Runes". It is the primary source for the lessons and exercises presented in this class, and it is an excellent resource if one is seriously interested in learning the Runes. I also recommend that you check out the following links that will help you in understanding the culture and traditions from which the Runes are rooted.

The Poetic Edda (Elder Edda)
The Prose Edda (Younger Edda)
Sagas (and other links of interest)

It should be noted that the Runes are very tied to the Norse Gods and Goddess and the Norse culture in general. If you are seriously considering working with the Runes, it is suggested that you have a good relationship with the Norse pantheon. It is very hard to work with the Runes outside of their original context. They do not always have specific meanings, and much of the interpretation relies on having studied the Rune poems and knowing the culture and the nature of the God/ess associated with the Rune.

Let's get started!

 

[too2sweet]

MAKING AND CONSECRATING YOUR OWN RUNES

Crafting Your Own Runes

Obviously you can just Google “runes” and come up with any number of places where you could buy your own set of runes, so why would you want to make your own? The answer is…because it is easy to do and by making a set of runes by your own hand you are adding your own energy to the runes - thus allowing them to respond better to your needs.

Runes sets can be as simple as drawing the symbols on pieces of cardboard, or elaborate carvings in wood or stone (or anywhere in between). How you make them is completely up to you. If you are handy with a saw, you can make round pieces from a tree branch (about 1 ½ inches in diameter, and ¼ inch thick). You can also get round wooden pieces from any place that sells lumber or woodworking supplies. If you would rather use stone, you can often find what you need at a crafting supply store, or if you live near a stream or river you can always go out and find your own. You can use any material that you choose, just make sure that you have enough of it to make all 24 runes (maybe a couple of extra in case of mistakes).

If you have your own method of consecrating magical tools, then the part below can be done as a separate step. Otherwise you will inscribe your runes when you consecrate them (see section titled "Consecrating Your Runes". Which ever you choose is up to you.

Once you have decided on a material you will need to inscribe a rune on each piece. This can be done in a variety of ways depending on what type of material you are using. When working with wood you can use woodworkers’ tools, or a small knife (carefully), or you could also burn the symbols into the wood. When working with stone or other hard material you can use an electric engraving tool, which can be found fairly cheaply at a hardware store. After you have inscribed the runes you can choose to paint or stain the runes (often done in red), as this can help make the rune symbols more visible.

That’s all there is to it…I told you it was easy!!!

Consecrating Your Runes

Like all magical tools you should consecrate your runes once you have made (or bought) a set. Consecrating your runes can be done in a number of ways, and while the traditional red coloring of the stain suggests blood - obviously this isn’t always acceptable or practical. If you so choose you can use drops of you own blood or saliva to mix with whatever you are using to stain your runes, as this will add a powerful physical connection to your runes, but it is completely up to you.

Find a quiet place where you can work undisturbed. You will need a clean white cloth, a candle (matches), salt, and a small bowl of water. You will also need your tools for inscribing, the runes you are working on, the pigment/stain, a brush, and a sealant if you are working with wooden runes. When you have all of your materials gathered and are ready to begin inscribing you can perform the following (preferably during the waxing moon). Note: If you have your own method of consecrating your tools please use whatever works best for you.

1. Carry a lit candle clockwise around the space to sain (sanctify and purify) Say the following:

Quote:

Life light, sun bright, with sacred fire I sain this site!

2. Invoke Odin as master and giver of the runes, and Earth (Erda) as Mother and source of your materials, since the purpose of this rite is to evoke the spiritual pattern expressed by the rune into manifestation in the physical wood or stone.

3. Set the rune on top of the salt in the dish. Settle yourself comfortably and focus as if preparing for meditation.

4. Draw the rune on your forehead, chant it’s name and visualize it vividly, continuing until awareness of this rune and its meaning drive out all else. Take up the disk and as you continue to murmur the rune name, inscribe the rune symbol. If you are using a blood/saliva mix you can mix it in now stating that this is an offering and also a link, so that the rune will speak truth to you. When the disk has been inscribed and stained hold it against your heart, forehead, or in your hands, or breath on it - impressing upon it the image of the rune you have visualized.

5. Name the rune, using your own words or you can use the following:

Quote:

Child of (name your material)
I claim you,
With Ond I awaken you,
With Odhr I inspire you,
With La and Leti and Litr I enliven you,
As the sons of Bor gave life to humankind.
As this water sprinkles you,
To you this name I fasten;
From henceforward (rune name)
Shall you be.

( based on the description of the awakening of humankind in “Voluspa” 18 )

Ond is spirit, the breath of life; Odhr is inspiration, or sense; and La, Leti (not quite the correct spelling, but my keyboard can’t do it the proper way) and Litr are shape, movement and health; sometimes translated as soul, sense and being. Sprinkling with water was used in Pre-Christian naming rituals in the North.

6. If your runes are made of wood or you used a water soluble paint/stain, you should finish it with a sealant (though you can do this at a later time). When you have completed the naming rite, thank the Gods and open the sacred space by turning counter-clockwise.

