Divination: Norse Runes: Three Rune Layout

 Three Rune Layout:  1  2  3

To practice Rune casting, I used several Runic layouts – the three, five, and six tile ones. I did the readings in one week on particular days. (Saturday was the day of the Norns, Monday – Freya, and Wednesday - Odin.) Focusing on a single problem, I wanted to see if the answers from these various Gods would differ. I wanted advice on my conflict with another person in my therapy group for people with brain injuries.

The questions I asked for each casting focused on how I could handle this conflict and to learn from it. Processing strong emotions with an injured brain is difficult. I often find myself screaming and shaking at small irritating things, which is normal for people with brain injuries. In my therapy group, my goal is to learn how to deal with strong emotions in a constructive way.

 

To consult the three Norns, I did the Three Rune Layout on Saturday. I asked “What do I need to do to not react to this person’s provocation.” The first Rune, “The Root of the Problem,” was Hagalaz, meaning “chaos, crisis, and sudden change.” The second Rune, “the Present Situation,” was Eihwaz, “reassess the situation.” The last tile, “The Most Probable Outcome,” was Mannaz, “the support of the family.” The Norns were telling me to head off disaster by delaying my reaction, and to instead seek help from the group. By me asking for the group’s help, we could all learn about regulating strong emotions. 

 

Tarot and Dragons: The Dragons Tarot by Toraldo and Baraldi (1 of 3)

“Dragons Tarot” Manfredi Toraldo and Severino Baraldi, Lo Scarabeo: Torino (IT), 2006.

Choosing a card from “Dragons Tarot” was difficult for me, since I found the themes of this deck to be quite unsettling.  Since the authors’ view on dragons differs greatly from mine, I had difficulty responding to the themes of the deck.  Toraldo and Baraldi explain that the role of dragons is to represent “nature’s pure primordial energy, the wild part, instinct, chaos.”  Referring to the dragon as “it”, Toraldo continues with, “It represents the conflict between male and female principles.”  My point of view about dragons is that they are sentient beings who command respect, and have lives outside of people. 

Moreover in “Dragons Tarot”, Toraldo and Baraldi focus not on the dragons but on the human reactions to them.  Therefore this deck is human-centric rather than dragon-centric.  What made choosing cards also hard was that many showed humans killing dragons, about to kill dragons, dragons killing dragons, or dragons killing humans. 

Finally, I decided to focus on Justice (XI) of the Major Arcana.  This card shows a scene from the Anglo-Saxon poem of “Beowulf”-- the dragon fighting the hero Beowulf.  This angry dragon had raged about the countryside seeking justice for the theft of his treasures.  The humans of Beowulf’s kingdom had broken their pact with the dragon, and stole from his treasure hoard.  To protect the town and his kingdom, Beowulf has to fight the dragon.  Although both die, justice is obtained by the dragon for the crimes of the guilty humans, and by Beowulf for the crimes against innocent humans.  I see in this card humans and dragons presented as equals in their own spheres.  They then meet on a “level playing field” to address their grievances.  Both speak and are heard by the other, which for me is justice in action. 

A subtext to this card is the maintenance of the delicate balance between order and chaos.  One cannot exist without the other, and both are needed for the world to go on.  The two spheres are held in stable tension, for although Beowulf (order) is killed, we also know that the dragon (chaos) will also be killed.  Since equilibrium is maintained through the constant adjustments between order and chaos, the twin destinies of Beowulf and the dragon to fight each other.  Justice (XI) captures that eternal moment when order and chaos are in balance. (Toraldo states that additional meanings to this card are “Equilibrium, Adjustment, and Destiny”.)

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Tarot and Dragons

To understand divination more deeply, one important tool to know is the Tarot.  Although I am not particularly enamored of the Tarot, I have gained much from learning its symbolic system. Also, I enjoy the creativity displayed by many authors of Tarot decks.  Since I am a nature enthusiast, I collect oracle and Tarot decks on this topic.  In addition, I do own four of the decks that feature dragons.

