As the title would suggest, this paper will be dealing with the nordic system of magic which involves the talismans often referred to as runes.  I would like to start by saying that I do not use runes to predict the future, nor do I teach others how to do so.  My reasons are essentially that I believe if you are truly meant to know the dynamics of an event that may take place in the future, it will be revealed to you.  Therefor I believe that man should not be nosy and ignorantly pry to obtain often useless information.  

Instead, the runic magic I will be dealing with in this paper consist of using runes for practical magical operations, using them for enchantments, using them in psychic/magical self-defense, and providing information for using runes as a device to make decisions concerning your immediate circumstances, not your possible future ones.

Meanings of Runes
To start, I believe it important that we first lay down some system of recognizing the runes according to their inherent powers.  This will make discussion of their applications later in this paper much easier.  That being said, keep in mind that the definitions and virtues of the runes presented here are one way of looking at them.  I’ve put together a collection of different meanings for the runes that I have found throughout the years in hopes of collecting the essential general outlook on their meanings, but oftentimes the runes wield different powers in different hands.  Experiment as you advance, and find your own applications(while keeping in mind the traditional ones).  For the mean time however, and for this paper, these definitions will be used.

The Elder Futhark

Fehu(fay-hoo)- Prosperity, achieving goals, possessions, community wealth.

Uruz(oo-rooze)- Strengthened will, sexual energy, strength, the aurochs

Thurisaz(Dur-ee-saz)- Aid in study and meditation, self discipline, gateway, giants, demon, Thor

Ansuz(ahn-sooze)- Wise decisions, success, help in magic, signals, divine utterances, Loki

Raido(ride-oh)- Journey, charms, soul after death, protection for travelers, change

Kano(Kah-no)- Opening, torch, aid in study, ancestral power.

Gebo(gay-boe)- Relationships, luck, gifts, offerings to loyal followers

Wunjo(wune-joe)- Joy, destruction of sorrow and pain, success

Hagalaz(Hag-ah-lahz)- Breaking habbits, destructive forces, wrath of nature, disruption
 
Nauthiz(now-these)- Completion, constraint, lessons, hardships, human sorrow, necessity

Isa(ee-saw)- Standstill, to stop a process, primal form, ice, freezing

Jera(yare-aw)- Fertility, growth, needed change, harvest

Eihwaz(aye-waz)- Defense, avertive powers, profound change, protection

Perth(purth)- Initiation, a secret matter, aid in magic, divination, psychic enhancement

Algiz(all-geeze)- Protection, nature, warding off evil

Sowelu(soe-wee-low)- Energy, success, strength, healing, wholeness, the sun, light

Teiwaz(tee-waz)- Protection, victory, strength, will power, healing, warrior, victory

Berkana(bear-kahn-oh)- Healing of infections, growth, rebirth, fertility

Ehwaz(aye-woh)- Movement, communication, sending spells, power, course of the sun

Mannaz(man-nahz)- Social relationships, group gatherings, the self, human race

Laguz(lah-gooz)- Flow, water, sea, psychic enhancement, revealing secrets, healing the mind

Inguz(ing-gooz)- Growth, health, balance, fertility, heroicness

Dagaz(dahg-ahz)- To bring a positive outcome, awakening, awareness, breakthrough, day, God’s light, prosperity.

Othila(owe-thee-law)- To complete a project, acquiring land, seperation, heredity, home

Void Rune- Also known as Odin’s Rune, it represents the unknowable(such as the future), divinity in the heavens, the divinity of man, and emptiness(the void).

Groups of Runes
From these 25 runes come various circles and groups of runes which can all be used for a specific purpose, and therefor are seen as commonly linked.  Keep in mind that runes in one group may also appear in other groups.  Just because a rune may appear in Runes of Fertility does not mean that its only use is for fertility.  It simply means that it can be used for fertility effectively if the magician wishes.

The Mystic’s Runes
The Mystic’s Runes are a group of eight runes that can be specifically used for progression in magic, aid in magic, and psychic development.  They are sometimes used together to add an extra boost to the benefits of magical study, practice and meditation.  I personally know a few magicians who have these runes carved in a circle on their altars or around their staffs.  These runes are thurisaz, ansuz, eihwaz, perth, ehwaz, laguz, dagaz, and kano.  

The Protection Runes
These four runes all have powerful protective properties.  If employed correctly, they can be invaluable in defense against spiritual attacks from hostile entities, magicians and psychics.  If you find yourself under constant attack from such forces, I would advise making a bind rune(discussed later) out of these four and inscribing it on the back of a necklace to wear.  These four runes can, individually or together, also make physical and emotional harm less likely to find its way to you.  These runes are raido, eihwaz, algiz and teiwaz.     