7. Keep your runes in their own bag, preferably made from a natural material such as linen, wool or leather. You may also choose to keep in the bag a casting cloth on which you will do your readings.


source: Taking Up The Runes by Diana L. Paxson  

[too2sweet]

The topic of runes seems to come up on a fairly regular basis. I for the most part tend to stay out of these discussions, for the perfectly logical reason that...I know absolutely nothing about them! So why in the world would I be writing a monthly article on a topic that I know nothing about - and more to the point...why should you read it? Well, here's the thing. My husband is currently studying Asatru and the funny thing about those Norsemen...they like their runes. Of course he keeps asking me about runes, and of course I can't help him. So what's a poor girl to do - study the runes. Now I am a firm believer that misery loves company...so you get to study runes with me! Lucky you!!! If you didn't already know, one of the best ways to learn about a topic is to teach about it - so I proudly introduce the Monthly Rune Article.

If you want detailed information on the runes presented (and if you want access to the rituals and meditations) I suggest that you purchase a copy of Taking Up the Runes by Diana Paxson. I cannot say enough great things about this book. I started out with a copy from the local library (thinking..."Hey, how hard can this be?" gonk ). I now have my own copy - I'm sure it will be well used by the time I am done. Now you may be asking yourself why I didn't just create a class in the Academy? Because I want you to read our little newsletter blaugh ...just kidding. Seriously though while there will be a class discussion thread there for questions/debate and such, this will be a slower moving class. As the lessons are set up in the book - it takes about a year. By sticking to this format and posting 2 new runes a month - it gives everyone plenty of time to not only absorb the information, but also gain their own insight by working with each rune as it's presented. Alrighty then...let's get down to business.

In this series of lessons, we will be looking at the Elder Futhark. The Elder Futhark consists of 24 runes, and although the runes can be studied purely as a magical alphabet, to use them effectively for any purpose other than simple inscription, it is necessary to understand not only their literal meaning, but their symbolic/spiritual meaning, as well. These lessons will take about a year to complete, but you can likely study the runes for many years and still discover new insights into how they will work for you.

As we continue on this learning journey, I ask that you keep a journal (notebook), so that you can write your experiences, comments, questions and also that you can work through some of the exercises that I will give you. If you feel like sharing you may post these things in the Discussion Thread, but since everyone’s experiences may be personal, this is not required. I do ask that if you have any specific questions related to the lesson’s that you ask them in the Discussion thread. If you want to PM me the question first, that is fine, but I will post the answers in the thread for everyone to be able to benefit from them (unless it is a personal matter - then obviously I will respect your privacy). I will also suggest that you might want to get your own set of runes. (A method of making and consecrating your own is posted in the Discussion Thread.)

JOURNAL EXERCISE:

As we begin, take a few moments to write down your understanding of what the runes are and your goals in studying them. You may find that what you write now, can be very different from what you write later as you finish your lessons. Again feel free to post your thoughts in the discussion thread.

ACTIVITIES:

Since we are all just staring out, the following are a list of things that may be useful to you in your course of studying the Runes. You can use the time between now and the July lesson to complete those items which you may feel called to do. Some of these activities will be ongoing throughout the course of the lessons, but I have included them here as a preview of what to expect. Remember to record you experiences in your journal after each activity that you do.

ALTARS

A rune altar can be as simple as a section of a dresser or a shelf covered with a plain cloth on which you can set a candle, your runes and other items that you feel called to add (such as representations of a rune’s meaning). Obviously if you already have an altar, this may not work for you, but it is a good idea to have a separate space where you can work with your runes.

MEDITATION

The runes must not only be studied, but internalized. One of the best ways to do this is to meditate on each rune. Spend some time over the next month practicing your meditation skills. It’s true what they say - practice makes perfect, and the more often you meditate the easier it becomes.

INSCRIBING

One way to internalize the runes is to physically inscribe them on your body (I did not say run out and get a tattoo). But seriously, a good way to begin a runic meditation is to inscribe the rune on your skin with consecrated oil, water, saliva or even with just your fingernail. Work with only one rune at a time and inscribe the rune over your “third eye”, the base of your throat, you solar plexus and the palms. Take a moment to feel the shape of the rune on your skin. As the sensation fades, draw it inward and absorb the rune shape into your own essence.

ENVISIONING

Making Rune Cards
Draw or paint the rune (usually in red on a white background) large enough to be seen clearly from a few feet away. You can make your cards as we go along, or you can make a whole set all at once…it is up to you.

As you study each rune, we will be making a set of rune cards. These are useful in a variety of visual activities.

1. Stare at the rune card intently; then cover it with a blank piece of paper, and wait for it’s complementary image to appear there.

2. Stare at the rune card for a few moments, then shut your eyes and visualize it on a blank background.

3. Once you can maintain the image internally, imagine it pulsing with light - then changing colors. Practice changing if from one color to another, until you can do this at will.

