I would not consider "Norse Shamanism" like you have stated it is. What you have stated seems to be a poorly understood idea of Shamanism and where the term shaman comes from, as well as what makes up a classic shaman rather than a core shaman.
Calling anything Norse Shamanism is limiting, as what we see as Norse mythology is not purely Norse mythology, but also other areas including Finland, Sweden, and a bit of Anglo-Saxon as well. This is why "Norse Shamanism" is usually called "Northern Tradition Shamanism".
"The word shaman comes from the Evenki and related Tungusic languages such as Manchu, where it also appears as samaan or saman . European invaders and travellers picked it up in the late 1600s. Later, Russian ethnographers and European anthropologists began to use the word beyond its original ethnic context, since names for this concept had been excised from most European languages during centuries of religious persecution in Christian Europe."
You seem to be under the common misimpression that shaman is a Native American term, and that shamanism is mainly performed by Native Americans, however as the above shows, it comes from Siberia, not the Americas.
Generally speaking, there are two forms of shamanism, core shamanism and classic shamanism. The core shaman will generally be a book taught shaman, s/he will learn based on what others have written of the paradigm that others have written out for him/her, and will work within the constraints of said paradigm. In Northern Tradition Shamanism, this is the people whom read books and dedicate portions of their lives to learning the mythology, then applying it. They will use methods that classic shamans will use, however it will be limited as they may or may not have the help of the spirits involved and they sometimes take an atheistic and unspiritualistic world view. Classic shamans, however, will be chosen in one of two ways: by the spirits or by heritage (though sometimes it is a combination of the two). Classic shamans whom are chosen by the spirits will undergo a shaman's sickness, where their physical, mental, and/or emotional condition become erractic, unstable, and/or damaged. They will sicken and regardless of medications taken they will continue to sicken until the spirits make an appearance to rearrange the person to become a shaman or else they die. Classic shamans can also be family chosen and be set through tests which cause and/or replicate shaman sickness, in which they, again, become ill and require the spirits to reorganize the bodies of the person in order to be an effective shaman. (Bodies being mental, physical, spiritiual, etc.) It is a classic shaman in the Northern Tradition that lives the mythology, rather than uses the mythology as a learning curve. Classic shamans have the benefit of learning directly from the spirits, which core shamans do not.
There is no difference between normal magic and shaman magic. Shamans can and do recite spells or use candles when they and/or their spirits deem either necessary. Some shamans will find that they and/or their spirit allies do not want to burn offerings. Also, not all shamans believe in god/s or make offerings to them. In my research, Northern Tradition Shamanism tends to occur with work with the Jotun (whom many consider not gods), rather than merely the Aesir/Vanir (whom many consider gods). It has been stated before in my research that oftentimes the Jotun introduce a person to the path.
Not all Northern Tradition shamans use and interpret the runes as a way to speak to ancestors and spirits. Shamans, in order to perform their work as shamans, often find that they have an open line of communicate between them and their spirits, and that while divination can prove useful to their work and can be used to confirm that they got the message right, they are not used as the main form of communication.
There is limited knowledge of what these old methods of healing and casting spells are, because nearly all of the information known about these beings was written down long after their homelands became Christianized and thus many of the stories written are written from these perspectives. We also have the loss of some of the words used in what was written down, and as such we are unable to know for sure what the original shamans of the North called themselves, or what tools they used in order to fully fulfill their duties to their communities and their spirits.
I hope that you take away something from this, otherwise I shall feel that my time has been wasted in an attempt to help another learn.