The Book of Runes

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Nowhere in Blum’s book is Greene (or Relating) cited. And in a later edition that I was able to access online, her book is cited under the heading of ‘GUIDES TO THE TRANSFORMATIONAL PROCESS’ but still omitted from the bibliography. Delamarre, Xavier (2003). Dictionnaire de la langue gauloise: Une approche linguistique du vieux-celtique continental. Errance. p.122. ISBN 9782877723695. The Younger Futhark, also called Scandinavian Futhark, is a reduced form of the Elder Futhark, consisting of only 16 characters. The reduction correlates with phonetic changes when Proto-Norse evolved into Old Norse. They are found in Scandinavia and Viking Age settlements abroad, probably in use from the 9th century onward. They are divided into long-branch (Danish) and short-twig (Swedish and Norwegian) runes. The difference between the two versions is a matter of controversy. A general opinion is that the difference between them was functional (viz., the long-branch runes were used for documentation on stone, whereas the short-twig runes were in everyday use for private or official messages on wood).

in mythology a strange and androgynous figure who possesses the keys to knowledge and who carries messages to and fro between the gods and between gods and men. Mercury […] is primarily the symbol of the urge to understand, to integrate unconscious motive with conscious recognition ( Greene, pp. 36–37).

Wikipedia articles incorporating a citation from the 1911 Encyclopaedia Britannica with Wikisource reference

The futhorc (sometimes written "fuþorc") are an extended alphabet, consisting of 29, and later 33 characters. It was probably used from the 5th century onwards. There are competing theories as to the origins of the Anglo-Saxon Futhorc. One theory proposes that it was developed in Frisia and later spread to England, [ citation needed] while another holds that Scandinavians introduced runes to England, where the futhorc was modified and exported to Frisia. [ citation needed] Some examples of futhorc inscriptions are found on the Thames scramasax, in the Vienna Codex, in Cotton Otho B.x ( Anglo-Saxon rune poem) and on the Ruthwell Cross. The moon portrays the urge to sink oneself into the experience of living, without having to evaluate or understand the experience; it also symbolises the urge for comfort, and for the satisfaction of emotional needs. While the sun strives for differentiation, the moon strives for relationship and merging of identity ( Greene, pp. 33–34). Bonfante, Giuliano; Bonfante, Larissa (2002). The Etruscan Language. Manchester University Press. p.119. ISBN 9780719055409. Archived from the original on 2015-06-22 . Retrieved 2015-06-22.

Learning Runes for Beginners

This book is not about the historical or academic view of Germanic/Nordic runes. Rather, this book is a contemporary oracle medium that utilizes the runes. That may offend or upset some rune casters who get their undies twisted in a knot. If you can put your biases aside and see this book along with the clay rune tiles it comes with, as a divination oracle then you may have a better time. The exact development of the early runic alphabet remains unclear but the script ultimately stems from the Phoenician alphabet. Early runes may have developed from the Raetic, Venetic, Etruscan, or Old Latin as candidates. At the time, all of these scripts had the same angular letter shapes suited for epigraphy, which would become characteristic of the runes and related scripts in the region. Inscriptions such as wagnija, niþijo, and harija are supposed to represent tribe names, tentatively proposed to be Vangiones, the Nidensis, and the Harii tribes located in the Rhineland. [23] Since names ending in -io reflect Germanic morphology representing the Latin ending -ius, and the suffix -inius was reflected by Germanic -inio-, [24] [25] the question of the problematic ending -ijo in masculine Proto-Norse would be resolved by assuming Roman (Rhineland) influences, while "the awkward ending -a of laguþewa [26] may be solved by accepting the fact that the name may indeed be West Germanic". [23]

Prepare, then, for opportunity disguised as loss. It could involve the loss of someone or something to which there is an intense emotional bond, and through which you are living a part of your life, a part that must be retrieved so you can live it out for yourself. Now, in some way, that bond is being severed, a relationship radically changed, a death experienced. Seek among the ashes and discover a new perspective and a new birth ( Blum, pp. 65–66). Fries’s book is a thoughtful, perhaps even “existential” guide to the runes in the context of, in the book’s words, “pagan nature religion.” Nods to the likes of Aleister Crowley abound. Its primary strengths are its psychological depth and its applicability to true self-transformation.Mr. Blum also gives his interpretations of the runes themselves, since there's no recorded meaning for each from those centuries ago when they were most often used. As a student of the art of tarot divination, I honestly appreciated his applied meanings. He also gets into how he sees the runes working together with their meanings -- how they flow, in a way. Exciting stuff!