The Magick and Power of Futhark

Raido, R Uruz, U Nauthiz, N Ehwaz, E Sowelu, S


Meditations -Stadhagaldr-Elements-Runic Streams-Intake of World and Earth Streams-Divination

Preliminary Exercises-The Gods' Runes-The Oracle of The Self
Bind Runes-Numerical Symbolism-Color Symbolism
Transliteration of Modern English into Runes-Making a Talisman
Signing and Sending of Runes-Sign Magick-Spells and Rituals-Invocation
Magickal Tools and Attire-Correspondences
Definitions of Terms-Books About Runes

Runic Meditations

The practice of both ceremonial and informal meditation on the Runes
is a vast source of wisdom - and a direct source of magickal power.
The magician should work to develop a personal link with each Rune by
communicating with the mystery on a deep level. Once this link has been
made - with each individual Rune and with the Runic cosmology as a whole -
a floodgate of Runic power is opened, creating a constant flow of wisdom that
is always available for the magician to tap into at anytime.

These meditations are an active, seeking endeavor.
One of the most important techniques needed for success
is the control of thought - that is, the ability to guide
your thoughts along the willed Rune path and keep all other
interfering thoughts at bay. Once the hugr (consciousness)
has been stilled and thought patterns have been focused into a
single center - the Rune - then the Rune wisdom will begin to well
up in the consciousness of the magician. The focal point of this
meditation is three-fold: from (which may include color), sound
[(galdr(mantra)], and root idea (contained in name and key
words). The magician should work to concentrate, in a relaxed manner,
on any one or all elements contained in this three-fold complex, quietly
leading interfering thought out of his conscious and leaving only the Runic
symbols of form, sound, and root idea (name) - until finally the Rune begins
to speak directly to the magician's consciousness.

Ceremonial Runic meditation may be as elaborate or as simple
as the magician would like it to be. Generally, it seems that
the wisest path is that which works from simplicity toward complexity.
Preparations for meditation include finding a quiet, secluded location,
mastering a protection-invocation Rite, and creating a set of
. Later, mastering all of the stadha of the chosen rune may
be needed. In the first stages of the meditational program the magician may
want to concentrate on just one element of the three-fold complex, and include
the others according to a self-directed program. A magician should plan a
progressive scheme that is suited to his or her own needs and abilities,
always building a richer complex of elements in the inner center of concentration,
while including a wider variety of magickal techniques in the physical part of the ritual.

The following is a composite outline of various methods of Runic meditation
that the magician may use in forming one of her or his own. All procedures may
be performed physically, or if you prefer, the can be performed totally within the
hugauga (the mind's third eye).

1. Perform one of the protection rites while strongly visualizing the Rune ring.

2. Assume a comfortable position, either sitting or standing,
or in the chosen Rune's stadha. You may face either north,
east, or in the direction indicated by the chosen Rune's location in the Rune ring.

3. A Runic mediation card should be set in a place -
attached to the wall or placed on a simple stand - so
that it is on eye level during this entire process.

4. With your eye fixed firmly on the Runic form in the picture,
softly sing the Rune's mantra (this may be done either silently or
out loud). At the same time, if you like, you may introduce formulaic
concepts, such as the Rune's name, on a secondary level of consciousness.
A name is of course included in the mantra; however, here we are considering
the esoteric meaning embodied in the name, which may be included in the
"center of concentration." In this phrase the magician should work toward a
strong concentration on the elements of the Runic complex that are intended.

5. The magician now closes his eyes very slowly,
continuously repeating the mantra and contemplating
an esoteric principle of the Rune, if there is one.
Then visualize the form of the Rune as it appears on
the card and in your mind's eye, and furthermore, attempt
to realize the oneness of the form-sound-idea complex. In
the beginning you may need to peek at the card to recapture
the image, but eventually you may eliminate the fourth phase
and just go directly to a complex inward contemplation once
you are confident in your abilities.

6. Maintain this state of inner concentration on the Runic complex
for a least several seconds, preferably working toward a span of five minutes.

7. After this period of inward contemplation the magician should
then lapse into inner silence. But remember this is a totally
attentive silence! During this void of slumbering thoughts the
word of the Rune will be intoned with a resounding peel.
This is a "word" that cannot be expressed by any language, but it
is the totality of the Runic mystery expressed in a single moment.
This is a holy experience in which the Rue and the hugr
of the magician are momentarily one - or this unity is perceived.