The Cycle of Initiation
The Cycle of Initiation consists of 13 runes, all of which pertain to self-change.  If during a spread two or more of these runes appear, it is far more likely that growth is at hand.  These 13 runes are: Ansuz, othila, uruz, perth, nauthiz, inguz, kano, berkana, ehwaz, hagalaz, raido, thurisaz, and dagaz.  

This cycle is often seen as symbolic of the magician’s path as well as self betterment.  The adept starts his path with a signal to begin.  Some type of nagging urge to endeavor the trials of the magic path, or perhaps simple curiosity.  The student separates himself slightly from his peers(othila), seeks strength(uruz), and becomes initiated into the path(perth).  Some time after the true initiation(when the student accepts magic as his path), a time comes when a necessary pain(nauthiz) must be undertaken, often in the form of personal sacrifice.  From the ashes of the old self, the magician can go on into a level of fertility when his studies bear fruit and new beginnings wait ahead(inguz).  This opening in his path(kano) allows for his spiritual growth and rebirth(berkana), and finally the adept begins to make progress again(ehwaz).  However, even after all that has been endured, still another season of disruption(hagalaz) will come before the journey(raido) can continue.  Once the last of the hail is endured(a process which often makes many would-be magicians turn back), a gateway(thurisaz) can be seen.  However, it will be a long time before that gate is walked through, as the adept will experience a state of non-action.  Finally, the magician will breakthrough the last walls and be transformed(dagaz) into an enlightened individual who has seen and bathed in the lights of truth.

The Water Runes
These three runes are symbolic of movement and the element water.  They are best employed when the magician finds himself at a standstill in his life, his path, his job, etc.  If you don’t feel like you are going anywhere, it may be a good idea to incorporate these three into a spell.  They are: Laguz, ehwaz, and hagalaz.

The rune laguz is also good to be employed for self-purification rituals, baths, etc.   

Runes of Rectification
The runes of rectification are for those times when problems arise between co-workers, friends, loved ones, etc.  If a block grows in your communication with such people, it is a good time to turn to either or all of these four runes: Fehu, Jera, Mannaz and Ehwaz.

When doing a spread, it is a good idea to have the person you are having trouble with be present and participate in it(should that person be willing).  Do a spread, asking the runes what happened, where something went wrong, if anything can be gained from this experience, what has been learned, and how the problem could be rectified.

Rune of Joy
This trinity of runes encompasses the runes of joy and fertility.  They are: Wunjo, Jera and Berkana.  These runes are often used in spells for having good fortune come your way, particularly wunjo, which is a very powerful rune for eradicating sorrow and making room for joy to enter into the magician’s life.  Some have called these the lesser runes, but those are only the people who are blind to the beauty of a smile.  If these runes have no place in your life, then look around and you will likely find a place they can fit into someone else’s life.  Doing a spell for the benefit of someone else is the truest feeling of satisfaction for the righteous magician.

Asatru
The more you understand something, the better you are it.  This principle holds true to many things.  If this were not so in the path of the magician, then the magus would not surround himself in studies, reading hundreds of books in his life.  The most powerful rune caster must have a working knowledge of his art.

The religion of the nordic peoples was essentially that of Asatru.  This is important to our study here, because it is from this religion that the runes come, and therefor they are inexplicably a part of that religion.  This does not mean the magician must be an Asatruar/Heathen to become a talented rune caster, it simply means that you must understand the religion to a workable extent.

Mythology
The Asatru religion has a complex mythology riddled with gods and goddesses of all types.  There were two major divisions of god-like deities in the world.  They are the Vanir and Aesir.  The Vanir were the deities of fertility, riches, growth, and other passive virtues.  They were beautiful and powerful, and believed themselves to be more fit to rule than the Aesir.  The most prominent of this pantheon are Freyr, Freya and Njord.  

The Aesir were the Sky Gods.  They were strong, proud warriors of the heavens who symbolized war, power, strength, and wisdom.  The two prominent deities of this class were Thor, with his great axe of lightning(which has become a symbol of asatruism), and Odin, whom came to be among the most powerful of the gods because of his knowledge of the runes.
 