Because many Tarot decks usually follow either the Rider-Waite or Thoth symbolic structures, it is easy to grasp the meanings of cards once these two set-ups are learned.  This makes it easier to understand the topics presented in various Tarot decks.  I like how these decks explore a particular subject in depth through the use of the symbolism of the Tarot.  For me, this both sparks my desire to learn more and allows me to explore in depth each topic.

For example, “Animals Divine Tarot” by Lisa Hunt has the condor represent the Eight of Swords.  For the meaning of this card, Lisa Hunt writes “inflexibility, self-imposed restrictive thinking.”  At first glance, condors would be more appropriate for the Nine of Swords (Nightmare) or the Ten of Swords (Failure), since these birds feast on the dead.  However the condors of the New World are related to storks instead of hawks.  These large birds are going extinct because they are restricted in what they eat and where they nest.  (They evolved to feast on the carcasses of large mammals in the Ice Age.)  Hence “restriction” is an appropriate association for condors.

Because I am visually oriented, I enjoy looking at and collecting Tarot decks.  I like to see how various people exhibit their creativity about particular subjects.  Because of my orientation, I can glean a lot of information from each card beyond the usual Tarot meaning.  Therefore the visual aspect of each Tarot card is important to me in divination and meditation.  The Tarot cards that I enjoy meditating on are usually colorful and modern in their artwork.

I believe that my experience with the various Dragon Tarot decks would be similar to the decks I already have.  When I read a Tarot card, I usually tap into the imagery of the card.  Because I regard the Tarot to be a road map to other worlds, I usually follow its direction in these matters.  For me, the Tarot delineates landmarks and places to go.  In addition, the Tarot helps me to safely explore these other worlds.

I think that the Dragon Tarot decks would offer a gateway to the world of dragons, and would further my understanding of dragons.  These Tarots can offer clear pathways to the world of dragons.  Since the Tarot offers the way in and the way out, I feel safe in exploring the world of dragons.  Moreover, each card can act as a gatekeeper to watch over my interaction with the dragons.  Through these Tarots, I can discover more about these magnificent creatures.

Works Used

Drury, Neville, “The Tarot Workbook”, Thunder Bay: San Diego, 2004.

Fontana, David, “The Essential Guide to the Tarot”, Watkins Publishing: London, 2011.

Hunt, Lisa, “Animals Divine Tarot”, Llewellyn: St. Paul (MN), 2005.

Perrins, Christopher, ed., “Firefly Encyclopedia of Birds”, Firefly Books: London, 2003.

Zerner, Amy and Monte Farber, “Tarot Secrets”, Zerner/Farber Editions: New York, 2009.

Bird

Tarot: The Babylonian Tarot

After looking through Aeclectic.net and other Tarot sites, I decided that “The Babylon Tarot” by Sandra Cicero (2005) was probably the best deck for me.  Of all the Tarot decks, I looked at; this one caught my attention with its bright art work and interesting subject matter.  Examining it further, I realized that The Babylon Tarot came close to being an ideal deck for me.

The striking colors and artistry of this deck attracted my eye.  Moreover, the cards depicted the myths and Gods of ancient Sumner.  The author, Sandra Cicero had researched this civilization and crafted a Tarot deck from it.  Since I enjoy learning about ancient peoples, this deck seemed to be a rare treat.  The author did a stunning job of making this world come alive.  In addition to the deck, she wrote a companion book detailing the various myths and Gods.  Hence, I could get pleasantly lost in this deck.

Another criterion I use in selecting a Tarot deck is whether it is a traditional Rider-Waite deck or not.  Since I do not resonate with Rider-Waite interpretations, I prefer non-traditional decks.  “The Babylon Tarot” has five extra cards – one for the Major Arcana, and four for the Minor Arcana.  “Genesis” is before The Fool (0) in the Major Arcana of this deck.  In addition, “The Kerubs” are the spiritual essence of each of the suits of the Minor Arcana.  Cicero explains that “The Kerubs” are spirits who existed before the Great Flood.

The physical characteristics of the cards are important to me.  My lack of coordination is a factor in selecting a deck.  Although there were five extra cards, I could still shuffle and deal this deck.  I do prefer round cards for obtaining shades of meaning.  However the various myths combining with the Gods do give similar readings as do round cards.