4. Hole the image of the rune in your mind. Visualize it first pulsing, then expanding…until it becomes a doorway. At first you may do no more than look through the doorway and note what you see, then shrink the rune to close it again. As you look through this doorway quiet your mind and allow images to appear. Don’t try to force it or worry about if what you are seeing is “right”.

Later with practice you may be able to step through the doorway and explore the world to which the rune is a portal - but that is for another day!

INTONING

Runes are both sounds and symbols. To internalize the sound of the rune…sing it! To chant a rune, visualize it, take a deep belly-breath, and let the outflow of air carry the sound.

INGESTING

You can also internalize the runes, but literally taking it into your body. Inscribe the rune on something that you are eating - even better if it is something relative to the actual meaning of the rune. Visualize the rune as it enters you body and feel your body absorb the rune into your own essence. Remember to always that intention is an important part of any activity that you do.

CRAFTING YOUR OWN RUNES

Now obviously you can google runes and come up with dozens of places where you can purchase a set of runes with little difficulty on your part. Point - click - done! However like any magical tool, those that are handmade and infused with our own energies can be that much more powerful. I am including a link to the Discussion Thread here so that you can access more detailed instructions on creating and consecrating your runes. The runes that you make can be as simple (pieces of cardboard) or as elaborate as you feel called to do.

CONSECRATING YOUR RUNES

No matter if you buy your runes or craft your own, be sure to consecrate them before using them. If you have Diana’s book, you can do the rituals listed for Chapter 1 (starts on page 263). I will recommend you do the Journey to the Worldtree meditation to find your runes. If you follow a path other than one of the Norse ones (or if you don‘t have the book), simply meditate on a journey in which the runes are revealed to you.

If the above seems like a lot to do…it is, and this is why this course is spread out over so much time. I could have just as easily posted some pics, written a short description, or given you a wiki link. But I’m pretty sure that is not what you are looking for. So take your time this month, record your experiences, ask questions, and prepare yourself for next month when we start with our first two runes!

Intro Exercise:

If you have a copy of the book, then you can use this time to do the Ritual and World Tree Meditation on page 263. This will take you on the journey to encounter the runes. If you do not have the book you can create your own meditation journey easily enough. Simply visualize yourself on a journey to the sacred tree of life - all knowledge can be found there. When you arrive at the tree, take a moment to ask for Odin’s blessing, then climb up into its branches allowing the tree to embrace you. As you and the tree become as one you will visualize each rune and it’s meaning being given to you. When you are done be sure to thank the Gods and the Tree for imparting this knowledge to you. Awaken when you are ready.

Feel free to post your thoughts/comments and any questions that you may have.  

[too2sweet]

This month we will learn about Fehu and Uruz. These two runes work well as a pair because they both have to do with the manifestation of productive energy. In the case of Fehu, this force is primarily directed toward growth and wealth, luck and love, while Uruz is both more powerful and more abstract, governing physical health, or even the manifestation of divine energies on the physical plane.

Pronunciation: “FAY-hu”
Meaning: Wealth, Cattle
Fehu is herds and fertile fields… Freely, Freyr finds wealth for friends.

The Ancient Meanings

“Wealth” is the first most basic meaning for FEHU in all the old rune poems. It was the origin of the English word “fee”. However the word itself originally meant livestock, especially cattle. Like the Celts, the early Germanic peoples were a cattle culture. Dairy producers were a staple of the diet. The most valued beasts were kept through the winter in one end of the communal longhouse. The animals which could not be fed until spring were sacrificed to honor the Gods and to feed the people. One way or another, wealth was counted in cows.

However prosperity can be a mixed blessing, as we can see in the story of how Siegfried wins the treasure from Fafnir (who is guarding it in dragon form). Several people have died before he even gets to it, and then impelled by their greed, his wife’s brothers finally kill him. In the end, their refusal to revel the hiding place leads to their deaths as well. In fact no one gets the gold as, Hagan (Siegfried’s murderer), finally throws the gold into the Rhine - a deed that is still celebrated by a statue in the city of Worms.

One way to avoid the problems mentioned above is if the wealth is shared while the owner is living, and it that way there will be nothing for heirs to fight over. In Iron Age society, generosity was the greatest of virtues, and very often the connection is mentioned between cattle-wealth and the right use of prosperity. In general the moral is clear - wealth is to be guarded, but not hoarded. Nor, should one fall into a false sense of security. Welcome though it may be, it must be taken as a gift from the Gods. Neither the fruits of the earth, nor the love of others can ever be owned. They are loaned to us only, to be used productively and shared with others. True riches are the wealth the soul gains from a live well lived.

Modern Meanings

Modern meanings of this rune can be varied depending on the author. One believes that the kind of wealth represented by cattle is that which grows when cared for, which can produce more money when wisely invested, but that the rune sometimes means the need to conserve resources. On the other hand it is seen as motion and expansion of power, mobility, luck and fertility.