As the legends go, there was a great war in the past which was started because Odin and various other gods of the Aesir refused to accept the Vanir as the highest gods.  They fought valiantly, slaying many of Earth and Sky, until both sides were too exhausted to carry on the battle.  They agreed on a peace, and the Vanir sent members of their clan to join the Aesir, and the Aesir sent members of their clan to join the Vanir.  This created a union, and in celebration to seal the oath, a bowl was passed about the highest gods, and each one spit into the bowl.  From this bowl came Kasvr, a giant which was seen as symbolic of the union of the two sects.  Kasvr was later sacrificed.

Terms to Know
Asgard: Land of and home to the Gods.  In a castle in the center of Asgard sits Odin on a seat from which he can see the world.
All-Father: A title used to describe Odin’s rank among the Gods.  It shows that he is the highest God, equivalent to Brahman of the Hindu religion.

Midgard: The land of Earth.  It is the home of men and women.  It was created by Odin, Villi and Ve, who in turn made men and women from two separate trees.  The land of Midgard is surrounded by oceans.

Ragnarok: The battle that will take place at the end of times.  Equivalent to the Christian revelation of St. Paul, the Gods will kill each other and time will essentially end.  Which gods will die and how has all been prophesized, and therefor all gods in Asgard know their fate.  The final thing that will happen in the Ragnarok will be the fall of the Tree of Life.

Yggdrasil: The Tree of Life.  Equivalent to the qabalistic tree of life, and holding many of the same dynamics and principles.  It is the universe, and all realms of existence are only another branch, level or root of it.  Its three roots reach the lands of hell, of the ice giants, and of men.  Its branches climb so high they shade the land of Asgard, forming a roof.  It is fed by the Urda Well, Mimir’s Well, and Hvergelmer Well.  

Mimir’s Well: The Well of Wisdom which Odin sacrificed an eye to drink from before obtaining the runes.

Bifrost: The Rainbow Bridge.  It connects the different realms, specifically creating a bridge between Midgard and Asgard.

Gothi: The High Priests of the Asatru religion whom enacted most the joint magical operations, and lead the religious services.

Galdr: The oration of the runes and their powers.

Seidr: Runic sex magic, taught to Odin by Freya.

Nidstang: Powerful form of cursing, in which the head of a horse is cut off and placed on a stave in the ground in a place where the victim can see it.  Upon the stave is engraved the curse.

Stadhagaldr: Runic yoga system.

Runemal: The art of Rune Casting.

The Poetic Edda: A collection of poems about the Asatru religion.

Bind Runes: Combining multiple runes to create a single rune in a manner much similar to sigil magic.

The Havamal
The Havamal is essentially a poetic oration in which Odin gives his advice to man.  Much of it can simply be seen as words of wisdom, such as Proverbs, in which ways are presented by which the lawful man may follow.  Most of this does not concern the magician unless he wishes to read about other religious principles.  However, the last 20 verses are of great importance, being as in them Odin talks of the Runes.  Therefore I have put only the last 20 verses here, so that the student may see how Odin allegedly spoke of the powers he obtained.

146. Those songs I know, which nor sons of mennor queen in a king's court knows;the first is Help which will bring thee helpin all woes and in sorrow and strife.
147. A second I know, which the son of menmust sing, who would heal the sick.
148. A third I know: if sore need should comeof a spell to stay my foes;when I sing that song, which shall blunt their swords,nor their weapons nor staves can wound.
149. A fourth I know: if men make fastin chains the joints of my limbs,when I sing that song which shall set me free,spring the fetters from hands and feet.
 
150. A fifth I know: when I see, by foes shot,speeding a shaft through the host,flies it never so strongly I still can stay it,if I get but a glimpse of its flight.
151. A sixth I know: when some thane would harm mein runes on a moist tree's root,on his head alone shall light the illsof the curse that he called upon mine.
152. A seventh I know: if I see a hallhigh o'er the bench-mates blazing,flame it ne'er so fiercely I still can save it, --I know how to sing that song.
153. An eighth I know: which all can singfor their weal if they learn it well;where hate shall wax 'mid the warrior sons,I can calm it soon with that song.
154. A ninth I know: when need befalls meto save my vessel afloat,I hush the wind on the stormy wave,and soothe all the sea to rest.
155. A tenth I know: when at night the witchesride and sport in the air,such spells I weave that they wander homeout of skins and wits bewildered.
156. An eleventh I know: if haply I leadmy old comrades out to war,I sing 'neath the shields, and they fare forth mightilysafe into battle,safe out of battle,and safe return from the strife.
157. A twelfth I know: if I see in a treea corpse from a halter hanging,such spells I write, and paint in runes,that the being descends and speaks.
158. A thirteenth I know: if the newborn sonof a warrior I sprinkle with water,that youth will not fail when he fares to war,never slain show he bow before sword.
 