When selecting a deck, I usually look at The Fool (0), The Tower (XVI), and the 10 of Swords.  For me, beginnings, changes, and endings are important.  I want a deck to move beyond the traditional Rider-Waite depictions, and explore these topics.

Since I could not find these particular cards on-line, I used substitutes.  “Genesis”, as the beginning, is out of space and time, and has no number.  In fact, “Genesis” gives birth to the Cosmos of The Fool (0).  Furthermore, “Genesis” gives a sacred aspect to the deck, allowing the spreads to become conversations with the Gods.

For endings, I chose The Devil (XV).  Although the Rider-Waite meaning is not “death”, “The Babylon Tarot” chose a Goddess of Death for this Major Arcana.  Lamastu, the Terror of Children, sends disease and nightmares to all, and death to small children.  Shown standing on a mule, She holds two snakes while a dog and pig nurse from her breasts.  For me, this terrifying Goddess means death, a final ending.  After facing Lamastu, a new day will come.

For traumatic change, I chose 6 of Arrows (Swords), which has the keyword “Relief”.  A man, who was shot with arrows, lies on a table.  A physician is pulling an arrow from his chest.  To me, sudden trauma is being shot with an arrow and having it pulled out.  The subtleness of this card depicts the aftermath of The Tower (XVI) after it has crashed down.

This deck is as close to ideal as any deck could be for me.  It does meet most of my qualifications for purchasing a deck.  I believe that I can get both intuitive readings as well as insightful meditations from this deck.

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Tarot: Non-Traditional Decks

My first introduction to cartomancy was oracle cards.  Intrigued, I wanted to know more about how that particular oracle system was set up.  This led me to the Tarot, since it seemed to me that many oracle card systems are based on the principles of the Tarot.

Learning the Tarot meant using a Rider-Waite deck, whose art work I detested.  However, as I used this deck more, the Tarot symbols became easier to understand.  But using the traditional decks eventually became static and boring to me.  

For me, non-traditional decks seemed to be more challenging and fun.  By working with these decks, I could go down to the bones of the Tarot.  Non-traditional decks forced me to learn the basics of the Tarot beyond rote memorization.  In each deck that I used, a basic idea of the Tarot was explored and expanded upon.  Also, the non-traditional decks expanded the focus beyond Western ceremonial magic(k) that seems to permeate Neo-Paganism.  By working with them, the Tarot became more accessible to me.

For example, “Animal Wise Tarot” (Ted Andrews, 1999) has as the Minor Suits: the Ancients (reptiles) for Wands, Shapeshifters (insects) Cups, Winged Ones (birds) Swords, and Four-legged Ones (mammals) as Pentacles.  This deck has kept the elemental associations of each suit but deepens their meanings.  The Wands become rooted in stability like the reptiles which require warmth for life.  (The Fire of Wands ire becomes a hearth fire.) Cups as the Shapeshifters move the emphasis from emotions to metamorphosis.  The quality of the Air element in the Winged Ones now includes beauty.  Finally, the Four-legged Ones takes Pentacles beyond finances to the fertility of the Earth.

Then “Australian Animal Tarot” (Ann Williams-Fitzgerald, 2000) takes the Tarot a step further.  The Minor Suits are Earth for Wands, Water for Cups, Fire for Swords, and Air for Pentacles.  This goes beyond the traditional meanings for these Suits.  (However the Fire and Water Suits do have similar meanings to the Swords and Cups of traditional Tarot decks.)  For example, Nine of Earth (Nine of Wands) has the Green Tree Python, a reptile, representing life force and transmutation.  The deeper meaning of the traditional Nine of Wands implies transforming dreams into reality.  Like the Mother Python protecting her young (unusual for snakes), so we protect our transformed dreams.

In each case, the author uses the Tarot symbolism that makes sense to them.  Using their interpretations, I can delve deeper beyond “Coins” for Pentacles into fertility as the focus of the Four-legged Ones of “Animal Wise Tarot” directs. Non-traditional decks offer a window into the Tarot that traditional ones often overlook.