It seems logical to associate this rune with the Norse deities Freyr and Freyja, who names begin with the same sound. They are the second generation of the Vanir, the other clan of Gods (though they later move to Asgard). They govern the fertility of the land and the creatures that live upon it, especially the increase of flocks and herds. As fertility deities their influence extends naturally into the areas of love, and also commerce. In this context this rune could also be associated with Njordh, God of commerce on the sea.

In earliest times, Freyr’s animal may have been the deer. Certainly the rune has the appearance of an antler, which is Freyr’s only weapon at Ragnarok. His sword was given in payment to Skirnir to win the giant maid Gerd as the God’s bride, whose marriage was consummated in the sacred barley field. Through this we can see the direct association the Vanir has with fertility and the importance of bread and beef as staple foods.

Today, wealth is represented not by cattle, but by money, which is also a symbolic form of energy. Money gives power, but it becomes useless if it is conserved to tightly. For the community to prosper, money and energy have to move on.

If horned beasts belong to Freyr, gold is an attribute of Freyja. The first episode in the conflict between the Aesir (first clan of the Gods), and the Vanir occurs when a Gullveig (intoxication of gold), who is usually considered to be an aspect of Freyja, enters the hall of the High One.

Voluspa: 21

The war I remember, the first in the world,
When Gullveig with spears was gashed
And in the hall of Har she was burned.
Three times burned, three times reborn,
Often and again, yet ever she lives

After this demonstration, the Gods decide that making a treaty with the Vanir is the better part of valor. The question we are left with is this…Is Gullveig inherently dangerous, or are the problems caused by the Gods’ hostility? The power represented by the Gullveig is a basic human drive, and although greed can cause serious problems, when gold delights instead of destroying, it can be a positive thing. To be productive, the force of FEHU must be kept in motion by the exchange of GEBO or the harvesting of JERA.

It has been pointed out that “fire” is often used in kennings for gold, as in “fire of the dragon’s bed” or “fire of the creek”. At certain times a flame was believed to burn above burial mounds in which treasure was hidden. Whether in the form of gold (symbolizing and facilitating the exchange of energy among living things) or the sexual energy that is the immediate cause of physical fertility, FEHU carries a fiery power and can also represent the life force.

Interpreting and Using FEHU

FEHU is always a rune of productivity, though the context may vary. Spiritual or artistic creativity, physical fertility, or the ability to create or to maintain wealth can be indicated, or it may signify an improvement in one’s finances or health. If it is surrounded by runes of caution, it may indicate a need to conserve physical or emotional resources, or suggest poverty and an inability to use the resources at hand. If you are using FEHU in a spell or invocation, be sure to specify what kind of fertility you mean, or you may find that your “flocks and herds” are increasing, not your bank account.. Inscribe this rune in your checkbook, and use in connection with GEBO in spell work to promote exchange. FEHU is also used in gardening when you are encouraging your plants and flowers to grow. Write it on a garden stake and stick it into the ground next to the plant, or on the tag that is attached to the plant.

FEHU can also be used in any work that involves the Vanir or with Freyr and Freyja specifically. Inscribe it on your forehead to increase attractiveness and sexual vigor (but be sure to formulate your intentions clearly so that you get LOVE, not FERTILITY - unless you are trying to get pregnant). FEHU is one of the runes used to invoke passion, productivity, and prosperity in a couple being married.

When Fehu is appears in a rune reading it can mean any of the above depending on the question asked and the nature of the other runes that surround it. In general it is considered a good fortune rune.






Pronunciation: “OO-rooz”
Meaning: Aurochs (wild ox)
Uruz…Aurochs, urges earthward Spirit strength to shape creation.

The Ancient Meanings

There is some disagreement on the actual meaning of this rune, but most tend to follow the Germanic interpretation, which is that URUZ refers to a wild member of the cattle family - an auroch. The Norwegian rune poem gives the word the meaning “slag”, while the Icelandic makes it “rain” or “drizzle”. In German, Ur is also a prefix designating something as original or primordial. At first glance, all of these interpretations would seem to be contradictory. However, a synthesis of modern commentators leads to some ingenious interpretations involving the ways in which wild, energy can be brought into manifestation.

Modern Meanings

All of the modern writers on the subject follow the aurochs interpretation for the meaning of this rune. For Thorsson, URUZ is Audhumla, the primal cow who was born when the cosmic fire met the primal ice. Her licking released the first being, Buri, from the ice, and her milk fed the giant Ymir, from whose body the world was made. Thus, URUZ, is the archetype, the pattern of creation whose energy shapes matter, the wild force of creation. He notes that the horns of the ox point up, but the rune points down, releasing spiritual energy into manifestation.