159. A fourteenth I know: if I needs must numberthe Powers to the people of men,I know all the nature of gods and of elveswhich none can know untaught.
160. A fifteenth I know, which Folk-stirrer sang,the dwarf, at the gates of Dawn;he sang strength to the gods, and skill to the elves,and wisdom to Odin who utters.
161. A sixteenth I know: when all sweetness and loveI would win from some artful wench,her heart I turn, and the whole mind changeof that fair-armed lady I love.
162. A seventeenth I know: so that e'en the shy maidenis slow to shun my love.
163. An eighteenth I know: which I ne'er shall tellto maiden or wife of mansave alone to my sister, or haply to herwho folds me fast in her arms;most safe are secrets known to but one-the songs are sung to an end.
164. Now the sayings of the High One are uttered in the hallfor the weal of men, for the woe of Jötuns,Hail, thou who hast spoken! Hail, thou that knowest!Hail, ye that have hearkened! Use, thou who hast learned!
165. Of runes they spoke, and the reading of runeswas little withheld from their lips:at the High One's hall, in the High One's hall,I thus heard the High One say: --
166. These songs, Stray-Singer, which man's son knows not,long shalt thou lack in life,though thy weal if thou win'st them, thy boon if thou obey'st themthy good if haply thou gain'st them.

Read that section of the Havamal several times, and compare what Odin speaks of to the runes of the Elder Futhark.  The aware mind will see connections between the definitions of the runes and the songs of Odin.  It is from this, the Havamal, that the runes draw their traditional, and perhaps most potent, magical meanings.

Because the focus of this paper is runic magic, not mythology, I will not rant on too much more about the Asatru religion.  However, this is only because I would only be doing the vast details of that religion an injustice by trying to describe them too much here.  I have already told you that the magician must understand his art.  Research some of the things mentioned, using the terms I listed as some keywords, and start studying.

The Rune Stones
Of course, rune magic can not be performed without runes.  While the runes can still be engraved upon trees, paper, and the likes, there is a specific set of 24 runes(I leave out the Void Rune).  Herein lays the difference of inscribing the runes onto talismans, and using them as a 24 piece set: The 24 runes, when each one is inscribed on a small, flat stone and kept in a velvet bag(traditionally), are used specifically as an oracle.  This is the common use of the runes, and unfortunately, one of the only recognized ways to put their otherwise extraordinary powers at use.  It is because of the sheer amount of sources that explain in full detail how to use the runes to such an end that this paper shall be devoid of extensive explanations concerning application for divination(while I will still provide three different spreads to be used for such an end, for the curious to get started).  None the less, I would advice that anyone who is interested in runic magic buy a set of runes, and if possible, a velvet back to carry them in.

Runemal
   Runemal is the casting of the runes to the ends of using it as an oracle(anything used to reveal answers to questions that are posed by the user, i.e, the I-Ching, the pendulum, etc).  I will provide the three basic spreads of the runemal castings more-so for education than for sharing actual models of practice.  After all, runemal is the most known use for the runes, and for those interested in using their powers to such mediocre and ultimately unbeneficial ends, so be it.  I provide them here not so that they may be used to find the future(for it will find you before you can ever see it coming), but so that they may be consulted for  resolutions to circumstances in your IMMEDIATE life.  Live in THE NOW, as the Zen Buddhist preaches, for the water does not ripple before the rock falls into it, yet even if it did, the rock would still fall.

Choosing the Runes
   Before explaining the methods of the three rune spreads I will provide, it seems fitting to provide the necessary information of the process of drawing the runes from their bag.  First off, they must be in some type of closing, preferably that of a bag(with which you will keep your runes, and only your runes, in).  Upon the consulting of the oracle, the first step is to draw the required number of runes.  In the Three Rune Spread, as will be read later, the required number is obviously three.  In the Five Rune Spread, five, and in the Runic Cross, six.  The drawing of the runes is essentially simple, so much to the extent that it has caused doubt as to the actual practicality of rune divination.  You reach your hand into the bag, and(without looking) move your fingers within the bag, letting the runes come into your hand, then be let go.  The consulter will do this until he feels a rune that seems to “stick” to him; one that doesn’t slide off of your hand like the other did.  This is the appropriate rune.  For those of you who are familiar with the practices of sensing energy, you may actually feel a distinct difference of importance within the rune, making the middle of your fingers tingle and feel warm.  