8. The magician can continue with the meditation for as long as
a link with the Runic energy is felt. In this state of meditation
the magician may be led along a labyrinth of Rune paths, along which
the Rune reveals its secrets or he gains a better understanding of how
the Runes relate to each other - the possibilities are infinite.

9. Once the linkage dissipates, or the magician decides to stop,
simply repeat a formula such as "Now the work is wrought" and open
your eyes. Then ritually break the rune ring according to the hammer rite.

Once you feel you are becoming a part of the Rune world you
may begin to meditate more informally. Thee will show you a
vast amount of usable and fascinating wisdom. It has been found
that the most useful tools in this endeavor are paper, pen, compass,
protractor, and maybe even a calculator. The procedure is very easy:
Sit at your writing desk or table, surround yourself with various Runes
and cosmological configurations. Still your mind, turning it toward the
Rune world. Let your hugr wander until it lights on a on a seed
idea, then relentlessly pursue it, drawing and jotting down what is revealed
to you. These notes can then serve as the basis for future work - they will
not often be nonsense or garbage. It is probably best not to schedule these
informal sessions but rather to sit down and delve into the mysteries whenever
you feel like it. Usually, after a short period of time the wisdom of the
Runes will begin to well up in the magician's hugr at odd times. Sometimes
the arrival of these energies erupts in such a way as to cause psychokinetic phenomena
within in reach of the magician.

Practicing Runic meditation is one of the mainstays in the learning
of Rune wisdom and one that will reward you well for the time you put
into it. It could be said that indeed the moments of inspiration one
will gain from these meditations is like revering a long-lost family
heirloom out of the attic (look in the basement, too!). What has been
lost can be regained if only the will is strong!

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This discipline, also known as Runenyoga is heavily indebted to
the work of Germany's 20th Century Runecasters. Their practical experiments,
invaluable clues, and ritual fumulas are the basis for stadhagaldr

Theory and Practice

Compared to what yoga has become, stadhagaldr is an active system
of magick that consists of the assumption of Runic postures, stödhur, for
magickal effect, both within the magician and in his or her envrionment.

Gestures and postures form a part of almost every metaphysical or magickal path.
They can be found in the simple folding of hands in prayer to the extremely complex
sytem of asanas used in the Hindu's school of hatha yoga. Stadhagaldr
is balanced in this respect. The number and intricacy of the postures are varied
enough to be expressive ofthe wide variety of forces present, but none require
extensive training or straining of the body. The great advantage of stadhagaldr
is that it allows the actual shape of the stave to be embodied in the physical being
of the magician. This can result in the magician's flesh embodying the entire Runic
mystery, thereby turning the body into an incredibly powerful tool! The
overall goals of stadhagaldr are:

1. Control of ones body through posture (stadha).
2. Control of ones thoughts through mantra (galdr).
3. Control of ones breath.
4. Control of ones emotions.
5. Becoming aware of the Rune realms of the Self and of the world(s).
6. Control and direction of ones will.

Each of these goals should be striven for in turn, until all six have been mastered.

During this learning process the body should be regarded as a source
for great and holy energy, obtainable in no other way, when directed in
harmony with the hugr. The body is the magician's personal portion
of Midgard, one's own balanced center of the multiverse containing the
potential of all the worlds.

Stadhagaldr is used as a vehicle for psychological integration
and personal transmutation, and it is also used in all other types
of magickal workings. The magician may, for example, literall build a divine,
living talisman wihtin one's own body through the use of stadhagaldr, so
that one becomes a walking Rune tine! The principles of Runic combination and
blending work with with stadhagaldr in the exact same way as in tine and
sign magick. The stödhur are merely an alternate mode of expressing
the might of the Runes.

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Total expansion, heat, all-vibration, archetypal energy.
All-pervasiveness and omnipresence, formless space, motion, light, intellect, communication.
Archetypal, unmanifested form, evolutionary being, stillness, darkness, unconscious.
Total contraction, coldness (distinct from Isa), no-vibration, cohesiveness.
Total potential (containing all the others), archetypal manifestation and framwork, physical matter, existence.

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Rune Streams

A great deal of work has gone into the intake and manipulation
of Runic energy streams by German Runecasters. These streams are
classified according to the realm in which they originate:

1. Terrestrial streams, that run along the surface of the earth
2. Heavenly streams, that circulate in the atmosphere.
3. Chthonic streams, that flow on the subterranean sphere.