Gundarsson relates the “slag” and “drizzle” of the Scandinavian rune poems to the endless process of patterning, cleansing and reshaping that is the work of URUZ. It is the power drawn up by the Worldtree only to be released back into the Well of Urdh. This twin power of shaping and nourishment is symbolized by the two beasts that graze on the upper limbs of the Tree, the goat Heidhrun, who gives enough mead to satisfy all Valhalla’s heroes, and the hart Eikthyrnir, from whose horns flow the liquid that fills the cauldron-well of Hvergelmir, sources of all rivers.

Aswynn’s interpretation also focuses on this rune as a source of primal earth energy, a creative force that breaks down old forms and builds up new ones. For her, it also has implications of courage and endurance, and the correct application of aggressive energy. She feels that this energy is a vital part of the healing process.

Osborn and Longland point out that with URUZ, the domestic cattle of FEHU have become wild oxen, fiercely defending their territory. They remind us that horned helmets were worn for religious ceremonies (never in battle) during the early period and they suggest that horns signify the penetration of the other world. In URUZ, the momentum of FEHU can be harnessed to advantage.

A closer look at the Norse creation mythology reveals some interesting conjunctions of imagery. In the Younger Eddas (The Deluding of Gylfi) Snorri tells us that before our Earth was made, Muspelheim (the world of fire) and misty Niflheim existed. When the rivers flowing out of Mulheim “came so far from their source that the yeasty venom accompanying them hardened like slag and turned to ice. Then…a drizzling rain that arose from the venom poured over it and cooled into rime.” A little while later we learn that where the frost met with the warmth of Muspel it thawed and became the primal Giant Ymir and also the cow called Audhumla. In the Younger Edda, we find that the slag and drizzle of the Scandinavian rune poems transformed into the archetypal cow of the Anglo-Saxon poem.

URUZ is the result of a series of transformations that take place in the liminal space where opposites meet. From the chaos of creation, order emerges personified by the Divine Cow, but it is an order that depends on the tension of opposites. URUZ is energy and sustenance that has to be fought for, and it provides the energy to defend and preserve one’s community. However, in a natural society there is a cooperative and religious relationship between hunter and prey; each takes risks for survival, and the hunt is a transformative experience for both. When the uplifted horns of the wild ox sink earthward, the wild energy is changed into available resources, and there is food for both body and soul. This is also the energy that is used in healing, a powerful flow that revitalizes the patient by strengthening the will to live.

Interpreting and Using URUZ

In some contexts this could be a rune of manifestation - physical resources becoming available, spiritual energy producing results, or the need to organize and pattern energy so that it will be useable. Its position may say something about the physical energy or health of the subject. It could also imply the need to take an active role in getting or protecting resources, including nutrition, and if necessary, to take risks, to be willing to change. In a negative position it might mean that there is a difficulty in making a change or a need to get rid of the past. URUZ works to help other forces to manifest. Magically, URUZ is the act of pouring out an offering from the sacred horn. As a rune associated with the slow melting of glacial ice, it may indicate a need to pay attention to the direction in which one is expending one’s energy.

In spell work, URUZ can be used to increase energy or to make potential available, drawn on the forehead, for instance, when one is tired. It helps the powers of other runes manifest on the physical plane. Combined with FEHU, it promotes growth and prosperity; combined with LAGUZ, it would get things moving or perhaps bring rain. Combined with TIWAZ, it could help bring swift justice.

Source: "Taking Up The Runes" by Diana Paxson

Lesson One Exercise:

Spend some time this month exploring each rune and discuss the ways that they interact with each other. Share your own interpretations of the runes. Discuss ways that the forces the runes represent can be experienced. If you have the book you can do the ritual on page 273, otherwise feel free to create your own Abundance Ritual using Fehu and Uruz.  

[too2sweet]

The 3rd and 4th runes in the Futhark are both associated with Gods. Thurisaz is a rune of Thor, the defender, as well as that of the gigantic forces against which he defends. Thor is the son of Jordh -- and elemental earth goddess. His father is Odin, master of all the powers of mind, and his rune is Ansuz. Together they ward body and spirit. Both are extremely powerful, but their strengths are different.



Pronunciation: “THUR-ee-sahz”
Meaning: Thurs, Thorn, Thor
Thurisaz…the Thorn of Thor, is Force that frees, or fights a foe!

The Ancient Meanings

Thurisaz is the 3rd rune in the Futhark. The Norse and Icelandic rune poems agree on the name - thurs - a word that is usually used to designate a supernatural being (usually monstrous), especially a Jotun, one of the titanic race who are both the ancestors and opponents of the Aesir. However, the texts of these two poems seem to suggest a type of threat that is less mythic, but perhaps more immediate, an evil caused by the kind of spirits that in later generations were classed as “trolls”, which haunted the wild.

Norwegian Rune Poem

Thurs causes illness in women
Few rejoice at bad luck

Icelandic Rune Poem

Thurs is the torment of women
And the dweller in the rock/cliffs
And the man (husband?) of Vardh-runa

The significance of “Vardhruna”, which translates literally as “warding rune”, is not known, although it has been suggested that she is one of the Jotnar. The name could come from some lost piece of folklore, or it may be referring to the magical relationship between spirits and the spells that protect against them. People of all cultures who live close to the land have a keen awareness of the spiritual dimensions of the life around them. Surely it does not harm to honor the spirit in all things, and it may be a prerequisite to living in harmony.