The Three Rune Spread
   The three rune spread, the most common of all spreads, has been in use(according to Tacitus) for over 2,000 years, and will generally satisfy the needs of most situations.  Sit down and meditate for a few moments, so as to open your meridians and clear your mind.  When you are at peace, reach into the bag and go about the process of finding the correct rune that was mentioned previously.  When you find your first rune, lay it face down(without having looked at it) in front of you.  Reach in and find your second rune, and lay it to the right of the first.  Finally find the third rune, and lay it on the far right, so that the first rune is on the left, the second rune is in the middle, and the third rune is on the right.  Now reach out, and turn them over one by one, starting with the third rune(on the right), and working over to the first rune(on the left).  It is this way in which the runes are to be read(from right to left).  

   The first rune which was turned over, the one on the far right, gives an overview of the situation.  Consult a definition of the meanings of the runes(perhaps the one I provided) to see exactly what this rune represents.  If all goes well, it should represent an immediate situation in your life which you are having problems with, or one which you have not thought too much about, but which should perhaps be brought to your attention.
   
   The second rune to be turned over is the one in the center.  It shall represent the current challenge facing you.  For example, if you draw Wunjo(success) as your overview, then the challenge may be Fehu(achieving your goals).  You will have to look at the two runes together closely, and see how one may correspond to the other.  The challenge is the obstacle you must overcome in your life.
   
   The third and final rune to be turned over is the one on the left, which you drew first.  It will represent the action that may be taken to overcome the challenge.  Following the previous example, in response to Wunjo(The overview of success)and Fehu(the challenge of achieving your goals), you may wind up with Teiwaz, which is the rune of the warrior.  Teiwaz would suggest that you’ve been on the defensive long enough, and that its time to get yourself focused on your goals, and really begin to put into action your will to fulfill them, instead of just keeping them in mind.

The Five Rune Spread
   Essentially, the five rune spread is a more in-depth analysis of a situation, and what may be done.  As is proper, begin by addressing the subject at hand, contemplating its facets in your mind.  While doing so, reach in and grab five runes which shall represent:

1.) An Overview of the Situation
2.) The Challenge
3.) The Course of Action
4.) The Sacrifice
5.) New Situation Evolving

Take these five runes, and spread them in front of you one below the other in the successive manner which you drew them in.  Once you have all five down, turn them face up and take a good look at the five runes in front of you, because the chances of you ever drawing them again in that particular order are 1 in 607,614.  However, if you wish to be even more precise, you can mark each rune on the back as your draw it with an easily removed ink, then place it back in the bag so that when you draw the second rune, you are drawing from a full set of runes, and on down the line.  When done like this, the chances rise to 1 in 312,500,000.

   The Overview, here, simply represents a general view of the situation.  Your position in the conflict, and the position of any other opposing or conflicting variables.  The challenge, as before, represents the obstacle you must overcome.  The Course of Action represents a possible approach to the situation which will allow you to overcome the challenge.  The sacrifice represents the compromise which must be made in the process, and the “New situation evolving” represents your position after the challenge has been overcome.

The Runic Cross
   In this spread, 6 runes are chosen from the bag in a manner appropriate, and put before the consulter in a manner which shall form a cross.  The runes represent as follows:

1.) The past
2.) You know
3.) The future
4.) Foundation
5.) Challenge
6.) New situation

For illustration, I've provided a picture of the runic cross as well.  "1" is the first rune you draw and place down, and consequently the first you turn over and read.  "2" is the second, etc. 

The serve as a reminder: The first rune you draw will represent the past, the second will represent you know, etc

   The runic cross is perhaps the most detailed of all the spreads, and therein the most valuable if you are skilled in using the runes.  Consequently, however, one must bare in mind that it has the most chance for error.  In this spread, the past represents the events that lead up to the problem you are in now.  The present is an overview of your current situation.  The future is the possible outcome of resolving the conflict.  The foundation is the source of the problem, the challenge is the obstacle to be overcome, and the new situation is anything which may arise after dealing successfully with the challenge.

Using the Runes in Magic
   In applicable magic, the rune stones themselves are not used in the sense that they are in Runemal(casting for divination).  Instead of using a set of inscribed stones, the magician makes use of the inherent powers of the runes via inscribing them to create either a talisman or what is called a bind rune(combination of runes fused together to create one).  Further than that, the magician may choose to focus on the proper rune as a representation of forces within himself, and by focusing his mind and aligning his own energies with those of the runes, can bring about those represented forces into manifestation.  Therein, the magician could meditate on the rune Hagalaz and manifest a mighty storm.  Magicians who have experience with the practical side of The Arcana, as opposed to using the tarot for divination, will recognize this concept of externalizing internal forces.  