These streams constantly interact upon one another causing changes
and fluctuations in the intensity and form of teh energy found in each
realm. All Runes exist in all realms; ther are, however, concentrated and
intensified in power wihtin the realms that are most sympathetic to the energy
that they contain. Throught the practices of
stadhagaldr and
meditation the magician is able to draw these cosmic streams into
his or her own persnal Runic sphere, where they can be integrated, for increased
personal power, or reprojected to cause changes according to the magician's will.
The word "stream" can be a bit misleading, for these Runic forces can be felt
in a number of different ways. Some do feel like actual streams of force; others are
like waves, or whirlpools, or even utter stillness. Each magician should explore the
"feel" of each Rune individually. Once contact has been made, it will be unmistakable.

See Stadhagaldr and the following section on the
intake of Runic streams for more information about how to manipulate these sources of power.

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Intake of World and Earth Streams

The practice of
stadhagaldr is closely connected
to the mysteries of the Rune streams. The Runic postures
act as antennas of energgy by which the magician can attact, modulate, and
reproject Rune might for magickal purposes.

As the magician is aware, there are three types of Rune streams:
the heavenly, hte terrestrial, and the subterranean or chthonic.
The heavenly and chthonic streams are cosmic streams that
flow just under and above the surface of the earth, respectively.
The Self contains couterparts to each of these streams, that act
as a matrix throught which the Rune streams act upon and affect us.
These streams are perceived in many different ways: some are vibrations;
others are waves, flows, rays and even contractions. The induction of
these forces it the foundation of stadhagaldr.

Power is actually drawn directly into the magician's central axis
through one's hands and/or feet and head. There it is absorbed and
modified, then reprojected for specific purposes or withheld to alter
the magician's Self. Each Runic posture receives and/or transmits energy
in a specific pattern, and from various realms, according to its shape. This
power is directly connected to the physical world by way of the human nervous
system. When performing the various stödhur of the Runes, the
magician should visualize and feel the flows of energy being gathered
or projected in a prticular pattern within the body, which is the form of the
stave. This will feel as if an electric currrent is passing though one's body
and will appear as rays of light coursing in angular patterns. Each individual
magiician should let personal experience take precedence over anything read on this
or any other site. Personal feelings and reactions, not "logical" thought precesses,
are more effective guidelines when practicing magick. This is especially so in stadhagaldr.

The magicians of ancient Germany knew well the power of the earth streams,
for the made up one of their mightiest mysteries The best place to practice
stadhagaldr is in a place known as a "power point,"
a place where the earth and world streams (the horizontal and vertical) flow together.
These places can be found all over the world and the magician should seek thtm out for
performing the important stadhagaldr rites.

Human beings are constantly being bombarded with energy flowing from above,
below, and from all corners of the earth; the idea is to be able to control
this influx of power and direct it. From the endless expanse of space we
receive the power of brightness and expansion, and we get consticting darkness
from the center of the earht. It is very important to realize both of
these extremes and consciously seek them out, develop them to their fullest, and
center them in center them within one's consciousness.

Befoer trying any practical magickal work using this system,
the magician should have mastered all of the stödhur
to be used in the ritual through an intense program of meditaional
exercise that incorporates the postures in question.

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Divination with Runes has been practiced since ancient tmes,
and it si an art that is widely practiced by modern magicians.
One must first learn the "language of the Runes" if one is to
successfully employ the following technique:

1. Ritually construct 24 rune lots (hlutar) from either oak or beech wood,
loading each with a different Rune of the Elder Futhark.

2. Procure a white linen cloth, about 3' x 3'.
At an auspicious time, and preferably outside,
lay the cloth flat on the ground with the straight
edges facing the four directions.

3. Stand near the southern edge of hte cloth, facing north, and shake
the lots in a cloth bag while concentrating on the subject of the divination.

4. While holding the lots in your hands, stand in the
algiz stadha,
while continuing to focus on your query.

5. When you feel you have established a firm link to the energy of the Runes, sing the mantra:

Rúnar rádh rétt rádh!*
(Runes rown right rede!)

*Literally translated this would read
"Runes, whisper with correct advice."

Then throw the lots onto the cloth, repeating the Nornic names:


before the lots hit the cloth.

6. Close your eyes and walk up to the cloth.
Bend over and select three random lots.
The first indicates the past or root of the matter,
the second reveals the present conditions,
and the third tells what should come about,
if the other two factors remain the same.

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All information in these pages comes from the following sources:

and The Book of Runes by Ralph H. Blum.

A now out of print and rare book and stones set.
It can still be bought, used, at the above link, though.

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