Power is neutral, capable of being used for good or ill. In the Eddas, the thurses generally appear in a role antagonistic to the gods; the Jotnar, however, are in origin simply the primal powers of Nature. They are neither “good” nor “evil”. They are simply “other”. Like the Norse verses, the Anglo-Saxon rune poem treats this rune as dangerous, but the interpretation it offers seems to have been logically derived form the shape of the rune:

Quote:

Thorn is most sharp, for every thane
Who grasps it, it is harmful, exceeding cruel
To every man who rests among them

One wonders whether the designation of this rune as the “thorn” might be an example of evolutionary etymology. Did the Christian Anglo-Saxon who wrote the poem alter a term that had become meaningless as the language changed, by attempting to explain away as brambles the evil that the women of the Norse verses encountered among the rocks? Or was the writer changing a name that appeared to refer to the rejected pagan mythology into a familiar word? Certainly to fall among the thorns is painful; however in the ancient world thorns had a number of uses, both physical and magical. Various kinds of berries with thorny stems are a major source of fruit in the North. Brambles can be woven into barriers, and in folktales sometimes a thorn hedge is magically grown to create a protective barrier. Thorns were also used in magic. In the legend of Sigurd we are told:

Fafnirsmal: 43

On the mountain a valkyrie sleeps
about her flickers the bane of trees
Ygg with the (sleep) - thorn once did p***k her,
The flax-goddess (woman) felled.
A fighter other than the one he wished.

The most direct reference to the use of the thurs rune in magic occurs in “Skirnismal”, in the story of Skirnir’s wooing of the giant-maid Gerd, for Freyr, in which he says that she must wed a three-headed thurs called Hrimgrimnir if she will not marry the god, and finishes it off by the thread of a rune-spell. The final threat is the clincher, and Gerd agrees to be Freyr’s bride. It is unclear whether the rune is being used to represent the thurses Hrimgrimnir, or if the rune’s energy is intended to power the rest of the spell. Perhaps the sharp point of the thorn “injects” the power. In Germanic folk magic, thorns were sometimes used as the physical manifestation of “elf-shot”.

The Modern Meanings

Contemporary writers have struggled with the problem of how to manage the energy of this rune. Many interpret Thurisaz as the rune of Thor, or of Thor and of the thurses, or Jotnar as well. In later mythology Thor is said to be the son of Odin, but his mother is Earth (Fjorgynn or Jordh), and his worship as a major deity was widespread and perhaps older than that of Odin. Earth as a primal elemental force is one of the elder generations of deities -- the Jotnar (giants), who are the Norse equivalents of the Titans. Thor’s primary function in the legends is to slay them, both male and female. His character in the Eddas expressed raw physical power that is used to defend both Asgard and Midgard from the chaotic energies of the Jotnar. He tells the ferryman:

Harbarzljodh: 23

Many Jotnar there would be if all were let live,
Little room in Midgard would there be for men.

It should be noted, however, that even Thor does not kill all the giants -- only enough so that men can survive. The raw power of Nature must be balanced, not obliterated, and there is some evidence that the Jotnar also received offerings, especially from those journeying in the wilderness.

Thorsson states that the thurs rune represents pure action, potency, raw power, and strength on the physical plane. It is the projectable form of applied power, at once the polarized violence of the giants and the force of Thor that defeats them, the power that releases built-up tension as the lightning releases the power of the storm. James Peterson’s interpretation is that the thurses, or Jotnar, represent elemental, unconscious, irrational, and chthonic forces. Sibley states that the rune represents divine power active on the physical plane, a link between the psychic and the material realms. It is also seen as a rune of chthonic, unstructured natural force. It represents those powers that can grip and seize one with surprise and terror. This power is also that of regeneration and fertility. During the Viking period especially, Thor was the most popular of the Aesir. He was perceived as being both powerful and dependable. Thor’s pillars were set up flanking the high seat in the hall. Oaths were sword upon his gold or silver ring. He brought the storms whose rain fed the crops and banished those powers that would destroy them. His lightning fertilizes the soil by stimulating the formation of nitrates. Thus he was the favorite deity of the farmers. There are many stories about his strength and prowess, often humorous. All his deeds are done with gusto; he lives in the present and deals with problems forcefully and immediately. People wore an image of Thor’s hammer for protection and made its sign to hallow food and drink, and to bless the bride at weddings. Aswynn feels that Thurisaz is the third dynamic aspect of the force of fertility introduced by Fehu and Uruz, the third state in the process of creation described in the Younger Edda. It is therefore an expression of the Jotun-energy of Ymir, the being from whose substance the world was made. One of the forces that the thurs rune can release is the creative power of the libido. It is a symbol of masculine potency, which quickens life in the earth and the wombs of women. Perhaps that is why Petersen believes that the “torment of women” referred to in the Norwegian rune poem is the menstrual cycle, and Wardle identifies it with the pangs of childbirth.