Oral Galdr
   The Oral Galdr is a way of vibrating the essence of a rune’s powers, which have been attributed to it over the ages, so as to cause an external manifestation of them.  Now, I say external, but that is not the only extension to which we may apply the Galdr.  Just as with the Tarot, we may vibrate a representative emblem to bring about an inward change.  So, for example, one may vibrate Kano to externally communicate with ancestral spirits, or internally clear his mind and stimulate his internal energies(aid in magic).  The runes, with their vibrations, are as follows(as seen in Edred Thorsson's “Futhark, a Handbook of Rune Magic”):

Fehu:   fehu fehu fehu f f f f f f f f f fu fa fi fe fo of ef if af uf f f f f f f f f f

Uruz:  uruz uruz uruz u u u u u u u u u u u u u u u r r r r r r u u u u u u u u u

   Thurisaz:  thurisaz thurisaz thurisaz th th th th th th th th th thur thar thur ther thor thu tha thu the tho th th th th th th th th th

   Ansuz:  ansuz ansuz ansuz aw aw aw aw aw aw aw aw aw aw aw aw aw aw aw s s s s s s aw aw aw aw aw aw
aw aw aw aw aw aw aw aw aw

   Raidho:  raidho raidho raidho r r r r r r r r r ru ra ri re ro rudh radh ridh redh rodh or er ir ar ur r r r r r r r r r

   Kano:  kenaz kenaz kenaz ku ka ki ke ko kun kan kin ken kon ok ek ik ak uk kaunnnnnnnnn

   Gebo:  gebo gebo gebo gu ga gi ge go gub gab gib geb gob og eg ig au ur g a a a f f f f f

Wunjo:  wunjo wunjo wunjo wu wa wi we wo wun wan win wen won wo we wi wa wu w w w u u u n n n

Hagalaz:  hagalaz hagalaz hagalaz h h h h h h h h h hu ha hi he ho hug hag hig heg hog (hul hal hil hel hol)
oh eh ih ah uh h h h h h h h h h

Isa:  isa isa isa i i i i i i i i I i i i i i i s s s s s s (s s s s s s i i i i i i) i i i i i i i i i

Jera:  jera jera jera j j j e e e r r r a a a j j j j j j j j j ju ja ji je jo (jur jar jir jer jor) j j j e e e r r r a a a

Eiwaz:  eihwaz eihwaz eihwaz (iwaz iwaz iwaz) e e e e e e e e e [a neutral, closed vowel sound] iwu iwa iwi iwa iwu iwo iwe iwi iwa iwu e e e e e e e e e

Perth:  perthro perthro perthro pu pa pi pe po purdh pardh pirdh perdh pordh po pe pi pa pu p p p e e e r r r th th th r r r o o o

Algiz:  elhaz elhaz elhaz z z z z z z z z z uz az iz ez uz oz ez iz az uz z z z z z z z z z (m m m m m m m m m)

Sowelu:  sowilo sowilo sowilo s s s s s s s s s s s s o o o l l l su sa si se so (sul sal sil sel sol) us as is es os
si se su sa su s s s s s s s s s

Teiwaz:  tiwaz tiwaz tiwaz t i i i i i r r r r r tu ta ti te ter tor tur tar tir ter tor ot et it at ut (Tyr Tyr) T i i i i i r r r r r

Berkano:  berkano berkano berkano bu ba bi be bo b e e e e e r r r r r (burk bark birk berk bork) ob eb ib ab ub b e e e e e r r r r r

Ehwaz:  ehwo ehwo ehwo e e e e h w o o o ehwu ehwa ehwi ehwe ehwo ehwo ehwe ehwi ehwa ehwu e e e e h w o o o

Mannaz:  mannaz mannaz mannaz m m m a a a a a a n n n mu ma mi me mo mun man min men mon um am im em om mon men min man mun m m m a a a a a a n n n m m m m m m m m m

Laguz:  laguz laguz laguz l l l l l l l l l lu la li ke lo (lug lag lig leg log) ul al il el ol lo le li la lu l l l a a a g g g u u u l l l l l l l l

Inguz:  ingwaz ingwaz ingwaz i i i i n n n n g g g g ung ang ing eng ong ong eng ing ang ung i i i i n n n n g g g g

Dagaz:  dagaz dagaz dagaz dh dh dh dh dh dh dh dh dh d d d a a a g g g a a a z z z du da di de do dh dh dh dh dh dh dh dh dh odh edh idh adh udh od ed ud ad ud d d d a a a g g g a a a z z z