Interpreting and Using Thurisaz

Thurisaz is one of the most powerful runes for use in magic, but one that must be handled carefully. Like nuclear power, it is a force that can heal or destroy. The rune also acts as a catalytic force when paired with others and can be added to empower a spell. In rune spells Thurisaz can be drawn to represent either Thor or the Jotnar. Be careful when invoking the latter, however, as their forces are alien to human thought processes, and extremely powerful. In the mythology, the gods interact with both Jotnar and humans, but there are no direct interactions between etins and men. The gods serve as a buffer between us and the raw forces of Nature, and Thor should be invoked as a balance whenever one is working with those powers. Drawing a “hedge” of thurs runes with the points turned outward creates a powerful protective warding. In readings, Willis feels that the appearance of the thurs rune may mean good luck or assistance, or it may be a warning to take stock and consolidate before moving further or to seek professional advice before making decisions. Depending on the runes that accompany it, Thurisaz could be a warning not to rush into things like a charging billy goat. It can also indicate the presence or need for a condition of health and enthusiasm. If the question being addressed is a practical one, Aswynn suggests that Thurisaz would indicate conflicts and complexities involving aggression, or possibly psychological problems. If the analysis is psychological however, the rune might relate to the individuals strength of will and the will that opposes him. In a reading on relationships it might target areas of conflict. In a negative position, it might indicate a need to shake up the individual or situation, or destructive tendencies that must be recognized to be dealt with.




Pronunciation: “AHN-sooz”
Meaning: A God, Mouth
ANSUZ, OS is Odin’s wisdom Communicating ecstasy.

The Ancient Meanings

The meanings ascribed to this rune in the old poems center around the concept of communication, extended to include the god who gave us the runes. The name of the rune in Old Norse is As, one of the Aesir, specifically their chieftain, Odin. In Anglo-Saxon the word As, “a god” has been Christianized to a Latin word that has almost the same sound - Os, or “mouth”. According to the Anglo-Saxon rune poem:

Anglo-Saxon rune poem

Mouth is the chieftain of all speech
Mainstay of wisdom, comfort to wise ones
For every noble earl hope and happiness

In this description, the rune could refer either to language or its source. The structure of the verse seems to suggest the latter. This is made even more clear in the Icelandic poem, which states:

Icelandic poem

Ase is the olden-father (Odin)
Asgard’s chieftain
And the leader of Valholl.

On the other hand, the Norwegian rune poem interprets the meaning “mouth” very differently:

Norwegian poem

River mouth is the way of most journeys: but a scabbard of swords

One can understand the second line as a reference to the power of words to calm violence, providing the wisdom for warriors referred to in the Anglo-Saxon poem; however, unless the first line of the Norwegian poem is a metaphor for the point of departure of a shamanic journey, it is tempting to dismiss it as a convenient rhyme! The Elder Edda is rich in verses referring to the power of words. Words were the chief weapon at the Althing. Among the runes that Sigdrifa offers to Sigurd are the following:

Sigdrifumal: 13

Speech-runes learn - that no one may seek
To repay harm with hate;
Well must you wind and weave them
And set them all together:
When men for justice are met at the Althing
And all their leaders are there.

The poem called the “Havamal” is a collection of proverbs attributed to Odin. Many of them warn against speaking too much, or unwisely. “Tis readily found, when the runes thou ask…that tis wise to waste no words” (80). The advice against chattering suggests that the stereotype of the strong silent Northman was an ideal, rather than the average, especially when the mead horn was being passed around the hall. According to the poem, the wise man does not boast, does not tease his tablemates at a feast, and he does not waste words talking to fools. The Havamal also tells of how Odin drained from the cauldron called “Othroerir (“exciter of inspiration”) the mead of poetry, which he then carried home to the gods and to humankind. Resulting in the gift of verse. Finally, we also find verses describing how Odin discovered/manifested the runes, this same passage also leads to a list of runic spells. It is worth noting how many Germanic words for magical practice refer to speech or song. The root word spa means to prophesy or foretell, and titles such as spamadhr and spakona (prophesy-man and prophesy-woman) are derived from it. The verb vitka means to bewitch by singing a charm over and is related to words such as the Old Norse vitki and the English “witch” and “wizard”.