Othila:  othala othal othal o o o o o o o o o o o o o o o othul othal othil othel othol othol othel othil othal othul o o o o o o

I shall leave the more potent uses of the oral Galdr up to you, as with time, patience, study, practice, and meditation, you can efficiently find very powerful means of employment.  Indeed, with a working knowledge of the runic powers, and proper implication of the oral Galdr, the runes offer a complete set of magic, self sufficient within itself(though perhaps reinforced by studies such as Kododama and Kiaijutsu).  Study the meanings of the runes, and you will learn soon enough how some magical operations can be brought about.  As for the complexities involved in the proper pronunciation of the vibrations, say them as they sound, using a Norse grammar key for further efficiency.  If time permits, I may submit an audio clip to the media section which presents the vibration of the oral galdr in its entirety.  To say the least about its power:  There is a curse which employs a precise vibration of parts of Jera, Uruz, Mannaz, Sowilu, Othila, Hagalaz, and Berkana, which is said to be powerful enough to kill a man when performed while the magician extends the sign of malediction.  Have fun searching, as I haven’t see a complete version of it online yet, nor in any book.  

A practical application of the galdr which I will speak of is the extreme proficiency with which one can consecrate items, and is especially effective in the stimulation and invocation of the forces presented by the respective rune.  Therein, before any real runic magic is worked, the most efficient approach is to first stimulate the rune which you will be using via the slow vibration of the proper galdr.  So, let us say I was to go traveling, and wished for protection.  I would vibrate the oral galdr for the rune Raido, consequently invoking its promise of “protection for travelers” so as to manifest that magical end.  Therefore, if I properly consecrated the rune, perhaps while holding it in my hand or drawing it on a luggage bag(some travelers draw it on their shoes), the rune’s power would be stimulated and manifest the corresponding result.  To provide another example, I could draw the rune Jera in its Merkstave(in other words, I could draw it upside down) upon the bottom of a stone, and consecrate it with the proper galdr invocation that way.  When done, assuming I were proficient enough in invoking the powers of the rune, I could toss that stone into the yard of an individual, and in time the grass of that yard would whither away and die out(Jera represents fertility, growth and good harvest; If drawn in merkstave, it represents quite the opposite).  I have worked such an operation myself, and found it successful to some degree(its success was only limited by my relatively poor skill in the area at the time).  

Despite the fact that the Oral Galdr seems to make runic magic not just a system of divination, but a complete practical magic system within itself, I have still found amidst my studies and practices of using the runes in practical magic that it is best complimented by some degree of skill in other areas.  Particularly, I have found a background in talismanic magic to greatly enhance the effectiveness of runes, as well as some cultivated skill in manipulating energy.  I am currently working on a system of magic which details the use of runes in practical magic, laying heavy emphasis on the oral galdr and the use of the galdr charms(which have not been presented in this article due to the difficulties of finding accurate image portrayals, and because their use is outside the scope of the beginning magician), supplemented by a working skill in invocation and evocation.  I should release the first treatise on the subject sometime in winter or early spring, pending on how the Veritas classes go themselves, and therein how much free time I have between now and then to practice, apply, and refine the system.

Bind Runes
   Arguably one of the most useful ways to apply the symbols of the runes in magic is the proper construction of a bind rune in correspondence to the congruent oral galdr.  Lets go over basic bind rune construction:

1.)  The first step is obviously to decide what operation you wish to work; what end you wish to meet with your runic magic.  For the sake of an example, we shall say healing is the intent.

2.)  Choose a set of runes, preferably less than six, to work with.  Do so with your goal for the operation in mind, and carefully consider the characteristics of the powers represented by each rune before choosing which ones to intermingle in your bind rune.  A chemist does not randomly add chemicals to a mixture, less he cause something horrible to happen.  In this particular circumstance we shall use Uruz, Jera, and Sowelu.

3.)  Herein exists the parallel of sigilcraft, and how the learned sigilcrafter may use his acquired imagination and skill in the uniting of symbols to create a single power symbol in the art of Runic Magic.  Take the three runes we mentioned above, and unite them into one symbol within which all three of their symbols can be found.  Be creative, but at the same time, don’t make the symbol overtly complex, as you will wind up including runes which do not compliment the task of the bind rune.  

4.)  Focus on one of the three runes that make up this particular bind rune and vibrate its Oral Galdr while focusing intensely on the particular property of that rune which you wish you bring about into manifestation and mingle with the properties of its complimenting forces.  One you have completed the Galdr and sufficiently charged that part of the bind rune, move on the next rune, and finally to the third, operating the same process.  The value of the oral gladr here shows itself in two ways: Firstly, it is an excellent way to excite the powers of the desired rune.  Secondly, by only vibrating the galdr of the runes which you wish to enact in the bind rune,  you prevent the awakening of the powers of any other runes which may have inadvertently in the symbol for the bind rune.  This in turn prevents opposing virtues within the bind rune from acting upon each other, and therein a more successful magical operation can be worked.  If you wish for further emphasis on the excitation of the desired powers within the bind rune, you may visualize strongly the bind rune in your mind against a black background.  As you vibrate the galdr and charge the intent of the rune, you can see that particular rune shine a brighter color so that it stands out amongst the rest of the bind rune in your mind.  When you have vibrated and charged the final rune, the entire bind rune will be glowing in your mind.  This process, I have found, is a most excellent way of charging the bind rune(amongst the many ways I have tried).

5.)  When all the desired powers within the bind rune have been excited into operation, focus on the bind rune as a whole and charge the entirety of it with your underlying intent: In this case, the wish of the rune to heal “_____.”  Charge the bind rune once more by filling it with this resounding intent so as to unify all the pieces of the puzzle, and therein finalize the actual command the magical energies therein are to carry out.  Some Chaotes enjoy closing rituals of talismanic empowerment with a Kiai, and for those of you who are learned in the area, you may find it effective to do the same.  

6.) – Optional step:  Choose how to apply the bind rune.  In the case of healing, you may wish to draw the bind rune upon the afflicted area and etherally attach it to the aura until its command has been carried out.  If it is simply a chronic problem you have, such as continuous chest pains or shoulder aches, etc, you may wish to carry the bind rune(charged) around in your wallet on a piece of paper, so that it is essentially with you always, carrying out its command bit by bit, day by day.  Such things as this, though ultimately unneeded(as once the bind rune has been charged and given an objective, its energies will naturally be sent forth to that end), are a very effective means of “closing the deal.”  The make the connection between the energies and the target concrete, as opposed to abstract.  

   To further elaborate on the nature of bind runes, one should keep in mind some of the fundamental concepts of sigil magic.  As noted just previously, a bind rune that has been charged and given a command will naturally send its energies out to perform that command within proportion of the power you have it.  Therein, dissipating a hurricane will require more than a five minute charging session, whereas for calling a small breeze, five minutes would be more than efficient.  There are, as in sigilcraft, particular ways in which the final charging and imprint of the command can be done.  Though I personally simply submit a Kiai to conclude the charging and start the operation’s processes, some charge the bind rune while in a drug-influenced state of mind(which I don’t advise), some conclude the charging and begin the operation by imprinting the will upon the symbol at the height of an orgasm, and I’ve even heard of people pinching the collated artery in the neck so as to faint, and charge their symbol the second they lose consciousness(which I strongly advise against for health reasons).   However you choose to do it is up to you.  

   There is one particular benefit in the realm of runic magic which is a nicety that most Chaotes can not afford in their sigilcraft.  This benefit is that once charged, the rune need not be forgotten in order for the operation to be carried out.  In fact, you are encouraged to carry the rune on you, draw it somewhere where you’ll see it regularly, etc, as opposed to burry it, burn it or destroy it as Chaos magic teaches to do with sigils.  The reasoning for this is that in a bind rune there is a set list of properties and virtues which upon being charged become concrete, and only revocable by the caster’s conscious will.  In sigil magic, the letters which make up the sigil have no distinct definition in context of magical properties and applications, and therein only the varied will of the magician charges it, using no template to confine his energies and ensure a straight path.  Therefore, while the Chaote says “forget,” the runic magician says “focus.”  

Conclusion
   This essay should have hopefully served as a type of primer on some of the basics within runic magic.  I’ve included those things which are given as fundamental concepts within this unique and superb system of magic, but have knowingly left out much more for you to discover with your own research.  As mentioned earlier, I am working on a treatise for Kyn Vald(The Origin of Power), which will be a system of invocation, evocation and practical talismanic magic revolving around the runes.  The system itself came from a question in my mind, which called for consequent experimentation and study.  While most of the studying has been worked out thus far, there is still much experimentation and resulting conclusions which need to be done and attained before Kyn Vald becomes in any way a stable system of magic.  As such, I leave you with this essay, outlining basic practices for those interested in both divination and practical magic.  Blessings upon you.