Modern Meanings

Agreement among the ancient interpretations of this rune has led to a general consensus among modern commentators that Ansuz has to do with communication in general and Odin in particular. According to Thorsson, Ansuz is the force of creation. Odhr, the root word for the name Odin, means “frenzy, inspired mental activity, inspiration” The poetic mead and its vessel are both called Othroerir (exciter of inspiration). This is the rune of the Word - song, poetry, and incantation. Osborn and Longland say that it governs the power of oratory, speech, and poetry, and Willis believes it is a rune of wisdom and knowledge, advice and teaching. Peterson feels Ansuz also indicates occult mastery and the sacrifices that entails. For Sibley it is divine power on the divine plane, acting in the spiritual or psychic domains. Aswynn states that this rune represents consciousness, intelligence, communication, and reason. The Aesir represents the organizing intellectual force that balances the chaotic, chthonic energies of the Jotnar. It is a rune of the element of air, Odin’s element, as the medium that carries sound, or even in its atmospheric aspects as wind and storm. Ansuz is also the energy of prana, identified by the Germanic school of rune magic as “odic” force.

Ansuz is the rune of the Aesir and of Odin, their chief, especially in his aspect as source of the inspired ecstasy of poetry. This inspiration was gained through a shamanic initiation in which he hung on the Worldtree and won the runes of wisdom. Odin also bought a drink of wisdom from the well of Mimir by sacrificing his eye. In this aspect, Odin is certainly the god of mental powers - all those qualities associated with the element air, with Mercury, and with the sphere of Hod in Kabbalah. As the High One, Odin gave the gift of ond, “spirit” or “breath”. His wisdom, however is ecstatic rather than intellectual. Assisting him are his ravens Huginn (thought) and Muninn (memory). When Odin travels the earth in disguise he wears a broad-brimmed hat and a gray or blue cloak, and is fond of engaging the unwary in riddle games. In the “Deluding of Gylfi” (Prose Edda), Odin lists alternative names and epithets that are used to refer to him in the literature. An important device in Norse and Anglo-Saxon poetry is the kenning - a description of the thing instead of its proper name (a metaphor), which expresses a rich universe of relationships and perceptions. To understand Ansuz is to tap into the meaning of language.

Interpreting and Using Ansuz

In a reading, Ansuz often indicates mental or creative activity in general and verbal in particular; wisdom, the need for it, also spiritual power as differentiated from physical, or action/development on the spiritual plane. On the physical plane, however, it may relate to problems with breathing or the lungs or the action of the wind.

Aswynn’s interpretation for a practical reading are communication and transmission, or an indication of something with sources in the past. For a psychological profile, she suggests that the rune would indicate higher sources of inspiration from without or within. In a relationship, it would have to do with communication between the partners. In a negative position, Ansuz can mean a separation from one’s true spirit, communications problems, or spiritual imbalance.

When the rune appears in a spiritual context, it may have to do with inspiration, with ecstatic experience, or with the action of the god Odin himself in the life of the querent or the world. It carries the force of consciousness itself, expanding awareness through the spoken symbols of the runes. In the “Lay of Sigfrifa” we are told to “Mind-rune learn, if thou shalt become wiser than other men” (“Sigdrifumal”: 14). The rune Ansuz is the most powerful mind-rune of all. It can be chanted, inscribed, or projected to stimulate eloquence and mental activity, and is a good rune for writers or anyone working in creative or intellectual fields.

source: Taking Up The Runes by Diana L. Paxson

Lesson Two Exercise:

Last month we worked with runes related to the gods of the Vanir, this month in our work with Thurisaz and Ansuz we are working with Thor and Odin, both of whom are of the Aesir. Take this opportunity to learn more about the two of them. If you have the book you can do the ritual on page 283, it is a ritual focused on bringing Jotun forces into balance and under control. However in their own realm, they are sovereign and should be honored as natural powers.

Find a place in the wild (forest, park, backyard, etc...), especially after dark when there are less people, and other powers begin to stir. Go prepared with offerings - biodegradable food, like crackers and dried meats and fruits, some milk. Find a secluded spot and pour (or lay) out your offerings on the ground, being careful to remove all wrappings. Sit for a little while in silence, listening to the sounds of the night. Feel the solidity of the earth that supports you and make your prayer to Earth Mother. Send her energy through your palms. One, by one, honor the wild powers of the mountains and forests, the sky and the sea. Salute the great ones, the Jotnar, by name: Ymir from whose bones the Earth was made; Kari, who rides the winds; Loge, elemental fire, and Aegir and Ran who rule the deeps. Seek for the power that rules the region in which you live, and see if it will send you an image and a name.

Honor the smaller spirits, the land wrights, as well. Turn in each direction, and ask those beings who guard it to show themselves to you. In the sagas, shamans seeking to spy out Iceland saw it guarded by a dragon, a bird, a bull and a rock giant, but in each locality the forms taken by the spirits are different. Usually, the shapes in which you perceive them will be those of local birds or animals. Whether or not you see them as creatures who will tell you their names, you can honor them as landvaettir, woods-roes, duergar, nackar, mer-fold and vind-alfar. When you have finished, leave quietly, without looking behind you. Remember to honor these spirits whenever you are moving between the worlds.

For this lesson you can also work on sharpening your language skills - play games of verbal skill like Scrabble or do crossword puzzles. Tell riddles. Since you are studying Ansuz it is also the perfect time to go to a reading or a play and to practice writing poetry.  

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